Giving Heart (Part 2)

Our worries may zoom around the state of the world. “What happens if the economy plummets? If the ozone layer keeps decreasing? If we have more anthrax attacks? If terrorists take over the country? If we lose our civil liberties fighting terrorism?” Here, our creative writing ability leads to fantastic scenarios that may or may not happen, but regardless, we manage to work ourselves into a state of unprecedented despair. This, in turn, often leads to raging anger at the powers that be or alternatively, to apathy, simply thinking that since everything is rotten, there’s no use doing anything. In either case, we’re so gloomy that we neglect to act constructively in ways that remedy difficulties and create goodness.

Thubten Chodron, Taming the Mind, page 129

In Giving Heart (Part 1), I wrote about the importance of taking up your political privilege to vote for the candidate who will protect life through fighting climate change, social injustice, and other inequities. I argued that this is important and an act of affirmation rather than one of cynicism. This is how to get beyond thinking in terms of lesser evils.

Today is election day in the US. If you’re reading this, go back to the first entry and think about it. Then, go vote. This is important. You’re extremely lucky to live in a time and society in which you have the privilege to vote. Go do so with the bigger picture in mind.

However, in this post, I’m transitioning to give heart from the perspective of the quote above as promised in the last post; this post will be about how to “create goodness” in the interactions of your life to move beyond hoping for abstract ideals and leaders to provide the world you want to live in. You can do your own part.

You are always here, already in a world with other people and other life. What can you do to be at harmony with them and show them kindness, even in the smallest interactions? This is the question that should animate your interactions. However, it doesn’t mean being a pushover. Sometimes, the kindest possible thing is showing someone else how they are being selfish or harmful. Nor does it mean intellectually analyzing every choice you make; rather, respond to life holistically, trying to do so with openness and compassion. Try practicing that, and you’ll find your place in the unity that the poem points out: radiating wisdom and justice in your life rather than being lost in the deluded dreams of waiting for it to be realized in some system or political ideology.

As really analyzing this topic would take a lot more discussion, I’ll leave you with that question — “What can you do to be at harmony with the other people and other life you live with, with the universe, and show them kindness, even in the smallest interactions?” —  to point you along your own way, and I’ll add a few quotes from various sources to inspire you in your engaged practice.


From the Tao Te Ching (Trans. Red Pine)

Thus the rule of the sage
empties the mind
but fills the stomach
weakens the will
but strengthens the bones

This excerpt from Verse 3 inspires me, always. Ancient commentators take the full stomach as sated desires – ruling people in such a way that they aren’t driven by yearning that leads them to steal, harm, and trample. There is definitely validity to this, but isn’t this so to a certain extent because the sage makes sure that others are fed and healthy? Isn’t the most simple compassion a taking care of others’ well-being in the most basic ways? Not that I’m exhorting you to sacrifice yourself, enable others, or only care about creature comforts, but there is a basic concern that could extend as wisdom through our engagement with others.

From the Dhammapada (Trans. Easwaran)

For hatred does not cease by hatred at any time:
hatred ceases by love. This is an unalterable law.

There are those who forget that death will come to all.
For those who remember, quarrels come to an end. (Verses 5 and 6)

These lines come in the first chapter after twinned verses which explain that selfish thoughts and actions lead to suffering whereas selfless actions lead to joy. These lines both sum up the point and show that our time in life is short — there’s no time to lose in beginning to shape our selfless path of compassion right now.

Avoid all evil, cultivate the good, purify your mind: this sums up the teaching of the Buddhas. (Verse 183)

This summation is cryptic in its advice but when remembered in lines with cultivating the path of selflessness, it becomes succinct and practical.

From Marcus Aurelius’ Meditations (Trans. Robin Hard)

8.27. We have three relationships: the first to the vessel that encloses us, the second to the divine cause, the source of all that befalls every being, and the third to those who live alongside us.

This is key to all of these perspectives, I believe. The Buddha’s story is not one where asceticism is the answer: rather he reaches enlightenment after realizing that eating and nourishing his body is important too. Lao Tzu points out how feeding the bodies of all is important for the ruler. Last, Marcus Aurelius points out that we have to take care of ourselves, recognize our place in the big picture of what is, and realize that there are other people with whom we coexist — another relationship that deserves our care. All three of these sources would reverberate with this last set of reminders, and we might even question, to go very Buddhist, where the differences in these relationships arise. There may just be the one relationship of taking care, plain and simple.

May this give you heart to bring compassionate engagement to yourself, others, and life/the Universe as a whole.


“Whatever arises”

This is another passage taken from a recent morning pages session. Again, I’ve skipped past some initial words to get to the insightful part.

