Category: Performances

When we think of patience, we often imagine holding ourselves still with tight muscles, grinding teeth, tapping toes—waiting, holding, and waiting some more. We are locked in a ball of tension waging a war with circumstances.  We live through  moments of turmoil as we wait in grocery lines, toll booths, for a friends to show up or for the next line to come as we write a post. These untoward circumstances often happen when we’re late for something else, placing us under pressure. What these circumstances have in common is that we have squeezed the space so tightly we don’t have room for mindfulness.

The key is space. And our personal space is dependent on relaxation.

In Buddhist teaching, Patience is taught as one of the six paramitas. The Paramitas Generosity, Patience, Discipline, Exertion, Meditation and Wisdom are activities that transcend our conventional frame into a more expansive or “transcendent” expression of experience. This transcendence is sometimes referred to as “the other shore,” as we move from a self-centered, habitual interpretation to one imbued with greater depth and perspective. From this larger perspective, patience can be viewed as a positive application for the development of wisdom. We are not clamping down or tightening up; rather, we are allowing space between an impulse and our action. This space provides the opportunity for us to become cognizant, intentional, and mindful. Transcendent Patience is a momentary pause for us to find the most appropriate response to whatever situation confronts us. More importantly, that space allows us to connect with our natural serenity and peacefulness of mind. Through consistent, dedicated meditation practice, we can develop the ability to recognize these moments of pause—often just before we bite down or cling to our next reaction.

When an untrained mind erupts into reactivity it becomes blindly led into negative consequences. Reaction impairs the mind’s ability to be aware of its actions. We might believe ourselves quick-witted or nimble-minded when, in truth, we are merely reacting with habitual jokes and defense mechanisms that bypass true awareness of the present moment. Why do we do this? Because the present moment may bring feelings of doubt, insecurity, and discomfort. In avoiding these feelings, we jump to conclusions, laugh off discomfort, and otherwise distract ourselves.

Patience, in its transcendent form, is not merely about waiting for external circumstances to shift. It is about cultivating space within the mind to introduce awareness into our processing. Patience allows us to see our thoughts as they form, granting us the opportunity to respond thoughtfully rather than react impulsively. In Tibetan, this reactive “hook” is referred to as shenpa; Pema Chödrön describes it as the feeling of being hijacked by familiar patterns of reactivity.

The application of patience can occur at any stage of the process, but the most elegant moment is just before the mind “bites down.” This requires mental training—daily, consistent practice of observing our thinking and recognizing when we’re reacting rather than resting in peaceful awareness. Even when meditation feels cluttered with thoughts, the simple act of observing the mind builds the muscle of recognition and acceptance. This awareness helps us notice when we’re hooked, when space collapses into habitual patterns, and when we have the opportunity to pause and choose a new path.

With this skill, we move from reaction to response. Reaction is defensive and reflexive; response is thoughtful, measured, and kind. Patience with the mind means seeing our thoughts as they arise without immediately believing or following them. Over time, this practice opens space in the mind, creating a more effective and adaptive processing system.

This internal patience also manifests in external circumstances. Waiting in line or sitting in traffic becomes less distressing when we recognize how the mind panics when it feels out of control. This panic is not caused by the line or the traffic itself but by our resistance to the present moment. The mind clamps down, shutting off awareness and making us irritable or anxious. By practicing patience, we can acknowledge our discomfort, breathe into it, and soften our mental grip.

The Serenity Prayer from 12-step traditions begins, “Grant me the serenity to accept the things I cannot change.” This sentiment parallels Buddhist patience. When we accept what is, without mental assault or denial, we create space for creative, intelligent responses to emerge. As in improvisational theater’s “yes, and” principle, patience invites us to accept reality and engage with it skillfully.

Patience also applies on a behavioral level, especially when we are cultivating something new—a relationship, a creative project, or a business. In some spiritual traditions, practitioners “turn it over to God.” In Buddhism, we turn it over to space itself, trusting that space is imbued with the same intelligence and compassion others may attribute to a deity. Rushing a project or relationship may bring temporary gratification but rarely yields sustainable growth. Patience allows the natural rhythms of the process to unfold, supporting more authentic and enduring outcomes.

Ultimately, life becomes a creative endeavor when we choose patience. The choice lies in either clamping down and forcing outcomes or relaxing and opening to the possibilities that space and awareness reveal. As the 12-step tradition wisely advises, “Let go and let God.” In the Buddhist tradition, we might instead say, “Let go and let awareness show the way.”

