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Archive for the category “Kornfield_Jack”

A Path With Heart by Jack Kornfield

A Path With Heart: A Guide Through the Perils and Promises of Spiritual Life by Jack Kornfield.  Bantam Books 1993.  366 pages.

I can sincerely say this is an excellent book but that it is not the correct book for me at this time.   Books tend to be time sensitive documents, meaning if you read one at the “right” time, it can light fireworks under your butt, while if you had read the same book at an earlier or later time of your life, you might toss it aside and pick up instead the latest copy of Time (pun intended).  My experience with what is probably Kornfield’s most widely read book is somewhere in between, but again, this may be on account of personality or timing.  Anyway, having read the book and announced this caveat, I’ll plunge in to my review.

First let’s nail down what the book is about, because it’s not immediately clear by looking at the table of contents.  The title comes from an oft-quoted passage from Carlos Castaneda’s first book, The Teachings of Don Juan: A Yaqui Way of Knowledge:

For me there is only the traveling on paths that have heart, on any path that may have heart.  There I travel, and the only worthwhile challenge is to traverse its full length.  And there I travel looking, looking, breathlessly…

The spiritual life is not just a path, but a forest, with infinite numbers of highways and byways and small trails, and if you’re not careful, or don’t have a good guide, it is easy to end up at a dead-end or some bad place you never intended.  This book is meant as a guide or map to this terrain.

Its range is necessarily vast, covering everything from the important questions of one’s life (“Did I love well?”) to making peace with oneself (“dealing with our stuff” as Daniel Ingram would say), and initial attempts to train the wayward mind (the “puppy” as Kornfield puts it).  Salient topics such as the stages of insight and the perennial debate of True Self versus No-Self are considered from Kornfield’s typically ecumenical and gracious standpoint.  The particular issues of Westerners dealing with abuse, codependence, and self-loathing are tackled, and the positive role psychotherapy can play in unwinding these issues is also discussed.  Karma is defined and the necessary role of compassionate, helpful work as “meditation-in-action” advocated. 

Kornfield is one of the godfathers of the American meditation scene, and his vast experience, sensitive expression and insight are abundantly on display.  It is not surprising then that while I would heartily recommend it as an introduction or preliminary text to one’s sadhana, it also bears reviewing at later stages of development.  In other words, this is neither a book for beginners, intermediates, or advanced students of the Way; it’s for everyone, since everyone at all times is running into at least one or two issues discussed in the book.

Quality-wise Kornfield’s insights, suggestions and clarifications are impeccable.  He is a very human and down-to-earth guide, one who sees beyond the starry-eyed ideals of perfection many traditions advocate (cf. Ingram’s Mastering the Core Teachings of the Buddha for more on this), and while the Theravada is his “home base” so to speak, his vision is all-embracing as regards the varieties of approaches one can take to the contemplative path.  I would recommend this book even to dyed-in-the-wool Christians—maybe an evangelical or two… (but maybe not)—without hesitation.  I don’t see how it could fail to inform or advise someone, regardless of where they are.  In the end, sincerity and a desire to learn are what count.

Despite all these good points, I found myself constantly irritated by Kornfield’s writing.  It is, to say the least, a little on the saccharine side; nay, sometimes it went down like seven packs of Splenda in my coffee.  There’s a little too much “wisdom and compassion,” “heart,” and “joy,” “being” and Buddha-nature here, and in Kornfield’s world everyone is a “master”: a Zen Master (with both words capitalized no less, like it’s a job title or something), a meditation master, a spiritual master, or just plain master.  I’m sorry, but not everyone can be a master.  If you’ve been on retreat for ten or more years or you’re a natural-born genius, you might qualify, but these sorts are rare; the word is overused.  (Besides, I don’t want a master; I want a teacher or guide or good friend, but I digress…)  To make a long story short: Kornfield is heavy on the “fufu jargon,” and for a spiritual curmudgeon like me it just doesn’t fly.

This kind of writing is unabashedly “popular,” politically correct, and “nice.”  The above is symptomatic of this, but his willingness to water down passages quoted from other (especially traditional) sources, to massage them into accordance with his way of presentation, also points to this tendency.  (Not to mention irritates the hell out of me!)  I groaned at one point (page 74) where, when quoting don Juan (from Castaneda) Kornfield felt it necessary to stick the word “spiritual” in front of the word “warrior,” as if without we might all think he was advocating something he clearly wasn’t.  Two pages later an even worse example of this sort of heavy-handed editorializing reared its ugly head.  In Kornfield’s words, the Buddha said:

Just as the great oceans have but one taste, the taste of salt, so too there is but one taste fundamental to all true teachings of the Way, and this is the taste of freedom (76). 

