Moment by moment

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Papermill-creek-2

Papermill Creek II, watercolor by Will Noble

With the regular practice of meditation there is a subtle but profound shift of mind state into a spacious sense of infinite ease and compassionate awareness. Thoughts and emotions still arise, but we are better able to see them as objects of awareness passing through. When our attention wavers and the mind slips back to buying into thoughts and emotions as the whole of our experience, we become entangled for a period. But then, when we remember ‘Oh yeah, I’m meditating’, the practice allows us to come back to awareness without self-recrimination. We don’t make an enemy of anything. We are grounded in a growing ability to hold all life experience in an open embrace.

If you read my last post, you know that I credit my meditation practice for getting me through a very challenging time as a caregiver for my brother in his last days of life. Now in mourning, I continue my practice. I stay present with what arises in my experience and take care of myself. I haven’t rushed back into life’s demands, but allow myself extra time to simply sit, walk and be. My natural inclination is to indulge myself in treats I think I deserve because I’ve lost someone so precious to me. But no amount of ice cream will change my situation. So instead, to whatever degree I am able, I give myself moments to appreciate life. Just now a little songbird caught my attention and I gave myself over to his funny little hopping about on the deck outside my window. Although we didn’t plan for any summer vacation, not knowing what our schedule would be with the care of my brother, my husband Will and I now we find ourselves taking little day trips and walking with all our senses more alert, noticing and appreciating this gift of life. We trim our to do list down to a manageable size. We live as fully in the moment as we can.

Thanks to the practice of meditation, I am able to notice the new set of post-loss thoughts that are arising. Now that I am not as exhausted as I was, not as caught up in an emotional tsunami, I can see the nature of these new thoughts. Any of you who have lost a family member will most likely recognize some of these avenues of thought that tend to arise.

Self-Blame
What might I have done that would have made a difference? In this case, I had a few regrets, but none of my actions affected the final outcome, but it is not at all unusual to believe we could have saved our loved one. I am reminded of a conversation my parents had just a couple months before my mother died. They were talking about the death of my grandfather over forty years before. Dad said that it was because he didn’t give his father a ride home on a cold day when he dropped his car off to be serviced that he had the stroke that caused his death. My mother, married to this man for almost fifty years, could not believe what she was hearing. ‘That’s ridiculous! What a thing to think! You had absolutely nothing to do with it.’ And he seemed to accept with great relief her take on that part of their personal history. Had she not been there, he would have continued to believe that he killed his father.

Believing that at the time of his father’s death that he could have saved him gave Dad some sense of control over a difficult situation. That this ‘control’ was self-condemning may have felt easier to bear at the time than pure grief which demands a surrender to tears and a sense of helplessness that few men of his day felt comfortable with. He then went on to live his busy life without ever revisiting that assumption, and he was still holding that guilt. Fortunately, my mother was around to set him straight. But what if she hadn’t been? Had my father been a meditator, especially in the Insight Meditation tradition, he may have been able to do some skillful inquiry when that line of thinking arose in his awareness. We all have the opportunity to revisit erroneous assumptions as part of our post-meditation practice. Of any thought we can ask, ‘Is this true? How do I know this is true?’

Who am I without…
The kinds of thoughts that have been coming up for me are also ones that are helped by Buddhist exploration. For example, the quest for identity. Who am I without my brother? From a Buddhist standpoint, this quest is fruitless, based in the erroneous assumption that we are separate, isolated individuals whose identity needs to be shored up and put on display for others to admire or love. The people around us are like mirrors telling us who we are. What happens when yet one more mirror — in this case the final mirror for the earliest part of my life — is gone?

To be honest my brother wasn’t much use as a holder of memories of me as a child. I once asked him ‘What was I like as a little girl?’ and he told me ‘You were a very nice girl.’ Oh, brother!

This is just one small aspect of a greater loss, and seeing it clearly as a craving for identity has helped me to release that thread of thought. This is not making an enemy of the thought. The process is done with great compassion and respect. The forlorn little sister inside me gets heard, and at the same time she gets the parenting from my wiser self that she deserves. Nothing’s being whisked away or swept under the rug — at least as far as I can tell.

If only…
Even if my brother wasn’t the most useful mirror, he certainly was the holder of many shared memories. It seems after every loss, I wonder why I wasn’t asking more questions, why I wasn’t demanding more stories. He was five years older and could fill in some gaps in my own memory. But again, from a Buddhist point of view, getting lost in memory pulls us out of the present moment, the only moment that actually exists. All else is just a tangle of thoughts.

Looking for a label
I also notice a desire to name this experience of loss, to define myself by it. There are words for children who lose their parents and people who lose their spouses – orphan, widow, widower — but why is there no label for this I can attach to myself? Is a word useful? Or painful? A protective shell that would limit me even more than it would shield me? Yet I sense that desire there. By noticing it, I feel freed from its lure. Noticing, not judging, is key.

Now is the time to notice
All these thoughts are fresh. They haven’t laid down a solid track for my mind to follow in a habitual way, but are feelers exploring a new space. What an amazing opportunity I have here to observe and inquire, to hold these thoughts lightly as they sketch themselves in pencil in my mind rather than letting them become indelible tattoos upon my psyche.

No bad days
As the days and weeks pass, I notice that some moments are more challenging than others. I guess grief is like a river that way, with the rapids and the placid lulls. Some moments of grief just arise, seemingly out of nowhere, but others are the result of dealing with what follows a loved one’s death. Yesterday I received my brother’s ashes in the morning and spent several hours in the afternoon helping in the final edit of his memorial video that my other brother has beautifully put together. Noticing and making room for the pain, allowing it to be present, is important. But allowing the moments to pass without exaggerating them is also important. There is a tendency many of us have to label day, a week or even a year ‘bad’ (on January 3rd, no less!). Acknowledging our unhappiness in the moment is skillful. Throwing any larger time period away because of it is unskillful. So I haven’t had bad days, but there have certainly been some very challenging moments that seemed to go on forever. And some very wondrous ones as well. Life is like this.

Shock and awe
The loss of a family member in his seventies, while heartbreaking, is well within the range of statistically normal life experience. It doesn’t make it easy, but it is certainly not shocking. In our family, as in most extended families, there have been more challenging losses because they felt very out of order. A young person dies, for example. That sets up a whole different set of thought patterns. But once we have recovered from the shock itself, we still have this ability, thanks to our practice, to see those patterns, to hold them with compassion, to gently question our own assumptions. In this way we make it possible to be resilient in life. We are not immune to the pain, but we are not keeping the suffering going endlessly by creating ruts of painful thinking for our minds to get stuck in. And we can see how the pain itself carves a larger space in our hearts to hold even more love and a capacity to see beauty everywhere.

My own mortality
Because this death takes place in my own generation, it naturally brings up thoughts of my own mortality. Thanks to the practice over so many years of noting the nature of impermanence, this particular thought strain is not as charged for me as it might be. Or maybe I’m saving it up for later. Who knows? The ‘I don’t know’ mind continues to keep me feeling buoyed by the wondrous mystery that is life. Que sera, sera, sang Doris Day, and my mother, and now me. Whatever will be will be.

Joy there for the noticing
The future’s not ours to see, but we often have a rather dim view of it. Neuroscientist and author Rick Hanson, for whom I guest teach, points out how our brains have a negativity bias built in for our survival. We pay attention first to what threatens our existence, figuring there’s plenty of time to appreciate what’s pleasant. This strong bias can become like an overworked muscle, so that we may focus exclusively on all that is wrong in our lives and not even notice what is positive, uplifting and pleasant in this moment. This can make us pessimistic about the future as well. Since it ultimately ends in death, and likely includes issues of aging and illness, how optimistic can we be?

