Accepting our uncertainty

Two writers, from different traditions, speaking of our most important journey – coming to terms with the basic restlessness and unease at the core of our being – and being able to rest there.

To live an inner life we must first find the courage to enter into the desert of our loneliness and to change it by gentle and persistent efforts into a garden of solitude. The movement from loneliness to solitude, however, is the beginning of any spiritual life because it is the movement from the restless senses to the restful spirit,  from the outward-reaching cravings to the inward-reaching search, from the fearful clinging to fearless play.

Henri Nouwen, Reaching out

As I look out of my eyes at the world, I see that a lot of us are just running around in circles pretending that there’s ground where there actually isn’t any ground. And that somehow, if we could learn to not be afraid of groundlessness, not be afraid of insecurity and uncertainty, it would be calling on an inner strength that would allow us to be open and free and loving and compassionate in any situation. But as long as we keep trying to scramble to get ground under our feet and avoid this uneasy feeling of groundlessness and insecurity and uncertainty and ambiguity and paradox, any of that, then the wars will continue.  It’s like the matrix of creative potential. The matrix of the spiritual life. It’s like if we could rest there, which I suppose would be the description of enlightenment or the mystic, you know. Rest in that place, and is completely happy. That’s why, you know, they always say, with someone who’s very, very awake… the walls could start crumbling in and they wouldn’t like freak out or something. Because they’re kind of ready for anything to happen.

Pema Chodron, Interview with Bill Moyers, Faith and Reason, 2006.

Taking today as it is, how it is

Meditation is not about trying to get anywhere else.

It is about allowing yourself to be exactly where you are and as you are,

and the world exactly as it is in this moment , as well

Jon Kabat Zinn

We are responsible for our reactions

When your mind doesn’t stir inside, the world doesn’t arise outside.  Bodhidharma

Pain does not necessarily lead to suffering, though the two are often linked as though they were one: pain-and-suffering. If we learn to distinguish the two, a different possibility opens up, a possibility that is as liberating as it is challenging. This possibility is the freedom of becoming responsible for our mind states, no matter what the situation.  “Responsible for our mind states” – what does this mean?  It means that no one else is responsible for your thoughts and stories, for your reactions to painful stimuli. Pain may come your way, but you do not have to add to this pain the suffering of thoughts and stories about why it happened and what should or should not be happening.

Gordon Peerman, Blessed Relief: What Christians can learn from Buddhists about Suffering

Accepting does not mean liking

To accept what is happening in this moment, this situation, this season of life, does not require us to like it. Acceptance is the simple act of acknowledging what is true – this sensation, this fear, this frustration, or this dread that we are experiencing right now. Avoiding it only adds sorrow and suffering to what is already painful.

William and Nancy Martin, The Caregivers Tao Te Ching.

Working with disagreement today

You can use relaxed attention and softening into awareness of your emotions to gain freedom from suffering. For example, the next time you’re feeling hurt and angry because you think your significant other doesn’t hear or appreciate you, rather than succumbing to these hindrances of mind, stay with them as body experiences. You may sense tightness in the belly and around the eyes from the hurt and some heat from the anger. Meet these body experiences with mindfulness and compassion by saying to yourself, “Hurt and anger feel like this.” This is softening into your emotions. You do not judge your feelings, nor do you try to get rid of the hurt or the anger; you simply stay with the sensations, and they will self-liberate in their own time.

Philip Moffitt, Awakening in the Body

The starting point for happiness

Contemplating the goodness within ourselves is a classical meditation, done to bring light and joy to the mind. In contemporary times this practice might be considered rather embarrassing, because so often the emphasis is on all the unfortunate things we have done, all the disturbing mistakes we have made. Yet this classical reflection is not a way of increasing conceit. It is rather a commitment to our own happiness, seeing our happiness as the basis for intimacy with all of life. It fills us with joy and love for ourselves and a great deal of self-respect.

Significantly, when we do metta practice, we begin by directing metta toward ourselves. This is the essential foundation for being able to offer genuine love to others. When we truly love ourselves, we want to take care of others, because that is what is most enriching, or nourishing, for us. When we have a genuine inner life, we are intimate with ourselves and intimate with others. The insight into our inner world allows us to connect to everything around us, so that we can see quite clearly the oneness of all that lives. We see that all beings want to be happy, and that this impulse unites us. We can recognize the rightness and beauty of our common urge towards happiness, and realize intimacy in this shared urge.

Sharon Salzberg, Facets of Metta