CH'AN SICKNESS | Zen Wisdom

QUESTION:
What is Ch’an sickness? I have heard of people falling into bad states of mind after practicing hard for a long time. Are there different kinds of Ch’an sickness? If a person suffers from such sickness, does he or she have to give up meditation?

SHIH-FU:
There are four kinds of Ch’an sicknesses. The first refers to physiological problems traceable to the brain or nervous system; the second to psychological problems; the third to problems caused by karmic obstructions; and the fourth to problems from outside sources, such as being disturbed by spirits. In the sutras, these external disturbances are known as demonic obstructions, or maras.
If the source is physiological, the problem should also be observable when the person is not meditating. In fact, it is likely that the problem existed before the person started to meditate.

Meditation sometimes brings such problems to the fore.

Sickness of the body can arise from many causes. One is an incorrect attitude toward the practice. For example, if you are hoping through meditation to develop supernormal powers, you are in for trouble. Some people hope through meditation to stay young forever or to have super sexual powers. Such attitudes lead to problems in the body. You may feel temporarily younger, stronger or more virile, but eventually it will lead to ill health, and possibly an early or violent death.

Another reason for physical problems is if you are not clear about correct posture or breathing. Another is improper nutrition, such as when food intake is not being regulated. Some people try to sit for a long time without eating or drinking. If you reach a point in meditation where you have no sense of time, lack of nutrition may not matter, but if time still exists in your mind, you should not pass up meals. Another cause of physical Ch’an sickness is lack of sleep. Some people think that meditation is a replacement for sleep, so they forego sleep altogether or cut back on their sleep time. This can lead to serious problems, especially with the nervous system. If one sits for too long without adequate movement or exercise, the body’s energy channels can become blocked.
Many people hear that meditation will improve their health or cure their ills. It is true that meditation can enhance one’s health, but it doesn’t happen overnight. Meditation can alleviate or even cure ills by helping to release blocked energy channels, but it takes time. However, people who are in poor health before they start meditating have to be careful. If people are looking for quick results, and as a result spend too much time meditating before they are able to handle it, their conditions could worsen.

With the second source of Ch’an sickness ─ psychological problems ─ the person is probably overanxious about getting results. He or she may be desperate immediately to achieve enlightenment or acquire supernormal powers. Mental sickness of this nature comes from vexations. Problems usually stem from obsessive greed, hatred, pride, or doubt. Everyone encounters these feelings and desires, but in most of us it does not get out of hand. Such obsessions can lead to Ch’an sickness unless there is proper guidance.

The third kind of Ch’an sickness comes from karmic obstructions. Everything may be fine when people do not practice, but when they practice with intensity, things start going wrong. They might suffer headaches, a tightening in the chest, or fearful hallucinations. Such Ch’an sickness comes from previous bad karma. Medical or psychological care will not help. It is best that they stop meditating intensely. Meditation need not be given up altogether, but approached more casually. They should also recite repentance verses before and after meditation. If a person can do repentance practice with sincerity, then the sickness may gradually disappear. Repentance, however, is not enough; they must also make vows. Repentance is for past bad actions. Making vows is for the future. One should vow not to practice solely for one’s own benefit, but for the benefit of all sentient beings.

The fourth source of Ch’an sickness is extremely rare. People who are disturbed by outside influences usually have bodies and personalities that are desirable as mediums or channels for outside entities. They are vulnerable even if they do not meditate, but when they meditate, they may be even more vulnerable. Spirits may attach themselves to people and direct their thinking and actions as if they were puppets. Discontinuing practice would likely have no affect upon the spirit’s influence.

Interference from outside entities can be of two kinds. The first occurs when people are aware that something is wrong, that they have lost control, that an external presence is within them. The second occurs when people are unaware that they are being controlled by an outside force. In fact, they may believe they have gained supernormal powers from their practice. Worse, they may believe they are enlightened. In these cases, the spirits have already become attached to their minds. They are not aware of another presence, and think nothing is wrong.

Being aware of an outside influence is better than not being aware. People may think that there is a spirit, deity, bodhisattva or Buddha using their bodies to spread the Dharma. They know they are not the ones who are acting. But being unaware is more serious. Such people may think they are enlightened. If they are told that their experiences and behavior do not stand up against the teachings of the Buddha, they will not believe you. Such people have tremendous confidence in themselves and can usually influence many people. These people are said to have fallen into demonic states.

Most serious is when a person feels he or she has reached Buddhahood. Insanity is not even as bad. At least then it is clear that there is a problem, and the person can be helped. People who think they are Buddhas or bodhisattvas don’t believe they need help and can lead many others down erroneous pathways.

If the problem is due to external spirits, then it would be quite useless to seek help from physicians or psychotherapists. Other methods are necessary. One method is to drive away the spirit with another external force, such as a mantra or a spell. This is not reliable, however. If the mantra or spell is of the good kind, it may only drive away the spirit for a little while. If the mantra or spell is of the evil kind, even worse spirits may be attracted to the person. The second method is for the disturbed person to do repentance practice. If the person is not capable of doing it, others can do repentance practice and transfer the merit to the first person, but it will not be as effective. The effectiveness of repentance practice depends on the severity of the case.

On the other hand, if the problem is physiological, then seeking help from a doctor can be useful. If the problem is psychological, guidance from an appropriate therapist or teacher would be helpful. The practitioner must trust the therapist or teacher, and believe that the therapy will work. Otherwise, the good will and skill of the therapist will not be of benefit.