So it is challenging to be present with our own experience, to notice the wondrous, the sweet, the pleasant experiences — not pursuing them to solve anything but noticing them as they arise.

Whatever you are going through in your life right now, stay present with your experience, may you allow for the sweetness of life to express itself in all its variations, without making an enemy of other emotions. Even when you are being jostled in a crowd, instead of focusing on the noise, the irritation and the hassle, open to the wondrous aliveness of it all. What a precious fleeting gift is life!

The Practice Put to the Test

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In recent weeks my meditation practice was put to the test. Together with my husband and five visiting family members, I hosted my brother’s hospice care in our home.

While I won’t go into detail about our experience, I do want to share the ways in which the regular practice of meditation supported me throughout that time and continues to support me now in my mourning of my beloved brother.

Understanding Impermanence
My gratitude for the practice started long before this intensive time in my life. I have been meditating for many years, and for many years I have been aware of how precious and finite our time together on this earth truly is. I bring this awareness into every relationship, and it deepens my appreciation and compassion.

At a recent poetry reading, while my brother was in the hospital, I read a poem I had written many years ago about our relationship.

Humming

We used to hum ourselves to sleep, my brother and I,
in the back of our old black ’54 Ford station wagon
where our father had fashioned us bunks upon the luggage,
or when we were lucky, in a real bed in a motor court,
or in a heavy green canvas tent by the bank of a stream where we,
with the industry of beavers, had built an unneeded dam.

Humming began low on the scale, each breath carrying us up a note,
until we reached the dizzying heights of our range
and plunged to the bottom again, that deep bass rumbling in our chests.

Humming was voodoo, ritual magic, a place where the day’s teasing died,
where small dark spaces relaxed into the boundless arms of the soft summer night,
and we were lured into dreaming by our own hypnotic drone.

Humming we greet each other now, tender huggy hums of delight,
hums that pour into our embrace all the precious frayed treasures
of that fragile someday-to-be-forgotten world of our beginnings.

– Stephanie Noble 2003

Written twenty-five years ago, that poem contained the seed of this moment, the understanding of the fleeting nature of life. I am grateful that I have always treasured every moment we’ve spent together in person and talking on the phone over the years of our adult life.

Dependent Co-Arising
Recently I taught about the Buddhist concept of dependent co-arising, and during this hospice experience it helped me immeasurably to recognize that ‘this is like this because that was like that’. It seems so simple, so obvious, but how often in life do we get caught up in hurt feelings and blame because we are in the habit of not seeing or acknowledging all the causes and conditions that created the actions, words and current state of being of those around us?

In his last days, in pain, confusion and delusion, my brother sometimes lashed out with his words at times. It hurt, and is painful still when I think of it, I won’t lie. But I was also able to see how he was reverting to a childhood pattern we shared, one that we had grown out of (with help from his first wife who took us each aside and said ‘You know your (sister/brother) loves you, don’t you?’ We apparently didn’t! We had been so caught in a pattern of teasing and scolding and hurt feelings.) But here it was again, that old pattern arising. He would say my name in the same stern way he did when he was my twelve year old big brother: ‘Stephanie, sit down!’ I began to fear those words, to tremble the way I did as a child. I felt vulnerable because of my deep love, my anticipated loss and my exhaustion as all of us stretched ourselves to the limit of our capacity to learn how to be medical providers on the fly.

At times I cried and was comforted by the team, I could feel their upset on my behalf. What an ungrateful bastard my brother was when I was providing him with the best damn sendoff anyone could ask for. Yeah! I appreciated that support, believe me. At times it felt like we were in a British aristocratic soap opera, with the cranky lord making all kinds of unreasonable demands and harsh judgments, and we, the underlings huddled together around the kitchen table to regroup. Then whoever was on call would descend once more into the fray.

But much of the time he was the loving, funny person he had always been. This experience gave me a deeper understanding and cultivated greater compassion for everyone in relationship with difficult people. If this were not a limited period of time situation, I would not have continued to subject myself to such behavior. After he died, each day those painful moments have softened and have begun to find their very small place in the greater context of seven decades of love. They diminish and may even dissolve. (Not quite yet, perhaps, but in time.)

Practice First and Foremost
As we embarked on this hospice care adventure together, I claimed my regular daily meditation time and quiet private space throughout the experience. This was crucial for maintaining my own stability and endurance. In this way I gave everyone on our team of seven family members encouragement and permission to claim their own time and space for self-care, in whatever form that took for them — runs, yoga classes, an evening out. We made the schedule work as well as possible, taking into consideration everyone’s needs. There was no telling whether we were doing a sprint or a marathon, so we had to take care of ourselves to sustain a marathon.

Especially as women, it is so easy to give up self-care when the needs of others arise, forgetting that when we claim what we need we are always better able to meet the demands of life. So it is a kindness to all to put our meditation practice first. It is the seed that grows the support we will need to balance all that arises. This is no time for skimping!

No Need to Proselytize
Buddhism, at least as we practice it in Insight Meditation, is not full of dogma. It’s full of living wisdom (dharma) that arises from our own practice and experience. Every experience, when met in the moment, contributes to our understanding of the nature of being. And we are so grateful for the teachings, the practice and the community of practitioners. If anyone were to ask us, we would happily share our understanding, and encourage them to take the time to learn to meditate, to develop a practice and to see for themselves.

But if no one asks us, we don’t push our views. We don’t knock on doors to spread the good news. For some this might seem selfish, but if someone is ready, they find a teacher and find a community. And nowadays meditation is on offer everywhere in one form or another. It’s in the air!
A distant ex-relative of my brother’s very much wanted to visit with him ‘to see if he was going to heaven or hell’, and I assume to set him on the straight course. This was done out of deep belief and caring, but it was not anything he was open to, to put it mildly. It was not part of his belief system. It was probably very painful for that distant ex-relative to deal with, and I send her great compassion. How I would have loved to meditate with my brother, to help him handle the physical pain he was in, perhaps even to share some dharma that might have helped. But even knowing I am a Buddhist meditation teacher, he never once asked me to help him in that way. So I didn’t.

On my own I quietly sent him metta, infinite loving-kindness. This is something we can do for ourselves, for our loved ones, for difficult people in our lives or the world, always ending with sending it out to all beings everywhere. This is non-invasive. It helps us. And it helps relationships.

Resting in the ‘I don’t know’ mind
My brother did at times ask me questions. When I would take my turn after dinner sitting alone with him, several times he asked me ‘So what’s next?’ I wasn’t sure if he was asking, whether he was in a lucid state of understanding he was dying, or in his delusional state where he would tell friends on the phone that he was on the mend.

My answer to both questions would be the same: ‘I don’t know.’
But even though I had to say ‘I don’t know’, I was also able to tell him the truth of the present moment: ‘I don’t know what will happen next, but whatever happens we are all here together. You are surrounded by family and friends, and we are filled with love. And we will take care of you.’ That seemed to put his mind at rest. In the moment.

The not knowing was not just an answer to give my brother, but something we all had to grapple with. No one could tell us exactly how long this hospice care would go on. We had all put our normal lives on hold to whatever degree we are able. Living with not knowing, embracing uncertainty, is an important part of Buddhist practice. For after all, none of us knows the hour of our own death. None of us can read the future. Situations arise that we could never have imagined. Although there is value in planning, it is always with the understanding that we have no idea what will come.

