The Places That Scare You: A Guide to Fearlessness in Difficult Times (18 page)

If right now our emotional reaction to seeing a certain person or hearing certain news is to fly into a rage or to get despondent or something equally extreme, it’s because we have been cultivating that particular habit for a very long time. But as my teacher Chögyam Trungpa Rinpoche used to say, we can approach our lives as an experiment. In the next moment, in the next hour, we could choose to stop, to slow down, to be still for a few seconds. We could experiment with interrupting the usual chain reaction, and not spin off in the usual way. We don’t need to blame someone else, and we don’t need to blame ourselves. When we’re in a tight spot, we can experiment with not strengthening the aggression habit and see what happens.

Pausing is very helpful in this process. It creates a momentary contrast between being completely self-absorbed and being awake and present. You just stop for a few seconds, breathe deeply, and move on. You don’t want to make it into a project. Chögyam Trungpa used to refer to this as the gap. You pause and allow there to be a gap in whatever you’re doing. The Vietnamese Buddhist master Thich Nhat Hanh teaches this as a mindfulness practice. At his monastery and retreat centers, at intervals someone rings a bell, and at the sound everyone stops briefly to breathe deeply and mindfully. In the middle of just living, which is usually a pretty caught-up experience characterized by a lot of internal discussion with yourself, you just pause.

Throughout the day, you could choose to do this. It may be hard to remember at first, but once you start doing it, pausing becomes something that nurtures you; you begin to prefer it to being all caught up.

People who have found this helpful create ways of interjecting pausing into their busy lives. For instance, they’ll put a sign on their computer. It could be a word, or a face, an image, a symbol—anything that reminds them. Or they’ll decide, “Every time the phone rings, I’m going to pause.” Or “When I go to open my computer, I’m going to pause.” Or “When I open the refrigerator, or wait in line, or brush my teeth. . . .” You can come up with anything that happens often during your day. You’ll just be doing whatever you’re doing, and then, for a few seconds, you pause and take three conscious breaths.

Some people have told me that they find it unnerving to pause. One man said if he pauses it feels like death to him. This speaks to the power of habit. We associate acting habitually with security, ground, and comfort. It gives us the feeling of something to hold on to. Our habit is just to keep moving, speeding, talking to ourselves, and filling up the space. But habits are like clothes. We can put them on and we can take them off. Yet, as we well know, when we get very attached to wearing clothes, we don’t want to take them off. We feel as if we’ll be too exposed, naked in front of everyone; we’ll feel groundless and insecure and we won’t know what’s going on.

We think it’s natural, even sane, to run away from those kinds of uncomfortable feelings. If you decide, quite enthusiastically, that every time you open your computer, you’re going to pause, then when you actually open your computer, you may have an objection: “Well,
now
I can’t pause because I’m in a rush and there are forty million things to do.” We think this inability or this reluctance to slow down has something to do with our outer circumstances, because we live such busy lives. But I can tell you that I discovered otherwise when I was on a three-year retreat. I would be sitting in my small room looking out at the ocean, with all the time in the world. I would be silently meditating, and this queasy feeling would come over me; I’d feel that I just had to rush through my session so I could do something more important. When I experienced that, I realized that for all of us this is a
very
entrenched habit. The feeling is, quite simply, not wanting to be fully present.

In highly charged situations, or anytime at all, we could shake up our ancient fear-based habits by simply pausing. When we do that, we allow some space to contact the natural openness of our mind and let our natural intelligence emerge. Natural intelligence knows intuitively what will soothe and what will get us more churned up; this can be lifesaving information.

When we pause, we also give ourselves the chance to touch in to our natural warmth. When the heart qualities are awakened, they cut through our negativity in a way that nothing else can. A serviceman in Iraq told this story: He said it happened on a pretty typical day, when he had once again witnessed his fellow soldiers, people he loved, being blown up. And once again he and all the others in his division wanted revenge. When they located some Iraqi men who were possibly responsible for killing their friends, they went into the men’s darkened house, and because of their anger and being in such a claustrophobic situation where violence was the atmosphere they breathed, the soldiers acted out their frustration by beating up the men.

Then when they put a flashlight on their captives’ faces, they saw that one of them was only a young boy who had Down’s syndrome.

This American serviceman had a son with Down’s syndrome. When he saw the boy, it broke his heart, and suddenly he viewed the situation differently. He felt the boy’s fear, and he saw that the Iraqis were human beings just like himself. His good heart was strong enough to cut through his pent-up rage, and he couldn’t continue to brutalize them anymore. In a moment of natural compassion, his view of the war and what he’d been doing just shifted.

Currently, the majority of the world’s population is far from being able to acknowledge when they’re about to explode or even to think it’s important to slow the process down. In most cases, that churned-up energy translates quickly into aggressive reactions and speech. Yet, for each and every one of us, intelligence, warmth, and openness are always accessible. If we can be conscious enough to realize what’s happening, we can pause and uncover these basic human qualities. The wish for revenge, the prejudiced mind—all of that is temporary and removable. It’s not the permanent state. As Chögyam Trungpa put it, “Sanity is permanent, neurosis is temporary.”

To honestly face the pain in our lives and the problems in the world, let’s start by looking compassionately and honestly at our own minds. We can become intimate with the mind of hatred, the mind that polarizes, the mind that makes somebody “other” and bad and wrong. We come to know, unflinchingly, and with great kindness, the angry, unforgiving, hostile wolf. Over time, that part of ourselves becomes very familiar, but we no longer feed it. Instead, we can make the choice to nurture openness, intelligence, and warmth. This choice, and the attitudes and actions that follow from it, are like a medicine that has the potential to cure all suffering.

