Shadow

Shadow
Wispy lack – a “no-thing”
Not solid, no entity
A lack, a hole – privation
It is where the light does not go
Not the opposite of light
Rather light’s non-being
Intimately entwined
A chiasm

The fact that existence
Remains always
A potentia – a becoming
And an unfolding
Not Static – Dynamic!
Likewise, our darkness –
Not a thing
Not a reflection of “Me”
Seen as more solid,
Stranger
And more powerful (?)
Rather, the wispy lack of certainty
That bubbles with our attempts
To solidify “Identity”

Just as Self is a construction
So is Shadow a dynamic engagement
Of Being’s Non-Being

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Dreams and Waking Life

Fantastic places
Strange situations
Wonder & Terror
Exquisiteness & Hideousness
Uncanny: familiar yet foreign

Yet, all of it,
Ephemeral
Wisps of nothing
Real?–Yes
Rife with meaning & emotion
But also,
Empty

The secret?
Waking life is the same
Transient, in flux
Not concrete,
An unfolding of myriad magnificence

The dream yogi begins,
Repeating a reminder:
“This is just a dream”
Both while awake
And while asleep

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A Philosophical Knot: Un/conscious Agent

Here’s a rather philosophical set of Morning Pages. I’m capping it off with a quote from Wittgenstein to pull out one subtle allusion.


I hear the hum of vents as I sit here in the office this morning and focus. One astounding thing about meditating for me is the regular realization of how much of my experience passes by unnoticed. There is so much sound, smell, sight, sensation that goes by without my conscious processing of it. Perhaps the word “conscious” here leads us in troublesome philosophical directions. The problem with the term, as I stop now and really think about its usage, is that it is attached to the concept of a unified “I” that is the agent of consciousness.

However, if I drive for a while and suddenly realize that “I” wasn’t present for the last few minutes, does this mean that I “unconsciously” drove? This forces the familiar dichotomy of the unconscious as a secondary or, perhaps better said, primary agent behind the actions of the conscious agent. Philosophy then struggles with identity: trying to untangle the relationship between the two–are they separate? One conjoined and twisted Siamese twin?

Yet, we’ve presupposed a uniform whole in this agent (whether the conscious or unconscious one). We’ve presupposed an answer to the question of what/who “I” am in the analysis of an activity, thereby creating our own philosophical knot.

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If “I” am a flux of several different multiplicities, assemblages, compilations, etc. coming together in this moment, “conscious” and “unconscious” become much more dynamic and engaged in the activity itself rather than unanalyzed concepts of agency and identity.


115. A picture held us captive. And we couldn’t get outside it, for it lay in our language, and language seemed only to repeat it to us inexorably.

118. Where does this investigation get its importance from, given that it seems only to destroy everything interesting: that is, all that is great and important? (As it were, all the buildings, leaving behind only bits of stone and rubble.) But what we are destroying are only houses of cards, and we are clearing up the ground of language on which they stood.

119. The results of philosophy are the discovery of some plain piece of nonsense and the bumps that the understanding has got by running up against the limits of language. They — these bumps — make us see the value of that discovery.

123. A philosophical problem has the form: “I don’t know my way about.”

203. Language is a labyrinth of paths. You approach from one side and know your way about; you approach the same place from another side and no longer know your way about.

309. What is your aim in philosophy? — To show the fly the way out of the fly-bottle.

–Selections from Wittgenstein’s Philosophical Investigations, trans. G.E.M. Anscombe, P.M.S. Hacker, and Joachim Schulte


I’m not trying to tear down “I” or “conscious” as meaningless. I do, however, hope to point toward how these words become laden with confusion and theory. My musings began on how many things are unexperienced in my experience: sounds and sensations simply do not register in the awareness of consciousness (whatever that may be), but some aspect of “me” is aware of them and acts upon them with skill, as per the driving example. The un/conscious “I” does not necessarily need some sort of soul in the driver’s seat, so to speak, a metaphysical subject who lies behind those actions and is aware of them or somehow pseudo-un-aware of them (and the Unconscious rises here as a problem because if it is the awareness in unawareness, the one who drives without being “conscious” as I, so to speak. Is it another soul? Another agent that shares this body?). “I” am some sort of combination of processes happening at once, a part of the world around me, acting and engaged in it. This is described perfectly well with “I drove to work, unaware”. It’s only in delving into those words, looking for some deeper meaning beyond the general meaning expressed in their usage that they become a knot of philosophical conundrums and issues of metaphysics.