Planning with impermanence in mind
Sitting in my brother’s world temporarily replicated in a room in our home, with the television news on 24/7, I spent a few minutes pondering what my own final days and hours might be, if I am given the choice, as he was. I know I will want peaceful and beautiful surroundings. I imagine quiet conversations, hand holding and deep gazes and hugs, and simply sitting together in silence. Perhaps this is a fantasy. But it’s also a possibility.
All of us who were caring for him dearly wanted to know what his wishes might be, but we were left guessing for much of it. He hadn’t done any planning. He didn’t like talking about death. He intended to live forever, or some reasonable facsimile, in spite of having been a smoker since the age of thirteen. He didn’t have one document and barely one forced conversation with an old friend who said, so just on the off chance you ever die what do you want to have happen with your remains? In a moment of lucidity he gave his answer, one that we would have guessed, but without his own stamp of approval, how could we know we were fulfilling his wishes?

Wise Speech
My brother’s words were sometimes so hurtful that I wanted to put up a sign in his room reading ‘The words you use now will be emblazoned on the hearts of your loved ones forever, so choose wisely, kindly and with love.’ But I didn’t do that because it would have been unkind.
But in my own life I aspire to remember that, not just in the moments we know are the last we have together, but in every moment, because it could be the last, to use wise speech and speak from love not from fear, anguish and pain. That is an intrinsic part of the Buddha’s Noble Eightfold Path, a core teaching.

Gratitude
There is a value in recognizing the opportunity to practice being fully present with all the arising emotions of difficult times. Though we certainly wouldn’t wish for them, when they arise, we can recognize that we now have something significant to practice with. We can grow substantially in our understanding at these times. Or we can forget to practice, forget all we learned, and plunge into mindlessness. If we do, may it only be a temporary plunge, rising into greater awareness of the gift of this moment, whatever it brings.

buddha-deathMy brother sank into a deep sleep where he no longer needed to have his suction machine running or the television on. In this unusual quiet and calm, I did my meditation at his bedside, watching him breathe a slow ragged breath. I could see that every ten minutes or so he would grimace with pain. By taking that time, not distracting myself with a book or email, but just sitting watching, sending metta, following my own breath, I was able to see that he needed more medication. It felt like a gift of the training to simply sit and notice all that is arising in the moment, to be able to give him comfort by calling Hospice and getting a nurse to come out and up the morphine drip.

The next afternoon he died, surrounded by his oldest friends and closest family. I sat again with his cooling body as we waited for the mortuary van came, sometimes alone, sometimes with my niece, husband and other brother.

Sitting with death is an important part of Buddhist practice, but even though I had been a caregiver at the end of both my parents’ lives, I had not experienced this before. The only dead bodies I have seen have been embalmed and presented in a box at a funeral. They didn’t look like the relatives I loved. My brother looked exactly like himself, just at complete peace. My grief found a natural home by his side.
I am so grateful for all the well-wishing from friends and extended family. Everyone who knew him loved my brother, and were appreciative of the efforts our team had made on his behalf. I too was grateful that we had the opportunity to give him as loving and beautiful a goodbye as possible. Throughout, as difficult as it was, I was so grateful that he was in safe harbor, here in our home, not on his own in some distant place, struggling to hide his condition from those who love him.

Meditation is not Immunity
In some of the well-wishing messages, there seemed to be an assumption that because I meditate, this experience must be, if not a breeze, then at least far easier.

Although our practice does help us to stay present and to hold whatever experience that arises with more spaciousness and compassion, meditation does not make us immune to pain. Loss is still loss. Grief is still grief.

No one gets through life unscathed by pain. It is a built in feature of earthly existence. But it is how we are in relationship to it that makes all the difference.  My practice has kept me present with my emotions and made it possible to hold them tenderly. The grief is there, and I am able to see it take various forms as the days pass. Even amidst all the practical matters to deal with after his passing, I stayed present. And that is a gift. Now that those responsibilities have been taken care of, my feelings, twelve days out, shift again and again, and I notice them as they arise and fall away.

I also recognize that my grief is not all that is arising. In every moment there is also great beauty, simple pleasures, deep joy, and potential for laughter. They do not erase the grief. They co-exist in the space of my awareness.

I see the nature of my thoughts, too. I see how, like a tongue rubbing against the empty space of a lost tooth, I circle round again and again to that volatile time of caring for my brother at the end of his life — sometimes with smiles, sometimes with tears, sometimes with regret at things said or left unsaid, done or not done. This is a natural course for the mind to take. But I gently encourage myself to also stay present in this moment, not pushing anything away, but opening again and again to all that is arising.

I hope these findings are of value to you, and remind you of the value of the practice.

Sniff, sniff. What’s cooking?

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One of the Buddha’s most handy-dandy teachings is called the Noble Eightfold Path. It’s a practical tool for sorting out what’s going on in our lives and to see exactly where we’re making ourselves unhappy. Like so many of the Buddha’s lists, it’s challenging to remember. So I developed a visual metaphor that my students agree makes it super easy to recall and therefore use when we need it.

I’ve taught the Eightfold Path so many times over the past ten years that I didn’t think there was anything new to add, but this week I thought up one more useful addition to this metaphor. But first, a review:

The Eightfold Path consists of Wise Intention, Wise Effort, Wise View, Wise Mindfulness, Wise Concentration, Wise Speech, Wise Action and Wise Livelihood.

dd2dd-cooking-pot-analogy-w-spoonAs you can see from this simple illustration, ‘intention’ is the flame or spark that gets things going. Of course all will turn out better if our intention is wise.

Then there are the logs. A laid log fire is good metaphor for ”effort’ because it needs to be balanced — not lopsided, not too much kindling, not too little, etc. Even with the best of intentions, if our effort isn’t wise, things don’t go the way we intended, do they? If we’re striving and over-doing, we exhaust ourselves and everyone around us. If we get sluggish and don’t make any effort, nothing gets done. So Wise Effort is important to notice and cultivate.

The pot sitting atop the fire is our perspective on life, our understanding of how things are, our view. If our view is cracked it doesn’t function. Wise View is created out of regular practice and the resulting clarity of insight into the nature of life. We come to understand how impermanence is central and necessary to all life. We come to understand that there is no separate self, no isolated identity that needs to be shored up and shined up to please anyone. Instead we sense into the deeper understanding of dependent co-arising — this is because that was; this is not because that was not — and the patterns of interdependence of all being. And finally we see that suffering is caused by not understanding and embracing impermanence and the oneness of all being.

So that’s the pot. But what are we cooking up inside the pot? Mindfulness! That’s what we cultivate in our meditation practice and throughout our days: awareness and compassion, being truly alive in every moment, awakened to all our senses, able to perceive passing thoughts and emotions that arise in our experience in an open friendly embrace. Now this Mindfulness we’re cooking up is not a stew we can just put on the back burner to simmer. It’s a risotto! It needs to be constantly stirred by the spoon of Concentration (the various concentration practices, like following the breath, done on a regular basis to fine tune our ability to be mindful). Because what happens when we’re not mindful? All kinds of problems, mistakes, accidents, misunderstandings and frustrations, right? Without wise mindfulness, view, effort and intention, we just think life sucks and we’re the suckers who got stuck with it. At least some of the time.

But when the spark of intention is wise and the logs of effort are balanced, the pot is wholesome, seasoned by the mindfulness it contains; and the risotto is well tended, what happens?

Steam rises from the cooking pot in the form of Wise Speech, Wise Action and Wise Livelihood. Our words and deeds are informed by these other aspects and are naturally wiser and kinder than they would be otherwise. So instead of strapping duct tape on our mouth and handcuffing ourselves in order to avoid saying or doing the wrong thing, we focus on cultivating wise intention, effort and view, stirring the risotto of mindfulness with our practice. We pay attention to our language and actions, of course, but followed in this way, it is not the struggle it once was when ‘me and my big mouth’ used to duke it out in the alley.

