These note cards are created from my original paintings. They come a generous 12 per box and cost $22 each. Shipping is $5.95 for up to three boxes. Email me for purchase details: ernst.lisa@gmail.com
Assorted Note Cards
I spent a week at Cloud Mountain meditating and it was wonderful. Yet inevitably, challenges both big and small can arise in the course of deep practice. Some are comical, some poignant. I share a few of these experiences in this talk.
This is from Brad Stroup, a long time meditator who sits with us in Nashville and who has helped many in India. Archana is the wife of his adopted grandson in Bodhgaya:
Archana Kumari urgently needs surgery to remove her gallbladder, which is now enlarged and very painful. Estimated costs for the surgery and after-care will run over 300,000 rupees or, at current exchange rate of 75 Indian rupees to a $1, about $4000. Her husband has been able to raise about $200. Such an operation in rural India is challenging.
Archana is 34 years old and her husband is Bablu Kumar, 35, is my adopted grandson. I found him, and he found me, in the village of Bodhgaya in 1998 while I was on a pilgrimage. Siddhartha Gautama became enlightened as the Buddha (5th c. BCE) in Bodhgaya and is the most sacred site on earth for Buddhists.
Archana and Bablu are Buddhists living in Bodhgaya in the poorest state (Bihar) in India. They have two children, 8 and 6 years old, and when Archana became ill, Bablu became full time caretaker while continuing to work. They have operated the JBS School Welfare Trust (see Facebook), a private school for impoverished children, in Bodhgaya for many years.
Bablu urgently needs funds to cover Archana’s operation and recovery, which may take several weeks. While India claims to have medical insurance for citizens, most Indians end up paying for costs out of their own pockets.
You may give directly by going to www.xoom.com to sign up, a secure site operated by PayPal. This site converts dollars into rupees at current rates. Bablu’s complete address there is:
Bablu Kumar
NEW TARI DIH BODHGAYA
POST BODHGAYA, DISTT, GAYA
DISTT, GAYA, PIN CODE 824231, Bihar
India
Bablu can be contacted on cell phone +91-8507693838 or by email bbluraj@yahoo.co.in. or jbgrandsonstroup@gmail.com.
If you hold loving kindness and compassion for sentient beings everywhere, please help Archana with $5, $10, $20 or more. Any donation will help.
May you be well, may you be happy, may you be at peace. – Brad Stroup
Come join us for a morning in a beautiful urban garden!
On Saturday, October 13 from 10 AM – 12 PM we’ll be volunteering in one of The Nashville Food Project gardens. Then we’ll enjoy a potuck picnic at noon. Location: Wedgewood Urban Garden, 613 Wedgewood Avenue.
Small parking lot for volunteers by BBQ joint
Activities may include planting, weeding, composting & harvesting. The Nashville Food project is a full-circle organization, growing, cooking and serving meals, getting food from local soil to local people. Produce from this garden goes into delicious meals served to those with little or no access to fresh, healthy foods. All skill levels are welcomed in the garden, though any child should be accompanied by an adult. Plan to wear clothes you don’t mind getting dirty. Then stay for a potluck picnic at noon and bring a dish. There’s no refrigeration onsite, so bring a cooler if the food needs to stay cold. A grill will be available if you’d like to use it. If you would like to join this volunteer opportunity or just want more information email Julia Thompson at julia@thenashvillefoodproject.org
Starting Monday night, October 8, we will meet at 530 26th Avenue North at the beautiful Nashville Friends Meeting. Our regular weekly meditation sessions are changing to Monday nights from Tuesdays. Same hours, 7 – 8:30 p.m. and same program. We hope to see you there!
Each moment is unique and precious because it will never come again. Buddha recommended contemplating impermanence so we can better appreciate and wake up in this moment, our only moment. Out of this awareness of the fleeting nature of life arises deep gratitude. The Japanese call it Ichi-go Ichi-e, one chance in a lifetime, never to come again.
Our spiritual freedom is always available, even in the presence of difficulty, constriction and suffering. A moment of compassionate remembering and we can find release and freedom in this very moment.
The unfolding immigration tragedy that has left children separated from their parents, detained in prison-like cages, has provoked one of the strongest outpourings I’ve seen of grief, despair, anger and confusion, along with fierce protests and calls to our politicians to end the practice immediately. Through these efforts we’ve seen some movement on this issue but know there’s much more to be done. Even in the midst of this energetic effort, I’m reminded that we also need to remember that there is no “other” out there, or anywhere, to hate. Otherwise, weariness and despair can easily overtake us. We can protest, speak out, call our politicians; we can also remember our interconnected nature at the deepest place in our hearts. We are capable of both. Recently I was moved by a quote from Phillip Moffitt and want to share it here:
“The Buddha said, “Hate never yet dispelled hate. Only love dispels hate.” By holding the truth of our interdependency and refusing to participate in this endless cycle of hatred, you can help to heal the wound of the world. Jesus said, “If you love those who love you, what credit is that to you? Even sinners love those who love them. But if you love your enemies, do good to them, and lend to them without expecting to get anything back, then your reward will be great.’
