Siddhearta's Essence of 2020.

I am not going to lie, 2020 was a challenging year. In Buddhist practice we often find this sentiment:

Transform obstacles into the path of awakening. 

Well, 2020 decided to just throw everything at us at once. How do we stay present, generous, receptive and kind amidst a global pandemic, natural disasters, rampant job loss, economic fallout, social unrest, homeschooling, and oh, an election year? Chances are you don't. And that's okay, that's why we call it a practice. You practice being present, practice being kind, practice being generous, practice being receptive. You practice and you fail, a lot. 

This year was particularly challenging for me. I lost my father-in-law and two close friends to non-COVID related deaths. One of my regular practices is to engage in the traditional Buddhist 49 days of practice after someone dies, as a way to show up for them as they transition through the death process into their next life. It allows for a natural way to grieve, while also honoring the connection that you have and still have after someone has passed from this life. At one point in August after I had been doing the practice daily since mid-May, I began to wonder if I would ever stop doing the practice. My father-in-law and two close friends died in successive months, and this was accompanied by the many other people I knew through work or through acquaintances that died due to COVID-19. My 49 day practice ended up coming to a close at the end of August, and yet how many have we lost since then...

2020 forced all of us to reconsider how we show up in the world. We were forced to reshape our lives, change the way we work, learn, interact. Things that we used to do are no longer options, and things we never imagined doing have become normal (wearing a mask at work all day). In one way, we have all come to appreciate what matters most in our lives, and we have all slowed down a bit to take advantage of those things. 

Despite all of the challenges of this year, there were still opportunities that came to light. Our Sangha has transformed into a thriving online community, though we no doubt look forward to the chance to reconnect again for retreats in person. We also started the Dharma Conversations Podcast this year and have published over a dozen episodes so far. I also finished up editing a book for my teacher, Younge Khachab Rinpoche, expected to be released this spring. Stay tuned for more details. 

As I look back at this past year, I realize how fortunate me and my family have been and I am grateful that I have such a supportive network of family and friends. It is hard to imagine having to navigate the uncertainty of this year without those connections. Much was lost this year and it is easier to appreciate just how precious and fragile this life really is. I am also tired and weary and would like a break, and I am sure you would too. Hang in there, find some time for yourself, recognize your own needs amidst all of the chaos. Give yourself the needed break of putting aside all the media, the worrisome thoughts and stories. Don't punish yourself with unnecessary expectations. It is enough to be present amidst uncertainty,  without a clear handle of how things are going to work out or when this is all going to be over. 

Here are some of my better posts from this year:

For your practice: 

Spacious Awareness
A metaphor for timeless awareness.
The Royal Seat of Akanishtha.
The journey to the center of it all. 
Carry on.
Exploring mind and its nature. 
Two pespectives on mind. 
Fulfillment, found. 

Pandemic contemplations:

In search of the normal day.
Last chance to share thanks. 
Not doing is hard work. 

Conscious Leadership and institutional racism

"I am not a leader."
I am a contribution. 
#BlackLivesMatter. *Conditional terms apply
Conscious citizens of the world
Model of conscious leadership
Five elements of conscious leadership

Consider giving.

2020 has been a challenging year for all of us. This holiday season I hope you consider giving to charities as one of the gifts you share. It doesn't need to be much, but every gift matters and opens doors of possibility and hope for others. Here are a few of the charities worth considering:

Feeding America

With the pervasive presence of COVID-19, many families are facing difficulty putting food on the table. There are numerous organizations that have met this challenge, and Feeding America is one of the highest rated and most efficient programs working to connect people with the food they need. You can also enter your zip code to determine local food banks if you want to focus on your community (Food Lifeline for Seattle). Every $1 donation provides ten meals to families in need. 

GiveDirectly

GiveDirectly gives cash to people in need, no strings attached. Studies have shown this to be the most effective way to help the poor and make an impact in their lives. They currently have campaigns in America and Africa to help those in need. Your dollar goes a long way to helping families in Africa, and we also have a pressing need to support those in our own communities across America. 

buildOn

buildOn empowers the youth to serve our country and the world in order to break the cycle of poverty, illiteracy and low expectations. They are a highly rated charity with various programs to help both in America and abroad. A $66 donation supports the education for three children in developing countries.

Charity:water

Charity:water funds clean water projects in developing countries, providing access to clean and safe drinking water. It's easy to overlook to impact clean water makes to our life until we don't have it. Millions of people around the world struggle to procure clean water every day, time that could be used for work or education. 100% of every donation goes to fund clean water projects.

Equal Justice Initiative

The EJI works to end mass incarceration, seeking racial justice and public education to protect basic human rights. EJI has a perfect score of 100 on Charity Navigator, meaning every dollar you donate has maximal impact. 

84,000

84,000 translates all of the Buddha's words into modern language, providing free and open access to all via its online reading room. $250 supports the translation of one page of the Buddha's teachings. Give a little, and then spend some time enjoying their reading room knowing that you are helping to make it happen. 

Buddhist Digital Resource Center

TBRC is dedicating to seeking out, preserving and sharing Buddhist texts through technology. For over twenty years they have been seeking out the hardcopies of texts and then scanning them into a digital format. I have been using their online library for over ten years to translate various texts, all of which are made freely available to translators and academic institutions. Projects like 84,000 and other Buddhist publications rely heavily on their work. 

There are a hundreds of other important charities to support. GiveWell provides a list of charities that make the most impact per dollar. Charity Navigator is a useful resource for evaluating charities and assessing the impact that they provide. 

Money is not the only gift you can share this holiday season. Our communities are in desperate need of kindness, patience, and giving each other a break. A smile goes a long way, but in a world where we often cannot see others smile, looking someone in the eye and being present for them can be a gift we can all aspire to share. 

Not the result you were looking for.

We tend to spend much of our days looking for something, in search of the new, the better. We would like to see an outcome from our efforts. What's all this time and energy worth? What is the practice for?

What if I told you that you already had everything you were looking for? You already have the capacity. You already have full possession of the result that you seek. The goal is already manifest, there is nothing more to do and nothing to be improved upon. 

Chances are you would not believe me. I must be stretching the truth or trying to pull a fast one on you. Surely I am embellishing. 

And what if I am not being deceitful or egregious?

What would you do if what I am telling you is in fact true? 

I honestly don't know what you will do. Personally, I live a life dedicated to practice. 

Practice looks like showing up, taking responsibility, being receptive and available, doing the hard work of being patient and generous and kind. It looks like trying to figure out how I can meaningful contribute and be of service to others. 

And it feels nice, knowing that this is enough. We don't need a big show for our life and our work, it doesn't need to be a spectacle or even remarkable. There doesn't need to be a grand finale, a celebration for the work or even a word of praise for all you have done. 

Simply this is enough. 

Trust your self.

