Our physical space may be more restricted, but our hearts can still dance
May my ashes, when you have them, friend,
and give them to the ocean
leap in the froth of the waves,
still loving the moment,
still ready, beyond all else,
to dance for the world.
Mary Oliver, Prayer
Confront the dark parts of yourself, and work to banish them with illumination and forgiveness. Your willingness to wrestle with your demons will cause your angels to sing. Use the pain as fuel, as a reminder of your strength
August Wilson, 1945 – 2005, American Pulitzer Prize winning playwright
You deal with your shit in Zen by sitting with it. By breathing right into it. You don’t try and ignore it with pleasant thoughts or lofty ideas, and you don’t try and bury it with solutions.
You deal with it, you work with it, one breath at a time.
Gento Steve Krieger, Head monk Rinzai-ji Zen Center, Los Angeles, Growing Ground
Life is difficult, the Buddha taught, for everyone. Suffering, he said, is the demand that experience be different than what it is. Of course, we do what we can to address pain. Sometimes illnesses are cured. Sometimes relationships are mended. Sometimes losses are recouped. Sometimes, though, nothing can be done. The Buddha’s teaching of liberation was that peace of mind is possible, no matter what the circumstances.
Sylvia Boorstein, It’s All Happening to All of us, All of the Time
Let everything happen to you.
Beauty and terror.
Just keep going.
No feeling is final .
Rilke
The Tibetan term bardo, or “intermediate state,” is not just a reference to the afterlife. It also refers more generally to these moments when gaps appear, interrupting the continuity that we otherwise project onto our lives….we sometimes refer to this as having the rug pulled out from under us, or feeling un-grounded. These interruptions in our normal sense of certainty are what is being referred to by the term bardo.
But to be precise, bardo refers to that state in which we have lost our old reality and it is no longer available to us….In those moments, we lose our grip on the old reality and yet have no sense what a new one might be like. There is no ground, no certainty, and no reference point — there is, in a sense, no rest. This has always been the entry point in our lives for religion, because in that radical state of unreality we need profound reasoning — not just logic, but something beyond logic, something that speaks to us in a timeless, non-conceptual way. Milarepa referred to this disruption as a great marvel, singing from his cave, “The precious pot containing my riches becomes my teacher in the very moment it breaks.”
Pema Khnsdro Rinpoche, Breaking Open in the Bardo
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