If you confront the art of giving with the question “Why?,” there are other questions you could ask as well: Is your approach to life transactional? Must you receive before you’re willing to offer? When overlapping justifications crowd your head, do they all favor pulling back? If you don’t know the answer to those questions, there is this one: as time goes by, is your world getting bigger or smaller?
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.
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.
“So, today you will enjoy a kosher lunch, followed by a trip to the synagogue…” our guide looked at us blankly, waiting for a reaction.
Jeanine Greenleaf, the President of Samadhi Cushions and I, her husband, were in Cuba, traveling under the auspices of Shambhala. Our granddaughter Camille, a high school senior with four years of Spanish, would serve as a translator.
Jeanine’s daughter Isabelle and our younger granddaughter Sophie would join us from France. As French citizens, they didn’t need a special purpose to visit Cuba, but they were open to the requirements of our fact-finding journey to the communist country.
“A kosher meal and a trip to the synagogue?” Jeanine asked quizzically. Our van had just pulled up to the restaurant; presumably the kosher meal preparations were already underway.
“Yes, that’s what’s on the itinerary.” Said Ernesto, again without expression.
The day before, at the charter desk in Miami, our boarding passes for the hour-long flight to Havana had been stamped “Documents in Order”. Our General License—the one that allowed us to travel to Cuba legally—identified our purpose for the trip. The letter from the secretary of our organization stated that we would be exploring how Buddhism could impact the historically Catholic population.
Evidently, the tour company providing the van and guide had misread our letter. It turns out there is a small Jewish community in Havana. Jeanine smiled. “No, not Jewish—Buddhist. We are Buddhists in the Shambhala Tradition. So we don’t require a kosher meal or a trip to the synagogue. While that might be interesting, isn’t the goal of our trip. Rather than a synagogue, we need to visit a meditation center—a Buddhist meditation center.”
“Ah,” said Ernesto dispassionately. He looked up to think while scratching a day old growth of a beard. “That could be hard, I don’t think there is one.” Ernesto was a smart, urbane, educated, well-read and articulate young man of 30, with excellent English, French and Italian. As an employee of the tour company, he was also a government worker. The government owns all of the tour companies in Cuba.
“Let me make some phone calls, I will find out,“ he offered hopefully. We enjoyed a lunch of fresh fish at the restaurant, which was half-independent and half government-owned, not an atypical arrangement in the communist country. After lunch, Ernesto informed us that there was a group practicing “Vi-Vi-pa…” I finished the word for him, “Vipashyana?”
“Yes, that’s it. They meet every other Sunday in Havana. But they are not meeting this Sunday.” (In the intervening Sunday, the one upcoming, the venue hosted a yoga group.) Vipashyana would have to wait.
After lunch we stopped by a community arts center in the neighborhood. Once inside, Jeanine struck up a conversation with one of the artists whose work was on display. Camille assisted in translation. Jeanine explained our quest to visit the apparently non-existent Buddhist Meditation center in Cuba.
“Well, I’m a member of a Dojo. My son goes too. You should visit and meet the Sensei. Come tomorrow.” The painter, a lively gentleman with bright blue eyes, wrote out his cell number and handed it with some explanation to Ernesto.
Back in the van, Ernesto looked anxious. The “Dojo” (pronounced “doyo”) was on the south side of Havana in a poor neighborhood. “The Sen-sei?” He asked, pronouncing the word for the first time. “I’m not sure if we can go there.” (Later we found out that our guide was required to report and explain all tour changes to his supervisor.)
“We are going there,” Jeanine declared, ignoring Ernesto’s hesitation. Jeanine had a good feeling about the painter, who was warm and open. “The Sensei saved my life,” he had shared, hinting at story that would go untold.
I have two teenage granddaughters. Recently, one of them found herself in trouble. Then she lied about it. Her trouble deepened. Fully acknowledging the mysteries of transitioning to adulthood, as well as the hypocrisy of those who claim to utter only the truth, I nevertheless felt moved to put in a plug for things as they are.
There is much that could be said, but no time to say it. For all of us, choices between the truth and something else are being made everyday. “Life will go better for you if you tell the truth,” I say to my granddaughter with urgency, knowing full well that dictums from an old man might not be enough.
Inspired by the wisdom and example of my meditationteachers, and to combat the notion that the truth, like a lie, could possibly be avoided, I offer here seven reasons to tell the truth.
1. The truth can help. To quote Will Rogers, “When you find yourself in a hole, quit digging.” Lies require more lies, more digging. You may not want anyone to know you’re in a hole, but it’s hard to overcome in private what you deny in public. To climb out of a pit, you have to admit you’re in one. If a part of you is sunk, a part of you isn’t. That’s the part that can quit digging. If you’re down, telling the truth is like asking for help, when you do, options present themselves.