See how it works? Now here’s the new addition:

Even though the steam that you see arising from the pot comes last in our learning about the Eightfold Path and in our practice, the steam is the first thing we notice in life. Think about it. Something smells delicious coming from the kitchen. Yum, right? The pleasant aroma flavors our whole experience of life. We come alive in our senses and all’s right with the world. Realtors know to bake cookies in a home before an open house, or to put on a pot with some cinnamon sticks in the hot water. They know that our sense of smell activates positive memories and associations that can make a house feel more desirable.

But what about when it doesn’t smell so good? We rush to the kitchen to see what’s wrong, don’t we? We know from experience that either the recipe wasn’t any good, or wasn’t followed, or the temperature’s not right or it’s been on the flame for too long. All kinds of things could have happened to make that stench. But whatever it is, we don’t just sit around and complain of the nasty smell in our own home. We do something about it, right?

So why when we are troubled in life, when we are suffering, we often do just that? We complain about the ‘stench’ in our lives but we just keep keeping on. We don’t go check out what’s causing it. The Buddha’s Noble Eightfold Path is a wonderful tool for investigation, and especially with this Cooking Pot Analogy, it becomes super easy to see what stinks!

The smell from the kitchen happens pretty far along in the process of cooking, after all the ingredients have been chopped, measured, mixed and heated. Yet it is the FIRST thing we notice, the first thing that tells us if it’s going to be a tasty meal or a disgusting disaster. And in the same way, in this analogy, even though our words and deeds arise like steam from our intention, effort, mindfulness and view, it is those very words and deeds that are the first thing that let’s us know whether things are cooking nicely or whether something needs attending in the kitchen.

Let’s use an example. Maybe I have an unsettled feeling, a little nagging state of discomfort in my mind. What is it? After a little meditation practice, if I can take even just a minute to check in, I notice that discomfort and do a gentle self-inquiry. It might become clear that I’m feeling badly about something I said to someone. Perhaps my words were unkind. Or perhaps it wasn’t my story to tell. Or maybe I was in a hurry and didn’t take the time to be as kind and considerate as I might have been. Just the simple act of noticing lifts me up a bit, because I am able to recognize that ‘something stinks’ and now I know what caused it, and what I can do to make sure it doesn’t happen again. But before I get caught up in telling myself what a rotten person I am, I can use the Eightfold Path Cooking Pot Analogy to help me understand what really happened.

Let’s say that I recognized that my words were unskillful because I was rushing. Rushing is unbalanced effort, isn’t it? And why was I rushing? What was I hoping to accomplish?What was my intention? I might see that I didn’t want people at a meeting to think poorly of me for being three minutes late. My wise intention to be present and compassionate fell by the wayside, and my unskillful intention took over. Unskillful effort followed suit, leading to unskillful speech.

Whoa! That’s a lot of useful information. But let’s not stop there. Why was my intention unskillful? Because my view in that moment became unwise. I forgot that there is no separate self that needs to be polished up to perfection and presented to others. And I wasn’t mindful. I wasn’t stirring the ‘risotto’. I forgot that it needs to be constantly stirred, even while I go about my life, so that I am always present, noticing things with all my senses, no matter what. (Which is a delightful way to live, by the way.)

Try playing with this analogy yourself. If you want to read more about it, or any aspect of the Eightfold Path, use the search field on the right. Eightfold Path and all the aspects of it are discussed extensively in many of the posts.

And if you have questions, comments or experiences that illustrate how useful working with the Eightfold Path can be, please share by clicking on ‘Reply’ at the top of the post.

 

How does happiness happen?

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smiling buddhaMy granddaughters are seven and five years old. Their definition of happiness is getting what they want when they want it. If things go their way then it’s the ‘best day ever’ and if they are denied anything, then it’s the ‘worst day ever’.

There are plenty of adults who concur with this definition of happiness. They see it as some externally regulated occurrence over which they have little or no control. Their emotional lives wobble about like a yo yo being yanked on a string. This is not happiness! It’s helplessness. No amount of ice cream, stuffed animals, compliments or cute shoes can create true happiness. Which is not to say we can’t enjoy these things, but we delude ourselves if we think they will make us happy.

As part of the maturation process, most people recognize that if they want food, shelter, clothes, transportation, etc. — the basic necessities of modern life — then they will have to work for them. Maybe that motive of achieving happiness through attaining these things is helpful in its way. These things can provide some sense of security, contentment and maybe achievement. But sustainable happiness? Not so much. It still may feel random and elusive. So they may begin to blame themselves. They feel that there is something inherently wrong with them if they can’t appreciate all they have, especially if on that list, besides stuff, they also have close relationships they value, most of the time. They may feel guilty for not feeling sufficiently grateful for all they have, making them feel even more discontented.

Watching my granddaughters go through their emotional gyrations reminds me of myself as a little girl. I too knew the soaring heights of, say, Christmas morning seeing a pile of presents under the tree. Then within a matter of minutes I knew the lows of sitting amidst the litter of ribbons and torn wrapping paper, realizing it was all over.

‘Is that all?’ I would ask. Go ahead and call me a spoiled brat, but I had a hunger no amount of presents could fill. And we all do.

‘Is that all? Is this what life is? Seeking happiness through the acquisition of stuff?’ If you were a person who was made permanently happy by stuff, you would not be reading this. So let’s be honest and acknowledge together that it is not for lack of stuff that we suffer.

You may be familiar with the Buddhist word dukkha. Dukkha is suffering that is caused by greed, aversion and delusion. Dukkha is such a great word because when it comes to us English speakers, it already contains the quality of, excuse me, shittyness in its syllables: doo-doo, cah-cah. We just double-down on the word dukkha. There is an instant understanding of how dukkha feels. We’ve all had times we could easily describe as shitty. And there’s a relief in being able to acknowledge that.

Let’s look a little closer at greed, aversion and delusion:

  • Greed is a hunger that can never be sated, not just for stuff but for experiences, for novelty, for approval, for accolades and so much more. It is a bottomless wish list.
  • Aversion is an endless hit list, all the things that annoy and threaten us in one way or another, activating fear, anger and hatred.
  • Delusion is a listlessness, living in a fog, being tossed about on ocean waves, not knowing how to surf, always gulping for air.

You can see how much suffering, how much dukkha, is caused by these ways of relating to the life. But there is another word, sukha, that is the happiness that grows from our own cultivation of mindfulness rather than waiting for someone else to hand us happiness on a platter. It offers a sense of freedom from constantly craving more.

So how do we cultivate true happiness, sukha?
Wherever we are right now we pause, release whatever tension is present, come into all the senses, cultivate spaciousness to hold all the thoughts and emotions that may be entangled in tight knots. And we give ourselves some infinite lovingkindness: May I be well. May I be at ease. May I be happy. Then (and only then) we extend our well-wishing out into the community of all beings: May all beings be well. May all beings be at ease. May all beings be happy.

Sure, we still may feel some extra energetic zing when our ducks are all lined up in a row or we receive a nice surprise or we feel relief that some bullet has been dodged, and we might have a little happy dance or celebrate any way we choose. But at a deeper level we recognize that there is a kind of happiness that exists without the need for perfectly aligned ducks and that every moment is a cause for celebration. It is unconditional happiness or joy that is expansive enough to hold even our disgruntlement, disappointment, grief, anger and every other emotion, because it rises out of the wisdom to see every emotion as a fleeting condition, like a cloud passing through an otherwise infinitely blue sky. Even when conditions are such that there’s no blue sky to be seen at all, just gray storms and even thunder everywhere we look, we know that there is a blue sky that holds it all, even the most difficult emotions. Our happiness is not dependent on every day being sunny, every flower being in perfect bloom or our bodies being pain free and flawless. Things can be going to hell in a handbasket, as the saying goes, and yet somehow we find joy in the moment.

