The Eighth Grave Precept
Give generously. Do not be withholding.
I tend to be a generous person. I am happy to buy lunch for a friend who doesn’t have the extra cash for a lunch out. I enjoy sharing with people my time, my possessions, my energy and my passion. Most of the time. Despite all of this, I have become aware of the ways in which I want to withhold that spirit of generousity.
On the flight back from Hawaii there was a family that I was rather disturbed by. First was the look of pure adolescent venom one brother gave to the youngest of his brothers when asked to help get the younger child buckled into his plane seat. It was just so strong it shocked me. What came next was triggering to my PTSD. The very harried and irritated mother returned to this row with the two boys and when the youngest said something to her that angered her the mother reached out and slapped the young boy across the face. Not hard, there was no abrupt sound and if I hadn’t been looking at the family I probably would have never noticed it. But I did.
I remembered Chozen telling us when in doubt do metta practice. It immediately occurred to me that this family really could use a lot of Loving-Kindness directed at them, however, because it was so emotionally upsetting to me I felt intense resistance. A voice inside me clearly said, “No, I’m not going to give them metta.”
I felt guilty and awful. How could I be withholding, especially of Loving-Kindness? I finally made myself look out the window of the plane and try to offer metta to myself. Start with the angry, hurt child’s voice that felt entirely disconnected from this family and saw them as “other” and therefore unworthy. Even that was hard to press past, feeling the tension arise at touching Loving-Kindness at all.
It really made me think about how a disconnect between the self and others, not seeing all people as one, makes it really easy to forget the precepts, especially this one. When I feel that I’m not included or unworthy, it is easy to withhold something like Loving-Kindness from myself. When I see other people that way, when I allow them to become “Other”, then the impulse to give freely, generously is dampened down by that disconnect. When I tighten up, when fear arises and I feel the shutters close up tight around my heart, that's when I withhold.
The Sixth Grave Precept
See the perfection. Do not speak of others' errors and faults.
Growing up I got such mixed messages about talking about other people. On one hand we would be punished for “talking back”, arguing or being perceived as being disrespectful. On the other hand it was quite common for me to hear my Mom, grandmother or aunt gossiping about other family members, co-workers and friends. When we weren’t all together I would hear my Mom talking negatively about my grandmother, my aunt and my cousins. Even today my Mom still likes to talk over the misfortunes of others and make what I often consider to be rather racist comments about the migrant workers in the field near her home.
During my divorce this year I found myself really trying to focus on the precepts. Walking a fine line between acknowledging the ways in which I felt the marriage had been undermined, issues that were on-going above and beyond my initial unwillingness to accept my own sexuality. Even if that hadn’t been there, AM and I had several other deeply rooted problems.
Like all of the other precepts I find myself looking deeply at why I am talking about what I perceive as the faults of others. Is it necessary to talk about such things? Why do I feel the need to share my opinion. How do I talk constructively with people when their actions feel harmful, unhealthy to me?
I’ve tried to keep focused on not judging a whole person by some of their actions, what I may perceive as an error or fault. I look deeply at why I may be feeling hurt, fearful or angry and if it is strong enough that I need to share with someone how their behavior is impacting me. I don’t talk about these kinds of issues as widely as I once did. It might be reasonable to discuss the behavior of one person with another, but in doing so I now try to keep focused on how the behavior in question is affecting me, is my response reasonable and what constructive approaches I can use to address it with that person. Using that third-party for their ability to observe the situation from a different view than I have, not to just have a “ranting session” with no real purpose to it.
I also have become very aware of how easy it is for groups to fall into discussing the perceived errors and faults of others, especially celebrities. Whole industries have arisen to enable this kind of behavior. It is perfectly acceptable in society to gossip about a celebrity. I don’t know any celebrities directly, so it has become pretty easy to just not participate in conversations like this.
Revisiting the Fifth Grave Precept
Proceed clearly. Do not cloud the mind.
