not-zen, not-memes

A quick round-up for this week:

James Ford lists his favourite Zen blogs – and in true Zen fashion includes those Zennish and those not-quite-Zen but nice enough to read. I’m touched to be in the list and somewhat relieved to be a “not Zen specifically”. It’s actually an awakening to the truth that I’ve lost the zap of Zen and am quite happy hanging out here in the fourth jhana, chillin’ with my pups.

As you know, Facebook is a magic land where your actions are given immediate reward. No sooner had I posted something about equanimity – i.e., hanging out in the 4th jhana – when this post from Jack Kornfield appeared on my feed (they call it a “feed” for good reason).

“Spiritual life takes courage : Equanimity is not indifference, and compassion is not pity. True spirituality  requires us to be fully present for life. For us to begin to look directly at the world situation is not a question of ceremony or of religion. Meditation helps us to look deeply at the sorrow that exists now in our world, and to look at our individual and collective relationship to it, to bear witness to it, to acknowledge it instead of running away. Without mindfulness and compassion the suffering is too great to bear. We close our minds. We close our eyes and our hearts.”

So… about meditation: in a discussion with someone about their resistance to mindfulness practice and meditation, I said: You can’t substitute memes for meditation! No sooner had I posted that on my FB feed (they call it a “feed” for a reason, ya know!) when some smarty-pants posted a meme…which I improved upon:

memes-mindful

No promises about the New Year and whether I will discover my Zen mojo.

However, do have an awesome Holiday Celebration!

the angels of our better nature

download-1

No fear mudra

 

“We are not enemies, but friends. We must not be enemies. Though passion may have strained, it must not break our bonds of affection. The mystic chords of memory will swell when again touched, as surely they will be, by the better angels of our nature.”

Abraham Lincoln, Great Speeches / Abraham Lincoln: with Historical Notes by John Grafton

When Justin Trudeau was elected Prime Minister, he appealed that we allow ourselves the influence of the “angels of our better nature”. Today he published, on behalf of the Canadian government and its peoples, this congratulatory statement:

Ottawa, Ontario
November 9, 2016

The Prime Minister, Justin Trudeau, today issued the following statement on the result of the US Presidential Election:

“On behalf of the Government of Canada, I would like to congratulate Donald J. Trump on his election as the next President of the United States.

“Canada has no closer friend, partner, and ally than the United States. We look forward to working very closely with President-elect Trump, his administration, and with the United States Congress in the years ahead, including on issues such as trade, investment, and international peace and security.

“The relationship between our two countries serves as a model for the world.  Our shared values, deep cultural ties, and strong integrated economies will continue to provide the basis for advancing our strong and prosperous partnership.”

Social media reactions have been mixed: some positive and some angry that we could even think we have values in common with the American President-elect. I can truly understand the fear and anxiety.  However, there is a deeper truth in the Prime Minister’s statement that we cannot afford to ignore: This is not about individual values – that path has lead us far astray from our true values.

As cousin nations, we do share a common set of values. As global peoples, we do share the same values. We wish for peace, for respect, for kindness, for compassion, for safety, for love.

We deeply wish for the liberation of all beings from their suffering.

In our fear and worry for the future, for our children and grandchildren, for our friends and families, we cannot afford to lose sight of this.

Because, simply, this is the moment for which we have been practising.

transitions, light & faith

from the dark

from the dark

“…or I can forgive and forget…Oh, but my treasure, it is so much less exhausting. You only have to forgive once. To resent, you have to do it all day, every day. You have to keep remembering all the bad things…we always have a choice.” Character in The Light Between Oceans by M.L. Stedman.

It’s been a long time since I’ve been shaken by a book. Stirred, certainly. Bored, frustrated, annoyed, informed, inspired – yes. But shaken? Not recently. And that’s saying a lot given the hellish six months of holding together body and soul. Or may be it’s just easier to be shaken when there’s no more resistance to what the universe decides to throw at you.

“Sometimes life turns out hard, Isabel. Sometimes it just bites right through you. And sometimes, just when you think it’s done its worst, it comes back and takes another chunk.” Tom, one of two principal characters in The Light Between Oceans.

