Beginning meditators should know that the meditation posture for your meditation practice allows you to relax and breath freely. The meditation seat choices for the beginner in meditation are actually simple. It all comes down to a question of height and flexibility. What, for you, is the right distance between your bottom and the floor? The Goal in your meditation posture: Continue reading “Meditation Posture”
Generosity is our genes. The word comes from the root genus, meaning of good or noble birth. Noble, in turn, comes from the root gnosis—to know. Generosity speaks to the natural expression of an inherent goodness in human beings that both knows, and by its expression, is known.
This past summer, my wife and I hosted Sakyong Mipham Rinpoche and his family at our home in Vermont. The Sakyong (a Tibetan title meaning ‘Earth Protector’) is leading back-to-back retreats at Karmê Chöling, the meditation center in Barnet.
For the month-long visit, Jeanine and I move next door, into a small home about 100 feet from our house. We call this place the “cozy cottage” and it suits me just fine. For one thing, there is no cable TV. For another, the phone is relatively quiet, not really the case at the “big house.”
Many people tell us how generous we are to offer our home to the teacher. Perhaps they’re right, but to tell the truth, I don’t find anything special about it. It just feels like the right thing to do. Also, as I mentioned, the cottage has its own charm. Aside from the moving, cleaning and rearranging, the hardships are minimal.
If I was cynical, I might wonder about my own motivation. Does a large well-appointed home suggest importance or self-importance? Is the intent in offering to let go, or to reap higher rewards in the form of attention, praise and the regard of others? Perhaps we give when we fail to appreciate what we have, in the same way that someone might offer food they came by easily but don’t really have a taste for.
We might also offer because we cannot, out of guilt or for other reasons, relax with our own abundance. In this case, giving is unburdening, a kind of distraction from our own resourcefulness. Shifting responsibility to something or someone who can carry the weight.
With these questions unresolved, my wife and I rouse ourselves to face the reality of moving. There is always a moment in the move that hurts. (Doesn’t moving rank just under dying as a stressor?) This is the moment when the idea of offering and letting go (which for me has always had a reassuringly spiritual appeal) meets the actuality of doing it.
Typically, a disagreement marks the moment. Madame (as she is known by many) asks me to help her “dress up” the garage. We will need the space, she says knowingly. The garage is big and very dusty. My heart sinks and I balk. “Why?” I ask exasperated, as if the rational for this little project will conflict with a logical underpinning for the whole effort. Struggling with the rightness of my wife’s suggestion, the distinction between offering and abandoning becomes painfully clear. It is the beginning of a journey I take every time we vacate the house for our teacher.
After all the moving, cleaning and preparing there is a date. On such and such a day the teacher will arrive. By that time we are out, really gone from the house. Anything we need from the big house, we have it. This deadline creates a bit of stress. You can’t really move your stuff when you feel like it, my wife explains patiently one morning—why don’t you do it today?
This time, because of a renovation earlier in the year, and because the Sakyong’s family was joining him, there are extra details. The process of leaving and setting up the house took longer than usual. The last 3 weeks before the arrival were particularly intense. Days began early with phone calls and emails, ending late with the preparation of a new punch list for the next day. During this time, we were supported by the efforts of a stellar group from the meditation center’s summer volunteer program.
For these three weeks, feeling the fatigue and the time crunch, I didn’t make it to my meditation cushion. Unaccustomed to a physical schedule of “doing,” without time for contemplation, I found myself losing balance, subject to mood swings and strong emotions. At some point it dawned on me that the day would go better if, for a few moments each day, I just sat still to see how I was feeling.
Early in the morning, the sun shines in the east windows of the cozy cottage. Sitting quietly on the couch, sipping tea, I enjoy the moment before emails and phone calls. Inspiration as well as doubt and even depression rise and fall in my mind. I acknowledge whatever the thoughts are—neither congratulating nor condemning them. By giving these thoughts and emotions a moment of appreciation, their colorful roots are exposed. It is a naked moment with myself.
Just by relaxing for this few minutes, taking the time to acknowledge my internal landscape, the long days went better. There was more flow, appreciation, and wonder. In the same way that I wasn’t able to hold on to my house, I discovered, the thoughts and emotions that colored this effort also couldn’t be grasped. In fact, in giving it away (or at least lending it), the house seemed to expand in all directions (certainly in the cleaning this is true!) As we closed in on moving out, the house took on a life and dignity of its own.
