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Meaning, the intellect
Literal and figurative meaning is a foundation for the phases of practice that follow. In this phase, we continue reading and re-reading the text, inquiring deeply into the meaning of specific words and phrases. We ask questions, share knowledge, and take note of the many levels of meaning. All contributions to the group refer directly to specific elements in the text. After we have been sharing only the words of the text for some time, inquiry as to the meaning of these words will naturally arise. With mindfulness, and without fear, we engage the intellect. As this happens, we begin to speak words other than the text. The orientation is still rigorously towards the text, but now we ask questions as to what a word means, why a certain image was used, or what a metaphor is suggesting. Words strung together unleash in the mind a remarkable array of possible interpretations. We enter this universe of possibilities open and fresh.
We can also share knowledge. Perhaps someone knows about other translations of key words, and they share this with the group. Perhaps someone is familiar with the cultural or historical context of the text, and their contribution will shed light on what these words mean to us now. What patterns appear in the excerpt overall? Do words change meaning with each reading? Do meanings change with each passage of a repeating form? Where do we sense inconsistencies? Do we understand this teaching? Can we make sense of it?
The attitude in this meaning phase is curiosity: slow and patient, firm at times, and alwaysopen-minded. Each individual will have his or her own ways of relating to meaning; some of what is shared will be pointed, some will be broad.Each person's spoken contribution will, like the core text, stimulate the inquiry of all the participants. We remain in a receptive and alertstate, in each moment asking ourselves what is coming forth from the process now. Because our practice is collective, we are attuning to thecollective wisdom emerging from the group as a whole.
The intellect is our ally in this phase of practice. There is no shying away from specific and penetrating inquiry.
Just as the ancient Jewish practice of Midrash has yielded centuries of priceless commentary on the Torah, and countless unnamed insights for its practitioners, this phase of Dharma Contemplation can tap exquisite details hidden beneath surface appearances. At the same time, the inquiry process itself yields wholesome curiosity and calm concentration.
Meaning, the intellect
It is essential during this phase to keep the inquiry centered on the text. We avoid personal reactions and stories and remain focused on layers of meaning in the Buddha's words. This will help us develop sturdy inner scaffolding for the later phases of the practice. In thenext phase we will explore emotional responses to the text and how these teachings touch our lives. Now, we focus on meaning. When well established, the multiple meanings inherent in each and every word, in each phrase, and in the whole excerpt, can challenge and powerfully re-structure our current meaning schemes. For this to occur, we use the power of the intellect, but remain in the stillness of contemplation. We listen for the still small voice within.We attend deeply, in a spirit of inquiry and awe. There are plenty of spaces for questions and statements to resonate and settle. We let the words and phrases shared by others touch us and arouse inquiry. Sample of Practice:
participant one: As I'm reading this I'm noticing that I'm drawn to the concept of right concentration, and how that would imply that there is wrong concentration also.
participant two: It seems that mindfulness and alertness could be in opposition to words like restraint of the senses. participant one: I take restraint to mean that we don't allow desire and aversion to have its way with out senses. I think the word I often see used is guarding. participant four: This isn't related to the meaning of a specific word per se, but to the flow and rhythm of the instructions here. It seems that there is little, or even no effort from one step to the next. It's like one of those fountains with the nested cups. As one fills up it overflows into the next. So the instruction here can be reduced to simply 'be mindful,' and that somehow lets the concepts later in the sequence be less difficult. participant two: Which concepts? participant four: When I look at knowledge and vision of things as they are, I can accept that at some point on the path there is a deeper recognition of things as they are, but obviously I'm not sure what that really looks like,having not experienced it. So it's a bit theoretical. But more to the point, I find dispassion and disenchantment to be difficult words to understand. They seem to go more along the scale to stoicism. participant three: For me that actually opens things up a bit. I see it meaning that one shouldn't be swayed by pleasures or aversions that will cause suffering. We see through the illusion that temporary pleasures can bring us lasting happiness. |