Trust your self. Your hidden self, the self that knows how you can show up in the world. 

How we show up in the world is not one self, for each of us plays many roles in this single lifetime. How you show up for your child is different than how you show up for your partner or friend. How you show up at work changes depending on if you are interacting with your coworker, your client, or your boss. 

We would like to think that we can be the same person for all of these roles, that we can bring our authentic self to each of these interactions. But we can't. Each person is asking and expecting something different from us. 

So which of these is your true, authentic self? Which is these is the self that we should trust?

The simple answer is none of these, and all of these.

Chogyam Trungpa says: 

The bad news is you're falling through the air, nothing to hang on to, no parachute. 
The good news is, there's no ground.

We are constantly searching for an identity to hold onto to prevent that feeling of falling (and failing). We are searching for a form that suits us and the image in our heads of who we can be. There is comfort and reassurance in knowing we have a ground to stand on and a position to stand by. 

But there is no ground. Those titles that we have and those roles that we play are not truly who we are or what we do, because we are not one-thing. 

And yet, in the process of discovering who we are, we generously meet people where they are at, helping them in some way. In Seth Godin's new book The Practice, he says:

Generosity is the most direct way to find the practice.

That's the good news. In the process (practice) of discovering who we are and our place in the world, we can get comfortable with the fact that there is no ground, and no fatal crash at the end that is going to be the end of us. When you no longer need to worry about hitting the ground, falling starts to look like flying, and you can direct your attention to starting to learn how to navigate that new space. 

Learning how to navigate life with openness, responsiveness and availability is itself a worthwhile practice, regardless of the results of your endeavor. As Seth says: 

Do you trust yourself enough to commit to engaging with a [practice] regardless of the chances of success?

No one is watching.

Our culture is largely centered on doing things for show. You record yourself working out, practicing your art, going through the motions. We are constantly broadcasting who we are to the world, marketing the best version of ourself to others. 

How do you practice when no one is watching? 

What are your actions when no one is there to hold you accountable?

How you show up in the world when no one is watching is most likely your most generous act, but it can also provide us with an opportunity to be our most selfish. It's up to you. 

Dharma Conversations Podcast

 

Subscribe to our new Dharma Conversations Podcast

Dharma Conversations is produced by the Younge Drodul Ling Sangha and aims to connect new and experienced practitioners for mutual inspiration, growth and support. Dharma conversations are some of the greatest gifts that we can offer to ourselves and others, drawing out questions that are often unanswered and unexplored. They create wellsprings of reflection and insight in our own life and practice. The conversations that we have shape how we understand ourselves, how we interpret the world, and how we treat each other. They honor the difficulty that we all face and the complexity of what it means to carry the practice into our everyday life. By listening, asking questions and sharing our own experience and struggles, we can open a doorway to meaningful friendship and a supportive community.

Join us for Dharma Conversations, where we pursue wisdom and compassion to awaken inner life, outer life, and life together.

Subscribe and listen to Dharma Conversations now with Apple Podcasts or on whatever podcast player you use.  

Here's one of our recent conversations:

Online Meditation this Sunday

Join us this Sunday August 30 from 9-10am PDT for an online meditation session. 

Learn how to meditate, ask questions, engage in dialogue with other practitioners. Learn the foundational practices for calming your mind, recognizing your own nature, and cultivating your own personal practice.

No prior meditation experience necessary, all students welcome.

• Be introduced to the key points of meditation
  
• Learn how to bring the mind to rest using various techniques
  
• Learn how recognize the innate qualities of the nature of mind
  
• Understand how we stray in the practice and how to eliminate errors in our meditation

Zoom login

https://us02web.zoom.us/j/5965263632

Spiritual evolution and development.

 The beginning of the spiritual path starts with the seeker. We are looking for something authentic and true. We set out in search of a better life, looking for meaning, purpose, happiness and satisfaction. 

The seeker may or may not recognize it, but they are not satisfied with their current life. Something is missing, things could be better, our life isn't what it could be or should be. For the seeker, the current circumstances and the reality of their present situation set them out on a path to a better life, a better situation. They seek out teachers, teachings, books, all in a search for a path to fulfillment. The seeker always looks outwards, searching for something to latch onto and identify with, because they don't recognize their own inner wealth and potential. 

At some point on the path, the seeker may start to see how they are actually the source of all of their problems and obstacles. Our own mind, our emotions, our hopes and expectations, those are the fuel for all of the challenges we face. Recognizing the importance of this inner work, the seeker turns inward to examine their own reactivity. They start to see that by letting go of attachment, aversion and confusion, it is possible to break free from this cycle of reactivity. Focusing on this intention to break free from the bonds of our own reactivity and confusion, the seekers focus shifts from searching outwardly to valuing the inner work of freeing our own hearts and minds. The path to a better life no longer lies outside ourselves, but is something that we can cultivate and train in through our practice. 

While we may have this commitment to doing the inner work of freeing ourselves, the result that we seek is still off in some distant future. Our focus may be on doing the inner work, but right now we are not ready to experience the result. We need to train and practice. The present circumstances are too tough, not quite right, not good enough. We are not ready right now, and thus the result and fulfillment that we seek are not apparent to us. 

Gradually, as we do the inner work of freeing ourselves from reactivity and confusion, we start to recognize the reality of our mind when it is free of these temporary veils. We eliminate doubt and gain confidence on the path of discovering our own true face. We start to appreciate that the outer course of things, as they are, is sufficient to actualize the result that we initially set out in search of. We start to recognize that this life, these circumstances, these conditions, this body, all of it, is enough just as it is. Having a direct experience of our own natural condition, the result of the path becomes fully evident and accessible. That result doesn't lie outside of ourselves, but is the actual nature of our own mind, embodied in authentic presence. There is no longer any need to fight our circumstances or reject the world as it is, rather we learn to work with things as they are, responding with wisdom, openness and kindness. 

The seeker in search of better. 
Commitment to doing the inner work of freeing ourselves. 
Waking up in this life, as it is. 

Those are the three stages of spiritual evolution, each stage transcending and including the previous. Each stage comes with a more subtle understanding of who we are and the nature of the world around us. The practice grows and develops as we embrace a larger scope, moving from an outward focus to an inward focus, and then moving from a different time and circumstances to the present, just as it is.

The fulfillment that we seek does not lie outside of us, and it doesn't lie in some distance time or space. It is ever-present and fully evident, once you are prepared to recognize it. 

Fulfillment, found.

For many of us, wealth is an endless horizon of more and better. More stuff, better stuff, more experiences, better experiences. There is no limit to how much we can consume. Wealth as a measure of endless consumption can never be satiated. No matter how many wonderful things we have done or how much we have surrounded ourselves with nice things, if we continue searching for more we will never know fulfillment. 

