Saturday, September 10, 2011

September 11th, 2001

Like you, I'm sure, I've heard talk about 9/11 memorials for weeks, and this week a real ratcheting up of reminiscences -- some deeply moving and personal, and some typical so-called patriotic blathering.

I wish to mark the day by re-posting the following from my old blog: Karuna Notes, that I posted the day after September 11th. Sadly, the US took the reactive low road, and we are indeed a poorer nation for it. But for those of us living in NYC in those first few weeks after 9/11, we know -- we remember -- there was a shining luminosity of the heart shared by all of us. We had, however fleeting, a vision of the pure land.

in metta-karuna,
poep sa frank jude

Wednesday, September 12, 2001

September 11, 2001

Yesterday, very much more than the Manhattan skyline was altered. America's psyche itself was utterly changed by the horror we (no matter where we live) experienced. What could hardly be thought, actually happened. With no TV, my wife and I listened to the shock in the voice of a local NYC reporter describing the fire pluming from Tower 1. We heard the horror in  his voice as it reached a shrieking peak as he witnessed the second plane bearing in on Tower 2 and hittng it in a fire ball that was felt over a mile away.

Other reports, later, spoke of the "strange" calm and orderliness of the crowds as they walked through the streets and across the Brooklyn Bridge. I suspected it was evidence of shock. And of course, there was shock, but when I finally saw pictures, I saw, along with the grief and anguish, a palpable strength, determination and resolve. I felt I was witnessing the deep source of what is best in humankind -- here in the midst of the consequences of the worst of that which we are capable. I was moved to tears by the reports of aid given to each other by "victims," by the quick response of "average" New Yorkers, along with the valiant efforts of the City's fire, police and rescue operations. And of the death of so many of them -- true bodhisattvas. 

But I was also dismayed at some of the "news" commentators and politicians and their quick talk of war and retribution. Mayor Guilliani, in a news briefing, told New Yorkers not to lash out at New York's Arabic/Muslim community, for that would be coming from the same hatred and prejudice that was at the root of the terror itself. I am pretty sure he was unaware of it, but he was paraphrasing the Buddha who counseled, "Not by hatred is hatred dispersed, but by non-hatred." Those who call impulsively for retaliation suffer from both fear and a stunted imagination. Yes, I can understand the fear, but after millenia of trying to do away with violence and aggression with violence and aggression, haven't we yet learned that it just does not work?!

To give in to our most base instinct is to betray what makes us truly human. If we capitulate to our own anger and hatred, we lose the possibility of transforming this tragedy into what it could become -- a watershed in the evolution of the world and of society. If we give in to blind rage and fear, we learn and change nothing, but if we respond with awareness, compassion and understanding, we give meaning to what otherwise is the senseless death of too many.

"Look how he abused me and mistreated me.... Live with such thoughts and you live in hate," says the Buddha. And look how quick we are to point fingers and try to assign blame. We sure do want to pinpoint the blame, and yet we fail to even look at, let alone pinpoint the causes and conditions. For this would require some real thought and some deep "soul-searching." To point to "the other" as evil is to objectify and diminish in denial the inter-connectedness we live within. "How is it that we can be the object of such hatred?" might be a question that could spur some real creative thinking. What is our responsibility for the existence of such hatred in the world?

Please, I AM NOT saying that justice should not be served. Those who are "directly responsible" must not be allowed to get away with this heinous crime. But blindly acting out of rage and some mixture of righteousness and victimization will only fan the flames of hatred in the world -- and not serve to bring peace or safety to anyone. We can only have peace when we live from peace and when we have done all we can to insure that all beings can live in peace. 


Promise me,
promise me this day,
promise me now,
while the sun is overhead
exactly at the zenith,
promise me:

Even as they 
strike you down
with a mountain of hatred and violence;
even as they step on you and crush you
like a worm,
even as they dismember and disembowel you,
remember, brother,
man is not our enemy.

The only thing worthy of you is compassion --
invincible, limitless, unconditional.
Hatred will never let you face
the beast in man.

One day, when you face this beast alone,
with your courage intact, your eyes kind,
(even as no one sees them),
out of your smile
will bloom a flower.
And those who love you will behold you
across ten thousand worlds of birth and dying.

Alone again,
I will go on with bent head,
knowing that love has become eternal.
On the long, rough road,
the sun and the moon
will continue to shine. 

_--- Thich Nhat Hanh

Monday, September 5, 2011

September Daily Practice: Wisdom Practice -- Equanimity

Well, with this posting, this blog marks it's first anniversary. I'm wondering if those who have signed on as followers could offer some feedback on what has been helpful, what hasn't been so helpful and what you'd like to see on this blog. In a nutshell, I'd like this blog to be of service to you and all those who wish to live more mindfully, and I'd also like it to be more 'interactive.'  In looking over the past year, there's been less and less comments made, and I wonder what this signifies?

