September 3 Faith in our Buddhist Practice

This Monday night, Bea will facilitate.  She shares:
 

This week I would like to focus our discussion and sharing on the topic of Faith in our Buddhist practice. During the summer, I spent one week in New Mexico and had the opportunity to visit Chimayo, a holy pilgrimage site nestled at the base of a range of mountains between Santa Fe and Taos. The picture I chose to accompany this week's discussion is from there and it captures the many offerings that people leave in the three chapels and spread around the grounds of the sanctuary.   

Like many other pilgrim and holy places, people come from all over the world to pray and spend time in Chimayo. It is quiet and peaceful there. There are not just rosaries hanging from rocks and fences but also hundreds of pictures of men and women in uniform and in the chapel of the baby Jesus, there are so many images of smiling children glued to the walls and small baby shoes hanging from the ceiling. One room had many crutches hanging from a wall, perhaps a sign of healing and the symbol of a miracle. It is impressive how many people put their faith in Chimayo and in similar places of worship. 

That visit made me think about faith in the Buddhist tradition and whether we too put our faith into something when we practice in this tradition or not. How appropriate is it to speak about faith in Buddhist practice? And if it is appropriate, is faith related to something outside or inside of us?  Can we have faith without attachment to outcome? Do we have faith in our capacity to return to our breath? Do we have faith in the sangha or in the monastics who devote their lives to mindful practice? 

As I walked through Chimayo, I felt the place was indeed special and sacred. I felt the beauty and strength of nature intertwined with spiritual depth and the power to heal. I have faith in the awareness that we are all interconnected and the holy site of Chimayo brought that out of me. In Buddhism, cravings and attachments are the cause of suffering. The offerings displayed at Chimayo are a testament to the suffering and pain that we humans experience but also to the impermanence of that suffering and the power of Love, Compassion, Joy and Equanimity.

Below is an extract from the first chapter of Teachings on Love, written by Thay:

"Happiness is only possible with true love. True love has the power to heal and transform the situation around us and bring a deep meaning to our lives. There are people who understand the nature of true love and how to generate and nurture it. The teachings on love given by the Buddha are clear, scientific, and applicable. Every one of us can benefit from these teachings.

During the lifetime of the Buddha, those of the Brahmanic faith prayed that after death they would go to Heaven to dwell eternally with Brahma, the universal God. One day a Brahman man asked the Buddha, "What can I do to be sure that I will be with Brahma after I die?" and the Buddha replied, "As Brahma is the source of Love, to dwell with him you must practice the Brahmaviharas-love, compassion, joy, and equanimity."

A vihara is an abode or a dwelling place. Love in Sanskrit is maitri; in Pali it is metta. Compassion is karuna in both languages. Joy is mudita. Equanimity is upeksha in Sanskrit and upekkha in Pali. The Brahmaviharas are the four elements of true love. They are called "immeasurable," because if you practice them, they will grow in you every day until they embrace the whole world. You will become happier, and everyone around you will become happier, also.

The Buddha respected people's desire to practice their own faith, so he answered the Brahman's question in a way that encouraged him to do so. If you enjoy sitting meditation, practice sitting meditation. If you enjoy walking meditation, practice walking meditation. But preserve your Jewish, Christian, or Muslim roots. That is the way to continue the Buddha's spirit. If you are cut off from your roots, you cannot be happy.

If we learn ways to practice love, compassion, joy, and equanimity, we will know how to heal the illnesses of anger, sorrow, insecurity, sadness, hatred, loneliness, and unhealthy attachments... Love, compassion, joy, and equanimity are the very nature of an enlightened person. They are the four aspects of true love within ourselves and within everyone and everything."

How do you experience faith in mindful practice? Do you think you can have faith without attachment to outcome? What does that look and feel like to you?

See you Monday evening, September 3.

Bea

August 27 Don't Bite the Hook

This Monday night Mick will facilitate.  He shares:
 

       Over the years, In conjunction with Thay's teachings, the teachings of Pema Chodron are a  reliable guide. Don't bite the hook. In many of her teachings Pema Chodron teaches that we are often like moths to the flame when it comes to playing out long time patterns of getting triggered or getting sucked in. Very often these emotional entanglements and instances of repeat occur with those closest to us. In conjunction to teaching us to not "bite the hook", Pema teaches to learn to stay with what is arising. In an article in Lion's Roar magazine entitled What to Do When the Going Gets Rough she writes:

So with this person who is scaring us or insulting us, do we retaliate as we have done one hundred thousand times before, or do we start to get smart and finally hold our seat?

Right at the point when we are about to blow our top or withdraw into oblivion, we can remember this: we are warriors-in-training being taught how to sit with edginess and discomfort. We are being challenged to remain and to relax where we are.

Part of our mindfulness practice is to know why we sit, why we turn our energy to observing our body, mind and thought patterns throughout the day.The theme of transformation and healing are often a goal and a by product of practice. We sit, we come to the sangha, we read, we write. We undertake these actions to learn how to "sit with edginess and discomfort". Pema Chodron continues:

The problem with following these or any instructions is that we have a tendency to be too serious and rigid. We get tense and uptight about trying to relax and be patient....it is helpful to think about the person who is angry, the anger itself, and the object of that anger as being like a dream. We can regard our life as a movie in which we are temporarily the leading player. Rather than making it so important, we can reflect on the essencelessness of our current situation. We can slow down and ask ourselves, 'Who is this monolithic me that has been so offended? And who is this other person who can trigger me like this? What is this praise and blame that hook me like a Ping-Pong ball from hope to fear, from happiness to misery?' This big-deal struggle, this big-deal self, and this big-deal other could all be lightened up considerably."

By stepping back and softening, often after we have bitten the hook, we can do as Pema teaches and lighten to recognize that there is an essencelessness to the situation.

Can we step back to recognize that the words or actions that someone has spoken that lead to our reaction are words and actions that come from that person's personal story or current struggle and suffering. This is the big deal struggle of bringing to much I, me, mine to the story.  By coming back to the heart, and the breath and the body, we give wisdom a chance to shine through. Wisdom, that reminds us that the challenging situation and person are our present moment teacher. Although it is not always easy to be with edginess and discomfort, the present moment gives us all that we need to practice.

Life itself will provide opportunities for learning how to hold our seat. Without the inconsiderate neighbor, where will we find the chance to practice patience? Without the office bully, how could we ever get the chance to know the energy of anger so intimately that it loses its destructive power?

Several weeks ago, Annie wrote about Thay telling a friend of hers that the sangha and books are important, but the present moment is our true teacher. Pema Chodron says similar in teaching about not biting the hook.

Each time we are provoked, we are given a chance to do something different. We can strengthen old habits by setting up the target or we can weaken them by holding our seat.

This Monday we will have the chance to explore and share about what happens when we get triggered. What is our experience of holding our seat and seeing clearly and of strengthening the less skillful habits of reaction? I look forward to our time together.

Mick

August 20 Attention and Awareness

This Monday night Alison will facilitate.  She shares:
 

       On a nearly daily basis, a good friend of mine takes a lengthy walk in and around the town and outskirts of La Jolla, California. During the walk she takes pictures of beautiful things she finds and posts them as part of a pictorial blog on Facebook. Some days, the pictures are of artfully arranged colorful food on a plate. Other days, it is a stranger's beautifully woven hair, a bright blue door in a pale stone wall, light hitting the ocean at twilight or a cactus that has produced a stunning purple and lilac bloom. I enjoy her blog very much because it reflects her moment of attention to and awareness of the beauty that surrounds us that we oftentimes miss in our hurry to get somewhere or do something. I find it nourishing. Whether she consciously knows it or not, my friend is practicing mindfulness. And, her sharing is supporting the good seeds within me of gratitude and wonder.

       This same friend recently sent me an email about a practice called "Savoring."  According to the excerpt, found here, 

People who feel like time is abundant approach the present in two ways. There's the practical: they learn to be where they're supposed to be in enough time that they can relax. Then, the more daring psychological feat: they find ways to savor the space of time where they currently are.

Actively savoring the present stretches your experience of time. To savor is to feel pleasure, and also to appreciate that you are feeling pleasure. It takes normal gratification and adds a second layer to it: acknowledgment. That this appreciation expands time can be understood by thinking of the opposite. When you want time to pass quickly, you might wish yourself elsewhere. When you want to prolong something, you hold yourself right where you are.

As an example, the article shares an individual's accounting of summiting Colorado's Snowmass Mountain. When the hiker (researcher Fred Bryant) reached the top,

He was in awe of the physical grandeur, of course.But he also knew he'd likely never be there again, so he did more than enjoy the view. He embraced his friends and told them how happy he was to share this moment with them. He looked back into the past, recalling a back injury that had almost ended his climbing career. He let his mind go to a time when he thought he would never experience this moment. "The realization that it is here now intensifies my joy," he thought.

