Celebrating Earth Day

Celebrating Earth Day

As all of look forward to celebrating Earth Day, I have another question: is the planet earth “a thing”? If our earth got lost and we had to track it down in another galaxy, how would you know you had found it?

Perhaps you would need to visit your old neighborhood to see if your house or apartment was still there. But your neighborhood is something that sits on the earth, right?

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Remembering Myself

April 1st

Barnet, Vermont We remember here Acharya Michael Greenleaf, a senior teacher in Shambhala and a co-founder of the wildly successful Mukpo Institute.

The Acharya’s road to revered ‘would-be Master’ was not easy or anticipated. As a boy, he mercilessly harassed his one sibling, a younger brother. Both smarter and more sensitive than Michael, Tony suffered this abuse with dignity. Later, Michael would take credit for “introducing my brother to the Buddhist path of patience and loving kindness.”

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Learning To Stay (and go)

This past Christmas Holiday, I was able to share a moment with my granddaughter who was staying over. In the car, during one of many excursions, we enjoyed a song from the 1980’s that I had heard many times but was new to her. It has a great beat and simple lyrics which makes it easy to sing along. The song stayed in my head long after the Holidays had passed.

As Valentine’s Day approached, this song came back to haunt me. On this day devoted to romance and relationship, some of us will be faced with exploring the boundaries of love  with those we care for.  Mixed and missed messages from our partners, friends and family may cause us to doubt the our relationships and compel us to look for answers to our insecurities.

Experience in meditation can help us navigate the tumultuous waters of relating to loved ones, but it also teaches us that the first relationship we have to cultivate is the one with ourselves. Missing this last point seemed to characterize the lyrics from the song, Should I Stay or Should I Go, from the British rockers – The Clash. The song I enjoyed in such a fresh new way with my granddaughter.

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Giving and Knowing

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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.

 

 

Appreciation Agenda

Appreciation Agenda“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.

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Healing Meditation

Here is a healing meditation.

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.

Abandoned Paper Bag
Abandoned Paper Bag

“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.

Impermanence, or College Students Are Getting Younger

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.)

Before
Before
After
After

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

Meditation: Waiting to Connect

Meditation Posture

Meditation CircleIt 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.

The True Refuge

The Path of Meditation

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.

 

Me Who Loathes Me: The Interview

ekajati_NEW

On cold and rainy afternoon in West Barnet recently, I caught up with the Me Who Loathes Me. We shared a cup of tea and watched the clouds moving across the sky.

Me: So, when was it we last got together?

MLM: Yeah, not so long ago—at the funeral service for Paul, a fellow practitioner of mindfulness.

Me: Yes, Paul, what a wonderful man!

MLM: Yeah, if anyone ever put your schtick in stark contrast, it was Paul. He understood goodness, something that still eludes you. What do you actually do on your meditation cushion anyway? I mean, that fact that you, a meditation teacher, telling students that sitting practice is making friends with themselves, and you don’t actually like yourself! Well, it’s a crushing irony, wouldn’t you say?

Me: Hmm, right. Anyhow, so what brought you to the funeral?

MLM: Well, you know, to paraphrase Trungpa Rinpoche, it’s not that we’re such f*ck-ups, it’s that we want to keep our issues bottled up as a family heirloom. I’m always lurking around. Nothing like death to release what’s under the floorboards.

Me: Sorry MLM, but before we go further, I have to confess something. I can’t figure out why I keep inviting you back. It’s never fun. I mean I do invite you back, don’t I?

MLM: Oh definitely, you’re quite the host. Why, what’s wrong with my company?

Me: Well, to be critiqued (and harshly!) for every move, every flicker of thought, especially for failure on the path of practice, to be convinced that others disregard you as much as you disregard yourself, so that the only solution is to throw yourself down a deep hole where the sun never shines, to be denied the chance to enjoy even the simplest pleasure, or for that matter to properly remember and appreciate someone who is gone — it’s quite the assault. It’s negative and hurtful, evil really.

MLM: If you only ascribe evil motivations to hurtful actions you will never understand them. I’d be careful with that.

Me: So why do I invite you back—I mean, over and over?!

MLM: Well everybody needs love. You especially seem to crave attention. I’m company.

Me: Love? How can you say that?!

MLM: It’s simple really. To denigrate something, you have to appreciate it. You have to care. Remember, after denial, anger is the second of the 5 stages of grieving. We met last at a funeral, right? Death is change. Everything is changing. Who can blame anyone for being pissed off? Anyhow, aggression is attention, and attention is what you’re all about.

Me: But it’s so painful! Why would I invite this aggression on myself? It’s such a relief when you’re gone!

MLM: Who knows? Maybe it’s a kind of love that you know, a love you understand. It puts you at the center, so it’s familiar and comforting.

Me: I don’t even want to think about that.

MLM: Well, you might have to think about it. But you don’t have to dwell on it. There are always reasons, but then the reasons have reasons. To get back to why I keep coming back, let me ask you a question: how do you feel when I’m gone?

Me: Great! Relief, really.

MLM: After I’ve exposed and attacked your many, we could even say innumerable, failings, are you sorry I left?

Me: No, not at all!

MLM: OK, I have another more important question: once I’m gone, are you sorry I visited in the first place?

Me: I don’t know. I hadn’t thought about that.

MLM: I thought so. I come back because, for some reason, you don’t regret that I came in the first place. Not wanting to be like everyone else, you are proud to put up with your own self-ravaging. After my visit, you’ve earned the T-Shirt that says, “I survived MLM”—a T-shirt that only you can wear. It’s lame, but for a little while your black hole of insecurity has been filled up.  It’s one way of being useful, an original meaning of the word proud, by the way.

Me: OK, as sad as that sounds, there may be some truth to it. It certainly is reassuring to emerge from your embrace. But there has to be a deeper reason for all this fuss. It feels like a distraction.

MLM: Hmm, how intuitive of you, unusual. Sure, when you invite me it’s because you’re hiding, you’re afraid.

Me: What am I hiding from? Is there some deep dark secret that I’m trying to keep from seeing?

MLM: Well, what’s secret to you is there is no deep dark secret.

Me: So what I am afraid of? Just how bad I really am?

MLM: No, no, no! That’s not what scares you. You’re always so hard on yourself. That’s my job! You are afraid, that’s true. But what really terrifies you is how good you are.

Me: How good I am?

MLM: Yes, you’re not just OK, or alright, or a little bit good. You are basically good, breathtakingly fundamentally innocent–and deep down you know this and you know that everyone else is too.

Me: But why should I be afraid of being good?

MLM: Because you’re used to something else, that’s all.

Me: What could I be so used to that it blinds me to understanding myself?

MLM: That’s simple: hanging on to me.

In a flash the Me Who Loathes Me was gone. Without his company, I felt lonely and a little sad. Outside, the rain, by virtue of the wind, was splattering the window. The clouds overhead were moving north, as if toward evening. There was still tea in the cup. It was cool by now, but I took the last few sips.

Editor’s Note: This conversation brings to mind words from a poem by the 19th century wandering yogi Patrul Rinpoche: “Don’t be hard on yourself, even if you can’t practice the Dharma.” For more from the Shambhala tradition on the possibility that you and everyone you know, society itself, is basically good, see Sakyong Mipham’s The Supreme Thought.