The world moves, demands, and challenges us. When we respond with patience, we align with that movement instead of resisting it. We give ourselves the gift of presence, spaciousness, and wisdom—the true hallmarks of transcendent patience.

 

   TRANSFORMING AGGRESSION INTO WISDOM

Just he released the book Cutting Through Spiritual Materialism in 1971, Trungpa Rinpoche realized his burgeoning meditation community reach an audience beyond the  familial hippie trappings. This would mean different kinds of peo0ple, with varying degrees of processing, would be enter his community and it would elevate him to the iconic status as one of the key founders Tibetan Buddhism in the West.

Throughout history, iconic figures and spiritual leaders have become reference points for hope and fear, leading to adulation and, sometimes, violent consequences. Contemporaneously, the Manson family and the assassinations of John and Robert Kennedy, and Dr Martin Luther King Jr were on everyone’s minds. Whether driven by personal projections or deeper political motives, such figures faced the double-edged sword of renown.

Trungpa Rinpoche discussed with his senior students the importance of creating safety for not only himself but also the Dharma and for his students. The need for protection grew alongside his rapidly expanding community. In Tibet, monasteries were safeguarded by monks trained in awareness and nonviolent crowd control. Trungpa’s close attendant, John Perks, a British armed forces veteran, played a pivotal role in this initiative. Perks, who passed away on January 31st, was an outrageous and endlessly creative figure whose book The Mahasiddha and His Idiot Servant captures the spirit of the time.

At his inspiration, Trungpa founded a group he referred to as “Kasung,” from the Tibetan meaning “protectors of the word, or command.” These protectors used danger and potential aggression as tools to cultivate awareness—and applied compassion. Traditionally, meditation communities have leaned towards peaceful manifestations. However, with Trungpa’s new community, this nonviolent approach incorporated the realities of danger and aggression to foster greater awareness.  This marked a shift from the ideal, toward engaging with the world as it is.

The motto of the Kasung was “Victory Over War.” Perks designed a system based on his military background, complete with uniforms, drills, and calisthenics. Training included self-defense, defensive driving, and crowd control, but emphasized mindfulness and awareness. In Tibetan monasteries, guards maintained stillness while being acutely aware of their surroundings. This awareness is the ultimate defense against aggression. The best response to aggression is non-aggression and non-violence, aiming to diffuse tensions before harm occurs. Achieving this requires training, self-awareness, and the discipline to transcend personal biases and resentments. Tibetan monastic guards were trained not just to monitor external environments but also to guard against their own reactivity—skills profoundly relevant to staying awake and present in the real world.

These principles trace back to the 9th century when the Indian Mahasiddha Padmasambhava introduced Buddhism to Tibet at the invitation of King Trisong Detsen. Padmasambhava encountered numerous obstacles, as Tibet’s rich mystical traditions were diverse and often aggressive. While some practices were positive, others were rooted in fear and superstition. The Tibetan king sought to unify his people through a central spiritual framework, seeing Buddhism’s ideals of nonviolence and compassion as tools for governance. Inspired by India’s spiritual renaissance, Padmasambhava aimed to refine Tibet’s spiritual landscape.

Skilled at transforming obstacles into assets, Padmasambhava turned the aggressive elements of Tibetan spirituality into protectors of the Dharma. Instead of escalating conflicts, he synthesized various traditions, using negativity, violence, hatred, and fear as signals to awaken and deepen awareness. This approach prevented endless cycles of violence, much like the wars we witness today.

We can apply this in our daily lives. By facing rather than rejecting our negativity, we become more aware of our motivations and develop the discipline to refrain from acting on base impulses. This perspective yields two key outcomes: we stop demonizing the world’s difficulties, and we cultivate personal strength to master challenges and enhance awareness.

As Trungpa Rinpoche addressed larger audiences, strategically placed Kasung provided not only security but also heightened awareness. Trungpa’s self-awareness of his potential shortcomings led him to counterbalance them—for instance, teaching from an uncomfortable chair to stay alert. The Kasung served not just to guard against external threats but also to foster an environment that kept Trungpa attentive and present. Thus, the protectors embodied an outer defense, inner self-awareness, and the overarching principle of protection—all opportunities for wakefulness. This environmental awareness was as integral to the teachings as the words and gestures themselves.

Awareness is our most powerful defense. Ignorance, especially when fueled by aggression, is our greatest threat. When driven by hatred, we lose the ability to perceive the damage we cause. By softening our hearts against our own aggression, we train our minds to stay present. There is no better time to cultivate this presence than the approach of the new year.

