The Buddhist Hour Radio Broadcast Archives

All of us are familiar with the nature of our work curves.

We start off with the initial surge with interest in, and enthusiasm about, the type of work result in the expression of whatever energy is at one's disposal at the beginning of a task.

After the start, we seem to need a "warm-up" period, as it is sometimes difficult to work at 100% efficiency because some time is necessary to become detached from previous tasks, and to switch one's attention and interest from the centre of interest in the immediate past to the object of importance in the present.

The warming-up period varies in length.

Curves have been made as a graphic representation of the level of performance or level of output of a worker throughout a period of work.

After the rush of initial enthusiasm has subsided, the work proceeds at a pace which characterises the person's normal tempo.

From then, work curves show an overall downward gradient.

However, they do not go into decline smoothly as shown by regular work decrements; they show two types of change to gradients, some down and some up in the work curve.

The spurts shown as downhill skids is thought to be due to temporary loss of interest or environmental distractions.

Dr. Herbert Moore posits the upward gradient climb spurts are due to renewed or spasmodic efforts to keep up to standard and identifies the existence of end spurts.

Anticipation of release from work or a realisation of a steady decline in output results in a last despairing effort, an abortive attempt to raise output to expected or planned level, the aftermath of which is a state of exhaustion or complete fatigue.

It is true that not all work periods show all of these characteristics where a person hold self-imposed demands or uses fatigue-reducing devices.

Very often the fatigue processes goes unnoticed. Feelings of effort, then feelings of strain, and finally an exhaustion experience warn the worker of the gradual depletion of energies.

A much more usual experience is the general feeling of tiredness.

Quite often, it is a learned reaction to disagreeable or undesirable situations - a form of self-justification in order to relieve oneself of situations that are distasteful or to which objections have been raised and antagonism has developed.

In 1932, Morris Viteles commented that the desire for repose was the only common factor among such diverse factors described as: "dislike for a continuation of work", "limp sensations", "laziness", and "changes in emotional attitudes".

There can arise a purely nervous fatigue, a tired feeling which bears no relation to preceding muscular work, and which has no foundation in the physical organism.

What causes it?

In his 1929 text "The mind at Mischief", W.S. Sadler gave an explanation as follows:

" Fear is a psychic state of alarm which acts upon the sympathetic nervous system so as to cause it to pull the adrenal trigger, throwing the powerful secretions of these ductless glands into the blood stream, as a result of which all the physical accompaniments of fear and anger are forthwith manifested.

The purpose of all this is to prepare for increased efficiency in flight, or for more determined resistance in combat. The natural end-result of such exertions would be more or less of a feeling of exhaustion, of fatigue.

And so it seems natural that the nervous system should prepare to send out fatigue warnings and to bring on that tired feeling, to be followed by rest and relaxation, as the result of every episode of this fear-anger mechanism.

When the sympathetic nervous system has learned to short-circuit this affair, to produce these psychic and physical manifestations of fear, it is little wonder that it acquires the trick of bringing on this spontaneous, ever-present, and distasteful fatigue.... Biologically the end-result of all fear phenomena would be physical fatigue; in the modern nervous counterpart of primitive forest experience, we indulge in psychic fear and immediately experience nervous fatigue, a fatigue which is so wonderfully perpetrated as to possess all the earmarks of genuine physical tiredness."
What is the Buddha Dhamma judgment of such things?

Dharma Master Thich-Thien-Tam made a commentary on how to approach this aspect of practice.

The Venerable commented:

When practising intermediate levels of sitting practice, the cultivator at times drifts into a dark, heavy mental state, akin to sleep; this is the delusive obstruction of drowsiness.

At other times, while his or her mouth recites the Buddha's name, his or her mind wanders and is filled with sundry thoughts.

This is the delusion of "mind-scattering". Drowsiness and mind-scattering are two very dangerous obstacles because they hinder cultivation and prevent the practitioner from entering samadhi.

As the cultivator practices, his delusive thoughts may suddenly be submerged and stilled. He recites the Buddha's name in an even monotone, with calm Mind and thought, oblivious even to the hot weather and insects bites.

This state usually lasts from one-half to one hour. Sometimes sweat soaks his clothing without his knowledge, and only when he suddenly awakens does he perceive an uncomfortable sensation of extreme heat. Witnessing this, he should not hasten to rejoice, thinking that his Mind has settled, or that his practice is bearing some results.

