Sangha, 

A delightful entrance into October, y'all!

An invitation to incline your mind toward the in and of-dwelling potentials or attitudes of the human heart! These are our innermost wealth - a basic instinct of our psychology, physiology and neurology. They are not outside of us, they are not something to be given to us and they are never up for negotiation. Each is equal in their belonging, like the four directions of a compass. In the language of Pali, used by the Buddha, these attitudes are referred to as the 4 sides or faces of the heart: metta (loving-kindness), karuna (compassion), mudita (empathic joy) and upekkha (equanimity). The Hindu (the wellspring from which Buddhism came) deity Brahma (the archetype representing the totality of the divine) is said to dwell (vihārā) in these four attitudes, thus they are called the Brahmavihārās, or “divine abidings.”

With this in mind, consider that joy, and a lack of it, are not primarily created by the material/ phenomenal world or physical body - they are within us and thus are first decisions or attitudes of the mind. While karma or action is a concept that predates the Buddha, he was clear in his reference to it as the cause of action: intention. He taught that while each of us have amassed lots of karma from past and present activity, karma itself is liable to change. Each moment presents an opportunity to take an appropriate and supportive action - to think, speak and act in a skillful way that will steer us from the clinging and delusion that keeps us and others caught in unnecessary suffering. There is no path to joy, joy is the path.

How we place our attention matters and will ultimately determine the quality of our lived experience. With a little bit of inspiration, intention and practice, we strengthen our ability to incline our attention directly through the heart, becoming heart-centered and connected. From this perspective we will feel able and motivated to choose to repair, heal and socially harmonize.

This month we bring our focus and practice to the second of the attitudes: karuna or compassion. Compassion stretches well beyond sympathy. In the most basic of terms, it is the unbounded and universal wish for all of us to be happy and free from unnecessary suffering. This is our capacity to see the difficulties that all living beings experience and respond with a genuine desire to alleviate that difficulty. Even if we cannot directly do anything, we can, at the same time, realize that without trying, our wish for things to be better and more peaceful has grown to accommodate the ache. This wish, as basic as it seems, is one of the most powerful tools we humans possess. 

The source of unnecessary suffering is belief in a separate self. Cultivating compassion is a practice that helps us overcome self-centeredness, leading us back to the reality of interconnectedness. In this work, we present ourselves with the opportunity to not only feel but also grow compassion for ourselves, loved ones, and eventually all people. In seeing clearly our connectedness, it is possible for us to deepen that connection to others by bringing them benefit. The most excellent connection we could possibly make would be to cultivate the heart of compassion for them and to think of ways we can reduce their suffering. Reflecting on our connection to these beings, we must engender a level of compassion that cannot bear their suffering to endure any longer. This great, unbearable compassion is extremely important. Without it, we might be able to feel a compassionate sensation in our minds from time to time, but this sensation will not bring forth the full power of compassion. It cannot form the basis of a comprehensive practice nor the power necessary to alchemize suffering into relief.

Even as we understand that compassion is innate and so important, we will also at times find it is quite difficult to fully and genuinely incorporate it into our experience. What prevents us from cultivating our heart of compassion further is conditioning and hardwired mental afflictions that suggest that we are flawed, lonely, forgotten or left out. Emotions such as jealousy, hatred and anger inflict the greatest harm on our path to authentic compassion. For this reason, we must take an honest look at the emotions arising and ask ourselves, is this emotion benefiting me (and you)? Or is it of no benefit at all? We need to engage in a detailed, introspective analysis. If our investigation reveals that these negative emotions are of no benefit, the vital next step is for us to create a fresh outlook on how the energy of emotions can become universally beneficial. We need to make our journey back to heart center, aligning self to the proper nervous system so that the brahmavihārās arise naturally for us to encounter them. Here is our chance to redirect the course! The inspiration is palpable and gives rise to intention. Intention steers the practice. Practice reveals realization. In realization we actualize!

You are the buddha! You are not the mental affliction, you are the compassion in the background. You are not the weather, but the attending and limitless sky. May you rouse the enthusiasm to ask the questions that will steer you to brighter horizons. May your practice create supportive conditions so you are less apt to forget and much more quick to return to the truth. We are in this together, unable to be taken apart; we are one. Our desires to be happy, safe, seen and loved are universal. We are love - wide awake, mobile and profoundly feeling. What a gift - let's seize it!

Happy returns, again and again!

Hands to heart,

Meg Lucks

El Getsu En Dō "Brilliant Moon, Way of the Circle"

PS: One million heaps of gratitude for all of the Zen ordination support. I have never felt so profoundly filled and surrounded by light. Gassho!