No one can accuse Jesus or Buddha of being cowards in the face of injustice; therefore, their teachings are about how to hold the difficult in the heart. You have to decide if you share their beliefs, and if so, you practice living in this manner as a reflection of your deepest values. It is a proactive, courageous way to live. This does not mean responding passively when you encounter wrong action, for you should always act to stop those who harm others.”
This reflection on interdependency reminds me of an article I wrote a few years ago after I watched a movie about a woman who was stoned to death in Iran. As the movie ended, I was overwhelmed and struggled to get to sleep that night. During the next morning’s meditation, however, I gradually remembered that the mental creation of good and bad, enemies and friends just brought about separation that prevented my heart from bearing the pain of this act. In remembering the truth of interconnection, I found that I could open my heart to the stunning pain I felt at the stoned woman’s plight and to feel compassion for the great suffering of her entire community, even the perpetrators. To experience interdependency at this level in no way precludes wise action to stop suffering. While there was little I could do personally to stop the practice of stoning in Iran, there is much I can do in this country to help turn the tide away from cruelty. I can’t know if my efforts will succeed, but I know they are worth doing.
The One Who Casts the Stone and The One Who is Hit
by Lisa Ernst
Recently the impending stoning death of an Iranian woman made worldwide headlines and sparked international outrage. The pressure on the Iranian government to change her sentence has been immense. For most of us, it is incomprehensible that death by stoning is still a form of capital punishment in some parts of the world.
I was especially moved by the cause of this woman because I had recently watched a movie about the stoning death of another Iranian woman, “The Stoning of Soyora M.” The movie is based on a book of the same name, the true story of a woman falsely accused of adultery and stoned to death in her home town in the 1980s. This movie depicted the woman’s stoning in a very accurate, unflinching way and it was one of the hardest things I’ve ever watched on film. She was dressed in white and marched through the streets of her home town while men lined the way, rhythmically clapping stones together as a prelude to the execution. When she reached the stoning ground, her arms were bound to her sides and she was buried to her waist. A perimeter line was drawn, perhaps 20 feet away, behind which everyone in the town stood to stone her or to watch. A barrel of stones had been collected so the townsmen could all have their turn.
For a stoning execution, the stones are chosen for their size – not too large to kill the person immediately, but not too small as to do little harm. In Soroya’s case, I had hoped that her suffering would be brief, but stonings are deliberately stretched out over a period of time to create a gruesomely painful form of torture. The woman’s dignity was completely stripped away as her husband, her sons, and the men in her community threw stone after stone at her head, as she cried out in pain and disbelief, fell over to the ground, yet continually lifted herself back up with whatever strength she could muster. Slowly her white dress became completely stained with red. Finally, after perhaps an hour she was dead.
As the movie ended, I sat stunned and speechless, as tears spilled down my cheeks. It was just before bed and I wondered if I’d be able to sleep after witnessing such heinous torture. Somehow, I was able to fall into a restless sleep. The next morning I got up to meditate, having briefly forgotten what I had seen the night before. As I settled into meditation, the stillness of the morning and the sweet birdsong brought my heart fully awake. Then, in this place of stillness and open heartedness, the stoning images of the night before returned. There was great sadness in my heart, yet I didn’t close down or turn away. What I’ve learned through my practice is that when my heart fully awake, it has the capacity to accommodate not only great love but great suffering. This is the “door of compassion” that Thich Nhat Hahn beautifully speaks of in this poem:
“Please Call Me by My True Names”
I am the 12 year old girl, refugee on a boat, who throws herself into the ocean after being raped by a sea pirate. And I am the pirate, my heart not yet capable of seeing and loving.
I am member of the politburo, with plenty of power in my hands, and I am the man who has to pay his “debt of blood” to my people, dying slowly in a forced labor camp.
My joy is like spring, so warm it makes flowers bloom in all walks of life.
My pain is like a river of tears, so full it fills up the four oceans.
Please call me by my true names, so I can hear all my cries and
my laughs at once, so I can see that my joy and pain are one.
Please call me by my true names so I can wake up,and so the door of my heart can open the door of compassion.