 

 

This Moment–All Moments: Wonder

I’ve been reading too much recently to really write other than morning pages, but this (and a couple other entries to come) have been quite amazing and worthy of being shared.


I woke up in the middle of the night and was unable to go back to sleep. Oddly, I feel fine-ish. The fatigue is starting to creep in, but I have coffee at hand.

Man, it is easy to lose focus when tired. I’m realizing that now. Everything is pulling me away from writing this now. However, this is a moment to practice–as all moments are.

There is so much here–the entire universe–in this moment. Refrigeration systems click and whir behind me. The man across the table cuts into his pastry–the tines of the fork cut through and clink on the porcelain plate. Music jingles on the speaker above me. Others all sit at tables–looking at computers, reading newspapers, sipping coffee, or simply staring off into space. Baristas chatter about the day at the counter behind me. The front door opens with a brief whoosh of air, and another customer walks in. Cars zoom by in both directions out the window in front of me… I could go on.

Yet, it would be so easy for someone to say that this is boring here–that nothing is happening. What is boredom–looking for something else, something more interesting than now, here? What are we looking for? Can this fidgety desire be seen and questioned when it arises?

Really, all manner of things are happening in this moment. On a scientific level–molecules of gas are zipping around the room, gaining energy from the IR radiation–heat–streaming in through the glass door. Elsewhere in the room, air flutters and the gas loses that energy as cold air blows in from a vent in the ceiling–an AC unit working to keep the room cool despite that IR radiation streaming in–defiant for customers’ pleasure… At the same time, customers breathe in this gas, going through tubes, bronchioles, and the bloodstream. It is distributed throughout their bodies and fuels the chemical reactions that keep them alive. There’s a huge amount of complexity to this organic machine–churning though chemical reactions and physiological processes which take years for doctors to study and yet still holds many mysteries for the inquiring minds of science. Furthermore, this complex being is one that is billions of years in the making! Millions of years of evolution have brought rogue protein chains to this complex, self-aware animal writing these words today. Beyond that, there were billions of years involved in the formation of this planet, the solar system, the galaxy, and the universe. This moment is connected to all of history. It is an emanation of all–a manifestation of a complex web of karma, reaching all the way back to the Big Bang.

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Understandably, there may not be enough “going on” at the superficial level to hold our attention, but this moment is still a miracle, as all are.


May this inspire you to look at every moment with wonder.

Gassho!

Grasping at Sand – The Pursuit of Happiness

We pursue happiness,
grasping onto desires–
Justifying this as wisdom, as nature, as fact–
Fulfillment + gratification = happiness!!!
Yet we don’t see…

The heart grasping onto desires
Is like a hand grasping
Onto grains of the finest sand.
No matter how hard we
Try to hold on,
It slips out,
And what remains
Tickles and scratches,
Holding onto the hand
Even if the hand lets go.
Yet we don’t see…

Sand flits out of the hand’s grasp
Blowing away in the wind
Lost, gone, vanished
Like a dream
As though the grains were never there
Just like this
Desires arise and disappear
Ephemeral phantoms taken as solid
Yet we don’t see…
Is there a better way to be?

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Without desire, without distress
we keep to our empty heart.
The beauty of the Way is that there is no
“way”.

No self
No this, no that

Everything, everything is simply emptiness.
– Loy Ching-Yuen The Book of the Heart: Embracing Tao (On Tao, §10)

Desire that has no desire is the Way
Tao is the balance of wanting
and our not-wanting mind

Travelers know that steep cliffs mean a long, hard
climb.
Just so with Tao:
No smooth roads without first a few ups and downs.
-Loy Ching-Yuen The Book of the Heart: Embracing Tao (On Enlightenment, §1)

May this help you balance your wanting and not-wanting mind, finding the desire that has no desire. May this help you slowly open the heart that grasps onto desire, one that seeks happiness in selfish fulfillment. May you instead find your way onto the selfless path that brings true happiness: an open heart of bodhicitta (have a look at my discussion of the first chapter of the Dhammapada for more on the selfish and selfless paths, and have a look at this one for more discussion of bodhicitta).