The story takes place on Janus Rock playing on the trope of the Roman god Janus, who presides over transitions and can see both past and future. Janus Rock is home to the main character, Tom who is its lighthouse keeper and later to Isabel his wife. Their transitions, as with most beginnings and endings, are turbulent, riven with loss that leads to secrets, and decisions that can be argued from both sides of one’s moral face. It’s a slow read, evoking the meticulous cleaning of the lighthouse light, its record keeping, the passage of time on an island between the Indian Ocean and the Southern Sea half a day away from the coast of Australia. But that steady unwinding of the tale only makes the ending more breathtaking.

Many of our moral judgments are made sitting on Janus Rock, between here and there, what I want to say and what I say, what I believe and what I need to you believe. We craft our stories with threads we summon from past and future – often at will and if only to gather evidence to justify a decision already half-made. We tell stories and tell them so well that we often forget what is truth and what is needed to be heard by the inner and outer senses. Or more correctly, we forget there is no real truth and that what we hear (inner and outer) serves only as the chinking that holds together a rather wobbly lighthouse tower.

gold center

center light

And in our story-telling we are so convinced that our intention is noble, protective, caring. These are beacons we send out hoping that someone will be saved, alerted to our edges. Because for as much as we believe we are good, well-intentioned, loving and caring, we are also terrified that we can do harm by the structure of our very nature.

My dear friend, Carole, over at the dot (Zendotstudio) has written an eloquent post about stories. She does summon the devil in me though with a poke about Eckhart Tolle. What I think of Tolle is my well-worn story perpetrated on anyone I think needs to be saved from the shoals of Tolle’s teachings. In fact, there are a number of characters in the convoluted political states of mindfulness, psychology, and Buddhism who have sent me tearing up the lighthouse stairs to set the beacon afire.

Yet lately, I have begun to tire of that long climb up the lighthouse. I’ve learned that a lighthouse beam is set at night and turned off during the day. Once set, it needs no further tending; it functions with equanimity, sending out electromagnetic metta to anyone who wishes to attend to their state of being. It really only needs us to act our discipline by polishing the lens, oiling the nuts and bolts, and turning it on and off at its assigned time.

There’s an element of faith in this. All this to-ing and fro-ing trying to keep shipwrecks from happening simply stirs up resentment when we are disregarded and as the character quoted at the opening of this post, it can be burdensome to keep those fires burning. In the end, it is a choice to see the rose glistening as the rainfall pauses rather than the soaked, muddy ground. It is a choice to see the wonderful fruition of all our hard work rather than what didn’t flourish despite our care. And making those choices generates faith in our commitment. And faith is so much lighter to carry.

As for Tolle, I had the cheeky rejoinder though it is true of psychology and meditative practice: I have come to realize that if I hold true to the hope of my own transformation then that has to be rooted in the hope of all beings’ transformation. Ole Tolle included.

for the love of honesty – Martin Aylward wins the debate

radiatorPerhaps the deepest teaching in Mary Oliver’s poem Wild Geese is the line:

Meanwhile the world goes on.

Meanwhile every thing we hold dear, think is important, see as a life-and-death issue, a catastrophe, a boring inconvenience, an opportunity for self-righteous blathering remains ineffectual in the face of the world going on.

In the beginning of January, I left for a series of retreats over a three-week period at the Insight Meditation Center and Barre Center for Buddhist Studies. The teachers at IMS were Christina Feldman and Chris Cullen with two rather amazing up-and-coming teachers. The next week Winnie Nazarko lead the bhavana retreat at at BCBS, which I followed up with a personal retreat, scouring the books in the BCBS library. The days were spent in meditation, reading texts I wouldn’t find anywhere else, and filling my notebook with codes of sutras that I hope I’ll be able to decode four months later.

Through all the talks and conversations, the thread of contemporary mindfulness’ impact on Buddhist practice was very evident. Feldman and Cullen slid past it but what was left unspoken or re-framed spoke loudly to the ambivalence towards the topic. Participants in their retreat (which was advertised as a prerequisite to training as a mindfulness-based instructor/teacher/facilitator) shared that they realized they didn’t have to be a Buddhist teacher to be a (secular?) mindfulness teacher. I can see how they came to that conclusion, encouraged by Feldman’s continuous insistence that she is neither Buddhist nor does she teach Buddhism – fact that caused me some consternation given the theme of her books and the content of her talks, not to mention the very venue in which she was teaching. But let’s leave that to someone else’s article on 10 Mysterious Things in the Buddhist Universe You Will Never Believe! Click here!