The Tibetan calendar is based on solar cycle which feels to me like a much more organic way of calculating our spiritual being. Each month being the cycle of a moon. Many indigenous cultures marked time this way. The Tibetans believe that the end of the lunar new year was preceded by a period of the accumulation of karma so that everything became heightened and increased in its volatility and consequence. Therefore mindfulness – the specific knowing of an object in the present and awareness the present sense of knowing in the environment – becomes more important during this time. Rather than seeing it negatively as a dangerous time, we can understand the danger to be an opportunity to hone the craft of our aware being.

We could become protectors of our own heart and protectors of the heart of our communities.

In honor of the great Lion of Dharma, John Perks.

Greetings on this bright and cold January morning.

It’s inaugural day in the US. Dharmajunkies will commemorate the occasion by remembering the lives and works of Doctor Martin Luther King. We also remember President Jimmy Carter. We honor their sacrifice, intelligence and compassion.

As well, we also remember the passing of David lynch the great auteur who was deeply dedicated to meditation. His children recommended that a perfect way to commemorate their father would be for the world to meditate today. So today we bring it back home to remembering those who have come before, our meditation practice, who we are, why we are here and what we can do to help bring love and sanity to our world.

Smrti in Sanskrit or Shi.ne’ in Tibetan can be transcribed as recollection. In meditation we are remembering to come back to the object of our meditation. Remembering to come back to the phrase or image in our contemplative meditation remembering to come back to the breath in Shamata or Zazen. On the deeper level it might be that we are remembering to come back to our essence. Different traditions look at our essence in different ways. It’s often referred to as being aligned with source. Or feeling source alive within us. The Buddhists refer to Buddha nature as an essential part of our being that is clear pure and undefiled. In the Shambhala tradition we talk about Basic Goodness, which both radiates from and evokes “True” confidence. True Confidence is not dependent upon material things, or social accomplishment but confidence that stems from a connection to our essential being. I’ve heard it referred to as a clear and pure running brook that we connect to within ourselves. Yet Basic Goodness, Buddha Nature, compassion and life are fundamental within the universe. Buddha Nature exists within and without us.

When we come back to the breath in meditation we are realigned with our fundamental being. Ideas of outer and inner, good or bad, right and wrong, seem crude in comparison to the experience of oneness or wholeness. That experience of personal unity with the universe, called nonduality in some traditions, is seen as our preternatural primordial state. It is who we are, will be and all we have ever been. The source of wisdom and compassion in the universe predated the existence of time or space itself and has been flowing ever since. The manifestation of the things of the universe are the displays of Buddha Nature. Every moment we are aligned with this, we are blessed. We are aligned with perfection. And everywhere around us are ways that that perfection is manifesting. Life is alive, and living in the trees, the brooks, the fields and also in the buildings, the cars and Elon’s rockets. We might decide that some of these things are more beneficial to our world than others, yet all of them are basically good because all of them are here and therefore deserving of out attention.   However, when we fall into forgetting we live a life selecting what we want to see, we trade the beauty of what is for a life of certainty. We trade a life of discovery, for a life where some things are everything we know. We grossly limit our spiritual and emotional potential. We are missing being at one with the universe and life itself because we are focused on the price of gas. Yet the price of gas is still basically good not because we think we it should be but because it is but because it is happening and because all things – whether we see them as good or bad or happy or sad – are subject to impermanence, change and reconfiguration. We are subject to impermanence, change and reconfiguration, whether we remember that or not. In fear, we live a life of narrow interpretations of reality. I suppose it serves the purpose of allowing a part of ourselves to feel in control. But the only way to effectively have control over life to reduce life down to a small enough space for us to control. Thus, most of  us are actively ignoring the 99.999% of everything else in the universe. Therefore, ego is ignorance from the Buddhist perspective.

Ego which can be seen as the very limited defensive nature of the mind, serves to reduce our world to a controllable space. Its logical extension is the propagation of surety, dogma and doctrine. The opposite of ignorance(ma-Rigpa) is knowing (Rigpa), and therefore, egoless being is sees and knows what is happening. And it always has. This is Buddha Nature – our natural state. Because it is accepting reality as it is, it is not at war. Thus, Buddha Nature is said to be indestructible. It has never changed. It is the life of the universe and the very life around us. And though our lives will pass into other configurations, our essential nature is said to be part of all of nature. Ego clings to temporal things in order for us to believe that temporary things give us solace and sustenance. We can squint our eyes and believe what we are happy but, inside us, we know that happiness is immaterial.  Material things are “like a banquet before the executioner leads us to our death.” Revenge, retribution, and displays of grandiosity masquerading as leadership are fleeting and meaningless. They are basically good, because they are there. But they are expressions of ego and ultimately fleeting.