Gassho!

Reiki: The Five Precepts (Gokai – 五 戒) – 2nd Precept: Faith

Just for today:
Don’t hold on to anger
Don’t focus on worry
Honor all those who came before
Work hard on self-improvement
Be kind to all living things
– Reiki Center App, Windows Phone

Now:
Peace
Faith
Gratitude
Actualization
Compassion
– My shortened mantra of the precepts


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At the end of my last post, I spoke of hope and fear as opposites rather than love and fear. This will open the door for the discussion of this precept and my interpretation of it as faith.

The more traditional translations of this precept are “Don’t focus on worry”, or more simply: “Don’t worry.” Worry and fear are closely related–anxiety and terror. Let’s use a couple sentences to see just how close these are in our conceptual/semantic/experiential space:

  1. I’m worried that I may have left the burner on at home.
  2. I’m afraid that I may have left the burner on at home.
  3. I worry that I might never find the love of my life.
  4. I fear that I might never find the love of my life.
  5. I’m worried about the spider across the room.
  6. I’m afraid of the spider across the room.
  7. I worry about my sister.
  8. I fear my sister.

The last few sentences were chosen to show where the similarities in our usage/semantics/experience diverge. #5 is ambiguous: am I afraid that the spider will come to get me, or am I concerned about its well-being (perhaps my roommate will notice it and smash it to bits, and I won’t be able to save it from such a squishy demise)? The last pair take this further to show that “worry about” can have the connotation of “concern” and “fear” does not make sense as a replacement. What do we see here? Being afraid of something is fear of it– an object is seen as a threat as in #6 (and #8???) or there is fear that the threat of an unwanted situation will arise: a “could” or “what if” type of hypothetical extension. In a sense, they are the same thing: an object as a threat is the potential “could” of that object harming us. That spider might come over and bite me! Being worried is similar in terms of the hypothetical extension. We worry about things that could go wrong (or could be going wrong/have gone wrong, depending on the situation). Again, there is an aversion to an unwanted situation. Even worry as concern holds this: we are worried about somebody because we think something bad may happen to them, may currently be happening to them, or may have happened to them. To summarize: this is all about aversion. Worry and fear are about experiencing things that we want to avoid. On a simple level, there is an aversion to being harmed or dying, and such fear can be helpful or good in the right circumstances, but there is a lot of aversion that pulls our monkey minds hither and thither, drawing us to continually react to the world as we think it is.

Now, let us compare hope. Again, let’s take up a few example sentences:

  1. I hope that he’ll show up on time!
  2. She held the hope of seeing her son again until the end of her days.
  3. He hopes that with practice he will improve.
  4. We’re hopeful that she’ll pull through.

I won’t compare these with the much more complicated and nebulous/term/concept/experience “love”, but both have to do with desire (as I mentioned at the end of my last post). Notice how clearly hope stands in contrast to fear/worry: I hope for a desired situation to come to be. Again, in a “could”/”what if” hypothetical extension, I look toward what could be this time with desire instead of aversion. These are things that I want to happen rather than don’t want to happen.

Pointing out these general motivations of desire and aversion is intentional. From the Buddhist analysis (remember here that Usui-sama was a Tendai Buddhist priest), the three roots of suffering (“dukkha“: suffering is the standard translation, but it does not capture the full range of meaning in the original word) are desire, aversion, and ignorance. You could say that desire and aversion spring from ignorance. This ignorance is not ignorance in the sense of being unaware of another’s virtues, equalities, etc. or being unaware of an idea, i.e. uneducated or closed-minded. This ignorance, in contrast, is a basic confusion about existence. It is the groundwork of delusion–the opposite of enlightenment. The push and pull of our desire and aversion, two mundane aspects of our existence that send our monkey mind running back and forth are rooted in an underlying misunderstanding of the way things are. For further description, see Chögyam Trungpa’s The Truth of Suffering and the Path of Liberation

With these considerations of Buddhist analysis in mind, we return to the precept; “Don’t worry” gets us beyond the ego-laden motivations of desire and aversion. “Don’t worry” also implies “Don’t hope”. In hoping for an outcome, there is always the attached possibility that it won’t turn out to be. Worry carries the same hope that the bad thing won’t happen, albeit a small shadow under the impending doom. “Don’t worry” tells us not to reach out with energy about how things could happen, one way or the other. Rather, we should be right here in now: seeing and accepting all just as it is and trusting the process of unfolding.