Bryant projected himself forward into the future and thought about how he might look back on this memory. He thanked God for enabling him to be there, and for creating mountains to climb. Then with "a strong sense of the fleetingness of the moment" and a desire "to remember this moment" for the rest of his life, he made special efforts to capture the scene. He turned in a deliberate circle and recorded small details: a forest of aspen and spruce, a river below. He noticed how his lungs felt, what he was smelling. He felt the cold. He selected a stone from the summit as a souvenir. He thought of sharing the memory of the mountain with his loved ones and thought of his late grandfather, who also loved outdoor adventures. Id. 

Bryant and his fellow hikers were not on the summit for more than ten minutes, but by savoring the moment, the experience and time itself became vaster. Id. (citing Savoring: A New Model of Positive Experience, by Fred B. Bryant and Joseph Veroff.)

       To enhance this skill, Bryant and Veroff created a "Ways of Savoring Checklist" including, for example, trying to become more alert, taking deeper breaths, slowing down when in a happy or positive moment, and thinking of sharing the memory later with others. They also recommend a "Daily Vacation Exercise" where you set aside 10 to 20 minutes every day for a daily vacation exercise where you plan to do something enjoyable with limited distractions! During this time, "try to notice and explicitly acknowledge to yourself each stimulus or sensation that you find pleasurable. Identify your positive feelings, and explicitly label them in your mind. Actively build a memory of the feeling and the stimuli associated with it, close your eyes, swish the feeling around in your mind, and outwardly express the positive feeling in some way." Id. At the end of the week, you can think back over your seven mini-vacations. The importance of this practice is that, "Consciously lingering in pleasurable downtime reminds us we have downtime. And that can make us feel like we have more time than when it slips through our hands." See https://ideas.ted.com/whats-a-delightful-way-to-get-more-time-out-of-the-day-savoring/.  

Excerpted from the new book Off the Clock: Feel Less Busy While Getting More Done by Laura Vanderkam. 

       In the same way that I am nourished by my friend's blog, I can see how doing such a "savoring" practice also would be nourishing - especially when we are living through a time in which negativity seems so predominant. We need to nourish our good seeds and make a conscious effort to remind ourselves of the beauty of this world and it inhabitants.

       Sharon Salzberg talks about this, as follows, in her book Real Happiness, the Power of Meditation:

"My experience is what I agree to attend to," the pioneering psychologist Williams James wrote at the turn of the twentieth century. "Only those items I notice shape my mind." At its most basic level, attention - what we allow ourselves to notice - literally determines how we experience and navigate the world. . . . Attention determines our degree of intimacy with our ordinary experiences and contours our entire sense of connection to life.

The concept and quality of our lives depend on our level of awareness - a fact we are often not aware of. You may have heard the old story, usually attributed to a Native American elder, meant to illuminate the power of attention. A grandfather (occasionally it's a grandmother) imparting a life lesion to his grandson tells him, "I have two wolves fighting in my heart. One wolf is vengeful, fearful, envious, resentful, deceitful. The other wolf is loving, compassionate, generous, truthful, and serene." The grandson asks which wolf will win the fight. The grandfather answer, "The one I feed." Id. at 35

       Ms. Shalzberg reminds us, however, that nourishing the good seed is "only part of the picture:"

True, whatever gets out attention flourishes, so if we lavish attention on the negative and inconsequential, they can overwhelm the positive and the meaningful. But if we do the opposite, refusing to deal with or acknowledge what's difficult and painful, pretending it doesn't exist, then our world is out of whack. Whatever doesn't get our attention withers - or retreats below conscious awareness, where it may still affect our lives. In a perverse way, ignoring the painful and the difficult is just another way of feeding the wolf. Meditation teaches us to open our attention to all of human experience and all parts of ourselves. . . . Meditation teaches us to focus and pay clear attention to our experiences and responses as they arise, and to observe them without judging them. That allows us to detect harmful habits of mind that were previously invisible to us. For example, we may sometimes base our actions on unexamined ideas. (I don't deserve love, you just can't reason with people, I'm not capable of dealing with tough situations) that keep us stuck in unproductive patterns. Once we notice these reflexive responses and how they undermine our ability to pay attention to the present moment, then we can make better, more informed choices. And we can respond to others more compassionately and authentically, in a more creative way. Id. at 36

       I look forward to sharing with you on Monday night your practice of nourishing the good seeds through attention, awareness and savoring, and being attentive to and addressing the painful and difficult as well in order to further enhance our ability to be present.

Namaste,

Alison

August 13 Discovering Who We Are Underneath

This week, Annie will facilitate and we will listen to a recording of a section of Thay Thich Nhat Hanh's book, Fragrant Palm Leaves.

In this section (except can be heard here) Thay describes an awakening he had in 1962, while he was living in New York City, in which he realizes that he is "empty of ideals, hopes, viewpoints, or allegiances." In this hard won insight, he sees the truth of who he really is, and how each of us tends to allow ourselves to live under the rules and understandings that other people have passed down, rather than discovering them on our own. He prods us to consider whether we are really just living by someone else's rules and tries to inspire us to break out of this shell and touch the truth as it is in each moment. 

I love this section because I find myself often wanting to follow and accept society's standards and practices out of expedience, even when I know in my heart I don't agree with them. Rather than open myself to what is true for me in the moment, I get caught up in what I read, watch or hear about. So reading this section again, inspired me to really try to focus on the truth that exists for me in this moment. Thay once told a friend of mine that books and sangha are important, but that the present moment is our trueteacher. I hear that same teaching in this excerpt and I aspire to keep it in the forefront of my mind.

More of what he writes:

"I knew that this insight did not arise from disappointment, despair, fear, desire or ignorance. A veil lifted silently and effortlessly. That is all. If you beat me, stone me, or even shoot me, everything that is considered to be "me" will disintegrate. Then, what is actually there will reveal itself -- faint as smoke, elusive as emptiness - and yet neither smoke nor emptiness; neither ugly nor not ugly; beautiful, yet not beautiful. It is like a shadow on a screen..."

 

"I reject the yardstick others use to measure me. I have a yardstick of my own, one I've discovered myself, even if I find myself in opposition to public opinion. I must be who I am... 

 

"People judge themselves and others based on standards that are not their own.In fact, such standards are mere wishful thinking, borrowed from public opinion and common viewpoints. One thing is judged as good and another as bad, one thing virtuous and another evil, one thing true and another false. But when the criteria used to arrive at such judgments are not your own, they are not the truth. Truth cannot be borrowed. It can only be experienced directly."

After our first period of sitting and walking, I will offer a guided meditation and after that we will listen to the excerpt. Then, we will have the opportunity to share on whatever arises in our hearts about Thay's story. Some questions we might consider are: Have you had an insight of non-self or emptiness? How do you judge yourself and others -- by your own yardstick or someone else's? What do you feel is underneath the "outer shell" Thay refers to? And when are you the grasshopper on the blade of grass?

Looking forward to being with you all,

annie.

August 6 The Practice of Sangha

This Monday Alison will facilitate. She shares:

Last Monday, Brother Phap Vu from the Deer Park Monastery in California visited our Sangha and shared some of his wisdom in a question and answer session. During the session, one of our Monday night practitioners expressed heartfelt gratitude to Brother Phap Vu and all the other monastics for their dedication to the practice. Specifically, she noted how it was a source of comfort to her to know that even when her own practice might have fallen short, at least in her own eyes, that the monastics were out in the world shoring up the mindfulness community through their dedicated practice.  

This was an interesting and moving exchange for me because I had never given much thought to the monastics in terms of their own practice of sangha and what it might mean to us as lay practitioners although I have an abundance of gratitude to the Opening Heart Mindfulness Community because, as Annie Mahon once expressed in one of her mindfulness workshops, sangha is essential because "it's too hard to do it alone."  

So, this week, I wanted to share some of Thich Nhat Hahn's thoughts on what is meant by sangha and explore further what sangha has meant to your own practice.   The following are excerpts from "The Practice of Sangha" by Thich Nhat Hahn:

"A sangha is a community of friends practicing the dharma together in order to bring about and to maintain awareness. The essence of a sangha is awareness, understanding, acceptance, harmony and love. When you do not see these in a community, it is not a true sangha, and you should have the courage to say so. But when you find these elements are present in a community, you know that you have the happiness and fortune of being in a real sangha."

********

"In the Buddhist scriptures it is said that there are four communities: monks, nuns, laymen and laywomen. But I also include elements that are not human in the sangha. The trees, water, air, birds, and so on can all be members of our sangha. A beautiful walking path may be part of our sangha. A good cushion can be also. We can make many things into supportive elements of our sangha. . . . It is said in the Pure Land Sutra that if you are mindful, then when the wind blows through the trees, you will hear the teaching of the Four Establishments of Mindfulness, the Eightfold Path, and so on. The whole cosmos is preaching the buddhadharma and practicing the buddhadharma. If you are attentive, you will get in touch with that sangha."

