“The thread of all sorrows…

I had stopped reading articles about the Charleston shooting and the flag, but my friend Janisse recommended this article highly, as do I. It was written by Holly Haworth for “On Being” with Krista Tippett.

It is a sensitive, poignant piece that catches up the issues’ significant points and brings a true and deep perspective to which I think most of us in the caring community can relate. The mood of the South today, she says, is characterized by “…a sour loss turned inward, a self-hatred that festers, proud.”

And as Janisse said, it gives me words to express my sorrow that I had not found on my own:

I say that I am grieving to tell you that I am crying, and the tears and the sun are a combination of heat and sting that don’t serve to make me, the white Southerner, feel anything close to the hot sting felt by black slaves and their descendants, but that I am trying to know that grief that is leaking out all around me, and that my tears tell me that somehow I am a part of it, that it is in me too.

 

The Thread of All Sorrows

A fine way to die

When I was about six years old, my maternal grandmother died.

I remember the ride from Valdosta, Georgia to Dixie, Georgia for the funeral, with my mother crying and my father quiet and serious. I remember that we passed a cemetery as we were leaving town, and I realized that the two things were connected, though I wasn’t sure just how.

I’m pretty sure my parents explained to me that Ma-mama had died, though how they explained that I don’t remember. She was not very old, in her early 60’s I think, she was not sick, and her death was unexpected. She went out to get a bucket of coal for the coal grate one night and never came back into the house.

She was very dear to me, a kind, sweet woman with long silver braids that she usually wore coiled on her head. I only remember seeing her with her hair down once, standing in front of her mirror brushing it out before bed. I think I remember it so clearly because she turned and looked at me, smiling as I watched her brush her hair, a smile full of the warmth and love that defines her in my mind.

I don’t remember what she said to me, but I remember well the soft voice speaking my name, ‘Johnny!’

I also remember very clearly Ma-mama in her casket. It is one of the transcendent experiences of my life, perhaps a seminal experience in my emotional development.

In the way of things in those saner times, Ma-mama lay in state in the front room of the old farmhouse where she had lived most of her life, the house my mother and all her five siblings were born in, and all her family and friends were there together. When we arrived, my parents I suppose were swept into the crowd there, leaving me standing there alone looking up at the casket. The casket was surrounded by a brilliant white light from the white-curtained windows behind it, a light that in my young mind was the light of very God himself shining down on my grandmother.

I had always, as a child, thought that the striated rays of sunlight shining through broken clouds – the phenomena many of the old folks called Jacob’s Ladder – was God. I’m not sure what parts of my religious experience in the Sunday Schools of the Southern Baptist Church had created that notion in my young mind, nor am I sure when it was dispelled, but it was an a priori belief for me.

So clearly, the light around my grandmother was God. That seemed quite natural and proper to me, as she was probably the most Godly, saintly, Christian – in all the truest senses of those terms – that I knew. And somehow, because of that light I was able to accept my grandmother’s death, despite being surrounded by the sadness and sense of tragic loss that filled the room.

Though the memory is not so clear, I know that my parents lifted me up and let me gaze into the casket, into the gray and lifeless face that even in death was as sweet as any I’ve seen, and that also helped me understand what was going on there. Helped me understand that, as my young son said when his great-grandmother died, “She can’t talk anymore.”

I have just today finished reading a powerful and life-changing book, Die Wise by Steven Jenkinson, and all through the reading I have had this growing sense that somehow, my upbringing, my experiences, had given me a wider perspective on death than seems to be common, at least based on his characterizations of how our culture views death.

As I’ve mulled over that, the clear sweet memories of my grandmother and her dying came to me, and I realized that from that early age, I was allowed to be in the presence of death, allowed to look at it straight on, rather than shielded from it and protected from the knowledge of its universality. Though my parents surely ascribed to the “better place” mythology their religion taught them, they never let that become denial of the reality that the person who dies is gone, never resorted to the total euphemisms that seem to be prevalent in our society.

When someone died, they said so, and I understood what that meant from earliest consciousness. I think that has stood me in good stead through the many deaths that I have seen in my life, and I hope that it will continue to help me walk into the ever closer deaths that advancing age brings my way.

I hope that it helps me learn to live, for the remainder of my years, in a way that will allow me to die wise.

Real practice

I missed two days of sitting last week, and there were good, reasonable excuses for it each time, excuses not worth going into.