Thus, I changed the precept into “faith” as a shortened version. Having faith in this sense is not about believing in salvation through a higher power. Rather, faith is a fundamental trust in and acceptance of the world just as it is. Here, faith is an affirmation of the world in its glory and mystery, its agony and ecstasy, its banality and wonder. Faith is both the way of the bodhisattva who seeks enlightenment for all and the stillness of the Sage who cultivates Te in accordance with Tao.

The simple injunction of “Don’t Worry,” calls us to be present to the world and to pursue it as practitioners with acceptance of our place in it, with faith; getting past hope and fear–the ego’s pulls of desire and aversion. Let your desire be to practice well–cultivating true happiness and spiritual health–and to help all sentient beings achieve peace and enlightenment. Let your aversion be the various traps and pitfalls of ego’s constant attempts to turn even the noblest of intentions into self-aggrandizement and the stagnant cocoon of I, me, and mine.

May this inspire your own faith.
Gassho!

Previous Reiki: The Five Precepts Post – 1st Precept: Peace
Next Reiki: The Five Precepts Post – 3rd Precept: Gratitude

Tao a Day – Verse 63: Doing without Doing

Let’s approach this verse in two pieces. We’ll compare the Red Pine and Jonathan Star translations for each piece in that order:

Act without acting
work without working
understand without understanding
great or small[,] many or few
repay each wrong with virtue
– Trans. Red Pine

Act without acting
Give without giving
Taste without tasting

Tao alone becomes all things great and all things small
It is the One in many
It is the many in One

Let Tao become all your actions
then your wants will become your treasure
your injury will become your blessing.
– Trans. Jonathan Star


It’s always interesting to see how different translations of this classic have been approached, and the power of Red Pine’s translation is to get it down to one without artistic interpretation: a simple, bare-bones, as close to the original as possible translation without embellishment. The quote from his translation here boils this down; act without acting in all instances and with everyone, no matter how they treat you. Do this by repaying wrong with virtue. However, what are we to make of the very enigmatic opening lines? Luckily, his book also has chosen commentary from Chinese masters throughout the ages. I found these two bits of commentary quite helpful. Ho-Shang Kung, a Taoist master from around 100 B.C., says: “To act without acting means to do only what is natural. To work without working means to avoid trouble by preparing in advance. To understand without understanding means to understand the meaning of the Tao through meditation.” Sung Ch’ang-Hsing, a seventh patriarch of the Dragon Gate and Taoist master from the 1700s, says: “To act without acting, to work without working, to understand without understanding is to conform with what is natural and not to impose oneself on others. Though others treat sages wrongly, the wrong is theirs and not the sages’. Sages respond with the virtue within their hearts. Utterly empty and detached, they thus influence others to trust in doing nothing.”  These two pieces of commentary make this short section shine. It fits well with my previous discussion of Verse 8 (What I called: “In Accordance with Nature”), and it also fits with a previous post (in terms of doing what is natural and not imposing oneself on others and the world): Control and Letting Go. The doing without doing, wu wei, is acting in appropriate resonance with the nature of things–situations as they present themselves. It is not about imposing your own will on the world and making it conform to you. The Sage does not see such a separation, and the Tao Te Ching speaks in passage after passage about how that which is gained by force does not last very long: it comes to an early death. Hence, the way to live forever (or live longer and at peace) is to develop the virtue, Te, which goes along with the emanations of the 10,000 things (one aspect of Tao). Acting through force and reactive vengeance is not only ego-centered, it does not embrace Tao. It embraces “me”. That’s all. Acting in that very standard sense of pursuing your own motivations to make the world the way you want it to be, to form it in your own image as some creator-God-wannabe, is not virtuous, not wise, and not seeing the universe and its mysterious origins for what they are. We could look to the comments on Verse 26. Jonathan Star’s translation says pretty much the same thing as everything I just explicated but in a more succinct and poetic manner. As he closes, letting Tao become all of your actions is to act without the intention of promoting yourself. Instead, it is to act in accordance with Tao, the ever unfolding beauty of All, and by so doing, you act without acting. It’s not about complete inaction. It’s about acting through Tao rather than through your “self”.


