We’re pleased to announce our surprise Spring Sale and invite you to enjoy deep savings on our authentic, quality cushions and benches this month only.
All cushions, benches and sets are now on sale!
We’re pleased to announce our surprise Spring Sale and invite you to enjoy deep savings on our authentic, quality cushions and benches this month only.
All cushions, benches and sets are now on sale!
“Here is the moon of great bliss and skillful means. And here is the sun of wisdom and shunyata.”
Chögyam Trungpa, Rinpoche from The Sadhana of Mahamudra
For millennia, Asian countries and cultures have celebrated the Lunar New Year. Depending upon the country, this new moon holiday will fall within two months after the Winter Solstice. In the Shambhala community (we follow the Tibetan tradition of Losar or “New Year”) the first day of the new Fire Bird year is Monday, February 27th. Shambhala Centers worldwide will celebrate this day. Everyone is welcome.
Greek civilization used a lunar calendar. Thanks to the Roman Emperor Julius Caesar, since 46 B.C.E. we’ve been using a calendar aligned with the earth’s orbit around the sun. This calendar was refined in the Middle Ages by Pope Gregory, which is why our current calendar is called Gregorian.
How to start meditating? Different traditions answer that question differently. In Buddhist mindfulness, you start by focusing your attention on the breath. The Buddha himself gave instruction on this breath meditation in the Anapanasatti Sutra.
According to this Sutra, or discourse by the Buddha, there are steps along the path of mindfulness. The way to begin, however, is to be aware of the breath−or more precisely−the sensation of the body breathing. Meditation Practice could start in many ways, but we are already in the habit of relating to our body (and happily, we are breathing). So the breath is a natural and familiar focus for gathering the mind.
It was 1975. My Buddhist meditation teacher was coming to NYC. I wanted to see him. I also wanted my Aunt and Uncle, who lived near my boarding school in rural PA, to be able to appreciate him as well. Besides, I didn’t really know the city and could use some help getting there. A high school senior, I had been practicing on my meditation cushion for several years. Aunt and Uncle were skeptical. This was before the Dalia Lama, before karma was in Merriam Webster’s. If Buddhism wasn’t a cult, it was certainly foreign. Tibet was unknown. They found a babysitter, and we drove into New York City from suburban New Jersey.
The talk was in a spacious church. We arrived on time. There was plenty of room. Curiously, well after the starting time, people were still wandering in. At some point, the place was full and a bit noisy. The hall echoed as hip 20- and 30-something’s exchanged greetings and chatted.
How long did it take Chögyam Trungpa, Rinpoche to arrive? An hour? An hour and a half? Long enough for the lively chatter to be replaced with a subdued tension and the occasional grumble of irritation. My Aunt was no exception. She had found a sitter for her teenage children, had talked my Uncle into driving us, and now we were waiting. And waiting. Waiting for a person who was alleged to have answers, to have wisdom. No announcements were made to explain the delay. Frozen in the face of family turmoil, my stomach tightened, bracing for whatever happened next.
While her anger was never directed at me, in those days my Aunt had a temper. Arouse her wrath at your own risk. She was charming and smart, but if she was mad, she was not to be trifled with. After an uncomfortable hour in the pew, my Uncle suggested we leave. No, my Aunt was firm. We would stay. My own parents having separated many years earlier, my Aunt and Uncle were like a second father and mother to me. They were paying for prep school. Their home was my home.
My dad was in Texas, my mom in Boston, my younger brother in Colorado: life was already in pieces. Would anything ever connect? Not tonight. Hopes for a good impression had evaporated. My Aunt and Uncle were Christians, but not strictly. Having confronted the hypocrisy of church elders as a teenager, my Uncle, a budding artist, could wax cynical on all things pious. My Aunt remained open to the Protestant faith of her parents. Neither one was closed-minded.
Finally, just as people had started to leave, there was a shuffle on the stage and Trungpa sat down in the chair that had been waiting for him. He didn’t apologize for keeping us. If he even noticed the room’s irritation, it was hard to say. For half an hour or so, Trungpa spoke in a soft, high-pitched voice. I have no recollection of what he said.