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L
EARNING
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he primary focus of this path of choosing wisely, of this training to de-escalate aggression, is learning to stay present. Pausing very briefly, frequently throughout the day, is an almost effortless way to do this. For just a few seconds we can be right here. Meditation is another way to train in learning to stay, or, as one student put it more accurately, learning to come back, to return to being present over and over again. The truth is, anyone who’s ever tried meditation learns really quickly that we are almost never fully present. I remember when I was first given meditation instruction. It sounds so simple: Just sit down, get comfortable, and bring light awareness to your breath. When your mind wanders, gently come back and stay present with your breath. I thought, “This will be easy.” Then someone hit a gong to begin and I tried it. What I found was that I wasn’t present with a single breath until they hit the gong again to end the session. I had spent the whole time lost in thought.

Back then I believed this was because of some failing of mine, and that if I stuck with meditation, soon I’d be perfect at it, attending to each and every breath. Maybe occasionally I’d be distracted by something, but mostly I would just stay present. Now it’s about thirty years later. Sometimes my mind is busy. Sometimes it’s still. Sometimes the energy is agitated. Sometimes calm. All kinds of things happen when we meditate—everything from thoughts to shortness of breath to visual images, from physical discomfort to mental distress to peak experiences. All of that happens, and the basic attitude is, “No big deal.” The key point is that, through it all, we train in being open and receptive to whatever arises.

What I’ve noticed about the people whom I consider to be awake is this: They’re fully conscious of whatever is happening. Their minds don’t go off anywhere. They just stay right here with chaos, with silence, with a carnival, in an emergency room, on a mountainside: they’re completely receptive and open to what’s happening. It’s at the same time the simplest and the most profound thing—rather like one continual pause.

But for sure we need tremendous encouragement and some practical advice for how to stay right here and open ourselves to life. It’s definitely not our habitual response. My Buddhist teachers Chögyam Trungpa and Dzigar Kongtrül Rinpoche both used a helpful analogy to describe the challenge of staying present to life’s discomfort. They said that we humans are like young children who have a bad case of poison ivy. Because we want to relieve the discomfort, we automatically scratch, and it seems a perfectly sane thing to do. In the face of anything we don’t like, we automatically try to escape. In other words, scratching is our habitual way of trying to get away, trying to escape our fundamental discomfort, the fundamental itch of restlessness and insecurity, or that very uneasy feeling: that feeling that something bad is about to happen.

We don’t know yet that when we scratch, the poison ivy spreads. Pretty soon we’re scratching all over our body and rather than finding relief, we find that our discomfort is escalating.

In this analogy, the child is taken to the doctor to be given a prescription. This is equivalent to meeting a spiritual guide, receiving teachings, and beginning the practice of meditation. Meditation can be described as learning how to stay with the itch and the urge to scratch without scratching. With meditation we train in settling down with whatever we’re feeling, including the addictive urge to scratch, the addictive urge to avoid discomfort at any cost. We train in just staying present, open, and awake, no matter what’s going on.

Left to our own devices, however, we’ll scratch forever, seeking the relief we never find. But the doctor gives us wise advice: “You have a bad case of poison ivy. It’s definitely curable, but you’ll have to follow some straightforward instructions. If you keep scratching, the itch will get much worse. That’s for sure. So, apply this medicine, and it will help you to stop. In this way your misery will start to lessen and eventually cease.” If the child has enough love for himself or herself and wants to heal, that unhappy child will follow the doctor’s instructions. He or she will see the obvious logic of the doctor’s words and go through the short-term discomfort of feeling an itch without scratching. And then, gradually, the child will reap the benefit. It isn’t the doctor or anyone else who gets rewarded: it’s you as you find that the rash starts to get better and the urge to scratch gradually goes away.

As many of us know, particularly those of us who have had strong addictions, it can take a very long time to learn to be with the itch. Nevertheless, it’s the only way. If we keep scratching, not only does the itch get worse but we find ourselves more and more in hell. Our lives become more out of control and uncomfortable. The three classic styles of looking for relief in the wrong places are pleasure seeking, numbing out, and using aggression: we either zone out, or we grasp. Or perhaps we develop the style of scratching in which we obsess and rage about other people or indulge in self-hatred.

In the Buddhist teachings, it is said that the root of our discontent is self-absorption and our fear of being present. We can easily go from being open and receptive—an alive, awake feeling—to withdrawing. Again and again, we run from discomfort and go for short-term symptom relief, which never addresses the root of the problem. We’re like an ostrich sticking its head in the sand in hopes of finding comfort. This running away from all that is unpleasant, this continual cycle of avoiding the present, is referred to as self-absorption, self-clinging, or ego.

One of the metaphors for ego is a cocoon. We stay in our cocoon because we’re afraid—we’re afraid of our feelings and the reactions that life is going to trigger in us. We’re afraid of what might come at us. But if this avoidance strategy worked, then the Buddha wouldn’t have needed to teach anything, because our attempts to escape pain, which all living beings instinctively resort to, would result in security, happiness, and comfort, and there would be no problem. But what the Buddha observed is that self-absorption, this trying to find zones of safety, creates terrible suffering. It weakens us, the world becomes more terrifying, and our thoughts and emotions become more and more threatening as well.

There are many ways to discuss ego, but in essence it’s what I’ve been talking about. It’s the experience of never being present. There is a deep-seated tendency, it’s almost a compulsion, to distract ourselves, even when we’re not consciously feeling uncomfortable. Everybody feels a little bit of an itch all the time. There’s a background hum of edginess, boredom, restlessness. As I’ve said, during my time in retreat where there were almost no distractions, even there I experienced this deep uneasiness.