The Four Correct Efforts- Energy

When one observes nature, one thing is clear, that there is always perfection in everything. All animals and plants do precisely what needs to be done. If something doesn’t succeed, it is a function of natural conflict in the environment, or the intervention of man.

In itself, within nature, there is balance and harmony. One place where we can take notice and learn is with regard to the use of energy in nature. There is never too much, never too little. Whether it is a tiger stalking its prey or an eagle flying high supported only by the wind and the slightest movement of tail and wing tip feathers, we see that minimal effort is maintained consistent with the task.

We also see that animals learn and that they correct their errors quite naturally, for they are not hindered by greed, confusion or hostility. We need to learn from them and restore the natural and correct use of effort and energy to our lives. But first, we must clear out the deadwood from our minds and restore the Dharma. 

Lesson 9      The Four Correct Efforts - Energy

The concept of Right Effort is well known as a section of the Noble Eightfold Path laid out by Buddha. But beyond the simplest and most obvious interpretations, what is Right Effort?

Right Effort is the volition:

• to prevent incorrect unwholesome states of mind from arising

• to dissolve such incorrect and unwholesome states that have already arisen

• to generate or set the correct conditions for the arousal of correct and wholesome states of mind that have not yet arisen

• to develop and bring to perfection the correct and wholesome states of mind already present.

Note that this is not a set of suggestions like, “Do unto others as you would have them do unto you,” of Jesus the Nazarene or, “Do not do unto others what you would wish that they would not do unto you,” of his master, Rabbi Hillel. These two suggestions of the great Hebrew masters leave the way open for the mind to simply declare what it wishes, and we know well how the tainted mind can manipulate conditions.

Instead, in the Buddhist scriptures, we are told to pay attention to what is correct and wholesome and incorrect and unwholesome and generate correct intentions and actions. Then we are talking about the generation of effort directed, as it were, by our Buddha Nature, not our mind, which is governed by the Gunas.

We must recognize at every moment that we are the product of dependent origination and that whatever intention or action we develop will either weaken the elements of that cycle or strengthen them. This requires a deeper awareness than a simple set of do’s and don’ts.

Note also that although correct effort seems to be divided into four separate volitions, the four volitions are actually completely interdependent.

Dhammapada Verses 292 and 293

"Evil tendencies of the unrestrained and careless go on increasing if they neglect doing what ought to be done and do what ought not be done. But for those who are mindful of worldly activities, who do not do what should not be done, and steadfastly do what should be done, their negative tendencies go on decreasing and come to an end."

If we simply refrained from unwholesome and incorrect acts, this would put us in a merely neutral position. Therefore, at the same time, we must also develop and perform wholesome and correct actions. Thus there must be a one-pointed awareness of our intentions and actions directed at all four objectives at the same time. In this way, we are constantly pulling out the weeds from the garden of our mind and planting new seeds for future use.

However, we cannot do this unless we can know and recognize what is actually correct, wholesome and natural. So correct effort or energy requires the help of correct understanding, which must be developed along the Eightfold Path. Since all correct effort or energy requires the application of a certain force and direction, we have allowed that understanding can provide that direction.

This is a strategy that is essential, but once the strategy has been established, we need the tactics that will bring about correct execution. This involves correct attention (intention), with which correct energy must be invariably paired. And since this attention, at the moment of truth, is not directed at meditation itself, attention involves motivation.

Motivation

This is not the motivation that is directed at specific objectives of the mundane kind that are Identity-bound. The motivation that we require for correct effort has no Identity attachment.

It is difficult to imagine doing anything without a specific Identity-related goal, but that is what Buddha recommends here. His approach is that of a general all-embracing motivation to produce right effort, relying upon our Buddha Nature.

Naturally, being learners, our Buddha Nature has not been liberated, so our understanding will not at first be well developed. Thus motivation must be an “all-embracing and non specific motivation” gradually developed in the correct and natural way, with understanding, and supported by all the elements of the Eightfold Path.

We must accept lows and highs during our development, since the Identity sometimes gains temporary control, but that is not a problem, for if we are correctly on the path, we can always return. Therefore, a fifth line should be added to our right effort suggestions. Resolve that we will always return to the path of correct effort upon failure. This itself requires correct effort. It is precisely this correct effort that is the “all-embracing and non specific” directed energy of which we speak.