I get confused these days. I get confused a lot these in my mind moments. Sometimes it feels like just when I can tell the players with my scorecard, they change the game. So I gave up. In those three weeks of sitting-walking-eating-reading-talking-thinking, I gave up. I decided that the protectors of Buddhist mindfulness and those of secular (where we can now include the new field of “critical mindfulness” propagated by Ed Ng & Ron Purser) live in vastly different worlds with no bridge possible between them.

In a leave-taking conversation with Mu Soeng at the end of my retreats, I shared my grapplings with the sutta on generosity (SN 3.24). The Buddha responds to King Pasenadi Kosala’s question about giving, saying that one should give “where the mind feels confidence” and that is different from giving “where it bears great fruit.” Where what is given can bear great fruit, the Buddha goes on to say, is in the hands of one who has abandoned the five hindrances and is endowed with the five virtues. So I asked, “How can we determine such a person? How can we do that without getting into the judgemental mind state or the preferential mind state, given we are ourselves so clouded?” The answer was simple: We give; and we know the virtuous by the fruit of their actions.

When I bring this advice to bear on the current debates, arguments, sniping, and otherwise skillful and unskillful exchanges, I have to say I see little of good fruit. In some pockets of discussion, there is much to learn and it is supportive. But it’s not enough and the resistance and defensiveness on both sides (are there only two sides to this?) is overwhelming.

But then, this is why we have practiced. And it is for these moments of despair that we practiced deeply. Mary Oliver again in Wild Geese:

Tell me about despair, yours
And I will tell you mine.

There’s despair on both sides, I imagine. And yes, “meanwhile the world goes on.” Meanwhile, Buddhist teachers teach, mindfulness instructors/facilitators/therapists instruct/facilitate/therap. And meanwhile on both sides of the divide they do good, commit atrocities, create loving communities, and foster elite cults.

So the question from a Buddhist perspective might be what can we salvage from this? The answer is that salvaging is not what is called for because nothing has been destroyed. The Dharma is not so vulnerable and thus far has withstood 2600 years of assault. The question from a secular/clinical perspective might be what can derive from all this? The answer is that we need to find our own roots. Ruth Baer has written a wonderful article that points to what we’re missing in the debate.

But more than all that, the question is whether we can or should continue to have (to paraphrase David Whyte from Crossing the Unknown Sea) “a disciplined daily conversation” with each other and ourselves around the value of Buddhist psychology to Western psychology and vice versa. I know the answer for myself. However, I worry that the leading teachers in Buddhism have yet to be less than alarmists and the teachers in contemporary mindfulness shy away from the discussion all together.

So, I’m thrilled when I sit down (with trepidation) to listen to Martin Aylward and hear his very strong, direct, and honest appraisal of what we really should be giving to each other. The gift in this debate – as rancorous and belligerent and self-focused as it gets – is that it calls for us to investigate how we “hang that (doctrinal) purity on Buddhism” and to use these moments to see that when we lock into a “contemptuous” stance to the shift in mindfulness practice towards the secular, it is also our own contempt towards our own practice.

Watch Martin’s amazing talk “For the Love of Mindfulness” and please donate generously to Worldwide Insight that offers such terrific teachings.

lotus petals & the four noble truths of intergenerational relationships

sundail

It was close. The various plans for holiday celebrations had been set for some time after that psychological window of a snowy Christmas. Still, it was a relief to have a dusting over the landscape followed by a 20-cm literal windfall a few days later. This space between the Christmas and New Year festivities can be trying as much as it can be contemplative. Or maybe there isn’t a difference as I often find the most trying times call for a deepest of contemplations. Of course, deep thoughts in this holiday period tend to have a preamble of frantic decisions over what to serve for breakfasts, lunches, and dinners. How many cookies? What kind? And who-thought-this-would-work types of “discussions”.

Totoro-cookie-cutterThis season, being the 3rd Great Feast of the Grandest Baby, I pulled out the stops on aiming for maximum robai-shin points. (Being only 3 weeks old on the First Great Feast, I figure her consciousness was primed for impression at this one.) Capitalizing on her favourite character, Totoro¹, I scoured the internet (and hundreds of ‘how to ice cookies’ videos) for that perfect Totoro cookie recipe only to end up – happily – making my own cookie cutter out of a donut cutter and using this cookie recipe.

