Like Words Together Reflections from the deep end of Practice.

16Sep/080

Transparency

Before going to bed last night I looked carefully at all I'd written about myself, read the truth in it all, and I took another deep breath and wrote to the three members of my sangha who have found me, so far, on Facebook. I've known this was coming, I anticipated it weeks ago and that drove me to talk to HB and RP.

What I've come to see this as is my being authentic all of the time. In the past I kept separate circles. For a little while I tried overlapping them, work and social, but mostly that happened because the place I happened to be working kept hiring out of the same group of poly/queer geeks who all happened to be friends and/or involved with one another. Aside from that anomaly I grew to be more and more compartmentalized in how I interacted with people.

CK summed it up really well over lunch at Habibi today when I mentioned it to her. She noted that it sounded really hard to do. I had to immediately agree. It is difficult trying to compartmentalize myself and I am reminded of the ways in which I chose to put myself into compartments because I believed that's what I needed to do to have someone like me, not leave me.

It takes to much energy to remember all of that and it is not very compassionate to myself nor entirely honest, or at least authentic. When I read about the essential self in Patanjali's Yoga Sutras I was deeply drawn in. That when we still all the thoughts rampaging around in our minds we get to rest in our true nature, who we really are.

I find myself now wanting to always dwell in that place of authenticity. Honoring and loving who I am honestly and transparently regardless of the community I am part of at a given moment. The same person who works most days as a systems analyst is the same person that teaches yoga two days a week, sits with her Dharma community at least one day a week, and studies yoga three additional days a week at this time. I am the same person to my most intimate partners as I am to my friends, co-workers, students, fellow yogis/yoginis, and sangha.

This is the honest way to approach my life now, in keeping with my observation of the Buddhist precepts as well as the yamas and niyamas of Yoga. It is at once the easiest way and a most difficult path. Before I could hide parts of me that one group might find questionable, or I thought they would find questionable. Always shifting to make sure I fit it well, regardless if I really felt the fit inside. Now I'm fully present with the beauty and discomfort of not fitting in.

In truth I've never really fit it. I've always been forced to be something I'm not either by my family, lovers or myself. Playing up some bits, like the over-the-top sexy girly girl, while playing down other essential parts, the nerd who loves more than anything to learn about the world I'm in.

Now that I've just started being who I am all of the time I'm finding myself in circles where it is not only acceptable, but celebrated that I'm different. I've spent the vast majority of my life only revealing bits and pieces of myself at a time. To be surrounded by people & groups where I am safe to reveal my whole self and am still be supported is unsettling at times merely because it is new.

I find it a little sad that truly unconditional love and acceptance is an uneasy feeling for me. At least I'm feeling unsettled over something that is healthy for me. I am grateful for that and the hope that I will spend the rest of my life learning to be comfortable knowing support and love.

10Aug/080

High Centered

My two day hiatus from blog writing hasn't been to being away from the computer all weekend. It has been a long, hard weekend in relationship building and I was trying to not interrupt time with CK with writing. The time we were apart I was too agitated to write, didn't even think about trying, and worked on sorting out things in the house.

I have experienced distance physically and emotionally in my relationship since returning from Vancouver. I have been able to observe on an intellectual level that my withdrawal is triggered by old trauma, not the relationship, same as the terrible shame I have felt come up. Regardless of the mind understanding I have felt stuck with the way my body holds onto painful events from the past.

And stuck I have been. We had one morning during OSCON where there was a momentary break in tension and there was space to explore intimacy. We never really got it worked out as to what was causing the problem so it has continued to grow, pushing us further apart and into our own pain. It felt like the relationship is a vehicle high centered on something. Maybe only one wheel able to touch ground at a time while the rest just spin futilely in the air. Stuck.

I've felt the wind knocked out of me over it all. Unable to breath and overwhelmed by how deep the shame is buried in my whole self. I've not really worked with it at all, just trying to focus on processing the tremendous amount of grief and anger at how unfair it all was. But now seems to be the time for it to be acknowledged.