Why practice? The answer for me is that we practice because distraction does not work. Distraction is the essence of the Fifth Grave Precept.
Everything about us encourages distraction. Give me a boring, tedious OR a very challenging task (I'm intimidated then) and I find all kinds of was to procrastinate. Rather than proceed clearly with the task, for whatever mental story I'm telling myself about it, I choose to cloud the mind, to procrastinate, to not think about the task or why I'm avoiding it. If I think about the avoiding it I'll feel guilty and then need to procrastinate some more.
Alcohol, sex, opiates, shopping, donuts, exercise, running marathons, cribbage, carousing through Wikipedia, television, trashy novels....
Whatever. They're all ways we can choose to distract ourselves when taken too far. It isn't so bad in moderation. It is perfectly alright to make the choice to watch a television show, but perhaps not so cool to alienate your friends & loved-ones because you're not taking care of yourself because you're too busy watching shows. For some people a cupcake is just a cupcake, for others it is the beginning of a weekend-long cycle of binging and purging.
Why have I avoided writing about my weight loss for Chozen? Well, because talking about it such a public forum still makes me uncomfortable. I have found months worth of distraction, some of them I even cross-reference as "Zen Practice" (e.g., sesshin, sewing rakusu, writing about precepts, etc.) as a justification for my avoiding what my teacher has told me is of great value. Yep, we're back to my number one way to cloud the mind, procrastination. I'm good at it.
What does my distraction, my intently seeking to cloud my mind from the uncomfortable feelings that arise get me? Well, yes indeed-y, more GUILT. More Inner Critic assuring me my Dharma name will mean something along the lines of "Great Clumsiness" or "Remedial Zen Student" or "Slow Learner".
Proceed clearly. Drop the distractions. Drop the noise about needing the distractions. Just move forward in clarity even when, especially when the going is tough.
Revisiting the Fourth Grave Precept
Manifest Truth. Do not lie.
Looking back on what I wrote in April 2008 and where I'm at in September 2009 is a lesson in seeking the truth of one's own life.
I'm divorced because of this precept. Of course it is at once more complicated, and yet as simple as that. It is the seeking of the Essential Self, the goal of the settled mind. That clarity does not mean that the consequences of the truth revealed will be simple or painless, but the way is clear.
"Are you self-identifying as a lesbian." a good friend asked during the divorce.
It felt weird, something about the words, "Self-Identifying" just didn't sit right. I guess I don't feel so much as I'm making a conscious decision to "identify" so much as a conscious decision to recognize, honor, and manifest the truth about myself. Acknowledging the Essential Self that is glimpsed when we settle the mind to silence.
I strive for such honesty, such transparency with others that I could easily dismiss this Precept as being "done". The truth of it is that I have the most difficult time when it comes to applying this precept to how I deal with myself. I find it far too easy to be untruthful with myself when it comes to looking honestly, compassionately at the whole of my life. The shiny bits and the ugly ones.
Especially the ugly bits.
Revisiting the Third Grave Precept
Honor the body. Do not misuse sexuality.
This is such a sticky-feeling precept for me. As a person who has experienced sexual abuse my emotional response to the Third Grave Precept is pretty intense. Just this week I've found myself trying to respond calmly to some comments online where someone was suggesting that a celebrity had only now revealed sexual abuse because it was timed with a book being released. That no one would just keep stuff like that a secret.
But sexuality misused is all about secrecy, shame, and hidden things. I was livid at reading someone suggesting that hiding abuse was about attention-seeking and that gathering together the courage to speak about the abuse nothing more than a cheap ploy to generate book sales. I find it incomprehensible that someone could still suggest such a thing. That it was a man writing these awful things led me down the path of judging the majority of men for being abusers and doubters.
Loving, consensual sexuality is an act of sacredness. It has nothing to do with religion and everything to do with the divinity that is arises from the sharing of vulnerability in sexual intimacy. When that honor, that trust is broken it can be so profoundly devastating at so many levels that it considerably easier to hide it in the silent abyss of shame.