Here is the second passage from the verse:

Plan for the hard while it’s easy
deal with the great while it’s small
the world’s hardest task begins easy
the world’s greatest goal begins small
sages therefore never act great
they thus achieve great goals
who quickly agrees is seldom trusted
who thinks things easy finds them hard
sages therefore think everything hard
and thus find nothing hard
– Trans. Red Pine

Take on difficulties while they are still easy
Do great things while they are still small
Step by step the world’s burden is lifted
Piece by piece the world’s treasure is amassed

So the Sage stays with his daily task
and accomplishes the greatest thing
Beware of those who promise a quick and easy way
for much ease brings many difficulties

Follow your path to the end
Accept difficulty as an opportunity
This is the sure way to end up
with no difficulties at all.
-Trans. Jonathan Star


Let’s take one more piece of commentary to handle these lines. Te-Ch’ing says (again from Red Pine’s book): “When I entered the mountains to cultivate the Way, at first it was very hard. But once I learned how to use my mind, it became very easy. What the world considers hard, the sage considers easy. What the world considers easy, the sage considers hard.” Controlling the mind in Buddhism is mindfulness. This is showing up to each moment just as it is without concept. Taoism’s stories of insight are meant to produce the same result: non-conceptual understanding. We might understand the Sage here as the mindful one of Tao’s unfolding with each moment. A task, no matter how large, is always right now. For instance, the next verse is the one with the famous line “A journey of a thousand miles begins with a single step.” The thing is: it begins with a single step, it continues with a single step, and it ends with a single step. The task is always the small, easy task of just one step. The Sage approaches doing by not looking at the goal which sees the task in its entirety: huge, hard, insurmountable. Rather, he sees it as this small, single step in this moment. Each moment of doing is a step. Again and again. Yet, the Sage sees it just as the step of this moment, not all the steps that lie ahead. The Sage recognizes the greatness of the task, but he is not daunted, as he approaches it in accordance with the task and with flexibility in each and every step, moment by moment: just this. Through such a mindful engagement with the present action that is in accordance with nature, the Sage will surely accomplish the greatest of things.

May this help you achieve the greatest things without acting.
Gassho!

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Heartbreak Wisdom Journal — Entry 5: Depression – Experience & Practice

My last entry was meant to focus on and express my experiences of depression in heartbreak, a particularly vexing set of painful emotions that keeps coming to visit, even after all this time. However, instead, I got into a philosophical examination of how depression alters our experience. This time, I’m going to focus on my experience and offer some tips/support for those readers out there who suffer from the same problems of the heart.

The world is barren. Nearly every day, I feel utterly lonely. It seems like there is no one who can hear me, no matter how hard I try to be heard. There’s no one who really cares–not really. People might show up on their own terms, but can any of them truly bear witness to me in my entirety? No. At least, I don’t know who that person is. Some days, I wonder who would care if I died tomorrow. My family, surely, but anyone else? Let’s stop here. Let me emphasize that these are feelings. Like I wrote about last time, I know that they are a particular alteration of perspective–a very pained one, curled up in a ball and wishing that the pain would end. Let’s not take these feelings to be truths, and let’s definitely not take them as blame on anyone who may be reading this. They’re my feelings, my reactions, and you hold no blame or responsibility for them. That being said, it has been particularly hard for me to move forward in recent weeks. I’m stuck at a job that irks me with false promises, poor pay for my responsibilities, and NO benefits–not even sick days, forcing me to expose my co-workers to illness out of my inability to afford missing a day. Furthermore, I struggle to find meaningful connectivity–something I’ve lacked throughout most of my adult life, despite my best efforts. Honestly, at this point, I’ve virtually given up. Who else reads philosophy for fun and yearns to learn as much as possible in this life? Who else is working hard at being an intensive practitioner of the Dharma? I don’t know such people, and they’re hard to find…

I’ve had an idea in my head for some time of returning to my ex’s city to live with some friends who stepped forward in my heartbreak and appeared as family to me. I’d love to show up and support them. However, each job I apply for comes to naught, and the other people I know there seem to be slowly denying or forgetting my existence. If I reach out and write something kind on one of their blogs or social media profiles, I get no response, but at the same time, I can see when they mention my ex and how great she is in whatever way. I guess she succeeded: in a certain way, I’m dead.