I thought I had touched upon it. This relationship has helped me feel the complete falseness of some of the terrible messages I got as a young child. I'm able to really explore my sexuality with another person and it is safe, nurturing. Then it was gone, only I was sleeping next to her several times a week but no connection was there. We had reached a point we were barely touching once we got to bed, I'd curl into a ball and stay awake while she went to sleep.

At first I was just feeling abandonment, feeling like things were ending. Which wouldn't match up with lunchtime conversations about having a baby, building a home together. Then the shame started to seep in with the fear of being left. I felt wrong for wanting her to touch me, ashamed of the want and like I should be able to control it, make it go away. I felt wrong from wanting to touch her, ashamed of myself for that want and feeling that if something went wrong I'd be punished somehow. I was locked in fear and shame around asking for touch, to touch. I began to settle into my own silence. The "safety" of saying nothing at all.

Today, after a very tough night -- she had unsettled dreams and I kept waking hearing people outside (turned out we'd forgotten to turn off the radio and NPR had come on) -- I had to leave for my class. She told me she wasn't going to the class and I felt hurt, rejected. She said she also wouldn't go to a class today at the dharma center, which I understood but was not happy with. I felt like she snapped at me and my irritation flared to life. It was so hard leaving to teach and I left angry. By the time I got to Dishman I sent a note apologizing for getting angry.

I know that all of the Buddhist precepts are practice, things I have to keep doing over and over again. I've been working really hard at the idea of anger. Not that I can get rid of anger, but to control it, to not give rise to my anger when I feel it. Whenever I fail at anything I feel it so sharply. To fail to control my anger, to snap at CK, leaves me feeling so graceless and inconsiderate. I also know it is unreasonable to expect that I'll always do things the best way possible, I'm trying to let go of that, but to fall down on something and see shock & hurt on her face just feels so much more a failure.

I went back over to her flat after teaching so we could continue to talk. I had spoken with AM to let him know what was up and gave up on the class at the dharma center even though it is on NVC, something I think will help us talk. I said I thought that if we tried to just lay down together and talk about what came up when we did it was just as valid lesson in communicating as going to the class. We had looked at some books on how to heal intimacy -- books that were Jessa's that GK thought I should end up with since I'd finally shared with her that I'd been sexually abused -- and thought about trying some of the sharing activities.

It was so hard. I told her what scared me, what was coming up for me. We talked about how a fear not being in control comes up for her. We talked about how to work on it, offered just compassion to some things, understanding the pain we each feel. We worked on trying to touch each other with lots of communication. I find it so hard to talk aloud and directly, feeling the pull of the shame, but she stuck with me. She would bend close when I felt like I couldn't talk so I could whisper to her instead.

In the past I'd just have not pursued this. I'd have consoled myself with food or distractions and not addressed any of the pain I kept buried. It was considerably easier than this hard, painful work. Only I was miserable, 150 pounds heaver and never distracted enough by that fact.

6Aug/080

Recognizing Anger

I woke up around 6:20AM and felt an immediate desire to curl up and stay in bed all day.  Not tired so much as a deep apathy for the day ahead.  I just wanted to lie in bed and do nothing except maybe read something I wanted to read.