*******

"Sangha as our roots. I don't think the Buddha wanted us to abandon our society, our culture or our roots in order to practice. The practice of Buddhism should help people go back to their families. It should help people re-enter society in order to rediscover and accept the good things that are there in their culture and to rebuild those that are not. . . .

Suffering (dukkha) is one of the biggest problems of our times. First we have to recognize this suffering and acknowledge it. Then we need to look deeply into its nature in order to find a way out. If we look into the present situation in ourselves and our society, we can see much suffering. We need to call it by its true names-loneliness, the feeling of being cut off, alienation, division, the disintegration of the family, the disintegration of society.

Our civilization, our culture, has been characterized by individualism. The individual wants to be free from the society, from the family. The individual does not think he or she needs to take refuge in the family or in the society, and thinks that he or she can be happy without a sangha. That is why we do not have solidity, we do not have harmony, we do not have the communication that we so need.

The practice is, therefore, to grow some roots. The sangha is not a place to hide in order to avoid your responsibilities. The sangha is a place to practice for the transformation and the healing of self and society. When you are strong, you can be there in order to help society. If your society is in trouble, if your family is broken, if your church is no longer capable of providing you with spiritual life, then you work to take refuge in the sangha so that you can restore your strength, your understanding, your compassion, your confidence. And then in turn you can use that strength, understanding and compassion to rebuild your family and society, to renew your church, to restore communication and harmony. This can only be done as a community-not as an individual, but as a sangha.

*******

"We need a sangha. In my tradition we learn that as individuals we cannot do much. That is why taking refuge in the sangha, taking refuge in the community, is a very strong and important practice. When I say, "I take refuge in the sangha," it does not mean that I want to express my devotion. No. It's not a question of devotion; it's a question of practice. Without being in a sangha, without being supported by a group of friends who are motivated by the same ideal and practice, we cannot go far.

If we do not have a supportive sangha, we may not be getting the kind of support we need for our practice, that we need to nourish our bodhichitta (the strong desire to cultivate love and understanding in ourselves). Sometimes we call it "beginner's mind." The mind of a beginner is always very beautiful, very strong. In a good and healthy sangha, there is encouragement for our beginner's mind, for our bodhichitta. So the sangha is the soil and we are the seed. No matter how beautiful, how vigorous our seed is, if the soil does not provide us with vitality, our seed will die.

To practice right mindfulness we need the right environment, and that environment is our sangha. Without a sangha we are very weak. In a society where everyone is rushing, everyone is being carried away by their habit energies, practice is very difficult. That is why the sangha is our salvation. The sangha where everyone is practicing mindful walking, mindful speaking, mindful eating seems to be the only chance for us to succeed in ending the vicious cycle.

And what is the sangha? The sangha is a community of people who agree with each other that if we do not practice right mindfulness, we will lose all the beautiful things in our soul and all around us. People in the sangha standing near us, practicing with us, support us so that we are not pulled away from the present moment. Whenever we find ourselves in a difficult situation, two or three friends in the sangha who are there for us, understanding and helping us, will get us through it. Even in our silent practice we help each other.

In my tradition they say that when a tiger leaves the mountain and goes to the lowland, it will be caught by humans and killed. When practitioners leave their sangha, they will abandon their practice after a few months. In order to continue our practice of transformation and healing, we need a sangha. With a sangha it's much easier to practice, and that is why I always take refuge in my sangha."

******

"How a sangha helps us. The presence of a sangha is a wonderful opportunity to allow the collective energy of the sangha to penetrate into our body and consciousness. We profit a lot from that collective energy. We can entrust ourselves to the sangha because the sangha is practicing, and the collective energy of mindfulness is strong. Although we can rely on the energy of mindfulness that is generated by our personal practice, sometimes it is not enough. But if you know how to use that energy of mindfulness in order to receive the collective energy of the sangha, you will have a powerful source of energy for your transformation and healing.

Your body, your consciousness, and your environment are like a garden. There may be a few trees and bushes that are dying, and you may feel overwhelmed by anguish and suffering at the sight of that. You may be unaware that there are still many trees in your garden that are solid, vigorous and beautiful. When members of your sangha come into your garden, they can help you see that you still have a lot of beautiful trees and that you can enjoy the things that have not gone wrong within your landscape. That is the role that the sangha can play. Many people in the sangha are capable of enjoying a beautiful sunset or a cup of tea. They dwell firmly in the present moment, not allowing worries or regrets to spoil the present moment. Sitting close to these people, walking close to these people, you can profit from their energy and restore your balance. When their energy of mindfulness is combined with yours, you will be able to touch beauty and happiness."

******

In his writing, Thich Nhat Hahn goes on with sections on: (1) practice is easier with a sangha, (2) practicing in the sangha, (3) the sangha isn't perfect, and (4) I take refuse in the sangha.

Thay ends his article by noting how the sangha supports, protects and nourishes us:

"In the sangha there is stability and joy. The sangha is devoted to the practice of mindfulness, concentration and insight, and while everyone in the sangha profits from his or her own mindfulness, they can also take refuge in the collective energy of mindfulness, concentration and insight of the sangha. That is why there is a sense of solidity and security in the sangha. We are not afraid because the sangha is there to protect us. . . . Even when the sangha doesn't seem to be doing anything at all, in fact it is doing a lot, because in the sangha there is protection. . . . We keep the mindfulness trainings so that they protect us. The rest of the sangha will also be keeping the same mindfulness trainings and helping us. . . . Breathing in, I see that I am part of a sangha, and I am being protected by my sangha. Breathing out, I feel joy."

*******

"The dharma can protect you-dharma not in the sense of a dharma talk or a book-but dharma as the practice embodied by people like yourself. When you practice mindful breathing, mindful walking, mindful listening to the bell, you bring into yourself the elements of peace and stability, and you are protected during that time. You begin to radiate the energy of stability and peace all around you. This will help to protect your children and your loved ones. Although you may not give a dharma talk with your words, you are giving a dharma talk with your body, with your in-breath, with your out-breath, with your life. That is the living dharma. We need that very much, just as we need the living sangha."

(The full text of "The Practice of Sangha," which comes from Friends on the Path: Living Spiritual Communities (2002) can be found at Lion's Roar:  https://www.lionsroar.com/the-practice-of-sangha/. I encourage you to read the entire article which is full of Thay's usual wisdom!)

I look forward to seeing you on Monday night!

Namaste,

Alison

July 30 Visit from Brother Phap Vu

This Monday night, brother Phap Vu will visit our sangha.  Join us in welcoming him to our community.  After our sitting, he will share some thoughts and then open the space for questions and sharing.

Brother Phap Vu was born in Chicago, Illinois but spent most of his life in Southern California.  He began practicing in the Dharma through the Chinese Chan tradition in the mid 90's.  In 2003 he was ordained as a buddhist monk in the Plum Village tradition, a Mahayana tradition, by Thich Nhat Hanh, and given the name Thich Chan Phap Vu.  Later, in 2011 he received the Lamp Transmission, a ceremony recognizing him as a Dharma Teacher.  For more information about his journey go here.

For more information about his practice please visit his blog.  For an opportunity to support the Dharma through contributions go here.

July 23 Nourishing Joy Amidst Our Negative Bias

On Monday, Marie will facilitate.   

She shares:  

We will build on last week's theme, reflecting on the positive elements in our lives, by exploring an element of the human condition known as "negative bias" and how we can touch joy whilst in its midst.   

Recently, there as been a spate of scientific studies on the concept of negative bias and it's impact.   Anam Thubten describes how, with negative bias, we automatically focus on what is wrong in our lives. Such a habit has a powerful impact on our emotions.... This explains ...why we cannot feel the wonder of each moment and the vibrancy of being alive. This scientific idea can be useful for cultivating more and more self-knowledge. No matter what the source of insight might be, they can all be integrated into the dharma. Knowing ourselves deeply is the beginning, as well as the process by which any kind of true change occurs. Knowledge of all of these karmic, mental, and neurological patterns coupled with the right intention and continuous practice of awareness, allows us to unravel these knots with each step we take.

Knowing that we are wired to have negative bias can, in and of itself, help us to see past, and even avoid, this distorted "reality" and touch joy.  What else can help us to touch joy?  That's what we'll explore on Monday night.

Anam Thubten has two suggestions that can start the ball rolling:  One is to help others in whatever ways we can, and the other is to live with as much joy as possible. Living with true joy is not about shutting down our heart from seeing the ongoing problems in the world or living in a little golden bubble where we intoxicate ourselves in the bliss of false comfort. It is more about not getting caught up in the mental world so that we can open to all situations with an attitude of welcoming the dance of reality. For many of us, life is quite kind most of the time. It would be hard to live in joy if we're struck by real crisis. Actually, that is only true when ego has the upper hand. Otherwise even in those moments, many surprisingly find themselves being liberated from within.