2. The truth plugs you in. The ‘well-connected’ aren’t diminished by being part of something. When you understand the ways in which we all connect, you aren’t afraid to share your thoughts and feelings with others. If you don’t share, you unplug from the community around you. Sharing brings trust. Trust brings communication and exchange. Exchange makes the world go around.
3. The truth is a lesson. Our mistakes teach us. How else are you supposed to learn? If you are afraid to admit mistakes, you have failed to recognize their value. Not that you have to wear every failing on your sleeve. But by admitting the truth, you will begin to know the reasons for the choices you’ve made. When you understand what drives you, you will see how decent and good you really are. That is a lesson worth learning.
4. The truth moves you. The truth may not be what you think it is. When you share your story, it is the story of the moment. Once you tell it, truth turns a page. Lies might have been true once, but things change. Today’s truth might be hard, but if you can’t tell it, you have no way to get to tomorrow’s. Without the truth, you are stuck. You have nowhere to go.
5. The truth is worth sharing. It doesn’t just belong to you. If it did, it would be your truth, in the same way that your car is your car. Who cares about your car? The whole truth, like the earth or the sky, is something we share. It is a conversation, maybe funny or sad, sometimes both. It can be simple and may not be personal. Lies are only yours, a complication. When you try to share them, no one wants to hear.
6. Talking straight means you care. When you care about someone, you make an effort. Willing to be yourself, you show others that it’s OK for them to be who they are, to say what they feel, to relax. They might not go for the idea right away, but they will appreciate and remember you for it. Telling the truth is hard work. When you care about people, you can work hard for them.
7. The truth loves life. The smell of garlic, the taste of ice cream, the cut of a well-made dress, the smile from a sweetheart. No one lies about the things they really love. To embrace even a small lie is to turn away from appreciating this one moment that is being alive. Life is big and rich. Lying makes it smaller and poorer. To love your life is to tell the truth about it.
Postscript: I end this blog post with less certainty than I began. While convinced that the truth is the “way to go,” I am wary of clinging to principle. In my own experience, the truth is “what works.” How? By waking us up. The truth helps us see ourselves and let’s others see us. In short, by invoking the heart in both the speaker and listener, the truth invites the warmth of awareness. Why can’t the truth be avoided? Well, it can. But sooner or later, as the saying goes, truth will out. How come? Maybe because somehow, somewhere, for some reason, the truth is something all of us already know.
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.
Editor’s Note: In this blog post, Michael Greenleaf imagines a letter from a member of the younger generation to those of us who are older. The tone suggests that age brings more responsibility not less, that to grow old is to grow up, and that these times carry with them some urgency. The qualities demanded in the blog are consistent with practice on the meditation cushion. In meditation we allow ourselves to slow down. Willing to expose our true nature to ourselves, genuineness, intelligence and caring for others are naturally cultivated. An Author’s Note follows the blog.
Dear Seniors, In these uncertain times, we look to our elders for wisdom and understanding. While we know it’s not intended, sometimes you freak us out. We need you not to do that. Also, before you go, the world could use some care and attention. Here are 7 small ways you can be a big help:
1. Smile and Nod: For one thing, smiling is healthy. For another, a frown on an aging face resembles the onset of rigor mortis. Could it be time to lighten up? You have had your whole life to practice a greeting. If you can’t meet someone’s gaze and smile, what hope is there for the rest of us? When you stroll past us like we’re not here, we have to wonder if you’re all there.
2. Slow Down: Later, you say? No time, you say? Maybe you missed the memo: later is now.Where do you think you are going exactly? And in such a hurry? I’m sorry; bustling kids with a bright future are kind of cute. Do you equate rushing with being alive? When you rush, it doesn’t look like you’re going places; it looks like you’re running away.
3. Transcend High School: Dear future graduate of the School of Life, the people you will leave behind are all afraid of each other. Just look at gun sales. We may be full of youth, but we have trouble talking to friends, let alone enemies. Sometime before ‘graduation,’ it could help if you got to know someone outside your circle. We are all in transition. Yours is winding down. Can you risk something? From where we sit, it looks like you have less to lose. Think of the graduation ceremony. Since when can you have too many friends?
4. Dress Nicely: We like it when you dress up. It’s something we’re not even sure how to do. Ladies, please, nothing too tight, remember your circulation. Gentlemen, you need to shave (or trim) the beard. Every day. Otherwise you look dangerous. Sweatpants? OK if you’re working out (do you still call it that?) Seeing you in your sweats at the drugstore, however, we have to wonder what you wear at home. If you don’t respect your aging body, it just makes it that much harder for the rest of us.