Instead I got up, got ready and headed into the office, apathy or no.  Apathy doesn't pay the mortgage after all.  Work greeted me with another new problem and another new ticket for the frustrating part of our IT organization (they appeared to have turned off FTP, allowing only sFTP to a server that must be contacted by an enterprise application on a Windows server capable of only FTP....  I realize that for many people what I just wrote is about as useful as "Blah, blah, blah, blah, blah"!).  
My boss told me that a backup role I was actually interested in was going to another person who was also interested in it.  I admitted to being disappointed and I honesty feel that I have a better relationship with the person whose primary responsibility it is.  She, we are trying to find a way to get me more in a project management role, but this still felt frustrating.  What's really hard is letting someone do it as a real learning experience when she, the primary person and I all know I have the actual experience to do it.
By the time I was leaving at 4pm I was weary.  I got to my physical therapist's office and could feel the growing irritation, truly disgust I was feeling.  I knew I had some time to wait so I rolled myself up into shoulder stand, trying to settle myself into my body and away from the feelings of annoyance.  I came down and into some forward bends, just fully releasing into them.
My therapist, IW, was running even later on account of the client she had been seeing nearly fainting when she went to stand up.  I hadn't even noticed in my impromptu yoga practice (what better way to make use of waiting time).  What I had noticed, or thought I'd noticed as I tried to pull apart all the tangled emotions, was that I that maybe what I was feeling was anger.  
I think of anger as this white-hot rather terrifying thing.  I recall the inappropriate outbursts that happened in private.  There was also the icy burn of the anger suppressed in public, at family gatherings; snide comments veiled in polite words.  This heavy, enveloping apathy towards the entire world combined with an overall irritation, crossing into disgust is so different that my experience with anger that it has been difficult to recognize it as such.
When I think about how unfair it feels to cope with my physical pain and the load of trauma I feel a kind of apathy and or a wave of disgust that so many people in my life have behaved so selfishly.  Occasionally I can feel some of the hot anger, a red energy buzzing around my head, but mostly it sinks into an apathetic depression where I just want to hide in bed under the covers.  
When I press past that into the humming and drumming of daily life the irritation arises until I feel chafed by it all.  The anger becomes a buzzing static around my thoughts and I long to be able to scratch my head, rub my ears & eyes until it ceases.  I feel as though I'm encased in dense, dark stone that hums incessantly with irritation, subtle and unsettling noise.
I told IW when I saw her that my energy was all over the place.  That I thought I felt angry, only that it wasn't anger like I think of it.  I mentioned the apathy and the anxiousness I'd been feeling.  We talked about where my pain was located lately and at what level it had been at.  
Some of the trigger points, which lately have been back to being really bad and sometimes difficult to release, brought a sensation of panic rushing up.  After the years I've been seeing IW I am accustomed to the trigger points been extremely painful sometimes, but the accompanying panic doesn't usually happen.  One of the last ones she worked with on my left sit bone was so intense emotionally that I felt my head race. 
She switched to some cranial work to try and balance my energy.  I felt the buzzing in my head that sometimes shows up when I get massage therapy.  Afterwards I grew chilled in the air conditioning.  IW noted that I was calming too, so I didn't have the anger/anxiety heat warming me up.
Sitting next to CK on the sofa I feel better.  My neck and back have popped, released a few times.  I rode over here, hadn't planned to but it was the best idea and I felt better for the physical exertion as it helped burn off some of the energy as well.  
Like a truly vocal inner critic I've been seeking anger as I remember it exhibited by others.  My critic speaks in waves of raw, wordless emotion and my anger doesn't resemble my memories of others.  The anger is wordless too, there's some low muttering to it but that's just a litany of petty irritation that 's really just a pointer.
The grief is reasonable.  It was never safe for me to process how afraid I was and how hard I just kept trying in order to fit in, do what I was told (the threat of "or else" often hovering just behind the order and changing with me as I aged).  That I should feel surges of grief, and the vulnerability in my relationships waking it, isn't unreasonable.
Neither is the anger.  HB told me it isn't that Buddhists don't get angry, we do, we just do not give rise to the anger.  What I need to do is be mindful and even more self-compassionate of those days when I feel like facing the world is just too much effort.  I also need to learn how to share with CK and AM when I am feeling those angry, heavy days.  I don't want to have that anger affect them unduly.  It feels vulnerable in a somewhat scary way to try and share that with them, but it is more fair for them to know so they can gently remind me that I might be cranky or unfair in something I say or do because I'm processing through the anger as well as the grief.
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22Jul/080

Irritation

I am so tired, exhausted really. My head aches from the effort of attention, sinus pain, and just an ache from having a headache all day. My eyes are tired from processing data on screens large and small. Today I have awoken at 6:15, had a shower, got dressed, bicycled to CK's, discovered a sweaty back from bicycle & a cotton shirt don't mix, changed to a t-shirt of CK's, had toast, bicycled to OSCON, sat in on a very good workshop on PHP, had nearly the exact same lunch as yesterday (not worth elaborating upon... salads), went to what I feel was a terrible workshop on PHP, left early, got gvim working on my Mac, ate some soup, changed clothes, bicycled to Dishman, taught a yoga class, rode back to CK's flat, changed yet again, bicycled back to OSCON, and listened to various presentations & awards (geeky, inspiring, mind-boggling, funny...) until 10PM, and finally CK & I rode back to her flat! I promptly put on my pyjamas and sat down with a thump on the bed.