My marriages were both, in their own way a misuse of sexuality. A way of staying "safe" and not exploring painful, difficult questions about myself. There just finally came a point where honoring myself, my essential self, meant recognizing that pretending I was something I was not. Pretending that I'm not a lesbian in order to not hurt someone is another way of misusing sexuality.
Even when I try to look at just the affirmation to "Honor the body." my mind jumps away from any connotation of sexuality. It is more comfortable to think about a healthful diet, weight loss, and exercise than it is to think about how this relates to sexuality. I immediately seek to distract myself from that discomfort by attempting to interpret the statement in a way I feel more confident speaking to.
But I am trying to see it as a way of learning to accept that our bodies have sexual feelings. Feeling desire for another person isn't a weakness nor is it something to be ashamed of, particularly not in the context of a loving relationship between adults. The sharing of intimacy should be an act of honoring the body.
Revisiting the Second Grave Precept
Be giving. Do not steal.
In the time since I first took the vow to not steal I've really come to reflect more on the giving side of this precept. Perhaps it is because I've really looked at the Seventh Grave Precept much more closely, where we're encouraged further more to give generously. With reflection I've considered more the ways in which I want to not give, to not share my time or energy. "Robbing" other people of those intangible things.
I've also thought about the times when I try to over-extend myself, wanting so much to please another person that I'm willing to deplete, "steal" the energy I need to stay healthy. For some of us it is far to easy to be giving to the point of self-harm (and there we go breaking the First Grave Precept). People like it when you give, but we have to be willing to extend that generosity to ourselves as well.
On the other side is recognizing that other people need to set boundaries like this. Taking advantage of someone who gives generously and then being frustrated when they say they cannot feels to me as though it would fall into being weighed by this precept. Working with it has made me more aware of how people share with me (in ways emotional, material, and otherwise) and how I am given the opportunity to respond in kind.
Because I've spent a lot of time reflecting on my veganism I've also come to see how this precept applies to my interaction with animals. Just as I should not take advantage of a person's good-nature and willingness to help out, I don't feel it is right to take advantage of animals, to be part of the industry that "steals" their calves, etc. It is more giving to to animals to nurture myself on a plant-based diet
Revisiting the First Grave Precept
Affirm life. Do not kill.
I wrote about the First Grave Precept in December 2007. It caused me to reflect upon my yoga practice, the Yama of ahimsa, and how I related to my husband at the time as well as students and co-workers.
In the nearly two years that have past my practice with honoring, affirming life has lead me to a divorce. It seems strange writing that, but in re-reading how the I saw the precept as being important for fostering honesty and supporting each other wholeheartedly, that's the truth of it. Staying married had not become a way for us to affirm who we are.
What has stayed constant, deepened, is my view of this precept as it relates to my decision to be a vegan. The first precept, to refrain from taking life and to affirm life whenever possible, is the foundation for how we work with all the other precepts. It directs how we interact in our life moment-by-moment, if we need any clarification we can always come back and ask ourselves questions directly related to this precept.
Is what I'm about to do going to harm another being, including myself, in any way? Is what I'm about to do something that will affirm the life of another being or myself?
Yes, I can look at honesty, intent to distract myself or others, generosity, anger, sexuality, gossip, self-aggrandizement, and speaking ill of other beings or the Three Treasures - in the end they all get held against the first precept. Am I harming or affirming life?
Following a vegan diet means that I am trying to nourish peace at a cellular level. After all, what I eat is what builds the very corporeal framework that lives this precept. Deciding that some suffering is acceptable to nourish myself with, turning a blind eye to the suffering of dairy cows so I can eat cheese isn't alright nor is pretending that there are "happy chickens" producing the eggs at the grocery store. I cannot pretend that suffering is somehow OK because the animal isn't actively being killed (at that moment) for the dairy or eggs. Yes, perhaps some chickens or cows suffer at a greater level than others, but I really don't think any of them can be considered happy; especially when they stop being "good producers".