Enough is the opposite of the endless search for more and better. Enough enables us to appreciate what we have, to tune in to what is available to us at this very moment, and to be satisfied and content. Enough still relies to some measure on stuff and experiences, but those things and experiences become tangible and within our reach. 

One of the five wisdoms that characterize the awakened mind is all-accomplishing wisdom, otherwise translated as spontaneous fulfillment (Tib. bya ba grub pa'i ye shes). All-accomplishing wisdom is not the experience of whatever you desire being fulfilled. If your fulfillment is dependent on desire being fulfilled, then fulfillment lies outside of you because there is no end to your thirst. A desirous mind is antithetical to fulfillment. 

What happens when we let go of our desires? We experience the spontaneous fulfillment of enough.

Things, as they are, are sufficient for my well being and happiness. The present conditions, as they are, are sufficient for a live well lived. My current circumstances, as they are, are sufficient for me to act with purpose and intention. Appreciating who we are, as we are, opens us up to how much potential and possibility are available to us at this moment. Appreciating the world around us, as it is, reveals the opportunity and natural abundance that are always available to us. 

In this way, all is accomplished as it is, right now. Spontaneous fulfillment is readily available to us as the ever-present reality of things, just as they are. 

Just as a wellspring bubbling up from the ground flows out as a spring, inner wealth and abundance naturally want to be shared and flow out to others around us. Those gifts, in the form of kindness, compassion and generosity, deepen our sense of belonging and connection in the world. Inner fulfillment leads to outer fulfillment, benefitting yourself and others. In this way, the two aims of yourself and others become effortlessly fulfilled as a result of the single act of waking up. 

The Royal Seat of Akanishtha

The Royal Seat of Akanishtha

Timelessly present, unchanging, indestructible-

The ever-present spacious expanse of freedom,

A great equanimity free of limits or bias,

Is the unsurpassed dimension of enlightenment, Akanishtha.

The ground of the marvelous primordial state.

In that spacious expanse there is a royal seat that awaits you,

Your legacy, your birthright, your own natural state.

As a descendant and heir of the Buddhas and bodhisattvas,

It is incumbent upon you to seize the stronghold of authentic presence.

Assume your royal seat and the power and responsibility that it confers.

 

I am the unchanging body of timeless awareness,

The eternal lord, Dharmakaya Samantabhadra,

In sensual union with all that appears and exists,

the vast expanse of space- Dharmadhatu Samantabhadri.

Basic space and awareness are inseparable, not-two,

Revealing the majesty and wonder of pure, open presence,

The authentic ground of being.

Enjoy the infinite play of dependent origination,

The unceasing display of emptiness,

In which no-thing arises and yet anything appears.

The inseparability of appearance and emptiness, clarity and emptiness,

Reveals the significance of the union of two truths without complication.

Not establishing anything at all,

One enjoys the effulgence of emptiness in all its variety,

Like a royal king and queen enjoying a feast in their palace,

The ever-present palace of spacious awareness.

 

The king and queen dance with spontaneous presence in the gardens of sensual enjoyment and ease;

They dance in the charnel grounds, in which the five wisdoms go unrecognized as the five poisons;

They dance with life- open, available and responsive;

They dance with death- tender, patient, without hesitation or fear.

In the spacious palace of timeless awareness,

Birth, aging, sickness and death, the good times and the bad,

Naturally unfold in a dramatic play,

The king and queen continually bearing witness with dignified presence and understanding.

 

This single sphere of awareness, unborn bodhicitta,

Transcends and includes all that appears and exists, whether of samsara or nirvana.

The kayas and wisdoms being inseparable,

It transcends and includes all beings in all their variety, all paths, worldly and transcendent.

With nothing to attain and nothing to accomplish,

One enjoys natural freedom, freedom upon arising,

The timeless freedom in which the significance of doing

Is no longer at odds with the way of being.

Effortlessly fulfilling the aims of oneself and others,

One directly encounters the embracing space of complete virtue,

The natural great perfection.

This was composed by Gregory Patenaude on the morning of the tenth lunar day of the month, July 29, 2020. May virtue and wholesome goodness flourish!

Where is your seat?

Where do you sit? Where do you commit to doing your practice?

Be precise. What room? Where is the seat or cushion? What materials do you need? Which direction are you facing? 

You need a place to return to again and again. It doesn't need to be the perfect place but it needs to be somewhere clear in your mind. It might be your bedroom, a spare room, your basement or living room. It doesn't matter where it is, so much that you know where to go when it is time to practice. 

You need a place to start. A place you can commit to. 

With time you can include more places and new places. The park, the beach, during your commute. Integration happens once you have something to integrate. First, you need a place to start. A place you can develop trust in yourself and cultivate a willingness to show up for yourself. 

No one needs to know where you sit, but you need to know. 

Model of conscious leadership.

As a dharma practitioner on the path we can often times struggle to integrate our meditation with our daily life. Training in mind and awareness cultivates a state of preparedness and responsiveness on the cushion that we slowly learn how to bring out into our daily activities. As we learn to work with this sense of preparedness, we need to learn how to live authentically and contribute meaningfully to the world around us. 

The five elements of conscious leadership create a framework to integrate your practice with your daily life. By working with each of these elements you encounter resistance and limits in your own body, mind and emotions. Pay attention to that resistance and hesitation. As you become familiar with each of these elements, you will see where you are grasping to aspects of your experience or shutting down. Acknowledging these obstacles and perceived barriers gives you something tangible to work with in your meditation. In this way, our meditation supports our daily life and our daily activities fuel our meditation.

The result of a practice that integrates both meditation and your daily life is a willingness to have an grounded, fluid and truthful connection with the world around us. We awaken to the very presence that dwells in the heart of the human condition. All of these elements are included within the single sphere of unborn bodhicitta, our ever-present primordial state of authentic presence that is open, available and responsive. 

Five elements of conscious leadership.

What does it mean to be a conscious leader who contributes meaningfully to the world? What posture would you have? What would you stand for? How would you organize your effort and activity to best meet the demands of your friends, family and community? In the Buddha's teachings we often find a reference to the five family Buddha's that depict the qualities and characteristics of conscious living. The five Buddha families provide a framework for understanding how to integrate our practice with our daily life so that we can remain genuinely grounded in our values, but also intimately participate with others around us. 

Buddha. Lead by example. 

The buddha element represents a grounded, present, truthful expression of the self. This element focuses on providing resources, making connections, revealing implications and seeing clearly. They are committed to the activities of learning, contemplating, writing and teachings others. They teach how to work with fear and hesitation in order to move beyond our habitual manifestation or the status quo. They use the power of metaphor and stories to teach others and to share their integrated vision. They are aware of their own constructs but not stuck on them. 