In reality, this is only the state of drowsiness in its subtle, mild form. The ancients have said: "Gently, gently, if drowsiness is not exposed, the demons will have their fill all day." In this situation, the cultivator should take steps to practice steadfastly, with increased diligence and vigour. As he recites, he should "Turn the light around," to destroy and subdue all drowsiness.

In general, according to the author's own experience, as drowsiness approaches, it is preceded by delusive, scattered thoughts. There are, of course, times when drowsiness and delusive thoughts arise at the same time. However, this is a gross manifestation, easily detectable.

When subtle drowsiness approaches, at first subtle "sundry thoughts" arise. The practitioner feels that a dim spot is climbing from the back of his neck to the top of his head, then descending to the eyes, ending somewhere deep in the Alaya consciousness.

Wherever drowsiness goes, that part of the body is affected. If it reaches the head, the head droops slightly; if it reaches the eyes the eyes close; if it reaches the Mind, the Mind becomes clouded. The practitioner should possess a very keen, discerning Mind to detect this subtle form of torpor.

Delusive thoughts, as well, have two manifestations: gross and subtle. Everyone can detect gross delusive thoughts, because their manifestation are very clear. The ancients had a saying, "In the early stage of cultivation, be afraid of delusive thoughts; with time, beware of drowsiness!" This saying, while partly correct, is not entirely true, as it refers only to the "scattering" aspect of "gross" delusive thoughts. Even seasoned cultivators, however, should be wary of "subtle" delusive thoughts.

When the practitioner puts all his efforts into reciting the Buddha's name, "gross" delusive thoughts will certainly be stilled and submerged, but it is very difficult to detect the comings and goings of subtle delusive thoughts.

For example, when the froth rises to the surface of a muddy pond, we are able to see this.

However, we would need a very clear limpid pond, to see the tiny gas bubbles arising from the bottom, evaporating leisurely on the surface or reaching only halfway beneath the surface.

Likewise, only seasoned practitioners (who have reached the stage where the waters of the Mind are calm and still) can detect subtle delusive thoughts.

One morning, a well-known Elder Master, in the short span of three seconds, from the time he left his bed to the time he sat on his chair, detected several dozen delusive thoughts arising in his Mind.

Only then could he verify the Teaching of the sutras: "one thought has 90 ksana, one ksana has 900 births and deaths." This refers to delusive thoughts, in their subtle manifestations.

Whatever theory you use to approach fatigue, tests of fatigue abound.

They can be divided into three groups, psychological, physiological and workshop records.

The last two involve small bodily changes.

When we have mental fatigue from sitting down to work out a problem, a simple form of finding relief can be had by roaming around for a few minutes.

Listeners who read Sir Arthur C. Doyle books would recognise the "pacing" method used by Sherlock Holmes.

Holmes' mannerisms are supposed to be derived from a University Don at an English University.

From 1750, a "wrangler" was one who has been placed in the first class in the mathematical tripos at Cambridge University.

Walking as an aid to focus concentration forms part of the method of delivery known as "wrangling" in the traditional delivery of mathematical papers.

Perhaps, it should come as no surprise that when a person is sitting down to do the processes of Buddha Dhamma examination of the nature of things in your own mind and the content of the mind is found to display restlessness, then the sitting position of your body is changed to walking slowly and mindfully backward and forward on a straight level walking track of about 20 paces long.

Within the ancient tradition, it is important the smooth walking track be within the Temple boundary and face east and west.

Theravada practice is to circumambulate the Temple or a Stupa holding relics keeping the main Buddha image or relics on your right hand side.

In other words, the walking practice is in a clockwise direction. Against the impetuosity, rashness and heedlessness of the untrained mind, the practice of pausing and stopping sets up a deliberate slowing down.

This is an antidote to the hectic speed of modern life. Such practice will bestow the worldly benefits of greater calm, efficiency and skill in one's daily round of work.

To a great extent, it is the rapidity of movement which strengthens the illusion of unity or identity to complex processes.

We are running a five day course from 27th to 31st December to teach selected persons these methods at no charge.

To apply for this training, you will need to be medically fit and not use addictive drugs or alcoholic drinks.

