09
May 12

Being Here Together

“My guru told me ‘Be like Gandhi,’” Ram Dass told me during an interview that took place about a decade ago.  “Gandhi said, ‘My life is my message.’” The words came haltingly, short phrases followed by long pauses.  The former Dr. Richard Alpert, the once eloquent spiritual seeker and psychedelic rebel, sat in a wheelchair, hunting for words, often coming up with nothing except a soft “yea.”  “Before the stroke it was words, words, words,” he told me.  “After the stroke it was silence, silence, silence.”

My encounter with Ram Dass proved to be one of those quiet, tiny, yet inwardly momentous events that lead to real wisdom—to opening to reality.  He spoke of before the stroke and after, and I received a lesson in the difference between having a concept (and a projection) about a person and what is actually meeting in silence.  There is the thought and the reality, there is being alone and being together, in which there is a meeting and exchange of presence and awareness, of worlds of experience.

Ram Dass and I sat together near a window of a room in a hotel that was then called “the New York Marriott Financial Center,” a grand edifice of glass and steel that was a short and impressive stroll from the World Trade Center.  The hotel itself turned out to be a lesson in before and after.  About a year and a half after our meeting, much of that glass would be shattered, and when the hotel finally re-opened years later it was renamed the “New York Marriot Downtown.”  Those were different times.  The day I visited Ram Dass, there was a big bustling conference going on.  There were signs in the lobby saying something about “Asset-backed Commercial Paper.”

“Acid-backed paper?” said Ram Dass, when I described the scene. “What are we waiting for?  Let’s go!” He laughed, banging his hand on the arm of his wheelchair.  Just for a moment, if I squinted my eyes, he looked a little bit like the psychedelic crusader who had ingested at least three hundred bits of acid-backed paper over the years, before he went off to India to find a guru and learn to meditate.  He and the classic story of his journey Be Here Now had been iconic to me when I was young—proof that there was another way.  The formerly ambitious young assistant professor of psychology at Harvard took psilocybin mushrooms with Timothy Leary and glimpsed an abiding awareness, a witnessing “I.”  And from that time he sought not just know things but to “Know.”  And now here we were.

The formerly irrepressible, unstoppably eloquent Ram Dass sat and waited patiently for words to float up to the surface (or not) and this inspired patience in me.  There was nothing else to be done but just hang out and be. We sat together and watched ferries and tugboats criss-cross New York Harbor.  The famous seeker was there to attend a conference on dying organized by Buddhist scholar Robert Thurman, and I was there to interview him about his latest book.  But I couldn’t do my job the way it is usually done.  I couldn’t press on, trying to pry something new and original out of him.  I had to let go of my questions and just sit back and wait.  I remember relishing the way the tugboats rode low in the choppy grey water.  And I realized that being him felt like being with any old person.

Concepts hide as much as they help reveal.  Once I thought of Ram Dass as a glamorous psychedelic outlaw (and I tried ridiculously to come across as an outlaw myself.  It was a protective stance, quills to protect the tender belly of my being).  But what I was really seeking was an outlier, a figure less or more than the usual sum.  But that day I realized that we all contain outlier particles or numbers and life activates them.  I realized that we don’t have to go to great extremes because life will bring us extremes, and the awareness that “Knows” may find us anywhere because it is already in us, waiting patiently.

Ram Dass told me a little about the stroke that hit one evening in 1997, as he lay in bed wondering how to improve a book he was writing about the wisdom potential of aging.  Over the months and years of his rehabilitation, wisdom came:  “We think life is like one of these buildings, big and solid,” said, gesturing at the hotel around us and out the window towards the towers.  “But age is like an earthquake.  Everything goes.”

Twelve years later, those mighty skyscrapers are gone or vastly altered, and Ram Dass himself is still here.  But the real irony was this.  I shared with this famous seeker, this disciple of the Indian guru Neem Karoli Baba, some wisdom from my mother who suffered a stroke and recovered her vocabulary and other faculties, well beyond predictions:  “You tell Ram Dass not to listen to anybody tell him what he can’t do.  Tell him to just keep going because nobody knows what can happen.”