The source is Udana 5:6, where in the original Pali it says “Just as the great ocean has one taste, the taste of salt, so too this Dhamma and Discipline have one taste: the taste of freedom.”  Clearly, the Buddha was describing his teaching, not anyone else’s, but Kornfield, liking the passage, “adjusted” it to fit his message.  I think you can see why this sort of thing, indulged in on a regular basis, would rub some people the wrong way.

So, the brilliant and witty, the philosophically profound and the airy-fairy—it’s all here and much more.  I will leave you with some sage advice on this book from Daniel Ingram, who called A Path With Heart a “masterwork”:

Only major problem is that is it so nicely written and gentle you might not realize how hard hitting it is. Assume it is very hard hitting and technical despite its friendly tone and you will get more out of it.            

 My Amazon rating: 4 stars

Living Dharma: Teachings of Twelve Buddhist Masters by Jack Kornfield

Living Dharma: Teachings of Twelve Buddhist Masters by Jack Kornfield.  Shambhala 1996.  319 pages.

First published in 1983 under the unfortunate title Living Buddhist Masters, the law of impermanence inevitably asserted itself and the masters died.  The title was then of necessity changed to something more “permanent.”  (I’m sorry, I can never miss the grim, yet oddly appropriate humor that applies here!)  Titular changes notwithstanding, the book is still in print, and deservedly so–it should be on every Buddhist practitioner’s list of “must read” books.  Why this is so becomes abundantly clear upon glancing at the table of contents.

What Jack Kornfield has done is allow the Dharma (or, more correctly, “Dhamma”) experts to speak for themselves.  His contribution has merely been to supply an introduction on the Theravadan Buddhist meditation tradition and then brief bios of the individual teachers.  The chapters therefore consist almost entirely of essays or talks from the featured “masters.”  The result is a rich, diverse cornucopia of insights, attitudes, practical instructions and advice matched by few other books in the field.

While Kornfield’s contribution is relatively small, it is not insignificant.  Chapter one, “Essential Buddhism,” covers basic elements of meditation practice–the meditation setting, the three trainings of morality, concentration and insight, the role of mindfulness, an interesting blurb on differing opinions concerning “goals/no goals” in practice, the factors of enlightenment and another interesting blurb on why anyone should even bother reading dharma books.  Chapter two is more specific, looking at these topics as they apply in the traditions of southeast Asian Buddhism (i.e. Thai and Burmese).  Chapter three is a gem–all of half a page, and that mostly empty space.  Kornfield writes: “I have reserved a whole chapter to make a simple statement.  The entire teaching of Buddhism can be summed up in this way: Nothing is worth holding on to” (p. 31).  I think everyone should stand up at this point and applaud, because I’ve yet to come across a more condensed, accurate and well put statement of what the Buddha taught than this.  In other words, if you learn this much–really learn it–you’ve done what had to be done and there is nothing more of this to come.

But, thankfully, there is more to the book!

The profiled teachers include such famous sorts as Achaan Chaa, Mahasi Sayadaw, Sunlun Sayadaw, Achaan Buddhadasa, Achaan Maha Boowa, and U Ba Khin, as well as lesser known teachers like Achaans Jumnien and Dhammadaro, Mogok Sayadaw and Taugpulu Sayadaw.  Notably absent are Webu Sayadaw–a reputed arhant bikkhu–Dipa Ma and Goenka.  It would have been nice if when the book was reissued chapters on these people had been added, but I guess you can’t have everything.  My personal favorite chapters are those on Chaa, Sunlun, Mahasi and Jumnien.

Certain tensions in teaching and practice emerge from these profiles.  There are those who clearly emphasize practice over theory (Chaa, Sunlun, Boowa, and Jumnien, for example), theory as preliminary to practice (e.g. Mogok and Mohnyin) and those that seem somewhere in between (e.g. Mahasi).  Then there is (as noted by Kornfield in his introduction) the tension between a goal directed practice, or a more natural, goal-less “way of living.”  Respective represenatives of these contrasting approaches would be Sunlun and Chaa.  Some teachers work within the contexts of monasteries, others meditation centers.  The impression one comes away with is that there is something here for everyone, no matter their calling in life (monk vs. lay), their personality type (intellectual vs. practical), or their particular needs (long-term living vs. short-term, intensive retreats).  Most importantly, it becomes clear that the Buddha’s teaching, both as it exists now and as it certainly was in the founder’s day, is not so much an ideology as a highly sophisticated technology one uses to cultivate and master the mind.  In other words, the Dhamma is something one does as opposed to believes.

My Amazon rating: 5 stars


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