The results were excellent – if one discounts the two attempts to make grey dough that ended up producing 56 cookies, half looking sickly green and the other half mahogany red. Icing is easier to tinge.

Totoro-cooies

 

This grandmother gig is becoming an interesting thing. Yes, it’s about creating that space for fun stuff and I’ll tell you now there’s nothing like hearing that gasp of awe when the Littlest One recognizes one’s attempts and squeals, “Tot’ro!” And the proof of the cookie being in the eating, it was heartening to see she actually liked the cookie too!

This, however, is also a reminder that the state of robai-shin² can’t settle for the glitter gel or sugar icing coating mis-coloured baked goods. The First Noble Truth of Inter-generational Relationships is that they don’t survive the sugar rush unless there is something of substance in them. The Second Noble Truth of Inter-generational Relationships is that although sugary distractions can bridge gaps, it quickly becomes the addiction we all indulge in: settling for the quick-fix, easy stuff that keeps us seeing only half the life we have.

lpitsWith the publication of my essay in Lotus Petals in the Snow: Voices of Canadian Buddhist Women³ about my mother’s dementia and dying, I’ve felt drawn into considering this pattern of inter-generational love. My own grandmothers were powerful women: One a devout Catholic who cooked for the parish priest and the other a devout Buddhist who supported the local monastics. The former was a fierce hotel owner who could bargain down any deal to her favour, sometimes to the degradation of poverty-stricken nomadic sellers; the latter a cheroot-smoking dame who had a deadly aim with a wooden clog when disrespected. I can’t see them baking Totoro cookies but my life has been shaped irrevocably by their fierce determination to carve their own way in a time when women were regarded as not much more than the cattle wandering the fields.

My mother was not that different though her relationship with self, others, and the world was a triptych of personalities laid out in highly edited scripts, more nuanced and cunningly aware of the societal demands she fell prey to. She didn’t bake cookies either. But under the rage and disappointments she felt so keenly there was a profound love which sadly could only emerge through the paths she had created by walking out her life. And this is the Third Noble Truth of Inter-generational Relationships: We walk out the paths of our life with those in that life. We are shaped by each others’ experience and carry those formations forward.

When we see that our path which we claim as some individualistic attainment is really inter-meshed with all those before and those to come that Fourth Noble Truth of Intergenerational Relationships has to be a powerful yet simple recipe whose eating will offer proof of the pudding’s or cookie’s ability to nourish.

How can we understand this crimson thread, this bloodline of truth and its avoidance?
How can we create our path with an intention set on cultivating enduring relationships?

How can we action this wisdom through our choices of behaviours, speech, and livelihood?

How can we titrate effort so as not to become depleted or manipulative?
How can we hold in gentle awareness all that has gone before without being weighed down by pathological regret and guilt, yet learning from the paths we walked accompanied by our parents and generations beyond them?
How can we stay committed to our path: focused without obsession or over-control, distilling the essence without becoming rigid or unyielding?

Happy Baking!
_______________________

¹ Totoro is a character from the animation My Neighbor Totoro“, a “1988 Japanese animated fantasy film written and directed by Hayao Miyazaki and produced by Studio Ghibli“.

² I wrote earlier about “robai-shin” here, interestingly about recipes there too.

³ To encourage purchase of the book, Lotus Petals, whose entire price is donated to charity, I’ve taken down the original blog post on 108 Zen Books. Please purchase the book here (Canada) & here (US and other countries).

mindfulness, ethics & the baffling debate

buddha-rain(c) Mindfulness. Ethics. Buddhism. Therapy. It’s an ongoing and oft-times baffling debate. Over the last few years (since 2011 if I track the academic publications correctly), Buddhists have stepped up to express concerns about the frighteningly rapid secular applications of mindfulness that seem to dilute and disregard its core teachings and intention. Secular practitioners which include a very large clinical population of mental health professionals have either dismissed the call for a deeper understanding or been baffled by it.

