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There is no “there” there

Sounds True — July 26, 2013

Of course, like most people with even a rudimentary exposure to spiritual teachings, I have heard that the only moment is the present moment. I thought I understood this. But I have to tell myself the truth: I might understand this theoretically and even deeply in certain moments of heightened aliveness, but all of me doesn’t live this way. I know this because I have just uprooted a portion of my being that has been orienting toward a future “Promised Land”, a promised land that turns out is totally fictitious (I even have a new motto, “There is no promised land”).

Here’s how I discovered this: We have a new leadership team at ST and some part of me has believed that this new team was like “heavenly super stars” or a basketball team destined to win the championship and set all types of new world records in the process. And the fact is we do have a powerful new team that will bring the company forward in all kinds of new ways. But this new team is made up of HUMANS not heaven-dwellers. And there is no end to difficult business challenges and the complexities of human dynamics.

There are people in my mediation community who often take an attitude “don’t you know nothing ever really works out?” And I have had a response inside that goes something like, “that is such a negative attitude….maybe it doesn’t work out for you because you are so negative in the first place.” But I think I understand now what is being pointed to in a statement like “nothing ever really works out” — not that wonderful things don’t happen but that our fantasies of some perfect future are just that – fantasies.

I was sharing all of this with my partner Julie before we were going to sleep the other night, sitting up in bed together on our new bright turquoise silk sheets. And I said “There is no promised land”. And she said to me “The promised land is right here.” And at that moment, our eyes met and the space of the room opened up, and it felt like we were melting into eternity. The edges of Julie’s body started dissolving into the space of the room and she looked like a deity to me, sitting on a bed of turquoise silk with pink and gold curtains behind her. And I knew she was right about the promised land, that if it exists at all, it is only because it is right here, relaxing into the beauty, brightness and space of the moment.

So now I am asking myself these types of questions: When I build up some vision of a promised land, why am I doing this? What ego need am I trying to have met by this or that fantasy? What is it about the present moment that I just can’t bear such that I need to create a vision of some idealized future? Why do I continue to invest in “there” when there is no “there” there?

I remember listening to Thich Nhat Hanh teach walking meditation. He offered the teaching that with each footstep touching the ground we could say silently to ourselves “I have arrived.” He pointed out how most people are always rushing ahead to some future moment, and he said, let’s look at this logically, the future moment you are rushing to will eventually be your grave. What’s the big hurry?

And what amazes me about the dharma is how endlessly deep it is (I heard Thich Nhat Hanh teach on this almost two decades ago and I thought “arriving in the present moment” was something I understood). I feel humbled (from the root word “humus” or earth) to have a fantasy bubble popped in such an obvious way, and to be returned to the earth, arriving right here in the groundless space of this moment, in the only promised land there is.

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Confessions of an “Aha Moment” Junkie

Sounds True — July 1, 2013

Perhaps the most priceless moments of our lives are when we get the big “aha!”—when we hear for the first time a radical truth that allows us to experience and be in the world in a completely new and freer way. For me, it’s the ultimate high.

Halfway through my second decade at Sounds True, I’ve listened to hundreds of hours of teachings, and with each season’s offerings I am always excited about the next “aha” that might be around the corner. Here are a few of my favorites from over the years:

1. The universe is big, and I am old.

Scientists estimate that our universe includes a trillion galaxies. (That’s 1,000,000,000,000 if you’re into zeroes.) Depending on which way you look at the night sky, the light reaching your eyes may have been traveling for millions of years … completing a journey that began long before any of our opposable-thumb-blessed ancestors decided to trade the treetops for caves. Even more astounding is the fact that the cosmic dust in the form of the “you” perceiving that light is even older—as ancient as the universe itself, or an estimated 20 billion years old. Remember that the next time you get one of those “over the hill” birthday cards. (I encountered these “aha” moments while listening to Brian Swimme’s classic audio program Canticle to the Cosmos.)

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2. I can change my mind…and my brain.

Many Sounds True programs talk about our beautiful and mysterious brains, from how much we’ve learned in the past twenty-plus years to how little we may really understand about this amazing organ. I’ve lost track of the “aha” moments I’ve enjoyed listening to teachers like Dr. Rick Hanson, whose practice of “taking in the good” can literally rewire our neural pathways to help us experience more joy and less stress — or to Dr. Kelly McGonigal, with her empowering wisdom on making changes in alignment with our values — or Jon Kabat-Zinn, whose mindfulness meditations for pain relief have helped me manage migraine headaches.

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3. The heart knows best and we’re all in this together. For me, the teachings of Jack Kornfield are like rich nutrients and cool, clean water for the soil of the garden of the heart. Although we might think of “aha” moments as a mental phenomenon, the heart can certainly have its share of “aha” moments that leave one utterly speechless. Jack’s program The Jewel of Liberation has many such moments, reminding us of our fundamental interconnection and our boundless capacity for love, wisdom, and compassion.