Like any activity, giving creates its own momentum. When we give, the world shifts and how we see the world changes. Staring at the contents of my sock drawer that will go to the basement, the question “is it for me or against me?” doesn’t really apply. For or against? Perhaps it is both—or neither. Who knows? More to the point—who cares?!
At the bottom of a sock drawer, humor dawns and the mind grows lighter. I begin to wonder, is my persistent and solemn search for satisfaction and security purely an invention? An imagined drama unfolding in a world full of things that, in truth, can neither be grasped nor given away. And, if what I want is imagined, where does that leave me?
These questions and insights encourage both appreciation and letting go. They are generous. Maybe, as our teachers have been telling us for centuries, the ground of giving—generosity—isn’t something we do, but something we know—our birthright as nobly born human beings.
“Oh, I know, Uncle Seward, there is one other thing…”
We were finishing a late breakfast in the Gallery, the small, upholstered room at the Hotel Carlyle, on Manhattan’s upper east side. We were the only ones there. A successful artist and heir of a wealthy family, Uncle Seward calls the hotel home when he’s in the city, which he was this weekend. Ordering his eggs, he also ordered a rye whiskey on the rocks.
At the beginning of the week, on Monday, I had a mole removed. A visit with the dermatologist scheduled two months earlier. The arrival of a long-scheduled event makes me remember long-scheduled commitments to teach meditation looming ahead. I had yet to prepare for these.
In the examination room, stripped down to my underwear and socks. The doctor asked me if I thought meditation could be “healing.”
Here it is, my big chance to influence Western Medicine. “Yes,” I answered, intoning with talk of body, mind, and breath. Key, I added, was intellectual understanding or “view” for successful meditation practice. All of this while the doctor scanned my exposed skin with what looked like a fancy magnifying glass. Somewhere in the middle of my pitch, I lost him. Running behind schedule with his patients. Limited time for chitchat, I guess.
He stopped his scanning at a mole on my back.
“Whoa. OK, this one’s gotta go.”
“Oh, really. When should we do this?” I asked, imagining a time down the road when the thought of this procedure would fit in comfortably with all of the worries pressing in on my schedule.
“If it’s OK with you – Now.”
I sputtered something about my immediate plans for the day and then came up with the real question – “Will it hurt?”
“Just a pinch.”
Some more reassurances and a needle prick later there was casual talk about the doctor’s upcoming trip to San Francisco, future emails and phone calls that would come with “results”. Eavesdropping, I thought he was speaking to the nurse until it dawned on me that he was talking to me — referring to the erstwhile piece of me that needed to be tested for cancer. Six days later and a few fitful nights and anxious dreams, the still sore, quarter-sized crater in my back is looking like it just might heal and I haven’t heard anything from the good doctor.
“You are so lazy!” my wife, Jeanine exclaims in exasperation on Saturday – referring to a paper shopping bag emptied of its contents but left to languish for an hour on the floor of the kitchen. I couldn’t disagree. Heightened anxiety distracts me. If left to fester, immobilization is the result. OK, so call this existential crisis “laziness”. I didn’t have the energy to split hairs. In any event, to be sure, more than my usual share of household ineffectiveness had characterized the past week.
During this week my customary morning meditation practice has also faltered. Sure, meditation practice is healing. But probably not if you don’t do it. Last night having exhausted all distractions, I finally talked myself onto the Zafu and Zabuton in our meditation room. While sitting and paying attention to my breath, I faced my anxiety. A jumble of thoughts and emotions pressed on my mind and future. Behind all of them lingered a heightened sense of mortality. My practice was pinching.
Slowly, coming back to mindfulness of my breath, I stopped fighting. The anxiety relaxed into a sense of sadness and loneliness. Was my suffering brave, a profound and timely confrontation with impermanence? Or was it the worry-prone machinations of a comfort-obsessed coward? No way to know. Sitting on my meditation cushion, late on Saturday night, I didn’t know whether to laugh or cry. The sad lonely feeling was a relief. My mind was settling. A week of dithering about, trying to postpone this meeting with myself, was over.
Saturday night I slept well. Sunday morning, for the first time all week, my physician-mind woke me up with a prescription for “healing” meditation.
“Oh really,” my anxious-mind replied. “When would you like to do this?”
“If it’s OK with you”, my physician-mind replied, “Now.”
Editor’s Note: In diagnosing suffering, its cause and remedy, the person known as the Buddha is sometimes called “The Great Physician.” For inspired and thoughtful texts on healing meditation see Tulku Thondup’s Healing Power of Mind and Boundless Healing. For the tradition’s take on what the “physician-mind” might look like, see the Medicine or Healing Buddha.
