Śāntideva’s exposition of the bodhisattva path – his Bodhisattvacharyavatara – makes extensive use of self-exhortations and, equally, what we would often perceive as self-criticism. Although an individual is in no way described as intrinsically sinful, quite a lot of gross and subtle faults common to our minds – and, supposedly, the mind of the author himself – are pointed out throughout the first nine chapters of the text. It is not uncommon to hear Westerners studying the text raise questions like “How, then, not to be dismayed?” – especially since the elaborate explanation of the path to buddhahood in general, whether in terms of stages of realisation (in the “grounds and paths” literature) or stages of practice (in the “stages of the path” texts), might easily seem very daunting.
Westerners in particular might already be heavily burdened with the emotional baggage of post-European world. Carefully investigating this point, we, however, might suggest that Śāntideva’s teaching methodology is not posing any emotional danger to a modern Westerner – as long as we are able to find the fine balance between being demanding and affectionate with oneself.
The problem of self-blame and self-criticism as obstacles on the way of genuine compassion and love for oneself (and, by that measure, also others) has been extensively covered in both psychological and modern Buddhist sources. In 1990 Sharon Salzberg, an American insight meditation teacher, addressed the Dalai Lama during one of the Mind and Life Conferences and expounded upon her experience of teaching loving kindness practice to Westerners, most of whom, according to her observations, were somewhat crippled by self-loathing, guilt and general unease with themselves. The Dalai Lama’s reaction was telling; it took him some time to conceptually understand what was meant, and more time to believe that the problem was ubiquitous in the West. It might, however, take us much more time to find a way of reading Indo-Tibetan Buddhist texts without being frustrated by their demanding tone – but equally without squeezing ourselves too hard.
In her commentary on the Thirty Seven Practices of the Bodhisattvas, often believed to be a short condensation of Śhāntideva’s thought, Dalai Lama’s student and co-author Bhikṣuṇī Thubten Chodron elaborates on our habit of “squeezing ourselves” after detecting even minute levels of attachment – for example attachment to peanut butter and jelly sandwiches, or attractive people. Echoing Śāntideva’s teachings on the unsatisfactory nature of human body (a memorable theme extensively covered in the eighth chapter of Bodhicaryāvatāra), we might, in an attempt to be deeply conscientious, try to apply the practical instructions on seeing another’s body as contaminated. However, since this attempt would frequently only engage our intellect, “then we open our eyes and look, “Ohh, they’re sooo gorgeous! Ohh, I’m so evil! Oh, I have to think they’re just blood and guts—blood and guts—blood and guts!” We just drive ourselves completely crazy.”
This situation might seem familiar to some – just like its opposite: feeling despondent and hopeless about our ability to traverse, or even enter, the path.
Challenged about his right to claim the seat of enlightenment, Buddha called upon the goddess of the earth, who bore witness to his unceasing effort over countless aeons – whereas we are frequently unable to bear witness to our own good qualities and actions from yesterday, let alone the distant past! Aren’t we supposed to be strict with ourselves if we are to get any progress anyway?
Śāntideva certainly invites us to challenge our afflicted habits and use appropriate antidotes. He also employs strong analogies or even mockery to do that. All of this, however, is far removed from the aesthetics of self-flagellation that we might regress to within our habitual cultural space – and for this reason new ways of using language to explain Śhāntideva’s entire approach might be acutely necessary. American psychologist Dr. Russel Kolts – a proponent of Compassion-Focused Therapy, or CFT – refers to the necessity of using “compassionate self-correction” instead of self-criticism. Unlike self-criticism, which eventually cripples us emotionally, “compassionate self-correction is like a compassionate friend – forward-looking and focused on the desire to improve and be at our best”. Perhaps, learning to hear Śhāntideva’s exhortations as voiced by our own self-compassion rather than self-contempt would be a great support in actually trying to embody his words.
Our current emotional habits might leave little space for genuine loving kindness for ourselves. With that, reading the inspiring verses of Śāntideva with a voice of compassionate self-correction rather than sour self-criticism and self-deprecation is a big challenge. However, Śhāntideva himself gives us all the necessary tools in teaching the importance of mindfulness, conscientiousness and vigilance (all three of which can be applied to the idea of self-compassion and gentle self-correction) and explaining how much pride we should take in being in tune with bodhichitta. Although applying these tools would take time, the paradigm change they will bring about – for ourselves and others – is definitely worth the effort and all the courage required.