Watch Me Pop Pop, Watch Me!

On Thanksgiving Day my wife and I traveled to visit our daughter and her husband, but most important of all, our grandson Ian.  Ian is about two and a half years old, and I don’t think I exaggerate when I say he’s the cutest and most wonderful two and a half year old boy on the planet.  He is witty and wise, adventurous, always curious, and most of the time very gentle.  Spotting a band aid on my finger that day he looked mournfully at me, pulled my finger to his lips and kissing it said “I a little sad.  Pop pop has a boo boo.”

So on that Thanksgiving Day, while waiting for the massive turkey our son in law was roasting, my wife (mom mom) and I took Ian into his yard to run off some energy and have some fun.  We ran and played and enjoyed a delightful autumn day.  But then Ian got serious, pointing out all of the acorns on the ground under an oak tree and telling us that “the ‘quirrels like to eat the acorns.”  It should be noted that Ian hasn’t yet figured out how to say the letter “s” when it begins a word.  So you may think he is looking for his “tool,” but he actually wants his “stool.”

In any case, Ian went on to say that “the ‘quirrels are hungry” and that if we picked up the acorns and put them in a pile then “the ‘quirrels will be very happy.”  Ian then directed his mom mom to go “over there” to pick up the acorns.  When I volunteered to do the same Ian put up his right hand, very dramatically, in the universally recognized sign to “STOP,” and said with great firmness, “NO, pop pop, you stay here and watch.”  This led my wife to retort “once again the women work while the men watch,” a charge I accept as likely to be true.  So I stayed in my place, and waited to see what would happen next.

After making sure that I was in exactly the right spot, Ian proceeded to say with great exuberance “watch me pop pop, watch me!” and then ran toward the acorn gathering spot.  Halfway there he stopped and turned, and I smiled, clapped, and waved, to which he grinned broadly and continued to run, turning to look back to make sure I was still watching.  It was then that I realized something so simple that I overlook it again and again: how much we all yearn to simply be seen.  Ian wanted to be seen, that’s all.  He took such delight each time he looked up and saw me watching him, and saw the delight in my gaze as he gazed in delight back at me.

We all have some basic needs.  Abraham Maslow, in his hierarchy of needs, noted that physiological and safety needs were foundational, but that our need to be loved was paramount to both.  And, in a way, the foundation of loving is simply being willing to see the other person, and the fulfillment of being loved is in knowing that we are seen in return by those who mean the most to us.  Ian’s world of beloved people include his mama and dada, his grandma and grandpa, and his mom mom and pop pop.  For Ian, being seen means everything, and I think simply being seen means everything to each of us.

Safety and being seen.  To those of us who are therapists we know how important these two qualities are.  No therapy client can do the hard work of psychotherapy without feeling safe, without feeling seen.  Safety and seen-ness are felt experiences; the person whose presence transmits these qualities is a very special person indeed.  And it may be that once a person truly feels safe and seen one’s psychic and emotional wounds begin to heal spontaneously.

I am writing this post in mid-December, a time of year called Advent to the billions of Christians around the world.  Many people mistake Advent as “pre-Christmas,” a time to shop and buy and visit Santa Claus at the Mall and go to parties and drink egg nog.  I’m not against these sorts of things; I enjoy them myself.  But from the spiritual perspective Advent is a time of waiting and watching, a time of anticipating the emergence of the Divine in a material world consumed with the mundane.  Who is it that we wait and watch for?  We can answer in religious ways, saying “the baby Jesus” or the angels announcing his birth and sing versions of Handel’s Messiah and feel quite content.  As for me, I’m waiting and watching for the Divine in the form of my neighbor.  And who is my neighbor?  Ask that of Jesus, and you’ll get a story about the outcast, the despised person, a lowly Samaritan.  In this Advent, your Advent, whether you are Christian or not, you may want to ask yourself this question: who is it that you truly watch for?  Who is it that you truly see and make safe?  Your answer to those questions will tell you what it means to you to be spiritual in this world.  Answer carefully, as we live in a day and age when it is dangerous to be the outcast and the despised, and dangerous to be a person seeking to see and make safe the outcast and the despised.