Each time we return to the breath we come back from our preoccupations into the present, we are home. Sitting between hope and fear, between past and future, we find the middle way that encompasses all possibilities of the universe. Yet all we need to do is train the mind to recognize when it’s not present and develop the willingness to let go of fantasies and come back to what’s here. We don’t have to overstate that. It’s a very simple thing really. We’re just sitting. We’re just breathing. We’re a statue collecting snow in the monastery gardens. There is nothing to do, nothing to achieve, nothing to leave, nowhere to go, nothing to destroy. Only returning home when we stray. Remembering our basic nature, our ability to be present calm and accepting of ourselves and our world.

Revenge, retribution, and displays of grandiosity masquerading as leadership are fleeting and meaningless. They are happening. But they are the tiny grasping hands of ego and ultimately fleeting. What prevails is sanity, love, and service. When bluster and toxicity have dissipated, the love and service of Dr. King, Jimmy Carter and those many others who let their work speak for itself, still inspire and guide the life within our lives. That spirit of the universe is our source, the home we return to each time we remember.

TAKING MY FINGER OFF THE TRIGGER

How can we be less impacted by circumstances as we move through life? Friction in our friendships, difficulties at the office, contention between family members, are common clashes. As well, worry over an uncertain future and thoughts triggered from a wounded past provoke from within. We seem to have triggers everywhere. Some of these we may not be able to change. But we can change our relationship to any of them.

We make difficult circumstances more difficult when we allow the mind to go into adjacent worries, recrimination and judgment. For instance, there is drilling happening not far from my apartment. It’s annoying and incessant. I’m here having to work on a post about creating peace with this going on in the background. It becomes especially painful when the background becomes the foreground, as is happening now as I’m referring to it.  However in the course of writing, I’ll refocus on my work and forget the noise. This cessation of suffering comes and goes and yet the drilling is continuing unabated. Sometimes I’m aware and sometimes not.  Each time I’m aware of the drill I forget all about the periods of relative peace.  It seems this drilling has been going on my entire life and will continue forever.  I cannot help but take this personally.

If I cannot change a situation it falls in the category of pain. Pain is unavoidable in life. Yet any pain can become amplified when it’s cloaked in mental, physical or emotional struggle. This is suffering. And as is said, pain is inevitable, but suffering is optional. The key is being able to accept pain and access the space to see how we can reduce the suffering. Oh, and not take it personally, of course.

Our lives would be so much lighter and more direct if we could accept our pain and move through it without complicating at every turn. So, sitting here with the drilling thinking ‘why did I move to this place?’ Or ‘maybe I should call city services’ is not only an unnecessary complication, it opens the door for further complication. ‘Of course, I can’t call city services, I’ll be on the phone for hours. And then no one will listen.’  The mind piles on more and more evidence that our life is tragic, and we are woefully misunderstood. All the while, I forget that I can just walk into another room. Sometimes I think I like to suffer and feel sorry for myself. Kind of like an auto Munchausen syndrome.

These complications create suffering and distract us from the present. “Distracted” means we are not paying attention. We might think we are present because we are bitching about it, but in reality, we are lost in mental cycles of suffering that have little, if anything, to do with what is happening. Unfortunately, not paying attention leaves us vulnerable. That vulnerability creates anxiety in the part of the mind charged with monitoring our self-defense. When triggered the body grips itself in a faux-protective tension that instigates feelings of unease. The mind tries desperately, to rectify this by  reiterating scenarios it hopes to control. As the mind is where we think we live, we believe these stories that are triggered by anxiety, memory and speculation. These narratives, with ourselves at the center, keep us enthralled and distanced from reality.

In Meditation, each time we recognize distraction we have the choice to create a gap in which we are able to come back to the present. This process extends to triggering situations in life. We can return to the body breathing – which is happening in the present. As we train the mind to leave its dream world behind, we begin to see that operating more closely to reality allows us to recognize and become familiar with the fears we always live with. We become able to work with things that frighten us, until they become workable.

However, as we step out of our cocoon, we still need protection.  But, we change our allegiance from fantasy to awareness. The further we awaken the more danger we perceive. As we step from the cocoon the world is more vibrant because we are leaving a sensually dampened state and stepping into clarity. The world is more vibrant, but that means sirens are louder, people more irritating, and danger more apparent. It is said that irritation is the vanguard of awareness.  Sometimes, we retreat. Yes. But our work is to notice when we are closing down, and to encourage ourselves toward opening when we are able, as we can.

So, how do we step from our cocoon and remain confident as we do so?