All of these difficulties have exacerbated those intense feelings I’ve expressed, and now, I’ve expressed them, both to let these feelings out and to let others know that they are not alone, not in the slightest. However, despite these feelings, I’m OK, and to explain that, let’s shift to how to deal with such feelings and such times in life. We all go through hard times, so let’s face these together with bravery, tenderness, and equanimity. The following are what I use to get through these feelings that could easily turn me into a blubbering mess; through these methods, I manage to have some grace, dignity, and joy in the wounds of heartbreak.

  1. Take care of yourself. You can’t continue with your life and show up for it if you fall into the abyss now (although there is no judgment if you crash at this point–no shame. Hang in there and recover). Taking care of yourself can make the unbearable a lot more manageable–not nice, not easy, but survivable. Not taking care of yourself will let it crush you. Also, taking care of yourself will give you the base of strength you need to excel with the other tips to follow. So–shower, exercise, continue to do things you like, reach out to friends and family to talk–don’t be afraid: others understand your pain and heartbreak, and the best way to feel loved is to reach out and find that others care, even if they can’t necessarily help beyond just listening. Personally, I had many of these self-care tools well-established this time from other bouts with depression, but this time, I learned that dressing well–that simple move of treating yourself with respect, with dignity–helped keep me positive and empowered day to day. This is not about being ostentatious or dazzling others–it’s about finding and holding your dignity. If you can find a way to do the same, do it. You could be wearing anything–your favorite band shirts and shorts. Just wear something that makes you feel that you matter and that you are embracing that.
  2. Be authentic. I’m not a big fan of the term as it is thrown around to the point of near meaninglessness. Here, I mean: show up for what’s happening. It’s easy to run away from such feelings or fall really deeply into them. Instead, try authentically showing up. These feelings show the depths of your heart. Let these feelings come up. Don’t fight against yourself or your emotion. Instead–gently be present. You’ll find that these feelings come and go, if you don’t grasp at them or fight against them. They’re just another part of your myriad possibilities of human experience. The brave, compassionate practice is to gently lean into them and surrender the fight against your emotional demons, finding that they, like a monster in your dreams, are part of you. It hurts, but it’s not good or bad: that’s just a reaction to that emotional experience. Don’t be afraid. Be brave, tender, and gentle towards yourself.

    Bringing awareness to depression works the same way. People often feel very bad about being depressed. When we don’t understand what depression is, it bears down on us. But when we get the hang of it, so to speak, we can allow more space around our depression and just let it be. Depression often comes when the hidden, dark corners we’ve tried to avoid actually surface. It may feel like a tight knot in our chest or an incredible sense of anxiety. It may feel like the earth has cracked open in front of us and we’re falling into some miserable lower realm. Or we may just feel blue. Depression is often accompanied by strong physical sensations. In the Tibetan tradition, this physical imbalance is called sok lung, or “wind disturbance.” But no matter what it feels like, remember that depression is just “experience.” And the experience of depression can be very valuable in coming to know aspects of our mind. When we come to know our mind, we feel much freer and less fearful. Whether depression is physical or conceptual, the important thing is to try and relax with it. Just relax with depression without feeding it by reacting–physically, mentally, or emotionally–with fear. There is no need to fight or identify with these habitual responses. This only makes them seem more solid and difficult to deal with. Initially the experience of depression is not such a big deal; it is more like a headache. If we bring awareness to depression. it won’t dominate our life. It is important to always return to the understanding that suffering is not personal. It’s an integral part of being alive and something that we all share. A great deal of understanding can come from bringing awareness to suffering, rather than thinking about or judging it. A quality of wakefulness comes with any sensation, which enables us to appreciate any experience. — Dzigar Kongtrül, It’s Up to You, pp. 57-58

