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| Motherwort (Leonurus cardiaca) |
Often times it seems that the answer to challenging times is continuing to open the heart. No matter what, open the heart. And when one thinks they know anything, to open up from there with curiosity. Even when the heart is tender and in pain to feel that and then to keep coming back to the next fresh moment that we are so fortunate to have and to see how that feels.
(How does the heart feel now?)
But this is easier said then done. I have habits of freezing up and setting a nice cold barrier between myself and what I am avoiding. For me to open up my heart feels like for one, my power is being diminished because I feel some form of strength-independence-self-reliance in my cold self. Two, I do not feel like myself. This cold self I have fed for a good part of my life time. We are quite familiar with one another. Who would I be without her? Three, this isolation creates space. It allows me to become internal and to get things done, to check off my to-do list.
But the other side of being closed off is that my body is tight. My mood is shallow and unhappy because I am not feeling. I am checked out. It is difficult to avoid one aspect of life and then to open up to everything else. It seems often an all or nothing deal. Cold or open.
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| Althaea officinalis |
And so it is a constant practice to shift this response.
As a dear friend talked about today: our darkness is not something that needs to be removed. The further we push it away the more power we give it. So I want to acknowledge that this habit has helped me persevere in difficult times and hopefully I will use it more sparingly as time continues.
Here is to: moving towards basking in a raw heart, setting boundaries for my personal goals open heartedly, and becoming very good friends with an ever changing and free energetic body mind heart.
Someone sent this Tricycle article to me today which inspired this post.
No Gain by Barry Magid
Relationships won't solve our problems, but they can help us grow
MY TEACHER Charlotte Joko Beck pretty much sums up her attitude toward relationships when she says, “Relationships don’t work.” Rather than talk about everything we normally think that we gain from relationships, like love, companionship, security, and family life, she looks at relationships from the perspective of no gain. She focuses on all the ways relationships go awry when people enter into them with particular sorts of gaining ideas and expect relationships to function as an antidote to their problems. Antidotes are all versions of “If only...” If only she were more understanding; if only he were more interested in sex; if only she would stop drinking. For Joko, that kind of thinking about relationships means always externalizing the problem, always assuming that the one thing that’s going to change your life is outside yourself and in the other person. If only the other person would get his or her act together, then my life would go the way I want it to.
Joko tries to bring people back to their own fears and insecurities. These problems are ours to practice with, and we can’t ask anyone else, including a teacher, to do that work for us. To be in a real relationship, a loving relationship, is simply to be willing to respond and be there for the other person without always calculating what we are going to get out of it.
Many people come to me and say, “I’ve been in lots of relationships where I give and give and give.” But for them it wasn’t enlightenment; it was masochism! What they are missing from Joko’s original account is a description of what relationships are actually for—what the good part is. In addition to being aware of the pitfalls that Joko warns us about, we should also look at all the ways in which relationships provide the enabling conditions for our growth and development. That’s particularly obvious with children. We would all agree that children need a certain kind of care and love in order to grow and develop. Nobody would say to a five-year-old, “What do you need Mommy for? Deal with your fear on your own!” The thing is that most of us are still struggling with remnants of that child’s neediness and fear in the midst of a seemingly adult life. Relationships aren’t just crutches that allow us to avoid those fears; they also provide conditions that enable us to develop our capacities so we can handle them in a more mature way.
It’s not just a parent-child relationship or a relationship with a partner that does that. The relationship of a student with a teacher, between members of a sangha, between friends, and among community members—all help us to develop in ways we couldn’t on our own. Some aspects of ourselves don’t develop except under the right circumstances.
Aristotle stressed the importance of community and friendship as necessary ingredients for character development and happiness. He is the real origin of the idea that “it takes a village” to raise a child. However, you don’t find much in Aristotle about the necessity of romantic love in order to develop. His emphasis was on friendship.
Aristotle said that in order for people to become virtuous, we need role models—others who have developed their capacities for courage, self-control, wisdom, and justice. We may emphasize different sets of virtues or ideas about what makes a proper role model, but Buddhism also asserts that, as we are all connected and interdependent, none of us can do it all on our own.
