Month: October 2024

Posted on by joseph mauricio

FACING CHAOS

The Way of the Warrior

Facing Chaos – The Way of the Warrior

We live in turbulent times. It sometimes feels like we’re in the apocalypse as scripted by Stephen King. Yet, our challenges don’t seem to be enough. When facing difficulties, we often magnify them, making them seem outsized and uncontrollable by thinking everything is about us.

In some ways, it is about us, but not in the way we might think. Challenges happen, but they’re not always happening to us. We tend to personalize our experiences as a way to claim ownership, yet our need to control situations often overshadows our ability to navigate them with clarity. Pulling our hair out over a crisis? That’s egotism. Breaking down over someone else’s pain? Egotism. Shouting out impulsive plans for everyone else? Egotism on steroids. Instead of making situations harder for everyone, maybe we can work on making them easier for ourselves.

Chaos is, after all, a relative concept. Any point in the universe might feel chaotic simply because it can’t organize its experience. When we try to control the uncontrollable, we create existential dissonance. We all crave control, but when we shrink life to fit manageable pieces, it becomes less than it could be, and soon we feel claustrophobic. Real growth pushes us beyond our comfort bubble, which can be terrifying, especially when the way forward is unclear.

Yet, none of this is about us personally; it’s just life. Sometimes life is wonderful, and sometimes it’s terrifying. I’m writing this just before the 2024 election, advertised as a turning point. But even if it’s meant to steer the ship of state, true change will take time. The magnifying glass showing imminent catastrophe can be set aside for clear-sightedness, allowing us to see a way forward.

Two election cycles ago, when Donald Trump won against Hillary Clinton, I sat with the Dharmajunkies, processing shock, fear, and uncertainty. We were mostly devastated—except for one person, an Indian who had recently moved to the U.S. Though he didn’t vote, he understood the significance. He reminded us that while our culture is relatively young, his culture has endured disruptions for thousands of years and remains intact. This was a calming reminder: despite the chaos, we are still here, and there is still goodness. And that goodness is reason enough to remain steadfast. Facing chaos with steadiness could be the enlightened warrior’s creed.

Chaos is the convergence of everything we can’t define. Often, it pushes us to take impulsive, reactive positions, assigning blame and creating aggression. This is lazy. A true warrior does not respond to chaos with aggression; instead, they observe it with dignity and grace. Warriors don’t choose sides just for security; they gather information and strengthen themselves. Courage, in the face of chaos, is our greatest resource.

Instead of defining chaos, we might look inward to define what it means to be a warrior. What does it mean to stay strong through change? To face the unknown with dignity and purpose? To resist knee-jerk reactions and hateful defensiveness? Compassion in chaos is key. True compassion is not about silencing ourselves or playing the victim. It’s about opening our hearts before we act, understanding before we decide, and standing strong without needing to defend ourselves. Compassion can be fierce. Imagine a mother bear pulling her cub off a dangerous road and disciplining it for running into harm’s way. Tibetan Buddhists invoke the deity Dorje Trollo, a symbol of assertive compassion. Dorje Trollo embodies a fierce love that destroys what needs to be destroyed and cares for what needs care. He holds a three-pointed dagger, symbolizing the clarity to cut through passion, aggression, and ignorance, so we can see and act compassionately.

Padmasambhava, a great teacher, practitioner, and shaman, embodied the warrior’s path. People often think of magic as a tool for self-gratification—changing an apple into an orange to impress others. But Padmasambhava’s approach was to see things as they are and transform them toward goodness. He was invited to Tibet to guide the spread of Buddhism. While Tibet’s mystical traditions emphasized manipulating reality for power, Padmasambhava subtly shifted this perspective. The true warrior, he taught, develops inner strength, which no one can take away.

Recognizing that our struggles are often of our own making, “magic” should dispel our illusions. Even when confronted by an external threat, a warrior’s primary task is to maintain balance and strength. The “war” becomes an inner journey of self-mastery. Padmasambhava honored the ancient Himalayan traditions yet redirected their dark energies to protect kindness, clarity, and compassion.

Through Dorje Trollo, Padmasambhava demonstrated that our darkest energies can be tamed and used for good. Mastering our biases and tapping into inner strength brings clarity, a force more powerful than we realize. We don’t need to lose heart over others’ narrow views. The warrior’s creed is to protect our hearts because they are our most powerful tools.