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Maybe the essence of spiritual awakening is the “aha” moment—or whatever it is that we experience that finally and utterly shifts our perspective beyond any individual limits once and for all. Do you have any memorable “aha” moments you’d like to share? I’d love to hear about them!

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Self-care and selflessness: a contradiction?

Sounds True — June 10, 2013

In the research for the dissertation I’m writing on the ways in which spiritual belief and practice can serve a defensive function, I’ve come across the writings of Miles Neale, a Buddhist-oriented psychologist in New York City (who I ended up interviewing as part of the study). Miles recently sent me an article he just published which covers an important area in the ongoing dialogue between psychological/ therapeutic and contemplative approaches to health and well-being. One of the hot topics in contemporary psychospiritual inquiry has to do with the understanding of the “self,” i.e. its ontological status, what it is, how if at all it might be worked with, and how practitioners might be able to reconcile self-development/ self-love/ self-acceptance/ self-care with the contemplative discoveries of no-self, selflessness, shunyata, and so forth.

During our free video series on the Self-Acceptance Project, more than one participant asked, “So what is this ‘self’ that we’re accepting, anyway?” Or, in other words, how can we accept a self that isn’t actually there upon investigation? All fair questions, of course.

I’ll leave you with the first part of Miles’ paper below. If you find it interesting, you can head over to his website to download the entire piece, which I quite enjoyed. Or just go straight to Miles’ website and read the entire article.

Self-care and Selflessness: A Contradiction?

The nearly half century dialogue between Buddhism and Western psychology has created a potential forum for a mutually enriching exchange. It has also raised productive questions about the points of overlap and dissonance between the two traditions. One of the most apparent differences is in the way these disciplines relate to the self. Psychotherapy emphasizes genuine care for the self and its feelings, needs and wounds, helps to restore a continuity in the sense of self when it begins to fragment and investigates how self-denial creates profound psychic disturbance and dysfunction in relationships. Buddhist meditation establishes attentional equipoise, facilitates direct observation of the impermanent, insubstantial nature of the self and culminates in an intuitive insight of emptiness that ends the habits of self-reification and self-grasping at the root of suffering.

Is there a contradiction between the goals of self-care and selflessness, and what does each tradition stand to learn from the other’s approach?

“Spiritual bypassing”: spiritual practice as pain-avoidance

Psychotherapy encourages meditators to take a more care-ful approach to their traumatic wounds rather than circumventing them. I’ve frequently observed meditators devaluing their own personal traumas in pursuit of more exalted and seductive spiritual virtues like the bodhisattva ideal of saving others from suffering. Likewise, some yogis aim for mystical heights of ecstatic bliss hoping to transcend their ordinary human fragility, only to come crashing down to their painful reality once practice is over. This phenomenon of using spiritual tools and teachings to avoid psychological issues, traumatic wounds, and unmet developmental tasks occurs so frequently, that in the early 1980’s Dr. John Welwood coined the term “spiritual bypassing” to characterize this tendency. Frequent scandals involving so-called spiritual masters who have had inappropriate relations with their students as well as students who see little psychological progress after years of spiritual practice stand as testaments to the deleterious effects of neglecting basic human needs. Indeed it may be possible to have profound spiritual insights, and at the same time neglect other areas of our complex being – including emotional, psychological, interpersonal or somatic dimensions. If we don’t take all of these dimensions seriously and incorporate them into “the work” of human development – then the shadow-side of our split identity can reemerge outside of conscious awareness, when we least expect it and with painful consequences.

Common forms of spiritual bypassing

Spiritual bypassing occurs when we unconsciously attempt to avoid pain, shame and the unpleasant side of our humanity and can manifests in a myriad of ways. The most common forms I have observed in myself as well as in my clinical work with yogis and meditators include: when fear of rejection, fear of burdening others or conflict-avoidance masquerade as being easygoing, patient and accommodating; when co-dependency poses as care-giving and compassion; when guru-devotion leads to subservience and conceals unresolved childhood dynamics such as over-idealization or fear of reprisal; when the spiritual virtue of detachment is misunderstood as disinterest and one attempts to avoid pain by disconnecting from feelings and relationships; when spiritual success and accomplishment end up reinforcing narcissism and the very inflated self-images they were designed to see through; when ultimate truths such as selflessness and emptiness are misunderstood and privileged over relative truths and one consequently falls into the nihilistic extreme of self-denial or apathy. All of these examples share one thing in common; they are unconscious adaptations of pain-avoidance concealed in the fabric of spiritual practice. Without a skilled objective observer such as a therapist or teacher to alert us, we can miss our unconscious attempts at bypassing, just as we do the blindspot in a rearview mirror.