Rather than the faux protection of our panicked thinking, Meditation practice allows us to create a gap between input and impulse, which serves as a  mote or buffer of aware space. Whether we are triggered by someone else, or drilling outside the window, all instigating impulses happen in our mind. When the mind builds it cocoon it compounds itself into a hall of mirrors. Turning the attention from this brain constipation toward the aerobic movement of breathing interrupts the process and allows the claustrophobia to abate. When we turn our attention from the overwhelmed brain to the body breathing, we go return to something grounding. And while simple awareness of the breath may seem inadequate to address how impacted we feel, it actually creates a gap that allows the mind more clarity to see clearly.

So how do we work with our thinking? Buddhists believe that our every thought travels the same cyclic journey as as does our life. Each life travels the same cycle as every epoch in history, or any structure in society, every fad and trend. Everything that happens is born in darkness and matures through a process that flowers into consciousness and fades eventually into entropy, death and reconfiguration. At death, a momentum remains to shape the next reconfiguration. Born in darkness, these cycles remain unknown to themselves, unless something interrupts the pattern.

In meditation practice we begin to see aspects of these cycles in our mind. With practice, we actually learn to interrupt the cycle and allow awareness.  The most reliable point of interrupting the cycle happens as a feeling arises.  This is a red flag, of sorts. Our feeling might be pleasurable, neutral or painful.  We generally don’t pay attention to our feelings and move past them toward the next stages in the cycle, craving and grasping. Craving can be wanting something we want, but it can also be yearning for relief from situations we don’t want. The next stage, grasping is when we take hold and make a meal of it. When experiencing painful situations, we naturally crave relief and cling to a struggle that sometimes expands our pain into suffering. If we are not aware, we become lost in a fantasy cocoon fueled by feelings of victimization and retribution.

The interruption point comes as we become conscious of the cycle.  The more we meditate, the more we are familiar with the mind, the sooner we are able to impose a gap of awareness. The most reliable entry point lies between craving (wanting things to change) and grasping (beginning to struggle.)

In simple language, when we notice something unpleasant that has the capacity to engulf us into a cycle of suffering, we can interrupt the process before we take anything personally. We can pick up the laptop and go into another room. If we cannot change the circumstances, we can change our relationship to it. And the best remedy, I have found, is to create internal mental space as a buffer. When we recognize we are in pain, we can interrupt the mind cycle by releasing our grasping and letting go, return to the breath. We are moving from struggling with things we cannot change, toward what we can, our breath. We can slow down and disengage.

By relaxing the nervous system our mind becomes clear and from the vantage of aware space, the situation may reveal itself as entirely workable.

Landing Back to Earth

Walking the emotional gauntlet of the holiday season is challenging. The holidays are often described as loving and warm, but it can also feel cold and threatening.

Incidents of familial violence and self-harm spike during this time.  Perhaps we try hard to please those we love. Maybe we get caught up in competition over how much we can give. Or perhaps we feel anxious about our financial security and our ability to be generous and offer ourselves to others. Maybe we fall into the trap of need, looking with avarice at all the shining bobbles. Even when we have much for which to feel grateful, sometimes home is where the hurt is.

What does it mean to come home for the holidays when we don’t feel safe at home at any time. And maybe if we don’t feel safe at home, we never feel safe anywhere.  What does it mean to offer kindness and love to others when we don’t feel those things for ourselves? We often create more hardship by failing to include ourselves in the love we want to extend. How I feel about myself is no one’s fault. It is, however, my responsibility. How I feel about myself reflects how I feel about the life I live, the world I inhabit, the home I create and the love I extend to others.

Traditional Buddhism teaches about 6 realms of existence from hell to God realms. Yet, the human realm is said to be the most rewarding and the most challenging as humans have the ability to achieve and realize so much and yet that very possibility gives us a sense of unease, expectation, and demand.  because we see the possibility, we believe our lives should be bigger, grander, and better. Buddha suggested that the root of our suffering lies in non-acceptance of what our life actually is. And acceptance of our life begins with acceptance of ourselves.

It is not selfish to care for ourselves, especially when this enables us to care for others. Yet, caring for ourselves is not mindlessly grasping for everything we think we want. Because the more we want, the more we need. It’s as though the universe only understands verbs. We pray, “I want this” and “I want that”, but the universe only hears “want, want, want.” So, it sends us more wanting. And the more we want, the less we feel we have. As we cling to the ephemeral, we end up judging life by what we don’t have.

