CH'AN AND PSYCHOANALYSIS | Zen Wisdom

QUESTION:
How is Ch’an similar to or different from psychotherapy? Is the relationship between student and master similar to that of patient and therapist?

SHIH-FU:
There are similarities and differences. The goals of Ch’an are to eliminate ignorance and vexation, to see into one’s self-nature and to realize bodhi. We can say the goal of psychotherapy is to eliminate or alleviate a person’s internal conflicts, confusion, contradictions, sense of helplessness, etc. Thus, they are similar in that they address issues of the mind, and that their goals are to help people come to a level of clarity. The difference is in the degree of clarity. Psychology doesn’t speak of self-nature and spiritual awakening. It tries to help a person become more stable and to understand and deal with his or her problems. If the therapy is successful, the person can be somewhat wiser and happier.

Not having studied Western psychology and psychoanalysis in depth, I do not have a good understanding of what therapists do. I am more qualified to talk about Ch’an. It is better to talk to psychologists about therapy. With that in mind, I will try to answer questions.

STUDENT:
In Ch’an, how does one deal with personal problems? Does one just treat the symptom or does one not bother with it at all? The advice I usually get is to ignore whatever arises in my mind while I meditate. Causes and conditions and causes and consequences are many and complex, so that it is difficult to find the direct source of a problem. Could one say that the Ch’an attitude is: If you can’t find a cause, don’t bother with it?

SHIH-FU:
Ch’an does not address specific psychological problems and their causes. The Ch’an master will rarely analyze a personal situation. Rather, the Ch’an master leads people to pose their own questions. When people are restless, they should go to the source of the problem. It is for students to realize that, after all, problems exist because they are attached to a particular idea of self. People are creating problems for themselves. Therefore, they must come to realize and resolve the problem themselves. Depending on the role of the therapist in various schools of psychotherapy, Ch’an is either similar or different in this matter.

There are two categories of practice. One is the practice of no method and the other is practice with a method. The first can be summed up by the Sixth Patriarch’s words, “Thinking of neither good nor evil, what is your mind right now?” This approach ultimately leads to the Ts’ao-tung (Jap: Soto) sect’s method of silent illumination. Practice with a method may be based on kung-an, hua-t’ou, or counting breaths. In the practice of no method, the practitioner does not respond to thoughts that arise. The thoughts are noted and then ignored. Eventually, thoughts lessen until wisdom manifests. In the practice with methods, the student also ignores the vexing thoughts, but, by turning the mind toward a method, the mind becomes focused one-pointedly; eventually, the method itself disappears and wisdom manifests. The goals are the same: the meditator realizes that the problems that cause restlessness and instability are rooted in and created by the illusory self. For Ch’an, analysis and explanation are not necessary.

In some forms of psychotherapy, the therapist engages in dialogue with the patient to find out what has been happening in the patient’s mind. Patient and therapist aspire to come to some understanding of the problem. Ch’an masters typically do not do this. Therapists may try to determine patients’ problems by associating symptoms with the systems or theories they are versed in. This is not always reliable because everyone has a different life history and experiences. Therapists may believe their analysis and approach are objective, but they may be wrong.

Furthermore, to rely fully on science is limiting. There also exist things not measurable or observable. For example, if therapists were to cope with problems deriving from karmic force or demonic obstructions, their theories may not be able to handle the problems. The Ch’an master does not try to solve personality problems. Students are given methods and they deal with their own problems.

There are people with a variety of psychological problems that cannot be helped by Ch’an. However, when they undergo therapy, they may come away from each session with a feeling of ease or consolation. The problems may not be solved, but there is temporary relief. This is not to say that therapy is ultimately useless in resolving problems, but for many patients therapy can become a crutch to get through the day or week. Real progress is never made.

Everybody should be able to practice Ch’an. But there are those who are not interested, do not have the confidence, or are not willing to make the effort. Until these people change, they simply cannot and will not be able to resolve their problems through Ch’an.

I guide students in their practice. I really don’t have to put on the hat of a therapist, but there are people who have been on several retreats and have been unable to solve certain persistent problems. Therefore, during retreat interviews, I may ask questions and play the role of therapist even though I have no formal training. I base my teaching and guidance on my own understanding of the human mind and Buddhadharma. For this reason some retreatants may feel that they have gotten benefits similar to those obtainable from therapy. What I do is not typically Ch’an, however. The typical role of the Ch’an master is to throw the problem back at the practitioner, with the advice to just continue with practice.

Some people tell me all their problems, as if they want to read me their autobiography. I don’t have time to listen to all of it, so I say, “I don’t want to know the details, so I’ll give you a method to use.” Here is an analogy. There is a kind of parasite which attaches to the body and sucks blood. Suppose you find your body covered with parasites. One way to help yourself is to pick them off one by one. That would take a long time and require much effort; it might also result in the significant loss of blood. A much simpler solution is to throw salt on them, and the parasites will fall off. Ch’an is like the salt treatment for parasites; it does not address every individual problem.