The primary emotional work of the buddha element is focused on confusion, uncertainty and fear. While these may never go away, training in the buddha element teaches us to dance with confusion, uncertainty and fear to create opportunities for wisdom or purpose. The form or shape of our life becomes one in which we guide, teach and lead others out of confusion and habitual patterns into wisdom and clarity. 

Vajra. Practical solutions. 

The vajra element emphasizes identifying and solving problems. They use logic, reasoning and critical thinking to figure out how to use and deal with conflict. Curiosity drives the vajra element to create, shape boundaries, contextualize or model innovative solutions. The vajra element is focused on bringing about fulfillment or actions that manifest the intended result. 

The primary emotional work of the vajra element is focused on aversion and anger. As our sense of self hardens we become more self-righteous, more opinionated and critical of others.  We become very authoritarian and assertive.  These mental states naturally encounter conflict and problems in our world and relationships which provoke anger and aggression. As we learn to work with the vajra element, we can transmute the energy and power of aversion and anger into clear thinking and penetrating insight. 

Ratna. I am a contribution. 

The ratna element recognizes that we all co-create the world and how we show up matters. We can share gifts with the world, gifts of compassion, kindness and generosity to impact others. The ratna element is committed to demonstrating the abundance of inner wealth in a world of scarcity and selfish concern. Being values-oriented they are more focused on the long tail of generosity than the short finite game of results. 

The primary emotional work of the ratna element is focused on egotism and your status. Our actions are often concerned with the eight worldly concerns and how we will be perceived by others. Acts of generosity are often complicated by status roles and personal favors. As we learn to work with the ratna element we overcome the narrow confines of the ego and recognize the significance of their contribution. 

Padma. Caring for others.

The padma element recognizes that all human endeavors are co-created and that we share responsibility in shaping that global reality. They work to inspire, motivate and connect others. They embody an intimate presence in all aspects- their body, mind, energy, and emotions; to develop deeply personal relationships and extend their care and attention to their community. Their passion, joy and care engender connection, belonging and trust. 

The primary emotional work of the padma element is focused on selfish desire and attachment. All of us have strong desires and passions and our fixation on these leads to a very narrow view and limited understanding.  We become fixated on our version of what's right, what we think is the best way, what we want. As we learn to work with the padma element we overcome the tendency to focus on our own qualities and characteristics and direct our attention to nurturing and caring for others. 

Karma. Help others.

The karma element is committed to service, effort, availability, initiative and accountability. They express a willingness to step forward to benefit others. They are intentional about becoming more and more available to others and work to be in service to the processes that are unfolding around them. They joyously remain open and present amidst hardship and problems. 

The primary emotional work of the karma element is focused on greed and your own needs. Much of the work we do in this life is focused on gaining status, power or control over others. We dominate the situation so nobody else can outshine us. Elevating ourselves and our abilities becomes the main focus, rather than being meaningfully present or helping others. As we learn to work with the karma element we overcome this insecurity and paranoia, discovering a sense of natural ease and fulfillment. No longer focusing on our own position or qualifications, we can be present and available to meet others where they are at, on their own terms. 

Teaching, leading or guiding?

The Buddha is a powerful symbol in the Buddhist tradition. Any Buddhist tradition will have some embodiment of the Buddha, Dharma and Sangha. The Buddha represents the teacher, the dharma the teachings, and the Sangha the community that revolves around these two. 

The Buddha represents the ideal form that one assumes in this lifetime. It is the form of oneself as a teacher, a leader, or a guide. Each of these roles can have subtle differences and as we associate with a teacher it is important that we discern our own role in relation to the teacher. 

A teacher has knowledge that you don't have. A teacher is someone you turn to for resources, insight or direction. A teacher can connect dots and build bridges where there is confusion or uncertainty. A teacher sees a bigger picture than you see, and as such can open doors or tear down walls. It is important that the teacher has some practical, real world experience. Some teachers might be overly academic or scholarly, but not be grounded in reality. Practical knowledge is almost always better than theoretical knowledge. 

A leader by necessity has a following, even if it is a following of one. A leader heads into the unknown, through the woods and over mountains to pave a new trail. Our world and our situation is constantly changing, so the importance of a leader cannot be overlooked. Leaders are able to connect the tribe, set out a vision, build something new, and give us a heading on our journey. Leaders have authority but also recognize and honor the voices of those below the leader. Be wary of a leader who is reckless, self-centered or doesn't lead by example. 

A guide is someone who has intimate experience with the path that you are traveling and has no other motive than for you to travel the path safely and with minimal hardship. They know the best places to sprint and the times to rest. They are patient and tolerant of the hardship one faces, but also recognize the urgency and initiative needed to traverse the path. The guide knows you are very results orientated, that you want to finish, but they know that once you reach the end you must go back and hopefully they can teach you to enjoy the journey along the way. Be wary of a guide who sells you on the finish, or really wants you to do this thing because they have done it. Find a guide for the journey you want to travel. 

You might not find all of these qualities in one individual. You might have teachers, leaders and guides along the journey. The important part is recognizing your needs and the challenges you are facing on your journey. 

Conscious citizens of the world.

What does it mean to be a conscious citizen in an increasingly complex world?

What are the qualities and characteristics of a conscious citizen? How would they see the world, what does their posture look like?

As a conscious citizen, I am aware of my own body, mind, feelings and perceptions. I know my own beliefs, knowledge, philosophical views, and opinions are true, but partial. I am conscious of my own perspective, but recognize that perspective is inherently limited and thus not the entire story. 

As a conscious citizen, I am aware of the body, mind, feelings and perceptions of others. I recognize that the beliefs, knowledge, philosophical views, and opinions of others are true, but partial. I am conscious of my own perspective and understand that others will not likely share my perspective or even be able to appreciate it. Having a deep understanding of my self and my own perspective, I can be more tolerant and accepting of others, even those with divergent or rigid views. Just as I would not hate a child for holding irrational views, I understand that we all act irrationally and from a limited perspective. 

As a conscious citizen, I am aware of my own culture and the culture of others. I appreciate diversity, celebrate differences, and recognize the basic human needs of safety, belonging and the yearning to gain control over our own lives. Not conforming to the worlds ways of division and manipulation, I value different perspectives and encourage connection and inclusion. 

As a conscious citizen, I am aware of the way in which systems, organizations and politics support and create the cultures in which we live. I appreciate the individual and collective are inseparable and recognize the consequences of participating in and contributing to the systems that shape our world. I work to inspire, empower and connect individuals to live authentically and contribute meaningfully to the world around them. I have the wisdom to see through the perspectives of the status quo and encourage connections across a variety of views so that others can gain an appreciation that their position is also true, but partial. 

As a conscious citizen, I am aware of my own constructs, though not stuck on them. I have a willingness to step forward in a healthy and meaningful way to benefit others. When I am authentically present, I can acknowledge my current reality and remain deeply grounded, both in good times and bad. I recognize my own limits and the scope of my life, acknowledging that giving ourselves boundaries empowers us to occupy the world in which we find ourselves. Cultivating authentic presence opens the doorway to deeply personal, intimate relationships and a willingness and receptivity to extend kindness to all. 