– Thich Nhat Hahn
Buddha taught that there is no inherent self separate from others; no self separate from all phenomena. This is called emptiness. Through committed meditation practice, we gradually increase our capacity to experience emptiness. We begin to understand at an experiential level that all of existence is none other than our own true nature. This insight is the basis for recognizing that all beings are Buddha, the awakened one. But what is often not stated, yet cannot be otherwise, is that we also are the pirate who rapes the 12 year old girl, and the man who stones his wife. If we selectively associate our understanding of non-separation with the highest of good, choosing to see only what we like and admire, we risk closing off our hearts to the often unspeakable suffering of our own humanity. Unconditional compassion and love can only arise when the heart is open to the full spectrum of experience, from great kindness to profound cruelty. This is true non-separation. Admittedly however, this kind of open- heartedness is not always easy; there are times when we may see or experience suffering that is beyond our heart’s capacity to bear. During these moments, some compassion for our own inevitable limits can soften the edges of our pain. At other times we may find the way to truly open our hearts and no longer look away:
You can hold back from
suffering of the world,
you have permission to do so,
and it is in accordance
with your nature,
but perhaps this very holding back
is the one suffering
you could have avoided
Franz Kafka
With a compassionate heart, we may weep at the inconceivable cruelty of this world and feel joyous when witnessing a deed of true kindness. During the quiet of the morning when my heart touched the great suffering inherent in the act of stoning, for a few moments I could see without flinching the depths of unkindness that is part of human nature. The same heart that fills with joy upon hearing a symphony of birds greeting the morning sun, also breaks for the woman who died the most unimaginable death at the hands of her own husband and community. They are all none other than me.
A few days ago I saw a social media post by a Zen teacher, commenting on a video in which CEOs revealed that meditation was their secret to success. The dharma teacher jokingly observed, “I’ve been doing this shit for 30 years. How come I’m not successful?” He went on to write a blog post about the conflict inherent in materialistic, idealized definitions of success related to meditation. The video showcased how meditation helped CEOs focus and overcome fear. One CEO said she spent her meditation time thinking about the goals she wanted to achieve. The narrator never mentioned how living a life of compassion, generosity and non-harming were also cornerstones to success, something that is integral to the Buddhist path of meditation. Without these qualities most people are hopelessly caught in the craving self that is never satisfied with wealth, fame and achievement. Meditation only becomes a means to an end, a way to strengthen our competitive muscles and along with it, our entrenched, relative sense of self.
Much of the time we define and experience our lives in the relative, conditioned realm. In this world we are tempted to focus on “myself” and how I am fairing against a yardstick that defines whether I am successful, attractive, healthy, having a good day or week, and generally living up to my (and our culture’s) ideas of the perfect life. This focus on me and my ideals in relation to others creates a barrier to experiencing the open space of awareness that is free from self identification, which can be all but forgotten during a busy day of running from one activity to the next, or trying to alleviate anxiety and boredom through social media, television and other distractions.
Out of this near exclusive focus on the conditioned world, a sense of restriction arises, a lack of space, a feeling that there’s always something else we need to do, another place we need to reach, a better “I” that needs to be built. But of course wherever we go, whatever we do, the relative self always feels incomplete and continues seeking fulfillment through yet another scheme or activity. A simple moment of coming back to this moment, seeing this endless loop of striving, can help us remember that when we define ourselves only through this lens of self, we are stuck at the very root of dissatisfaction or dkkha.
I think of hard relativity as the time I spend lost in the whirlpool of activity and craving, when I’ve completely forgotten what available to me right now, the mind that is open, unconditioned and spacious. When the balance tips so far into conditioned awareness and activity that nothing else seems to exist, I feel hopelessly lost. Yet with a moment of remembering, of waking up from the illusion, it becomes clear that I’m not as stuck as I thought. In fact, I’m not stuck at all because who is stuck?
Why do we so often forget and get lost in this “hard relativity?” We can easily flip that question to, “why do we suffer?” Take a moment to reflect: how do you define yourself? Are you frequently trying to alter and make your sense of identity other than what it is in this moment? Who are you without your goals, your achievements, all the ways you define yourself? What if you began to reflect on this question more often in your daily life?
I’m not suggesting we let go of our heartfelt aspirations to excel or achieve. These have their place. Without some ambition, not much in this world will get done. Instead, I’m suggesting we create an intention to find ways to include spacious awareness of the unconditioned in our busy days and not only when we meditate. It sounds simple, but we tend to make it complicated: relative and unconditioned are not mutually exclusive even though they seem otherwise. They are two sides of one coin. Unconditioned, open awareness is always accessible, even when we feel caught in the vise grip of our activities, wants and self-driven cravings.
As a wake up call, you may want to pay more attention to those moments when you feel pressured to get to the next thing, be the next better version of yourself, squeezed and lacking in any space. See if you can create an intention, like a mindfulness bell, to take a moment to remember and reconnect with the open space of unconditioned awareness. Here’s a simple, yet profound Zen koan you can ask yourself to open this up: “What is my original face before I was born?” The answer is right here and nowhere else.
What is your primary practice? Are you drawn to the “baker” approach of direct experience or the “scientist” method of mindful observation? Is one better than the other? In this talk, Lisa also explores the idea of sudden enlightenment and gradual awakening related to practice approaches.