Ram Dass listened closely. He knew she knew something real. My mother never tripped or went to India.  She never lost her Nebraska accent, just added a layer of Northern New York, so that his name came out like Dodge Ram (and Dass like Ass).  But she understood the impermanent nature of life because she had lived through it.  She was a mother (and a daughter) and she knew that forces like love and compassion are stronger and more enduring than buildings. She had lived through enough to be an outlier–she had faced death and the loss that comes with age.  Without ever putting it into words, she understood that reality is always different our thoughts and words about it, and that nobody can nail it down.  She probably would have agreed with Ram Dass that about the best we can do is accompany each other in this mystery, give each other the gift of our presence and attention.  I think she would have agreed with Ram Dass who said:  “We’re all just walking each other home.”


28
Oct 11

Taking Halloween Seriously

“Many Paths One Truth” is out!  Compelling me to use exclamation points!   Not surprisingly, we who worked on the issue find it beautiful and fascinating, and we hope you do!  Seriously, please support us by buying a copy and letting us know what you think.

As we worked on the issue, this question came up again and again: How can a person find a good or right way?  Especially now, when so many teachings are available and in increasingly user-friendly forms.  Just the other day, Parabola publisher Jeff Zaleski and I interviewed an avowed reincarnated Tibetan Buddhist lama in his borrowed apartment on Central Park West, before he attended a premier of a movie about his life.  Next, we taxied down to the Parabola offices where we picked up the weekly bale of books and dvds from other lamas and teachers from other major traditions and paths and ways.   And now there are so many on-line options!  How can we possibly go beyond the endless stream of inspiring thoughts  and quotes and images (and Parabola in our various forms provides plenty of those)—to actually make contact with a way that will lead inward to our own deepest experience—and outward,  to the truth we share?

Carlos Castaneda writes: “The only question is:  Does this path have a heart?  If it does, then it is a good path.  If it doesn’t, then it is of no use.”   I’ve been mentioning certain famous literary kids in this space lately—kids who found their way by trusting their own hearts and capacity to know and to feel.   Kids can’t help but trust their hearts.  Over the years, we build up dense layers of thoughts, memories, and images that take us away from what is really happening in the moment.  A real path helps us cut through the fog, leading us back to the roots of perception and feeling, re-introducing us to our innate capacity to see clearly and feel and care about what we see.  When we were little kids, we could see very clearly that life has a magical quality.  We understood the power of an act of kindness or generosity; we felt different qualities of presence in different people and animals.

And contrary to what many adults think about children we thought about death a great deal.  Death had dark magic.   Ghost stories and contemplation of scary ways to die brought us intensely alive.  Death had a dark magnetism that called out our best energy and courage and spirit to move in the opposite direction.   Thinking about dying and/or being visited by beings from the underworld made us discover how intensely we wanted to be alive.

His Holiness the 14th Dalai Lama:  “Awareness of death is the very bedrock of the path.  Until you have developed this awareness, all other practices are obstructed.”    Real paths are like the ghosts who came to Scrooge:  they show us who we once were and they remind us that we will die.

Top of Form

Bottom of Form

Halloween is coming and my thoughts are naturally turning to ghosts and haunting.  As I mentioned before, I co-lead a meditation group in a yoga studio called Yoga Shivaya, in Tarrytown, near Sleepy Hollow.  The are is now dominated by images of the Headless Horseman all dressed in black, scooping up poor Ichabod Crane and taking him on the ride of his life.  I can’t help thinking of him as an early American version of the young Buddha, being shown the basic facts of sickness, old age, and death—and the possible way out, the monk, who embodied conscious seeing.

Most people believe that Halloween derives from the ancient Celtic holiday of Samhain.  The ancient Celts believed that the border between this world and the Otherworld became thin on Samhain, allowing spirits (both harmless and harmful) to pass through. The family’s ancestors were honored and invited home while harmful spirits were warded off. It is believed that the need to ward off harmful spirits led to the wearing of costumes and masks. The point was to disguise oneself as a harmful spirit and thus avoid harm.  Samhain was also a time to take stock of food supplies and slaughter livestock for winter stores. Bonfires were lit. All other fires were doused and each home lit their hearth from the bonfire. The bones of slaughtered livestock were cast into its flames (such an ancient gesture of offering to the unknown). Sometimes two bonfires would be built side-by-side, and people and their livestock would walk between them as a cleansing ritual. Taking stock of what you have stored up.  Allow yourself to feel the weight of the tensions, the images of you are and what really matters to you that you carry around—allow yourself to really touch and see it without judgment or adding or turning away.  This is purification by fire.