Recognizing that I am simultaneously a leader and a follower, I dedicate my life to remaining open, available and responsive. Again and again, I aspire to return to the ground of clarity and truth. I acknowledge the hard choices that we all have to make and hope to inspire a willingness to move forward towards a better future for all. 

#Black Lives Matter. *Conditional terms apply.

Happy Juneteenth!

I've been watching a lot of police videos lately of police officers harassing and assaulting black lives. Again and again, I am witnessing a common theme where the police are looking for a reason to exercise their power and control over the situation. It doesn't need to be a good reason, it can be something as simple as reaching for something, resisting arrest in some way, questioning the officer about why they are being pulled over or arrested. Sometimes the officer will keep harassing the individual until they do something that qualifies as a reason to ask them to step out of the car, and things start to escalate. (BTW, I've been pulled over three times for traffic stops and never been asked to get out of the car. If an officer asked me to get out of the car, I would question them too.) 

Give blue bodies a reason to exercise power and control over black bodies, and they will. 

Of course this isn't unique to police officers, we all (we all being people who conceive of being white) have this too. Imagine walking down a sidewalk at night and two black men are walking towards you. What is your bodily response? Do you feel a sense of heightened awareness? Do you get a little kick of adrenaline? You probably do a quick safety check- Are you in control of your body? Yes. In control of your surroundings? Yes. Do you feel threatened? No. Feeling safe and secure and in control of your own body, you probably walk right by and so do they. 

What happens if those black men are wearing a suite and tie? How does that affect the situation? What if those black men are wearing baggy jeans and hoodies? What if you hear one of them swearing? In each of those situations, you are going to be assessing your safety and control over your own situation. We do this to everyone, poor people, drunk people, people with dogs. It is normal to have a physiological response to your surroundings. You should pay attention to the way you feel and respect your right to feeling safe and secure. Your life matters. 

Here's the thing: it is not normal for a white body to fear a black body. White bodies have never been tormented or oppressed by black bodies. It would be normal, and probably is normal, for black bodies to feel fear and insecurity around white bodies. After all, black lives have been regularly tormented and oppressed during the entire period of recent black history. For white people, it is their perception that gives rise to these feelings of fear and insecurity. 

Where is the highest rate of crime in your city? Let me guess, it is probably an area with a high minority population. This area has poor schools, lower income housing, poor city planning and development. More than likely, the city wants people to avoid that area and directs resources accordingly. As a result, white people build an association that urban, low income black people are dangerous. Black people = bad* 

(*Conditional terms apply)

So let's imagine a young black man wearing baggy jeans and a hoodie comes to your front door in your middle to upper class neighborhood. Are you going to answer the door? Are you going to call the cops? What if it is a middle aged man wearing jeans and a t-shirt? What if it is a black man wearing a suit and tie? 

What if there is a non-descript black man appearing drunk as they walk down the sidewalk? What if there is a black man off the trail in your local park (you didn't see him taking a picture of his favorite flower)? 

What is your body and mind doing in all of these situations? How does your body feel? Do you feel threatened? Do you have a sense of control over your own body and the situation? What reason do you need to call the cops? 

Give me a reason to call the cops, and I will. 

Here is what I am seeing in our culture. White lives matter. The feeling that white bodies have over their sense of security and the control they feel over their situation matters. When white bodies feel threatened, even if it is just a mental perception, they will act to take control over their situation and exercise their power. White power might be a divisive term thrown around by hate groups and the media, but truly this is the essence of white power, that at any time white bodies can exercise their control and power over black bodies. If you are white, you have white power simply because your perceived sense of control over your body matters to our culture. 

The same cannot be said for black lives. Not at this time in history. It cannot be said on a cultural level that we respect the same level of power and control that black people have over their own lives. Sure, we can say black lives matter, but give the white body a reason and it will take control of that black body. What is disgusting about some police officers that we are seeing is that they are using any reason to take control of that black body and then using excessive force without restriction or consequence. 

All of this has to do with how we perceive or feel about our own security and sense of control over our own lives. This is a fundamental human right, and to this day we are not giving as much importance to this right to black lives. This is why we say Black Lives Matter. 

Collectively, we all need to examine and unlearn our own unconscious biases. We need to build systems that respect and value black lives as much as other lives. The path forward is not easy or clearly formed, but we can start by recognizing what is going on in our own body and mind and learning how to work with that more effectively. 

I am a contribution.

I like to think that my local coffee shop stays open and in business because I go to it. I support their  product, the way they do their work, the atmosphere they create. The time and attention I spend (and the money I spend) keeps them in business. 

With COVID-19, we can all start to appreciate how much this is true. The places that capture our attention and energy keep us coming back for more and are more likely to stay open over the long run. We make an effort to order out from the restaurants we enjoy. You might buy a gift card from a local retailer, knowing you will buy from them again in the future. Your actions create and effect the world around you, and your actions have power. 

It is also true that many of our actions support the discrimination of black people in our society. How do the neighborhoods we choose to live in and do business with affect the black community? How does the way our cities are structured, our schools designed, our financial markets created impact black lives? What about all of the media we consume, the TV shows we watch, the dreams we are told to dream, how do those impact our view and understanding of black lives? 

Just as surely as we contribute to the success of our local retailer, we contribute to the discrimination of black men, women and children in our society. It might not be intentional, but it doesn't have to be intentional for it to have an impact. 

The answer to this problem is not easy or clearly formed. It is a small step to know that you are a contribution. Knowing you are a contribution, you can begin to reflect on your actions and the way those actions reinforce what you would like to see in the world. 

Knowing you are a contribution, your contribution to supporting black lives can take many forms: attention, physical presence, donating, listening, sharing, supporting black businesses or artists. There isn't a right way to contribute, but there is a wrong way: thinking it's not up to you and that you aren't doing anything wrong.   

Exploring Mind and its Nature

The mind is central to the path of liberation and the journey of self-discovery. The mind is simultaneously readily apparent to us and yet a mystery. It is the basis for all of our experience, and yet not understood. Understanding the mind is the key to understanding who we are, the nature of the world around us and our place in it.

In the Four Dharmas of Gampopa, we are instructed to turn our mind towards the Dharma. The meaning of Dharma can be interpreted in different ways. Dharma can mean the Buddha's teachings, but Dharma can also refer to that which is authentic or true. Dharma can also mean phenomena, or the reality of our life and experience. In this way, turning our mind towards the Dharma means looking into the reality of our own life and experience in order to find what is true or authentic. We should explore our own mind, using the wisdom and insight of the Buddha and the many great teachers that have come before us, to discern what is meaningful and true in our own life.