As Trungpa spoke, my Aunt’s irritation seemed to grow. After hearing the questions from the audience that somehow overlooked his lateness, she turned to me. “How can he tell people to trust their own intelligence and keep them waiting for an hour and a half?” she asked, an edge of exasperation in her voice.
Knowing there was no answer, I mumbled something. Before I knew it, my Aunt was out of her seat and had approached the front of the room. Trungpa was still in his chair, sharing hellos with well-wishers at the foot of the dais. I followed along anxiously. Nicely turned out in a knit suit, her purse clutched under one arm, my Aunt put the same question to Trungpa. There was urgency in her voice.
My teacher leaned down, a smile brightening his face. “Well,” he said slowly, articulating each word, “It depends.” Incredulous, my Aunt reformulated her challenge. Again leaning towards her, Trungpa offered an explanation, “I didn’t want to jump the gun,” he said, seemingly delighted at having found the phrase that captured the moment. As if losing interest, Trungpa casually looked to the next person who was waiting to talk to him.
In my mind’s eye, there, in front of the stage, is where the top of my Aunt’s head kind of blew off. The conversation was over. We left the church and rode home. It was awkward. My Aunt and Uncle never asked to see Trungpa again. When they referred to him, in lieu of the honorific Rinpoche, they would call him ricochet.
Undeterred by this setback, after high school I moved to the meditation center Trungpa had founded in Northern Vermont. Two years later, I was off to college. Before I left, I shared with Rinpoche that the (one) school which accepted me had a program in Buddhist Studies. There was a very long pause. “I think you should study business,” he replied, without explanation.
As the years past and my meditation practice deepened, my Aunt and Uncle began to voice respect for the tradition I had embraced. Chogyam Trunpa died. I became a student of his son, Sakyong Mipham. They were especially pleased when the Sakyong named me Acharya, or senior teacher.
Tonight, almost 40 years later, we will try again. My wife and I will travel with my Aunt and Uncle to see Sakyong Mipham give a talk and sign books in New York City. My Aunt, once a housewife, is now a producer of cabaret. She has been reading the Sakyong’s latest book and “really getting a lot out of it.” My Uncle, an established sculptor and patron of the arts, is interested in doing a statue of Milarepa, one of the patron saints of Tibetan Buddhism. In addition to being a Buddhist teacher, I am a CPA. My Uncle is over 80, so we may not stay for the book signing.
And yes, I think we all are a bit anxious. As my Aunt shared with me approvingly on the phone the other day, she expects Sakyong Mipham to be on time.
Tonight I have to be at the meditation center. Our little study group, all long-time practitioners of Buddhist meditation, will meet at 5:30. With our teacher’s blessing, 8-10 of us are reading and discussing sacred “terma,” or “hidden treasure” texts from the Shambhala tradition.
The road to this study group was long. Many years of dedicated meditation practice, contemplation, retreats, and funds were required. Perhaps this is why we are so few.
Students of meditation, we are also school teachers, engineers, bookkeepers, artists, Internet geeks, business executives, nurses, parents, and grandparents. The two texts under study highlight different views on the path of meditation and realization. Outside of our little group, we don’t refer to these texts by name or otherwise.
Last week, this most sacred of sacred, most inner of inner, contemplations began with Brussels sprouts. Roasted actually, with olive oil, and a dash of lemon. Catherine, following a simple recipe from Donna, brought these intriguingly named vegetables to share in our potluck. (Yes, the original sprout might have been cultivated in Belgium). It is not in my nature to appreciate Brussels sprouts. But these were lauded as exceptional and I was surprised how much I enjoyed the one I ate.
As we snack, we talk–current events, both local and global, inspiring or entertaining books, our own news, or news of others. The conversation, superficial or personal, is often animated–all of this without a PDA or a glass of wine. I know what you’re thinking: we must be old. Well, perhaps. We do all seem to be over 40. But our schedules are full. Savoring our exchange together, we are ageless.
