We each have many apparent problems. In my own life, it might be flare-ups of anger and resentment, or all the things that trigger these flare-ups, or it might be a lifelong fingerbiting compulsion that I still have at age 72, or that feeling sometimes that I can’t stand being inside my skin—that it is utterly unbearable and I have to escape, or it might be various self-righteous and controlling tendencies. Maybe each of you has your own list of apparent problems, neurotic tendencies and character faults, as well as things about the world that you find irritating or seemingly unbearable and enraging.
Like many of you, I’ve tried many solutions to all of this: alcohol and drugs, recovery work, organized religion, psychotherapy, meditation, Zen, Advaita, retreats, satsangs, somatic work, dietary changes, lifestyle changes, social justice work—you name it, I’ve done it.
And yet, these apparent problems, neurotic tendencies, and character faults still show up. Maybe they happen less frequently and with less severity and for shorter duration, maybe the storylines that trigger and sustain them are never entirely believable anymore, but still, these things happen. And the world and other people continue to behave at times in ways I don’t like and can’t control.
For a long time, I was hopeful that eventually I’d find the right solution, and these upsets and blemishes would disappear once and for all and never come back. To be honest, sometimes I’m still hopeful! (I’m truly a fool).
I remember pouring all this out in a private meeting with a Zen teacher once, and he said, “It sounds like you think there’s a problem.”
Wow! That was a wake-up moment!
Another one of my Zen teachers, Joko Beck, famously said, “What makes it unbearable is your mistaken belief that it can be cured.” And Wayne Liquorman: “The sense that things should be other than they are, is suffering.” And then just the other day, a friend of mine, who also happens to be a Zen teacher, said to me, “Nothing works!”
This is it, just as it is. And what if the life we actually have, with all of its warts and imperfections, is actually the perfect life?
And what if ALL of this is utterly impersonal? Whatever this whole apparent happening is (this whole universe, consciousness, dark enigma, life, intelligence-energy, unicity, the Self, whatever you want to call it), it can’t seem to help itself from falling into apparent holes again and again—and by holes, I mean identifying as a separate somebody, taking delivery of what is apparently happening, taking it personally, getting upset, reacting badly, and then searching for a cure! And if all THAT is taken personally, an even deeper hole and more upset! Layers upon layers of delusion, holes upon holes. And we keep imagining that someday, this will end! We’ll be fixed at last, and the world will be fixed.
But what if ALL of this is simply life dancing in the infinite ways it dances, playing hide and seek with itself, fooling itself, losing itself and finding itself? What if there is no one doing any of it? What if none of it actually matters? What if it’s not even real in the ways we imagine, meaning that it vanishes as soon as it appears, and it’s got no more substance than a passing dream? What if no cure is needed? What if the apparent imperfection is perfect just as it is?
There are indeed many things to do, such as meditation or yoga or inquiry, and we do seem to have a natural urge to repair what is broken, but there is no one who can choose to do or not do these things, and any notion of cause and effect is a conceptual overlay predicated on imaging time and the dividing up of a seamless reality so that one part can seemingly cause or be the result of another. But maybe it’s possible to meditate or explore in a totally different way, without seeking a result, without knowing why we’re doing it or what might reveal itself or emerge from it—approaching it as we might a dance or an art form, or as a baby exploring the world, or a lover exploring the beloved.
We may consider some behaviors and states of mind more enlightened (i.e., less caught up in the delusions of separation, substantiality and duality) than others. But ALL of it is this undivided wholeness doing what it does, and we can’t have the light without the dark. The mistakes are part of the whole fabric. Nothing needs to be other than how it is, and in an instant, it will be fresh and new. Our problems and their solutions are ever-changing appearances in an immovable presence/absence that never comes, never goes, and never stays the same.
All the words we use to describe our problems create the illusion that they are solid, fixed, persisting things, and that we know what they are. But the living actuality itself can never really be pinned down or formulated. We ARE this living actuality. It is not other than us or outside of us. It is our direct experience in every moment. It is most intimate, right here, utterly immediate. In that sense, it is obvious and unavoidable. And it never goes away, even when it shows up as what we label anger, fingerbiting, or an especially horrible president.
In thinking about this living actuality (or present experiencing) and trying to formulate and pin it down, we seemingly miss it entirely. And yet, even that grasping, conceptualizing and mental mapping is nothing other than just this. We never actually lose it, nor can THIS ever be lost or found.
Maybe being awake is nothing more or less than simply being okay with the whole thing, just as it is—including our attempts to change it. And not just being okay, but actually enjoying the whole marvelous show, even the moments that don’t seem very enjoyable—being grateful for the whole wondrous catastrophe.
So, Happy Solstice, everyone. Happy beginning of the Age of Aquarius. Happy Great Conjunction of Jupiter and Saturn. Happy HolyDaze. And may we all enjoy the final days of 2020. It’s been quite a year!
I’ll be taking my usual at-home retreat from the end of this month through the beginning of the New Year. So I’ll say now, Happy New Year!
both pics by Gun Legler
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