Transcending Extreme Views

     We live in a time of partisanship: bias, prejudice, one-sidedness, discrimination, favoritism, partiality, sectarianism, factionalism. Vicious reflex aversion or frenzied blind support for topics ranging from politics, economics, religion, sex, gender, even sports, is based NOT on careful analysis of evidence, BUT solely on identification with certain groups. If "one of us" is criticized, no matter how justly, we immediately react as if it were a life-threatening personal attack. Yet it's just our ego being criticized.
     There is a much more nuanced, wiser & healthier approach:

     “Sympathizing with (extreme ends of a) perspective is easy; walking the knife-edge between them is more difficult. Can we employ each viewpoint to interrogate the other, without accepting either perspective as absolute? Such an approach can be discomforting because it is so destabilizing: what remains of one’s own standpoint? This process invokes the understanding of Buddhist practice … which emphasizes the realization of ‘nondwelling mind”: a mind that does not identify with any particular forms, including thought-forms such as ideologies, whether religious or secular.”
        David R. Loy. “A New Buddhist Path. Enlightenment Evolution and Ethics in the Modern World.” Wisdom Publications, 2015.

Soccer Hooligans - Getty Images

My Identity? Really?

"Melancholy is the happiness of being sad."         Victor Hugo

     What? How could sadness possibly bring about happiness? Why would an abused person remain with their abuser? Why do people continue self-destructive behaviours over long periods of time, or for life?
     Lack of imagination? Lack of initiative? Yes, probably both. But the key reason might be that they IDENTIFY with their role - "the sad one" or "the abused one" or "the self-destructive one"? They fear change, so they pretend that at least one thing in the world doesn't change - their "self"! So they cling to this pretense like a drowning person clings to a piece of flimsy driftwood.
     Yet, even here they appear to have missed the boat. Identity, from certainly a Buddhist, but also increasingly from Western secular perspectives, is ephemeral, shifting, constantly changing, like all phenomena. And clinging to any phenomena, particularly to "the self", is considered the chief cause of suffering. To the extent that our identity is fused with self-concept ie "I am my self-concept", we suffer.
       Leary MR, Guadagno J. "The role of hypo-egoic self-processes in optimal functioning and subjective well-being." (Chapter 9) in: Sheldon KM, Kashdan TB, Steger MF. eds. "Designing positive psychology: Taking stock and moving forward." Oxford University Press, NY, 2011.  

Mindfulness - a Deeper, Broader Definition

     "Mindfulness has a wealth of meanings. Mindfulness is living in the present moment, but that is really not enough. Black labs & golden retrievers - amazingly playful, friendly dogs running around - they are living in the present moment, but they don't look like they're being too mindful, literally being led around by the nose. They're very much in the present, but it's not mindfulness. So I call that quality of mind 'black lab consciousness' to distinguish it.
     So then we might say that mindfulness is the observing power of the mind - so we're really observing what's happening, as it's happening. With a black lab there isn't much observation - no stepping back & knowing what's happening. The lab seems pretty identified with what's going on. There doesn't seem to be a lot of self-reflection. The observing power of the mind has to do with stepping back & knowing that we're knowing, rather than simply knowing.
     But even that's not enough for mindfulness, because we can be observing something through a filter of various mental factors, for example the filter of desire or the filter of anger, and we're not aware of that. So we're observing what's happening, but we're not being mindful. So mindfulness is yet something else again. It's not just being in the present, it's not just observing in the present, it's observing in a particular way. It's being aware of what's arising, but without greed or attachment, without aversion or condemning, and without delusion or being identified with it.
     So that's a very particular kind of awareness. And right there it leads the understanding of mindfulness into an ethical dimension. Mindfulness is always a wholesome state of mind, because it's free of greed, and free of aversion. Mindfulness is very rich, it's not a superficial quality of mind.
     People come to retreats and have a daily practice so that mindfulness can operate throughout our daily lives. And it's a tremendous blessing - the more mindful we are, the less we suffer." Joseph Goldstein

     This & other "Buddha at the Gas Pump" interviews: http://batgap.com

Calm, Tranquility, Serenity, Composure - Important but

     "Calm ... plays a crucial and powerful role on the path of liberation, yet it is often overlooked or underemphasized in our practice. ... It is the soothing factor of mind that quiets the disturbances. It manifests as peacefulness or coolness in both the mind & body. It is what a tired worker feels upon sitting down in the cool shade of a tree on a sweltering day, or what a child feels when her mother lays a cool, soothing hand on her feverish forehead.

     Passaddhi (Pali term for calm) encompasses both physical composure & mental tranquility. It is this quality of calm that keeps the mind composed & unruffled in times of difficulty. Buddhist psychology describes how it brings along with it other wholesome states, such as lightness, wieldiness, proficiency, and sincerity. While the first three of these associated states seem obvious concomitants of calm, it is interesting to reflect on the last. Why does calm bring sincerity? When our minds are tranquil, a natural genuineness, honesty, and freedom from duplicity are also present.

     In meditation teachings, we sometimes hear of the danger of becoming attached to this wonderfully calming, peaceful state of mind. When we first touch this space of tranquility in our meditation, there is a profound sense of relaxation, relief, and ease, especially as we contrast it with the speed and distractedness of our daily lives, and with the difficulties and struggles we sometimes experience in practice. The tranquility can be so enticing that we might start practicing only for the calm, becoming attached to it and identified with it, and forget that it, too, is a constructed state. We can easily sink into the enjoyment of it and forget to bring mindfulness to it.

     Although this is an important caution, the Buddha clearly emphasized the importance of calm in the list of the awakening factors. The happiness of a tranquil mind plays a key role in the path of awakening. Here, the instructions on the factors of enlightenment, found in the Satipaṭṭhāna Sutta, provide crucial guidance: 

     If the tranquility awakening factor [or any of the others] is present [in him], one knows, “the tranquility awakening factor is present in me”; if the tranquility awakening factor is not present [in him], one knows “there is no tranquility awakening factor present in me.” One knows how the unarisen tranquility factor can arise, and how the arisen tranquility factor can be perfected by development. 

     It is mindfulness that knows whether tranquility is present or not. And investigation, energy, & interest — what we might call 'meditative intelligence' — lead onward to its development & fullness, but without becoming identified with or ensnared by it."

 
       Goldstein J. "Mindfulness: A Practical Guide to Awakening." Sounds True, 2013. 

       http://www.soundstrue.com/shop/Mindfulness/4436.pd

 

Steve McCurry   http://stevemccurry.com

Ongoing Work of Mindfulness

     "much of what is called spiritual development consists of first becoming aware of what states are arising and passing away in experience (no small challenge in itself), and then of learning how to regard them with mindfulness rather than remaining identified with them or carried away by them (an even more daunting, but not impossible, task)."

       Olendzki A. "Unlimiting Mind. The Radically Experiential Psychology of Buddhism." Wisdom Publications, Boston, 2010.

     Watch Olendzki's interview: http://www.tricycle.com/p/1762

This morning in North End Halifax