life is not suffering

pain is inevitable and suffering is optional. living includes inevitable pains: aging, illness, impermanence, death. it is one of the hardest lessons to learn and not one we can learn well enough to become stoic about it. the lesson is that living often involves a sense of dissatisfaction, a feeling that things should be different, what is happening should not be happening. this sense is a driving force, to make changes, to grow, to seek a higher level of realization. yet sometimes this pain seems like too much and we can get stuck there, overwhelmed, frustrated, scared, angry. this is when we start resisting reality. instead of working on this moment, we get pulled into the past or the future because the present seems like too much to bear. in a way, we start running from our lives.

pema chodron said ego is the part of us that resists reality, and resisting reality is what causes suffering.

this human life is living on that edge of acceptance and change. it would be painful for a drop of water in the ocean to say i don’t want to move, it will not be able to resist the ocean. yet the drop of water cannot check out. the drop of water must remain a drop of water and do its water thing while swimming with the ocean. the drop of water may feel insignificant and small and inconsequential, yet if all the drops of water decided to check out there would be no ocean.

sometimes the inevitability of pain is paraphrased as “life IS suffering.” it’s a rather dooming statement, and even gives the pessimists and nihilists in us the ammo to say see i was right, life sucks!

there are worlds of differences between accepting pain as part of life and concluding that life is suffering. the former gives us peace and understanding and the wisdom to not resist life and flow with it, and the latter makes life unbearable. the importance of perspective here is literally life-changing.

the drop of water can either be the ocean or it can decide it is alone and being tortured by the ocean. reality remains the same.

a quote from Cara Barker’s World Weary Woman…

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waking up from depression

each time someone experiences depression, it seems to be born anew although so much has been said about it. like falling in love or getting older, it is a new experience that begs to be realized uniquely. it is usually so gradual and silent, that the person becoming depressed does not even realize this is different. it feels more like “new me” than “not me.”

although different for everyone, these symptoms seem common: you start withdrawing, you stop enjoying the things you enjoyed before, you have less energy, things start seeming like a drag, you become more irritable, the lens that you look at the world through seems more negative, you are less hopeful, more sad. i think our ego tries to make sense of this and even creates rationales for why… “they weren’t great friends anyways,” “that hobby was a waste of time anyways”… maybe there is a psychic conservation of energy going on.

when someone is extremely depressed, 10/10 on the depression scale, it is more noticeable. the starkness of the difference makes itself known, usually. however between 2/10 and 8/10 is a wide zone of depression that can closely mimic normalcy. given the way things are in the world, how much pain and suffering there is, how much struggle there is, how unhappy and troubled most people seem, being depressed can seem more “normal” and status quo than not being depressed. in fact i know people get judged for being “too happy” or “too positive and woo woo.” it is possible that people even find you annoying unless you’re complaining about something or venting about how busy you are. again, like Brene Brown said, being busy is a status symbol. she even said (paraphrasing) that in some of her circles she will be eaten alive for being happy and pleasant.

the frightening part of the slow pervasive depression is the loss of agency, loss of potential and loss of the true livability and enjoyment of life. we can spend years in these semi-depressed/depressed states and it seem completely normal. so many of us settle for less happiness than we are capable of because we buy into the idea that life is supposed to be a struggle. we misinterpret challenges that help us grow as punishments, insurmountable obstacles and personal attacks. sometimes, tragically, the Buddhist idea of “life is suffering” is misinterpreted and adhered to too strongly (more on this here).

this is a call to not give in to depression and to wake up from the trance of it. it can happen due to situations or biology or both.  they feel very similar. those chemicals in our brain can act up (hormonal issue, genetic predisposition, other factors) and suddenly things start sticking more, more rumination happens, more despair is experienced. women who experience pre-menstrual syndrome can see this more experientially, all of a sudden you are crying at commercials or become highly irritable. the shift does not have to be much and it is powerful! the fact that it happens like clockwork is an easy way to see how chemically modulated our moods can be.

the stigma of having “mental health problems” is not diminishing fast enough. maybe we can rename depression to “feeling bad” and it will be more acceptable to talk about. chemically, it is not different from how diabetes or any chronic disease works. and just like it is not possible to cure diseases by “trying harder,” chemical depression does not go away on its own. i can see why there is some semblance of control when it comes to mental health. it gets tricky because it’s a chicken or egg situation. see once we’re depressed, we start withdrawing and then it feels like we are causing what is happening by choice.