  3. Move beyond “me”. You might notice that my expression in my story was all about I, me, and mine as well as how the world/others were not going in line with my expectations/desires. The suffering of samsara comes primarily from the grasping of self, and this is strongest with my attachments, especially in the stories of how I wish the world were. We fight very hard for these things, but in the end, they are impermanent–we lose them, and it hurts. OR we never get them at all, and it hurts because we want them so! We could discuss elaborate counter-plans of changing goals and such, but really, that just is a continuation of the same dynamic. It’s the same game with a different strategy to win. The real step forward as a brave spiritual warrior is to let go of the “me” game altogether. This sounds dramatic and incites immediate aversion, but it’s not the end of existence to stop staring at your belly button and look at the world instead. In this case, start small–engage in things that are about supporting others, even if that’s just doing things for a single friend. It can be as small as getting a plant or a goldfish to take care of and as major as volunteering to feed the homeless every week. Look your cashier in the eye–really see them, and thank them for helping you. There are truly opportunities everywhere. Small things spread positivity in the world and end up not only making you feel more positive but also getting you outside the miasma of your feelings.
  4. Engage, connect, process, and learn. There are so many resources beyond friends and family to help you feel witnessed, learn how to grow/heal, and take up your path as a brave warrior. Check out the book by Susan Piver that inspires these Heartbreak Wisdom Journal entries: “The Wisdom of a Broken Heart”. There are many blogs here in WordPress to read with others’ expressions of their experiences, tips, and tricks. I follow one called: “How to successfully get out of depression… and never go back!” The author adds lots of new ideas regularly, and they are well-informed and practical. Check that one out for a start! Find a therapist or a spiritual community. Know that you are not alone in this experience and that there are many avenues to find help and others who know your pain.
  5. Finally–Try meditating. You might scoff at this, but there is no better way to find peace. We externalize so many of our reactions, and our minds often run willy-nilly without much ability on our part to find mental calm. We think that happiness will come from realizing all the desires of “me”. Meditation sees through this and finds the basic goodness of who we are. It offers the true path to a happiness beyond the constant games of grasping and attachment. Just a few minutes a day can change your life and pull all these other suggestions together into an empowered, present, tender, brave, and beautiful embrace of your life.

May this post help others find companionship in their experience of depression as well as give them some help finding peace through it. As in the quote below, may your heart be big enough to hold all of these experiences with courage and tenderness. Gassho


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In both Western and Tibetan cultures, having a big heart is associated with generosity, kindness, warmth, and compassion. In Tibetan culture, a person with a big heart is also someone with the ability and courage to hold even the most painful truths in his or her heart without becoming despondent. During difficult times my mother used to say, “You need to make your heart big enough to hold a horse race inside.” Working with difficulties in a compassionate way doesn’t necessarily mean we can resolve them. Samsara, by its nature, can’t be fixed. It can only be worked with and transcended–which means seen through. A traditional Buddhist image of compassion is that of an armless woman watching her only child being swept away by the raging torrent of a river. Imagine the unbearable anguish at not being able to save your child–and not being able to turn away! In the practice of bodhichitta, this is the unconditional compassion we try to cultivate toward all sentient beings, even if we’re unable to truly help them until we ourselves become free. The willingness to not turn away from our anguish as we reflect on the suffering of samsara is the bodhisattva path. This path is possible only because we have seen that the true nature of suffering is egoless, or empty. Not turning away from suffering doesn’t mean “toughing it out.” It means that, having seen the true nature of suffering, we have the courage to encounter suffering joyfully. — Dzigar Kongtrül, It’s Up to You, p. 89

Previous Heartbreak Wisdom Journal Entry — Entry 4: Depression’s World Next Heartbreak Wisdom Journal Entry — Entry 6: Forgiveness

Compassion in Action

Pets and loving words
–to the mewling cat
Water, care, and joy
–to the potted plant
Stopping to help
–a lost stranger
Truly seeing and engaging
–all those you meet

Our days
Filled
With others
With opportunities
To realize:
Despite the millions
Of heartbeats & breaths,
My life
–Within a magnificent
Universe
So grand, vast,
And full of happenings
Each passing & flowing

The realization:
It’s not all about me

The opportunity:
To wake up
To take care of others
To awaken the heart

The enlightened path:
Lit by the lantern
Of this awakened compassion
–The lantern of bodhicitta
Yet still with the darkness,
Your own human limitation of vision,
All around
This is a journey
Not a destination

