Teaching Buddhist meditation to interfaith groups

Meditation for Interfaith Groups

As a Buddhist chaplain I have taught meditation to groups of my own faith.

I have now been placed on a mission to share the Art of Meditation to members of other faiths. Having giving much consideration and study to the doctrines of other faiths, I have decided to write this report to share the purpose of Buddhist meditation, to describe the approach that I have adopted to teach meditation to interfaith groups, and finally to recount my experiences with the different interfaith groups that I am working with.

Overview of Buddhist Meditation

Buddhism is a journey into the depth of one's heart and mind -- an exploration of who we are and what we are (the Dzogchen Ponlop Rinpoche). Historically, Buddhism has been used to achieve a calmer self within the individual, to develop a freer, calmer personality, and to free oneself from the delusions that cause suffering within oneself and towards individuals that the person may be attached to (Harvey 2). Buddhist meditation is based on transformation of the individual from one state of existence to another. The guide to this meditation is called the Dhamma (Harvey 2). The Dhamma represents eternal truths and cosmic law orderliness discovered by the Buddha, the Buddhist teachings, the practice of Buddhist, and the Buddhist path of practice (Harvey 2). The early teachings of Buddhism focus on attaining liberation by one's own efforts and although there are many variations of Buddhism today, the early version is the one that focuses on achieving liberation of the person (Harvey 2). The principle of Buddhism believe in empowerment of one's self though one's own efforts.

2. The Basic Teachings of the Buddha

As a Chaplain, I continuously review the principles of Buddha especially when I am teaching to groups of other faith. As I sit and connect with the different interfaith groups, these teachings will be at the forefront of my ministry. Buddha was never a doctrinaire in his teachings, and always instructed his followers to "work with diligence" (Dockett, Dudley-Grant, and Bankart 19). In counseling with groups of other faiths it is important to remember this principle. Successfully sharing the art of meditation with different faiths will require a putting aside of doctrines and to focus on a common ground of sharing and achieving a higher state of peace. Other religions believe strongly in their doctrines and I am certain that during our meditation sessions, this will become evident. As a leader in the faith and a follower of Buddha, I am required to avoid harsh doctrinal teachings and to focus of the oneness that I have been commissioned to create among other groups.

Buddha also never projected the salesman style of religion. The principle of Buddha believed in "just being" and engaging in one's practice so that other will want to join in on their own practice" (Dockett, Dudley-Grant, and Bankart 19). This is also a principle that I will closely following in my teachings with the other interfaith groups. Buddhism is a religion of peace and calmness. It is not a dogmatic religion that believes that others should be forced into believing. My first approach in my interfaith teaching is to make it known that we as Buddhists believe in letting others freely follow rather than bringing them along. There is no idea of an Elect group of keepers of a received Truth" (Dockett, Dudley-Grant, and Bankart 19).

At the heart of Buddha's teaching was the concept of the nature of the self (Dockett, Dudley-Grant, and Bankart 20). The principle concept that I will be concerned with as far as my interfaith meditation is to help others understand the concept of "egoism" and what this means regarding their state of existence. Buddhism works to replace the state of egoism which is the state of "I am" with the concept of "Conditioned arising" or "Dependent origination" (Dockett, Dudley-Grant, and Bankart 20). It is believed by Buddha himself that until the idea of Conditioned arising is established that there can be no enlightenment (Dockett, Dudley-Grant, and Bankart 20).

This concept of conditioned arising is based on the interrelation of all elements of creation. In other words, every aspect of creation originates from every other aspect -- nothing stands alone (Dockett, Dudley-Grant, and Bankart 20). This concept is highly important to developing a connection with the inter-faith groups. If they believe that we are all connected and standing together with one another, then we have a common ground with which to build or sessions on. This concept of conditioned arising is not likely accomplished on the first session, but as a Chaplain it has always been my goal to introduce this principle as the basis of the sessions and to build each session on this principle. There is a certain positive energy that surrounds the principle of conditioned arising that when it is the basis of the meditation sessions then each session will be built on the common ground and goal of conditioned arising -- which is what Buddha himself believed was necessary to achieve that higher state of existence and peace of mind.