Yet, despite whatever it is we want today, humans need peace, comfort, and kindness everyday. This sustenance may be closer than we realize. But it cannot be realized through grasping, competition, coveting or creating internal pressure around what we think others think. Those ploys only leave us bereft. If I believe that I am worthless—or less worthy than anyone else—then what value can I offer to others? I can only offer my need. “You didn’t call me back”, “you didn’t get my joke”, “You don’t get me.” , “Goddamnit, does anyone get me?” No one gets anyone as their too busy trying to get for themselves. No one wants to prop us up indefinitely. While some may be willing to try, no one is comfortable with the feeling of indebtedness that comes from holding us together. And it does us no good.

But maybe we can find a way to hold ourselves together.

This holiday season, instead of looking to external sources to fill our needs, perhaps we could begin by turning inward.  My mother, after being divorced by my father, lived a very modest life. She often lived with others in places that were never truly her own. At one point, we were roommates in a beautiful little home on a river in Colorado, but it was never truly hers. Eventually, she found a humble home behind the most popular bar in town, where drunks stumbled around at night to the sounds of country blues and fist fights.

Despite this, she made that small place her home, furnishing it with second-hand furniture and Walmart discount items. Her heart, her acceptance of others, and her warmth filled that little home. Anyone was welcome. And I dragged some characters through. People would visit—many of whom had greater means than she — and would leave feeling enriched. Even when space was tight, she would welcome everyone, “As long as there’s floor space.” At times, the house was so crowded with animals, guests, and family that it was hard to find that floor space. Yet, no matter how uncomfortable everyone felt comfortable.  Over the years, people kept coming back to her home because they felt the love.

Certainly, there have been grander expressions of love throughout history: Helen of Troy, whose face launched a thousand ships; Poe’s dark yearning for his Annabel Lee; F. Scott’s stumbling drunken pursuit of Zelda. Juliette and her Romeo. But sometimes, it’s the quiet moments of affection—a drooling cat kneading biscuits on your chest—that are the most healing. But, it’s not the cat that heals us. It is the power of our affection and connection to our heart. That is how we create a home no matter where we are. It’s not the cat’s responsibility; it’s ours. We have the power to heal ourselves through kindness and affection. Then we can welcome others.

When the Buddha attained enlightenment his profound sense of peace drew others to him. After years of searching and training, the Buddha finally sat down, exhausted, and gave up all concepts, all material desires, and all yearning. When everything settled, he connected to the earth and found profound enlightenment. His contentment was radiant and animals and people alike were drawn to his peace. When asked who he was, he simply replied, “I am awake.” A skeptic asked how he could prove this.  Buddha simply touched the earth.  “The earth is my witness, ” he said.

In this moment, right here and now, we can be at home. In this moment, right here and now, we can welcome our world. In this very moment, we can drop the anxiety of wanting more and find peace in who we are.

+++

Gaining Mastery Over Our Suffering: the Courage to Face Our Pain

I would like to address rising up and facing our pain as a way of navigating a life of turmoil and challenge. This is not to over dramatize life’s difficulties or to define ourselves by pain. Rather, by facing what is truly happening, we can minimize the suffering in order to work with the pain.

Therefore, distinguishing pain from suffering is key. It is said that pain is inevitable, while suffering is optional. Pain may accompany growth or even be necessary for it. Working through pain brings physical strength and emotional maturity. However, our interpretation of pain often complicates our view and tension amplifies it into suffering. We take pain personally, becoming entangled in hypotheticals, judgment, and resentment. Instead of meeting pain, as it is, in order to work with it, we struggle against it, giving it power over us. This creates great Suffering. Yet, since suffering is optional, it can be addressed and reduced.

The point isn’t to get rid of the pain. The point is to reduce the suffering we create, so we can address the pain. As we age, when our back hurts its natural and not aimed at us personally. Yet thoughts of how we hate aging, fears of what might come or how we might need to change what is happening and how the government might be implicated in any of it are not helpful. I have found that when I experience back pain, I reflexively curl away from it contorting my body into an unhealthy shape. This supports the disability and promotes a mindset of suffering. Instead of running away from the pain, I’ve learned to lean in to it remembering to breathe and gently ease up past the pain, into my best posture. This is not about pushing into the pain in damaging and dangerous ways. It’s about feeling into it and gently moving past it to a posture of authority. This actually helps diminish the pain and release the suffering we create because of it.  I have found that gentle persistence toward regaining somatic authority is possible. I don’t have to be owned by my pain. I can learn to live with it, and even learn from it.  And in this way, I can limit the suffering I create in frustration of the inevitable. Frustration is an easy out when we’re in pain, but it is not helpful to healing. Kindness, ease and awareness are essential for us to support ourselves.