It isn’t like living in a bubble of immunity to pain. Pain happens. Loss happens. Bad news can still make the heart feel like it is breaking. Tears still fall. Fear in all its guises still arises at times. But it is visible. We see it just as it is. It is not an enemy to confront or hide from. It is not the boss of our experience. It is not who we are. It is just what is passing through our experience in this moment.

Think of a parent caring for a crying baby. The parent holds the baby, cuddles the baby, soothes the baby with soft words, coos and sings until the baby settles down. The parent is supportive witness to the experience, acknowledging that it is okay. We can be in relationship with our own emotions in the same way. We hold them with compassion and kindness. We are not making light of the experience. We are simply holding the space for the experience within the greater understanding of the nature of impermanence. This too shall pass.

As with all I teach, this exploration is for myself as well. If you have been following along on this blog, you may remember that my brother is dealing with a life-threatening illness. He is certainly being challenged, and all of us who love him are also challenged, to adjust to the new normal, and find a way to accept the unacceptable. And we all will, one way or another. Whether we do it by railing against the nature of impermanence, against illness and old age and death, or whether we find a more open and friendly way to be with it, whatever the ‘it’ of the moment is, that’s a journey for each of us to make in our own way. We can each only do what we can do. The more difficult the journey, the more grateful I am for my meditation practice. It doesn’t help me to escape anything. It helps me to stay fully present, to recognize the preciousness of each moment, to let go of everything but that awareness and gently hold the moment like the precious jewel it is — even seeing someone I love in a hospital bed hooked up to drips and machines. Touching his arm, hearing his voice even as he complains, I can hold the moment like a jewel, for this moment — each and every moment — is rarer than the most valuable stone ever mined. It cannot be duplicated or relived. There is only this moment. Just as it is. And living at that level of aliveness, being that present, is sukha, happiness.

What a gift to be alive, fully alive! Even as things fall apart, understanding that it is the nature of things to fall apart, and to come together, again and again and again.

We don’t need to put our lives on hold for happiness. And we don’t need to put happiness on hold while we live our lives. Seeing that true happiness is fully possible in every moment, we wake up to notice greed, aversion and delusion as they arise and pass through our experience. We don’t make enemies of them. Just by seeing them for what they are and holding them with compassion, we attain increasing clarity, until each moment is illuminated like the radiant precious jewel it truly is. With wise intention and wise effort, we cultivate happiness within ourselves and let it ripple out to all beings.

Exploring our relationship with the ‘enemy’

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On especially hot days I am reminded of the summers I spent in Philadelphia when I was in my late teens. My parents had moved there from California, so when I went ‘home’ for the summer it was to this place that didn’t feel like home at all. It was a brick oven of a place, a sauna — so different from the San Francisco Bay Area where ‘nature’s air conditioner’ rolled in from the ocean most evenings. And yet there was something wonderful about a ‘hot town summer in the city’ experience, walking about Center City in the warm evening and meeting up with other young people in Rittenhouse Square. I made friends with a girl who lived around the corner and she was my guide. She taught me, for example, that how you walk across town when you are a young woman is not always a direct route. If guys are out cruising and start saying ‘Hey baby’ etc. and won’t let up, then how convenient that Philly has lots of one way streets. You just turn up the next street that goes in a direction his car can’t go. Oh yes, she taught me the ropes.

Upon returning home we’d often spend the night at each other’s homes, and finding it difficult to get to sleep in the oppressive heat, even at midnight, we’d make up lists. Our favorite list was of all the things we would get rid of if we had the power to do so. We could easily get to one hundred, taking turns naming, for example, people who do obnoxious things. We would get very specific. So, ‘boys who won’t take no for an answer’ might be on the list. Or ‘people who leave gum on the street’ or ‘girls who wear…’ whatever fashion we didn’t find becoming. I don’t remember the details of the list, just that we made one and that we were perfectly ready to wipe them off the planet for their offenses.

In retrospect, of course, this seems at the very least harsh, and at most horrifying. It was all in good fun, a shared complaint about the state of a world over which we had no power.

As a mature woman, I recognize that there is still an internal list, not as lengthy and not of people I would wipe off the face of the earth, but of things I perceive as a threat. And I know for a fact I am not alone in this regard.

At a time when so much saber rattling is going on in the world, it’s worthwhile to take a look at what we identify as ‘enemy’. We don’t have to be at war to have an enemy, do we? Throughout the day we find ourselves at odds and finding fault with all manner of people, situations and aspects of ourselves.

In the Buddhist tradition, we practice kindness, but not ‘nice-nice’ in the way of my mother and perhaps yours, who if I said I felt a certain way told me I shouldn’t feel that way. No, in this tradition we look at what is arising with as much compassionate awareness as we can. If we can look honestly at our thoughts and our fears, we can cultivate a more loving skillful relationship with all that arises in our lives, recognizing its true nature.

So if you are game, take a moment to bring to mind someone or something that you react to as an enemy. Take note of the physical/emotional reaction as your body tightens up and fear or anger arises. This enemy may be a specific person or group of people. It may be a concept. It may be something that causes you pain. Just whatever comes to mind. It doesn’t need to be just one thing. It can be a list! Feel free to write them down if you want.

Now, assuming you were able to come up with at least something that feels threatening to you, let’s look at some common traits that things we perceive as ‘the enemy’ have in common, and see if this is true for yours.

The enemy causes a visceral reaction. We can feel ourselves tensing up and/or negative emotions arising when we think about the enemy. If there’s no visceral reaction, then it’s just an opinion, not something that feels threatening.

The enemy takes up a lot of space in our thoughts and emotions. It’s not just a passing thought. It’s not just someone with whom we disagree. If you doubt it takes up a lot of space, then how did you so easily come up with one or more ‘enemies’? They were right there, readily accessible.

The enemy has power. For example, an enemy might be:

  • A leader with whom we strongly disagree feels threatening, while a past-leader now ‘ordinary citizen’ doesn’t. Yet perhaps we can remember when they felt threatening to our well being, back when they had the power.
  • Pain has power to lay us low, sometimes change our personality and even cause us to feel life is not worth living.
  • Age has power to diminish our abilities in a number of ways.
  • A boss has the power to fire us.
  • A coworker has the power to make us miserable forty hours a week.
  • A parent can feel like an enemy at times simply because when we’re in their care they have power over us. (Any power we give them after we become independent is an unexamined patterned response worth taking time to investigate.)
  • Disease in ourselves or in a loved one has the power to kill, disable and break our hearts.

What power does your ‘enemy’ have over you?

The enemy has volition. We are more inclined to perceive as ‘enemy’ someone who made a choice rather than, for example, an act of nature. There is a classic story of a man rowing his boat on a misty morning when he sees another boat heading towards him. As it comes closer and closer he gets more and more upset. Why is that person not watching where he’s going? Is that person purposely aiming for his boat? Who is it? What did I ever do to him? etc. etc. Enemy alert to the max. And then the boat bumps against his and he sees that it is empty, just a lost boat adrift in the water. All his anger vanishes. The boat is not the enemy. It is just carried on the currents. There is no enemy with whom to be angry.