I also choose not to split-hairs with non-vegan who insist on asking if I would change my mind if I owned and raised the chickens, etc. Even the arguing about the details detracts from the affirming, the honoring of life I am actively seeing. I am happy to explain why I choose to interpret the First Grave Precept as a reason for my veganism, I just don't seek to debate it.
I've come to see that I really don't need to sustain a healthy, peace-minded life by taking advantage of the fact that I can digest animal products. I'm easily capable of mindfully choosing a diet that translates to peace in every bite. From this place I know that I interact more compassionately to others. The peacefulness of my diet has helped me tremendously in learning to extend that same loving-kindness to myself. Even when I am frustrated I am more quickly capable of responding in a manner that seeks to actualize harmony because my life is fully nourished by the First Grave Precept.
The Grave Precepts
In preparation for Jukai on October 8 I am writing about the 10 Grave Precepts. These vows, along with 6 others, I will take in front of my community (Sangha) when I formally become a Zen Buddhist. I've known I want to do this since 2006, but it has taken me 3 years to actually take the steps to do this. I was particularly anxious about sesshin practice, but the two I've done this year have been as hard as I feared and better than I could have hoped.
In spring of 2008 I took these first vows. CK was there, as she was when I completed a women's retreat at the beginning of 2008. These moments had the feeling of great importance when they happened. It feels very deeply right and wonderful that she will be taking the first five precepts when I am taking Jukai. The first five vows we'll say together.
I did not post what I've already written about the first five of the Grave Precepts. I have just posted them now and will be revisiting them in current writing. These are not tasks we check off and move onto the next step towards Enlightenment, rather they are part of our continuous practice. Like zazen, like asana, like the breath.
The Ten Grave Precepts
- Affirm life. Do not kill.
- Be giving. Do not steal.
- Honor the body. Do not misuse sexuality.
- Manifest truth. Do not lie.
- Proceed clearly. Do not cloud the mind.
- See the perfection. Do not speak of others' errors and faults.
- Realize self and others as one. Do not elevate the self and blame others.
- Give generously. Do not be withholding.
- Actualize harmony. Do not be angry.
- Experience the intimacy of things. Do not defile the Three Treasures.
The Three Treasures
- Taking refuge in the Buddha.
- Taking refuge in the Dharma.
- Taking refuge in the Sangha.
The Three Prue Precepts
- Do not create evil.
- Practice good.
- Actualize good for others.
Writing About the Weight Loss
I've gotten OK with writing about quite a lot of stuff. I've now even managed to write three things to be put into zine-type publications and have the work be personal, from my own experience. Writing about the weight loss is tough, weird, and it is one of the topics I think I get asked about the most.
Chozen was at the Dharma Center tonight and thanked me for writing a nice review of her book on Amazon. This prompted me to blurt out that I'd finished a draft of my assignment from her but I was still unhappy with it. I noted that CK had thought my voice seemed distant in it. She said usually reading my writing seems as though I'm there talking with her.
Off to the zendo and zazen I went with that little burst of anxious, "bad student" guilt, courtesy of my Inner Critic. It struck me in that first period why I find writing about the weight loss so difficult, why I try to distance myself from it. I feel ashamed for having abused my body with gaining that weight. Every day I see the loose skin as some kind of testimony to my guilt.
Second sitting period starts. I breath in... and Hogen's telling us to work on feeling satisfaction with ourselves, our breath, our bodies. Ugh! I feel like I've just been double-teamed by my teachers. Then I directed the madly spinning brain wheels to some Metta practice.
In chatting with both my teachers after sitting I was reminded of what I am told again and again. To take this history, the lessons I've learned from it, and use it to help others. Turn it all into potent medicine to heal the world. I sighed and laughed, feeling a bit sheepish (which is a variation on the bad-student anxiety, only with more kindness).