As you read this email, I invite you to create an intention to bring more joy into your everyday life and to practice with this over the coming days.  As Rinpoche says, it is time to shed the light of awareness on our inner demons and to hold the intention to let go of our identification with them. It's also time to remember the significance of a simple smile that reflects the Buddha within.

I look forward to being with you and to learning about your experience with getting to know your negative bias and how you are working to see clearly and touch the joy that is there.

July 16 Benefit from the Positive Elements

This Monday Mick will facilitate. Here we are in the middle of July, and the middle of the calendar year. Amidst the ease and activity of summer, how is your mindfulness practice? Amidst the dis-ease of the world and the activity of summer getaways are you taking the time to come home? 

No matter what is going on externally, or where we are in the world, we always have our breath and our body to come home to. We also have many wonders of life all around us to enjoy. In the summer, as much as any time of year, the wonders of life can seem more bountiful. The warm weather, flowers, the blue sky, time with loved ones, are all available. Mindfulness practice helps us to recognize that we have the power to choose where to direct our awareness. Thich Nhat Hanh talks about turning our attention to the what nourishes us in his book Your True Home. He writes:

If the presence of the other is refreshing and healing to you , keep hold of this presence and nourish yourself with it. If there are negative things around you, you can always find something that is healthy, refreshing, and healing, and with your mindfulness you can recognize its presence in your life.  (p. 223)

Mindfulness can be thought of as a flood stopper. When we practice being aware of how we feel in a non-judgmental way, we can recognize, and at times rest in the flood or pre-flood of strong emotions. From this place we can turn, sometimes ever so slightly towards the positive elements. 

Thich Nhat Hanh continues:

You need to recognize that these kind of positive elements exist and that you can benefit from their refreshing and helpful presence. If you are facing a sunset, a marvelous spectacle, give yourself a chance to be in touch with it. Give yourself five minutes breathing deeply and you will be truly there. Touch the beauty of nature in a deep way. That will do your body and mind a great deal of good. (p.223)

This Monday night we will have the opportunity to reflect and share on the positive elements in our lives. We can explore and share the positive elements that you have touched this summer, or are looking forward to experiencing. As we sit in the middle of the summer and the middle of the year we can also reflect on aspirations for the second half of the calendar year.

I look forward to our time together. 

Mick

July 9 Touching the Earth and Protecting the Vulnerable

On Monday Marie will facilitate.  

She shares:

We will build on last week's theme, "Protecting the Vulnerable" by practicing the Five Touchings of the Earth, a guided meditation that can help us return to our roots in the earth and in our ancestors and to feel that connection.

Last week, Mary shared a powerful poem by Jack Kornfield, called "Protecting the Vulnerable."  He reminds us that we are not alone; we are connected to a whole stream of land, blood & spiritual ancestors that flow through us and will continue to flow into future generations.  By connecting with this stream, we can find compassion, wisdom, strength and equanimity (you can find the entire poem here).

"...You are not alone. You have generations of ancestors at your back. You have the blessing of interdependence and community. You have the great trees of the forest as steadfast allies. You have the turning of the seasons and the renewal of life as your music. You have the vast sky of emptiness to hold all things graciously.

You have been training for this for a long time. With practice you have learned to quiet the mind and open the heart. You have learned emptiness and interdependence. Now it is time to step forward, bringing your equanimity and courage, wisdom and compassion to the world. The Bodhisattva shows the way to alleviate suffering amidst it all.

As Zen master Thich Nhat Hanh explains, "When the crowded Vietnamese refugee boats met with storms or pirates, if everyone panicked all would be lost. But if even one person on the boat remained calm and centered, it was enough. It showed the way for everyone to survive...

...Now a time of change has come.

We must listen deeply, bear witness, honor everyone, and choose our actions wisely and courageously.

Do not worry if the Right Action is not yet clear to you.

Wait in the unknowing with mindfulness and a clear heart.

Soon the right time will come and you will know to stand up.

I will meet you there."

To what extent does connecting with your ancestors effect how you feel/act with respect to protecting the vulnerable?  On Monday night, after our walking meditation, we will practice the Five Touchings of the Earth and then share from our experience.  As you reflect on the current state of the world and your relationship/s with it, I invite you to notice how your thoughts/feelings/actions change.  What effects these changes?  What are the wholesome seeds that you would like to water, and how have/might you water them?

As Mary wrote so beautifully in her email last week, "may our sharing reassure us that we are not alone and that we are not powerless to stand up for what matters. May we plant some seeds of goodness in each other. May our practice bring us the steadiness and calm needed to craft our particular words and actions. May we be reminded that non-violent resistance is not passive. May we be inspired by so many who have come before us to act with courage and strength."

I look forward to being with you on Monday night.

Marie

July 2 Protecting the Vulnerable

This Monday night, Mary will facilitate. She shares her thoughts below.

Dear friends,

No one needs to remind us that these are particular times that require thoughtful and skillful responses. The alternative may be to find ourselves on the sidelines watching while the fabric of our planet, our country, our communities, and our basic humanity unravel. Each day something new is added to the too long list of unbelievable decisions. The following letter from Buddhist teacher Jack Kornfield expresses well what has been on my mind. I've only added some emphasis in bold type.

 

Protecting the Vulnerable

"As long as a society holds regular and frequent assemblies, meeting in harmony

and mutual respect, can they be expected to prosper and not decline.

 

As long as a society follows the long held traditions of wisdom, and honors its elders,

 

can they be expected to prosper and not decline.

 

As long as a society protects the wives and daughters and vulnerable among them,

 

can they be expected to prosper and not decline.

 

As long as a society cares for the shrines and sacred places of the natural world,

 

can they be expected to prosper and not decline."

 

-Mahaparinirvana Sutta (a text of Buddha's last teachings)

 

Whatever your political perspective, now is the season to stand up for what matters. To stand against hate. To stand for respect. To stand for protection of the vulnerable. To care for the natural world.

Do not believe that meditation and contemplation are the fulfillment of the Buddhist Path. Inner peace, freedom and joy develop only when paired with the outer teachings of virtue, respect and mutual care. The foundation of Dharma is relational, built on generosity, virtue and loving-kindness. The Path to human happiness and liberation requires Right Intention, intentions that are free from greed, hatred and cruelty; Right Speech, speech that is true and helpful, not harsh, not vain, slanderous nor abusive; and Right Action, actions that are free from causing harm, killing, stealing and sexual exploitation.

In his life, the Buddha intervened to try to stop wars. He counseled kings and ministers, and guided those around him with teachings of peace and respect. In modern times, Maha Ghosananda of Cambodia joined the United Nations peace process and led years of peace walks of loving-kindness through the war zones and killing fields of Cambodia. Thai abbots have taken their robes and ordained the oldest trees as elders of the forest to protect whole ecosystems from logging. Burmese monks and nuns marched in the streets to protect citizens from the harsh military dictatorship. A.T. Ariyaratne in Sri Lanka enlisted hundreds of thousands in a 500-year peace plan. Vietnamese, Chinese and Tibetan monastics have stood up for peace, justice and compassion, even immolating themselves to stop the harmful actions around them.

 

Gandhi explains, "Those who say spirituality has nothing to do with politics do not know what spirituality really means."

 

This is not about red or blue. It is about standing up for the most basic of human principles, for moral action and the prevention of harm. It is embodying Dharma amidst the troubles of the world.

You are not alone. You have generations of ancestors at your back. You have the blessing of interdependence and community. You have the great trees of the forest as steadfast allies. You have the turning of the seasons and the renewal of life as your music. You have the vast sky of emptiness to hold all things graciously.

 

You have been training for this for a long time. With practice you have learned to quiet the mind and open the heart. You have learned emptiness and interdependence. Now it is time to step forward, bringing your equanimity and courage, wisdom and compassion to the world. The Bodhisattva shows the way to alleviate suffering amidst it all.

 

As Zen master Thich Nhat Hanh explains, "When the crowded Vietnamese refugee boats met with storms or pirates, if everyone panicked all would be lost. But if even one person on the boat remained calm and centered, it was enough. It showed the way for everyone to survive."

Across the world, storms of uncertainty and fear have arisen. It is time to collectively stand up, calm and clear. With peacefulness and mutual respect, our Buddhist communities can become centers of protection and vision.

 

Protection can take many forms. Protection can be providing sanctuary for those in danger. Protection can be skillfully confronting those whose actions would harm the vulnerable among us. Protection can be standing up for the environment. Protection can be becoming an active ally for those targeted by hate and prejudice.

 

Vision means carrying the lamp of the Dharma.

 

It means standing up for the truth-no matter what:

 

"Hatred never ceases by hatred, but by love alone is healed."