Abstract concepts are not as powerful as personal experiences. We might be against violence in general, but it isn’t a palpable enemy unless it is happening to us (or did happen to us and we are still processing it), or it happens or happened to someone we love, or to someone right in front of us, whether in person or on a video or in a book. Abstracts do not activate our emotions in the same way.

Those are some things I have noticed as common traits of ‘the enemy’. What else do you notice? This is an exploration. Feel free to check it out for yourself and report back by commenting. (Click on reply at the top of this post.)

HOW TO COME INTO SKILLFUL RELATIONSHIP WITH ‘ENEMIES’

NOTE: If you are in a situation where you are in that moment being threatened, you will do whatever you feel in that moment that you need to do — your flight or flight response will likely kick in and nothing we discuss here will make a bit of difference. However, regular meditation practice will help you to be more mindful and better able to see the situation clearly, and perhaps will have cultivated some compassion that could help to ameliorate certain threatening situations. But street smarts and a call to 911 may be what’s needed. Just sayin’.

But, assuming we are talking about someone or something that is not holding a gun to our heads in this moment, but which satisfy the definition of ‘enemy’ for our purposes here, let’s proceed.

All of this ‘other’ making, this ‘me’ against the world or ‘us’ against ‘them’ thinking, takes a serious toll on our mental and physical health. It depletes our capacity for ease, joy and kindness to ourselves or anyone else. But it isn’t skillful to push these thoughts away or pretend they don’t exist. It is equally unskillful to actively antagonize an external designated enemy. This only adds to their power by fueling it with similar energy. So what are we to do?

Know your enemy
We’ve already made a first step by defining who or what we are perceiving as enemy. We have ruled out anything that’s just an opinion and anything that is abstract. Now we can focus on something that does activate a visceral reaction, that does cause us to feel threatened in some way. We get to know the enemy not to strategize how to defeat them, but in order to understand their true nature and the nature of our own mind.

Here are some ways to come into a more skillful relationship with the enemy or enemies we have named.

Expand awareness
We tend to get caught up in the story or the rant about whatever we perceive to be enemy. We probably don’t even listen to ourselves anymore, we just blather on in a habitual way. But we have a choice. Without pushing the enemy away, we can notice all else that is going on in this moment. We can come into an awareness of our senses — sight, sound, smell, touch, taste.
We can notice pleasant sensations also going on right now. The enemy may still be present, but we see that it is just one part of all that is happening in this moment, a slender thread in the whole fabric of being. We can take in all of this moment with gratitude for being alive to experience it, enemy and all.

Interview, inquire, investigate
When we feel up for it, perhaps after meditation, we can invite the enemy into our thoughts for clearer observation and investigation. We can breathe into the discomfort. We can take care of ourselves. We can remind ourselves that the enemy in this moment is just a pattern of thought and emotion. It is safe to look more closely and to do some insightful investigation.
Part of this investigation might be actual fact checking. When we perceive something or someone as ‘enemy’ we might not be able to talk ourselves out of it, but it is worthwhile to know at least whether it is as dangerous as we think. So, for example, if we have a fear of flying, the fact that it is statistically much safer than driving may be little comfort, but it is an important fact to keep handy. Other typical fears — spiders and snakes, for example — can also be aided by discovering their benign and helpful aspects, and perhaps how unlikely it is that we would encounter a dangerous variety in our area. Some things are easier to fact check than others. We need to be sure our sources are reliable, that our enemy is not the product of some random thing read online or the irrational ranting of some pundit with an ax to grind and bills to pay.  We might notice how willing we are to believe someone who reinforces our existing view, and let that be a red flag for us to make further inquiry rather than getting more entrenched in our position which is causing us, and perhaps others, such suffering.

Consider whether the enemy is a projection
We can recognize the possibility that what annoys us about another person is the very thing that we are either suppressing or judging in ourselves, especially if it’s always the same ‘type’ of person who annoys us.

Back when I was too shy to speak my own truth, I found I was often judgmental toward powerful women. ‘Who does she think she is?’ But it was just my own insecurities and my own desire to feel that freedom to speak up that was making enemies of perfectly nice people who were more worthy of admiration than condemnation.

If the ‘enemy’ that you defined is not necessarily powerful, then there’s an even stronger reason to look at the idea of projection. Perhaps you’re annoyed by people who are virtually powerless. Then what part of you feels powerless? This is not an accusatory investigation. We inquire with respect and kindness.

enemy-as-messengerRecognize the enemy as messenger
We can look at the possibility that what we have taken to be an enemy with a weapon to harm us is in fact a messenger with an offering that has the potential to heal us. The image shown here could be carrying a weapon or a scroll with an important message for us. We won’t know until we take the time to look.

Let’s take tension, for example. It is the one thing we actively work to diminish in our meditation practice. So it is easy to see it as the enemy. But in fact it is the messenger. It tells us that our thoughts are caught up in the past and/or future. When we befriend the messenger — come on in, take a load off, care for some tea? — then the tension releases to whatever degree is possible in that moment, and we can be fully present with what is arising in that moment. Noticing the tension, we recognize where our thoughts have wandered. The tension is the messenger.

Let’s look at some other ‘enemies’ we might encounter and what their message is:

If you experience any degree of impatience or even road rage, then your ‘enemies’ may be:

  • Someone driving slower than you want to drive. The message is to cultivate patience and to stay more present in the moment rather than rushing to be somewhere else.
  • Someone cutting you off, being discourteous. The message is to cultivate compassion, to recognize that everyone is carrying a burden we are unaware of.
  • Someone driving recklessly, putting you and everyone else in danger. The message is to be mindful ourselves, to be aware we have great power to do harm as we drive around at high speeds in these metal ‘killing machines’.

You get the idea. So what we’re learning is how to be present with someone or something we perceive as enemy by cultivating a spacious field of awareness to hold whatever is arising.

As we stay present with the enemy in that spacious field of awareness, we can inquire about the message it is bearing. We can ask ‘What do you want me to know?’ for example. This would be very skillful in post meditation inquiry if a challenging ‘enemy’ is present.

Practice meditation on regular basis. By doing so we become more and more attuned to recognize the infinite interconnection – all one, that there is no separate self that needs to be defended against some outside enemy. In that way we are able to see through the faulty filter of fear that has named something or someone ‘enemy’.

‘Feed your Demons’ This is a Tibetan Buddhist practice that can be very skillful in working through a difficult relationship with an aspect of self that presents as enemy.

Send Metta  A powerful practice is to send metta, infinite loving-kindness, always beginning with ourselves and always ending with sending it to all beings. In between we can send it to a difficult person. I have heard so many first-hand accounts of the power of metta practice — May you be well. May you be at ease. May you be at peace. May you be happy. — to shift a relationship and reveal that in fact the ‘enemy’ is a vulnerable suffering being, worthy of kindness and compassion.
Here’s a recording of me leading an extended metta practice.

Speak our truth to whomever is in power, whether in government or in our private lives. Once we have cultivated compassionate awareness, we are ready to use wise speech to address any concerns we have. Instead of aggravating the enemy, turning off their ability to listen to us, we touch a deeper place and inspire their own inner wisdom to look more closely at their own way of being with difficult emotions.

I hope that these suggestions help to whittle down your enemy list, and create some powerful positive changes in the process. Let me know!

Treasure beyond measure

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Have you ever gone on a Scavenger Hunt? This one has a big reward, a treasure beyond measure — definitely worth doing! Most scavenger hunts have you go about town looking for things, but for this scavenger hunt we will stay seated and use our imaginations.