If communication isn’t moderated, one might wonder, how it is that members of a group don’t all talk at once? What accounts for the smooth flow of speaking and listening that includes everyone in the group? According to social scientists, the answer is eye contact. And how often do we simply look at a face—and not because we’re waiting for change, or thinking about a kiss, or trying to manage the impression we hope to make?
Faces tell a story. The thoughts we’ve entertained over the years shape the way we hold our jaw, furrow our brows, manage our hair, and shift our gaze. Enjoying Brussels sprouts and Vermont cheddar (my contribution), we read the stories that life has written in the eyes, laugh lines, and crow’s feet on each other’s faces. And we listen–appreciating what is said, and what is unsaid.
I’m not sure why, but this social time is remarkable. Maybe it is the power of the meditation center, a neutral but uplifted space where one is somehow both a host and a guest—and neither. Certainly relaxation is encouraged when food is shared. Perhaps our mutual intention puts us at ease. We all profess an interest in being less confused, more awake to life and more capable of being helpful. Certainly, we would acknowledge the benefits of slowing down in meditation and finding the space for contemplation.
Having snacked, chatted, listened and looked at each other, we clean up and head into the meditation room to find a seat, taking our sacred and secret texts with us. We arrange ourselves in a circle. Energized from our time together, there is a sense of relaxation and even celebration. Each class seems to begin with the same fresh discovery: we can connect, know and understand each other. None of us is so different from the other.
Sitting on my meditation cushion today, I am emotional. This small group of people has shared so much: years of study and practice, campaigns to establish and host spaces for others to learn meditation, and now the study of advanced and esoteric teachings on the nature of reality. But our spiritual accomplishment manifests very simply and humbly: we can be together, eat and talk. We have learned how to appreciate, respect and maybe even love each other.
Opening our texts, there is a silent acknowledgement. Whatever we may uncover in our study of the profound and sacred, it will arise out of what is shared—our humanness. And these insights, however subtle or surprising, will be accessible to everyone, anywhere, at any time—like the secret of a good Brussels sprout.
According to my meditation teacher, to practice meditation is to be vulnerable, requiring the discipline of simplifying and slowing down. This journey takes intelligence and a willingness to acknowledge our connection to others. Sitting on our meditation cushion, we are exposed. Our willingness to be exposed is an expression of strength.
Of course security is important and meditation requires relaxation. But if we are left alone for a minute, and we give our discursiveness a rest, inevitably we begin to feel. To feel what we are feeling is to be human. To be human is to be vulnerable.
But now what? What next? Where do we go? Where is our refuge? Upon what can we rely?
It’s ironic, but some of us, even those of us practicing meditation, have forgotten that vulnerability is our natural state. Often unconsciously, we work to solve the dilemma of our thin skin by aspiring not to feel.
Co-opted by fear, our meditative discipline becomes a drug designed to enhance only the good and reduce or eliminate the trauma of living. As social scientists have come to recognize, in suppressing what is difficult in being human, we also lose what is sublime. Pursuing what is comfortable and protected, we find ourselves more dead than alive.
Unable to be simple, we need a story. We find protection in the righteousness of our discipline, or in a superior view, or maybe we embrace a spiritual path that sanctifies our togetherness. Aspiring to a higher and less vulnerable self, we confront the world with a knowing smile. With pride we offer to tidy up a mess of our own invention. As Bono sang, we are ready “to play Jesus, to the lepers in our head.”
Even if we don’t bother with elevating our self-esteem at the expense of others, our imagined insulation from the world permits a subtle nihilism. We allow ourselves the hypocrisy of pretending that our actions haven’t hurt others and that the hurts we have suffered are somehow behind us. The only way to maintain this self-deception is by moving along to the next thing. When it comes to what is real, and what is now, we demure. That is for another time, we tell ourselves, embracing small talk or the news of the day.