[Edited to clear confusion in sentence reference] Related to this latter group, a quick scan of LinkedIn special groups on mindfulness is quite off-putting though the comments are instructive. They are mainly tinged with a deep fear of the religious – not the ethical – nature of being required regularly to attend silent retreats, imposing (insert “religious”) ethics in the curriculum, and otherwise bring an unfamiliar and foreign languaging into what is now taken as a neutral, clinical program.

The bafflement also arises from the unquestioned acceptance of Jon Kabat-Zinn’s repeated pronouncement that ethics in Mindfulness-Based Stress Reduction (the original program) is implicit; nothing needs adding because it’s already there. In fact, my own notes from my MBSR training state, “ethics not necessary to mention…arises from insight to suffering.”

Now that’s more or less true when we have years to practice and watch the mind twist and turn trying to justify all matter of unskillfulness. Ethical speech and action can and does arise as we clarify, clarify, clarify our propensity to ignorance, greed, and attachments. Ethical livelihood can arise (economics and mastering our own greed notwithstanding). But not, in my experience, reliably so in 8-weeks sitting together trying to get past the delusional nature of our suffering, layered over by our “terrible personality” that is borne forth from a multitude of biopsychosocial causes and conditions.

Recently, my colleagues Jane Compson, Frank Musten, and I published an article in Mindfulness on the difficulties of trying to reconcile, assess, and dig deeper into the issues of secular/clinical concepts of mindfulness. You can read it here and I’d encourage reading the commentaries to our article (in the previous link) because scholarly practitioners such as Ajahn Amaro and Mark Greenberg/Joy Mitra have made excellent offerings on the topic.

Along with many others, I too have a deep concern about the way mindfulness is taught and proliferating in secular and clinical domains, how it is reduced to a pabulum of trite sayings and a mash-up of mindfulness memes. But waging war against this level of misunderstanding is exhausting and actually fruitless. The fear clinicians have of incorporating ethics/values into their work stems from an over-applied historic meme itself – that our presence is but a mirror, reflecting nothing of ourselves and everything of the other. It is based in a psychological Cartesian principle of separateness, not just of mind and body but also of you and me. In fact, to bring anything of myself into the room is often harshly dealt with in internships and trainings.

Now here’s the irony, mindfulness was a hope of many of us that this delusion of separateness would finally dissolve and we would be able to enter into an authentic – a more fully authentic – relationship with each other whether it is in the marketplace or the therapy room. Doubly ironic, the fields of moral psychology and counselling and spirituality have explored issues of the fallacy of values-neutral interactions in therapy. The findings are fascinating; in brief, clients over time take on the values of their therapists. But these examinations haven’t attained much traction in the huge momentum of cognitive-based treatments.

The underlying and frequently by-passed point is that there is no time when ethics is absent from our relationships. Be it in the therapy room, at the dining table, and even most especially in the all-purpose family room with the TV flashing its programs, it can no more be excised from the practice than heat from a chilli pepper. And it is never absent in the gathering place of mindfulness programs. So, if our fear is that ethics of the Dharma as it moves into secular domains are an imposition on our program participants, then that fear is misplaced. The fear should be more that we have been lulled into believing that we can be value-neutral participants at this intimate level as we connect with those who suffer deeply from this self-same disconnect from their lives. This is where the danger lies: that we are taking this arrogant stance and blindly leading others into the very vortex of ignorance that is the source of their suffering. And more, there is the equally arrogant and disrespectful assumption that the participants are tabula rasa to their own ethics and morality.

These assumptions are also embedded in Buddhist debates about sila and mindfulness where the fear is that the Dharma is being stripped of its moral foundations. Here too the confusion is based in assumptions of pre-existing personal ethics, religious influences and the nature of ethical living. Justin Whitaker on his blog American Buddhist Perspective published two posts that reflect the difficulties of finding some middle ground in the concerns and confusion. The first post addresses Tricycle’s recent blogpost by Richard Payne on the cultural assumptions that morality/ethics are connected to religious frameworks. The second post summarizes a discussion between Bhikkhu Bodhi and angel Kyodo williams on the issues of ethics and Buddhism. Again and with all due respect to Bhikkhu Bodhi and williams, we encounter the meme of secular mindfulness creating automatons in the workplace and military. (To be fair, Bhikkhu Bodhi has written in various publications that he sees the secularization of mindfulness a positive thing if it alleviates suffering AND if it honours its origins as a sacred practice.)

