Winter of Listening

Excerpt from from On Being Blog “A New Life I Must Call My Own” by Parker J. Palmer

The Winter of Listening
by David Whyte

No one but me by the fire,
my hands burning
red in the palms while
the night wind carries
everything away outside.

All this petty worry
while the great cloak
of the sky grows dark
and intense
round every living thing.

What is precious
inside us does not
care to be known
by the mind
in ways that diminish
its presence.

What we strive for
in perfection
is not what turns us
into the lit angel
we desire,

what disturbs
and then nourishes
has everything
we need.

What we hate
in ourselves
is what we cannot know
in ourselves but
what is true to the pattern
does not need
to be explained.

Inside everyone
is a great shout of joy
waiting to be born.

Even with the summer
so far off
I feel it grown in me
now and ready
to arrive in the world.

All those years
listening to those
who had
nothing to say.

All those years
forgetting
how everything
has its own voice
to make
itself heard.

All those years
forgetting
how easily
you can belong
to everything
simply by listening.

And the slow
difficulty
of remembering
how everything
is born from
an opposite
and miraculous
otherness.

Silence and winter
has led me to that
otherness.

So let this winter
of listening
be enough
for the new life
I must call my own.

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For or Against?

Excerpt from THE BHIKKHU AND THE BUTTERFLY:  A Conversation between  AJAHN PASANNO and JULIA BUTTERFLY HILL – Full Interview

JBH: My whole approach to the people I meet is to communicate the language of love, so I make it a point not to have conversations based on issues. I learned in the tree that “issues” are just symptoms of a disease.

IM: But Julia, how do you talk about the environmental crisis without talking about individual issues, without talking about the species die-offs, or the need to transform our oil-based economy? Where do you go?

JBH: In my organization, Circle of Life, every time we approach an issue or problem, we approach it from the place of the solution versus the place of the problem. We focus our intention and awareness on what it is we want: peace, love, justice.

When I climbed up in that tree I was new to activism, but I soon realized that we had become so good at defining what we were against that what we were against was beginning to define us. I saw the problem in meetings where activists were “clear-cutting” each other with their words and their anger. As people were talking, I could literally hear the chain saws in their words, cutting each other apart. I saw that the peace rallies had become antiwar rallies, places where I couldn’t even walk up close to the rally because of the way people were speaking through the megaphone; it sounded like they were dropping bombs.

This all became clear to me about halfway through my time in the tree, when I was experiencing a lot of pain and really felt like I was falling apart. That’s when I went deeper and realized I had climbed up in the tree not because I was angry at corporations and governments—although I was angry at them—but because I loved the forest and I loved the planet and I loved this sacred life that we’re all a part of. And so I began to approach all the issues from that place of love.

When we are committed to approaching issues from the perspective of what we want—rather than what everyone else is doing wrong—it’s important to look into our own daily practice to see all the ways we are out of integrity with the world we want to live in.

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Where’s my change?

“One Buddha is Not Enough” excerpt by Sister Gioi Nghiem

After I’d been a nun for about a year, my sister sent me a card with a joke inside; I think I must have been practicing too seriously!

A nun went into a bookstore and bought a book for $7. She gave the salesman $10, and when he didn’t give her any change, she asked, “Where is my change?” The salesman replied, “Oh, I thought change is from within.”

We tend to laugh at this, but in our daily life, things like this happen a lot. We expect a lot of changes to come from outside, but the change actually comes from within. It’s like Mahatma Gandhi said, “We are the change we want to see in the world.” So we can’t just expect and wait. We need to do something about it. We can nourish our happiness, and we can transform our suffering so that the change can come from within. And from that basis, we change the surroundings. Once we make change within ourselves, then we can affect our surroundings.

I’m still practicing with that. Sometimes in the community I see changes that I want made, but I forget to see that this change has to come from me. If I can’t change my view or drop my perception of things, then what I suffer from is not the conditions outside, but the expectations that I’m holding on to; it may be my own view of happiness that’s keeping me from being happy.

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Let It Go

In Blackwater Woods
by Mary Oliver

Look, the trees
are turning
their own bodies
into pillars

of light,
are giving off the rich
fragrance of cinnamon
and fulfillment,

the long tapers
of cattails
are bursting and floating away over
the blue shoulders

of the ponds,
and every pond,
no matter what its
name is, is

nameless now.
Every year
everything
I have ever learned

in my lifetime
leads back to this: the fires
and the black river of loss
whose other side

is salvation,
whose meaning
none of us will ever know.
To live in this world

you must be able
to do three things:
to love what is mortal;
to hold it

against your bones knowing
your own life depends on it;
and, when the time comes to let it go,
to let it go.

