On The Necessity of Teamwork

Transformation cannot and does not happen in isolation. We can’t escape the context in which we learn – which means that paying special attention to how we interface with others, like family and friends, and the mentor, will affect how we grow and what we learn. If we can interface in a constructive way, that is, in a way that does not sabotage the process of learning, then we are setting the conditions for the transformation of being to occur. Naturally, it follows that if we want to experience the most constructive transformation of being, we would want to set the conditions as best as possible. This means knowing how to organize and then navigate the path and its subtleties.

On the path, with the assistance of mentors, we move sequentially from seeker to finder, from questioner to “knower”. Then, transformed into stewards, we continue on. It is the direct experience of the wonder of reality that ultimately puts all questions to bed – that is, that satisfies the longing to know and silences the storm of incessantly arising questions, doubts, or addictions. But before that can happen, concentrating on “finding the question” and “marinating on the question” is necessary.

Questions are of two types – theory and practice, also called “view” and “experience”. One line of questioning aims to enhance our “philosophical view”, and the other line of questioning aims to enhance how to practically and actively engage and express that view (i.e. the view of reality as inclusive selflessness and the experience of compassionate action as meaningful). Clarifying our philosophical view is what initially transforms our motives – from the desire to get lost in the endless procession of entertainment and thrill-seeking to the desire to become a dedicated steward of others. 

Clarifying how to practice – and then practicing – is what produces “ah-ha moments”. For example, the experience of eating an apple satiates hunger, while the mere fantasy of eating does not. Similarly, the experience of reality satiates seeking, while fantasizing about ourselves as already enlightened does not. Adjusting or upgrading our understanding of philosophy is vital not as its own end, but as a means to an end – namely, by adding clarity to what we should be practicing. Clarity of philosophy leads to clarity of practice. Clarity of practice leads to experience.

Another word for philosophy, in this context, is “wisdom”. Directly experiencing the inclusivity of all time, space, and phenomena is called “wisdom”. By attempting to arrive at an intellectual understanding that inclusivity must be the way things are, we are practicing wisdom. 

If we were to directly experience our indestructible bond with all time, space, and phenomena – and therefore also realize that we are influencing the overall state of health of all time, space, and phenomena – we would act accordingly, with compassion, sensing viscerally and intuitively that everything is “part of us”, and that we would not exist without everything else. Trying to act in such a manner is the practice of compassion.

Actually, practicing “wisdom” or “compassion” right off the bat is very, very difficult. So traditionally, all authentic practice begins with the “investigation of sovereignty” – that is, by trying to see that up to the point of deciding to get real about study and practice, we have basically just been slaves to the pursuit of entertainment and the cycles of satiation. So one begins with fasting to challenge the survival center, abstinence to challenge the pleasure center, renunciation to challenge the success center, and solitary retreat to challenge the companionship center. The success of these practices comes in the form of a revelation – we see how hard it is to “make a free choice”.

In seeing that we are easily thrown off balance by the cycles of life, we can begin to ask another question. How do we actually know our practice is working? Is our practice working if we start to feel more special, more elite? Definitely not. As practice progresses constructively, it’s not that we begin to feel “less special”, but more connected, more in tune, more in love, and so on. As was mentioned, when we are deeply in love, we are also deeply sensitive to the needs of the beloved – and we can both harmonize with the beloved in order to assist the constructive development and continuity and anticipate the future needs of the beloved. To connect this idea to teamwork, our feeling of love itself depends on the existence of the beloved.

When insight into the inclusive nature of reality deepens, our compassion (actions that reinforce our understanding of inclusivity) begins emerging more and more spontaneously. The ability to say or do the right thing at the right time in order to assist in the constructive evolution of all phenomena is a skill that later is deliberately cultivated, once our motives become securely anchored in service.

Like all actions deliberately taken and developed on the path, movement toward transformation first begins with the sincere wish to be of maximum benefit – the wish to dedicate our lives to the service of others. That initial wish is then reinforced through practice. And as the practice deepens, the ability to effectively express that wish becomes natural and spontaneous. To reiterate, the more deeply we fall in love, the more sensitive and capable we become.

The pressure of “becoming a mentor” is difficult to bear alone, which is why, traditionally, effort is made to form institutions, centers, communities, monasteries, ashrams, and so on (Sangha). From the lineage’s point of view, the impact that one enlightened mentor has is infinite. Therefore, the focus and purpose of “real ashrams” is not “to save the world on mass levels” – but to produce a handful of “real mentors” – to rally behind and propel one sincere student at a time toward realization of the fruit of the path. Group study is not an end in itself – rather, it is an incubator and amplifier for each student’s growth. Group study catalyzes clarity like nothing else can – and helps students ground “abstraction” into useful, concise instructions for testing and applying the principles of the path.

Since all sentient beings are just one heartfelt decision away from getting started on the path toward enlightenment, a “maximally organized ashram” has the ability to cater to and serve any student at any stage with precision and clarity. This means that an authentic center, ashram, or “teaching community” must be able to benefit beginner, intermediate, and advanced students equally by using clear, simple language.

Clarity of language and conceptual understanding is best developed through debate. When we listen to ourselves and others speak about and analyze various topics, our minds naturally absorb the insights, and both our philosophical view and ability to effectively practice are immensely enhanced.

In the lineage, we like to call debate “sparring”. When we spar, we do a disservice to our sparring mate by trying to lose. By trying to win while sparring, we help reveal or uncover the weaknesses in the position, argument, or understanding in our sparring partners. It is only when we can see our weaknesses that we are actually free to improve ourselves. Therefore, this type of “sparring” is also a priceless tool. 

Traditionally, as the individuals in a group or newly forming Sangha recognize the value of the growth and strength derived from sparring, they naturally come to recognize the gift that is the presence and commitment of their fellow sparring partners. As mutual honor and respect deepen, so too does the commitment and resolve of the individuals in the ashram. In this way, the integrity of the lineage is preserved.

While debate can be an extremely constructive way to teach and learn, there is something beyond debate: collaboration. When there is mutual respect and no lingering disagreement, that Sangha or ashram is optimally positioned to deliver a maximum benefit to the immediate community, the world at large, and, ultimately, all beings.