This practice of looking at the mind is the basis for the practice of vipashyana or insight. The hallmark of the Buddha's teachings was insight into the nature of mind and the nature of reality. Exploring mind and its nature sets us out on a journey through the landscape of our own mind in search of that which is authentic and true.

WHAT IS MIND?

Before we can understand the nature of mind, we need to understand the mind itself. What is mind or consciousness?

The Buddha's perspective on mind is particularly helpful in opening up an doorway to the nature of mind. The Buddha taught consciousness as one of the skandhas or aggregates. The aggregate of consciousness is composed of either six or eight consciousnesses, depending on whether you are following the Hinayana or Mahayana perspective. Each of these eight (or six) consciousnesses are included within our experience of mind, and yet none of them by themselves are 'mind'. The Buddha would say that there is no mind, mind itself is an aggregate of experience and we should understand it as such.

The eight types of consciousness taught in the Mahayana sutras are the alaya or foundational consciousness, the afflicted or defiled consciousness, the mental consciousness, and the five sense consciousnesses (sight, sound, smell, taste, touch). Together, these eight form the basis of our experience of who we are and the world around us.

The alaya consciousness is the foundational consciousness that forms the stream of our mental continuum. Mipham Rinpoche describes it in the Adornment of the Middle Way:

The state of consciousness that is mere clarity and knowing, which does not veer off into active sense cognition, and which is the support of habitual tendencies, is called the alaya-vijnana, the consciousness that is the universal ground. The Cittamatrins consider that this is essentially neutral, neither positive or negative. It is an awareness of the mere presence of objects and it arises in a continuity of instants. It is attended by the 'five universal mental factors', such as contact. It does not have a specific object of focus but observes the world and beings in a general, overall manner.

The alaya or foundational consciousness is this bare state of mere clarity and knowing. It is not focused or caught up in the particulars of our experience, but it is also the ground upon which our experience is created. As Mipham describes, this alaya consciousness possesses five universal mental factors which are present in any mental consciousness. These five factors are contact or sense impression, feeling, perception, intention and attention. The alaya consciousness as bare perception is aware of some thing in a general way. That thing makes a sense impression on the alaya and gives rise to a feeling or pleasure, pain or indifference. The qualities of that perception are perceived and intention directs our attention. Intention here isn't the gross intention of thoughts and or ideas, but consciousness moving towards that object and knowing it in some capacity (as attention). This bare state of mere clarity and knowing is normally outside of the experience of ordinary mind and only accessible to seasoned meditation practitioners, and yet, if we examine closely we can see this process playing out even on the level of our day to day consciousness.

The afflicted or defiled consciousness is the consciousness that interprets everything around 'me' and 'mine'. It is the narrative consciousness that is telling the story of who we are based on attachment and aversion to this confused sense of identity. Mipham describes the defiled consciousness:

The alaya, as the basis for the different habitual tendencies, is defined as mere clarity and knowing, whereas the defiled emotional mind is a clinging to the continuum of consciousness as being the self.

The experience of the alaya consciousness is interpreted through the defiled consciousness through the lens of identity. There are three main ways that we interpret or grasp to this sense of self: 1) self as independently existing, 2) self as the experiencer, 3) self as the agent of free will. We will explore those three types of self-grasping later, but any experience that we are having is interpreted through these confused notions of the self. The alaya consciousness is having some type of experience, and the defiled consciousness is 'selfing' the experience and narrating it in terms of its perceived identity. I see a lot of parallels between the defiled consciousness and what is called the default mode network by modern neuroscience.

The mental consciousness is what we normally think of as mind. It is the mind and its attendant mental states and mental objects. It is the thinking mind, the mind forming ideas and engaging in dialogue. It is the clear appearance of any of the sense consciousnesses in our subjective awareness. The five sense consciousnesses and the mental consciousness together create the entangled conception of what we normally consider 'mind'. My mind is aware of what I am seeing, hearing, feeling, thinking, touching, etc. What we are not usually aware of is how the mental and sense consciousnesses are influenced and shaped by the defiled consciousness, and the bare clarity and knowing of experience is largely foreign to us.

An important understanding is to be made regarding the sense consciousnesses and the perceived, supposedly external sense objects. The sense consciousnesses are interconnected with the sense organs and the sense object, such that they are not distinct separate entities. They arise conditionally based on mutual dependence. The key point here is that when we experience form, that form does not exist outside of consciousness as some kind of truly existing thing. It is experienced within consciousness, through this process of contact, feeling, perception, and mental formations eventually giving rise to our experience of form, but that form is not how it actually exists. This is confusing, I know, here is what Mipham has to say about our experience of the external world:

The Cittamatra approach emphasizes the fact that no matter how real and solid external objects seem, all experience of them- including our knowledge about them and their apparently objective constitution- occurs wholly within the sphere of consciousness. This carries the important implication that even if one accepts the objective existence of phenomena separate from mind, their extramental mode of existence, if such there is, is by definition unknowable. To reach beyond the mind and to experience phenomena exclusively from their side, in a complete self-contained objectivity, is as impossible as it is for us to climb out of our own skin. Indeed, the very supposition that there is a 'mind' and that there is a 'world', and that there is a separation between the two, are themselves mental events.

This is definitely controversial to the western scientific mind. We have entire fields of physics that define very clearly the laws of nature. But remember, we are not talking about if the external world exists, but rather how it exists. We take our sense perceptions to be real, to be valid and unerring and true. Is that the case? How could we possibly know? Is our perception of a tree more real than a bug's perception of a tree? But surely there is a tree there, right? What if we changed all of our sense organs, so that we perceived the entire range of energetic potential, what would we perceive then? Would that be the real world? The simple conclusion is that we can only know anything through mind, and thus we can be confident that our experience of the world is conditioned and partial. Knowing that we can open our perspective to appreciate a broader and more complex reality.

The key point of our discussion on mind is that mind itself is an aggregate of experience. It is not a thing, or a substance. Some examples of how these eight consciousnesses come together to create our experience of 'mind' can be helpful. Let's take for example someone who was born with all five sense consciousnesses operating, but at some point lost their vision. Their experience of themselves and their world would be dramatically altered upon losing their vision, and yet, they would maintain a consist narrative of who they were, their 'self' would remain intact. What happens if this person were to lose their hearing as well?  How would their experience change? How would their understanding of the world change? Would they maintain a coherent sense of self as their own mind? Undoubtedly they would.