Read the rest of this article now

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Burning brightly

Sounds True — May 15, 2013

Is it necessary to make a commitment to study and practice within one tradition? When I first started meditating, I was introduced by Burmese meditation master S.N. Goenka to the old adage, “If you want to find water, don’t dig many holes. Dig deep in one place.”

And recently in a discussion with philosopher Ken Wilber, when asked this question in the context of a discussion about the future of spirituality, Ken responded by quoting a Japanese saying, “Try to chase two rabbits at the same time, catch none.”

But is this universally true? In our contemporary context, is it necessary to commit to studying and practicing within a singular spiritual tradition if one wants to radically grow and transform? Although I see the value in this perspective and the depth of realization it can bring, I am not convinced.

As an interviewer, I have now met some highly accomplished and wise teachers whose life experience tells a different story. I have spoken with spiritual teachers who have not followed any formal path at all and whose hearts seem wildly open and whose lives seem truly devoted to serving other people. I’ve also interviewed teachers who have simultaneously studied in several different lineages and who actually recommend such an approach as an opportunity for checks and balances (so to speak) as one matures on the path.

Having now met people who come from such a wide range of different spiritual backgrounds and paths of practice, my current view is that it is not the path that matters as much as it is the heart fire of the individual. What I mean by heart fire is the commitment and intensity of love and devotion that lives at the center of our being. When our hearts are lit up to the max—lit up with a dedication to opening fully and offering our life energy for the well-being of other people—there is a torch within us that begins to blaze with warmth and generosity. The real question becomes not are we on the right path but are we fully sincere in offering ourselves to the world? Are we whole-hearted (a word I learned from meditation teacher Reggie Ray) in letting go of personal territory? Are we whole-hearted in our desire to burn brightly and serve, regardless of the outer form our lives might take?

What I like about turning the question around like this is that now our finger is not pointing outward at some consideration of path or tradition or what other people say or have done or are doing. Now our finger is pointing directly to the center of our own chest. We can ask ourselves questions like: Am I hiding or holding back for some reason? What am I holding back and why? What would it mean to risk more so that the fire of life could shine more brightly through me? How could I live in such a way, right now, so that my heart is 100 percent available to love and serve?

My experience is that when we start investigating our own whole-heartedness in this kind of way, we don’t have the same need to judge and evaluate other people and their paths. There are a multitude of options, valid and viable. What becomes important is the purity and strength of the fire that is blazing within us.

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Spiritual friendship

Sounds True — May 1, 2013

What if the leading energy in our lives were to be our heart and our heart’s cry? What if living a “spiritual life” was actually synonymous with living a “heart-centered life”? These are some of the questions I have been asking myself—and the answers have pushed me more and more into prioritizing what I am calling “spiritual friendship.” What is spiritual friendship to me? It is the genuine meeting of two people who are vulnerable and open and truth-telling and available for actual contact and communion at the feeling level.

For the past eight years, I have been working closely with a Hakomi therapist (Hakomi is a type of therapy that works with mindfulness in a body-centered way). One of the principles of Hakomi is that the interpersonal wounds we have experienced in our life (for example, early wounds from childhood in relationship to our parents … sound familiar?) can only be healed in relationship with others. What this means is that interpersonal challenges can’t be healed on the meditation cushion or in solitary retreat.

Wounds from relationship require the context of relationship for healing. This seems pretty obvious, huh? But as someone who has been a meditator now for almost three decades, this was not something that was obvious to me in the early stages of my journey. Somehow I thought I was going to open completely to the universe and all of its mystery without ever needing to relate closely and vulnerably with others.

What I am actually finding is that connecting with other people in a heart-centered way is not just about healing. It is actually the most rewarding and fulfilling part of my life. Period. There is something about being fully received by another person and fully receiving another person, without the need for any part to be edited or left out, that feels to me like the giving and receiving of the greatest soul nourishment that there is.

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Recently, I found myself in a room alone with a renowned scientist who specializes in the field of perception. We were at a conference and were sitting with each other in a room that had been set aside for presenters at the event. Finding ourselves alone in the room together, we both seemed a bit awkward at first. What would we talk about? I decided to bring up the topic of uncertainty as I knew that he taught quite a bit about uncertainty in the context of perception (for example, how we never know if what we are perceiving is the same as what someone else is perceiving, even when we are looking at the same thing).

Right at the beginning of what I feared would be an awkward conversation, this scientist said to me, “When you really start investigating how uncertain everything is, it’s enough to make you feel totally insane. There is only one thing that has kept me even the least bit sane, and that is loving relationships.” When he said this, I leaned over and said, “Would it be okay if I kissed you now?” He looked quite shocked. I gave him a big kiss on the cheek and said, “I never thought I would hear a scientist say such a thing. I have come to the same conclusion, but I thought that was just because I was some kind of a mushy-mush person.”