Whether someone recovering from Ch’an sickness can continue intensive practice depends on the person and the situation. If all symptoms disappear, then it is alright to continue. If the symptoms persist to any degree, it is best to forego intensive meditation until they disappear altogether.

If the problem is psychological, so long as conceptions are corrected and clear, there will be no problems resulting from meditation. Self doubt, anxiety or anger in moderate amounts are not severe psychological problems.

If the problem is physiological, it is possible that the person will not heal completely. It should be understood that I am talking about severe and special cases. Most people never encounter such problems. Pain in the knees or trouble with energy channels are not severe physiological problems.

STUDENT:
What do practitioners have to be aware of or careful with to avoid Ch’an sickness?

SHIH-FU:
First of all, Ch’an sickness is rare. Beginners or people who meditate an hour or two a day simply do not practice intensely enough for problems to arise. Even if you have psychological problems or are anxious for attainment, there will not be any problems. It is only when you practice hard and continuously for a long time that problems may arise. But remember, most of the time they will not. If certain people know that they are prone to having weird mental visions that they do not understand, then it is probably best that they not practice intensely.

It is important not to be overly anxious about getting results when you practice. If you are overly anxious, it will be easier to experience bad psychological states or become physically ill. If such problems do arise, say this to yourself: “Whatever comes, I do not need and do not want. Whatever appears I will neither like nor fear.” It is difficult advice to follow, but it is the attitude you should cultivate.

STUDENT:
How can possessed people be helped?

SHIH-FU:
That’s difficult to say. If the possessed person’s conception of the Dharma is incorrect, or his or her mental attitude is bad, then no one can help. I know a few people ─ lay people as well as monks and nuns ─ like this in Taiwan. Some of them actually use these spirits, or perhaps I should say, the spirits use them. These people can be quite influential. They have a lot of power and influence over others because they can usually fulfill people’s desires. They can quench people’s thirst for wealth, fame, success or power, or give them temporary relief from their life burdens.

STUDENT:
Some so-called teachers claim that they can take your bad karma away from you so that you can live a less burdened life. I thought that one’s karma was one’s karma and couldn’t be given or taken away.

SHIH-FU:
It is possible to take someone’s karma away, but only for a short time. It’s like owing someone money when you are in a tight squeeze. Someone can pay for you, temporarily getting you off the hook, but you still owe the money. In the end, you are responsible for your own karma. Only when your practice is extremely deep and your mind and world-view changes does your bad karma, in a sense, go away. The effects of your previous karma will still manifest, but you will no longer see it as suffering.

STUDENT:
I always thought that Sangha members (here used in the narrow sense of monastics) would be immune to interference from external spirits because they take vows and live pure lives in holy places. Aren’t there all kinds of Dharma protectors to help monks and nuns?

SHIH-FU:
Just because monks and nuns wear robes and take vows does not mean their personalities or attitudes have changed. Many members of the Sangha do not have the proper attitude befitting home-leavers. Spirits have no trouble entering those with improper views of the Dharma, whether they are lay people or Sangha members.

STUDENT:
By demonic obstructions, do you mean external spirits or internal mental states? Or can it be either?

SHIH-FU:
Demonic obstructions can refer either to external forces or to internal mental conditions. For most people, interference by external spirits simply does not happen. When I talk about demonic obstructions and demonic states. I’m usually referring to something that people conjure up in their own minds. It stems from wrong thinking, following the wrong path, having the wrong view or attitude. However, in those rare circumstances when there is external interference from spirits, it goes hand in hand with wrong thinking. Practitioners who follow the correct path, who have a correct view of the Dharma, and who do not have over-anxious or greedy minds, will not be disturbed by such forces.

STUDENT:
Is it possible that a person could be deemed insane by society but really only be in a Ch’an state of realization?

SHIH-FU:
Yes, it is possible. Such people are neither insane nor suffering from Ch’an sickness. Rather, they temporarily view the world so differently that their words and actions may seem odd. Others observing them may think that they are insane, but in fact they are fine. This stage will pass and they will return to what is considered normal behavior.

STUDENT:
Can a practitioner who does not have the proper guidance suffer from Ch’an sickness or go insane if he or she has a no-self experience?

SHIH-FU:
It is possible. If the teacher is not around and the person has an experience of emptiness ─ not necessarily enlightenment ─ then he or she could develop mental problems or become deeply confused. That is why both Ch’an and Tibetan Buddhism stress the need for a qualified teacher. That is why there is a tradition of transmission from teacher to student. There is a process that one needs to go through when one walks a spiritual path. If you meet someone who claims to be enlightened and offers to teach you, yet has not received transmission, or has not been recognized by a qualified master, then be wary.

STUDENT:
You have said that whenever we experience anything strange, we should just ignore it. I find this to be valuable. You have also said that we should regard anything or anyone that helps us as the gift of a bodhisattva. I regard anything that helps my practice as a bodhisattva’s gift and anything that hinders my practice as demonic influence. To me, everything is practice.

SHIH-FU:
When practitioners encounter interference from external things ─ people, situations, other beings, etc. ─ and it does not obstruct their practice, but in fact makes them practice even harder, then external obstructions are beneficial, and as such they should be thought of as the gifts of bodhisattvas.

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