Posted on by joseph mauricio

MIND THE GAP

Discovering the   S p  a   c     e   Around Us

Today we’re discussing “the gap,” a simple yet crucial principle in meditation. This concept relates to the Buddha’s Third Noble Truth—The Cessation of Suffering—which is often discussed as though it were a permanent state. However, one of Buddhism’s core principles, and perhaps a basic aspect of human existence, is that all things are impermanent. When asked if Buddhism itself is impermanent, His Holiness Dilgo Khyentse Rinpoche answered, “Yes, that will pass as well.” This is a startling notion, especially for those who have dedicated their lives to this path.

If all things are impermanent, then so too is suffering. This is the good news: no matter how dire our circumstances, they are not permanent. The saying goes, “The good news is all things change, and the bad news is all things change.”

If suffering is impermanent, we might ask, what does it change into? The opposite would be non-suffering, or nirvana—the cessation of suffering. But even these are just points along an ever-changing spectrum. Suffering and its cessation are not final end points but experiences along the way. We amplify our suffering by clinging to the idea of “self,” making our suffering seem more important than that of others. This personalization of suffering adds unnecessary weight, making it appear more solid and real than it truly is.

Moments of non-suffering are often more frequent than we notice, but they are just as impermanent. If you’re experiencing pain in one leg, for instance, you can shift your focus to the other leg, which is pain-free, showing that the pain is not as all-encompassing as it feels. Similarly, emotional pain—like heartbreak or financial crises—often feels inescapable. Yet, moments arise when you feel a brief sense of relief or peace, only for the mind to pull you back into suffering.

These fleeting moments of relief are what we call “the gap.” This gap is significant because it demonstrates the non-solidity of suffering. The cessation of suffering is not one final moment of peace but a recurring experience interwoven through life, just like suffering itself. It’s like looking out the window of a tour bus—on one side, you see turmoil, and on the other, a beautiful, calm ocean. Both exist, and where you focus your attention matters.

When we’re locked in the truth of our suffering, we amplify it, believing that our suffering is the most important in the universe. But in reality, it’s just part of the broader fluctuations of life. Recognizing this brings relief, as we realize that our suffering doesn’t color everything—there are always gaps of peace, no matter how small.

Likewise, the peace that comes from noticing the gap is impermanent. It’s always there but not always accessible, especially during moments of intense pain or stress. Still, at some point, whether in dreaming, connection with loved ones, or even in death, relief from suffering will come. This brings us to a deeper question—if everything is impermanent, what about death?

In Buddhism, even death is not permanent. Many in the West interpret this to mean reincarnation as a new human form. But the Buddhist view of impermanence is more aligned with the scientific understanding that energy cannot be destroyed, only transformed. As Joni Mitchell sang, “We are stardust, we are golden,” pointing to the fact that the very atoms in our bodies come from stars. Nothing is self-existent; everything arises from the space around us.

Space, in this sense, is a fundamental element in the universe. It’s sometimes referred to as the “womb of life” or, in tantric traditions, the “vagina of life,” as it gives birth to tangible reality. Yet, even tangible reality is imbued with space. Nothing is solid; everything contains elements of openness and impermanence.

Western society, influenced by materialism, struggles to recognize space. We tend to make “things” out of everything, from our thoughts to our experiences. This materialistic orientation blinds us to the changeability of life and the creative potential that space represents. Transformation is scary, so we cling to the solidity of things, keeping openness and creativity at bay.

In Eastern philosophy, however, space is recognized as one of the basic elements—alongside earth, air, fire, and water. Space is seen as the quintessence, the “fifth element,” which is not only essential but the very mother of all other elements. It’s the space between things that allows for change and transformation and for the other elements to clarify.

Meditation training helps us reconnect with this space. By letting go of our thoughts and coming back to the breath, we begin to experience non-conceptual space. This practice allows us to see the lack of solidity in our thoughts and beliefs, helping us open to a more creative and essential life.

In Buddhism, the teachings of the Third Turning point to Buddha-nature, a concept that unifies emptiness and compassion. Buddha-nature is dynamic and ever-present, though not solid or permanent. It’s always part of our experience, even if we don’t always notice it. The practical work of meditation is to retrain the mind to see space—to notice the gaps in our thinking and in our lives.

Space has two cognitive components: one is clarity, where nothing obstructs our view, and the other is darkness or unknowing, where there’s no light. People who embody space in their personality often exhibit openness and acceptance, though they may be difficult to engage for feedback. Space, in its essence, is neutral, offering neither judgment nor obstruction. It simply exists.

This doesn’t mean we should dissolve into space and abandon our responsibilities. Bills still need to be paid, and people still need our care. Form and emptiness become one in the mind of the practitioner. We learn to acknowledge the reality of suffering, treat it with respect, but also see it as transparent, changeable, and impermanent.