3. The Noble Truths and the Eightfold Path

In addition to the basic principles above, the principles of Buddha are centered on the Four Noble Truths and the Eightfold Path. Both of which make the foundation of Buddhism. A part of my interfaith meditation teaching, will be an understanding for what the Four Noble Truths and the Eightfold Path are. Both of these sets of principles are closely connected in the practice of Buddhist meditation.

4. The Four Noble Truths

The Four Noble Truths of Buddhism are: 1) the noble truth of suffering, 2) the noble truths of the origin of suffering, 3) the noble truth of the cessation of suffering and the origin of suffering and 4) the noble truth of the path that leads to the cessation of suffering and the origin of suffering (Tsering and McDougall 8). These principles are the basics of Buddhism and will lead to the practitioner understanding the suffering, finding the source of the suffering, knowing that the suffering can end, and knowing how to end the suffering.

Again, my goal as a Chaplain with the interfaith groups is to help them to understand that it is not in the concept of Buddhism for them to continue to suffer and that with a commitment to the practice; they can successfully end the suffering. It will be essential to the nature of the meditation, and part of my duty as Chaplain, to help the interfaith participant believe that it is not the goal of the practice of Buddha to succeed in making them forget or go against their doctrines. Many faiths, such as Christianity, believe that the concept of suffering will lead to strength -- but that Buddhism can co-exist with their current doctrine and belief.

5. The Eightfold Path

The Eightfold path is also referred to as the Eight Rights in Buddhism (Dockett, Dudley-Grant, and Bankart 21). A summary of the Eight Rights according to Dockett, Dudley-Grant, and Bankart are: 1) Right Understanding: The individual must clearly understand what is wrong. 2) Right Purpose: Deciding that one wants to be cured. 3) Right speech: Speaking with the aim to be cured. 4) Right conduct: Acting with the aim to be cured. 5) Right livelihood: One's livelihood must not conflict with one's therapy. 6) Right effort: One must keep the effort at an appropriate speed as to achieve and maintain results. 7) Right mindfulness: The therapy must be thought about incessantly. 8) Right concentration: One must learn how to concentrate with the deep mind (Dockett, Dudley-Grant, and Bankart 21).

6. Meditation

Meditation is the medium that Buddhists use to form a detachment from the state of mind that is keeping them from total freedom (Repetti 169). I work with the groups to help them cultivate detachment from the mental state and then a subsequent liberation through meditation (Repetti 169). Meditation helps the agent access the mental state, and regulates the influence that is otherwise overpowering the mental state of the person (Repetti 169). It has been my experience that this is why Buddhism is effective -- because it gives the agent the opportunity to recognize what is keeping them in bondage and then gives them the means to separate that bondage from its source which causes it to lose its power.

8. The Baptist Faith

The sessions for the Baptist faith are held every Monday and about 14 members of the Baptist faith, including the pastor, the associate pastors, and the ushers attend the sessions (Magida and Matlins 44). We held the meditation session in my meeting hall because they would not permit me to hold the session in their main sanctuary. From my research on the Baptist faith, I learned that they believe that Jesus is Lord and that the sacred scriptures, know as the Holy Bible, are the sole norm for their faith and practice (Magida and Matlins 41). The church that I attended was a New Testament Church which means that every believer was a baptized believer (Magida and Matlins 41). Our meditation session, in line with Baptist tradition, was opened with prayer. The session was then turned over to me and I opened with a greeting and an overview on the principles of Buddhism, including teachings on the Four Noble Truths and the Eightfold Path. The group listened actively but did not appear open to my teachings and remained on guard.

Throughout the teaching, I attempted to engage the group and reminded them that it was not the principle of Buddhism to convert them but to lead them into a renewed state of freedom and self-awareness. The Baptists listened but remained guarded throughout.

During our session, I was reminded by the group that they believed that Jesus Christ was the only way to complete freedom (Magida and Matlins 41). Most of the other resistance came from my teachings on the Four Noble Truths, especially the Truth of Suffering and the Noble Truth of the Cessation of Suffering. Most of the Baptists were resistant to this Truth as well, but because of my research, I expected this type of resistance and was prepared. Before beginning the meditation session, I managed to dissolve much of the concern by listening intently and openly to them. I began the meditation session but before I did, I assured the members of the congregation that it was my goal and the principle of Buddhism that they follow freely and not out of obligation. Most of the congregation present participated fully in the session and in our subsequent sessions.

