The metaphor of the pathIn order to compare religious meaning systems and psychotherapy we will introduce
the metaphor of ‘path.’ In the introduction to Paths to Liberation, Buswell and
Gimello point to the clarifying potential of the concept marga or ‘path’ with respect
to cross-cultural studies of religions (1992:2). They mention various advantages.
Using the path metaphor makes clear that religion is seen as a system of practice and
performance, as opposed to a system of concepts and ideas. Religion is not a collection
of concepts and beliefs but the existential embodiment of truth, which can be realized
by walking the path. This metaphor also directs attention to a general pattern of
discipline encompassing both the whole of life of the individual adherent and the
corporate life of the community, rather than to the isolated effects of specific religious
practices (Buswell and Gimello 1992:3–4).
As a summary of an existential embodiment of truth, the ‘path’ has several
characteristics. The path has a starting point. A certain situation is described and will
be transformed in the end. The path has a goal: the ultimate transformation of the
starting point. Compared to the starting point this goal is a situation of well-being.
The path is characterized by a process of movement along the way. It is dynamic, not
static. In this movement different phases are described. The movement along the path
is stimulated by guiding rules and techniques. The path is supported by an underlying
principle.
We are going to apply the metaphor of the path to both a Buddhist world view
and a psychotherapy. By doing this we hope to gain insight into differences and
similarities.
The Buddhist pathIf we try to make a kind of general summary of the Buddhist path, we end up with
something like the following.
Starting point. In the traditional canonical descriptions of the Four Truths, the first
truth is dukkha (usually translated as suffering). It encompasses all human negative
experiences—everything that hinders happiness. Three different forms of dukkha are
mentioned: first, physical pain, i.e. being born. illness, death; second, emotional pain,
i.e. being united with things that one dislikes and separated from what one likes;
third, existential pain, i.e. trying to grasp something which is transient and
impermanent creates suffering (First Sermon of Benares, Mahavagga I.6.17–22).
Goal. The goal of the path is the cessation of dukkha—the extinction of suffering.
For the most part, the goal is described as beyond reason and beyond description—
the highest bliss, the opposite of dukkha.
Guiding rules and techniques. As guiding rules, techniques, and different phases on
the way, many things can be mentioned. One of the earliest and simplest statements
concerns the so-called three trainings. The practitioner is instructed to begin the
pursuit of liberation by cultivating sila, the practice of basic moral rules. This practice
aims at purifying mental, psychological, and somatic impulses that initiate action.
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