CK heated up more soup for us, which helps as has the water. Seeing the day up there in a list gives me perspective on why I'm so tired and hurt so much. It is a day that really presses on my resources rather hard. Although there are evening events at OSCON for two more nights, tomorrow won't be so long as CK & I already plan to leave a bit earlier, rest a little, then go to a yoga class. Thursday will be zazen and by then the sheer crush of so many people, so much talk, countless slides projected on screens will make settling into silence such a blessed gift.

The workshop we went to in the afternoon was very disappointing to me. Not only did I find it to not be very professional, even accounting for cultural differences (presenter is from France), but on a level where I felt that economically it wasn't worth the time spent, especially for someone like her who doesn't have a big company footing the bill to attend (which should be her choice to be irritated about, I didn't need to take it on to be annoyed on her behalf). CK finally propelled us towards going home early to rest a bit before I had to teach, plus I'd have time to eat a little. I hadn't wanted to go, wanting to stay and salvage the 90 minutes that weren't useful. She finally noted that I was having a hard time letting it go. And I was. The ride home helped burn off some of it as did fixing something on my Mac that was making it hard for me to work on code projects.

The irritation feels pretty far away now. I can look at the afternoon and spot it, but it lacks the immediacy that was making it hard to let go of. With that time shift I wonder how one irritation in the day might rile up other feelings of irritation that lurk below the surface. It is a slippery slope to follow irritation down into anger.

I used to have the mistaken impression that in Buddhism anger isn't allowed, better yet we somehow transcend it. I asked Hogen about it and he made sure to reinforce to me that it isn't that we never feel anger, that's unreasonable because we will feel anger. It is that we don't give rise to the anger. We don't let it manifest into unkind words spoken out of that heat that is just a few degrees hotter than irritation.

So CK became my important Sanga of one today. A fellow traveller upon the Way who merely noted that I wasn't letting go. Had she not brought me back, giving me perspective, I may have easily let the irritation rise into anger.

7Jul/080

The Path of Confrontation

Today was a bit rough. I woke up feeling tired, cold and aching in my back and legs. I'd planned to get up at 6AM to catch the 6:46 bus downtown but I turned off the alarm and slept until then. AM drove me downtown and assured me that I should consider working from home part of the day.

Normally I work from home Mondays. October through May I read for SMART on most Mondays nearby my house so it makes sense to catch up on email, read, then come home and work the rest of the day. I'll bring my work laptop home with me on Fridays so I am able to access the network via the VPN and can access all files, run Crystal Reports, etc. Most tasks I'm able to do via the Java client I can get to via a secure website, the reports are the big thing. Today just had many things that needed me to take care of in person, so in I went.

Some of it felt like the post-weekend blues on top of hurting a lot. Going to bed thinking about Mom meant for what seemed to be somewhat restless sleep. I forgot to take a melatonin so my mind jumped around in dreams that would be barely recalled when I did wake up. The temperature dropped quite a bit and sometime around 4AM I felt chilled, woke up, turned off the ceiling fan, and tried to get comfortable again.

By 12:30 the vague nausea was not going away and every time I leaned back in my chair to stretch my left hip spasmed. I phoned AM and he came down to get me. I feel bad being driven around. I hope the balance evens out that my vegan diet offsets some of the rides AM & CK give me. More than anything it just gets old hurting to a point that I want those rides. Mostly I just try to be grateful that neither of them seems to mind running me around.

I was thinking I don't know what to do with all the Mom stuff. At times I just feel fed up and angry. I've felt so tied to her all my life, a message she's spent countless hours reinforcing. How I'm her "miracle" and how she's done everything for me. That's how she sees everything, through the lens of her sacrifices. She retells things she's worried she may have done wrong as mistakes made while doing the best she could.