In meditation, we can support this understanding by noticing the space in our lives—the gaps. As Chögyam Trungpa Rinpoche used to say, “Mind the gap,” a phrase also used in the London Underground to warn passengers of the space between the train and platform. For practitioners, it means to acknowledge and respect the moments of openness and non-suffering. These moments, even if unclear or uncomfortable, offer potential for insight and transformation.

By staying with the gap, rather than clinging to certainty or suffering, we allow the natural clarity of space to emerge. It’s in these gaps, these spaces of unknowing, that transformation becomes possible.

 

Posted on by joseph mauricio

GIVING PEACE A CHANCE

Remembering John Lennon during the week of his birthday, I wanted to reflect on the third Noble Truth of the Buddha’s teaching—the truth of the cessation of suffering—as a state of peace.

Peace is natural to the mind. As a natural state, the cessation of suffering is readily accessible. However, peace is not a fixed state. There is always suffering in our lives, and accepting our suffering is key to finding the peace that is already present. You might say peace is both intermittent and permanent. It is always there, but sometimes it becomes obscured by the tightness and difficulty that suffering induces.

Unfortunately, humans often identify more with pain than peace, becoming deeply attached to our suffering. It becomes personal, embedding itself in our body and psychology. By identifying with pain and devoting ourselves to struggling or avoiding it, we amplify the suffering. This is why, despite our tendency to assign blame, the second Noble Truth asks us to accept our role in our suffering. Blame is easy, but unfortunately, we are the only ones we can change. So, the first two Noble Truths involve accepting the truth of suffering and our part in it, as we identify with struggle. This is a war we cannot win, but we can accept, let go, and carry on.

John and Yoko posted on billboards in Times Square in 1970, “War is Over. If You Want It.” Trungpa Rinpoche coined the phrase “Victory Over War” and urged his students to develop confidence in basic human goodness. Dr. King saw the mountain and said, “I may not make it with you” and tragically he didn’t. But he pointed a way to peace that still influences our world today. But, can there be peace while there is so much war? I think there better be. Being free of suffering is accessible any time we are open to it, even as wars continue around us. Whatever its social implications, “giving peace a chance” is crucial on a personal level. War is over if we want it. A decade after his famous billboards the country had swung to the right under Reagan. Just before his death in 1980, Lennon was asked if the peace and love generation didn’t feel a bit naive in retrospect. He said, if you smile and someone hits you in the mouth, it doesn’t mean the smile didn’t exist.

In the midst of our suffering, and our struggle with suffering, we can remember that nothing is permanent—not even suffering. Like its absence, suffering is there when we allow it to be. Since both suffering and peace are always with us, it becomes a matter of where we place our identification. Suffering feels urgent, so it garners our attention. It takes training the mind to turn away from habitual beliefs and see things in a fresh way. The bad news is that everything is impermanent, but the good news is that everything is impermanent.

Buddhist teachings highlight that fear of impermanence is one of the causes of our suffering. Our inability to let go of aspects of our mind and life that are needing to  change or come to an end creates great friction. Ironically, while impermanence is painful, it is also what provides relief—because suffering is impermanent too. So, how can something always present be impermanent? Things are “intermittently permanent.” They are always with us, but like the weather, they are always changing. There are times when the weather is beautiful and times when it is threatening. While it’s important to enjoy life when the skies are clear, it may also be important to evacuate when hurricanes come. Florida is a poignant example—paradise that is intermittently deadly.

Perhaps it’s our lot to prepare for the worst and live for the best.

From a meditation perspective, we are letting go and opening up. But as a race of beings, we are too fearful to open up heedlessly. Still, we can look at ourselves: is our life based on fear? Can we give peace a chance, even intermittently? Pema Chödrön was once asked the point of meditation, and she asked her students if they ever experienced interruptions to their pain. In Buddhism, we refer to these as “gaps.” These gaps are pauses in our identification with the struggle of maintaining the fiction we call “Me.” A student answered, “Yes, I experience slight gaps now and then.” Pema smiled and said, “Our work is to make those gaps longer.”

Finally, the cessation of suffering is both the fruition of the path and a foundational state necessary for any creative endeavor. It is also an ongoing possibility. If we cling to the idea of cessation, we miss the point, turning something intermittent into something perceived as solid—another source of suffering. The possibility of peace is here now, even as we lose it by thinking about it. Peace is a felt sense. It is connecting to a part of our being that has always been there, and according to Buddhist thought, that peace is not diminished or changed by suffering.