Let us now review this tale from the Anguttara Nikaya VI.55.

                                         The Tuning of the Vina

Anguttara Nikaya VI.55

Sona Sutta

I have heard that on one occasion the Blessed One was staying near Rajagaha, on Vulture Peak Mountain. And on that occasion Ven. Sona was staying near Rajagaha in the Cool Wood. Then, as Ven. Sona was meditating in seclusion, this train of thought arose in his awareness:

 "Of the Blessed One's disciples who have aroused their persistence, I am one, but my mind is not released from the effluents through lack of clinging/sustenance. Now, my family has enough wealth that it would be possible to enjoy wealth and make merit. What if I were to disavow the training, return to the lower life, enjoy wealth, and make merit?"

Then the Blessed One, as soon as he perceived with his awareness the train of thought in Ven. Sona's awareness -- as a strong man might stretch out his bent arm or bend his outstretched arm -- disappeared from Vulture Peak Mountain, appeared in the Cool Wood right in front of Ven. Sona, and sat down on a prepared seat.

 Ven. Sona, after bowing down to the Blessed One, sat to one side. As he was sitting there, the Blessed One said to him, "Just now, as you were meditating in seclusion, didn't this train of thought appear to your awareness:

'Of the Blessed One's disciples who have aroused their persistence, I am one, but my mind is not released from the effluents... What if I were to disavow the training, return to the lower life, enjoy wealth, and make merit?'"

"Yes, lord."                                    

"Now what do you think, Sona. Before, when you were a house-dweller, were you skilled at playing the vina?"

"Yes, lord."

"And what do you think: when the strings of your vina were too taut, was your vina in tune and playable?"

"No, lord."

"And what do you think: when the strings of your vina were too loose, was your vina in tune and playable?"

"No, lord."

"And what do you think: when the strings of your vina were neither too taut nor too loose, but established to be right on pitch, was your vina in tune and playable?"

"Yes, lord."

"In the same way, Sona, over-aroused persistence leads to restlessness, overly slack persistence leads to laziness. Thus you should determine the right pitch for your persistence, the pitch of the faculties, and there pick up your theme."

"Yes, lord," Ven. Sona answered the Blessed One. Then, having given this exhortation to Ven. Sona, the Blessed One -- as a strong man might stretch out his bent arm or bend his outstretched arm -- disappeared from the Cool Wood and appeared on Vulture Peak Mountain.

So after that, Ven. Sona determined the right pitch for his persistence, attuned the pitch of the  faculties, and there picked up his theme. Dwelling alone, secluded, heedful, ardent, and resolute, he in no long time reached and remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing and realizing it for himself in the here and now.

He knew: "Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world." And thus Ven. Sona became another one of the Arahants.

Here we see that one has to attune this energy. It must be neither too strong nor too weak in its application. It is clear then that really fine judgement is required to know precisely what effort is needed to apply correct energy to each task. It is just like the music that Soma played. Different tasks may require different tuning of the instrument of effort, depending upon the resistance of Identity to the correct and wholesome.

We know that with correct attention applied in meditation, there is a delicate balance of energy required. If the energy is insufficient, attention is lost. If the energy is too great, then there is fatigue and Mara enters with his thoughts.

It is the same with the application of correct effort or energy with regard to the Eightfold Path in every day life. It would appear then that in order to apply  correct energy, one constantly requires clear observation and subtle judgement with every thought that enters the mind. This is not achieved simply by the application of correct understanding; there must be another technique applied.  

Look then at the sequel to the tale of Sona.

Anguttara Nikaya VI.55

Sona Sutta

Then, on the attainment of arahantship, this thought occurred to Ven. Sona: "What if I were to go to the Blessed One and, on arrival, to declare gnosis in his presence?"

So he then went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One:

"When a monk is an arahant, his fermentations ended, who has reached fulfilment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and is released through right gnosis, he is dedicated to six things: renunciation, seclusion, non-afflictiveness, the ending of craving, the ending of clinging/sustenance, and non-deludedness.

"Now it may occur to a certain venerable one to think, 'Perhaps it is entirely dependent on conviction that this venerable one is dedicated to renunciation (life of restraint),' but it should not be seen in that way. The monk whose fermentations are ended, having fulfilled (the pure life), does not see in himself anything further to do, or anything further to add to what he has done.