There's times I just want to start yelling at her and not stop. I know it is futile. Even if she were to stay an listen she'd rewrite everything I said before she committed it to memory. More than that when I weigh that action against Zen precepts I really find it lacking. It isn't that I shouldn't expect to never get angry, I should not give rise to spewing forth that anger. I should just stay with the anger to see where it comes from. Much of the time the anger at my Mom arises and I just accept that it is reasonable for me to be angry.

Anger is stressed by some as a path to healing, the backbone of recovery. Anger frightens me and I am physically ill when I feel the searing heat of it, seemingly to me that my hair shoots straight up from the temperature and energy of it. So it is easy to not give rise to that, just for that reason alone I'd rather not follow the path of anger to heal.

More than that it feels wrong to ruin whatever delusions of happiness, perhaps even moments of real happiness (I sincerely hope) my Mom has left. I believe that's why she rewrites everything to cast herself in a good light -- the overburdened, poor, single-mom who has a heart of gold even if she makes the occasional mistake. I know too well the reality of the overburdened, poor, and divided attention & absence of a single-mother in the early 1970s. I just also know that her choices weren't always mistakes and were certainly not founded in compassion much of the time. But to cope with her choices she rewrites it all so somehow she sees herself as a heroine in one of her romance novels.

I suppose I see too clearly the obvious sadness in her doing that. Seeing that I know releasing my anger with her choices at her would be so harmful. I know it wouldn't change history or really leave me feeling any better. Nor would it further any kind of progress or growth. It would merely be giving rise to anger and, although I've not made that vow formally before my community, I'm trying to practice it.

3Apr/080

The Fifth Grave Precept

Proceed clearly. Do not cloud the mind.

At first, when I saw the fifth precept written as, “don’t drink or take drugs”, I felt some surprise at seeing a precept expressed in a way that sounded to me like a commandment from the Judeo-Christian faith I had grown up with. After I saw the fifth precept written as advice to “Not cloud the mind”, the meaning for it gained greater clarity. It isn’t just an admonishment to avoid substances that might cause one to break other precepts, but advice to avoid anything that encourages us to be "clouded"; distracted and not present in each moment.

There is the obvious pain and suffering caused by by the misuse of alcohol and drugs. I grew up watching my step-father's functional alcoholism, hearing terrible stories of my father's alcoholic rages, and feeling deep anxiety when family gatherings encouraged drunken comments. All my life my father and step-dad chose to cling to their addictions to alcohol, cigarettes, and prescription drugs. That clinging hastened their early deaths by weakening their bodies beyond the ability to be repaired. For as many times as they each may have said they loved me in real life each of their deaths left me with the pain of knowing that the addictions were more important.

A clear as the danger of the misuse of intoxicants is to me, when this precept expanded beyond a simple directive around using alcohol or drugs I was able to clearly see the other ways my family preferred clouded, distracted minds. Eating to avoid the pain, dissatisfaction, and rage that simmered just below the surface of every family gathering. The gathering itself providing the excuse, as well as the means, to cloud the mind with food. Shopping, acquiring more things and more debt in a game of gratification, competition, and distraction. Gossiping, which itself is a separate precept, was also a way of clouding the mind along with television, romance novels, and endless, jealous scheming.

In my family food was an especially acceptable means of distracting the mind from the pain and dissatisfaction of the present. I watched the women, and often the men, in my family transition to obesity as adults regardless of how thin they had been as children. Regardless of any of the constant urging to be "skinny", to diet constantly, and to have stylish clothing that showed off a good figure everyone was encouraged to eat excessively at any gathering. Even if there wasn't encouragement, no one would think it unusual to want to have "just one more" piece of homemade candy even if you were already full beyond words. It was always just fine to want to go out for a sundae, indulge in "consumer therapy" (shopping), or indulge in a whole day of shopping and eating treats because the day had been stressful, upsetting. It was perfectly fine to complain about why the day had been stressful but there was never any direction on how to cope with it beyond eating, shopping, or other forms of immediate pleasure. Without any skills to truly cope with distressing emotions and situations I grew up to suffer greatly from depression, anxiety, and obesity by the time I was in my mid-20s.