I assumed the group of students visiting our store here in Barnet were from a high school, but it turned out they were from Indiana Pennsylvania University. This is one way I’ve noticed the passage of time lately: college students are much younger now than when I was in college. However, photos recently posted to Facebook show that I and my classmates were just as young then as today’s college students are now. Curiously, when I see these photos there’s a lack of recognition: people look younger than I remember them. I haven’t seen them for twenty years, but often their current (“after”) photos look more like my memory of them than the 20-years-ago (“before”) photos do. (Except for those like myself with significant hair loss and weight gain.)
There was never a sense that I would age, and in fact I think I still don’t believe it. Life would continue for sure, but I would – will – continue always to be as pretty and as energetic as 20-year-old me. And since I don’t age, and death only happens to old people, that’s something else which never crossed/crosses my mind. But a surprising number of my friends from college are no longer living. People who were younger than me. A dear old friend of mine died of a heart attack a few months ago; she was 41. Can you see where I’m going with this?
Of course, whenever I really start to contemplate my own impermanence, thoughts begin flickering about things which I need to do before I die, and so I’d better get practicing to become a famous middle-aged bald rock musician, or getting in shape so I can experience the smells of Everest Base Camp first hand, or go bungee jumping in the Grand Canyon. But the thing is, these thoughts don’t stay with me for long. People usually apply the old saw “you can’t take it with you” to the accumulation of wealth or material objects, but it seems to apply equally well to the accumulation of thrilling, or entertaining, or mind-numbing, time-consuming, experiences. I can’t take them with me either. Not that there’s anything intrinsically wrong with bungee jumping, or with owning a nice house, or watching Star Trek reruns on my laptop, or whatever. Certainly if one is engaged in what seems necessary, is doing what truly brings them joy, that joy will generally spread infectiously. If I can apply another old saw, it’s not what you do but how you do it.
So the question (besides “What is this thing called life and how do you do it?”) becomes, What is it that truly brings me joy? Which some days is easy enough to answer and some days is not. But the best way I’ve found of asking, or addressing, that question – both of those questions – is to sit down on my meditation cushion and simply look at this human life in this moment. Sitting here between heaven and earth, at, as I think Thoreau put it, “the meeting of two eternities, the past and future, which is precisely the present moment.”
Now all I need to do is take my own advice and sit my butt down on my zafu…
Last week I was packing boxes, answering the phone, “dressing cushions,” getting holiday boxes ready for the short trip (just across the Stevens River) to our local Post Office to get packages in the hands of Mark, the Postmaster. Taking the walk to the Post Office, the elements reach out to you. In a light rain, if you manage to look up, you will see clouds shrouding the hills of New Hampshire in the distance.
We might think of community as something external to our life, something extra. We have our car, our home, our job, and then we have our neighbors, our coworkers: our community. But community is not just the people who live next door or who work in the same office, it is also the people who pave our roads, who work at the power plant, who grow the lettuce we eat and truck it to the store. Community is every connection we have with the world around us that sustains our way of life.
These days, everyone’s talking about the reasons to practice mindfulness. What about the reasons that make meditating a bad idea? Below, from my own experience, are 10 reasons NOT to practice sitting meditation:
The $600/hour litigator is wearing a custom suit. A smart dresser, and if it helps to paint a picture, yes, he’s from Brooklyn. Nothing much gets by this savvy fellow. He’s talking to me. But right now, he’s not making a lot of sense.
“So Michael, how’s the meditation retreat up there in Vermont? You know, I could use a little R&R. Why don’t you and I head up to one of those retreats of yours and kick back? I think we’ve earned it, don’t you?”
Continued from Part I: The next day our van and driver met us at our hotel in Old Havana to take us to the south side. On the way there was the usual stream of vintage American cars from the 1950’s. (Their original motors long gone, these cars were now powered by engines from Hyundai and Mercedes.) The traffic included noisy diesel trucks, and along the shoulder of the busy boulevard, the occasional donkey pulling a wooden wagon full of people and goods. Near our (relatively) posh hotel in Old Havana, animal powered carriages ferried only tourists.
After a 20-minute ride, we turned down a dusty neighborhood street with chunks of pavement missing. Ernesto asked a neighbor and then a passerby for directions. After a couple more turns, the van pulled up in front of small iron gate in the middle of a nondescript cement wall. Our driver, impassive until now, looked concerned. He let Ernesto know that he would stay with the van.