But this talk is not about back pain. This talk is also about our mental and emotional health and how with meditation we are retraining the mind away from reflexive reactions so we have a way of working with pain that allows us to gain mastery over suffering. The title of this talk is “Sit Down and Rise Up.” Or, maybe “Rise Up and Sit Down” depending on its whim. By sitting down and connecting to the earth, we ground ourselves in the present. With practice, we grow comfortable with our own presence and begin to connect to our innate dignity, confidence, and well-being. Rising up in a gently uplifted posture lengthens the spine, creating space for tension to release and openness to dawn. With practice we become confident with openness. Openness, in turn, engenders more confidence in not just our spirit, but our body. With practice we become familiar with the warrior’s seat, and are able to return to it.

Our body and mind are sometimes in cahoots with suffering. The mind might attach to a darkness and the body might tighten in reaction. For instance, defensiveness often triggers a somatic constriction, arrogance has its puffed up posture, and depression is a collapse of body and mind. These physical and mental reactions to fear happen so quickly they feel inevitable. We assume it’s natural to collapse when sad, shiver when cold, or tense up when threatened. But these responses do not protect us, in fact they often amplify the pain, or support the disfunction causing it. Ironically, the tension we instinctively adopt when we feel threatened is entirely counterproductive. Tension reduces the body’s ability to respond and it clouds the mind. No martial arts teacher trains students to be tense, frightened, or defensive. Instead, they are trained to be relaxed and open, ready to respond to what is happening. In life, what is happening is not always what we think. The only reliable defense to an unpredictable world is to pay attention. And paying attention requires relaxation and confidence.

Training the mind to pause when threatened and turn its attention to the body allows us awareness in the present. And, if a threat is real, awareness is our best defence. Therefor the base point of this journey is a relaxed body, open heart, and clear mind. With meditation practice, we repeatedly return to this base point with the breath, teaching our body, emotions, and mind to learn to return to our base point in real-life situations. This posture becomes our command position, where we see more clearly and face challenges with calm strength.

Seeing clearly requires moving beyond judgment-based biases, which are often projections of past wounds. Judgment is a reflexive defense that distances us from the present, limiting clarity and effective action. Instead, we synchronize the mind with the body, breathing through fear until we can assess the situation clearly. Assessment, unlike judgment, is simple and self-reflective. It acknowledges fear without blame and responds thoughtfully.

This principle is critical for martial artists, who remain present and open rather than reactive. In contrast, action movies often glorify revenge or hatred as motivation, creating a satisfying but false narrative. Real strength lies in remaining open and responsive, not closed off by anger or fear.

For example, Muhammad Ali trained himself to relax and release tension when struck by an opponent, by famously using the “rope-a-dope” strategy. By leaning back on the ropes, dancing and smiling, not only replenished his energy, but seriously disheartened his opponents. When balanced, he faced the moment rather than retreating, demonstrating mastery over both his body and mind.

Rising up to meet the moment—rather than defeating or escaping it—is a better way to defend ourselves and face life’s challenges. This openness, practiced over time, resonates with even the most fearful parts of our minds. Meeting obstacles with awareness, we align the body, mind, and spirit to face the outer and inner challenges of life. Even adopting an upright posture for two minutes can produce confidence-enhancing hormones, reinforcing our sense of agency over a situation.

Once we learn to rise to pain, we no longer allow fear, anger, or pain to cower us. This reduces suffering, confusion, and mental conflict. It’s as though we rise up and shake off the baggage we once thought was protecting us. Sitting down to rise up is the warrior’s proclamation—a way to cultivate gentleness toward ourselves, which translates into effectiveness in the world.

Living fearlessly does not mean living without fear. True fearlessness is the ability to look at fear and see it as an ally.

The Heartbreak Clash

Lord Gampopa, a seminal figure in Tibetan Buddhism, taught that we are the “working basis” of our liberation. In other words, who we are—our body, mind, spirit, work, life, and relationships—holds all the information we need for our freedom. We don’t have to look beyond ourselves. The key is to look beneath the surface turmoil and learn from what’s right in front of us. This requires taking things less personally and seeing the path as a practical, step-by-step process, not some distant cosmic reach. Maybe the cosmic is right here, right now.

On the flip side, sometimes we place so much pressure on the present moment that we take it too personally, making things harder for ourselves and others. The present is just a blip in our flow—we meet the moment and move on. But when we hit a snag, it can occupy much more of our time and energy than is helpful. If we could retrain our minds to notice and let go, we might see difficulties as opportunities to learn who we are and how we behave, freeing ourselves from the habitual patterns that keep us stuck.