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Happiness Depends on Nothing

Excerpt from Blog Post “Part I ‘Ezra Bayda on Happiness’” by Warren Lang – Full Post

Start†with†Happiness†Discourse

‘Happiness†seldom†alights†upon†the†desire†that†calls†for†it’…†Marcel Proust†

My understanding is that Proust was known for his hypersensitivity to pollen allergies, but more importantly, perhaps he is best known for his sensitivities and reflections on the passage of time.

Perhaps Proust could be corrected to say that ‘ Happiness never alights upon the desire that calls for it.” What strikes me about this passage is that his statement is another way of noticing that we are mistaken if we believe we can summon forth the conditions to bring about our happiness.

Ezra Bayda – The Authentic Life

Here is a portion of what Ezra Bayda says about happiness:

One behavior that always increases our suffering is our ‘expectation’ that we be happy; he calls this the ‘happiness problem’ saying the source of much suffering is that “we†firmly†believe†we†should†be†happy.” Then he uses the word ‘entitlement’… that really hit home, I know how quickly I go to anger and discomfort when things are not as I expected them to be… when things are as they are.

Let’s be reminded that whatever arises from moment to moment, whatever we judge to be good or bad, is fodder for realizing the way — as opportunities to see things as they are, and to see how ‘desire’ works in our mind’.

I woke up thinking about the time I sacrificed yesterday to try to implement a tech-based learning tool. I spent a lot of time castigating myself for the hours I worked on the task. After thinking I had ‘wasted’ precious time, I then realized that when I labeled time as ‘wasted’, and connected to the feeling of regret …†this reaction was akin to shooting the second arrow.

Had I been successful in making the time work to my desired outcome, I may have had a different reaction and attitude. But as it was, I felt unhappy, disappointed, exasperated—annoyed with the sense of having burned too much time. With further insight, I remembered Ezra Bayda’s reflection that I, as is conditioned, I have a sense of entitlement to having things ‘go my way’, of having things go as we plan them, or go ‘as we imagine they should go’. This is the unhealthy sense of entitlement to outcomes as we imagine them. This is part of the significance of Warren’s oft repeated phrase “weeds flourish despite our loathing, flowers fall in our grasping.” When weeds flourish despite our loathing, we feel ripped off. We think something is wrong. …. But really… things are as they are.

All of which reminds us that our real happiness can never depend on external conditions…conditions we don’t have any control over.

We’ve repeated this refrain from one of the Mindfulness trainings countless times: “Happiness†does†not†depend†on†external†conditions.” Happiness does not depend on controlling†outer conditions.

Too often, I have a felt sense of entitlement when living life amidst all its stressors and demands and suffering, that I am entitled to happiness now, well, at least after I do all that work, after I do something for you. After I do all this preparation for…preparing for whatever needs to be done. Maybe I expect a pay-back in happiness. … I expect things to be different than they are.

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Five Kinds of Voices

Excerpt from “For a Future to Be Possible: Commentaries on the Five Wonderful Precepts”  by Thich Nhat Hanh

Avalokitesvara Bodhisattva is a person who has learned the art of listening and speaking deeply in order to help people let go of their fear, misery, and despair. He is the model of this practice, and the door he opens is called the “universal door.” If we practice listening and speaking according to Avalokitesvara, we too will be able to open the universal door and bring joy, peace, and happiness to many people and alleviate their suffering.

The universal door manifests itself
in the voice of the rolling tide.
Hearing and practicing it, we become a child,
born from the heart of a lotus,
fresh, pure, and happy,
capable of speaking and listening
in accord with the universal door.
With only one drop of the water of compassion
from the branch of the willow,
spring returns to the great Earth.

I learned this beautiful poem when I studied the Lotus Sutra at age sixteen. When you hear “the voice of the rolling tide,” which is Avalokitesvara’s practice, symbolizing the universal door, you are transformed into a child born in the heart of a lotus. With only one drop of the water of compassion from the willow branch of the bodhisattva, spring returns to our dry Earth. The dry Earth means the world of suffering and misery. The drop of
compassionate water is the practice of loving kindness, symbolized by the water on the willow branch.

Avalokitesvara is described by the Chinese, Vietnamese, Koreans, and Japanese as the person holding the willow branch. He dips the branch into the water of compassion of his heart, and wherever he sprinkles that water, everything is reborn. When he sprinkles it on dry, dead branches, they turn green. Dead branches also symbolize suffering and despair, and green vegetation symbolizes the return of peace and happiness. With only one drop of
that water, spring returns to our great Earth.

In the “Universal Door” chapter of the Lotus Sutra, Avalokitesvara’s voice is described in five ways: the wondrous voice, the voice of the world regarded, the brahma voice, the voice of the rising tide, and the voice of world surpassing. We should always keep these five voices in mind.