After several years of cultivating mindfulness in my approach to food I've overcome the obesity and the health risks that have plagued the women in my family. By rejecting the food culture I was raised with I have created the space within which I can learn how to truly address the depression and anxiety caused by nearly 30 years of untreated PTSD. In smaller ways too I can continue to practice mindfulness; like buying fairly traded, organic chocolate and finding the cost of those luxuries causes me to reflect more deeply as to how I might turn to them as a means of distraction. Am I merely craving the sweetness of chocolate because I’m irritated, frustrated or bored? Am I seeking the clouding of my mind, choosing a momentary pleasure rather than stay with emotions that make me uncomfortable? The fifth precept invites me to reflect more deeply and try to bring light & understanding to places in my life where I am mindlessly seeking distraction.

3Apr/080

The Fourth Grave Precept

Manifest Truth. Do not lie.

Not lying is a fundamental part of how we interact with others and ourselves. In general lies bring suffering and lead people to have less ethical behavior in other areas. I believe that it is important to cultivate deep honesty within ourselves and from that strive to be truthful in our interactions with everyone. I feel that the manifestation of truth must come from within ourselves first as we would not have the ability to be truly honest with others if we are starting from a place of delusion within. To manifest the truth we must move beyond merely projecting a caricature of ourselves, a persona we use with others while hiding our real selves. This level of self honesty is difficult because it is in the nature of our culture to not look fearlessly at the self but rather to hide, dissemble, or fabricate.

Although I have always found it to be very important that I be honest with others, I find it very challenging to be fearlessly honest when I look at my past. For decades I’ve minimized, repressed, and suppressed the reality of events in the past so they do not cause me as much pain. I find looking at these things with the eyes of fearless honesty is deeply painful and my mind would rather run to distraction. It has been very difficult to accept that minimizing the events is a way of lying to myself. By lying to myself that events weren't significant I am less compassionate and understanding of myself. I believe that in the past the less compassionate I was with myself, the harder it was for me to be compassionate with others. I find now it is still far easier to extend compassion and understanding to other than myself. I continue to practice with this by honestly reminding myself of the truth of my history, the need to be more self compassionate, and by trying to learn how to truly appreciate how far I've come.

3Apr/080

The Third Grave Precept

Honor the body. Do not misuse sexuality.

It is easy to get caught up in the simple, pleasurable responses of the body but as passion cools there is a return to dissatisfaction with the world. Some people spend the majority of their time caught up in the cycle of sexual gratification and unhappiness with life. I’ve seen friends caught in this cycle change to where they see sex as just the means to get favors, material possessions, and other things they believe they need to either feel happier with life, experience more sexual pleasure, or merely because of the way misusing their sexuality makes them believe they have a kind of power. I don’t believe that feeling pleasure and desire is inherently bad, but to get caught up in it, trapped by and clinging to it isn’t healthy. There is great joy that can be shared just by being present to the simple, but profound pleasure of sex. Because of this, I think it shouldn’t merely become a distraction or just another entertainment.

I believe the third precept is vital because particular mindfulness around sex and sexuality is necessary due to the potential to cause grave, lasting harm should they be misused. The deep trust of relationships can be completely broken when dishonesty is tied to sex. When sexual abuse occurs on any level, at any age, the damage done is tremendous. When I read Daido Loori's writing on the precepts from The Heart of Being I especially was affected by his comments related to killing the mind of compassion. To me the potential to destroy or gravely damage the seeds of compassion in a person are very likely part of the consequences when sexual abuse occurs. A person may not suffer physical damage from a sexual abuse, but the compassion within them experiences a kind of death at having their life so intimately violated by another person. All other precepts must be especially observed in those areas where they overlap with sex and sexuality; there is just too great a chance for momentous suffering.

If one has experienced pain and or abuse the fear of being hurt may cause the mind to disconnect from emotions and sensation during sex. It requires fearless, vigilant attention and honesty to see this happening, to work through it requires involving someone else to pain that is more comfortably hidden. When people feel safe enough to be vulnerable with each other while also being profoundly intimate there is a synergistic act of honoring that opens hearts further, heals deep hurts in unexpected ways, and connects us to the greater force of Love in the universe.

15Jan/080

The Second Grave Precept

Be giving. Do not steal.