The cocoon we build around ourselves is meant to protect us, and we cling to it tightly. We begin to believe that this reductive state is who we are, and proclaim, “No one knows me,” as we search for someone who will “get” us. But do we even understand ourselves? Maybe the person we think is misunderstanding us could reveal something new about who we are.

Conflict often arises when we cling to our defenses. This is not to say defenses are inherently wrong or unhelpful, but when we identify with them, we mistake them for ourselves. Since defenses are only partial aspects of who we are, identifying with them limits our lives. Over time, we start feeling claustrophobic and dissatisfied, wanting to break free of those limiting beliefs. The easy way out is to blame others: “This is toxic, I have to leave!” But that often leads to the next entanglement, where we replay old traumas. The goal of the Buddhist path is to help us see beyond these patterns, gently recognizing them as limitations.

Each time we notice the mind clinging, grasping, or fixating, and acknowledge it, we can let go and return to clarity. This is what meditators call “coming back.” Each time we return, we crack open the cocoon, letting more sunlight in. With practice, we can rest in a state of unclouded clarity, which becomes our foundation. From there, we step into new possibilities, rather than merely repeating the past. When we react out of fear or anxiety, we can only do what we’ve done before. How many times in relationships have we said, “Let’s make a fresh start,” only to end up repeating the same cycle? Without returning to zero, to openness, our next move isn’t truly creative. Acting out of pain or anxiety only reinforces past injuries, carrying them with us into every new situation.

I once dated an astrologer who, after reading our charts, told me we had a rare but perfect astrological conflict called the “heartbreak clash.” It seemed insurmountable, and everything we read suggested it was impossible to overcome. But along with the clash came an undeniable attraction. We felt drawn to the conflict, as if we had to overcome it. “I always go for damaged angels” or “every partner I choose is the wrong one”—maybe we’re all damaged angels, and there’s no such thing as a “wrong” partner. Maybe there are only partners who push the right buttons to unlock parts of us.

I went to another astrologer, a Vajrayana Buddhist practitioner, who, after looking at our chart, said, “Classical astrologers would tell you to get out. But my teacher, Chögyam Trungpa Rinpoche, would smile and say, ‘I don’t see a problem.'” He beamed at me and continued, “It’s our vow as Vajrayana practitioners to transmute the difficulties in our lives and find the wisdom at their core. This situation is perfect for that.”

Opening to these deep wounds can release enormous energy. We instinctively shy away from this because we don’t want to face what lies beneath. Trauma isn’t just painful; it’s the avoidance of that pain that prolongs it. We cover our wounds, hiding them from the light, and they fester. We flinch at the thought of touching those wounds, carrying them around without acknowledging them. The heartbreak clash offers an opportunity to unlock that puzzle. Imagine stepping through the iron cocoon of your defenses, even if only occasionally, and seeing things in a fresh light. That is love. And love isn’t separate from pain; it exists alongside it. Our focus is the choice we make.

However, love brings our past traumas into the present. At work, in public, or on the street, we can keep our wounds hidden, pretending to be okay. But what does “okay” really mean? Okay according to others’ standards? Or according to what we think others expect of us? And what does “starting over” mean if we haven’t learned the lessons of our past?

Once we cross into love, it opens a whole new dimension. It’s like a friendship evolving into something deeper. As soon as we do, we give the other person access to those dangerous, hidden places we’ve tried to protect. This makes relationships both challenging and invaluable.

But the other person isn’t directly touching our wounds; they’re triggering the defenses we’ve placed around them. More importantly, we’re not seeing our wounds; we’re seeing them through the lens of our defenses. The easy way out is to blame—to fixate on the other person, diverting attention from ourselves. This blocks our ability to learn. Another shortcut is judgment: believing the other person is wrong by some standard. But what does that really mean? By whose standards? Humans notoriously adjust ethical scales to serve their own self-interest. We can quote the Bible, the Buddha, or any law book to justify our point, but all we’re really doing is hiding our fear of what lies beneath.

Erich Fromm, the philosopher and therapist, said that true love occurs when two people are ready for the same thing. Maybe every love teaches us something different about ourselves, until we finally find someone else. Perhaps we failed to see those opportunities because we were focused on the flaws of others. But ultimately, we are the only ones we can change. And we’re often the last ones we want to see. It takes time to be ready to see ourselves. Yet, looking inward is the only way to be truly honest—and honesty is what frees us from our defenses, step by step.

This is the essence of transformation in Vajrayana Buddhism: the power to break free from the chains of our fear, burning them away in the fire of our passion.