Pema Chödrön On Self-image

Pema Chödrön on self-image¹:

Being preoccupied with self-image is like coming upon a tree of singing birds while wearing earplugs.

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(1) page 70 of Wise Heart by Jack Kornfield

Yoga and Rosae Crucis – An Ad from 1976

Another classic ad from the May/Jun 1976 issue of the Yoga Journal. A rather amusing and very dated print campaign from the Ancient Mystical Order Rosae Crucis. Now what was that about nudity and advertising in today’s Yoga Journal?

Ajahn Chah on Generosity

From Rick Hanson’s Dharma talk in early Oct/2010:

If you let go a little, you will have a little happiness.
If you let go a lot, you will have a lot of happiness.
If you let go completely, you will be completely happy.

Paticcasamuppada and How Failure Can Be Liberating

Tricycle editor-at-large Andrew Cooper recently recounted events from the 1980’s, when he accompanied Thich Nhat Hanh (Thay) on his first speaking tour of the U.S. Earlier in Thay’s tour, he gave a well-received talk at the Reverence for Life Conference in New York City:

At the heart of his talk, however, was a well-known passage from the Pali canon:

“When this is, that is.
This arising, that arises.
When this is not, that is not.
This ceasing, that ceases.”

… This is the most succinct formulation of the Buddhist teaching of paticcasamuppada, or dependent origination, one of Buddhism’s core ideas. Starting with this most simple of expressions—When this is, that is—Thay explicated dependent origination as a vision of radical interdependence, or what he called “interbeing,” in which all beings support and are in turn supported by all other beings. This elaboration of paticcasamuppada encompassed the foundation, the practice, and the fulfillment of spiritual life.

But the culmination of Thay’s U.S. tour was a weeklong visit to the SF Zen Center, which at that time was headed by Suzuki Roshi’s controversial successor Richard Baker. The visit started with a much-anticipated conversation between Thay and fellow peace activist Daniel Ellsberg. Things didn’t go exactly as planned! To make things worse, a film crew was there to document the event:

The discussion was being filmed in the front room of the Zen Center Guest House—the very room I’d dreamed about the night before. The room was packed with film equipment, electrical wires, and maybe thirty people, who filled in every inch of space that was left. In the center of the room, Daniel Ellsberg sat stage right, the Macys were in the middle, and Thich Nhat Hanh completed the arc. Thay got the ball rolling.

“I want to ask Daniel Ellsberg: Why does the American peace movement have no compassion?” That’s what he said. He might have said it a little differently; he might have said a little more; but that was pretty much the crux of it.

My guess is that no one there, except me and maybe Ellsberg, knew what this was about. But everyone recognized the peculiar note that had been struck. I just cringed: Oh no. Oh no. This is not what I meant. This is not what I meant at all. A knot began to form in the pit of my stomach.

I hoped that Ellsberg would find a way past this. Not that it would be easy. He had just been blindsided, targeted unfairly with one of those questions one can’t possibly answer because the premise itself is so askew. But if anyone knew how to think on his feet, it was Daniel Ellsberg. Maybe he could set this thing aright.

What happened next, however, couldn’t have been worse: Ellsberg took Thay’s question personally and responded defensively. He answered the unfortunate challenge with a few of his own, in particular, he challenged Thay’s passing judgment on who was and who was not compassionate. From there, the nastiness and absurdity just accelerated. Here they were, two great and good men, arguing like kids on the playground, about compassion—who had it, who had the right to talk about it, who really understood what it was. It was their pain talking, and neither seemed able to see it or admit it or get a handle on it.

Every so often, Fran or Joanna would jump in to try to change the subject, but Ellsberg and Thay weren’t about to fall for that. They were Ali and Frazier, LaMotta and Robinson, just waiting between rounds for the bell so they could get back to pummeling each other. There was no stopping them; they were going to go the distance.

Finally, and mercifully, it was over, and there followed another cinematic moment, but one very different from what had followed Thay’s talk at Reverence for Life. This was like the audience response to the performance of the jaw-droppingly awful musical number “Springtime for Hitler” (“We’re marching to a faster pace/Look out, here comes the master race!”) in the play within Mel Brooks’s movie The Producers: stunned silence and disbelief.

Soon people began slowly to file out of the room, but in a kind of daze, much like they were walking away from a pileup on the interstate. Joanna approached me and in a shaky voice asked, “What about paticcasamuppada?” It’s not often one gets to be part of an unqualified and incomprehensible debacle.