Acknowledging this dependency is the first step of real emotional work within relationships. Our ambivalence about our own needs and dependency gets stirred up in all kinds of relationships. We cannot escape our feelings and needs and desires if we are going to be in relationships with others. To be in relationships is to feel our vulnerability in relation to other people who are unpredictable, and in circumstances that are intrinsically uncontrollable and unreliable.
We bump up against the fact of change and impermanence as soon as we acknowledge our feelings or needs for others. Basically, we all tend to go in one of two directions as a strategy for coping with that vulnerability. We either go in the direction of control or of autonomy. If we go for control, we may be saying: “If only I can get the other person or my friends or family to treat me the way I want, then I’ll be able to feel safe and secure. If only I had a guarantee that they’ll give me what I need, then I wouldn’t have to face uncertainty.” With this strategy, we get invested in the control and manipulation of others and in trying to use people as antidotes to our own anxiety.
With the strategy (or curative fantasy) of autonomy, we go in the opposite direction and try to imagine that we don’t need anyone. But that strategy inevitably entails repression or dissociation, a denial of feeling. We may imagine that through spiritual practice we will get to a place where we won’t feel need, sexuality, anger, or dependency. Then, we imagine, we won’t be so tied into the vicissitudes of relationships. We try to squelch our feelings in order not to be vulnerable anymore, and we rationalize that dissociation under the lofty and spiritual-sounding word “detachment,” which ends up carrying a great deal of unacknowledged emotional baggage alongside its original, simpler meaning as the acceptance of impermanence.
We have to get to know and be honest about our particular strategies for dealing with vulnerability, and learn to use our practice to allow ourselves to experience more of that vulnerability rather than less of it. To open yourself up to need, longing, dependency, and reliance on others means opening yourself to the truth that none of us can do this on our own. We really do need each other, just as we need parents and teachers. We need all those people in our lives who make us feel so uncertain. Our practice is not about finally getting to a place where we are going to escape all that but about creating a container that allows us to be more and more human, to feel more and more.
If we let ourselves feel more and more, paradoxically, we get less controlling and less reactive. As long as we think we shouldn’t feel something, as long as we are afraid of feeling vulnerable, our defenses will kick in to try to get life under control, to manipulate ourselves or other people. But instead of either controlling or sequestering our feelings, we can learn to both contain and feel them fully. That containment allows us to feel vulnerable or hurt without immediately erupting into anger; it allows us to feel neediness without clinging to the other person. We acknowledge our dependency.
We learn to keep our relationships and support systems in good repair because we admit to ourselves how much we need them. We take care of others for our own sake as well as theirs. We begin to see that all our relationships are part of a broad spectrum of interconnectedness, and we respect not only the most intimate or most longed-for of our relationships but also all the relationships we have—from the most personal to the most public—which together are always defining who we are and what we need in order to become fully ourselves.
Relationships work to open us up to ourselves. But first we have to admit how much we don’t want that to happen, because that means opening ourselves to vulnerability. Only then will we begin the true practice of letting ourselves experience all those feelings of vulnerability that we first came to practice to escape.
From Ending the Pursuit of Happiness: A Zen Guide, © Barry Magid 2008. Reprinted with permission of Wisdom Publications, wisdompubs.org
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Joko tries to bring people back to their own fears and insecurities. These problems are ours to practice with, and we can’t ask anyone else, including a teacher, to do that work for us. To be in a real relationship, a loving relationship, is simply to be willing to respond and be there for the other person without always calculating what we are going to get out of it.
Many people come to me and say, “I’ve been in lots of relationships where I give and give and give.” But for them it wasn’t enlightenment; it was masochism! What they are missing from Joko’s original account is a description of what relationships are actually for—what the good part is. In addition to being aware of the pitfalls that Joko warns us about, we should also look at all the ways in which relationships provide the enabling conditions for our growth and development. That’s particularly obvious with children. We would all agree that children need a certain kind of care and love in order to grow and develop. Nobody would say to a five-year-old, “What do you need Mommy for? Deal with your fear on your own!” The thing is that most of us are still struggling with remnants of that child’s neediness and fear in the midst of a seemingly adult life. Relationships aren’t just crutches that allow us to avoid those fears; they also provide conditions that enable us to develop our capacities so we can handle them in a more mature way.