It is because of the ending of passion, because of his being free of passion, that he is dedicated to renunciation. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to renunciation. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to renunciation.

Here, despite being an arahat, Sona, generates a doubt about his life of restraint, believing that it may be the motivation of conviction that drives him. He says, correctly, that it should not be seen in that way.

"Now it may occur to a certain venerable one to think, 'Perhaps it is because he desires gain, honor, and fame that this venerable one is dedicated to seclusion'... 'Perhaps it is because he falls back on attachment to precepts and practices as being essential that he is dedicated to non-afflictiveness,' but it should not be seen in that way.

The monk whose fermentations are ended, having fulfilled [the holy life], does not see in himself anything further to do, or anything further to add to what he has done. It is because of the ending of passion, because of his being free of passion, that he is dedicated to non-afflictiveness. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to non-afflictiveness. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to non-afflictiveness.

Now Sona generates doubts about his seclusion and suspects that it is to gain honor and fame. He doubts his dedication to non afflictiveness, believing that it may be due to attachment to precepts and practices. But again he sees that it should not be seen that way.

He is not saying that he should ignore the doubts expressed, but rather that he must see beyond these doubts to the true motivation. Mara will always present doubts, even to an arahat or dharma master, but each practitioner, even beginners, must generate and develop the deeper and natural motivation.

In this case, Soma sees that motivation arises because he is free from the Identity manipulations resulting in greed, aversion and confusion.

"It is because of the ending of passion, because of his being free of passion... because of the ending of aversion, because of his being free of aversion... because of the ending of delusion, because of his being free of delusion, that he is dedicated to the ending of craving... the ending of clinging/sustenance... non-deludedness.

Now Sona tells us the technique to be used to acquire correct effort.

Even if powerful forms cognisable by the eye come into the visual range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away. And even if powerful sounds... aromas... flavors... tactile sensations... Even if powerful ideas cognisable by the intellect come into the mental range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away.

"Just as if there were a mountain of rock -- without cracks, without fissures, one solid mass -- and then from the east there were to come a powerful storm of wind and rain: the mountain would neither shiver nor quiver nor shake. And then from the west... the north... the south there were to come a powerful storm of wind and rain: the mountain would neither shiver nor quiver nor shake. In the same way, even if powerful forms cognisable by the eye come into the visual range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged.

Being still, having reached imperturbability, he focuses on their passing away. And even if powerful sounds... aromas... flavors... tactile sensations... Even if powerful ideas cognisable by the intellect come into the mental range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away."

Here we see the basis of the correct technique. When a thought arises (unwelcome thoughts in the case of Sona) there arises an imperturbability to the senses. This is where it starts. The energy must be imperturbable, just as one’s mindfulness must be imperturbable and one’s concentration must be imperturbable.

The mind, with correct effort in every aspect of life, --not just in concentration,-- must be rightly released, neither being overpowered nor engaged.

So we have here so far:

The Energy must be balanced.

The Energy must be motivated.

The Energy must be imperturbable.

The Energy must be released.

The Energy must be neither overpowered nor engaged.

These all arise from correct thought, known as correct attitude.

Dhammapada Verses 1 and 2

"All that we have is the result of what we have thought: all that we are is founded on our thoughts and formed of our thoughts. If a man speaks or acts with an evil thought, pain pursues him, as the wheel of the wagon follows the hoof of the ox that draws it. If a man speaks or acts with a pure thought, happiness pursues him like his own shadow that never leaves him."

Correct effort arises naturally from pure thought. That is nice to know, but we do not begin the path with pure thought, so all these factors of motivation and the rest must be developed as best as one can, at the same time that one is trying to apply correct effort to every aspect of living in every aspect of the Eightfold Path.

But there is another problem to be considered. When we initiate an action of mind or body, we can never be sure of what all its results will be. Even actions done with correct intentions can have unforeseen apparently disastrous consequences. Since the human mind is filled with Identity folly, such apparent disasters can completely throw one off track. The solution is the development of equanimity. Fortunately, our correct concentration is working for us in the development of equanimity.

An Integrated Path

Perhaps you can begin to see that the Eightfold Path is an integrated path. As we pass cycle after cycle, perpetually aware of all the factors, we gradually evolve a greater appreciation and a greater understanding of the path. Mere rote understanding or periodic attention to the path is worth naught.