Scavenger Hunt Instructions
Close your eyes and think about objects right where you are or in other places in your life — whatever comes to mind. Bring one to mind. Got it? Okay, now see if it depends on anything else to exist. If so, move on to another object. You are looking for something that came into the world completely of its own accord.

When you find something that doesn’t depend on anything else —  or if you just give up — open your eyes. But really give it a try before going on. After all, there is a big reward!

Okay, did you find anything? If you did, look more closely. Ask more questions: Did anyone make this object? What material is it made of and where did that come from? What about the chemical composition of the object or even an element, in case you thought of something elemental?

If you couldn’t find anything that didn’t depend on anything else for its existence, then congratulations! You win the big reward. Your reward is a powerful realization with many benefits that I will explore here. But know that you have discovered for yourself a central point of awakening, one that the Buddha discovered for himself one time when he was staring at a leaf.

pipalla leaf sun-starsIn his contemplation of the leaf suddenly he saw within it the presence of the sun and the stars. This was not a hallucination but a realization about the nature of being. Without the sun’s light and warmth the leaf could not exist. He recognized how the leaf manifested from a myriad of causes and conditions. Without those causes and conditions, the leaf would not exist. He realized that what was true for the leaf was true for everything and everyone: This is like this because that was like that. And if there was not that, then there would not be this.

He shared his realization and called it dependent co-arising. Nothing exists alone. Everything is because something else was. Let’s just stay with that for a moment. Think of your own being and what it depends on. You are as you are because of all the natural phenomena that has formed you and sustained you physically: to start let’s acknowledge the whole ongoing coming together of legions of ancestors so that eventually here you are, the result of innumerable causes and conditions being just so at particular moments in time. Think if your mother had had a headache that night! Or one of all those string of couplings throughout all those generations never occurred because they never met, etc. etc. You get the picture: This miracle of being you is nothing to take for granted, clearly! You might say it’s a total fluke that you are here. But it’s not a fluke really. The manifestation of your existence in this form at this time is an intrinsic part of the whole ongoing process of life unfolding, the interplay of all those causes and conditions.

It’s so easy to see this once we take a moment to think about it. Just on your person in this moment are the products of all manner of plants, perhaps animals and minerals and human labor, as well as the sun, soil and rain that sustained them all! Just think about that! Your clothing, whatever you have in your pockets or your purse, maybe your eyeglasses — all of it exists because of the existence of something or someone else. So that on your person right now, the whole universe is represented.

This is not just the product of living in society, though it may be easier to see it there. But even if you lived on a mountainside in a cave, you would still be dependent on the elements and the berry bushes and the mountain stream. You would still be someone’s child, even if estranged. There is no way to cut ourselves off from all that is, because we are each inseparable parts of all that is. There is no way to exist in complete isolation for anyone. There is dependent co-arising, and there is this ongoing interdependency of all life.

Maybe think about that the next time you pride yourself on being independent. Or maybe gently mention that the next time someone claims they pulled themselves up by their own bootstraps — whatever the heck that means! Recognizing our interdependence can soften harsh judgments, soften hearts and clarify thinking. There is no ‘us’ and ‘them’. It is all us, all of us, without anything that is not us from here to infinity. Knowing this to be true, we naturally become more compassionate, more generous, more loving. Understanding this, can we see more clearly the actions of other? Can we see how unskillfulness in actions and words, while not necessarily inevitable, are certainly understandable given causes and conditions?

Now thinking about that leaf that the Buddha held in his hand, we come to a second aspect to contemplate in this dependent co-arising. We can ask when was this leaf born? Most of us have at one time or another noticed a leafing forth on a plant. But none of us would ever be able to pinpoint the very moment when the leaf suddenly exists. Because the leaf was inherent in the tree, the tree inherent in the seed and its relationship with the soil, the rain, the sun, and perhaps the hand of a person who purposely planted it there or the bird who deposited it there.

Think of the leaf. Is the leaf’s death when it falls off the tree? But it still exists, doesn’t it? We know that full well if we are tasked with raking or sweeping leaves. The leaf is still involved in the cycles of cause and effect. It dries up, it disintegrates, interacting with the sun, the rain, the wind it breaks down to become a part the soil, nourishing new life. So there is no moment when the leaf dies nor a moment when it was born. It is in an ongoing interaction of elements, manifesting in different forms.

Why is this important? Because when we look at our own human lives, we typically get caught up in a very constricted idea of life. We define it with a clear beginning and ending: birth and death. And then we struggle with that finite definition, especially with death. It doesn’t sit well with us. And there’s a reason it doesn’t sit well: Because it isn’t true. There is a moment when we take our first breath. Did we not exist already in the womb? And before conception were we not inherent in the bodies of our parents, and the gleam in our father’s eye?

Birth is not the beginning. It is entwined completely with all that came before that moment.

There will be a moment when we take our last breath. At that moment do we suddenly disappear? No! That moment is not the end, neither for our bodies nor for our being and the impact we have made on all around us and continue to make even though we may no longer have form, consciousness or volition. Existence is not so cut and dried.

Lately I’ve been doing a lot of paring down, and one project that loomed large but turned out to be not a big deal, was taking all the old family home movies and videos and converting them to digital so that they would take up less space and be able to be shared with everyone, because no one in the family has an 8 mm projector, and few have DVRs. Some of these recordings I hadn’t seen since I was a child or a young mother, and they were fun to watch. But there was one I just wasn’t ready to see.

My mother died in 1989, and although of course her photos have been around and enjoyed all these years, I just had never worked up the courage to watch a videotaped interview of her that I discovered among her things. I was afraid it would just be too difficult for me to see her gestures and hear her voice so I managed to put it off for coming up on three decades. But her two beloved granddaughters were visiting, and the three of us decided we would watch it. And there she was, and there we were, her offspring still resonating, still feeling the presence of her being, while we watched her mannerisms and listened to her voice. Yes she was gone and we missed her, but we each of us had some part of her that has been with us every day in little ways, and in the fact, clearly we would not be who we are without her. Even if she never had children, nieces, nephews and friends also have been touched by her. She made a big difference in many people’s lives. So death may be the last breath, but it is not the last of any of us. We all go on and on, continuing to make an impact on all whose lives we have touched, and those whose lives they have touched, etc. etc. Rippling out and out and on and on.

Have you ever noticed on a clear blue day, maybe you’re out hiking, and suddenly a small cloud appears, as if out of nowhere? Was the cloud born? No, it existed as moisture in the atmosphere, but because of the wind or other elements, it coalesced and became visible to our eyes. But it was already there, inherent in the sky.

The cloud like everything else manifested out of transforming causes and conditions. This is like this because that was like that. Clouds are not born and they do not die. And neither do we!

We are like this because that was like that. When the Buddha recognized this he found it very freeing, this seeing our inherent ongoing nature of dependent co-arising. One student of mine said she felt much lighter. And that made me recognize that this insight does lighten the burden of being that we tend to carry, when we could be dancing with the brilliant patterns of being! See what effect this insight has on you.

For long time students of Buddhism who are familiar with the term ‘dependent co-arising’ there can be a habit of seeing this only as dogma, a dry doctrine, something to grasp philosophically, as if there’s going to be a test. But there is no test. And the Buddha was very much against anything he taught being received as some doctrine to be learned. He taught how to be joyful through mindfulness. So let go of any struggle around grasping at this dependent co-arising. There is only the joy of discovery that’s possible when we see the truth of it. Choose any object and see how it is like this because that was like that. There is no thing that exists on its own.

The next reward of recognizing dependent co-arising is realizing that it can only happen because there is impermanence. How we humans struggle with impermanence! Oh, things used to be better back in the day. Oh, look another wrinkle. But impermanence is not a necessary inconvenience that we must accept. It is imperative to life. We fear change so much, and yet it is the inherent nature that creates everything in our experience! Yay, impermanence! We would never exist without it!