Mindfulness: the intention to “see,” both literally and metaphorically, the entire bandwidth of phenomenal experience.  Not judging what we see, accepting everything that comes within the range of our gaze.  All Ian wants is to be safe and to be seen.  Will you do that for the people you meet today?

Peace,

Jim

PS Here’s a photo of Ian with his Pop Pop getting on “the BIG train!”

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A Simple Solution

A few weeks ago I led a short retreat for a group of people in our Mindfulness Based Stress Reduction (MBSR) program along with my teaching partner, Shannon Ayres.  It was a gorgeous November day, a bit blustery and cold but fueled by the inner warmth of our shared spiritual journeys.  We were joined by our current students and by old friends as well, which made the day very special.

During the course of the day one of the current MBSR students described her version of “monkey mind,” an affliction we’ve all experienced.  She said that when her mind wandered repeatedly she discovered a scolding voice that told her “you should stay focused, you should stay focused” over and over again.  With a small smile she described it as “shoulding on myself,” and we all agreed that we’ve done some “shoulding” too.  Then one of our veteran meditators in attendance, Kristen, offered sage advice.  She told us that when she finds her mind wandering she discovers her voice that states “a kinder phrase such as “oh, what an opportunity to be mindful,” turning the criticism into an attitude of curiosity and acceptance and maybe being more likely to to notice that opportunity in the future.”

To me this seemed like such a simple intervention but also a very powerful one.  In our mindfulness training we learn to be focused, and there are tremendous benefits to this focus.  But of equal importance, and maybe even more important, is that we train the mind to be gentle, forgiving, and accepting.  Kristen’s remark reminded me that having monkey mind is actually a benefit, in that we get to be gentle, forgiving, and accepting over and over again, each time our minds wander away from the simple breath that keeps us alive.  By noticing and responding to the wandering mind with Kristen’s gentle voice we become skilled at being gentle, forgiving, and accepting.  Living in a world consumed with being dominant rather than gentle, punitive rather than forgiving, and judgmental rather than accepting, Kristen’s gentle voice is a true antidote to our suffering.

Another simple intervention for our wandering minds is to find your voice that can say “that’s OK, that’s OK” whenever focus is lost.  In the moment we notice our minds are adrift a simple reassurance like this helps us to regain our mindful state and to cultivate a deep state of compassion and caring for ourselves, and ultimately for each other.

By the way, isn’t it wonderful to teach!  My students become my teachers, and leave me in a state of awe when I witness their wisdom.  In an email exchange with Kristen about our recent retreat she went on to share with me her point of view about the phenomenon of shared mindfulness practice in a group setting.  She told me that mindfulness “provides a sense of connectedness, not only to humans but spiritually as well.  Which, for me, provides a sense of hope.  In times of stress or struggle I am able to sit and reconnect with the greatness we are all born from and know that this greatness is bigger than any challenge I am facing.”

There’s nothing I can add to Kristen’s wisdom except to consider how blessed I am to have students who become my teachers.

Peace,

Jim

Daniel

In the fall of 1995 I was in the first year of a Masters degree program, intending to become a Pastoral Counselor.  I was in the last year of my corporate management career, and at the same time doing volunteer work for a local non-profit hospice.  That’s where I met Daniel, an 8 year old boy whose mother was dying slowly and painfully.

The hospice asked me to be with Daniel on Saturdays that fall.  His father was consumed by care taking for his wife and by the two jobs he held in order to make financial ends meet.  Daniel was lonely, and Daniel was angry.  He refused to visit his mother in the bedroom in their home where she had been confined for several months.  She was near death, and Daniel would not see her.  His father was in great distress over Daniel’s anger, but the social workers at the hospice counseled him to give Daniel the space he needed.  I entered into this family during the worst days of their life.