What about when we are dreaming? Dreams are interesting because none of our five sense consciousnesses are operating and yet we can still experience the five senses in a dream. What we are seeing in our dream is not actually what are eye faculties are seeing, and yet we have clear appearances in our dreams. The experience of dreams is really the aggregate of experience of the alaya-consciousness, the defiled consciousness and the mental consciousness. The imprints or seeds of memories and conditioning factors (karma) planted in the alaya consciousness ripen in the dream state and are projected into the mental consciousness (the sixth consciousness). The defiled consciousness is still narrating the dream in terms of self, even though the self of the dream can be different that your waking state self. The experience of the sense consciousnesses in dreams arises due to our conditioned way of experiencing the world. The dreamscape is not real by any means, but a habitual perception based on past conditioning (rarely do people dream of past centuries- imagine having a dream like you were in the dawn of the agricultural era and experiencing the world through that lens, you couldn't even conceive of it).

So we have some idea of what our experience of the mind might be like without the five sense consciousnesses dominating our experience, but what about the experience of mind free from the defiled consciousness? Can we experience the mind free from the narrative of self and other, me and mine? There are many ways that this type of experience can be cultivated (certain psychedelics, ecstatic experiences, life changing events, breathing techniques, dream and sleep yogas, etc), but one of the most practical methods is through contemplation and meditation. Through contemplation and meditation we can break down the habitual mode of apprehending the self and mind.

Once we understand what the mind is, we can turn our attention to really examining the mind itself and gaining a better perspective on the nature of the mind. This becomes the focus of the practice of vipashyana, or insight.

Two perspectives on mind.

I've been playing with two perspectives on mind that are interesting to think about and examine. One is an inside-out perspective (which you will probably recognize to some extent) and the other is outside-in.

Both of these are modeled after the Buddha's understanding of the development of mind. Some of these concepts might be new, but they are all easily recognized once you get used to the layout.

First, let's consider the inside-out perspective.

We start with the (1) nature of mind, non-dual awareness and emptiness, luminous emptiness, the very ground of all. Not recognizing the empty aspect of the nature of mind, we mistake the apparent aspect as the ground of being (alaya), thus establishing the (2) alaya consciousness, or the foundational consciousness in which we conceive of a subjective self. This foundational consciousness becomes the stream of our mental continuum, in which the seeds of all our actions are planted. The alaya consciousness is accompanied by the five universal mental factors that operate in every mind (contact, sensation, perception, intention, attention).

From this alaya consciousness, we start to complete the development of the (3) eight consciousnesses. From the alaya consciousness develops the narrative or afflicted consciousness, which orients everything around 'me' and 'mine', consciousness becoming the narrator of its own experience. From this narrative consciousness comes the development of the mental thinking consciousness and the five sense consciousnesses (sight, sound, smell, taste, touch). This marks the complete development of the mind, with its division into the eight consciousnesses (alaya, narrative, mental, and five sense).

From the development of consciousness, we have the development of the (4) five skandhas or aggregates of the self. The aggregate of consciousness gives rise to the aggregate of feeling, interpreting the contact between consciousness and its object as either pleasant, unpleasant or neutral. From the feeling skandha we have the aggregate of perception, discerning the qualities of the object. From perception we have the aggregate of mental formations, involving our particular concepts, beliefs, or philosophical views about the object. Finally, we have the aggregate of form, what we see, hear and experience appearing to us through the filter of our own consciousness and all of the layers that we have added on through our processing of that experience.

It is important to understand that the five skandhas or aggregates of the self are the way that we experience the world. Our everyday experience of interacting with the world is through consciousness, feeling, perception, mental formations and forms. This is the reality that we take to exist day in and day out.

This inside-out model of the mind leaves us feeling rather stuck. Our ordinary perceptions and experiences seem very concrete and real. The subtle layers of the mind seem very remote and distant compared to the ever present challenges we face day to day. We are in a sense 'caught' at the outer layers of the mind and our experience of the world.

Let's compare this to the outside-in perspective.

The process of development is the same in this perspective, but we are orienting ourselves differently. Here everything is contained within the (1) non-dual nature of mind, luminous emptiness that is the ground of all that appears and exists. Not recognizing the empty aspect of the nature of mind, we mistake the apparent aspect of the nature of mind as the ground of being (alaya), thus establishing the (2) alaya consciousness. From the alaya consciousness develops the narrative or afflicted consciousness, along with the rest of the (3) eight consciousnesses. All of this are included within the nature of mind and are inseparable from it.

From the development of consciousness, we have the development of the (4) five skandhas or aggregates of the self. These five aggregates are all contained within the aggregate of consciousness, such that there is nothing that we experience that is outside of mind. The outer world that we are experiencing is not separate from us, but we are entangled in a web of dependent origination in which interconnected phenomena are mistakenly taken to exist separately and individually. This is not to say that there is no outer reality at all, but that reality does not exist as we think or believe it to exist.

This perspective actually makes a lot of sense. We know that some people in our life have very different perspectives on what they think is real. Which of those perspective is more correct? Is it yours? Are you sure? I think we could all agree that a child's perspective about what is real in the world is probably a little bit mistaken. But are we so much more wise than a child?

The outside-in perspective opens up doorways to fundamentally challenge and change your perspective about who you are and the world in which you live. You are what you think, as is the world. Your view, or vision, shapes your experience of reality. When you start to appreciate that all of this is the expression of the true nature of mind and the very nature of reality, you can also appreciate the potential and capacity this perspective presents.

Contemplate. Meditate. See what you discover.

"I am not a leader."

Times such as these leave us looking to leaders to guide us. We turn to someone with power or authority to tell us what we should do next. We look for others to show us which way to go. Who has the best map for dealing with this situation? Who is going to decide what the best course of action is? Who is going to figure this out and present a solution?

We may not see ourselves as that person. We don't have the position, the significance or the influence. We don't have a following to lead, or a group that is looking for us to make those decisions.

And yet...

Our actions have an effect in the world. The way we show up influences others. The way we talk to our family, coworkers and neighbors impacts the conversation. Our perceptions, judgements and ideas influence the outer course of our life.

The conduct of our body, speech and mind shapes our life, and the individual and collective are intimately intertwined to form the communities in which we live.

You may not see yourself as a leader, and yet you set the example of what you would like to see in the world. You may not be consciously setting that example and leading the course of your life with intention, but you are creating it nonetheless.

What do you want to do? Which way are you going to get there?

Fill the shoes you are in.

Take a look at your shoes. Those are the shoes we need you to fill.

Not a bigger pair. Not a better pair. The shoes you have.

We need you to take a stand in the world in which you live.

Not in a world you would like to see. Not in the life you would like to be living. In this world, this life.

Don't fill someone else's shoes. Don't compare the size of your shoes to others. Don't worry about the quality or the presentation or the style.

Your shoes, just as they are, that's what we need. We need you. Come as you are. Share the gifts you have to bring. If you don't know what those gifts are, put your damn shoes on and go find them.

Upcoming Online teachings

We have some online events coming up in the next few days and weeks.

Waking Up Humanity: Online teachings by Younge Khachab Rinpoche
April 11 at 8am PDT
Rinpoche will be offering practical advice for Dharma practitioners during these difficult times.

