A safe holding environment

The main trend in the maturational process can be condensed into the different meanings of the word “integration”  Winnicott

As we continue to meditate we see that one thing which we need to develop in order to  increasingly free and happy is the capacity for investigation. Investigation means that we move to see things clearly, just as they are. First we strengthen our capacity for awareness;  then we increasingly investigate the present moment. Our practice a kind of moment-to-moment noting of our ongoing experience, and our reaction to that experience, and allows the coming together of the multiple,  varied and fragmented events which we have gone through in our lives and which still have an impact upon our sensations and our emotions.

This process of awareness and investigation is similar to the holding process which Winnicott said was necessary for ongoing integration. In childhood,  the environment around the baby is of  paramount importance,  allowing  growth as the baby  begins to understand  the differences between itself and others, and not see these differences  as  overwhelming threats. Thus the baby begins a process of integration which continues little by little throughout life. It occurs in the intersection between the body and the mind as the child is able to gradually allow distance to appear between itself and the caregiver, with the caregiver allowing the holding space to grow wider, as the child becomes able to function independently. It develops the ability to be alone, through the presence of others.  The caregiver offers an emotional constancy which  is predictable and consistent, and with the assurance he or she  is  someone who can be reached if needed. In this way, difficult moments can be faced without the child feeling a fear of annihilation.

We echo this in meditation. What happens  is that by sitting silently, and becoming more still in our aloneness,  we develop inside ourselves an increasing capacity to hold in awareness and investigate  the experiences which have left their traces in our body and in our mind. We create a similar holding environment inside ourselves which allows our fears to come out safely and be healed. Meditation is not some escape from our experiences or an artificial haven to run to when times get stressed. It is, rather, a place where we hold the things that scare us, and in holding them, slowly heal them.

Confusion: Seeking outside for what can only come from within

The confused heart, having lost joy within itself, seeks…..consolation outside.

The more it seeks exterior goods, the more it lacks the interior joy to which it can return

Hugh Feiss, osb

To really listen to this day

To listen is to continually give up all expectation and to give our attention, completely and freshly, to what is before us, not really knowing what we will hear or what that will mean. In the practice of our days, to listen is to lean in, softly, with a willingness to be changed by what we hear.

Mark Nepo

Giving life’s events some space and time

More lessons from these three days. There are different ways of saying that at times we need to be patient, to sit in silence and wait for the real meaning of what is happening to become clear. It is put beautifully in this quote: we need to give difficult periods the space their “gentle origins” demand. We do not need to “add on” stories, which only ultimately make things more difficult.

If you do not clear a decent shelter for your sorrow, and instead reserve most of the space inside you for hatred and thoughts of revenge – from which new sorrows will be born for others – then sorrow will never cease in this world and will multiply. And if you have given sorrow the space its gentle origins demand, then you may truly say: life is beautiful and so rich.

Etty  Hillesum

How to deal with the losses in our lives

In the Easter Story there are universal themes, such as the place of  forgiveness in our lives, the role of  hope when go through some things we cannot understand, the fight against abandonment and isolation, and how to work with a humanity that is weak and sometimes fails us. The heart of the story on this Friday afternoon concerns death and burial in a tomb. It leads me to reflect on how we deal with the sadness that comes from the losses in our lives, how we cope when someone or something goes away and we are left to stand and deal with an absence.  What can we do when we feel that there is a heavy stone  blocking our life or when we find ourselves in some  lost place?

Sometimes, whether by circumstances or by the result of  actions we have chosen, we are faced with a degree of change which seems  to stretch us beyond our capacity to deal with it. We can feel like the women in the gospel story who stand beside the tomb, confronted with loss and pain.  As there was in them, there can be a longing in us, and frequently a lot of  unresolved questions. Sometimes we feel this longing as an emptiness.  We can feel helpless at times like this, and passive, in the sense of having to deal with something which is not of our choosing.

However, we can get strength from reflecting on the meaning which others have drawn from these archetypal stories over thousands of years. And one of messages of these three days is that the experience of the tomb is not the end of the story. Often  things dying in our lives are simply creating space for something else to be born. Any time we have an experience which bring us into  contact with  something greater than the then limited capacity of our ego is always a wounding experience, but can lead to growth.  However, it takes time for us to see that.  All we can do is allow  the passing days take us, gradually,  deeper into our heart.  Just because some experiences leave us feeling helpless does not mean that we are a failure. We have within us capacities which can only emerge in moments of difficulty. Everyday,  since we were little , we have had to deal with losses, big and small. Thus, even though we do not like it,  loss in our life is not totally unknown. It may feel terrifying for a while but we have walked some of this way already with our lesser losses. Thus we can try to continue to trust, despite not understanding what is going on, and in this way we will emerge changed, but alive, on the other side.

We can also get strength in a personal way from the simple practice  that we do each day. We try to stay at the tomb of our losses and sadness and resist the understandable instinct to run away. We practice this in our sitting and in our everyday frustrations and in this way we find in ourselves the strength to stay when something bigger happens.

When we wake up to how human life on this planet actually is, and stop running away or building walls in our heart, then we develop a wiser motivation for our life. And we keep waking up as the natural dukkha [suffering] touches us. This means that we sharpen our attention to catch our instinctive reactions of blaming ourselves, blaming our parents, or blaming society; we meditate and access our suffering at its root; and consequently we learn to open and be still in our heart. And even on a small scale in daily life situations, such as when we feel bored or ill at ease, instead of trying to avoid these feelings by staying busy or buying another fancy gadget, we learn to look more clearly at our impulses, attitudes, and defenses. In this way dukkha guides and deepens our motivation to the point where we’ll say, “Enough running, enough walls, I’ll grow through handling my blocks and lost places.”

Ajahn Sucitto, Turning the Wheel of Truth

What kindness really is

I really like this poem and think there is a great truth in it. Real commitment to one another has a depth which is learned in times of difficulty. Love is talked about a lot today but what we seek deep down is a real kindness which is more than just words,  but proves itself in deeds:

Before you know what kindness really is you must lose things,
feel the future dissolve in a moment
like salt in a weakened broth.
What you held in your hand,
what you counted and carefully saved,
all this must go so you know
how desolate the landscape can be
between the regions of kindness.
How you ride and ride
thinking the bus will never stop,
the passengers eating maize and chicken
will stare out the window forever.

Before you know kindness as the deepest thing inside,
you must know sorrow as the other deepest thing.
You must wake up with sorrow.
You must speak to it till your voice
catches the thread of all sorrows
and you see the size of the cloth.

Then it is only kindness that makes sense anymore,
only kindness that ties your shoes
and sends you out into the day to mail letters and
    purchase bread,
only kindness that raises its head
from the crowd of the world to say
it is I you have been looking for,
and then goes with you every where
like a shadow or a friend.

Naomi Shihab Nye, The Words Under the Words