Needless to say, I was feeling just horrible about my role in the whole thing. I had pushed the event through, and I had suggested the starting topic, and while it was true that I had no control over the turn the discussion had taken, there was no getting away from the fact that my judgment had been just abysmal. But oddly enough, I also felt a sense of relief. For while that part of myself represented by those upright Buddhist priests was glaring down at me more harshly than ever, that davening Jew had hitched up his pants and stepped out of his corner and was ready for action. One must, after all, move ahead from where one is, not where one would like to be.

Everybody, even the best of us, will sometimes behave ingloriously, and to think otherwise is to be hemmed in by vanity. As sad sinners wandering through samsara, one of the few things we can count on is that we are on occasion going to screw up miserably. For those of us who are exceptionally reliable in this regard, it is nothing less than a saving grace, is it not, that in our guise as bodhisattvas, falling down on the job is the biggest part of the job, and sometimes, somehow, failure, if allowed to do its work, can actually be surprisingly emancipatory. It can even help make us whole. We have to try to be better—wiser, kinder, more generous—people, but mostly there’s no getting away from our embarrassing, maddening, harebrained selves.

Why Karma Yoga?

The July 1975 Yoga Journal (issue #3) contains an inspiring article on Karma Yoga, written by Judith Lasater:

First, all life is, by definition, in a state of action. … So action in the world is fundamental to life.

… The Karma yogin cannot change his circumstances, i.e., the need for his participation in action, but he can change his attitude about that action. Herein lies the core of the philosophy of Karma yoga. By surrendering into union with the Supreme, one becomes a conscious vehicle for the creation of life.

… The advantages of such a system are many. One is that the student is reminded that though there are acts being done, he is really not the actor. … If this is understood, then the aspirant is no longer attached to the fruits of his labor, whether they be good or bad fruits. His abilities are then increased, for he is not incapacitated by pride or failure, and his inner attunement harmonizes his actions with the unseen activities of others.

… Another advantage of the Karma yoga approach is its practicality. Any person, regardless of physical condition, mental acuity, occupation, station in life, or religion, can practice this yoga.

… Another advantage of this system is that it tends to extend the meditative experience into all aspects of life.

… Finally, Karma yoga serves as a crucible in which the selfish desires are purified. Whether they be gross or subtle, it is the self-centered desires which act as the cloak that separates us from the Universal.

Malas

• Tea, Zen and The Art of Life Management: The founder of Samovar Tea in a panel discussion with Leo Babauta, author of the blog Zen Habits, Tim Ferriss, author of The 4-Hour Workweek, and Susan O’Connell, VP of the San Francisco Zen Center. This is a long video, so you may want to watch bits and pieces over several sessions. The dynamics of the panel can be at odd at times – the hyperactive and demonstrative Ferris, in contrast to the calm demeanor of Susan O’Connell – but overall they really pulled it off well.
  
  
• Living Goddess (a documentary set in Nepal): Just when I thought I was familiar with Nepalese culture, I come across a film on aspects of Nepal I knew nothing about (and have a hard time comprehending). This documentary follow 3 (pre-pubescent young women) Kumari’s who represent Devi. Nepalese have a tradition of worshipping Kumari’s, who are believed to be the reincarnation of Dunga (until they menstruate, at which point Dunga is believed to vacate their bodies). The documentary takes place during a period of intense street protests against the monarchy. Be warned, the scenes involving animal sacrifice to commemorate Dasain can be horrific to outside observers.
• Raga Unveiled (from the makers of Yoga Unveiled): If you’re a fan of Indian Classical music, this 4-hour series from 2009 provides a detailed introduction to its key components. I was amazed by the complexity of the Tabla, particularly the vocabulary that accompanies the popular Indian percussion instrument.
• The Whoop: In this episode of Heart and Soul, a self-described white, Jewish journalist looks into a preaching/oratorical style common in African American churches. You might be surprised to know that there is a lot of technique that goes into the Whoop. Full audio below:
  
  

Yoga and Depression – Diagram from 1976

From the May/Jun 1976 issue of the Yoga Journal, comes the following diagram

… that graphically displays the many complex variables that are responsible for depression. Clearly depicted are four feedback loops that sum algebraically to produce depression.

The presentation (i.e., design of the diagram) and science are outdated, but it does give a sense of the types of factors/variables people were considering 44 years ago. I especially love the part where they claim the 4 factors sum algebraically to produce depression!