Just then as we must apply correct attention and correct energy to every element of the path, we must also apply correct energy and attention to following the path in its entirety.

Now let us be realistic. It is easy to fall from the Eightfold Path. In fact, it is easier to fall from the Eightfold Path than to fall from a high wall that one is walking upon. Why is that? Because when you are walking on top of the wall, you are aware of the consequences of falling.

There is the initial problem. Most people are not really aware of the danger of not following the Eightfold Path. They trust in their conscious mind to guide them, even though all the evidence suggests that this mind has not done a good job.

So the first point to be understood is that the path is worth travelling and that energy should be applied to the idea that just being on the path is natural and correct.

It is true that in this life, each person is motivated by different things, in a different way. But this motivation is connected with the pat history of success and failure of the Identities to gain their satiation. Normal motivation consists of the very greed, aversion and confusion that we are seeking to let go of.

What then are the essential factors for the development of this directed and intentional effort?

The Environment

The environment can be used to focus the attention on the way energy needs to be directed.

When one sees the incorrectness of the actions of others and the suffering that is produced by incorrect effort, and apply this clear perception correctly to the dharma, this can be a motivating factor.

Internal Motivation

Internal motivation is longer lasting and more self-directive than is external motivation, which must be repeatedly reinforced by praise or concrete rewards.

It is true that children of certain ages and some adults have little capacity for internal motivation and must be guided and reinforced constantly. But these  incentives both internal and external (received from a master) must be given with the clear understanding that learning occurs more effectively when one experiences feelings of satisfaction.

Caution should be exercised in using external rewards, even for oneself, when they are not absolutely necessary. Their use may be followed by a decline in internal motivation. It was this external motivation (praise and fame) and the internal motivation (thoughts of praise and fame) that Sona correctly rejected as not valid.

Creativity and intrinsic interest diminish if a task is done for gain. Psychologists have been finding that rewards can lower performance levels, especially when the performance involves creativity.

Studies show that intrinsic interest in a task, -- the sense that something is worth doing for its own sake,-- typically declines when the Identity feels rewarded for doing so. Therefore, we can correctly say that doing good for good’s sake is more effective than doing good for God’s sake.

Readiness to Advance in the Practice

Learning to use correct energy is most effective when an individual is ready to learn, that is, when one wants to know something, to see how it works.

Sometimes this readiness to learn comes with time, but as soon as the person has the desire to know more about how it all works and how to project that energy, the change in motivation occurs.

Meaningfulness

Motivation is enhanced by the way in which the instructional material is organized.

In general, the best organized material makes the information meaningful to the individual. One method of organization includes relating tasks involving the correct use of energy to those already attained, since success is more predictably motivating than failure.

But none of these techniques of generating correct energy will produce sustained energetic motivation in the beginning before the flow is natural and correct, unless the goals are realistic for the learner. The learner must understand why these apparently simple tasks of correct effort are related to the whole task of recuperating one’s true nature.

He must first tune his mind to restraint in order that the system can eventually regain natural control. When that happens he can let go of all the mental discipline and trust his true natural energy and attention to do the job.

Realistic Notions

It is important when using correct and balanced energy to not have unrealistic notions about what can be accomplished.

The use of Energy to generate a natural situation requires skill and in-depth knowledge of what one is doing.

At first, the basic use of the four correct efforts requires changed belief and behaviour. This can, in fact, cause a  mild level of anxiety when confronting the possibly erroneous beliefs, expectations, and assumptions that may underlie a negative attitude. This mild anxiety is not negative, but severe anxiety is incapacitating. Therefore, when applying the parameters of correct effort, there must be tranquility.

In most forms of behaviorial theory, motivation is considered to be strictly a function of primary drives such as hunger, sex, sleep, or comfort. But the development of the impulse to do what is natural and correct can be a great primary motivator. That is the best realistic notion.

Conclusion

A strategy that encompasses four components of motivation could then well be added to our four efforts:

Arouse interest

Generate relevance

Develop an expectancy of success

Produce satisfaction through the knowledge that one is on the path.

Exercise 9

Give a clear description of where and how you have used correct effort in reading the last three lessons and where you have failed.

Knowing where you have failed, go back and do it all again.