Daniel wanted to do one thing: play baseball.  Yes, it was November and cold and rainy but that didn’t matter to Daniel.  So for six consecutive Saturdays we went to a local baseball field where I pitched and Daniel batted, and then I chased.  Balls were hit into the outfield, into foul ground, under the grandstands, over the fence.  It didn’t matter to Daniel where the balls ended up, as long as he could hit them as hard as he possibly could and run the bases in triumph as I ran and ran to retrieve his latest hit.  He always won the race to home plate; he scored a home run with every strike of the ball.

During that same autumn I knew that I needed to spend time with my own son, who was then 11 years old.  We would take long walks in a county park nearby that was left natural, deeply wooded with old growth trees, with only a few trails snaking through the countryside.  On one of our walks we found an area, maybe 3 or 4 acres in size, where the old growth trees were flattened to the ground, not cut cleanly but toppled by some force of nature, as if a small tornado had touched down a powerful finger which pushed these trees flat to the ground.  My son called this “the land of the fallen trees” and we enjoyed sitting there and wondering what might have happened.

One Saturday in early December I asked Daniel’s father for permission to do something different that day, to take Daniel on a long walk in these same woods.  By then this family had grown to deeply trust me, and his father consented.  Daniel and I hiked in the woods for an hour before coming to the land of the fallen trees, where we sat and contemplated together for a while.  I told Daniel my son’s name for this area, and after a long pause he said that he didn’t think that was the actual name of this place.  Rather, he said, “it’s the tree burial ground.  It’s where the trees go when they die.”  After a longer pause he looked up at me and said “it’s a good place, isn’t it?”  I said that it was, put my arm around his shoulder, and we continued to sit together and contemplate.  Then Daniel told me it was time to go, and we walked out of the deep woods and into the clearing where my car was parked, and Daniel went home.  Later that day his father called to tell me that when he got home Daniel crawled into his mother’s bed, slipped beneath the covers, curled up alongside her and cried.  That day was my last visit with Daniel.

I’ve thought often about this experience.  It’s memory came back the other day when a dear friend talked about the word “numinous,” a word I have to admit that I do not use very often, if at all.  Numinous refers to those felt experiences of “the mysterious,” experiences which inspire awe and inform us that there is more to life than just matter.  A numinous experience is filled with wonder and beauty, and can fundamentally transform a person if the person is receptive and open.  Numinous experiences are central to religious traditions, and can only be described with metaphor and analogy, as they are qualities rather than quantities.  In the midst of this awe one realizes that separateness is an illusion, that all beings and all things are interconnected.  Thomas Merton described this experience with great eloquence in his Asian Journal, when he visited the ancient Buddhist ruins at Polanaruwa barefoot and as a spiritual pilgrim (see the essay “Wanting…Needing” on this website for an excerpt of Merton’s narrative).  In the midst of a numinous experience one is a witness to the grandeur and beauty of being alive.

The numinous experience that we shared that day transformed Daniel’s anger, and the terror he felt about his mother’s dying, into deep sorrow, healthy sorrow.  This numinous experience also transformed me.  Up until that day I thought I was “learning to do Pastoral Counseling.”  But on that day I discovered that I was “becoming a Pastoral Counselor,” an entirely different idea.  I learned that day that waiting and watching, in essence not-doing, can be the best things to do.  I learned to just sit and be present.  I learned that God is always present, if only we can prepare ourselves to be receptive.  I learned how to just “be.”

Peace,

Jim

A Strong Mind and a Tender Heart

Several years ago I put my energy into learning about the psychology of forgiveness.  This search led me to the research of Everett Worthington of Virginia Commonwealth University and Robert Enright of the University of Wisconsin at Madison.  Both Drs. Worthington and Enright have published extensively in this area, both in the scientific and popular presses.  Both of them also appeared in the powerful film “The Power of Forgiveness,” released in 2007, which you can still find on YouTube (https://www.youtube.com/watch?v=C1-BDwAqaPg).