Chozen reminded me that she asked me for this writing because it means more for me to say that it is possible to change your life through mindful eating. She said that they might listen to hear about struggling with chocolate desires, but I truly speak the voice of someone who has successfully lost 150 pounds and kept it off. Proof that there is a way.
So I'll pick it up again over the next few days. Read it aloud, feel the words and where my discomfort rises up around them. Practice Metta and remind myself why I'm writing about this stuff (to help others, not so I won't feel guilty around Chozen... OK, maybe both).
Cranky
I feel cranky today, off and on. Despite this I managed to get quite a lot done today at work writing test plans and I kind of enjoyed the very crowded bus ride home (had to climb over luggage to exit the bus) while listening to Joe Strummer and some vintage Clash. I got home in plenty of time to go to yoga but I just felt drained. On top of my my left hand had been aching for a few hours at work.
The hand... yes, well very early Tuesday morning Phoebe spooked Atari by making the coughing-up-a-hairball noise. Atari sprung up from the bed onto the headboard by using the palm of my open, vulnerable, sleeping left hand. Wouldn't you know it, we hadn't done his back claws because he was so agitated the other day. Ugh!
It sucked teaching yoga last night with my hand marked with two angry red, deep scratches (yes, there was blood). I actually didn't do a lot of weight bearing poses and did corrections when those were going on. Regardless, it sucked and my hand ached today.
I'd felt an undercurrent of worry all day about a friend. For the past several days I've been getting news that one of my dearest college friends has cancer. At the most recent doctor's visit, two kinds have been found. That's been weighing on me a lot. Cancer still causes me to flinch, having grown up with it part of my life, and JA-D is really very seriously ill.
I didn't feel exactly or completely angry, anxious or fearful tonight. I felt like doing nothing. I ended up laying down for a little bit then forcing myself outside to water the flowers and vegetables, which helped. Made myself a big pasta salad for dinner, bit strange with the leftover parpadelle (good pic of shape of pasta, but we get a sprouted wheat type that's vegan from TJs) from last night, but really tasty. I also did some laundry and shifted stuff in the basement so we can have visitors stay there later this month.
While I did these simple tasks around the house, including eating dinner, I did Metta practice for myself. It hit me while chopping broccoli up that I've once again forgotten how big the past several months it has been. It is something my attention has been directed to by a few people - that I don't give myself space or time to let things settle. It is the part of me that feels compelled to keep moving, not to stop, not to rest, just keep going forward. That if I stop, something bad will happen.
So tonight I stopped. I watched the apathy I felt coming up, seeing it as a way to avoid the grief and anxiety I am feeling right now. Trying to use the apathy as a way to somehow placate that anxious, pushing voice. Over-rule the prodding to keep moving with an overwhelming case of the Blahs. Not to mention the watching guilt arise around feeling worried and blue since I "should be happy" now that CK and I are getting established. Oh yeah, the big S word, should.
Rather than sink into that dull space I watered our plants, made myself a healthy dinner, didn't chastise myself for craving sweets or for anything else, and did Metta practice. I still feel sadness, but it has been a few months full of life shifts that have been painful at times even though they are for the positive. All the scary medical news about someone I care deeply really had unsettled me.
Just last night I sent the editors of the ZCO newsletter, Ink on the Cat, something I'd written about facing the suffering of others. I had summarized the whole of it by saying that we need to offer fearless compassion. Unflinching and open in the face of suffering. Last night's late news of ovarian cancer shook me and it took me all day to recognize it and open enough to cultivate compassion again.
Regardless of the teachings of the Five Remembrances, it doesn't mean that we will not feel sorrow and anxiety when a loss or illness appears in our life. Nor should we deny loving-kindness to ourselves, it is necessary to care for that hurt. The Remembrances are just a reminder that we all face old age, illness, death, and the loss of those we love. The only thing any of us has is the legacy of our actions. We need to prepare ourselves and cultivate compassion so we have it in great reserves for those times when it is dearly needed.