So, I feel a bit tired this morning–also due to a couple extra hours at work last night. However, I’m glad to show up again today, no matter what arises. “Whatever arises” is a mantra I’ve had in mind a lot recently. Ultimately, I feel that it captures the liberation from samsara of the Buddha way. The Buddha resides in the burning house. The Buddha’s path doesn’t lead to some special place beyond the world we live in or transcend it through some sort of sleight of hand: appearing here but residing elsewhere. No, the Buddha experiences nirvana in samsara. He merely presides with joy, with loving-kindness, calm-abiding, no matter what arises. In explaining equanimity like this to friends, they misunderstood it as complacency. I understand why one might think that, but that’s not it. The Buddha is not telling us to not walk a path, to not cultivate certain ways or positions. Reading The Dhammapada quickly makes it clear that the Buddha way requires an ongoing engagement that prefers the greater joy over the lesser. However, a great part of this joy is in meeting the challenges of change and the snares of Mara with a peaceful smile–nonattachment to conditions being any particular way. Come what may; whatever arises.

It may be easy to rail against this again, but a look at the Tao Te Ching or even the Stoic works of Epictetus or Marcus Aurelius would bring us to similar, if not the same, conclusions. Equanimity does not mean non-action or passivity: complacency. Imagine Buddha walking across India again and again for 45 years after his enlightenment, teaching everywhere he went. Imagine Marcus Aurelius writing his “Meditations” at night on the battlefront. Wu wei, the right action of skillful means, requires seeing reality as it is–the unfolding flux of Tao, emptiness’ dance–and flowing with that change without attachment. This is doing without doing: not forcing the world, rather acting along with whatever arises. It’s not inaction or reactivity; rather, it’s working in accordance with nature, a properly attuned action with Tao. This is a key to the Way of the Sage, the Way of the Buddha, and the Way of the Lover of Wisdom (a philosopher).


For comparisons with the comments on wu wei at the end, look at my posts on the Tao Te Ching, particularly: Tao a Day–Verse 8: In Accordance with Nature, Tao a Day–Verse 26: Inner Virtues, and Tao a Day–Verse 63: Doing without Doing.

May this inspire you to be at peace, whatever arises.


Path of the Dharma: Dhammapada – Chapter 1: “Twin Verses”

This opening chapter shows the way by pointing out the enlightened path and comparing it to the deluded path. The amazing thing about this opening passage is its balance between solid ethical philosophy/cognitive-behavioral psychology and more austerely poetic spiritual maxims. It’s pretty long, so I’ll only cover part of it, and I’ll go through that part in pieces.

All that we are is the result of what we have thought: we are formed and molded by our thoughts. Those whose minds are shaped by selfish thoughts cause misery when they speak or act. Sorrows roll over them as the wheels of a cart roll over the tracks of the bullock that draws it.

All that we are is the result of what we have thought: we are formed and molded by our thoughts. Those whose minds are shaped by selfless thoughts give joy whenever they speak or act. Joy follows them like a shadow that never leaves them. — Trans. Easwaran

This initial chapter is called “Twin Verses”, and the reason is clear here. We have the deluded and enlightened paths–samsara and nirvana–side by side, twinned in the same structure and style of explication.


The first sentence is the same in both, and it reveals the importance of karma in a way that resonates with Western philosophy and cognitive psychology. Aristotle’s Nicomachean Ethics couches virtuous (that is excellent) action in an ongoing awareness of oneself within a social landscape. This requires an ongoing examination of how I have been molded by my background–upbringing and origin–and how I am molding myself further with each thought and action. Another familiar parallel is cognitive-behavioral psychology, which is more or less the successor of a Stoic understanding of the mind. Our thoughts mold our perception of ourselves and the world. In that sense, all that we are and all that the world is are the thoughts that mold us/it. Therapy, then, becomes an engagement to change the thoughts that harm us and the related behaviors to those thoughts. With these comparisons, the relevance of the Buddha’s position for us from the West is made clear.

Our two paths are displayed before us, and this is where the Buddha goes dramatically beyond these familiar points of comparison. The deluded path of ongoing suffering is the path of selfish thoughts. This includes all the plans oriented on my own aggrandizement. Out of the just listed Western parallels, the Stoics would be the only ones to make this dramatic leap (I’m reminded here of Marcus Aurelius speaking of being a citizen of the Universe). Selfish thoughts, even those oriented toward my success, my story, and my truth, even when they don’t harm others, will lead ultimately to dukkha, i.e. suffering, discontent, and continual yearning.

Why? This is a path that continually tries to get beyond the inevitability of impermanence. It’s an ongoing attempt to rig the game just right to get me that happiness of success that will never dissipate, never change, never fade. If I try hard enough… If I plan thoroughly enough… If I get the conditions just right…

Notice how all these thoughts are turned inward. If the world gives to me just right, I will be happy. That is the crux: external conditions have to be right, whether following the path of avoiding pain or pursuing pleasure. The energy of this system goes from outside to inside, from the world to me, thus the inward nature of these thoughts. “I” become the focus and goal of thoughts set up toward making my life just perfect. Even if that perfection includes others, it’s still about my perfect life.