9. The Christian Church (Disciples of Christ)

My next session was held on Tuesday evening with the Christian Church

(Disciples of Christ). These members also opted to meet me at my office as they would not permit me to hold the session in their sanctuary.

The Christian faith, based on my research, believed in weekly communion and invited all Christians to attend (Magida and Matlins 75). My icebreaker overview of Buddhism sparked much discussion with this group as well and they clearly stated to me that they believe that the Ten Commandments tell us of what God expects of us and how we are to live (Magida and Matlins 75). The consensus from this group is that they do not believe in Buddhism or Buddha. I assured them that they did not have to believe in Buddha and that the purpose of Buddhism was not to get them to "believe." I clearly understood based on my research that this group believed that eternal life is granted through believe in Jesus Christ (Magida and Matlins 75).

Based on this, my discussion of the Four Noble Truths and Eightfold Path was met with much resistance. I listened intently to their concerns, many of which involved sharing their passion for the Gospel of Jesus Christ. After about 30 minutes, we entered into a quiet meditation session after I reassured them that I was not there to convert them to Buddhism. After the session, they appeared open and receptive to and we have continued our subsequent sessions.

After my session with the Christian believers, I decided to engage less initially with the next group regarding the Four Noble Truths and engage them more on the Eightfold Path. This was based in part on the fact that both groups had highly resisted the teaching on the Four Noble Truths and perceived it as a threat or a conversion attempt. Knowing within myself that this is not the principle of Buddhism, I endeavored with my next group, to discuss the Eightfold Path with them first, and then as I built rapport with them, I could engage teach them of the Four Noble Truths.

10. Islam

On Wednesday, I visited the Islam believers at their mosque. Upon entering the mosque, I was required to remove my shoes which is part of their doctrine (Magida and Matlins 175). Each member of the faith that entered the mosque, made two raka'ah, which is a prayer upon entering the mosque and the way members of the faith greet the mosque (Magida and Matlins 177). Upon my entrance, I was invited to enter the musallah, or prayer room (Magida and Matlins 175). About 27 members of the faith were present and had taken their seats on the floor (Magida and Matlins 175). Some of them, it came to my understanding had exited to engage in wadu, the pre-prayer ceremonial washing (Magida and Matlins 174). I was provided with a basin and a towel to complete this ceremony. The musallah where the meditation would be conducted accommodated men and women together although the women are required to pray behind the men (Magida and Matlins 178).

Upon my entrance the members of the faith welcomed me. Present to facilitate the session were the iman, the leader of the prayers and sermons, and the muazzin, he who calls the faithful to prayer (Magida and Matlins 175). They directed me where to stand and in which direction to face. It is the practice of Islam that the leader conduct all prayers facing northeast toward Mecca, while in Canada Muslims would face southeast (Magida and Matlins 175). The muazzin directed me to face northeast.

Before I began the session, I engaged the group in a discussion regarding the Eightfold path and how it forms the foundation to Buddhism. The group listened intently to the teachings, but I could see that they believed the musallah was for prayer rather than for teaching and discussion. With this in mind, I did not feel the need to engage the group in a lengthy teaching session, but I merely wanted to introduce them to the purpose of Buddhism and make sure that they were comfortable enough with the session. Our meditation session went smoothly and all of the group returned for subsequent sessions and has grown since then.

It remain the practice of Buddhist chaplaincy not to generalize how the individual will respond to the meditation. (the Medical Ethics Advisor). While it was never my goal to generalize how each interfaith group would respond to the meditation and incorporate Power's strategy of letting go, my research resulted in my anticipating certain responses from each of the different interfaith groups. Some of my generalizations were accurate and others were not. Still, while there was resistance at first from some of the groups of believers, I now feel as if we have connected in a sense of brotherhood which was my goal from the beginning. I still find it necessary at times to adjust my sessions based on the character and faith of the groups in the session, however, this is part of my duty as a Chaplain and in line with the principle of Buddhism, to ensure that each group obtains the maximum benefit from the meditation, and to follow along freely on their path to freedom.