Because the sitting and walking practice is a somewhat exact science, it would help if you are determined to be patient.

To succeed in anything new, you must have a wish to change and practice the new mental skill till it is learnt good enough for you give up some old learned unskilful behaviours.

While it would be nice if Buddhist followers only applied, we would consider training a few persons who may wish to explore the Teachings which liberate the minds of persons.

To begin, think about the changes all Australians must make in their existing work culture to come to best practice.

To dislodge the notion that repetition of thinking "My work is going to be the same in five years from now - It will not change much all the same" is true is dull.

Every person in Australia ought to be skilling themselves to become aware of the bigger picture.

This means training minds to become happy and flexible.

This is possible for some persons.

Delivery from mental taints lies absolutely and entirely in one's own hands. Someone else cannot do it for us.

Resistance to change must be conquered by you.

We can show you how, but you must do it.

Sooner rather than later, we can make ourselves ready for the new worthwhile multiskilled jobs which have not been invented yet.

We train persons by showing the Path so you can see for yourself that the door of the future is free of all bolts and bars except those you have built.

Some run swiftly, some walk, some creep painfully, but all who keep on will reach the goal.

If you are ready to change, and meet our simple guidelines, ring us at 9754 3334 (repeat) to attend the five day course.

Our new computer systems will be field tested on the course and allow us to replace older ways of working.

Past courses have meant some persons obtained the zest of discovering authentic freshness in our new information age work experiences.

Help us build our data warehouses.

Our web site is www.bdcu.org.au.

We are self-funded by our Members and other good friends who supply us with resources from many countries in the world.

Our Members are taught distinctive practical methods to manage resources.

If they meet with what might seem to be an insurmountable and intractable problem, they are taught to apply analysis to find out it is merely

* a case of either bad working cultural habits learnt elsewhere,
* procrastination or
* not knowing exactly what to do.

Members are guided and encouraged by some of our older Members and experienced Master of Business Administration members in how to intensify their searches for and use suitable and newly written information in modern forms of language as sources.

One of our major work-in-progress projects is to find 500 key English words and select suitable Pali words for use by those persons who use English as a second language.

Internet words is an example of new assets we create.

When loading for use our site www.bdcu.org. au - we think beyond the square and treat this delivery site as a place where the masses of persons who need good information in the English language on Buddha Dhamma can feel no cultural distress when they find our references.

We spend much effort to find appropriate manners that must be used when addressing the Sangha.

We train our Australian born and educated Members to think about the cultural sensitivities of many other Brother and Sister Followers in many countries.

We avoid slander.

We have much work to do and needed skilled editors or those component to the sound of 21st century educated language.

Megabytes of our own customised data bases written in earlier decades and giving detailed instructions on the eight branches of Buddha Dhamma practice need to be reviewed before placing them on our website.

We are determined to edit out any hint of sexist language, ageism or covert racism in the sense of imperialist jingoism in any form.

We have access to AUSBIZ and other peak data base software.

We overcome any lack of know-how power by using a relevant literature search in one or other of the professional business libraries to which we have access.

We learn about how we can manage to extinguish rather than propagate various negative feelings in ourselves and other persons.

May all beings be well and happy.

This script was written and edited by John D. Hughes and Leanne Eames.

Disclaimer:

As we, the Chan Academy Australia, Chan Academy being a registered business name of the Buddhist Discussion Centre (Upwey) Ltd., do not control the actions of our service providers from time to time, make no warranty as to the continuous operation of our website(s). Also, we make no assertion as to the veracity of any of the information included in any of the links with our websites, or another source accessed through our website(s).

Accordingly, we accept no liability to any user or subsequent third party, either expressed or implied, whether or not caused by error or omission on either our part, or a member, employee or other person associated with the Chan Academy Australia (Buddhist Discussion Centre (Upwey) Ltd.)

This Radio Script is for Free Distribution. It contains Buddha Dhamma material and is provided for the purpose of research and study.

Permission is given to make printouts of this publication for FREE DISTRIBUTION ONLY. Please keep it in a clean place.

"The gift of Dhamma excels all other gifts".

For more information, contact the Centre or better still, come and visit us.

© 2002. Copyright. The Buddhist Discussion Centre (Upwey) Ltd.