When we look at our cooking pot analogy of the Eightfold Path, we can see how Right Action or, as we are experimenting with it, spacious action arises as steam out of mindfulness. So, theoretically, if we tend the pot, i.e. hold our consciousness in spacious view, fueled by spacious effort, sparked by spacious intention and stirred by spacious concentration, then spacious action will arise quite naturally. Theoretically. In reality that doesn’t always happen. Why not?
Many of us compartmentalize our lives, so that once we are done with our meditation or our silent retreat, we re-enter our ‘real life’ as if it is something quite separate from what we have just been doing. Thus we quickly fall right back into unconsciousness, back into that murky soup of habituated patterns of thought, behavior and speech. We forget that the practice of meditation is to develop skillful means to stay aware, to stay conscious, and to stay clear and compassionate throughout our lives, not just during meditation. Not just on retreat!
Action, how we conduct ourselves in all areas, is not some separate function but an intertwined co-arising aspect of the Eightfold Path. It can be an entry point to the path if we become aware of how our behavior is impacting our well being and the well being of others. This observation may come upon us at any time with or without the benefit of meditation. The difference is that with a strong meditation practice we have skillful means to see the whole of what is happening. Without the practice, the recognition of unskillful action may be used as just another way to beat ourselves up, another way to blame someone else or some cause or condition for our behavior, another binge, and another sinking into deeper and deeper murkiness. But, sometimes the recognition comes with an insight that leads us to begin meditating, and thus it can be an entry point to the Noble Eightfold Path. Perhaps it was yours.
If so, the next step is still and always to return to our skillful intention to be present in every moment and our intention to be compassionate. Thus we are able to see our actions more clearly and we can look at them without running away.
Through this skillful process, this Eightfold Path of developing more clarity and compassion in our minds, our hearts and our lives, we begin to understand that even though we are fully responsible for our actions, they do not define us. Absolutely we need to rectify any suffering we have caused to whatever degree is possible, but we do not need to defend our behavior. There is no excuse possible. Coming up with one is just another self-protective device, based on the erroneous assumption that we are a unique isolated fortress rather than an intrinsic and beloved part of the rich and wondrous flow of life. Excuses keep us churning in the miasma of misery and foster more and more unskillful action. So when we are unskillful, we own up to it. We recognize the error. We understand that error is part of the human experience, arising mostly out of fear and unconsciousness. Think of anything you have done that you wish you had not done and see if you weren’t afraid of something. It might have been a little something but the ramifications were great, like you were afraid of being late so you were speeding in your car and had an accident. But that little fear of being late might be seated in a larger fear of losing love or respect, of being separate. (Being on time is a show of respect to others, of course, and is skillful behavior that starts well before we get into the car, but once we are in that heavy vehicle with all its capacity for harm, with the responsibility for the well being of ourselves, our passengers and everyone else on the road, then driving mindfully is our highest priority.)
Most of us don’t like to own up to how very afraid we are. It helps to see that it is a common part of the human experience to lose our awareness of our interconnection with all of life.
Through meditation practice, renewing again and again our intention to be present (conscious) and compassionate (sensing our deep connection), we begin to be more skillful in our behavior. We become more even in our behavior, not treating some people one way and others another. We behave as if everyone matters. Everyone does! We relate to people from that deeper more connected source of being, and we respond to that deeper more connected source in them. (Think about the phrase 'namaste' -- the God in me bows to the God in you.)
We stop worrying about what others think about us, and we find we care more about them as an integral part of life. We lose any desire to impress them and instead gain the joy of seeing them happy, finding that when we stop needing to defend ourselves, to prove ourselves then we can focus on what we can share with others, with the world that brings more joy and awakening.
This is a huge and wondrous shift! And it comes through awareness practice. Not just during meditation, but continuing throughout our day, day after day. The ongoing support of our practice enables us take responsibility for our actions, to correct our errors, to loosen the stranglehold of destructive habits and to feel our actions as a dance of interconnectivity rather than a battle that saps us of our will to live.
So, actions are not automatically wise, skillful or spacious because we see meditation as separate from the rest of our lives. But there may be other reasons as well. Old patterns of behavior, deep seated fears as yet unexplored erupt in ways that create unskillful actions. When they do we may be disappointed and feel that our practice isn’t working. But it is! Because now we are able to see the unskillful action, and begin to see the patterns of fear that are still operative because still unconscious, still stuck in the sludge at the bottom of the pot!
Remember that at first, before we started having a regular meditation practice, we couldn’t see these patterns. We justified the behavior they caused and pooh-poohed that the matter could have been handled any other way.
Once we begin to see our unskillfulness we might feel ashamed and guilty. We might stop meditating because we don’t like what we see. This is a challenging stage because we are still defining ourselves by our thoughts and actions and now we see ourselves as ‘a person who does bad things.’ We are still unaware of but firmly attached to the fear-based patterns that caused the unskillfulness. But at some point, if we can just hang in there and give ourselves as much loving-kindness as possible, we begin to see more clearly and the patterns are much more noticeable because they don’t fit anymore. They stand out against the more spacious experience of our life as the tight and toxic sludge that can still be stirred up by certain events and conditions.