In comparison, the enlightened path is one of selfless thought (and action). Such people (at least attempt to) give joy to all in all their speech and action (that which follows from thought), and hence, they are regularly cultivating joy in situations. It follows them everywhere. This invites a larger discussion of Buddhist psychology and karma, but let’s put this simply: the first path keeps the selfish person in an ongoing chain of cause and effect. His or her actions bring consequences that maintain an enduring cycle of felt dissatisfaction and of fighting to be free of this dissatisfaction with subsequent action … which is ultimately not fully satisfying. Selfish thought leads to selfish action which leads to the karmic consequence of this never-ending cycle: samsara. The other path invites us to at least see the difference. Then, perhaps, we have a gap after selfish thoughts arise–before we speak or act on them. Realizing that they lead only to sorrow, we instead change our thoughts, speech, and actions to more selfless ones. With time, this practiced self-reflection becomes a new mold for our thoughts, and selfless thoughts come on their own. With such a shift, we attempt to give joy to all, attempting to help them find peace, happiness, and health (by inspiring them to step beyond sorrow-laden paths as well). With this, we first begin cultivating more positive chains of consequences (as if that’s a necessary motivation), and ultimately, we step beyond the cycle of ongoing dukkha–that karmic chain is broken.

Notice that this second passage focuses on the selfless person giving joy, not getting it. Here, we have the contrast that this path is not inward-oriented like the first, in the sense of seeing the world’s purpose as to give to me or for me to take from it. Instead, this is outward-oriented. My thoughts are aimed out from myself toward the joy of all. The energy of this system now moves from me outward, rather than the inward grasp of appropriation for self. Through such a step beyond concern about my own joy, beyond “I”, me, and mine, I paradoxically realize that very joy in myself.

Let these discussions open one other passage for consideration:

“He insulted me, he struck me, he cheated me, he robbed me”: those caught in resentful thoughts never find peace.

“He insulted me, he struck me, he cheated me, he robbed me”: those who give up resentful thoughts surely find peace.

For hatred does not cease by hatred at any time: hatred ceases by love. This is an unalterable law. — Trans. Easwaran

Again, I’m reminded of Western philosophy in that one of Nietzsche’s greatest concerns is man’s propensity for “ressentiment”–more or less, resentment. The problem is precisely how inwardly driven this is–it’s literally a feeling again and again, a “re-sentir” (to feel again). This keeps us trapped and tortured, perpetually reactive, rather than vibrant, active, and creative. We get again and again, but we only get the pain of a stung mind, an envenomed heart. As in the passage of Thus Spake Zarathustra (II, 29–The Tarantulas), we feel the toxic bite of the tarantula, again and again, stagnant and rotting with emotional poison, and with Nietzsche, according to Deleuze, the problem is that this reactivity, this “feeling again”, lies throughout our entire human psychology. So the question becomes how do we step beyond this into that active state, rather than feeling reactivity everywhere?

To exemplify this problem, we can take another verse from chapter 18 of the Dhammapada:

There is no fire like lust, no jailer like hate, no snare like infatuation, no torrent like greed.

Notice that all of these are reactive evaluations–wanting to have what one does not have or jealousy of what someone else has (which is really another version of the same). In each, we become trapped in or tortured by reactivity. Hate, the jailer, is an instance of not wanting, and as such, it is wanting. It is not wanting a situation or person to be as he/she/it is, so it is wanting to have the world be completely different for me. (See my comments on love and hate in Love, Rebounds, and Relationships: Part 3 – Love and Metaphysics and also my comments on hope and fear in Reiki-The Five Precepts: 2nd Precept-Faith)

In comparison, the Buddha offers the selfless, enlightened path, one that is not stung by holding on to the continual, reactive poison of internalized wrong done to self:

For hatred does not cease by hatred at any time: hatred ceases by love. This is an unalterable law.

To let go of the resentful thoughts, the bars of the prison of hate, we cannot negate that person or thing out there which has wronged me. This is the most basic impulse in us, but as Gandhi said: “An eye for an eye makes the world go blind.” Selfish action to escape pain, begets another and another, and moreover, it begets this same resentful and retaliatory (as with hatred) reactivity in others. The only way to get beyond this is to selflessly give–to love–rather than to selfishly take–to hate (remember that hate wants the world to be utterly different in a way more suitable to me; it is a wanting, and it can lead to the subsequent action of taking, through negation). This means even giving up the self-righteous thoughts of being wronged. You instead give yourself to the world, finding connection with it, finding the suffering in those who have “wronged” us, finding the compassion of an awakened heart.


In conclusion, let’s offer this passage of Red Pine’s translation of Verse 63 of the Tao Te Ching which I discussed in a recent post. These guiding words for the Sage go hand in hand with the Buddha’s words for the arhat who walks the selfless path of love, peace, and joy:

Act without acting
work without working
understand without understanding
great or small[,] many or few
repay each wrong with virtue
– Trans. Red Pine

May this inspire you to read the rest of this beautiful chapter and the whole book. May it show you the first steps on the selfless path, and may you begin to walk it towards joy, peace, and love.