The Path That Lies Ahead for a “Bookstore Buddhist”
“You are what we call a bookstore Buddhist,” observed the smiling young monk named Dundan as he invited me to take a seat in the basement classroom of the First Congregational Church of LaGrange, Illinois. It was the summer of 2007, and I had begun attending Mahayana Buddhist meditation classes to manage stress and learn more about mindfulness. I had been interested in Buddhism and eastern philosophy since reading Joseph Campbell’s “The Power of Myth,” a powerful exploration of the ways in which mythological narrative arcs inform our contemporary experience.
Set amidst Campbell’s rich portrayal of the ways in which ancient wisdom shows up in modern life was Campbell’s explanation that George Lucas had modeled the Force in the “Star Wars” movies upon Buddhism and eastern philosophy. Inspired by Campell’s text and motivated by its special connection to the Force, I had consumed a variety of books about Buddhism but hadn’t had the courage or the patience to explore meditation. This disconnect between theory and practice is what inspired the saffron-robed and Converse wearing young monk to make his “bookstore Buddhist” observation. It was certainly not a judgmental statement, but a benign diagnostic observation … as if to say, “you’ve got work to do.”
The weekly classes in Buddhist theory and meditation nearly 20 years ago would profoundly impact my life. As we navigate a world beset by anxiety, societal change, and partisan conflict, I frequently appreciate the resilience and equanimity I learned from Dundan and the other teachers who helped me establish my inconsistent practice. Remarkably, the concepts I encountered in that church basement have influenced not only my ability to successfully sit with, and at times appreciate, stress, but it has also helped me successfully navigate challenges working in higher education and the student union.
One of the principles I appreciate most about Buddhism is that it is not an evangelical philosophy focused on conversion. In fact, western Buddhism, as I understand it, is not a religion at all, but a philosophy. One of the current Dalai Lama’s most frequently cited quotes is his observation that you shouldn’t “try to use what you learn from Buddhism to be a Buddhist, [you should] use it to be a better whatever you already are.” Personally, I use it to be a better union director.
Following my initial engagement in classes with Dundan, I alternated between periods of consistent meditative practice and periods when my monkey mind took over. But even my inconsistent approach to focused mindfulness, I firmly believe, bore equanimity fruit as it laid the cognitive pathways for me to interrupt strong emotional reactions and strengthen my neural pathways that support gratitude and compassion. Buddhist philosophy supported by meditative practice taught me that there’s a space between experience and reaction, a space that mindfulness and practice can help you to expand and influence.
Advancing campus community in higher education provides countless opportunities to practice mindfulness and choose how to respond to an experience that may naturally promote a negative response. For example, imagine receiving an email from facility services indicating that your staff can no longer move your lounge furniture or learning that a faculty member had threatened to expel one of your student building managers unless the professor was allowed to remain in the union after it closes. Either of these experiences would likely invoke a strong negative reaction for most people in our vocation, eliciting strong and potentially destructive emotions that could grip us for days, impairing our ability to seek understanding or advance accountability. In situations like these, meditative practice has helped me to sidestep the rush of negative emotion that can cloud judgement and impair reaction.
Buddhist mindfulness can help to move beyond delusion and respond in a skillful manner focused on establishing and communicating clear understanding. Now, don’t get me wrong, I still get frustrated and don’t enjoy conflict, but Buddhist mindfulness has helped me gain perspective and provided the tools to pursue a more skillful path. I believe that it’s helped me strengthen neural pathways related to perspective, gratitude, and compassion.
Personally, I also find the presence and gratitude of Buddhism mindfulness to be a powerful antidote to the turbulent and bitter winds which are blowing today’s world. I cherish the moments when I make myself aware of my breath or simply feel my feet on the ground. Time taken to appreciate the water I drink or the good fortune of working in community with others is a valuable counterbalance to the stress we may feel about this moment in time. I believe mindfulness, for me, can result in a tangible physiological and mental calm—even if it’s only momentary.
This intersection between traditional Buddhist practice and contemporary cognitive and medical research is rich and growing, revealing that certain meditative practices can literally rewire the brain to promote compassion and resilience. As a bookstore Buddhist, I recommend Daniel Goleman’s “Destructive Emotions: A Scientific Dialogue with the Dalai Lama” or James Kingsland’s “Siddhartha’s Brain: Unlocking the Ancient Science of Enlightenment.”
One of the foundational ideas the undergird Buddhist thought is a recognition of the Four Noble Truths, which acknowledges that life consists of suffering due, in large part, to impermanence. All things fade and eventually pass, for better or worse, including our health, our loved ones, success, and our possessions. Strong attachment to these transient things, or strong aversion to their loss, results in pain and suffering. But the Four Noble truths recognize there is a path to liberation, which includes mindful recognition of this impermanence and work toward non-attachment and aversion. It takes a lot of work, but I can attest that progress is possible.
Buddhism has been described as 2,500-year-old first person phenomenological empirical psychology. From my perspective, Buddhists have invested centuries toward focused introspection, critically unpacking the human emotional experience and providing guidelines to navigate and escape life’s pitfalls. Buddhists, as I have also found, are all about lists: the Four Noble Truths, the Eightfold Path, the Three Poisons (Attachment, Aversion, and Ignorance), and the Four Highest Emotions (Loving-kindness, Compassion, Sympathetic Joy, and Equanimity.) If you have the Clifton Strength “Achiever” and like checking things off your list, you may appreciate a Buddhist deep dive.
Finally, community, or Sangha, is critically important to Buddhism as it represents the third of the “Three Jewels of Buddhism,” following the first jewel, which is the innate potential in all people to find liberation, and the second jewel, Dharma, which represents the wisdom and teachings. Community is critical in Buddhism as it offers belonging and inspiration—just as our unions do for our students.
Ultimately, I persist in being primarily a “bookstore Buddhist,” reading more about the philosophy than I commit time to meditative practice. But, as I’ve indicated, the time that I have spent “on the mat” has truly paid off. I continue to use what I have learned from Buddhism to be a happier person and, hopefully, a better union director. But as Dundan had observed, I still have work to do.