I remember finding myself almost twenty years ago in a shouting match with my then teenage daughter. That had been our pattern for a while, but on that day I saw myself more clearly. I saw my out of control and shouting behavior and I started to laugh. It was so absurd to be once again in this pattern of behavior that in no way expressed my true feelings for this child I loved so much. Needless to say she was a little surprised. I’m pretty sure that was the last shouting match we ever had. We found other ways to communicate, ways that were more accurate expressions of my concerns for her well being and her desires for the freedom to live her own life. This is not to say that we never had misunderstandings, but it was a great breakthrough for me to see a leftover destructive pattern arise in my growing awareness. These kinds of breakthroughs remind us that the practice is working! If they feel few and far between, just keep resetting your intention to be present and compassionate.
At times this kind of exploration and self-discovery is painful. We may simply want to get rid of or bury patterns, but this just fuels them. We might be over-efforting, digging too deep too fast. Insights arise out of awareness. If you have to put on an oxygen mask and dive into the depths, you may be forcing the exploration beyond what is skillful in this moment.
We are simply noticing patterns of behavior as they arise in this moment through awareness, compassion and inquiry. In the light of our growing mindfulness, we can see them for what they are, acknowledge them, learn from them and let them go. (Remember our image of holding the world in an open embrace, neither clutching nor pushing away.) Then our actions will be more spacious, arising from compassionate mindfulness. Until then we use the unskillful actions we notice as information for our inquiry to discover what we are afraid of and what old patterns of fear are still holding such power over our behavior.
Where do we begin this exploration? We start from where we are and work with what we have. Discovering what that is takes spaciousness as well. Chances are we have readymade long-held assumptions about who we are and how we are, but spaciousness allows us to take the time to inquire into the veracity of our assumptions. Many of our assumptions were made when we were quite young, when we were sponges for any information about ourselves and were ready to accept other people’s opinions without questioning the source. Conversely we may have been overwhelmed by other peoples’ opinions and in an effort to protect ourselves we shut out even useful insightful perception.
Either way, we have cobbled together the vehicle of our beliefs about ourselves into a reasonably functional means of getting around in the world. So what if the wheels are square and the ride is painful?
We suffer because we keep relying on this cobbled together transport instead of taking the time to investigate what it is that’s creating the rough ride. For some of us, this investigation might be therapy because what is coming up is too difficult to deal with alone, or because a more formal relationship is useful to keep us on track with our investigation. But even then, meditation is a great aid to the process. Learning how to meditate every day and set the intention to be present and compassionate with whatever arises can be the process or can aid the process. In either case the Eightfold Path supports us by offering the means to discover the source or sources of our misery through spacious inquiry and noticing our patterns of thinking, our patterns of behavior and our beliefs about ourselves and the world as expressed through our thoughts, emotions and sensations.
Lena Horne is quoted as saying, “It’s not the load that breaks you down, it’s the way you carry it.” This is exactly what the dharma tells us. It is not our mother-in-law or spouse or child or job that is the problem. It is the vehicle of our beliefs, this cobbled together contraption of dispirit malfunctioning parts that causes pain every time we carry our load along. And when we hit a bump or a pothole in the road, an especially challenging time in life, then it makes the load feel even more difficult to carry.
So do we need a mechanic? Maybe! Like a good mechanic we need a keen ability to listen and notice where there is discord in the functioning of these patterns of thinking and behavior.
The literal translation of the word dukkha (suffering) is ‘ill-fitting axle hole,’ so this vehicle analogy has deep roots in the dharma.
In Jack Kornfield’s book called After the Ecstasy, the Laundry he reminds us that meditation is not an escape from life, that it is not about going off and having mind-altering experiences, the ultimate legal high. Yes, in meditation we lay our load down, but after meditation, or after our silent retreat, we pick it up again. If we are grumpy that we still have a load to bear, if we are sad to have our meditative experience over and ‘real life’ back to deal with, if we are thinking ahead to the next time we can get away to the cushion, the retreat center, the walk in the woods or the tropical beach, then we are missing a crucial aspect of the dharma: “It’s not the load that breaks you down, it’s the way you carry it.”
I am not a backpacker, mainly because I backpacked across Europe when I was nineteen and it was painful in every possible way so I have had no inclination to replicate any portion of that experience. But I see how backpacks today are designed of lighter materials and designed to carry the load differently, taking into account laws of physics and human anatomy, so that even if carrying the same amount of stuff, the load is lighter. So that’s what we are doing with our spaciously imbued Eightfold Path. We are giving ourselves the means to investigate how we are carrying our load so that we can pick it up again and carry it more joyfully.