yet just like in diabetes, there is an element of lifestyle choice. exercising, eating well, taking care of ourselves, DOES help. but it may not be enough. and it may not be possible when there is no energy. we have to be kind and accurate when we look at where we are and what we need to do.

non-chemical depression is also not “normal” and should be treated. it is also not a choice. in these cases i think depression serves as a symptom that provides the clue that something is wrong in the dynamics of our psyche. perhaps it is our psyche calling out for help. whether it’s a result of trauma or repression or functioning lower than our capacities, needs to be explored.

our souls seek to be happy, content, fulfilled… it hungers for authenticity and connection. when we become disconnected from our core, we become weary and disappointed with life, often forgetting that there are clues to grow in what we feel, if we stop to look at it. if i can look at the depression and try to understand where it is coming from instead of trying to violently swat it away or letting it be a chronic hum i get used to, i agree to work with it. the Buddhists say that every challenge has its own answer embedded in it. but we have to work with it, abide with it, enough to be able to learn and grow from it.

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skandhas or heaps or aggregates and the antidote of meditation

this is a summary of skandha formation from Pema Chodron at the Touching the Present workshop at the Omega Institute.

suffering may have its roots in the building up of skandhas or heaps or aggregates.

the best explanation of this is that objects have form. this is the first skandha. these are the elemental qualities such as sound, shape, size, color. they are a description of what is. they are perceived through our senses. they are qualities of objects as they are. the red color (of an apple), the mooing (of a cow), the sharpness (of thorns).

the second skandha is the sensation or feeling that is experienced of the first skandha. it is seeing the red color, it is hearing the mooing, it is feeling the thorn. associated may be an instinctive feeling of pleasant, unpleasant or neutral. the red may be pleasant, the mooing may be neutral, the thorn’s sharpness may be unpleasant. there is no judgment, just a pure experience or feeling of the stimuli.

the third skandha is the perception. it is the level at which we recognize or label. that’s a red “apple,” that’s a “cow mooing,” that’s a thorn. we put a name or a concept to the initial form.

the fourth skandha is mental formation. these are feelings and emotions that are attached to the label. pre-learned ideas or predisposed propensities. such as i like apples, i don’t like thorns, i’m neutral to cows. the concept solidifies and there is an emotion or thought attached to the label. it is an escalation to thoughts such as red apples are disgusting, or it is a bad omen if a cow moos, or thorns are poisonous and what if it will kill me.

the fifth skandha is consciousness. it is the coming together of all the skandhas and is the totality of experience. it is a heavy building up that the skandhas are built on each other. it may be said that it is empty of the concept.

Ani Pema used the example of hearing a thud in her mountain retreat in Colorado. she said she heard the sound, it was unpleasant, she thought it was a bear, she became anxious that it may be dangerous, and the consciousness of all this was full on panic. she said the next day she found out it was just a tree branch hitting the house.

this building up of skandha happens so fast that we don’t realize it is an interactive process. it is a process we are contributing to and impacting. the concept or consciousness we build up may be empty of truth or substance. Ani Pema described meditation as an antidote to this, or a reverse skandha:

At first we have the full on consciousness- OMG I’m panicked

then there is an acknowledgement of- I’m scared there is a bear

then- i think that the sound is a bear

then- that sound is unpleasant to me

and finally- there is a sound

this process of building up story lines and becoming emotionally charged can be deconstructed in meditation, with a gentle attitude of curiosity. it is making a commitment to slow down the process of skandha formation, making a commitment to be curious instead of jumping to conclusions and narrowing down possibilities into familiar and habitual patterns. it is allowing experiences- like sounds, sights, tastes to unfold.

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buddhism is…

to me buddhism is not a “religion” but a study of the mind (psychology) and a lens to view the world through (philosophy).

in 2005, the 14th Dalai Lama said “empirical evidence should triumph over spiritual authority, no matter how venerated a scripture may be. even in the case of knowledge derived through reason and inference, its validity must derive ultimately from some observed facts of experience” (Germer & Siegel, Wisdom and Compassion in Psychotherapy, 2012). There is a very scientific and observation based approach to schools of buddhism. the focus is on attaining happiness and peace, working with suffering, and training the mind. according to the Dalai Lama (2006), “Buddhist teachings are not a religion, they are a science of the mind.”

of course there are many schools of buddhism and different ideas and interpretations. some subscribe to it as a religion while others see it as a way of viewing reality. buddhism is said to be a non-theistic spirituality in which everyone has the capacity of becoming a buddha. most buddhist teachers and scholars instruct people to not become buddhists, but to discover “Buddha nature” – a state of being free from suffering, and in the service of love and compassion.