Because the real reason I don’t sit, when I don’t, goes deeper than these perfectly reasonable circumstantial issues. The real reason I don’t sit is because sitting can be hard. Not in the physical sense really, or even the boredom of which people sometimes complain.

Sitting can be hard because it reveals truth about me that I don’t always want to see.

——-

That’s why a real meditation practice requires more than a cushion, schedules and good intentions. Real practice requires moral courage and unflinching dedication to knowing those truths about oneself that are unflattering, difficult, even painful.

——-

Of course, that is the point. Unlike “McMindfulness” – as David Loy has called superficial practices – a real life practice is not undertaken to make one more productive at work or reduce anxiety in social situations (which it certainly will do), it is part of the heart’s commitment to living one’s life in an authentic way, aligned with the highest aspirations that we humans can generate: to be compassionate to everyone, to contribute to making life meaningful and happy for all, to being all those things we mean when we say “a good person.”

It’s not an easy commitment to make, and it’s not easy to remember that this is why one practices. That’s why daily vows are a good idea, because they keep that promise fresh in our minds.

And it’s not easy to stick with it day after day, because on the cushion we see clearly all those points of deviation from the path over the past day – and in our life in general. We see clearly all those things we’d rather ignore in our relationships, our work, our living.

So if there’s an excuse not to sit, we take it.

——-

Those days we don’t sit, though, do also show us the value of it, even in ways beyond the increased levels of stress and anxiety we may experience. Because if we get back to the cushion soon enough after the missed session, we may see what it was we were really avoiding.

And that’s real practice.

——

Related Links

My post on McMindfullness.

 

David Loy of BPF on McMindfullness.

 

My post on solutions that work for everyone.

Maia on Charleston…

My friend and Zen teacher Maia Duerr has written what may be the best analysis of the whole Charleston tragedy and the racist milieu that gave rise to it.

Using the context of the Buddha’s Four Noble Truths, Maia breaks it down in ways that offer deep insight into the social and individual aspects of this national problem. Though it is Buddhist to the heart, it transcends that, and so is easily understandable and meaningful for all, Buddhist or not. Maia includes some wonderful quotes from Dr. King and Wendell Berry, as well as the Buddha and others, that elucidate her message beautifully.

These understandings are what we as a society must embrace if we hope to come out of this misery of racist lostness.

Dreams of Freedom.

“I believe it is essential for us to call this for what it is. This was not simply the act of one very disturbed young man. It has its roots in racial violence and distortions and inequities that have been part of the fabric of our country since its inception.

 

Dreams of Freedom: Responding to Charleston

Inner activism

This simple  comment from Charles Eisenstein seems to express clearly much of why his approach to the situation we find ourselves in here well into the 21st Century so well complements my understandings of Buddhism and authentic living:

With few exceptions, anyone who has grown up in the dominant civilization is deeply programmed with the same story of self, theory of change, and habits of perception that are also responsible for ecocide and social injustice. That is why simply trying harder, putting more effort into doing what we have been doing, is unlikely to produce different results. After doing that for a while, we burn out. That is when the deeper inquiry begins; that is when invisible programming comes visible and is available to be changed.

 

https://www.facebook.com/permalink.php?story_fbid=865767286808677&id=220033021382110

The culture of war

From Chris Hedges, who has seen a lot of war:

The culture of war banishes the capacity for pity. It glorifies self-sacrifice and death. It sees pain, ritual humiliation and violence as part of an initiation into manhood. Brutal hazing, as Kyle noted in his book, was an integral part of becoming a Navy SEAL. New SEALs would be held down and choked by senior members of the platoon until they passed out. The culture of war idealizes only the warrior. It belittles those who do not exhibit the warrior’s “manly” virtues. It places a premium on obedience and loyalty. It punishes those who engage in independent thought and demands total conformity. It elevates cruelty and killing to a virtue. This culture, once it infects wider society, destroys all that makes the heights of human civilization and democracy possible. The capacity for empathy, the cultivation of wisdom and understanding, the tolerance and respect for difference and even love are ruthlessly crushed. The innate barbarity that war and violence breed is justified by a saccharine sentimentality about the nation, the flag and a perverted Christianity that blesses its armed crusaders. This sentimentality, as Baldwin wrote, masks a terrifying numbness. It fosters an unchecked narcissism. Facts and historical truths, when they do not fit into the mythic vision of the nation and the tribe, are discarded. Dissent becomes treason. All opponents are godless and subhuman. “American Sniper” caters to a deep sickness rippling through our society. It holds up the dangerous belief that we can recover our equilibrium and our lost glory by embracing an American fascism.