Tsa Lung Course
April 12 - May 3, 2020
Tsa Lung is a Tibetan healing yoga and pranayama used to purify the body. Rinpoche has advised all of his students practice Tsa Lung to strengthen our immune systems and to promote a calm and stable mind during these challenging times. This four week online course will teach you the Tsa Lung yogas and provide foundational materials for understanding the practice.

Not doing is hard work.

Now that we are all stuck inside all the time, we can start to appreciate how much of our days are organized around relieving tension. In the old days, a couple weeks ago, when you started feeling uncomfortable or had some problems to work out, you could always avoid them by going somewhere. Keeping busy and doing things was a coping mechanism.

Are you feeling more sensitive right now? It might be because you cannot duck out of tricky situations as easily now.

Are you noticing more problems coming up? It might be because they were always unresolved but before it was easy to just go do something as soon as you noticed them on the horizon.

Are you easily triggered? It might be because you were really good at controlling your environment and interactions, and now you don't have that same level of control.

When you cannot go anywhere you are forced to work with things as they are. You'll probably lose it at some point, but you get to keep trying to figure this out. Take a look at your expectations, schedule beliefs, and to do's, do they have to look just like they used to?

Avoidance is a really accessible coping mechanism. When you have to stay put, you have to learn a new skill set. You have to learn how to be present, and that is hard work. 

Last chance to share thanks.

Working in a community pharmacy, you get used to the presence of death in the community you serve. You see obituaries of elderly persons you have been coming to your pharmacy for years. You serve cancer patients for months or years and then one day they just stop coming in. Weeks or months later you might hear from a family member or neighbor that they have passed away. We get voicemails in the middle of the night, letting us know that someone has passed away. Hospice calls. Doctors call to share the news. Young husbands and wives stop by to share the news that their spouse has died unexpectedly. You hear parents sharing stories of their kids dying due to accidents or health complications. Death is ever-present and there is no right time or right circumstance. Death is certain, but the time of death is uncertain.

This weekend, one of our long time elderly patients called to thank us for our years of service. He had been diagnosed with the coronavirus and the prognosis was not good. He was quarantined in isolation and he wanted to pass along his thanks while he still had the chance.

We are facing what could be one of the largest pandemics in modern history. Many will die, and they will die in isolation, separated from their family and friends at the moment of death.

We all must set out on the journey of death and dying alone. Where we are setting off to none can follow. Being prepared for that journey is important. Coming to terms with death is never easy, but the more open we can be to the presence of death in our lives, the easier it is to be grateful and share thanks while we still have the chance.

Take some time to reach out to your elderly friends and relatives. Call your neighbor, see how they are doing. We are all facing some challenging weeks and months ahead, but the elderly are especially worried and at significant risk.

You never know when it is your last chance to give thanks.

Distancing yourself.

You've followed the advice of self-distancing. You have your store of rations for another week or so. You are working from home, homeschooling, calling your friends and family from afar.

Now you are stuck with these thoughts and emotions that consume your attention.

The impulse to check the news is compelling. What are the new numbers? What is the latest advisory? What are those common symptoms again?

These thoughts are all-consuming and when we are full we are left with an unsettled feeling. Know that it is perfectly normal to have these thoughts and emotions, but that we don't need to give them all of our attention. Just like an annoying coworker, we need to continue to work with them day in and day out, but we don't need to give them all of our attention.

I've found my daily practice an undeceiving refuge in these times. Retreat from the headlines. Isolate yourself from the all consuming thoughts and the attendant anxiety.

Just sit. Connect with the natural peacefulness of the present, even amidst all the tumult.

If you cannot simply rest in equanimity, it is helpful to have something to do. I've been practicing the Iron Hook of Compassion every day. Singing the melody and mantra have a way of opening up the heart and throat at a time when it is easy to shut down and close ourselves off. Afterwards, rest in a sense of openness and ease for as long as you can.

Build these moments into your day. As many as you need. Learning to be present when you are alone is a great gift to yourself during times such as these.

In search of the normal day.

It is interesting to see how much comfort we find in controlling the world around us. We find comfort and safety in our habitual routines, the repetitiveness of the normal day. We may complain about being busy, or the weariness of our everyday ordinary life, but we would take that normal day just about any day.

We know what to expect on a normal day. We are familiar with our everyday pains and problems. We know what things we have to get done and what time constraints we need to balance. Sure, some of the day to day is annoying, but it is predictable.

In times of uncertainty, we still need to carry the ordinary pains of our life, but we are faced with the demanding task of needing to make new decisions without clarity. Every single day, the variables change and the choices we made yesterday need to be reexamined and thought through. The effort this process takes is emotionally and cognitively taxing. Layer on top of that anxiety and the existential threat of getting sick and dying, and you have a recipe for overwhelm.

Our bodies and minds are used to dealing with overwhelm. We are bombarded by information on a daily basis, too much information to process. So we put up a filter to limit what we notice, the rest is just noise that can be ignored and placed in the background. In order to cope with overwhelm, we yearn to exercise control over our lives and our environment. We set up boundaries, make up new routines or habits, set up a new cycle that we can repeat. We seek to recreate the normal day, or at least to build a new normal.

Uncertainty, overwhelm, seeking control and trying to find a place of balance and stability are shared experiences of the human condition that we have faced for millennia. Wealth, status, and strong communities can protect us from these experiences, but none of us are immune. The poor and weak suffer these even during supposed 'good times'.

To understand that, to bear witness to this basic fear and drive, is to appreciate the first noble truth- the reality of the human predicament.

Embrace the human predicament.
Let go of reactivity and fixation.
Behold our authentic condition, pure open presence.
Practice the path, free from the extremes of indulgence or severe austerities. 

As you become more willing and able to navigate times of uncertainty, you will also be more patient and understanding of the fear and uncertainty of others.

Be a light for them along the way,
a pole on which they can lean.
Be a center of gravity to revolve around,
as they orbit an unfamiliar world.

March Meditation Workshop

Meditation Workshop:
Distinguishing Mind and Awareness 

***Remember this Sunday March 8 is also Daylight Savings Time***

Event to be held at the following time, date, and location:  Sunday, March 8, 2020 from 10:00 AM to 12:00 PM (PDT) Wise Orchid Taijiquan & Qigong 2002 East Union Street Seattle, WA 98122 View Map

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Join us for a weekend workshop on the foundations of the Dzogchen view and meditation. Dzogchen, or the Great Perfection, is the heart essence of all of the Buddha's teachings. These teachings reveal our own true nature in a simple but direct way. Be introduced to the unique Dzogchen view Learn how to recognize and rest in the nature of mind Learn how the practice of resting unfolds to reveal awareness Understand how we stray in the practice and how to eliminate errors in our meditation Share this event on Facebook and Twitter. See you on the cushion!