Another article from the same issue (“Self-discovery and Hatha Yoga”) claimed that Hatha Yoga was on the verge of mainstream acceptance. Given that similar claims are being made even today, I think the author was a bit over enthusiastic.

During the past ten years, Hatha Yoga has been steadily influencing Western Society. Once ridiculed as an off-beat cult, Hatha Yoga now enjoys recognition and acceptance by even the most traditional middle-class journals and magazines.

Spiritual Benefactors and Unconditional Love

This recent Dharma talk featured on Tricycle, reminded me that I’ve been blessed to have met many spiritual “role models”. I also realized why I enjoy reading biographies so much.

As we grow older, we learn to pay attention to things that society considers more real and significant than the loving care of all those people. According to the social discourse around us, it seems much more important to identify those whom we should hate, fear, or compete with for affirmation, power, and wealth. Meanwhile, television news and magazines focus our communal attention each day on the horrible things that some people have done to others, as if that is all that happened in the world that day.

Much of our discourse is spent propping up this negative worldview: “Oh, yes, I know what you mean, my relatives are horrible too.” “I can’t stand that politician either.” “Can you believe how stupid those people are?” We have become so smug in our cultural cynicism we don’t notice that even the people we generally look down upon have had moments of integrity and kindness.

… So as adults, we need to become newly aware of the love that has infused our lives all along, to turn our attention to it afresh with the eyes of a child.

… The first step is to learn to pay new attention to what has been ignored. Many people are extending love, the simple wish for us to be happy—and have been since the day we were born. What is remarkable to me is what happens when we are willing to notice it. And even more remarkable is what happens when we are willing to receive it. The simple act of accepting a stranger’s wish for our happiness empowers us to experience the world in a completely different way.

… It is important to learn to recognize deeply spiritual people in your world, past or present, who function as spiritual benefactors. These are persons that you feel embody great goodness, a force of love and compassion that extends to all without partiality, including yourself. … You can keep a picture of a spiritual benefactor near you to help you relate to this person. … This is part of the reason that images of the Buddha, the Dalai Lama, and other revered spiritual teachers are so important to Tibetan Buddhists—such figures are sources of spiritual energy and inspiration for those who regularly commune with them.

… Benefactors need not be infallible or perfect people. Just allow yourself to become newly aware of moments when someone’s unreserved love came to you—through a kind word, a gesture, a smile, or a comforting presence. It could be someone well known to you or a seeming stranger.

… When you feel ready, try to think of a few other people you adored being near as a child. An uncle or aunt, perhaps? A schoolteacher that you loved to be with? A friend of your parents whom you looked forward to seeing? … If you do this exercise repeatedly, you will recognize more benefactors not only from your early life but also from other periods. Even now there are people you have probably overlooked who make a wish for your happiness, but you haven’t realized yet how important and life-giving it is to pay attention to them.

As your practice progresses, you may find yourself widening your range of benefactors by spontaneously recalling instances when you were the recipient of unconditional love, even from people that you long characterized as unloving. … Again, we are not looking for infallible people; just moments when genuine, unreserved care came through.

An Electronic Meditation Timer – circa 1976

From the March 1976 issue of the Yoga Journal, cutting-edge technology for keeping track of time while meditating!

Fast-forward 44 years to today and most people carry enough computers that a stand-alone device isn’t necessary. I know several people who use smart phone apps like SimpleTouch software’s Meditation Timer.

The Gita on Surrendering to your Dharma

Central to the Gita is Krishna urging Arjuna to let go of his previous “models” and duties, and to go to battle to fulfill his dharma¹. It’s a huge dilemma for Arjuna, because going to battle will entail fighting his family and friends. From Living the Bhagavad Gita (pp. 52-54).

Whatever karma it is that brought you to this point, it’s now your dharma to work with it.

… Let go of your models and do your dharma. Play out the role that has been assigned to you, because when you do that, you’ve totally surrendered to your dharma, when you’re no longer trying for anything, that’s your way through.

… And as we listen, we’ll hear our dharma more and more clearly, and so we’ll begin tuning more and more of our act to that place of deeper wisdom. As that happens, all our fascination with our roles and our plans and our desires and our melodramas will begin to fall away. More and more, we’ll open ourselves to just being the instrument of the dharma. And then we’ll discover that we’ve lost our lives – and found them.

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(1) Ram Dass defines dharma as: “The basis of all universal order, social and moral. Conformity to natural righteousness or spiritual duty.”