It’s not just a parent-child relationship or a relationship with a partner that does that. The relationship of a student with a teacher, between members of a sangha, between friends, and among community members—all help us to develop in ways we couldn’t on our own. Some aspects of ourselves don’t develop except under the right circumstances.
Aristotle stressed the importance of community and friendship as necessary ingredients for character development and happiness. He is the real origin of the idea that “it takes a village” to raise a child. However, you don’t find much in Aristotle about the necessity of romantic love in order to develop. His emphasis was on friendship.
Aristotle said that in order for people to become virtuous, we need role models—others who have developed their capacities for courage, self-control, wisdom, and justice. We may emphasize different sets of virtues or ideas about what makes a proper role model, but Buddhism also asserts that, as we are all connected and interdependent, none of us can do it all on our own.
Acknowledging this dependency is the first step of real emotional work within relationships. Our ambivalence about our own needs and dependency gets stirred up in all kinds of relationships. We cannot escape our feelings and needs and desires if we are going to be in relationships with others. To be in relationships is to feel our vulnerability in relation to other people who are unpredictable, and in circumstances that are intrinsically uncontrollable and unreliable.
We bump up against the fact of change and impermanence as soon as we acknowledge our feelings or needs for others. Basically, we all tend to go in one of two directions as a strategy for coping with that vulnerability. We either go in the direction of control or of autonomy. If we go for control, we may be saying: “If only I can get the other person or my friends or family to treat me the way I want, then I’ll be able to feel safe and secure. If only I had a guarantee that they’ll give me what I need, then I wouldn’t have to face uncertainty.” With this strategy, we get invested in the control and manipulation of others and in trying to use people as antidotes to our own anxiety.
With the strategy (or curative fantasy) of autonomy, we go in the opposite direction and try to imagine that we don’t need anyone. But that strategy inevitably entails repression or dissociation, a denial of feeling. We may imagine that through spiritual practice we will get to a place where we won’t feel need, sexuality, anger, or dependency. Then, we imagine, we won’t be so tied into the vicissitudes of relationships. We try to squelch our feelings in order not to be vulnerable anymore, and we rationalize that dissociation under the lofty and spiritual-sounding word “detachment,” which ends up carrying a great deal of unacknowledged emotional baggage alongside its original, simpler meaning as the acceptance of impermanence.
We have to get to know and be honest about our particular strategies for dealing with vulnerability, and learn to use our practice to allow ourselves to experience more of that vulnerability rather than less of it. To open yourself up to need, longing, dependency, and reliance on others means opening yourself to the truth that none of us can do this on our own. We really do need each other, just as we need parents and teachers. We need all those people in our lives who make us feel so uncertain. Our practice is not about finally getting to a place where we are going to escape all that but about creating a container that allows us to be more and more human, to feel more and more.
If we let ourselves feel more and more, paradoxically, we get less controlling and less reactive. As long as we think we shouldn’t feel something, as long as we are afraid of feeling vulnerable, our defenses will kick in to try to get life under control, to manipulate ourselves or other people. But instead of either controlling or sequestering our feelings, we can learn to both contain and feel them fully. That containment allows us to feel vulnerable or hurt without immediately erupting into anger; it allows us to feel neediness without clinging to the other person. We acknowledge our dependency.
We learn to keep our relationships and support systems in good repair because we admit to ourselves how much we need them. We take care of others for our own sake as well as theirs. We begin to see that all our relationships are part of a broad spectrum of interconnectedness, and we respect not only the most intimate or most longed-for of our relationships but also all the relationships we have—from the most personal to the most public—which together are always defining who we are and what we need in order to become fully ourselves.
Relationships work to open us up to ourselves. But first we have to admit how much we don’t want that to happen, because that means opening ourselves to vulnerability. Only then will we begin the true practice of letting ourselves experience all those feelings of vulnerability that we first came to practice to escape.
From Ending the Pursuit of Happiness: A Zen Guide, © Barry Magid 2008. Reprinted with permission of Wisdom Publications, wisdompubs.org
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