by Santikaro Bhikkhu

Technology, ﾒsystematic treatment,ﾓ from techne, art or craft, and ﾐlogy, names of sciences or departments of study. Hence, (a) a discourse or treatise on an art or arts; the scientific study of the practical or industrial arts; (b) practical arts collectively; (c) a particular practical or industrial art; and (d) high-technology applied attributively to a firm, industry, etc., that produces or utilizes highly advanced and specialized technology, or to the products of such a firm. Similarly low-technology. [Adapted from Oxford English Dictionary]

 So technology is about art and craft? Who would have thought it? Iﾕve been lead to think it was only about computers, machines, fancy tools, and other complex products of our advanced scientific culture.

Nowadays, our societies bedazzle themselves with a plethora of computers, machines, and fancy tools ﾑ hi-tech ﾑ of which we are exceedingly proud. Some observers, such as appear in this volume, have reactions to and critiques of that idol worship and the baleful effects. I am in broad agreement with them. Further, I have spent a fair amount of anguished energy upon my own involvement with computers, high email volume, the excessive consumption with which my society tempts me, the environmental costs of such stuff, and related issues. No luddite, I also have great fun with these toys and am pampered by other modern conveniences. Now, however, with deadline looming and passing, these themes and questions no longer seem the most important to me. Hi-tech … what about low-tech? Or the natural technology of life?

When I bring attention and energy to the word ﾒtechnology,ﾓ my interest turns to meditation and breathing, that is anapanasati (the Buddhaﾕs systematic training of heart and wisdom through mindfulness with breathing in and out). This is an art, a systematic craft, and a science of immense practical value. Healthy breathing reduces stress, calms, and relaxes. It replenishes my energy and rejuvenates. It softens me physically and emotionally, fostering more openness and receptivity. It keeps me in the present where I feel more alive and happy. It teaches me countless lessons about this body-mind. It makes me more sensitive and loving. It heals and makes me into a healer. It supports intuition and wisdom. It is a path of freedom.

With all these wonderful benefits, it is also cheap and simple. It can be applied anywhere. Itﾕs free. Itﾕs fun and playful. Everybody can do it. That makes it ﾒreal techﾓ in my book, beyond mere hi- and low-tech.

While I readily admit the value of studies that analyze the drawbacks of the internet or trace the history of how the fruits of material science have seduced us, I wonder more about what will change our hearts, minds, and behavior. When I am mindfully grounded in my breathing in and out, hi-tech seductions look empty. I know what it is like to be seduced by the more subtle tricks of my own mind, so I can also recognize when an external seducer looks like more trouble than the promised pleasures and conveniences. Computers, the Internet, and their like seem full of drawbacks; useful, at times, but not without costs. When these become obvious, they donﾕt frighten me. Nor does it matter when people find the image of a monk with a laptop such an anomaly that they frequently stop to take photos.

Closely related to and inseparable from the breathing, is the life force flowing through these mind-body mutual-causality systems. This natural power goes by various names: breath, spirit, prana, chﾕi, love, life force, … While I didnﾕt grow up with many tools for understanding it, and university surely didnﾕt help much, life and my study of it has gradually taught me how this power can heal. It is systematic, orderly, Dhammic. It works in ways that can be studied, replicated, and practiced. It is available to everyone regardless of class, gender, and the other usual barriers to access and equality. What systematic study and practical application could be more important than one that connects us with this ﾒpowerﾓ?

So, thatﾕs my take on this technology stuff. Anapanasati and similar ancient technologies allow us to survive whatever the environment is up to (within the necessary parameters). They allow us to understand and make wise use of the newer, more costly & destructive technologies. Merely knowing all the drawbacks of high technology wonﾕt bring about much healing change, though a certain amount of skilful analysis is needed. Real change will come only through healing ourselves inwardly and communally.

In other words, I am questioning whether the modern understanding of technology is the big issue we crack it up to be. Might the main problem be that we continue to believe that technology will either solve all our problems or will destroy the world? Either way, we are attributing to it power it doesnﾕt really have; thus, giving away our power by pretending that technology is usurping it. As time passes, I cannot see how technology is responsible for meaningful change, though it can have a facilitating role. Real change ﾑ by which I mean emotional and psychological healing, intellectual growth, and spiritual liberation in individuals, groups, and communities ﾑ does not come about through technology. Nor can technology prevent such change, although it can hinder and be allowed to hinder so much as to practically prevent real change. By making too much of it do we perpetuate its illusory power?

The real power is in the breathing, the human spirit, and Dhamma.

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Santikaro Bhikkhu was born in Chicago. After getting an unmarketable degree in Creative Writing, he joined the U.S. Peace Corps and landed in Thailand. Here, and discovered the Buddha-Dhamma. Besides residing at Suan Mokkhabalarama for 14 years serving as the English translator for Buddhadasa Bhikkhu and leading meditation retreats, Santikaro has been active in numerous social activities in Thailand such as Phra Sekhiyadhamma, the nationwide network of socially concerned monks, and the annual Dhamma Walk for the preservation of Songkhla Lake.


ReVision – A Journal of Consciousness and Transformation
Spring 2002 Volume 24, Number 4
Reprinted with permission of the Helen Dwight Reid Educational Foundation.
Published by Heldref Publications, 1319 18th Street, NW, Washington, DC 20036-1802. http://www.heldref.org/html/rev.html
Copyright ｩ 2002