 

"Greed, Hate and Ignorance create suffering. Generosity, Love and Wisdom bring happiness."

 

"Mind is the forerunner. Speak and act with a pure mind and happiness will follow."

 

"Plant seeds of goodness, and well-being will grow."

 

Now a time of change has come.

 

We must listen deeply, bear witness, honor everyone, and choose our actions wisely and courageously.

 

Do not worry if the Right Action is not yet clear to you.

 

Wait in the unknowing with mindfulness and a clear heart.

 

Soon the right time will come and you will know to stand up.

I will meet you there."

I look forward to meeting you on Monday night! May our sharing reassure us that we are not alone and that we are not powerless to stand up for what matters. May we plant some seeds of goodness in each other. May our practice bring us the steadiness and calm needed to craft our particular words and actions. May we be reminded that non-violent resistance is not passive. May we be inspired by so many who have come before us to act with courage and strength. 

Much love to you all,

Mary

June 25 Loving Speech and Deep Listening

This Monday night Alison will facilitate.  She shares,

On the last Monday of each month, the Opening Heart Mindfulness Community Sangha focuses on one or more of the Five Mindfulness Trainings.   As explained by Deer Park Monastery,

These trainings represent the Buddhist vision for a global spirituality and ethic. They are a concrete expression of the Buddha's teachings on the Four Noble Truths and the Noble Eightfold Path, the path of right understanding and true love, leading to healing, transformation, and happiness for ourselves and for the world. To practice the Five Mindfulness Trainings is to cultivate the insight of interbeing, or Right View, which can remove all discrimination, intolerance, anger, fear, and despair. If we live according to the Five Mindfulness Trainings, we are already on the path of a bodhisattva. Knowing we are on that path, we are not lost in confusion about our life in the present or in fears about the future.

Although all five mindfulness trainings are set forth at the end of this message, this week, I would like to focus on the fourth training: Loving Speech and Deep Listening.

Thich Nhat Hanh has written the following about this training:

When communication is cut off, we all suffer. When no one listens to us or understands us, we become like a bomb ready to explode. Compassionate listening brings about healing. Sometimes only ten minutes of listening deeply can transform us and bring a smile back to our lips.

Many of us have lost our capacity for listening and using loving speech in our families. It may be that no one is capable of listening to anyone else. So we feel very lonely even within our own families. We go to a therapist, hoping that she is able to listen to us. But many therapists also have deep suffering within. Sometimes they cannot listen as deeply as they would like. So if we really love someone, we need to train ourselves to be a deep listener.

We also need to train ourselves to use loving speech. We have lost our capacity to say things calmly. We get irritated too easily. Every time we open our mouths, our speech becomes sour or bitter. We have lost out capacity for speaking with kindness. Without this ability, we cannot succeed in restoring harmony, love, and happiness.

In Buddhism, we speak of bodhisattvas, wise and compassionate beings who stay on Earth to alleviate the suffering of others. The bodhisattva Avalokiteshvara, also called Quan Yin, is a person who has a great capacity for listening with compassion and true presence. Quan Yin is the bodhisattva who can listen and understand the sounds of the world, the cries of suffering.

Practice

You have to practice breathing mindfully in and out so that compassion always stays with you. You listen without giving advice or passing judgment. You can say to yourself about the other person, "I am listening to him just because I want to relieve his suffering." This is called compassionate listening. You have to listen in such a way that compassion remains with you the whole time you are listening. That is the art. If halfway through listening, irritation and anger comes up, then you cannot continue to listen. You have to practice in such a way that every time the energy of irritation and anger comes up, you can breathe in and out mindfully and continue to hold compassion within you. It is with compassion that you can listen to another. No matter what the other person says, even if there is a lot of strong information and injustice in his way of seeing things, even if he condemns or blames you, continue to sit very quietly breathing in and out.

If you don't' feel that you can continue to listen in this way, let the other person know. Ask your friend, "Dear one, can we continue in a few days? I need to renew myself, I need to practice so that I can listen to you in the best way I can." If you are not in good shape, you are not going to listen in the best way you can. Practice more walking meditation, more mindful breathing, and more sitting meditation in order to restore your capacity for compassionate listening.

Over the past week, I've really struggled (and failed) to listen compassionately to those who exhibit injustice in their way of seeing things in relation to our immigration policies and not dissolve into hatred over the treatment of innocent children. This Monday hopefully you can share some of your own struggles and insights with respect to this mindfulness training too.   Look forward to seeing you!

Namaste,

Alison

The Five Mindfulness Trainings

Reverence For Life
Aware of the suffering caused by the destruction of life, I am committed to cultivating the insight of interbeing and compassion and learning ways to protect the lives of people, animals, plants, and minerals. I am determined not to kill, not to let others kill, and not to support any act of killing in the world, in my thinking, or in my way of life. Seeing that harmful actions arise from anger, fear, greed, and intolerance, which in turn come from dualistic and discriminative thinking, I will cultivate openness, non-discrimination, and non-attachment to views in order to transform violence, fanaticism, and dogmatism in myself and in the world.

True Happiness
Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, I am committed to practicing generosity in my thinking, speaking, and acting. I am determined not to steal and not to possess anything that should belong to others; and I will share my time, energy, and material resources with those who are in need. I will practice looking deeply to see that the happiness and suffering of others are not separate from my own happiness and suffering; that true happiness is not possible without understanding and compassion; and that running after wealth, fame, power and sensual pleasures can bring much suffering and despair. I am aware that happiness depends on my mental attitude and not on external conditions, and that I can live happily in the present moment simply by remembering that I already have more than enough conditions to be happy. I am committed to practicing Right Livelihood so that I can help reduce the suffering of living beings on Earth and reverse the process of global warming.

True Love
Aware of the suffering caused by sexual misconduct, I am committed to cultivating responsibility and learning ways to protect the safety and integrity of individuals, couples, families, and society. Knowing that sexual desire is not love, and that sexual activity motivated by craving always harms myself as well as others, I am determined not to engage in sexual relations without true love and a deep, long-term commitment made known to my family and friends. I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct. Seeing that body and mind are one, I am committed to learning appropriate ways to take care of my sexual energy and cultivating loving kindness, compassion, joy and inclusiveness - which are the four basic elements of true love - for my greater happiness and the greater happiness of others. Practicing true love, we know that we will continue beautifully into the future.

Loving Speech and Deep Listening
Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and compassionate listening in order to relieve suffering and to promote reconciliation and peace in myself and among other people, ethnic and religious groups, and nations. Knowing that words can create happiness or suffering, I am committed to speaking truthfully using words that inspire confidence, joy, and hope. When anger is manifesting in me, I am determined not to speak. I will practice mindful breathing and walking in order to recognize and to look deeply into my anger. I know that the roots of anger can be found in my wrong perceptions and lack of understanding of the suffering in myself and in the other person. I will speak and listen in a way that can help myself and the other person to transform suffering and see the way out of difficult situations. I am determined not to spread news that I do not know to be certain and not to utter words that can cause division or discord. I will practice Right Diligence to nourish my capacity for understanding, love, joy, and inclusiveness, and gradually transform anger, violence, and fear that lie deep in my consciousness.

Nourishment and Healing
Aware of the suffering caused by unmindful consumption, I am committed to cultivating good health, both physical and mental, for myself, my family, and my society by practicing mindful eating, drinking, and consuming. I will practice looking deeply into how I consume the Four Kinds of Nutriments, namely edible foods, sense impressions, volition, and consciousness. I am determined not to gamble, or to use alcohol, drugs, or any other products which contain toxins, such as certain websites, electronic games, TV programs, films, magazines, books, and conversations. I will practice coming back to the present moment to be in touch with the refreshing, healing and nourishing elements in me and around me, not letting regrets and sorrow drag me back into the past nor letting anxieties, fear, or craving pull me out of the present moment. I am determined not to try to cover up loneliness, anxiety, or other suffering by losing myself in consumption. I will contemplate interbeing and consume in a way that preserves peace, joy, and well-being in my body and consciousness, and in the collective body and consciousness of my family, my society and the Earth.

https://deerparkmonastery.org/the-path-of-happiness/ 

June 18 Finding Refuge

Dear Friends,

This week Annie will facilitate. We will discuss the concept of taking refuge. As human beings, we naturally seek safety, security and meaning in our lives. To do this, we need help. That's where taking refuge comes in.

As a Buddhist, my practice is to find my refuge in the Three Jewels -- the Buddha, the Dharma, and the Sangha. Taking refuge in the Buddha is taking refuge in my own Buddha nature, the Buddha inside of me. Taking refuge in the Dharma, is taking refuge in things as they are, including the wisdom passed down from my many teachers and ancestors. And taking refuge in the sangha means leaning on my communities, like Opening Heart, to help me make it through the days, weeks, and years. 