Absorbed in the drama of our security, we forget that what’s above us isn’t a roof. It’s the sky. Space that goes up effectively forever. We acknowledge the living earth only when it comforts or glorifies our existence. For the most part, we treat the planet as a corridor leading to our next destination. But this ‘corridor’ is spinning and careening through space. We, the inhabitants are also in transition, with no idea when our number is up. Being vulnerable makes sense. It is the way things are.
Instinctively, we know all this and our refuges are almost a reflex. Because the shelters we seek are reflections of our own insecurity, sooner or later they let us down. When our contract with the ‘other’ eventually falls through, we are left tilting at windmills, placing blame, and critiquing the demise of a world we ourselves had invented. A world built around imaginary contracts written to ensure that we would never be exposed.
Since we are involved in a pattern that betrays us, no matter how glorious or gloomy our circumstance, subtly we hold on to a sense of injury. Each day we wake up with the feeling that we have been wronged and that life going forward needs to make it up to us, or at the very least, leave us alone. Our patterns reflect this complaint. They are circular, and having played one out without satisfaction, we are compelled in the moment to start again. Vulnerability is this fresh start. But now what? Where do we go? What is the true refuge, the one that won’t disappoint, the direction that doesn’t lead us in a circle? For a refuge to be real, it has to be true to who we are.
Meditation brings focus, centering and a measure of relaxation. But once this natural health has been experienced, our practice is a chance to feel. In spite of our humanity, we don’t always have the nerve or motivation to take this chance. Why should we? Because by slowing down, feeling and being, we can know and understand our hearts. Connecting to ourselves, our connection to others is revealed. Naturally, we discover that we care. When we discover caring, the one true refuge is available.
This true refuge is native and easy and it is a decision made after careful consideration of the alternatives. It is personal, manifesting differently because we are all different. Whatever the expression, it is the one way to connect with the world that brings peace. Because it has to start somewhere, it could begin with admitting that there is nothing wrong with who we are. It might mean extending ourselves or practicing forgiveness . Because it is both natural and imposed, sometimes it means “YES!” and sometimes “NO!” It is the path that will never disappoint or mislead. It is the only way forward, the only way to grow.
The one true refuge? Kindness–to oneself and all beings.
Editor’s Note: An interviewer once asked the Dalai Lama how he got over the desecration of his country by the Chinese. He look puzzled: “I didn’t,” he replied. When Mr. Greenleaf was asked about this post, he shared that it was written “at a difficult time, after my favorite refuge had let me down—in what I imagined to be a big way.” For more on the power of vulnerability, see the Ted Talk by Brene Brown.
Dear hombre, how can you be in relationship if you don’t know, well–how to be? Whether you are strutting in your Cole Haans or clumping around in Carhartts, stress leaves you hard to find and blinds you to beauty in the moment.
Regular mindfulness meditation has been shown to reduce stress—in other words, meditation supports relationship success. Here are five ways:
1) Take-Home Pay In tuning you up, we can’t ignore the green. Your ability to provide is a turn on. But if you take work home in the form of worry, that’s unpaid overtime. By allowing you to trust yourself as you are now, mindfulness meditation gives worry a rest. When work stays at work, your pay rate jumps. A would-be partner wants to know that you value your time. How else can you value theirs?
2) Yes Captain! Meditation lowers bad testosterone, you know, the kind that has you doing 60 in a School Zone and fondling the remote when a partner wants to share. OK, maybe studies are still looking for the bad testosterone, but how many times have you blown by signals a mate was trying to send? In meditation, the now is enjoyed. Rushing to be somewhere you’re not loses its appeal. Slowing down, you are longer driven; you are the driver. That makes you the pilot of your own ship. Pilots are sexy.
3) Cleaning Up It doesn’t take a neuro-scientist to understand that meditation makes a better brain. Regular mindfulness practice reveals a bigger and brighter world. Your brain notices—and comes along for the ride. Every man-cave looks bigger and better without the clutter. Mindfulness meditation is mental hygiene. Promising partners will require hygiene before neurons are allowed to transmit.