And when we see this, then we see that there truly is no separate self, that we are ongoing ever evolving patterns of being, coming together, manifesting in one form or another, falling apart, transforming, always in a state of becoming, always dependent on what has been and co-creating what will be.

Why does this matter? Because, as the Buddha defined it, denying the value of impermanence and believing ourselves to be separate from all being, are the root causes of suffering. All our clinging to youth, all our fear of death, all our grasping for recognition and love and security, all come from the denial of the basis of all life: because that exists, this exists. Dependent co-arising.

This is as it is because that was as it was. Throughout this coming week, you could return to that idea, and check it out this dependent co-arising for yourself. Standing in line at the grocery line, instead of being impatient to get somewhere else, take that moment to notice how everything on the counter being scanned exists because of many other things. Include every element, every aspect and every person who contributed to that product and you will discover the sun and the stars at the checkout stand. And you won’t be hallucinating!

Understanding how nothing exists independently, how everything is interdependent, can we set the intention to co-create a world of joy, peace, love and kindness? Can we cultivate lovingkindness and compassion for ourselves, then radiate it out in ripples to all beings everywhere? This is not some grand scheme. This is a simple choice to practice meditation, self-inquiry, awareness, spaciousness and compassion. This is wise intention! And if we make a wise effort to live with loving awareness in all our interactions, we ripple out in all directions and down through generations to come. If we stay unawakened, what are we sending out? The static of fear, dense and destructive.

We have the capacity to choose how this manifestation evolves, how we can radiate the joy that is manifested in our practice for the benefit of all beings. As our understanding deepens, our ability to manifest joy grows exponentially.

Now wasn’t that rewarding?

 

Love doesn’t have to hurt.

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Metta heartsWhen we talk about love we may mean romantic love or the family and friendship ties that bind us in a love that varies in degree and complexity, depending on our own nature and what each party contributes and expects from the other. Think of all the relationships in your life. Each one has it’s own course, doesn’t it? Some are lifelong, some are brief interactions. Almost all are complicated.

Try this little exercise:
Pause and bring to mind a person with whom you once had loving feelings but no longer do.

Looking at that relationship, let yourself remember what was the initial connection: physical attraction, chemistry, shared experience, shared values, shared confidences or something else entirely.

Answer any of these questions that readily activate a response:

  • What was your initial goal in that relationship?
  • What were you planning to have happen that maybe didn’t?
  • How did that person fail to live up to their part of the deal?
  • How did you fail to live up to your part of the bargain?
  • What would have made the relationship a success?
  • What was that person’s agenda in the relationship, as far as you can tell? Was the agenda overt or hidden? Was it different from yours?

Before you get too caught up in a painfully familiar mental romp or rant, let’s look at the words in this exploration: Goal. Plan. Failure. Deal. Bargain. Success. Agenda.

What do they have in common? What world are they a part of?
Clearly these are all business terms. What business does business have in our relationships? We don’t like to think of love relationships in these terms. But if answers to the questions came up for you, then the business model fits, doesn’t it?

To whatever degree you suffered from the end of that relationship, I send you metta, infinite loving-kindness, and apologies for bringing it up. But I did it for a reason: It is valuable to distinguish between love that brings joy and love that causes suffering. And the difference is tied up in those business words. Love that causes suffering is a negotiation, and we think it’s not going well or it failed because we didn’t understand ‘the art of the deal’.  Sad.

Love that activates authentic joy is not a business transaction. It is not confined by the limited view of ‘I’ and ‘you’. It doesn’t require a return on investment. It doesn’t require a winner or a loser. It doesn’t circumscribe a small group of people who by reason of blood, hormones, preferences or proximity are the ‘us’ that in turn defines some external ‘them’ for whom we have no love or maybe even understanding.

Love that activates true joy, softens the heart, and deepens contentment is called metta in Pali and maitri in Sanskrit. There is no English word that properly captures its meaning. Some people call it friendliness. I call it infinite loving-kindness. Every meditation I lead, I end by doing a traditional abbreviated metta practice of well wishing, first to ourselves, then to someone (or a group of people or a situation) that’s in particular need of loving kindness right now. Then out and out so that we are sending metta to all beings: May all beings be well. May all beings be at ease. May all beings be at peace. May all beings be happy.

But there is a longer traditional practice that actually teaches us how to access the ability to send metta. Many people are uncomfortable with sending metta to themselves, feeling they don’t deserve it. Many people find resistance sending metta to a challenging or difficult person. This practice helps in both cases.

Take a few minutes to meditate, and then give this metta practice a try.

EXTENDED METTA led by Stephanie Noble

This practice is not just for meditation. Activate infinite loving-kindness whenever you are being hard on yourself or someone else in your thoughts. Someone cuts in front of you? Send them some loving-kindness: May you be well. Someone in your life causing you heartache or headache? Send them some loving-kindness: May you be at ease. Discovering yourself putting yourself down in some way? Send metta: May you be at peace.

Metta practice grows joy in the moment and in your life, expanding in ripples out in all directions. Perhaps you are actively working with energy. Or perhaps you are simply grounding yourself in a loving space. Either way the effect is powerful, transforming your relationship with everyone and everything around you.

This all sound pretty good, right? Naturally we would prefer to love in a way that creates joy, not all the suffering that comes with clinging, worrying, trying to match the other person’s level of engagement, etc. But we have been loving in one way for so long, and our culture totally supports that way, fascinated by all the emotional turmoil, intrigue and drama. We may want to get rid of the suffering way and switch over to the joyful way, but pushing anything away just activates more suffering. Instead, we use the mindful tools we have been developing:

We cultivate spaciousness to hold all that is arising in our experience. If what is arising is the limiting entangling kind of love, then we cultivate spaciousness to hold all that tangled mess in a compassionate way.

We also do inquiry, noticing that kind of love’s thorny nature. Without judging it, we can simply be present with it. This clear seeing softens our attachment to it. Just like some junk food you might be addicted to, if you saw how it was actually made, you might go off it. When we see the toxic components of this long-suffering love, we see how ill-fitting it is, how insidious it can be, how it is all surface glamour with no depth, all soap opera and no real feeling, all fear and not in fact love at all.

Seeing that, we might want to toss love on the junk heap and live a life of solitude. While there’s nothing wrong with solitude, we often choose it as a way of hiding from something we are afraid of. Perhaps we’ve come to the conclusion that we’re no good at relationships, and we accept that judgment without inquiry. Naturally, as part of our practice, we’ll want to question such assumptions: Is this true? How do I know this is true? Examples of failure in relationships will arise to answer these questions, but there is likely to be more answers than we have previously noticed. We stay with the process, continuing to cultivate spaciousness and compassion to hold it all in an open loving embrace.

Whatever we find, we do metta practice. This practice can become an inherent part of our being present in the world. We can do it whenever we think of someone. We can do it when we are with someone. We can do it for ourselves every time we feel ourselves faltering. Metta practice keeps us in touch with the expansive nature of all being. It softens the seemingly impermeable barrier between this seemingly finite person and a world of seemingly other beings. How joyful it is when recognize there are no barriers, that we are all one infinite ongoing cycle of life loving itself.

As to those negotiated relationships, hold them in loving-kindness. See when you are slipping into a contractual state of mind; send metta to yourself and the other person.

If you are doubting this will make a difference, just try it. It can’t hurt. And if you discover it does make a difference, let me know! I love gathering stories of the wondrous effects of metta.