[American Sniper article at Truthdig]

We are (also) terrorists

Who are the terrorists?

If you ask most people this question, it seems that the near-universal response is “Islamic jihadists” or some variation of this. This is wrong on so many levels that it’s hard to summarize it. But let me try.

First, the facts show that jihadists are responsible for a tiny percentage of terrorism in the world. In fact, most terrorism – somewhere in the range of 90%+ – is carried out by by ethnic separatists rather than religiously motivated folks of any stripe. Think Progress details some of the data on this here. I have read other accounts of this with the same clear message: we have been duped into thinking of terrorism as an Islamic extremist thing since 9-11.

Second, even the jihadists are likely motivated more by the economic and social conditions of their lives than by Islam, even in its extreme versions. Chris Hedges expresses the radical notion that terrorism is:

…a harbinger of an emerging dystopia where the wretched of the earth, deprived of resources to survive, devoid of hope, brutally controlled, belittled and mocked by the privileged who live in the splendor and indolence of the industrial West, lash out in nihilistic fury.

We have engineered the rage of the dispossessed. The evil of predatory global capitalism and empire has spawned the evil of terrorism. And rather than understand the roots of that rage and attempt to ameliorate it, we have built sophisticated mechanisms of security and surveillance, passed laws that permit the targeted assassinations and torture of the weak, and amassed modern armies and the machines of industrial warfare to dominate the world by force. This is not about justice. It is not about the war on terror. It is not about liberty or democracy. It is not about the freedom of expression. It is about the mad scramble by the privileged to survive at the expense of the poor. And the poor know it.

Third, nearly everything the US and other wealthy developed nations are doing is making terrorism worse: more desperate, thus more likely and more extreme in nature. This is complex, but essentially our imperialism and our media sensationalism work together to create the conditions in which terrorism thrives.

For a more detailed, and nuanced, discussion of this, read my friend Gareth’s insightful new post, We’re Fueling Terrorism. Gareth also makes the important point that Muslim leaders are speaking out against Islamic terrorism, and includes a great essay from Rabbi Josh Lesser illustrating that much-ignored truth.

In addition to these ways in which we are creating terrorism on the mundane level, it is also true at the deeper level – what might be thought of as the quantum spiritual level – that we are the terrorists.

As Buddhist teachers (especially Thich Nhat Hanh) have been saying for many years, we are one with all that exists. We are the victim, we are the perpetrator. It is only our ignorance – born of the dualistic conditioning to which we are all subjected – that leads us to see ourselves as separate from the other.

We are the victims, we are the bombers; we are the imperialists, we are the dispossessed. The deeper we are able to sink into that realization, the greater our understanding of reality.

Living in the Gift…

If you have any interest in the ideas of a “sacred economy” or “gift economy” and what it means to be “living in the Gift”, this is an essential essay.

Eisenstein, as usual, has delved into the deeps, the subtleties, the complexities and hidden aspects of this idea and lays it all out for us in clear, understandable ways. You do need to be willing to explore it in detail to really get it, as It’s not reducible to a simple formula. But this essay will definitely open up the issue…. along with illuminating a few other intriguing concepts along the way.

http://charleseisenstein.net/shadow-ritual-and-relationship-in-the-gift/

Returning to the Sanity of Our Hunter Gatherer Origins (Pt 1)

Returning to the Sanity of Our Hunter Gatherer Origins (Pt 1).

Humanity has seemingly wandered up a blind canyon.

The process of human evolution, cultural development, and technological advancement seems to have led us to the point where our crowning accomplishment is that we can destroy the earth, and seem hell-bent on doing so. Wars, cruelty, competition and environmental degradation of our own making threaten to destroy human life, if not all life, on the earth.

But what if this whole process has been one of learning the lessons we need to move forward into a more wonderful, beautiful world where the values of compassion and cooperation, sharing and creativity are dominant?

Is it possible to see through the miasma of our current world to a world where humans live together in peace, security, and abundance? The post linked above and parts 2 and 3 of the series present a case for that future, and present at least a glimpse of how it may be possible to get there.

As 2015 begins, it seems we all need to be willing to look at new ideas, new ways of understanding the human condition, and open ourselves to the possibilities that a new vision of human nature – one based on a very old and very successful model of living – can present.

These three essays are an invitation to do that. Do yourself and the future a favor and read them. Give a new way of living a chance in your mind.

As has famously been said, we have only our chains to lose.