Even in the middle of war, there are moments when soldiers connect to peace, despite the shelling around them. It takes courage to stay connected to the heart amidst danger. The image of the Bodhisattva is of a person who enters the war while keeping peace in their heart. In doing so, their very presence brings healing to those in pain. In this way, they bring peace.

We don’t have to change the world. But we can allow ourselves to change—slowly, carefully, and completely—if we just give it a chance.

Posted on by joseph mauricio

THE DECISION POINT

Which Way to Go Depends on Where I’m Going

In the past, the inflection points my life have been poorly considered. These junctures were opportunities to directly engage my life, and perhaps steer it into a fruitful direction. However, driven by the anxiety and pressure I always lived under, I’d jump past these moments trying to reach some supposed, imposed goal, usually landing in a new version of the same mess. This pattern defied my ADHD.  My patterns of disability have stayed with me longer than most of my jobs and all of my loves.

As I began to study mindfulness training, it became clear that before stepping into a decision point I needed to know where I was, and where I was heading. Mindfulness of where I am was a process of seeing the self-imposed limitations that held me chained to patterns of habit. But what if I was to set those aside? Once free of my cage, where would I go? That’s a sobering thought. Perhaps that is why we stay stuck where we are, or in my case lurch forward out of – and then into – the same old mud.

I think of the story of bluesman Robert Johnson at the Mississippi crossroads, where, as the legend goes, he sold his soul to the devil to be the greatest blues guitarist. His choice, though fateful, shaped a musical legacy that still resonates today. In life, our crossroads, or decision points, feel binary—right or wrong, good or bad, as though we were “caught in the devil’s bargain” as Joni Mitchell famously wrote. I think it’s a way of spiritual self soothing to place ourselves between absolute good and absolute evil. Then we know where we are. But for many of us much of the time, one way feels more appealing than the other and so we are locked in turmoil on our dirt road.

Robert Johnson stood at the crossroad and made a choice to sell his soul to the devil. And the world begat more soul because of it. Did he lose his soul simply because he followed his passion? This split screen right or wrong may be helpful to controlling agents such as political movements, or churches in league with the state, but for me it is not an effective way to make a mindful decision. The Buddhist perspective of the middle path rests within the binary, seeing decision points as nuanced and provisional. Sometimes a left turn is the right choice, other times the opposite direction is appropriate. Pausing to reevaluate may be necessary no matter our pressure to decide. Yet, before I know which way to turn, it seems important to know where I’m going.

So, despite decisions being dependent on the moment, they hold meaning when they’re guided by principles larger than the moment. Where am I and where am I heading? These questions are the foundation of a mindful path. A mindful path is a wisdom path, despite what we may call it. Am I heading toward greater understanding of my mind my world?

This guiding principle is deeply personal. As a Buddhist I orient myself toward the two-step process foundational to Buddhism. First, the path of personal liberation is working on myself so that I can see more clearly and be less reactive. While I may never fully escape my inner struggles, the journey to transform them is what empowers me and allows me to open my heart to others. The second stage is that I open my process toward benefiting others. Bringing these together, my aspiration is to understand myself, so that I can understand others and be a benefit to my world. Aspiring to benefit others actually reduces the pressure I feel as it creates more room for me. I don’t have to do it on my own, but I can play my part for the benefit of others. So, at each juncture I might ask, is this good for me? And will it help me connect to my world? If I become an amazing blues guitarist along the way, so much the better.

Ultimately, responsibility is mine. No matter how difficult life gets, I am accountable for my actions and for the wounds that shape those actions. While life is greater than me, it is still my responsibility to steer my own ship. I remind myself: what others think is not my business. If something unsettles me, it’s likely pointing to a vulnerability within myself. In any altercation, I can avoid blame and see what it is I can change. All I can change with any certainty is myself. So, why does this hurt? What is it in me that is laying myself open for disappointment? Am I asking too much from someone? Am I expecting someone to fix my life? Those approaches don’t help me. Looking into my heart and seeing how my wounds are shaping me allows me to see how others are similarly trauma shaped. And then rather than demanding from my life, I can actually give back. And for me, that is the greatest feeling.

At every crossroads, the way forward becomes clearer when we are guided by an understanding of where we are going. So, at each juncture I can pause and ask Is the benefitting me? AND is it benefit to my world?

If I choose to help someone who is hurting me, I may be limiting my ability to be a functional and helpful member of my society. If I help only myself, the pressure is all on me. And I find limited joy in always thinking of myself. My life is too small and so there is never enough. Me-me-me needs more-more-more.

Making choices that lead to benefiting myself and my world is a sustainable principle to help me forward. I don’t have to get there, or anywhere in particular. I just need the willingness to eyes open as I let go.