Over my lifetime, I have taken refuge in many many other things -- bagels, alcohol, weed, boyfriends, and my dogs, to name a few. None of these refuges have been as stable or as helpful as the three jewels. The longer I practice in this tradition, the more important it feels to have a refuge I can rely on.

The definition of refuge (from the online google dictionary) is:

a condition of being safe or sheltered from pursuit, danger, or trouble, something providing shelter.

Dawn Haney, of the Buddhist Peace Fellowship says:

"I invite you to think about where you find the easiest refuge. For me today that’s here at the ocean or in nature more generally. You might find easy refuge in the love of others, whether people, pets, other creatures. Or the breath may be a solitary, steady refuge for you. Whatever it is that brings you a sense of groundedness, compassion for self as well as others. Letting the experience of this refuge wash over you like waves that will continue to be here with you."

In another Buddhist Peace Fellowship essay, Edwin Ng describes the refuges as a way to welcome vulnerability and entangle ourselves with others:

"As professed Buddhists, we take refuge in the Triple Gem: the Buddha as exemplar, the Dharma as path, the Sangha as community. By taking refuge we give wisdom and compassion a chance to flower from the groundless ground of our mortality. Refuge welcomes vulnerability and entangles the self with others and the world. Hospitality towards what is not-self is necessary; otherwise how do we repair broken worlds, heal the harms we suffer and inflict on one another, or invite shared hopes and aspirations for a more promising future? The taking of refuge is hosted by an act of promising."

This Monday, during our second sitting, I will offer a guided meditation on refuge, and afterward we can share about where we find refuge in the world. How would you describe taking refuge in the Buddha? the Dharma? the Sangha? Which refuges support your growth and well-being and which do not? What have you learned about refuge through your life and your practice? How does Opening Heart Mindfulness Community provide refuge for you?

Below you will find a Plum Village chant on the Three Jewels. If we feel inspired, we can sing it together on Monday.

with love,

annie.

The Three Refuges

I take refuge in the Buddha,
the one who shows me the way in this life.
I take refuge in the Dharma,
the way of understanding and of love.
I take refuge in the Sangha,
the community that lives in harmony and awareness.
[bell]

Dwelling in the refuge of Buddha,
I clearly see the path of light and beauty in the world.
Dwelling in the refuge of Dharma,
I learn to open many doors on the path of transformation.
Dwelling in the refuge of Sangha,
shining light that supports me, keeping my practice free of obstruction.
[bell]

Taking refuge in the Buddha in myself,
I aspire to help all people recognize their own awakened nature,
realizing the Mind of Love.
Taking refuge in the Dharma in myself,
I aspire to help all people fully master the ways of practice
and walk together on the path of liberation.
Taking refuge in the Sangha in myself,
I aspire to help all people build Fourfold Communities,
to embrace all beings and support their transformation.

[bell, bell]

June 11 The Power of Play

The Power of Play 

This week, we have three guest facilitators from Stillwater Mindfulness Practice Center, Carlos, Wonder and Eric. He says this:

Recently, the three of us were gathered together for a discussion that became rather playful. We shared stories and experiences that drew lots of laughter and seemed to break down the barriers of our vulnerability to the point that we were all willing to share at a little deeper level. This experience piqued our interest in bringing this topic to the Sangha for a Dharma discussion and an opportunity to play together, and so this will be our topic this Thursday evening. It will center on this question:

What is play and is it an importantpart of your mindfulness practice? 

Dr. Stuart Brown, founder of the National Institute for Play, has spent an entire career studying play, and many of the insights we discuss below can be found in greater detail in a TED talk that he presented and a book he wrote on the topic of play. Dr. Brown became interested in play during his medical training while doing a pediatrics rotation. He was working in a pediatric Intensive Care Unit where he encountered a 2-year-old child who was extremely ill with viral meningitis and who was mostly unresponsive. He had been monitoring this young patient’s lab test results for several days, and one morning he came into the room and said hello to the young patient. The boy responded with a big smile and reached his hand out to him. Later that day, he checked the boy’s labs and noted that there were no differences from the day before, and in fact, the lab results did not show signs of improvement until 24-hours after the boy regained his ability to smile. It made a deep impression on him that it was the smile, which is the human play signal, that came back long before the 25 medical parameters that he had been monitoring.

Stuart describes play as a trait that is primal, pre-conscious, and pre-verbal. It runs deeper than species and gender, and most importantly, play is a thing of beauty that is better experienced than defined. Stuart does not give an absolute definition of play because its definition varies greatly by person, and it must be experienced to be fully understood. However, some characteristics of play are:

1. Purposeless activity done for the sake of doing it with no other expected outcomes
2. Spontaneous activity done for its own sake
3. An activity that appears purposeless
4. Guilt free purposelessness

The power of play is that it is intensely pleasurable, it energizes and enlivens us, it eases our burdens, it renews our natural sense of optimism, and play opens us up to new possibilities. Play promotes survival because it allows an individual to explore the natural world, push defined boundaries, and have fun in the process. Stuart’s research on play deprivation suggests that play shapes the brain. Play fosters empathy and makes complex social interactions and the development of group activities possible. In fact, Stuart argues that play lies at the core of creativity and innovation and allows us to be free of the constraints of time and to experience a diminished consciousness of self. It allows us to explore new ways of thinking and behaving so that we are not locked into a rigid way of doing things, are open to variation, see things in a different way, and gain new insights. Play allows us to break down barriers that separate us from others and fosters connection with others.

Often, the times that we feel most alive, that we remember most vividly, are moments of play. After the terror attacks of September 11, what people remembered about their loved ones was play moments. Family members remembered their loved ones who died in the attacks with the following titles to obituaries that appeared in the March 31, 2002 New York Times:

1. A spit ball shooting executive
2. A Frank Zappa fan
3. The Lawn King
4. A practical joker with a heart
5. A lover of laughter

The ability to play is critical for happiness, sustaining social relationships, and being a creative and innovative person. According to Stuart, remembering how to play and making play a part of daily life is the most important factor to being fulfilled. From play we learn how the world works and how to have relationships, we learn how to discover and follow rules.

Sadly, in this modern technology driven society, we are taught that play is a waste of time as we age, and that we should be more focused on productivity. However, the research on play indicates that play is a catalyst, just a little play each day can make us happier, more fulfilled, and much more productive. It is important to find and exploit your play personality.

Our teacher, Thich Nhat Hanh, captures the essence of play in this quote: “Sometimes your joy is the source of your smile, but sometimes your smile can be the source of your joy.”

This Monday, June 11th evening, we want to explore how we can play together. For our Dharma experience we will focus on play. Please feel free to bring a short, playful activity that you can share with the group. In addition, we will have some time at the end to discuss our experiences with play as we address these questions:

1. How do you play?
2. How important is play to your life and your mindfulness practice?
3. How do play and mindfulness overlap in your life?

You are warmly invited to join us!

With much joy and playfulness,

Eric, Carlos, and Wonder

June 4 Reflections on Perfection

This Monday night, Camille will facilitate. Mary prepared the theme for our sitting, but she is unable to attend, but will be there in spirit.  Camille will present her offering.  

I have to stop myself sometimes when I find I am lingering on finishing a task or project...or even getting one started! I say silently to myself, "don't let perfect be the enemy of good enough". A mantra of sorts. It helps me to let go and move on. What keeps us from believing the ancient wisdom that we are whole and just the way we are supposed to be? Is all our striving to do more and do it better, get more, and achieve more linked to a deep-seated belief that we are not good enough the way we are?

I found Jack Kornfield's reflection on The Tryanny of Perfection useful:

Imperfections are part of the display of life. Joy and sorrow, birth and death are the dance of existence throughout which our awakened consciousness can shine. Yet we long for perfection. The perfect partner, house, job, boss, and spiritual teacher. And when we find them, we want them to stay that way forever, never to lose the glow, never to grow old, never to have the roof sag, the paint peeling. We're also taught to seek perfection in ourselves. Novelist Florida Scott Maxwell writes, "No matter how old a mother is, she looks at her middle-age children for signs of improvement." You are told that if you do enough therapy, work out at the gym, eat an especially healthy diet, watch documentaries on TV, manage your cholesterol, and meditate enough, you will become more perfect.

In 1971 Ram Dass, who became author of the bestselling Be Here Now, was encouraged by his guru Neem Karoli Baba to return to the United States from India to teach. His guru's message was one of love: "Love people and feed them." Ram Dass was hesitant; he protested to Neem Karoli Baba that he felt too impure and spiritually imperfect to teach. His guru got up from his wooden seat, took several minutes to circle Ram Dass slowly and carefully, peering at him from all sides, then sat back down. Looking Ram Dass deeply in the eyes, he said simply, "I see no imperfections." Ram Dass returned to America, bringing the teaching of pure love to millions.