4) New Tricks No offense, but the boredom of old dogs is contagious. Ignoring the fluidity of life, habits bring tension rather than the safety they promise. Sure it’s a guy thing, but why double down on a lack of imagination? By training you to say “yes” to what is new, meditation opens the door to adventure in the moment. Appreciating your friend in a fresh way, you can start over. Starting over is new romance.
5) Being There Are you married to your PDA? Who wants a three way with a digital device? Learning to “be” in meditation reveals a space that longs to be shared. You don’t just need a network to plug in, you are the network. You would demand it from an Adroid, what about your connectivity? A heads up (if you can manage it), your iPhone will never cook you eggs at midnight or smile at your dimples.
It’s best to learn meditation from someone trained in teaching a basic technique. Search on “mindfulness meditation” to find qualified instruction where you live. The next step: to support your practice, make a space for meditation in the man cave. Your meditation cushion (or bench) is a conversation piece that suggests there is more (or less!) to you than meets the eye.
Of course, to put your feet up with the one you love requires something your partner won’t be able to resist: Real Estate. You might not have the coolest crib, but in mindfulness you will discover something essential for meeting and hosting your Valentine: Space.
Editor’s Note: Cole Haans? I don’t think you could find a pair within 100 miles of northern Vermont where we at Samadhi Cushions live and make the Zafus and Zabutons we are famous for. Not sure how to explain the vibe here in Acharya Greenleaf’s post. Was that a copy of Men’s Health Magazine I saw peeking out of his bag of Dharma Books?
It was late. Before collapsing into bed, would the grandparents have time to talk, to communicate openly as husband and wife, even for a moment?
“There was a great piece in the New Yorker on Camus and Sartre,” I volunteered, hoping to catch my wife’s attention with an article I had read recently. (Jeanine happens to be French.)
Sitting on the edge of the bed, she answered incredulously “Do I hear a shower?” She lowered her head to listen. Down the hall, there was the unmistakable sound of running water, our granddaughter in her bath.
Our teenage granddaughter lives with us. She has a head of long, cascading brown hair. Getting it dry after a shower is one my wife’s perennial concerns. “Can you believe it?” she asked rhetorically, exasperation in her voice, “taking a shower at this hour?”
I paused before answering. “I’m sure there are larger issues,” I said finally, in imagined solidarity with my existential friends.
“What do you mean?” Jeanine demanded, irritation in her voice.
This evening, I had hoped to share my admiration for Camus. As a man, he combined altruism and elegance. His writing, especially his journalism, while incisive, struck a poignant tone.
Where was my sense of engagement, my wife demanded? Was I ready to ignore the implications of everything? How about a teenager with a contagious cold or a mysterious, bedroom-based, unstoppable eco-culture created by moisture, coconut conditioner and a cotton pillowcase, could I ignore those too? No mention of Camus. Perhaps I had missed the point of the existentialists, I wondered.
Maybe it’s a French thing, but if my wife senses that her husband is attempting to hover above the day-to-day details that should concern him, she will energetically challenge his lofty position. Think “la revolution” and “la justice.”
“I better hear the hair dryer,” Jeanine muttered, listening for the next revelation from down the hall.
Feeling alone on the edge of the bed, I was left to contemplate my own existence. Earlier in the day, I had been a meditation teacher at the local retreat center. Who was I now? In the morning, our granddaughter would be driven to High School. That’s who I was; I thought bitterly to myself, I was the driver. The hair needs to be dry, it needs to be brushed, and in the morning, it will need to be driven to school.
Existential pleasantries are not for drivers. Drivers just need to be ready to drive. From down the hall, came the sound of an electric hair dryer revving up.
Relieved that granddaughter had done the right thing, my mind wandered to that day’s meetings at the meditation center. “She called you a special teacher,” a colleague shared in a confidential tone. We were meeting about a visiting student who needed instruction in meditation, as well as help with her posture on the meditation cushion.