5. Listen: It’s true, the young have trouble with commitment, except to our iPhones. A lot of us live in our hoody and seek out only people we know. And when we do communicate, we mumble in a hurry, and wtf, say and write things we need you not to understand. But we want you to listen. Why you? Well for one thing, no one else is. For another, we have to know that you care, that you are used to thinking about us. If you haven’t thought about our future, who has?
6. Share Your Vision: Yes, you can share! But do we always have to talk about how great it was back then, about the crowds at Wal-Mart, or your latest accomplishment, or telemarketers? We do care about those things, but feel free to share some perspective on how we can save humankind and why we should try. Tell us about the world and its enduring beauty. If you don’t see it, it might mean we’re all going blind.
7. Be Kind: While an angry young person might be a work in progress; an angry old person is a natural disaster. Being mean, you look like the rest of us, which is to say, like you never grew up. Kind is from the word kin—for family. It’s scary when you’re pissed, and it upsets the children. Sure, once you were a tiger. No offense, but it’s time to be a kitty cat.
Author’s Note: This past weekend my wife and I attended a function for a local charity. Held at a (relatively) posh venue, eighty of us, mostly retired people, enjoyed food and drink, presentations, and a nice view of the Green Mountains. We knew only a few attendees, but were nevertheless surprised how rare it was for any of the other guests to meet our gaze, never mind strike up a conversation.
Part of this may be the culture of Northeastern Vermont, where, unless your grandfather (and everyone in your family since) was born here, you are a newcomer. The whole affair was poignant: uptight older people embracing a cause of the heart, but unable or unwilling to share their own. If you can’t relax, how can you share? Accustomed as we are to hanging out with our Buddhist community and fellow practitioners of mindfulness meditation, my wife and I had to wonder if we were the problem. When anxiety rules, it’s hard to say where it begins.
In any event, most of the advice aimed at seniors these days is about how they can continue to behave like the rest of us. In this blog post, I share some (OK, occasionally cheeky) alternative suggestions from the perspective of a later generation. The presumption is that with their life experience, seniors should know better. Of course, since life is uncertain, and the time any of us have left is unknown, we are all ‘seniors’ of a stripe. Reflecting upon our shared fate and the fleeting nature of existence, one can’t help but feel that at some point, small talk and small thinking just won’t do. The world needs our help. We need to encourage each other. If you are offended by my helpful hints, so am I. According to the AARP, I’ve been a senior for the past 5 years.
Sparta, NJ, August 29, 2012 — Buddhist Global Relief announced today the cities and venues for its 2012 “Walk to Feed the Hungry” fundraising events. This is the third year in which Buddhist Global Relief will be holding a walk to raise funds for its programs that provide relief to communities around the world afflicted by chronic hunger and malnutrition. The Walk to Feed the Hungry began in 2010 in South Orange, New Jersey, and expanded to three cities in 2011. In the first two years, over $120,000 were raised to support BGR’s humanitarian efforts. This year, the walk events are expanding internationally with the first ever walk being held in the UK.
All the walk events in 2012 will take place in the months of September and October. They will be held in the follow cities: Yorkshire, UK (September 29), Seattle, WA (October 6), Ann Arbor, MI (October 13), Chicago, IL (October 13), New York, NY (October 13), San Francisco, CA (October 13), Willington, CT (October 13), San Jose, CA (October 14), Los Angeles, CA (October 20), and Escondido, CA (October 25). Walks will be led by local organizers and are of varying distances and may include dharma talks and a picnic lunch. The New York, Los Angeles, and Escondido walks will be led by the chairperson of BGR, Venerable Bhikkhu Bodhi. In addition, a benefit jazz concert will be held in New York City on Wednesday, September 12th.
“We are very excited that our walk events have grown in scope and reach,” said Kim Behan, BGR’s Executive Director. “Walking in solidarity has a long history of uniting people and sparking social change. We are overjoyed at bringing together people from different backgrounds and focusing on what unites us on this path of service.”
More information is available at Buddhist Global Relief’s website, www.buddhistglobalrelief.org. This links to the BGR First Giving website, allowing interested participants to find out details about each event, register to walk, fundraise, or simply donate. Parties interested in hosting their own event and donating the proceeds can send an email to firstname.lastname@example.org or phone at 888-852-7579.
About Buddhist Global Relief
Buddhist Global Relief is a registered non-profit with 501(c)(3) status. Founded in 2008 by the American Buddhist scholar-monk Ven. Bhikkhu Bodhi and his students, BGR is dedicated to alleviating chronic hunger and malnutrition around the world. To date, BGR has supported over 50 projects in hunger relief, education, and sustainable agriculture in Asia, Africa, Haiti, and the United States. For more information, please visit www.buddhistglobalrelief.org.
Kim Behan Executive Director