You are perfectly yourself. The gifts you seek of love and compassion are not in faraway India. They are always here waiting for you. I see the fruit of loving awareness and self-compassion become visible at the end of retreats. On the first days the meditators' busy minds begin to settle. Gradually their minds quiet, their bodies open, their eyes soften. They become less hurried, more present to themselves and the world. People sometimes joke about the vipassana facelift, because meditators leave retreats looking younger and more alive. When you see with the eyes of love, everything changes.

So forget the tyranny of perfection. The point is not to perfect yourself. It is to perfect your love. Let your imperfections be an invitation to care. Remember that imperfections are deliberately woven into Navajo rugs and treasured in the best Japanese pottery. They are part of the art. What a relief to honor your life as it is, in all its beauty and imperfection.

The point is not to perfect yourself. It is to perfect your love.

After the sitting, we will share from our experience with seeking perfection in ourselves.

• What does it mean to you 'to perfect your love'?
• Can we go out tonight feeling more love for ourselves (and others), just the way we are?

May 28 Swimming and Loving Kindness

This Monday night, Fabiola will facilitate.  She shares:

For the past four years, I have been dealing with pain on the left side of my body. Three months ago my doctor recommended that I start swimming. I responded that I did not want to be in more pain.  She looked at me and simply suggested that I work with the pain instead of resisting it. I left her office wondering if I really heard her correctly.  I wondered if she had any mindfulness training.

I have now been swimming for the past two months, three days per week.  I have learned so much about the difference between resisting and embracing.  Pain is our body's way of communicating with us. In my particular case, the pain is related to my visual system.  My eyes do not converge, so as I age, my long distance and short distance sight changes. These changes are causing stress in the way my body functions in physical space.  My internal dialogue is very strong. I was a very active person before this challenge, so my ego pushes in one direction. While my mindfulness practice waters kindness and compassion towards myself.

This Monday night we will concentrate on the fourth mindfulness training: Loving Speech and Deep Listening.  We will read the training together and water the seeds that transform anger, violence, and fear into loving kindness towards ourselves and others.

Loving Speech and Deep Listening

Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and compassionate listening in order to relieve suffering and to promote reconciliation and peace in myself and among other people, ethnic and religious groups, and nations.

Knowing that words can create happiness or suffering, I am committed to speaking truthfully using words that inspire confidence, joy, and hope. When anger is manifesting in me, I am determined not to speak. I will practice mindful breathing and walking in order to recognize and to look deeply into its roots, especially in my wrong perceptions and lack of understanding of the suffering in myself and in the other person. I will speak and listen in a way that can help myself and the other person to release the suffering and see the way out of difficult situations. I am determined not to spread news that I do not know to be certain and not to utter words that can cause division or discord. I will make daily efforts, in my speaking and listening, to nourish my capacity for understanding, love, joy, and inclusiveness, and gradually transform anger, violence, and fear that lie deep in my consciousness.

For the complete Mindfulness Trainings, please visit our sangha's website here.    

May 21 Four Elements of Right Speech

This Monday Bea will facilitate. She shares:

In the book, The Art of Communicating, Thich Nhat Hanh presents the Four Elements of Right Speech. He says that in Buddhism there is a practice called the Ten Bodhisatva Trainings. Four of these ten trainings relate to Right Speech - we can also think of this as "Wise Speech." 

This type of speech focuses on being:

1. Truthful - Tell the truth. Don't turn the truth upside down.
2. Helpful - Being aware of your intention, your motivation. How can this be constructive?
3. Timely. What is the best time to share your thoughts? Is the person ready to receive?  
4. Kind: Use peaceful language. Don't use insulting or violent words, cruel speech, verbal abuse, or condemnation.

Please contemplate some of your most recent interactions with people and ask yourself whether you used Wise Speech or not. Also think about how you can practice using Wise Speech more often in our daily life. What comes easy and what does not come so easy?

May 14 We Are All Watering Seeds

This week Mick will facilitate. He shares:

A recurring theme in our Monday nights together is that of Coming Home.

Coming home.  Yes, we know our practice is to come home to the present moment wherever we may be.  And what do we find when we pause and come back to our body, our breath, our emotions.  In pausing we come into contact with the ten thousand joys and sorrows of life.  In that moment of being at the center we have the choice of how to respond and where to guide our attention.  We notice a great deal when we practice coming home.  In pausing we can see clearly that anger is present, that there is a knot in our stomach.  In pausing we can see clearly the smile of a loved one and the sunshine.  

With this recognition, this knowing, "right now, it's like this", we hold great power.

Thich Nhat Hanh teaches that we all hold many seeds within ourselves. We hold the seeds of love and compassion, along with the seeds of hatred and violence.

He shares:

Your mind is like a piece of land planted with many different kinds of seeds: seeds of joy, peace, mindfulness, understanding, and love; seeds of craving, anger, fear, hate, and forgetfulness.  These wholesome and unwholesome seeds are always there, sleeping in the soil of your mind.  The quality of your life depends on the seeds you water.  If you plant tomato seeds in your gardens, tomatoes will grow.  Just so, if you water a seed of peace in your mind, peace will grow.  When the seeds of happiness in you are watered, you will become happy.  When the seed of anger in you is watered, you will become angry.  The seeds that are watered frequently are those that will grow strong.

      -Thich Nhat Hanh in Anh-Huong & Hanh, 2006, 22

The seeds that are watered frequently are those that will grow strong.  The practice of watering seeds brings us to inquire, what seeds am I watering in myself, and in the people around me?  The first step of our practice is to pause, then recognize what is present, then choose how to be with what is there.  This explanation brings us to examine who we are practicing as gardeners to our own soil.  We can look deeply at our inner voice and our daily actions and habits.  Many of us have amassed experience on this path of mindful living.  After years of practice, the inner critic is still there. So is the voice that speaks kindly to yourself.  In our pausing, do we take the time to give ourselves credit for our practice, for watering our seeds of mindfulness and clear seeing? 

This Monday we will take time to reflect on our practice as master gardeners and to look at the presence and strength of our inner critic, and our inner positive voice that offers praise and credit.

May 7 Returning to Our True Home

On Monday, Miles will facilitate. He shares:

Home is both a physical place and an abstract notion. For some of us, home was a mostly happy place where we were born and raised. It formed our identity, our customs and habits, our ideas of what's right and wrong. For others, home can evoke many unpleasant experiences that were not only uncomfortable but also painful. And for yet others, home is a mixture of both or perhaps an elusive notion as we've moved from one home to another, sometimes multiple times. Later, as adults we may have been fortunate to create harmonious homes in a chosen location with loved ones.

My home of origin had some major challenges. My father was killed in an accidental mid-air collision of two commercial airplanes when I was four years old. My mother was understandably deeply grieved by this shocking event. Nonetheless, at first she seemed to manage well, carrying on as a homemaker. With my sister who was five years older, we moved from the suburbs to New York City. A couple years later, when a romantic relationship that appeared headed for marriage did not work out, my mother fell into a deep and prolonged depression that lasted, with some remissions, for my entire childhood (and the rest of her life, despite treatment). Too young to know how to help her, I found refuge in sports, friends, books and television. Sometimes, though, I sensed that aspects of a happy home life were missing, but then also wondered whether a harmonious and mutually supportive home was some fictional creation of television writers.   Fast forward many years and moves...my wife, who played a major role, and I managed to create-with the help of community and contemplative practice--a mostly happy home with our two children (and dog) that remedied many of the lacks of my home of origin.  

In a 1996 dharma talk at Plum Village*, "Returning To Our True Home" Thich Nhat Hanh discusses a more abstract notion of home. As a way to find our true home, Thay essentially asks us to practice putting lyrics to the subtle soundtrack of our lives since birth--the uninterrupted sequence of breaths. He says:

There is a very simple gatha, a simple verse for you to practice. You might like to learn it today. When you breathe in, you say, "I have arrived," and when you breathe out, you say, "I am home." According to this practice, your true home is in the here and the now, and our practice is the practice of arriving every second into our true home, which is the present moment, the only moment when life is available. We have been running all our lives to the past, to the future, to our projects. Now it is time to go home. And if you go home and look and touch deeply, you'll be surprised to see that what you are looking for is already there. Peace is available.

This is a practice. Paradoxically loss, even catastrophic loss, can allow a practice to flower and suffuse ourselves and our lives. A major loss in Thay's life was being exiled from his native Vietnam. For him, losing his physical, concrete home provided the impetus to find his true home:

It was precisely because I did not have a country of my own that I had the opportunity to find my true home. This is very important. It was because I didn't belong to any particular country that I had to make an effort to break through and find my true home. The feeling that we are not accepted, that we do not belong anywhere and have no national identity, can provoke the breakthrough necessary for us to find our true home.