In The Power of Forgiveness Dr. Enright’s wife, Jeanette Enright, while working with children and educators in Belfast, Ireland, described the mindset of the forgiving person as “being tough minded but tender hearted.”  That phrase really struck me at the time I first heard it in 2007 and has stuck with me ever since.  Working with people as a Pastoral Counselor over the years I’ve heard stories of horrible perpetration, sometimes sitting with the victim/survivor of perpetration, sometimes with the perpetrator.  Except for rare instances, the people I’ve spoken with have grown tired of seeking justice through punishment or compensation for their losses.  Even people who have been compensated or seen their perpetrator punished have told me that it’s an empty outcome, that there’s no real payoff.  What I’ve learned is that healing comes when the heart grows tender once again, and punishment or compensation does nothing to soften one’s heart.

I believe in being tough minded, though I prefer to say strong minded.  I believe that a mind that is strong is one that can withstand disappointments, tolerate emotional and physical discomfort, bend but not break.  I believe that a strong mind sees each person and each event as worthy of attention and acceptance.  I believe that a strong mind is able to respond with compassion whether witnessing the consequences of suffering or the causation of suffering.  I believe that a strong mind is able to be as compassionate to the perpetrator as to the survivor.  The strong mind sees through what is most easily apparent to what is beneath, never judging, always ready to love.  The strong mind is able to notice the current of emotions as they flow, make space for them and honor them, and then respond in ways intended to resolve strong feelings and restore loving relations.

A participant in the MBSR class I’m leading along with my teaching partner Shannon Ayres asked us what having a mindfulness practice is all about.  It was a good question, and not one with any sort of standard answer.  Actually, it is a question that can be answered any number of ways, largely depending on the need and intentionality of the questioner.  But it seems to me that what we’re developing when we practice mindfulness, both in a formal sense and in an informal, moment to moment everyday sense, are strong minds and tender hearts.  We strengthen our minds through the cultivation of steady focus, the mindful gaze upon our breath, our bodies, and our minds.  We soften our hearts through our acceptance of each moment, never judging our thoughts, our distractions, our sensations, our selves.  Each time I sit with the intention to be mindful I am exercising the attention and compassion muscles of my mind.  My intention is to bring this capacity to be fully present and compassionate, cultivated within my own mind, out into the world and to the minds of each person I encounter.

One final thought arises in me.  Another person who is just learning to be mindful complained about her “monkey mind;” that is a mind that is filled with all kinds of distractions.  “I just can’t get it to stop!”  We processed this a bit, and then I wondered if there was a great benefit to having monkey mind sometimes when we sit to meditate.  When my mind is so active, so wandering, it gives me so many chances to notice the wandering mind, thus becoming mindful again, and forgive myself for not being able to focus on my breath.  Over and over I’m able to say “that’s OK Jim, that’s OK” as I gently escort the wandering mind to the simple breath that keeps me alive.  When I have monkey mind I have to exercise those focusing muscles so many times, they have to be getting stronger.  And each time I lose my focus is another opportunity to speak gently to myself in my mind’s voice.  Yes, the power of forgiveness cannot be understated.  Sometimes it is so difficult to forgive ourselves for the dreadful things we imagine we do.  Just think of how your life, and someone else’s, would change if you could easily say to yourself “that’s OK, that’s OK,” and easily say the same to another.  As Louis Armstrong sang so beautifully, what a wonderful world!

Peace,

Jim

PS If you want a treat, here’s a link to listen to Louis sing about that wonderful world:

Warming Up for the Practice

I was teaching a workshop last week about cultivating a mindful classroom, and I had an interesting question posed to me by one of the attendees.  I had just led an introductory meditation.  Nothing fancy, following the breath, some body awareness, making space for whatever sensations found in a simple awareness meditation.  As is typical in such a setting, there was a mixture of experienced and novice meditators in the room, and several people who had never meditated at all.  After we were done the floor was opened up for discussion so people could talk about what it was like to use their minds that way.

One gentleman stated strongly that it was rather a waste of time.  “Nothing happened” he said, “it didn’t work.”  So we began to process what had actually happened when he heard my meditation guidance, but he interrupted me to ask this question: “Why didn’t you have us do preparation to be mindful before we did the meditation?  If you had done that then maybe it would have worked.”

At first I was a bit taken aback, as the teachings I was sharing were making clear that mindfulness isn’t something that “works” in the way he he seemed to mean.  But then I considered his actual question, his wondering if there’s something I should have done, in essence, to “warm up for the practice,” and I thought “what an excellent question!”