The deluded path:
Shuffling through blackness,
Never looking past
Your own toes,
Holding this vision
As the greatest Truth

A difficulty of understanding:
Compassion helps lovingly
Meaning–sometimes–
It tears down
The masks of ego
And games of self-involvement
Helping others,
Awaken too


Tao a Day — Verse 38: The Sage’s Relation to “Self”

To give without seeking reward
To help without thinking it is virtuous–
     therein lies great virtue
To keep account of your actions
To help with the hope of gaining merit–
     therein lies no virtue

The highest virtue is to act without a sense of self
The highest kindness is to give without condition
The highest justice is to see without preference
– Trans. Jonathan Star (excerpt – opening lines)


We live in a time of little virtue. We are told to look out for number one. Famous writers have propounded philosophies in which greed is a great virtue which helps everyone. It seems that all around us, most of the time, people are concerned most about what they will get out of a situation; we are told that this is natural and good to be self-involved like this.

From a certain perspective, spirituality is in utter opposition to such a view. The stance of what can I take, what can I get, is yet another way of maintaining the certain safety of ego. It upholds I, me, and mine, and it furthers the goal of solidifying them as of the utmost importance. According to the Tibetan Buddhist teacher Chögyam Trungpa, spirituality moves against this but stands in constant danger of falling into the traps of ego-fulfillment. We all too readily fall into spiritual practice as something to hoard, something to show that I’m wiser than others, or something that makes me remarkable and worthy of being looked up to by others as a guru, realized one, or some other egoic hero. The Buddhist emphasis on the practice of compassion is both a means to reach enlightenment, and at the same time, compassion–focusing on others as more important than “me”–keeps us from falling prey to these traps. I’m not implying that Buddhism is superior to other spiritual disciplines. Hardly. I’ve known Christians and pagans who displayed compassion first and foremost, and their spiritual practices and personal virtues were all the more noteworthy and admirable because of this outward oriented engagement with the world.

The Sage also exemplifies the Te (virtue) which does not focus on self above all else. She gives without seeking reward. She does not tally up her great deeds. Instead, she, like water, acts in a way that supports all, rather than herself. This was discussed in a previous post about being in accordance with the flow of nature–the unfolding of Tao. Having virtue, Te, is completely about actualizing the Tao as the microcosm of the macrocosm. That was discussed in my post on inner virtues to some extent. In this case, let’s remember that the Tao continuously gives the 10,000 things. It is both the origin and totality of all. This totality continues to ebb and flow into being. It continually gives. Nothing statically remains as some sort of beloved object that Tao holds onto for itself. Rather, Tao loves bringing forth the ever-arising new of change. So why do we grasp at possessions and holding back that which is mine, when Tao shows us to move and flow: to give and support life without interest in self-bolstering?

Tao supports all. Those seeking to cultivate Te should as well. I heard an interesting Dharma talk last night in which the priest ended in saying that compassion is being able to hear whatever another person has to say without limiting those words to what we want to or are able to hear from “my” perspective. Letting go of oneself enough to be completely present to what appears (in this example, the words of another) is Te–it is being in harmony with nature and being able to act within that harmony, wu wei. Thus, the Sage responds to what arises: recognizing that “The highest justice is to see without preference.” The Sage opens his eyes, sees the world as it is–Tao, and acts skillfully from this proper seeing. Such a proper seeing shows that the “self” is an ever-unfolding process of emergence, one that mirrors Tao: the appearance and disappearance of the 10,000 things of Tao–the mysterious flux of universal becoming in all its myriad forms.

Having “Te” requires seeing and actualizing “Tao”


Here is the rest of the verse for further reading. Have a look at the closing lines if nothing else:

When Tao is lost one must learn the rules of virtue
When virtue is lost, the rules of kindness
When kindness is lost, the rules of justice
When justice is lost, the rules of conduct
And when the high-blown rules of conduct are not followed
people are seized by the arm and it is forced on them
The rules of conduct
are just an outer show of devotion and loyalty–
quite confusing to the heart
And when men rely on these rules for guidance–
Oh, what ignorance abounds!

The great master follows his own nature
and not the trappings of life
It is said,
“He stays with the fruit and not the fluff”
“He stays with the firm and not the flimsy”
“He stays with the true and not the false”
-Trans. Jonathan Star

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