Excuse my language, but this attitude of “giving no fucks” is currently popular in guided meditations. For many, its easy to equate the outlook of not caring with equanimity. Sometimes our desire to avoid vulnerability and pain is so great that we may try to “give no fucks.” This talk explores how to reconcile this with true equanimity.
Is enlightenment an esoteric experience that we must cultivate or is awareness itself enlightenment? Perhaps its closer at hand than we think.
As with many spiritual traditions, Buddhism emphasizes cultivating compassion as vital to a spiritual life. Most of us want to be compassionate at heart yet at times we may struggle to manifest it skillfully in daily life. What happens when we see a homeless person on an empty street and we recoil rather than feeling a warm yearning to reach out and help? Maybe a family member needs our support but we’ve had a long history of conflicts and misunderstandings and we struggle to extend a hand. Perhaps a co-worker who always seems aloof or combative has a tragic loss. Instead of feeling a sense of caring and interconnection with their suffering, we initially feel neutral, detached.
At times like these our response to misfortune and suffering may not align with our ideals and intentions. When we see this gap, we may feel even more separate. This can easily turn into self-judgment and criticism: “I’m not a very compassionate person;” “I don’t have the courage to help;” or even, “that person doesn’t deserve my kindness.”
When our response doesn’t conform to our ideals, it helps to remember that a compassionate response is unlikely to arise unless we acknowledge and explore our immediate reaction This is the gap—when our response and our ideals are out of sync. Instead of identifying only with our ideals, or judging ourselves for an unwanted response, we can drop down and learn to stay in the gap, the place beneath our thoughts where we can experience our fear, our hurt or our frustration when our desire to help goes nowhere. In these situations, this is where compassion begins. Returning to this place, our bodies, our hearts, what is truly arising at this moment?
If you’re walking down the street and encounter a homeless person, can you see the moment aversion arises and just experience it? It may not happen immediately, but once you’re aware of it, take a few breaths and stay in the midst of your experience. As you learn to do this, your conditioned response will begin to diminish. The contraction of fear will soften, the sense of separation, born of that fear, will also start to dissolve. As we lose identification with ourselves as a separate entity, we experience the homeless person’s suffering more directly. Maybe there’s nothing we can do in that moment to help beyond offering a few dollars. Sometimes the correct response is to distance ourselves if the situation seems unstable. But if there’s no immediate threat, perhaps simply a smile, an acknowledgement that we actually see this human being, is the kindest response. Longer term, we may feel motivated to seek out concrete ways to take action.
The roots of suffering run deep. As we learn to stay in the gap, not turning away from our fear or aversion, a skillful and compassionate response is closer at hand. As Ajahn Chah puts it, “There are two kinds of suffering. There is the suffering you run away from, which follows you everywhere. And there is the suffering you face directly, and so become free.”
For more details, cost and registration go here.
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Every morning we put on clothes that allow us to function within our daily activities and obligations. For early exercisers, workout attire is the first clothing of the day. Others begin the morning with work clothes or simply day wear. We all wear clothing that gives us a functional identity in the world, whether a standard uniform, jeans and t-shirt or more a more formal work outfit.
In the same way, we take on functional identities in our lives to fulfill needs, aspirations and obligations. We may be a parent, a friend, a spouse, a programmer and an artist, all in one day. We may also be a meditator and yoga practitioner. Take a look at what you do each day and see how fluid your identity is based on your activates and interactions. I call this functional identity because it serves a purpose but is not fixed; it is subject to change over hours, days, weeks, years and decades. If you cling to identity as concrete and unmoving, you will suffer through the inevitability of change and impermanence.
Most of us don’t cling to our clothes, at least not for long. We change them as needed and realize they aren’t who we are. We recognize the impermanence of any particular set of clothes. If only we could view our perception of self in the same way, our suffering would decrease significantly.
When you realize experientially that the identity you cling to is not fixed and is subject to change and impermanence, you will taste liberation. Your functional identity serves a purpose and doesn’t need to be denied or eliminated, but it is ultimately a kaleidoscope of change over the course of a lifetime. It’s no more permanent than your clothes.
What is your true nature, what is your mind? When you let go, you will find joy and equanimity in this very moment. You will begin to wake up from the illusion of a fixed self and know freedom within the endless flux of experience, of activity, of living and dying.
“I came to realize clearly that mind is no other than mountains and rivers and the great wide Earth, the sun and the moon and the stars.”
~~ Eihei Dogen
Full information is here.
This program will help you deepen your own practice and learn the vital tenants of Buddhist mindfulness meditation in a format for skillfully sharing it with others. You will also learn how to lead effective guided meditations, give meaningful talks about mindfulness and meditation and answer questions skillfully. You will benefit from an engaged learning environment with peer and teacher support.
This course provides:
24 hours of teacher led class time, 30+ hours of course study, practice and peer engagement, guidance for daily study, teacher support and review. Our study guide for this class will be Mindfulness by Joseph Goldstein.
A minimum of two years consistent meditation practice, meditation retreat experience, participation in a sangha or other such community.
This program is not a lineage empowerment to teach the Buddhadharma, which requires years of study, teacher mentoring, deep commitment to daily practice and numerous meditation retreats. But for those interested in this path, the program can serve as a step along the way. For others the training will provide a foundation for deepening your own practice while learning how to effectively share it with others.
On successful completion of the course you will receive a certificate from One Dharma and Lisa Ernst verifying that you have been trained and approved to facilitate and instruct others in essential mindfulness and meditation practices. Opportunities through One Dharma and the greater community will be available.
If you are interested, please email Ernst.email@example.com for full course description, fee, class dates and application. The class will begin on June 21, 2018.
Sometimes, in trying to hold ourselves up and avoid drowning, we may feel the rope burning and slipping through our hands. But we can find unimaginable freedom by letting go of the rope and learning to swim in the drowning pool.
The monkey is reaching
For the moon in the water.
Until death overtakes him
He’ll never give up.
If he’d let go the branch and
Disappear in the deep pool,
The whole world would shine
With dazzling pureness.