As for this month's Daily Practice, I'm sharing the fourth of the Four Immeasurables, the one that can be most challenging, and yet is ultimately the foundation and nourishment needed to expand the other three (friendliness, compassion and joy) 'immeasurably!'

A lot of people I know avoid reading the paper first thing in the morning—being confronted with all of the injustices and bad deeds in the world is an unsettling way to start the day. It’s difficult to read about the latest corporate finance scam or the obscenity of human trafficking and keep your peace of mind, and it’s even harder to know how to respond. The conflict feels even more immediate when you witness an unjust act firsthand, or are yourself the recipient of one, whether it’s having your wallet stolen, your car broken into, or any sort of hurtful behavior directed your way. The answer to this problem is upeksha, or equanimity, the fourth of the brahmaviharas. This state of mind allows us to respond to the nonvirtuous deeds of others, and indeed, to all of life’s fluctuations, in such a way that we are, as Buddhist scholar Peter Harvey describes it, the opposite of the way James Bond likes his martini: Stirred but not shaken. When we cultivate equanimity, we’re moved by injustice in the world and motivated to make things better, but our deep inner serenity is not disturbed.

Sometimes translated as indifference, upeksha is not a bland state of neutrality. In fact it means we care, and care deeply about all beings evenly! The Buddhist tradition’s understanding of upekkha or equanimity is one of balance. A balanced heart is not an unfeeling heart. The balanced heart feels pleasure without grasping and clinging at it, it feels pain without condemning or hating, and it stays open to neutral experiences with presence. Insight Meditation teacher Sharon Salzburg speaks of equanimity as a “spacious stillness of mind,” within which we can remain connected to others and all that is happening around us, while remaining free of our conditioned habit of grasping at what is pleasant and pushing away what is unpleasant.
One way to experience equanimity is to experiment with mindfulness meditation. Rather than fixing one-pointed attention on a single object such as the breath or a mantra, mindfulness meditation involves the moment-to-moment awareness of changing objects of perception. Mindfulness is like a flood light, shining awareness on the whole field of experience including sensations, emotions, and thoughts as they arise and pass away in the dynamic, ever-changing flux that characterizes the human experience of body and mind. Mindfulness allows you to see the nature of the unfolding process without getting caught in reactivity, or into being overly identified with it as ‘self,’ and this insight changes your relationship to the mind-body. The waves keep coming, but you don’t get swept away by them. Or as Swami Satchidanada often said, “you can’t stop the waves but you can learn to surf!” This ability to remain balanced amidst ever-changing conditions is the balance of equanimity.

There’s an old story that illustrates the wisdom of this state of mind. A farmer's most valuable asset is the one horse he owns. One day it runs away. All the townspeople commiserate with him, "Oh, what terrible luck! You've fallen into poverty now, with no way to pull the plow or move your goods!" The farmer merely responds, "I don't know if it's unfortunate or not; all I know is that my horse is gone."

A few days later, the horse returns, and following it are 6 more horses, both stallions and mares. The townspeople say "Oh! You've struck it rich! Now you have 7 horses to your name!" Again, the farmer says, "I don't know if I'm fortunate or not; all that I can say is that I now have 7 horses in my stable."

A few days later, while the farmer's son is trying to break in one of the wild stallions, he's thrown from the horse and breaks his leg and shoulder. All the townspeople bemoan his fate: "Oh, how terrible! Your son has been so badly injured, he'll not be able to help you with the harvest. What a misfortune!” The farmer responds, “I don't know if its a misfortune or not; what I know is that my son has been injured.”
Less than a week later, the army sweeps through town, conscripting all of the young men to fight in a war... all except for the farmer's son who is unable to fight because of his injury.

The fact is, you can’t know what changes your life will bring, or what the ultimate consequences will be. Equanimity allows for the mystery of things; the unknowable, uncontrollable nature of things to be just as they are. In this radical acceptance lies peace and freedom – right there in the midst of whatever pleasant or unpleasant circumstances we find ourselves in. When we open to the truth that there is actually very little we can control other than our own reactions to circumstances, we learn to let go.

Cultivating the qualities of kindness, compassion, and joy open your heart to others. Equanimity balances the giving of your heart’s love with the recognition and acceptance that things are the way they are. However much you may care for someone, however much you may do for others, however much you would like to control or wish that things were other than they are, equanimity reminds you that all beings everywhere are responsible for their own actions, and for the consequences of their actions.

Without this recognition, it’s easy to fall into compassion fatigue, helper-burnout, and even despair. Equanimity allows you to open your heart and offer as much love, kindness, compassion, and rejoicing as you can, while letting go of your expectations and attachment to results. Equanimity endows the other three Brahma-Viharas with kshanti – patience, persistence, and forbearance. So you can keep your heart open even if the kindness, compassion and appreciative joy you offer to others is not returned. It is equanimity that brings immeasurability or boundlessness to the other three Brahma-Viharas.