Stepping Through a Gate
Led by Jeanine, we piled out and walked through the narrow opening, the gate creaking behind us. To our astonishment, beyond the wall was a small leafy Zen style garden and pool. Various bonsai were on display. There was a feeling of calm and tranquility. Ernesto surveyed the scene in disbelief.
The Sensei, smiling, was standing in the garden in front of the entrance to the dojo. Serene, with a modest air about him, he was average height, but broad, dressed casually in an open shirt and jeans. “Sensei’s chest is a brick wall,” I thought, reflecting on a sense of immovability. A couple of his students in their late teens or early twenties looked on with curiosity.
We were led inside the dojo, a simple concrete room with a big mat secured by wire hooks into a cement floor. On the walls hung Japanese calligraphy, pictures of Japanese lineage figures, and wooden practice swords. High, unprotected openings in the cement let the light in.
The Story of a Dojo
“This house used to be abandoned,” the Sensei began explaining in Spanish. Ernesto, useless as a guide, slipped into the role of translator. “We asked for permission from the city to make it a dojo. I wanted to offer the kids in the neighborhood something. In this dojo we don’t teach sports martial arts, we teach mind martial arts — the way of Bushido. We want the young people to learn humility, honesty, courage, and decency. From the perspective of our tradition, the true Way has nothing to do with arrogance or egotism.”
As he spoke, the hairs on the back of my neck stood up. Jeanine was beaming. This distinction between “sport training” and “mind training” was familiar to us from the late Shibata Sensei, who taught Kyudo, or Japanese Archery, to the Shambhala community.
In response, Jeanine shared our appreciation for Shibata Sensei and the love and respect Shambhala’s founder, Chogyam Trungpa had for him as well as the Zen Master Suzuki Roshi. Chiming in, I added that our own teacher, Sakyong Mipham, was a student of Shibata Sensei himself, and that in Shambhala we practiced not only Kyudo, but also Ikebana or the Way of Flowers, and Cha-Do or the Way of Tea. At the center of our discipline, I added, was Zazen, or sitting meditation. You could feel Sensei listening as our words were translated.
In his hands, the Sensei was holding a book. In response, he held it up. “Cuban scholars have made connections between the philosophy of the Cuban poet/revolutionary Jose Marti [the ‘apostle’ of an independent Cuba–ed.] and the code of Bushido,” he explained earnestly. “Marti’s dedication to others is what I want to teach the young people here.” It was clear that the Sensei traced his lineage both to Jose Marti, as well as to the Japanese immigrants who had brought martial arts to Cuba.
Time for an Offering
As it came time to leave, I overhead my wife asking herself, “what can we offer?” Suddenly, “I know! I know!” From her purse Jeanine pulled out a small red booklet entitled The Six Ways of Ruling. “Michael, you should give him this.”
Cueing Ernesto that a presentation was coming, I held up the booklet toward Sensei in a gesture of offering. “In the Shambhala tradition,” I began, “the practitioner is understood to possess inherent dignity, like a king or queen. There is a Way of uncovering this dignity which we call the Path of Warriorship.”
“Warriorship in this case is not about waging war, but about rulership, riding the energy of life. The practitioner of this path embraces rulership out of dedication to others. The six ways of ruling are: benevolent, true, genuine, fearless, artful and rejoicing.” I named each quality, pausing to give Ernesto a chance to find the correct word in Spanish, adding as I went, a short explanation for each one.
Hearing the 6 Ways of Ruling, the Sensei was smiling broadly. In this moment we realized our kinship. As I presented the booklet, Jeanine apologized for its worn corners.
“The fact that it’s worn means it has your soul in it—making it an even more significant gift,” the Sensei replied with feeling. As we were leaving, Jeanine asked if there was something the dojo could use from Samadhi Store, pointing out that we carry temple gongs and other products from Japan.
“The thing we could use the most is for you to return and visit us again,” said the Sensei with warmth and sincerity. We said our goodbyes, pledging a return visit. On our way out, Jeanine made an offering of pesos to the upkeep of the dojo, bowing as she placed an envelope on the alter. The iron gate clanking behind us, we were greeted by our van and driver, who looked both happy to see us and ready to be moving on.
In Havana we never had a kosher meal or visited a synagogue. The Buddhist Meditation center did indeed appear not to exist. But by following instincts, at the end of a broken and dusty street on the south side of town, we discovered a Sensei practicing and teaching the path of warriorship. This chance encounter was also one of the ways we met the requirements of our license to visit Cuba.