What do we do to prepare for a formal mindfulness practice, whether it’s breath-based sitting meditation, mindful yoga, walking meditation, or any number of the mindful practices available to us.  I began to think of my own preparation for a formal sitting session, and realized that I actually do prepare for meditation.  But the preparation is so implicit in my routine at this point, that I no longer notice it.  So I thought I would share how I prepare for meditation, in hopes that it might give readers some ideas as well.

When it’s time to get on a cushion, or walk mindfully, or do some yoga (my three preferred ways to engage in formal meditation), I become focused on my awareness that I am about to do the practice.  In becoming mindful of the intention to be mindful, I begin to slow down a bit.  The simple process of walking up the stairs to the meditation room is done with intentionality, placing attention on the sensations of stepping, climbing, the exertion of it all.  As I enter the room my mind is drawn to awareness of my breath, if it isn’t there already.  Steps are taken slowly; the cushion is placed carefully before my small shrine, or the yoga mat is put in place.  If I am walking through the gardens surrounding my home I begin by lacing my shoes or pulling a sweater over my head or striding toward the door with great focus.  In all cases, the moments leading up to the formal sitting become intense, with great moment to moment mindfulness.

I also have the great honor of leading different groups of meditators, most notably our group that meets monthly and shares deep fellowship founded in our mindfulness practices, and deepened by our conversations and communal meals (especially the meals!).  When preparing to meditate with this group, most of whom were meditation students with me at one time or another, I’ll often read literature that is directly about mindfulness or invokes a mindful quality.  Sometimes poetry, sometimes prose, and sometimes a podcast interview with a great teacher.  All of these resources are inspirational, and a great “warm up” again to leading our formal practice as a group.

I suppose what I am saying is that we can begin our meditation practice by becoming mindful moment to moment.  And the moment to begin being mindful is…..now!  The moment I rise from my cushion or mat or walk away from my garden, that is the moment to be mindful, and, in a way, that becomes the moment in which I am preparing for my next period of formal meditation.  What a beautiful way to live!

The issue, then, comes down to this:  It’s not “when do I start to warm up for my next formal practice period” but rather “why would I ever STOP warming up for my formal practice!”

So go out there and get ready to be meditative, be mindful, in every moment of every day.  Set the intention to live this way.  And learn from our friends in Alcoholics Anonymous who say “we seek progress, not perfection.”  We all get mindless from time to time, but as long as your intention is true, you will find your mindless times shorter and shorter in duration.

Peace,

Jim

Mindful Awareness: Stillness in Concentration

In the early stages of training in mindfulness meditation, the meditator is instructed to learn to focus the mind on a single object, most frequently the breath.  It doesn’t have to be the breath, of course, but the breath is omnipresent, and its regularity and easily-felt presence make it an ideal object of attention.  Why this emphasis on learning to keep the mind focused?  Let’s take a look at two ancient Buddhist metaphors that explain the importance of this kind of single mindedness.

First is the metaphor of the still lake.  Imagine that the water of this still lake is penetrated by a single stone, sending clearly visible ripples outward.  How obvious is the impact of this single stone!  Its weight, the force of its entry, the implication of the energy it has added to the lake are all easily apparent.  Imagine now that instead of a lake the body of water is a rushing stream, and the same stone, with the same weight, force of entry, and energy properties is tossed into the onrushing current.  The implication of its energy is impossible to discern, given the swirling energy already present.  In a similar way, the person whose mind is still can penetrate into the meaning of the entry of any stone, of any event, whether an internal thought, feeling, or sensation, as well as external events like social encounters, changes in job status, or even a simple shift in the weather.  When the mind is an onrushing stream, events, whether internal or external, enter into the stream but their impact is very difficult to discern.  The still mind notices all entries, and is open to responding with the greatest possible skill.