The student had seen me at the center earlier in the week. Apparently she wanted the insights that a “special teacher” could share. I liked her already, but to meet, I would have to make time out of a busy schedule. “Sure, I’ll see her.” My colleague, whose job was finding meditation teachers for visiting students, seemed very pleased.
Next, there was an invitation to a staff discussion. A restless visitor was having trouble keeping the discipline at the center. I didn’t know the student. Still, it seemed important to the staff that I was there. A decision was about to be made. I thought, “you’re a special teacher, you should have something wise to say.” Nothing came. My gaze wandered out the window to a view of the forest behind the meditation hall. I wondered why I was there.
Later, over lunch, I shared advice with a residential student on his upcoming solitary retreat. As we spoke, I was haunted. A special teacher would be more meditative, less quick to agree, at least not talk with his mouth full. At the end of our meeting, with some formality, the student thanked me for my time and wisdom. There was something about the tone of his ‘thank you.’
“I wonder if he heard a word I said,” I remember thinking to myself.
At the retreat center too, I now realized, my identity had been unclear. Was the pain of my irrelevance at home somehow related to my struggle to embody importance earlier in the day? Before lunch, by some accounts, I was a special Buddhist teacher. By bedtime, I was the lowly driver of a teenager. “Praise and blame,” I thought to myself. “This is what the Buddhist tradition means by worldly things.”
Outside the window by the bed, the lake loons were calling in the darkness. Down the hall, the hair dryer stalled and then stopped. I mulled over my shifting status. I was both a special teacher and a teenager’s driver. I was also a husband. If I was all three, who was I really? As my head sank into the pillow, I felt sad. Who was I really? I didn’t know.
My wife’s irritation seemed to linger. This evening, the hair had enjoyed unearned privileges. The husband had not engaged. Jeanine turned off the light, but not before sharing something else about my ability to ignore–to miss the truth behind the appearance. I don’t remember her comment (honestly!), but it was a pointed remark and it made me laugh.
Suddenly and unexpectedly Jeanine laughed too. We kissed and said goodnight. Outside, the lake loon called again. In the darkness, I might have smiled. I had hoped for a moment with my wife and it had arrived. There was openness and communication, there was also tenderness, in a poignant, existential, French kind of way.
More often than not, it seems, death epitomizes life. This was the case with the passing of my grandmother. Our matriarch, she had held the family together with a balance of judgment and acceptance; eventually she supported my interest in meditation, but not at first.
Still in my teens, I had been living at a meditation center for about a year when I paid a visit to my grandparents in Philadelphia. “Have you ever wondered if they’re putting something in the food?” Grammy asked. No doubt, she and granddaddy had discussed this likelihood in private, but it was her job to raise the question.
“What would ‘they’ put in the food?” I asked. “And why?” Some discussion followed. Salt Peter, I think, was mentioned, its use suggesting challenges sometimes associated with religious training. The question “Why?” was different.
“To keep the people there,” she replied matter-of-factly, as if in training each day on our meditation cushion to let thoughts go, the inmates would, once we came to our senses, leave at the first opportunity. “I work in the kitchen, I’m pretty sure there is nothing added to the food,” I said, trying to reassure her.
When they were younger, as was common in that era, my handsome and modest grandparents sought community and salvation as members of a church. I once found a strongly worded pledge of fidelity to their Christian faith. The pastor’s counter signature was at the bottom of the card. The wording of this commitment, signed before their son and daughters were born, was evangelical.
Later in life, church going was no longer at the center of my grandparents’ existence. Was it a change of heart or simply a relocation that compelled them to let go of this association? Also, how would a conservative church square with the social success and worldly sophistication demonstrated by their successful son and elegant adult daughters? In any case, a growing family was their new community.
When my grandfather died, my grandmother changed. After a year of near reclusively and grief, she emerged open and light-hearted, engaging her world with a new clear-eyed acceptance. “Make friends with yourself and your world,” my meditation teacher, Chögyam Trungpa, encouraged his students at the time. Our world, he pointed out, began with our home, our family.