A path with heart leads inward to the root of perception and feeling.  We purify our seeing and our way of relating to what is as we learn to not turn away from what we don’t wish to see, or what we think is not important or desirable.  It is seeing itself that is important, not what is seen. When we remember that we will die, we suddenly remember who we really are—and it turns out that we are not our bodies or positions or points of view, but a flowing state of inner being.  Staring at the Ghost of Christmas Future (and most of us have had this kind of scary shock in one guise or another) we realize that in our inmost essence we don’t have a particular outer shape at all: we are vessels for a common fire.  As Madame de Salzmann once taught:  “I begin to realize that what I am trying to approach is not only mine, not only in me, but immense and much more essential. In front of this, my tensions let go one after the other until the moment I feel, as a gift of unity, a collected Presence.”  Be like Scrooge waking up on Christmas morning and realizing it is not too late.  Follow a path with heart.


21
Sep 11

Will and Grace

Last week I wrote about the experience of being lost in the woods around the Garrison Institute on the banks of the Hudson.   Someone commented that I were never truly lost, and this is true: we wandered just far enough off trail to have a nerve-tingling, sense-heightening experience of  waking up from the dream of knowing who we are and where we are going.   It was a shock, and shocks have a way of posing big questions like “Who do you think you are?”  and “Where do you think you’re going?”   Shocks have a way of showing us what we are made of–not just in the usual sense of revealing character traits like good humor and courage or the opposite, but that we are made up  parts that don’t quite mesh–we can be brave in one way and timid in another.  And at any rate, we don’t add up to an inviolate whole.

The Buddha compared people to chariots, and this analogy is very significant because it turns out that the Pali word “dukkha,” which is usually translated as suffering really means something like “bad wheel” and it refers to the hole in the hub that often got clogged with dirt and grease so the wheel didn’t turn quite smoothly–so there was always a slight bumpiness or unease: life is dukkha means that life rolls along in a way that is always a little less than smooth for us chariots, always a little bumpy and anxiety-provoking.  Gurdjieff compared people (at least those who tried to see themselves) to cars with their hoods up–the point was not only that we are actually a collection of parts but this mechanism is not a pretty or smooth-running sight when you see it up close (unless you are a skilled mechanic).   When I was lost I had a glimpse of this situation–that we are made up of parts like cars and chariots and these parts don’t purrrr along in perfect harmony with each other and the world around us.  I triggered a surge of energy, a definite sense of being here and now.  And now I’m reflecting on the experience of being found.

In Buddhism, the experience of mindfulness or “sati” (which literally means remembering) refers to a sky-like state of awareness.  Mindfulness can include everything that arises, inwardly and outwardly.  At different moments and in different instances, however, mindfulness may reveal different aspects or qualities.   One factor is investigation, which is that probing quality of attention that arises, say, when are lost in the woods and seeking the path–in classical Buddhist terms, it refers to investigating the way things are and the way things happen, the lawful unfolding of things.   Another factor is energy, which was referred to in anciet Sanskrit and its street variant Pali by the word “virya.”  In the Rig Veda and other ancient Sanskrit texts “virya” referred to a hero, one who was virile (you probably guessed that).  As in many other instances, the clever, radical Buddha recast or liberated this word to mean the special energy and effort it takes make the journey to liberation.

We still need to be heroes, but the quality of the effort required isn’t so, well, effortful.  It has to do with opening to what it is, to letting be.   I’m about to make what might seem to be a wild leap, but this is the fun of blogging and I do have a point, so please stay with me.   Towards the end of his journey, Hamlet becomes at last reconciled to his particular tragic situation.  His friend tries to talk him out of accepting the challenge of a duel that both sense is a trap.  But Hamlet has come to understand something profound about the nature of reality–that we really are not in control in the way we dream we are:

“If it be / now, ‘tis not to come; if it be not to come, it will be /now; if it be not now, yet it will come. The / readiness is all.”

Hamlet came to see and accept that reality was determined ultimately by a greater lawfulness, by God.  He came to see that our true freedom, our true sense of place and empowerment comes from letting go of our own will (Shakespeare knew a Bible that uses “readiness” for “willingness”) and being willing to take our true place.  We find ourselves, our true purpose and path, as we learn to stop leaning forward, effortful and anxious–when we fall back on God.