To deal with problems in each instance is to try to remove the parasites one by one. It is messy and sometimes dangerous. While you are picking one off, the rest have time to penetrate further. Or you may have only stunned them; or worse, you may cut one into three pieces only to create more parasites because they can regenerate. Psychological problems can be like this. When you think you have finished dealign with a problem, it can reappear in another form, or in many forms. There is also danger of parasites getting on the therapist. It is better and easier to throw salt on the body.

For this reason many therapists have expressed interest in Ch’an and Buddhism. Numerous analysts and therapists have come here to practice and have developed more insight. They tell me that Ch’an reinforces and supplements their methods. A therapist incorporating Buddhist teaching is like a tiger with wings.

STUDENT:
I have been in therapy for ten years. There is a concept in psychoanalysis called denial. For example, somebody in an office yells at everyone and then thinks no one likes him. He doesn’t realize that he is causing people to dislike him. He is totally unaware of his problem. That is denial. Is this like ignoring your problems in Ch’an?

SHIH-FU:
It is not the same. With Ch’an you are aware of what you are doing or thinking or saying. It is just that you detach yourself from your problem. That is the method to use. Most problems are due to attaching to a view of self or a recurring thought. If you ignore the thought and do not respond to it, eventually it will cease to come up and bother you. For most problems coming up while meditating, ignoring them is the best method. If you have another method for dealign with problems, then use that method.

If during retreat you encounter problems and don’t know how to deal with them, it’s probably best to ignore them. Or, you could ask me for guidance. I may also tell you to ignore the problem, or I may give you a method to deal with it.

STUDENT:
Should this way of dealign with problems while meditating carry over into daily life as well?

SHIH-FU:
If you meditate on a regular basis, yes. I am not saying that people should go through life ignoring and denying their problems and difficulties, but most problems are not very serious. By dwelling on them, we blow them out of proportion. These minor problems are best ignored. Problems that have been around for a long time and show up in many forms need to be addressed. Such problems need special attention. If you need help, I will listen and perhaps offer guidance, or you could go to a therapist.

STUDENT:
Psychotherapy usually deals with neuroses, not psychoses, so things like demonic obstructions usually don’t come up, although I’m sure there is a lot of stuff from people’s past karma that comes up and influences problems.

Psychotherapy deals with motivation. If you are supposed to write to a friend and you procrastinate for no apparent reason, then there might be something blocking your motivation. That’s aneurosis. Psychoses prevent one from dealign with reality even on a simple level.

Good therapists do not tell you your problems. They try to get you to realize what your problems are. They also deal quite often with early childhood. A child who had difficulties dealign with parents may find similar but magnified problems arising in adulthood.

Finally, psychotherapy is in the realm of small self or ego. It’s been helpful for me. It helps me get through everyday problems. But I couldn’t exist only with therapy. It’s like running around in a dark room bumping into objects. Therapy may give me some bearings, but I’m still in a dark room with the objects.

SHIH-FU:
Thank you for enlightening me on the role of psychotherapy. I like it that therapists allow patients to figure out their own problems. I am happy to be corrected.

I also like your last remark. One can get a lot of benefit from therapy, but if one depends exclusively on it, it’s still like running around in a dark room. Therapy has its uses, but it is not enough.
Models of therapy are usually developed by a single person. That person’s life, experience and karma influence what he or she thinks and feels. Therefore, a psychological model is often a study of the mind of its inventor, and not necessarily an accurate picture of people in general. Also, therapies are often based on the scientific method, so they have to do with things that can be observed, measured, proven. If it cannot be proven, it is not science.

Therefore, it is difficult for analysts to accept things like demonic obstructions and karmic force.

On the other hand, things like hearing voices are not necessarily caused by demonic obstructions. It is useful for us to know something about psychotherapy. Some who cannot benefit now from Ch’an would be wise to seek help from therapists. I have sometimes advised people to go into therapy before attempting intense practice. There is no harm in meditating an hour or two a day no matter what your problem is, but going on intensive retreats is another story. Ch’an and psychotherapy can work hand in hand.

STUDENT:
I am still not clear on one issue. How is the Ch’an way of ignoring the problem different from denying or repressing problems as was mentioned?

SHIH-FU:
One does not ignore problems in the ordinary sense. You do not repress your thoughts and desires. You do not force them out of your mind. You allow thoughts to enter your mind and leave your mind. Watch them, but do not follow them. This is difficult to do, and only people who practice diligently on a regular basis can develop the clarity and will power to do this.

You cannot make thoughts and desires go away. They will come, in one form or another ─ disguised, in dreams, intermittently, in floods. Meditators must use their experience and knowledge of Buddhadharma to identify and come to terms with their problems. Also, it is best to perform some type of repentance practice ─ such as prostrations ─ to help reduce self-centeredness. These are all useful techniques, but there are no guarantees that they will work all the time.

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