Grammy and I came to appreciate each other more. She even visited the once suspect meditation center. The solitary retreat cabins on the property meant something to her. “It shows who is in charge,” she said once, after I had let go of my schedule and spent a few weeks alone in one of these cabins.
Near the end of her life, a bible was never far from my grandmother’s bedside. Even so, with me, she was happy to read and discuss Suzuki Roshi’s Zen Mind, Beginner’s Mind. I had given her a copy of this slim volume, and it too was always nearby, complete with underscores, asterisks and question marks. Her remarks on the book reflected an inquisitive, questioning mind. As a mother and wife she was serious, some said severe. As a grandmother, she laughed more, often at herself.
Around the holidays, Grammy cherished (and compelled) family gatherings, especially if we were all there. On this, the last evening of a long life, most of us were there, gathered on chairs around the hospital bed. In a coma from a brain hemorrhage, Grammy’s final moments had lasted much longer than the doctors predicted. Her two weeks in the hospital had helped prepare us for her departure. We were also tired.
Earlier in the day, a nurse had said “soon.” Would my mom, on her way from the suburbs, make it in time? Suddenly, in a raincoat and stylish scarf, my mother appeared in the hospital room. As if on cue, within minutes, surrounded by her two daughters, son, son-in law, me, my wife, and my two younger cousins—Grammy breathed her last breath.
The room was quiet. Oddly, Grammy’s warm presence was felt even more strongly. It was as if now she was fully free to share the space with the family she loved so well. One of us let the hospital staff know that she had died and asked for time with the body. We all took our turn kissing her, stroking her forehead, saying our goodbyes.
Slim and stylish in a tweed sport coat, colorful shirt and matching tie, the last to pay respects was her son, my Uncle Ralph. As we all had done, he leaned over to give his mother’s body a final kiss and embrace. From that effort, involuntarily, my Uncle passed gas. Given the silence in the room, there was no mistaking the emission. It was a clear, soft, sustained utterance, with a distinct range of notes bridging musically together.
At that very moment, a thought possessed me. A thought that just stayed there, refusing to go, waiting for its import to be fully appreciated. It was a pronouncement, a banner pulled by an airplane through the clear blue sky of my mind. The banner read:
“I know they talk about death as a letting go, but I think they had something else in mind.”
Transfixed, I didn’t dare examine how others were coping with the interruption. Perhaps everyone appreciated the gravity of the scene, remaining unaffected by this musical coda marking the end of Grammy’s life. I lowered my head, attempting to conceal a wild grin now playing uncontrollably on my face. From the corner of my eye, I saw my Uncle straighten, recover from the embrace and hesitate as he assessed the impropriety. “Sorry,” he said awkwardly, making his way back to his chair.
On my left, my cousin was shaking his head, which I now noticed was also lowered. “No, no,” he demurred solemnly, “It was a gift.”
Here my memory falters. The next thing I knew we were, all of us, laughing loudly, tears in our eyes, bent over, holding our sides. We couldn’t seem to stop. In the small room with a single bed, the sounds of hilarity echoed off the walls, no doubt audible at the nurses’ station just outside the open door. What must the nurses be thinking? How could this situation ever be explained? Questions that only provoked more convulsions.
These were the last moments shared with my grandmother. Nothing more was said. What was there to say? Eventually, each of us recovered our composure and the laughter subsided. Quietly, even meekly, we filed out of the hospital and into a mild fall evening. A soft rain gave the streetlights a wet intensity. It was a sad day and a happy one too. We had joined the one who held us together for final celebration, and in that moment, we had let her go.
Editor’s Note: What more is there to say?
It’s been a month of hard lessons.
We all long to tell the truth, to share what we know. But how? Sometimes really telling the truth requires a turn of phrase, similes, metaphors—a story.
My story begins like this: its been a month of hard lessons.
The hard part? A clot of blood in the lungs was hard, and painful and scary. Painful and scary is a blood clot story with a happy ending.