Second, the metaphor of the glass of muddy water.  Allow it to sit and be still for an extended period of time and the dirt within settles to the bottom, leaving crystal clear water above.  The clarity of this water, like clarity of mind, allows all to be seen and understood.  While the water is aswirl there is no clarity in the water, as there is no clarity in the mind that is overactive and troubled.  The still mind, able to concentrate and be at rest is able to abide in clarity, free to notice and discern with wisdom and sound judgment.

Learning to keep the mind focused is usually not easy for beginning meditators.  In truth I’ve been meditating for a long time and my mind still flies off into “popcorn brain” from time to time.  But the effort is worth it.  Having a peaceful mind is its own reward, but you will especially appreciate the still mind in those moments when life’s stream of events becomes an onrushing stream around you, or like a glass teeming with muddy water.  The historical Buddha’s fundamental insight, that unpleasant events inevitably arise, means that with cultivation of a tranquil, still mind we will always be able to respond with great skill to whatever perturbations come our way.  Our mindfulness practices open the gateway for living with great wisdom, able to endure difficulties with resilience and compassion.

Finding meditation training difficult?  Or ongoing practice a challenge to remain motivated?  Imagine your mind as a still lake, or a clear glass of water.  See those images in your mind as you settle onto your cushion, then allow your mind to absorb those images and simply be the stillness, be the clarity.

Peace,

Jim

Self Compassion

In our mindfulness practice we learn that the residue of being mindful is compassion.  One does not somehow “learn how to do compassion,” but rather in becoming mindful, one’s natural inclination, one’s “way of being” becomes compassionate.  The pathway to becoming compassionate is to be mindful in each moment, and you’ll notice the suffering in the world, and wish to relieve it.  In a like manner, setting the intention to be compassionate in the world will surely lead one to a mindful pathway.

How often do I, myself, need compassion?  Every day!  No, my suffering is not immense, and my life is truly a satisfying life.  But like all beings I have pain, I suffer, I need relief, the relief that the compassion of a good friend, family member, colleague, or, yes, a stranger can bring.  I count on the compassion of the people in the world, as I’m sure you do, too.

But how often do I lack compassion for myself?  Too often, it turns out. It is so easy to judge myself harshly, to see my errors as defects of character.  To know my innermost grouchy self and feel bad about the horrible man I imagine I am.  To remember my worst moments, when I truly hurt another human being, and wallow in an old shame.  I accuse myself, and without trial or judge the conviction occurs in record time.

Can I be compassionate to myself?  How can I not be!  If I stand accused and convicted of the dreadful ways I can think of myself, I would never be able to leave my home and do my errands and go to work and live in the world that invites me to live to the full.  If I cannot be compassionate to myself, then I cannot be truly compassionate to another, because I would then allow envy to interfere.  Envy for the love someone else feels but I don’t.  And that envy is poison to every relationship I have.

So I must be self compassionate if I am to live and to love and have a full life in the world.  Self compassion is a skill that can be practiced and learned.  It does not always come naturally.  My voice of self accusation is very convincing, telling me that I don’t deserve relief, that I deserve to suffer.  “For after all,” it says, “look at how you hurt other people!  Why should you feel better?”

Such a painful way to live!  But fortunately we have a great teacher today, Kristen Neff, who is helping us remember how to be compassionate to ourselves, and is doing wonderful research about how being self compassionate can help each of us to live more to the full, with greater satisfaction for our lives.  She has a wonderful website, which you can explore by following this link:

About the Book

In the meantime, if you would like to begin to learn the practice of self compassion, I’ve recorded a short guided meditation that can teach you a few of the basics.  I hope you will try this, as it truly brings you the relief you need to go out and make amends to those people you’ve hurt.

Oh, it also helps you to recognize the signs of a lack of self compassion in other people.  You know, if just might be that when another person isn’t nice to you that what you are experiencing is their own self loathing, their own non-self-compassion, their own suffering.  Maybe the antagonism of another person is just evidence that that person is hurting.  Maybe your own antagonism towards others is just evidence of your hurting self.  You might want to try some self compassion today.  Come on, the recording is only 6 minutes long!

Peace,

Jim

Three Minute Breathing Space

I’m too busy to meditate!  I don’t have time to sit on a cushion in the morning!  Or in the evening!