If you practice asana, your practice can offer a good opportunity to become better at recognizing where, when, and how you get caught in or swept away by reactivity, and to observe your attachment to results. You might even observe an attachment to results in your motivation to practice in the first place! The desire to feel good and avoid the unpleasant might very well condition your whole experience of practice. But fixating on the results can cause you to miss key aspects of the process. As you continue in your asana practice, at some point it’s likely that factors outside your control—anatomical realities, injury, aging or illness – will affect your practice. When they do, you have a chance to practice equanimity by letting go of your attachment to the results you had been seeking. Equanimity gives you the energy to persist, regardless of the outcome, because you are connected to the integrity of the effort itself. Equanimity allows me to feel inspired by the beauty of the backbends modeled by B.K.S. Iyengar in Light On Yoga, knowing my back will never be able to accomplish them, and enjoy practicing the backbend I can do today.

In The Bhagavad-Gita Krishna tells Arjuna that this attitude of focusing on the action without attachment to the outcome is yoga: “Self-possessed, resolute, act without any thought of results, open to success or failure. This equanimity is yoga.” Similarly, Patanjali tells us in Yoga Sutra I:12 - 16 that abhyasa, continuous applied effort, coupled with vairagya, the willingness to observe experience without getting caught in reactivity to it, will lead to freedom from suffering.
For a formal practice to cultivate equanimity, begin with some calming breaths, or a mantra meditation. Once you feel calm, reflect on your deepest desire for happiness and freedom from suffering, both for yourself and others. Contemplate your desire to serve the needs of others and to be compassionately engaged in the world. Acknowledge both the joy and the suffering that exist throughout the world; the good deeds and the evil ones. As you continue to breathe into your heart’s center, acknowledge the necessity of balancing your desire to make positive change in the world with the reality that you cannot control the actions of others.

Bring to mind the image someone for whom you have no strong feelings one way or the other. With this person in your mind’s eye, repeat the following phrases to yourself, coordinating with the out-breath if you like:

“All beings like yourself are responsible for their own actions.”
“Suffering or happiness is created through one’s relationship to experience, not by experience itself.”
“Although I wish only the best for you, I know that your happiness or unhappiness depends on your actions, not on my wishes for you.”
“May you not be caught in reactivity.”

Feel free to use similar, appropriate phrases of your own devising. After a few minutes, shift your attention to your benefactors, those who have offered you support and assistance throughout your life, including teachers, friends, family, as well as the unseen workers who keep the societal infrastructure working. Silently repeat the phrases to yourself as you contemplate these benefactors.
After several minutes, begin to reflect upon your loved ones, directing the phrases to them, followed by the difficult people in your life. While feeling kindness, compassion and joy for those we love comes more easily than it does for those with whom we have difficulty, it is often the opposite with equanimity. It’s a lot easier to accept that those we dislike are responsible for their own happiness than it is for those we care for deeply since we feel more attachment to them. Whatever your experience, simply note any reactivity and see if you can be equinanimous with your reactivity!

Broaden your reach after a few minutes to include all beings everywhere throughout the world, and then finally concentrate contemplating equanimity in regards to yourself, noticing how taking responsibility for your own happiness and unhappiness can feel the hardest of all.

“All beings, including myself, are responsible for their own actions.”
“Suffering or happiness is created through one’s relationship to experience, not by experience itself.”
“Although I wish only the best for myself, I know that my happiness or unhappiness depends upon my actions, not my wishes for myself.”
“May I not be caught in reactivity.”

When you cultivate metta, the friendly quality of kind regard, karuna, the compassionate response to the suffering of others, and mudita, the delight in the happiness and success of others, it is equanimity that ultimately allows you to truly expand your capacity to experience this kind of boundless love for those beyond your immediate circle of friends and family, opening to the infinite capacity of your heart to embrace all beings.

Upeksha Bhavana: Cultivating Equanimity

The meditation and cultivation of equanimity helps create and sustain a balanced mind that remains calm and at peace within all the changing circumstances of life; what Zorba, the Greek calls, “the full catastrophe.”

Preliminary Practice: Begin with some calming breath or mantra meditation. When you are experiencing some modicum of calm, begin the cultivation of equanimity.

Basic Practice: As with the previous meditations. Especially here, if there is any agitation or anxiety present, return to calming, stabilizing breath work.

The Phrases:

All beings are the owners or heirs of their karma.
Appropriate action leads to good results; inappropriate action leads to bad results.
Everyone must face his or her own situation.
Although I wish only the best for you, I know that your happiness or unhappiness depends upon your actions, not my wishes for you.
May I (you, he, she, they) not be caught in reactivity.

Use these and other appropriate phrases.

The Traditional Sequence of Upeksha Bhavana:

1.     To a neutral person.
2.     To benefactors.
3.     To loved ones.
4.     To difficult people.
5.     To all beings.
6.     To yourself.