The ongoing debate among Buddhist, between Buddhists and secular/clinical practitioners, and all other permutations and combinations involved in the issue of placing ethics in mindfulness programs/teachings needs to turn back onto itself and examine its own assumptions about the nature of ethics and morality as well as how we acquire and embody them. As Ajahn Amaro points out in his commentary to our article, we need to examine the “subtle influences” of our own religious (even if disavowed) and cultural baggage that lead us to believe having ethics in a curriculum will create better people or that not having it will create monsters.

It’s time that we see the fear-inducing memes about religious infringement and mindful evil-doers as click bait, distracting both Buddhists and secular individuals committed to the teachings of mindfulness from the real issue of how to cultivate an embodied ethic.

what’s on your zafu? practicing the great matter

Winter 2014-15 has been one of the most challenging we’ve had here in the NE corner of North America. Atlantic Canada and US have been pummelled by snow, blizzardly snow and by March even the most-hardened of optimists had stopped regaling us with their memories of winters past. And, to really bend the mind, it’s also been the warmest winter on record globally. Too bad we don’t live life in the averages or the picture my dear friend sent from California of an 82°F sunny day in San Francisco would have cheered me up.

A plow makes its way through heavy snow on Route 20 near Park Corner, PEI, 16 March 2015 (Facebook)

I wish I could also say this winter has been a call to deepen my practice by turning towards that Great Matter that hangs around like an optimistic stray which thinks you’ve only forgotten to feed it this time. In one way, I have actually committed to a more consistent practice by sitting everyday. But I must confess, it’s only by virtue of greed and clinging that I’ve managed that. You see, the Insight Timer gives its users a little yellow star – one for every 10 days with a session – and you even get a green star after a bunch of these sessions. I don’t know how the “50 days with a session” star system works. It’s cheesy, I know, I know! But it gets my butt to zafu and that’s really all that matters in the matters of the Great Matter.

Or not really. A couple of days ago I came across a Facebook post by the glossy magazine Mindful quoting ABC anchor Dan Harris (him of his book 10% Happier – which I thought was quite funny except that he never really copped to his drug addiction). Harris’ comment was excerpted from an interview with Charlie Rose: “I think meditation can be anything you pay attention to. I just think you need a couple of minutes a day of formal practice in order to really get it.”

Just think. Well, I could be paying attention to my Miss Vickie’s potato chips which I munch each day with the same dedication as my butt-to-zafu commitment. It takes less time – only a couple of minutes because they’re the mini packs – and I’m likely to get it! Of course, I do want to be fair because Harris doesn’t say what kind of attention or what the “it” is we would get, really. Would it be much different from the “sudden enlightenment” proponents of Zen, for example. Nah. For me, I do believe all I’ll get from my addiction to crispy, oily snacks would be another cardiac “event” or a different outcome to that couple of minutes of vertigo last night.

That Great Matter again, dammit.

Harris’ comments on practice are not unusual and quite apparent both in his book, subsequent interviews and co-hostings with his new-found pals who are meditation teachers. They are much like the aphorisms we throw out in the heart of winter when our brain freezes over and we regress to magical thinking. In our Zen group last evening, I asked why we practice. The answers were the typical round of “being,” “the present moment,” “here and now” and all the other catchy phrases we think great teachers are pointing to. It’s rare to push past that mind-muffling stage into the real question: What is it in the present moment that we are practicing?

Kazuo Ishiguro’s new book The Buried Giant offers a piercing metaphor of what happens when we fall into a fog of forgetfulness. The inhabitants of the mythic land of post-Arthurian Britain live without awareness of their history or their relationships to each other except in the most rudimentary ways. They function quite well and feel safe in those wrappings of unremembered purpose. It serves to silence the competitiveness, the hatreds, the need for revenge and recompense. It also stops all process of forgiveness and growth. Our practice gets this way. And we fall prey to the quick sound bytes of shiny objects, characters and promises.

We think this is practice. And that’s the poison – we think. And we go no further.

What are the great teachers pointing to then with their commentaries of being, present moment, here and now? The same thing climate change, societal upheaval and our anxiety are pointing to: You don’t have the time you think; you only have the time you practice. And it’s going to take more than a couple of minutes paying attention to make a real practice of the Great Matter.