First, there is the wondrous voice. This is the kind of speaking that will open the universal door and make everything possible again. This voice is pleasant to hear. It is refreshing and brings calm, comfort, and healing to our soul. Its essence is compassion.

Second, there is the voice of the world regarded. The meaning of the word Avalokitesvara is “the one who looks deeply into the world and hears the cries of the world.” This voice relieves our suffering and suppressed feelings, because it is the voice of someone who understands us deeply — our anguish, despair, and fear. When we feel understood, we suffer much less.

Third, here is the brahma voice. Brahma means noble — not just the ordinary voice of people, but the noble speech that springs forth from the willingness to bring happiness and remove suffering. Love, compassion, joy, and impartiality are the Four Brahmaviharas, noble dwellings of buddhas and bodhisattvas. If we want to live with buddhas and bodhisattvas, we can dwell in these mansions. During the time of the Buddha, the aim of the practice of many people was to be born and to live together with Brahma. It was similar to the Christian practice of wanting to go to Heaven to be with God. “In my Father’s house there are many mansions,” and you want to live in one of these mansions. For those who wanted to be with Brahma, the Buddha said, “Practice the four noble dwellings: love, compassion, joy, and impartiality.” If we want to share one teaching of the Buddha with our Christian friends, it would be the same: “God is love, compassion, joy, and impartiality.” If you want to be with God, practice these four dwellings. If you don’t
practice these four, no matter how much you pray or talk about being with God, going to Heaven will not be possible.

Fourth, the voice of the rising tide is the voice of the Buddhadharma. It is a powerful voice, the kind of voice that silences all wrong views and speculations. It is the lion’s roar that brings absolute silence to the mountain and brings about transformation and healing.

Fifth, the voice of the world surpassing is the voice with which nothing can be compared. This voice does not aim at fame, profit, or a competitive edge. It is the thundering silence that shatters all notions and concepts. The wondrous voice, the voice of the world regarded, the brahma voice, the voice of the rising tide, and the voice of the world surpassing are the voices we are to be mindful of.

If we contemplate these five kinds of voices, we assist Avalokitesvara in opening the universal door, the door of real listening and real speaking. Because he lives a mindful life, always contemplating the world, and because he is the world regarder, Avalokitesvara notices a lot of suffering. He knows that much suffering is born from unmindful speech and the inability to listen to others; therefore he practices mindful, loving speech and listening deeply.

Avalokitesvara can be described as the one who teaches us the best way to practice the Fourth Precept. “Aware of the suffering caused by unmindful speech, and the inability to listen to others, I vow to cultivate loving speech and deep listening in order to bring joy and happiness to others and relieve others of their suffering.” This is exactly the universal door practiced by Avalokitesvara.

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Seed and Plant ‘inter-are’

You don’t discriminate between the seed and the plant. You see that they ‘inter-are’ with each other, that they are the same thing. Looking deeply at the young cornstalk, you can see the seed of corn, still alive, but with a new appearance. The plant is the continuation of the seed.

The practice of meditation helps us to see things other people can’t see. We look deeply and we see that father and son, father and daughter, mother and son, mother and daughter, corn seed and cornstalk, have a very close relationship. That is why we should awaken to the fact, to the truth, that we inter-are. The suffering of one is the suffering of the other. […] When we see that we and all living beings are made of the same nature, how can there be division between us? How can there be lack of harmony? When we realize our ‘interbeing nature’, we’ll stop blaming and exploiting and killing, because we know that we inter-are. That is the great awakening we must have in order for the Earth to be saved.

We human beings have always singled ourselves out from the rest of the natural world. We classify other animals and living beings as ‘Nature’, a thing apart from us, and act as if we’re somehow separate from it. Then we ask, “How should we deal with Nature?” We should deal with Nature the same way we should deal with ourselves: nonviolently. Human beings and Nature are inseparable. Just as we should not harm ourselves, we should not harm Nature.

Causing harm to other human beings causes harm to ourselves. Accumulating wealth and owning excessive portions of the world’s natural resources deprives fellow humans of the chance to live. Participating in oppressive and unjust social systems creates and deepens the gap between rich and poor, and aggravates the situation of social injustice. While the rest of the human family suffers and starves, the enjoyment of false security and wealth is a delusion.

It’s clear that the fate of each individual is inextricably linked to the fate of the whole human race. We must let others live if we ourselves want to live. The only alternative to coexistence is co-nonexistence. A civilization in which we must kill and exploit others in order to live is not a healthy civilization. […] To bring about peace within the human family, we must work for harmonious co-existence. If we continue to shut ourselves off from the rest of the world, imprisoning ourselves in narrow concerns and immediate problems, we’re not likely to make peace or to survive. The human race is part of Nature. We need to have this insight before we can have harmony between people.

–Thich Nhat Hanh in “Nature and Nonviolence”

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