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being childlike

i was talking to some friends about the 14th Dalai Lama and my friend’s brother commented (i’m paraphrasing): “I’ve heard the Dalai Lama is like a child, he went into training so young, he’s very wise but he has this child-like attitude.” i knew exactly what he was referring to as i’ve seen his eyes and his smile twinkle with curiosity, joy and awe at things.

there is a meditation with six techniques for settling the mind, one of which is: settle the mind like a baby looking at a temple wall. not inspecting or scrutinizing the details of the murals. just observing the rough design without becoming involved… in other words, we consider any external object before us while we are meditating to be merely a play of light and remain focused instead on our object.

but being childish or childlike is also used as an insult, to show immaturity and naivete. i’ve heard adult clients call themselves childish with intense shame, and i’ve heard adults tell children to “stop being childish” and i wonder what it means to be raw, emotional, unworked and why it is an aspirational state as well as a state to overcome. perhaps what we want is a modified child state- awe, curiosity, happiness without the intense vulnerability and propensities to “make mistakes.”

i wonder if we get angry because we want to deny our inner child or because we are so far removed from it that it makes us sad.

recently i saw our two month old niece smiling away and cooing to some bright paintings on the wall. we, the adults, sat around, wondered what she was seeing, what was she looking at, what was she so happy about. it invited us into a state of wonder to see the paintings with different eyes, we were reminded how cool lights and colors are, but as we did it we also tried to rationalize and provide a storyline about why she was happy. meanwhile the baby continued to aah and ooh.

at some point we grow up and the novelty can wear off. but more so it seems that there is social pressure to not be excited anymore. Brene Brown, in an online class on vulnerability, said if she really told certain groups how happy and excited she is about her day, she will get skewered. she said being busy [and unhappy and un-childlike (read serious and bitter)] is a status symbol.

life can be busy and not always what we want it to be. sometimes the maintenance of bitterness, and needing to prove that things suck, and the refusal to accept the possibilities that are present, prevent us from becoming unstuck and free.

could i be childlike and have no shame and fear? could i be childlike despite my shame and fear?

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birth and death

babies make sense of their bodies as they grow. they don’t know where their bodies are, and initially they don’t recognize themselves in a mirror. the awareness that is partially housed in the body starts getting acquainted, like getting familiar with a new neighborhood, it starts exploring and knowing its way around. but perhaps, as it starts getting familiar and settled into the form of the body, it forgets that there is a world outside of the neighborhood, or that this body or neighborhood was once (and is) part of the bigger world or awareness.

in the book Sophie’s World, Jostein Gaarder writes: a magician does a trick… “a white rabbit is pulled out of a top hat. all mortals were born at the very tip of the rabbit’s fine hairs, where they are in a position to wonder at the impossibility of the trick. but as they grow older they work themselves deeper and deeper into the fur. and there they stay. they become so comfortable that they never risk crawling back up the hair again. only philosophers embark on this perilous expedition to the outermost reaches of language and existence. some of them fall off and others cling desperately and yell at the people nestling deep in the snug softness stuffing themselves with food and drink: “ladies and gentlemen, we are floating in space!” but none of the people down there care.”

the Buddhists talk about the one mind. other metaphors also include the idea that death is returning to oneness. that the awareness or spirit that is housed in our body for the duration of our life escapes. when i think about it, my statement about life escaping is akin to how we talk about the sun rising and setting although in fact, it is the earth that is rotating, the sun is not “rising” or “setting.” from our perspective, the spirit gets liberated but in reality, may be, the construct of the body drops away while the spirit/soul/awareness was always already united.

is a room made of the walls or is the room the space inside the walls… when we remove the walls does the room still exist?

you are my consciousness,
awareness and freedom.
i am the deep waters
of your unconscious.

you are my light
and i am your shadow.
you are my expansiveness
and i am your depth.

you open yourself to me
and i to you…
as bodies transient, suffer
illusions of separation,
spirits unwavering, dance in our breasts
ecstatic, boundless and infinite.

you are the man in me
and i am the woman in you.
you are me
and i am you.