OK, we’re all too busy and though we desperately need to stop, slow down, tune in, and allow comfort and ease to return to our bodies and minds, we just don’t have the space in our schedule to do so.  It’s not easy out there, and some days are less easy than others.

To help you find a way to have a little bit of structured mindfulness practice I’ve recorded a 3-minute Breathing Space meditation, that ironically is 4 minutes long!  The first minute is a bit of “the basics” (e.g. basic posture, reminder to form the intention to pay attention without judgment), but the final 3 minutes are very simple: tune in to the body, tune in to the breath, then watch whatever is arising in body/mind with equanimity.  This first recording is in the m4a format used by Apple computers:

This second recording is in the mp3 format:

 

So give yourself a break!  You’ve been working so hard today, and you deserve to take at least 3 minutes off to allow your body/mind to rest.

Peace,

Jim

Religiousness, Part I

As much as I’ve practiced mindfulness, in formal and informal ways, I’ve struggled to understand how my practice relates to my religious life.  This struggle has been limited to my “understanding” of this interrelatedness, not to my visceral experiencing of spirituality.  To be spiritual is to be experiencing life and its ultimate questions, and mindfulness is fundamentally an experiential practice, not an intellectual exercise.  Despite the heightened spiritual experiencing that mindfulness brings, I still haven’t answered my fundamental questions of a religious nature.

It is not unusual these days to hear people say “I’m spiritual but not religious.”  While that may be true for a lot of people, I think it may be more accurate for most of these people to say “I seek spiritual experiences that help me to understand religious questions, but I do not want to be associated with religion and its dogma and practices.”  To make sense of this, a few definitions are in order.  First, the word “religious” can be related to different referents, such as a person who has been ordained or taken vows within a religion (e.g. a Catholic priest or nun, a Protestant minister, Jewish rabbi, Moslem imam are all considered by their religions to be “a religious,” which is a noun in this case) or to a particular religion to which a person belongs (e.g. “I am a religious Catholic”).  But in a broader sense “religious” refers to questions about ultimate concerns, such as “What is God?”, “Is there a God?”, “What is the purpose of life?”, “What is my purpose?”.  The list of religious questions is pretty much endless.  These are the questions that are difficult to answer in a purely intellectual fashion, and today when we hear people say “I’m not religious” I think that they often mean “I’m not satisfied with the answers that dogmatic religions have for these kind of questions.”  In this sense “religion” is reduced to a system of beliefs (e.g. dogma) and practices (e.g. liturgical rites) that intend to answer religious questions, but provides answers to those questions that are in conformity to a particular set of answers, and limits the freedom of the individual to develop his/her own responses.

So I think we’ve seen the definitions of two words, religion and religious, but what of “spirituality”?  As mentioned above, spirituality always refers to an experience that a person or a group of people have.  But spiritual experiencing is quite particular, as opposed to our typical and mundane experiencing of traffic lights and tastes of food and tiredness and boredom and excitement and washing and folding clothes and brushing teeth and making beds in the morning and feeding the dog and listening to the radio and……….In other words, all of the experiences of a typical day.

Rabbi Lawrence Kushner has written extensively on spirituality and its experiencing and has made this statement about mystics (people who seek out and value spiritual experiences): “A mystic is anyone who has the gnawing suspicion that the apparent discord, brokenness,  contradictions, and discontinuities that assault us every day might conceal a hidden unity”  (from his book “I’m God, Your Not: Observations on Organized Religion & Other Disguises of the Ego”).  I love this definition of the mystic, the person who seeks spiritual experiencing.  It suggests that the spiritual experience is unlike mundane experiencing in that it is the moment in which we sense, that is truly feel, some hidden unity, rather than the broken and scattered reality that we usually apprehend.

I’d like to close out this essay on that thought, that spirituality is the experiencing of the hidden and very real unity of all of existence.  In another essay I’d like to discuss this more, but for now will leave you with a poem that I think captures something important about spiritual experiencing.

Oh friend,

Had I known you are in the breeze I would have walked more.

Had I known you are in the stillness of now I would have sat more.

Had I known you are everywhere in everything I would have lived more.