How is my wife doing? She is doing quite well, thank you. She feels pretty much “back to normal.” Yesterday morning she told our Granddaughter that those skinny jeans were just too tight and she had better change them “Now!” All this at 6AM in a countdown for a school bus. I took it as a good sign.
What’s next? More blood thinner, more tests.
Me? How am I? I don’t know. I’m rattled. The kind of rattled you get when you’re in your car alone, trailing an ambulance down the interstate at 3AM, wondering.
The kind of rattled you get when you are calling a stepdaughter on another continent—from a hospital cafeteria.
The kind of rattled you get when your “love” of 35 years threatens to vanish one ordinary Wednesday evening.
Near the end of his life, Suzuki Roshi yelled at his students. “Death is the Greatest Teacher,” he said, banging his staff on the floor.
I’m a wimp. Insecure with a thin skin. If death is teaching, you can find me at the back of the class fiddling with my iPod. But death, like life, is hard to ignore. A few lessons got through:
Trust your instincts. If you have a “funny feeling” – as a patient or a caregiver – respect it. Don’t ignore it. Life is a funny feeling. Your intuitions may be all you have.
Panicking doesn’t help. Move fast when you need to, otherwise slow down and appreciate what you’re doing. Don’t be hard on yourself. Amazingly, suffering (yours or hers) isn’t personal. Sure you’re afraid, but the uncertainty you are facing now was always there. Don’t turn away. Be brave. It’s OK to cry.
Remember your meditation practice. If your mind is like a wild horse, follow Sakyong Mipham’s instructions. Lasso it and bring it back to the present. You know you can. In a crisis, “just being” is your meditation. It meets a definition of prayer: “The thing you do when there is nothing else you can do.” (Garrison Keillor).
Nothing to do but have to do something? Wherever you are, do tonglen (sending and taking) practice. Take in suffering on your in breath, give out any composure you have on the out breath. You are not alone in your pain. Others (too many to count) are going through this very thing, right now. Sending and taking will help you, maybe them too. Pema Chödrön can remind you how to do this.
Let help and support come. Ask for it when you need it. But don’t expect it. Some will “say what they truly feel in a clear expression” (Emily Post). Others can’t. You might be angry. Remember a definition of aggression from Chögyam Trungpa: demanding sympathy.
Say “Yes” to your new life. It never was “old,” you’re just noticing how new it always was. Now, on top of the fridge, instead of a bowl of fruit there is a box of syringes. Let it be there.
Question everything. Use the Internet. Educate yourself. Knowing a little more, you suffer a little less.
There is a realm too exhausting to describe. It’s called the Tired Realm. In this realm doing anything is hard. Sitting on your meditation cushion? Too late, should have done that earlier. When you can, leave this realm by the door marked “REST.”
Yes, you were wrong about so much. You thought that everything cared, that even the night sky at 3 am was somehow on your side. Did you want to think that forever? Feeling “wrong” now only points to your investment in feeling “right.” That must have been satisfying, in an exhausting kind of way. Why not relax?
If someone is in pain, ask them how they are doing and where it hurts, but not every 10 seconds. Let them share what they want to share. What you hear may end your future. If your future was in the habit of being your present, that may seem to go too. You will find it again.
My wife’s pulmonary embolism occurred on Wednesday evening, May 4th. (And yes, she is really much better.) Sorry if this a bit of a downer.
We Buddhists get a bad rap for dwelling on life’s shortcoming and these days I do find myself a little sober. But aren’t all good students a little sober? Note: I also hear the birds of spring in a new way and notice details long overlooked.
What is life then, if it’s not what we thought it was?
My grandmother once marveled at how quickly her 90 plus years had gone by. “Like the wink of an eye?” I asked.
“Exactly!” she replied, satisfied with the turn of phrase that might begin (or end–would it matter?) her story.
A story that could be true.
Editor’s Note: “As a lamp, a cataract, a star in space, an illusion, a dewdrop, a bubble, a dream, a cloud, a flash of lightning, view all created things like this.” –Lord Buddha, The Diamond Sutra