That moment in the green room was a moment for me of spiritual friendship, a moment of genuine connection where the heart breaks through any awkwardness or fear or holding back. I am finding those moments occurring more and more in my life, often in unexpected ways, and it is those types of moments that I hope will fill the Wake Up Festival from start to finish. We need each other so much. We need each other’s acceptance and reflection. We need each other’s unhurried presence. We need our love to break through. We need “community” in the sense of knowing that we are connected to others who are on a similar journey, where the vulnerability and tenderness of our hearts are leading the way.

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Intimacy as the most vulnerable yoga

Sounds True — April 24, 2013

Can we allow another to deeply matter to us? Are we willing to take the risk to let them all the way inside – to really see, know, and touch our most core vulnerabilities; to open ourselves so profoundly that we’re left utterly naked and fully exposed, knowing that in any moment our hearts could shatter into millions of pieces? Many of our childhood biographies involved a very unstable environment, an uncertain reality where it was not safe to let another become too important, where we spent much of our time and energy learning exactly what we had to say and do in order to receive the love, care, affection, attention, and holding that we so sweetly needed. We can be quick to judge and admonish these early adaptive strategies, seeing them as “unspiritual” or neurotic or crazy, but perhaps they were in actuality the most luminous expressions of a certain kind of intelligence and creativity. Perhaps, upon deeper examination, they might come to be seen as special forms of grace, put in play by the great architect of love to ensure our own survival, as profound gifts sent to ensure the flowering of our precious hearts and nervous systems. As innocent little ones, we very naturally allow others to deeply matter; it is part of who we are. Over time, though, many of us have come to see that this sort of exposure is tremendously risky; it’s just too raw, too open, too scary. But as little ones we can’t really help it; we’re wired to connect.

Often in the challenges inherent in intimate relationship, we become convinced that it is our partner who is causing us to feel so bad. The evidence is so clear… isn’t it? They don’t respect us, they speak unkindly to us, they don’t understand us, they’re never there when we really need them, they just can’t quite connect with who we are at the deepest levels; and the big one – they just don’t meet our needs. We put a lot of pressure on our partners (and on ourselves, for that matter) to “meet our needs.” Before we know it, much of our lives become organized around getting our needs met; and there is something about this that can start to feel a bit off. It can be really helpful to take some time and look at this carefully. Of course there is likely some relative truth in these traits and behaviors in our partners, and they are worth exploring. This is not to say that the other person isn’t actually speaking and acting in unkind, overly defensive, or critical ways, and that this shouldn’t be related with. But we might also come to see that just by being in relationship, we will be forced to feel feelings that we really don’t want to feel.

To allow in those intense and challenging emotions and sensations which have previously been lodged in the body can be terrifying. Do we really want to do this? Maybe tomorrow; for now, it’s best to go take a walk, listen to some music, write another rambling facebook post, contemplate how awakened we are, make another cup of tea, or do some meditation. It’s not so much that our partner is doing something *to* us, but rather when we open ourselves to love, there are previously unmet emotions and sensations there, lurking in the unconscious, seeking the light of day. For many, it is in the context of a vulnerable, naked, intimate relationship where that which is still unresolved will most powerfully present itself to be metabolized and healed. If we look closely, perhaps we can see how we organize our lives around not having to feel certain feelings. To see this can be quite illuminating – and often very disturbing. It is easy to then fall into our old habitual patterns of self-aggression or avoidance, to start to become unkind to ourselves, falling into spiritual superegoic judgment, self-hatred, and shame.

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Another option is to make the radical commitment to practicing the yoga of love, of holding ourselves in an enormous environment of kindness. We stay unconditionally committed to the truth that whatever arises in our experience – no matter how disturbing, anxiety-provoking, “unspiritual,” confusing, painful, or difficult – that it is ultimately workable, that it is a precious part of our own hearts that we wish to know deeper and to integrate into the entirety of what we are. We can be grateful for the gift of clear seeing, even if what we see is disturbing and anxiety provoking, for it is a certain kind of grace which allows us to finally see the ways we organize our experience, and how all of our neurosis and our strategies were our best efforts at the time to take care of ourselves. We are being given a gift, a fierce gift you could say, and an opportunity to let love dismantle those protective strategies that once served us, but no longer are.

Let us all hold those we’re in relationship with, including ourselves, by committing to taking love’s journey with them, knowing nothing about the route or the destination. Let us be kind to ourselves and our partners if we decide to truly take up the most vulnerable yoga of intimacy, knowing that it will take everything we have and are to navigate, as it offers fruits beyond this world.

Painting by Albena Vatcheva

Search Results for: meditation – Page 44

There is no “there” there

Confessions of an “Aha Moment” Junkie

Self-care and selflessness: a contradiction?

Burning brightly

Spiritual friendship

Intimacy as the most vulnerable yoga

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