The second precept starts for me with the idea of not taking what is not mine to take. This initial reaction to the second precept arises out of the foundation of "You shall not steal" from the Ten Commandments I was taught as a child. "Do not steal" sounds much the same, therefore, evokes the same internal response. It also immediately recalls memories to mind of punishments that came about from not respecting what another considered to be theirs (“That’s MINE”).

I find that the idea of "mine" unravels with attention; the essential nature of impermanence means nothing ever truly belongs to anyone since either the object or my body will eventually wither away. Although I recognize this, I also find that in order to function in the day-to-day world of a householder I simultaneously need to think of the house I live in as "mine", as allowed to me by the financial institutions that receive "my" money for the mortgage. The clothes I'm wearing, the laptop I write on, the books I read, the career which pays me money, all of these impermanent things are viewed as "mine" in order to denote responsibility for the objects or roles. Ultimately the view of something as “mine” and the accountability that accompanies that view must be based in a respect for the same type of view held by other people. This ensures that I do not steal.


When I expand my thoughts beyond the “Do not steal” part of this precept and move into what is involved with “Be giving” I move beyond the inherent absurdity of “mine”. To be giving means that I have a willingness to share not only my property, but my time, my knowledge, and any other resources I may have to offer. To be truly generous the heart needs to be open to the act of giving and not generate a resentment arising from a belief that others “steal” my energy or resources.

20Dec/071

The First Grave Precept

Affirm life. Do not kill .

In 2006 I explored a life vow of observing the Yamas, the "restraints" of living recorded by Patanjali in the Yoga Sutras. When first considering a life vow I only focused on ahimsa, having already turned my own life toward harm reduction and creating space for healing. As I considered further I was drawn to start incorporating all five of the "restraints" into my life. Since making this life vow the first grave precept has become deeply entwined with my daily living.

As I worked with ahimsa, the first precept in the Yamas as well as Zen practice, I found that it was larger than I first thought. At first glance the prohibition against killing or causing intentional harm is what stood out. It also had the most obvious relationships with teaching yoga and in my marriage.

My awareness of physical pain, due to my own chronic pain, fully guides me when I am teaching yoga. I watch my students carefully checking not only for adjustments to alignment and posture, but to see if any of them are straining. Strain can lead to injury of the body, which may be an emotional injury as well. I encourage them to make great effort and feel the "burning effort", but with compassion and awareness of where they are in the present. I request that they not merely endure, suffering through class.

In my marriage the focus is on affirming one another and creating a space where we both feel safe to be our essential selves. I especially do not have a lot of experience being in a calmer, more nurturing environment and just the unfamiliarity causes me upset at times. I try to be mindful of my partner's needs as well as my desire to have my own needs met. When I'm having feelings of irritation I try to discuss them in a way that is not confrontational. I try to stick with difficult things even when I feel overwhelmed, making sure that I do not loose track of the reasons I married my partner or why I value him. I find it very difficult to be learning these skills at this point in my life, but extremely grateful to have any opportunity to learn them at all.

As I have worked further with the first precept my choices grow more deeply informed. A vegetarian diet became a vegan diet when I researched both the life of a dairy cow and the devastating effects of the industrialized approach to raising animals for food. The best course of action for me is to try and get entirely away from animals for food. Life is also affirmed when I choose fairly traded teas, coffees, bananas, and chocolate. I became aware not only of the human rights and environmental abuses that abound in these trade of these items, but of the true luxury of my having them here in Oregon. I became committed to nourishing my body, and therefore my journey, from the observation of this precept as I believe in order to practice at all I must begin with how the body that supports that practice is sustained.

I am mindful to bring the observation of this precept to my everyday work. When I am more mindful of this precept it affects how I interact with people. I try to check in with a quickly written e-mail to make sure my words won't bring harm. Now I try to take time before responding to something where I felt my anger or irritation arise, not reacting as instantly as I used to. This is more of a challenge as it is part of affirming life, but is counter to how I've done things in the past at work where I am usually focused on getting results. I've come to recognize that there are less harmful ways of achieving those results than letting people know I am irritated with their performance. I see this as a necessary part of my practice.