From Thich Nhat Hanh, "At Home in the World"

When we know how to take care of our [body and] feelings-when we know how to generate joy and happiness, and how to handle a painful feeling-we can cultivate and restore a happy home in the present moment. And when we know how to generate the energies of understanding and compassion, our home will be a very cozy, pleasant place to come back to. But if we're not able to do these things, we won't want to go home. Home is not something to hope for, but to cultivate. There is no way home; home is the way.

This Monday, you're invited to share your experiences of home. Has home been an important part of your life-a joy, a sorrow, a conundrum? What role, if any, does your practice have or do you hope it to have? What does home mean to you now? What kind of home do you hope to build for you and yours?

I hope you can join us,

Miles

A deep bow to Scott Schang of the Stillwater sangha for some of the text and quotes from Thay. The personal story is mine.

https://plumvillage.org/transcriptions/returning-to-our-true-home/

Note that this is a newcomers week. Please come at 6:15pm for a brief introduction to our sitting. 

April 30 Listening and Loving Speech

On Monday, Mick will facilitate. He shares:

This week Mick will facilitate and share on The Fourth Mindfulness Training: Deep Listening and Loving Speech.

In the Buddhist tradition the Fourth Mindfulness Training is always described as refraining from these four actions:

1. Not telling the truth. If it's black, you say it's white

2. Exaggerating, you make something up, or describe something as more beautiful than it actually is, or as ugly when it is not ugly.

3. Forked tongue, you go to one person and say one thing and then you go to another and say the opposite.

4. Filthy language. You insult or abuse people.                                   (Thich Nhat Hanh, For A Future To Be Possible, p. 55)

In conjunction with refraining from speech that is unskillful, in practicing the Fourth Mindfulness Training we commit to cultivating loving speech and deep listening.

As mindfulness practitioners when it comes to loving speech, and refraining from unmindful speech the scales are probably tipped in your favor. It's likely that the majority of the time you are able to follow and practice this training.

Many years ago, I heard a talk from a monk about knowing your blind spots when it comes to your mindfulness practice. He spoke about getting familiar with the situations, settings, and people that react impulsively or to be pulled out of skillful speech and action.

Surely this applies to losing patience in traffic or frustrations at work. This knowing your blind spots also is extremely applicable to the practice of deep listening and loving speech.

In commenting on listening deeply and loving speech Thay shares a saying in Vietnamese,

"It doesn't cost anything to have loving speech." He continues:

We only need to choose our words carefully and we can make other people happy. To use words mindfully, with loving kindness, is to practice generosity. We can make many people happy just by practicing loving speech.

(Thich Nhat Hanh, For A Future To Be Possible, p.44)

Remembering that whenever we speak and whenever we listen we are affecting two people.  Our mindfulness in speaking and listening can have tremendous and far reaching ripples.

In our current time of instant, mass communication, fake news, etc, how truly are we connected.  In commenting on this topic, Thay shares that:

Never in the history of humankind have we had so many forms of communication...

But we still remain islands. There is so little communication between the members of

One family, between individuals in society, and between nations. We suffer from so many

Wars and conflicts. We surely have not cultivated the arts of listening and speaking....

The universal door of communication has to be opened again. When we cannot communicate we get sick, and as our sickness increases, we suffer and spill our suffering on other people.

(Thich Nhat Hanh, For A Future To Be Possible,  p. 48-49)

We need to look deeply into ourselves to recognize our blind spots around the arts of speaking and listening. This Monday night we can take the time to look deeply into our practice of loving speech and deep listening and the ripple effects on our lives.

April 23 Celebrating Earth Day: Our Connection with the Earth & the Earth's Connection with Us

On Monday, Marie will facilitate. She shares:
 

Today (Sunday) is Earth Day: a wonderful opportunity to pause, to reconnect with the earth and to reflect on our relationship with the earth - in mind, in body and in spirit. 
 

For much of my life, I felt (and acted) like an ant - running across the earth with great industriousness, largely focussed on outcomes. Yes, I appreciated the earth, worried about it and took actions to help heal it. That said, I seldom felt genuinely connected with the earth; in the parlance of Thay (see below), my thoughts and actions were predicated on a dualistic view. About fifteen years ago, I was at a retreat with our (then) young son. During walking meditation in a field, the Dharma teacher said: "with each step, imagine that the soles of your feet are gently kissing the earth." Our son, who was holding my hand, looked up at me and said - with a wide grin: "Mummy, the earth must love this!" This observation, which I have repeated to myself hundreds of times since, has helped to wake me up. 
 

As Thich Nhat Hanh writes in Lion's Roar, we are not separate from the earth: 
 

We think that the earth is the earth and we are something outside of the earth. But in fact we are inside of the earth. Imagine that the earth is the tree and we are a leaf. The earth is not the environment, something outside of us that we need to care for. The earth is us. Just as your parents, ancestors, and teachers are inside you, the earth is in you. Taking care of the earth, we take care of ourselves.  

When we see that the earth is not just the environment, that the earth is in us, at that moment you can have real communion with the earth. But if we see the earth as only the environment, with ourselves in the center, then we only want to do something for the earth in order for us to survive. But it is not enough to take care of the earth. That is a dualistic way of seeing.

We have to practice looking at our planet not just as matter, but as a living and sentient being. The universe, the sun, and the stars have contributed many elements to the earth, and when we look into the earth we see that it's a very beautiful flower containing the presence of the whole universe. When we look into our own bodily formation, we are made of the same elements as the planet. It has made us. The earth and the universe are inside of us. 

When we take mindful steps on the earth, our body and mind unite, and we unite with the earth. The earth gave birth to us and the earth will receive us again. Nothing is lost. Nothing is born. Nothing dies. We don't need to wait until after our body has disintegrated to go back to Mother Earth. We are going back to Mother Earth at every moment. Whenever we breathe, whenever we step, we are returning to the earth. Even when we scratch ourselves, skin cells will fall and return to the earth.

Breathing in, I know Mother Earth is in me. Breathing out, I know Mother Earth is in me....
 

I think of the earth as a bodhisattva, a great and compassionate being. A bodhisattva is a being who has awakening, understanding, and love. Any living being who has awakening, peace, understanding, and love can be called a bodhisattva, but a bodhisattva doesn't have to be a human being. When we look into a tree, we see the tree is fresh, it nourishes life, and it offers shade and beauty. It's a place of refuge for so many birds and other creatures. A bodhisattva is not something that is up in the clouds far away from us. Bodhisattvas are all around us. A young person who has love, who has freshness, who has understanding, who offers us a lot of happiness, is a bodhisattva. The pine standing in the garden gives us joy, offers us oxygen, and makes life more beautiful.  

When we say that earth is a beautiful bodhisattva, this is not our imagination. It is a fact that the earth is giving life and she is very beautiful. The bodhisattva is not a separate spirit inhabiting the earth; we should transcend that idea. There are not two separate things-the earth, which is a material thing, and the spirit of the earth, a nonmaterial thing that inhabits the earth.
 

Our planet earth is itself a true, great bodhisattva. It embodies so many great virtues. The earth is solid-it can carry so many things. It is patient-it takes its time moving glaciers and carving rocks. The earth doesn't discriminate. We can throw fragrant flowers on the earth, or we can throw urine and excrement on the earth, and the earth purifies it. The earth has a great capacity to endure, and it offers so much to nourish us-water, shelter, food, and air to breathe.

When we recognize the virtues, the talent, the beauty of the earth bodhisattva, love is born. You love the earth and the earth loves you. You would do anything for the well-being of the earth. And the earth will do anything for your well-being. That is the natural outcome of the real loving relationship. The earth is not just your environment, to be taken care of or worshiped; you are each other. Every mindful step can manifest that love.

With each step the earth heals us, and with each step we heal the earth.
 

Part of love is responsibility. In Buddhism, we speak of meditation as an act of awakening. To awaken is to be awake to something. We need to be awake to the fact that the earth is in danger and living species on earth are also in danger. When we walk mindfully, each step reminds us of our responsibility. We have to protect the earth with the same commitment we have to protect our family and ourselves. The earth can nourish and heal us but it suffers as well. With each step the earth heals us, and with each step we heal the earth.  

When we walk mindfully on the face of the earth, we are grounded in her generosity and we cannot help but be grateful. All of the earth's qualities of patience, stability, creativity, love, and nondiscrimination are available to us when we walk reverently, aware of our connection. 
 

Over the next few days (and beyond), I invite you to explore your connection with the earth. When do you feel most connected? What does the connection feel like and how do you nourish it? 
 

On Monday night, we will listen to a part of beautiful talk by Thay, Moving Beyond the Idea of "Environment" and then share from our experience. On Wednesday morning, in the place of our usual morning Sangha at Circle Yoga, we will celebrate Earth Day by walking the Labyrinth at American University at 7:00am (see announcement below).
 

With a bow of gratitude for our practice together.
 

Marie