Had I known you are eternal I would have died more.

by Amir Hossein Imani

Peace,

Jim

Waves

I do not remember when I was first introduced to the haiku and prose of Matsuo Basho, the great Japanese poet from the 16th century.  I cannot claim any special knowledge or expertise when it comes to poetry in general or haiku in particular, but I have to acknowledge that on occasion a particular poem will transfix me, bringing a moment of sheer illumination and joy.  Here’s a bit of prose, and a haiku, from the opening of Basho’s classic “Narrow Road to the Interior:”

The moon and sun are eternal travelers. Even the years wander on. A lifetime adrift in a boat, or in old age leading a tired horse into the years, every day is a journey, and the journey itself is home. From the earliest times there have always been some who perished along the road. Still I have always been drawn by wind-blown clouds into dreams of a lifetime of wandering. Coming home from a year’s walking tour of the coast last autumn, I swept the cobwebs from my hut on the banks of the Sumida just in time for New Year, but by the time spring mists began to rise from the fields, I longed to cross the Shirakawa Barrier into the Northern Interior. Drawn by the wanderer-spirit Dôsojin, I couldn’t concentrate on things. Mending my cotton pants, sewing a new strap on my bamboo hat, I daydreamed. Rubbing moxa into my legs to strengthen them, I dreamed a bright moon rising over Matsushima. So I placed my house in another’s hands and moved to my patron Mr. Sampû’s summer house in preparation for my journey. And I left a verse by my door:

Even this grass hut

may be transformed

into a doll’s house.

Translated by Sam Hamill

(Narrow Road to the Interior and Other Writings, a.k.a. The Essential Bashô, 1998)

What captivates me about Basho is the immediacy he brings to every aspect of his writing.  He notices things.  He is alert, without tension or anxiety.  It is clearly a present moment awareness, very visceral, very much focused on sense experience.  It is not a surprise, of course, that Basho was a man of Zen, committed to living a mindful life.  In the reading of his haiku and prose I find myself easily drawn into a mindful state, sensing the experiences in which Basho abides seamlessly, as if it was my own sensing, my own experiencing.

Poetry of this sort has that effect when the mind is open and receptive.  In January I was traveling in California with my wife and friends when I came upon a collection of artwork done by young children of the Long Beach Unified School District.  The water colors were engaging, and it was easy to picture proud parents praising their children and encouraging them to “paint more, paint more!”

Several paintings I saw that day had poetry embedded someplace within the artwork.  The poems were all written in the present tense, and oriented toward descriptions of sensory experiences.  The students captured what they felt in their emotions, in their senses, in the moment and the natural places depicted.  All were lovely, and created with great attention and care.  But one in particular captured my attention, and I’d like to share it with you.  The watercolor painting was straightforward, picturing a beach, the ocean, palm trees and a breeze, and a girl laying on a beach blanket with a basket beside her.  And in the sea you see waves, which is the title of the picture and the poem.  It was written by Atzallana Quintana, a young student from a school in that district:

Waves

You slowly

look up and the

Sunset sets your

eyes as

beauty, your

feet are hard

and cold, with

the rough sand and

the cold salty water.

You can see boats

slowly moving, the

clouds forming together

to hide the sun and

bring out the moon.

And still…All you

hear is waves~~~~~~~~~~~~~~~

I am not going to analyze this poem, for to do so would impose my way of experiencing it, my way of being with it, and may distort your experiencing, if you make the mistake of thinking I have any special knowledge.  I would only encourage you to feel the presence Atzallana brings to her writing.  How she is firmly grounded in awareness of body and senses.  Her awareness feels comfortable, at ease.  I believe that if you savor each syllable, you will find yourself experiencing Atzallana’s world for a few moments.

Well, I will make one brief analysis.  Atzallana’s use of the word “still,” her timing of that word, after so much visualizing has been presented, her decision to have you pause for three beats, before moving on to an auditory sensation: that is brilliant poetry, an illumination of the sheer joy to be found in the present moment.  Basho would be so proud of this young poet, Atzallana Quintana.

Peace,

Jim