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basic is-ness

i started writing this post with the title “basic goodness”… but as words become used, their meanings diffuse and dilute and change. “good” is one of those words. i don’t know what it means anymore. i learned about basic goodness, or what i believe it implies from the teaching of Pema Chodron. she teaches about a fundamental basic goodness that human beings have, in the form of compassion, gentleness, wisdom, inner peace. yet the word good is now tainted with social and cultural expectations and meanings. good is positive. as we learn to discern and refrain from labeling, a basic sense of neutrality, or what Chogyam Trungpa called “is-ness” emerges. Things as they are.

When the concept of the neutral awareness or neutral mind is introduced, it creates a groundwork for change and reminds us that change is possible. Dharmakirti said that “the nature of mind is clear light, defilements are only adventitious.” Geshe Dorjee, a Tibetan Buddhist teacher explained, that the mind is like water and it can be muddied up or enriched, yet the fundamental quality of water remains pure and can be separated back to its pure nature. Many familial, cultural and religious traditions emphasize that human nature is corrupt. Media, advertising and societal competitions also imply that there is something wrong with us. These views can induce shame and blame instead of encouraging growth. If we can start with the idea that each moment is fresh and new, and we can choose, and we are not predisposed to “bad” or “good”… it makes us see possibilities and accept and befriend ourselves to move forward. If I can believe I am not doomed to suffering and can be free, I can clear out the ideas, habits and teachings that cause suffering. On the particle level, every moment is different. Our body is changing and our thoughts are changing constantly. Our brains have neuroplasticity. Acknowledging that learning and seeing in a new way, although difficult, is possible, opens us up to the ability change and abate our suffering.

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how to meditate

an open awareness and mindfulness meditation

seat:

sit on a chair or cross-legged on a cushion on the floor. find a way to sit that works for you. find stability in your posture and groundedness in your seat. if on a chair, feel your feet flat on the floor and establish connection to the ground. if on a cushion, feel connection to the ground through your seat.

hands:

rest your hands on your thighs. alternatively, place one hand on top of another with your thumbs gently touching.

back:

keep your back upright in a comfortable, yet non-rigid, posture. you may gently rock back and forth to find a neutral posture. feel a string pull the top of your head towards the sky to help with posture.

mouth:

you may keep your mouth very slightly open. the openness is not visible to others but allows your breath to flow.

eyes:

keep your eyes open with a soft gaze and no specific focus. if meditating in a group, individuals often lower the gaze few feet ahead towards the floor.

aspiration for attitude:

allow your awareness to be open and accepting. allow yourself to be in the present moment without judgment. internal and external events will occur such as thoughts and emotions, or sounds and sights. allow these to pass through your consciousness, as if you are watching a show in which you are not an actor.

everything passes through your awareness, without rejection or attraction or apathy. with this openness and curiosity, allow yourself to just be. it is natural that you will be distracted or get stuck on ideas or feelings. this is a natural part of the process. when you realize you are lost or stuck, gently return to your open and aware consciousness.

this is simple but not easy (Christopher Germer, mindfulness and psychotherapy, 2013). start with five minutes a day. be with what is, openly willing to be with where you are now with you as you are now. if you are bored, open up to that, if you are frustrated that you are bored, open up to THAT, you’re just watching, right here, without trying to do anything. this is be-ing instead of do-ing.

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mindfulness is…

mindfulness is being here, in this present moment, non-judgmentally, with acceptance, awareness and compassion. it is not emptying the mind or stopping all thoughts or eliminating all emotions. it is not relaxation. it is not an escape or distraction. it is being more fully with all that is, inside and outside (perhaps they are one and the same).

it is important to start with what mindfulness is not. it seems as though acknowledging what mindfulness is NOT will allow a gentle dropping away of habitual constructs to reveal an awareness that always is.

mindfulness can look like mental gymnastics, striving, grasping, competing, to become better, more peaceful, more spiritual, more… in this form it becomes the opposite of acceptance. there is a fervor to be somewhere else, to be better.

mindfulness is being just as things are. it is seeing clearly the true nature of reality, without excess negativity or positivity. just as is.

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