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[post_content] => January first may be a somewhat arbitrary date to divide the chapters of our lives, but there’s something to be said for joining the momentum of the mass consciousness focused on bettering ourselves. Sure, you can make new habits anytime, but there aren’t always millions of other people doing it at the same time.
That said, clearly the group trajectory isn’t enough to ensure your success. Plenty of people make and break resolutions every year, and while a few weeks (or days, as the case may be) of a healthy new habit is better than nothing, there’s also the toll of broken self-trust to consider.
If you’re going to make an agreement with yourself, it’s best to choose terms that you can fulfill, because a lack of self-trust is a serious impediment. You may think, “It just means I changed my mind about exercise and cookies,” but it has broader consequences in the bigger picture of your ability to choose and create the life you desire.
What I’m saying is, don’t do it unless you’re serious about it. And even if you are serious, I still recommend committing to just one thing. I know, I know, you can do lots of things. But I’m saying, just do one thing not only because it’s harder to keep multiple resolutions than it is to keep a single one, but also because it means that your focus and power won’t be divided (any more than they already are). Take on one thing and give all the “resolution energy” you’ve got to that one thing. Later you can add another thing.
I don’t mean to sound like I’m lowering the bar for you. I think people are capable of greatness far beyond their imagined limitations. But imagined limitations become actual limitations when we believe in them. In subtle ways we tend to sabotage ourselves, and one of the most effective forms of self-sabotage is crappy focus. We often simply don’t hold our attention on something for long enough to see it through.
Yes, there are some organic causes of impaired mental focus, but just because someone gets more done when they take an ADD drug (i.e., amphetamine), doesn’t prove that the cause was biological. In an age when we’re bombarded with a constant stream of data through multiple devices, an age with more options for distraction than ever before, we may be regularly making subconscious choices that reinforce a short attention span. Regardless of the cause, we can all improve our ability to focus simply by practicing it.
Let’s try a little exercise. It will only take one minute. Choose something small and natural in your environment to gaze at, like a candle flame, a leaf, a piece of food, or one of the lines on your palm. You’re going to spend just 60 seconds looking at it without taking your eyes or mind off it, and without thinking and mentally “talking” to yourself about what you’re looking at or anything else. Try it now, then come back.
How did it go? Were you able to do it for the whole minute? What did you notice? Was it squirmy? Was it relaxing? When I do this, I notice my breathing slows down significantly and I feel grounded. This shift may be partly due to looking at whatever I’m looking at, but I think the main reason it feels peaceful is because it’s a break from continuous mental chatter and shifting focus.
Back to resolutions, I encourage you to choose a single thing to commit to. Write down what exactly it means so that you’re clear about how to stay in the spirit of this commitment. Choose a time frame for the commitment; don’t make it open-ended because that implies forever. If you have a hard time with follow-through, you might want to start with a very short time frame, like one day. You can always re-up your commitment at the end of the period you choose.
Ensure that you don’t forget it by writing it down, setting reminder alarms for yourself, finding a partner to do this with, renting out billboard space along your commute . . . whatever it takes. Finally, as part of your commitment practice, set aside just 60 seconds every morning to sit and focus on the commitment, visualizing yourself embodying it.
Let us know how it goes.
Be well,
Peter
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[post_content] => Last week I shared a quote from spiritual teacher Jiddu Krishnamurti: “Do you want to know my secret? I don’t mind what happens.” Then we looked at the differences between an absolute spiritual truth and the relative perspective of most humans. When we encounter an absolute view that we haven’t personally realized and experienced, sometimes it doesn’t make sense or it even has the opposite effect of what was intended.
If we imagine “I don’t mind what happens” to mean “nothing bothers me,” this contradicts most people’s daily experience. But it fits right in with a common perception when we’re evolved or enlightened we’ll be imperturbable. So, without having realized the absolute truth, we might apply it to our relative experience in a way that amounts to denying our humanity.
Buddhist psychologist and author, John Welwood, who coined the term “spiritual bypass,” explained that we have a tendency to use absolute truths of spirituality to dismiss “relative human needs, feelings, psychological problems, relational difficulties, and developmental deficits.” He believed we need to recognize “two different tracks of human development— which we might call growing up and waking up, healing and awakening, or becoming a genuine human person and going beyond the person altogether.”1 Thus, it’s possible to resolve all our psychological problems without achieving a spiritual awakening, and it’s possible to wake up spiritually and still have a highly dysfunctional personality.
So, what is the place of such statements of absolute spiritual truth? In my opinion it’s still useful to expose ourselves to them. We shouldn’t confuse the destination with the path, and we shouldn’t expect ourselves to be able to embody them at will. But they can still serve as a messenger to the soul. When we encounter a statement like, “I don’t mind what happens,” perhaps it’s like a key that unlocks something within us. Maybe it stirs a place in us that remembers this, beneath the slumbering mind, and begins to initiate an unraveling of what has caused us to forget. Perhaps it inspires us to understand what this means, to experience it directly for ourselves. Perhaps it makes us ask, “What would my life be like if this were true for me?”
Meanwhile, what can you do when you find ourselves minding what happens? You’re in good company. Virtually everyone in the world has times when they mind what’s happening. People in pain, people who are afraid, people who are lonely or grieving, people who can’t fall asleep, people witnessing violence or injustice . . . most of them mind what’s happening. So here are some options.
Option one is to suffer. Highly unpleasant but very popular.
Option two is to change something external. Sometimes this is possible and useful, other times it isn’t. If you mind that you’re getting bitten by mosquitos, you could put on bug spray. If, on the other hand, you mind that your government is corrupt, you may not be in a position to significantly improve it, especially if you have a busy life and don’t plant to change careers.
This is where the famous Serenity Prayer by theologian Reinhold Niebuhr is useful – “Grant me the serenity to accept the things I cannot change, the courage to change the things I can, and the wisdom to know the difference.” If you can recognize what cannot be changed by you, it may be easier to let go of the belief that they are your business. If you’re not currently engaged with it, don’t mind it. That is, don’t give your mind to it.
Option three is to change something internal. There are several sub-options here. The first is to deny that you mind what you mind. The main way we do this is through willful ignorance. We often employ willful ignorance as a coping mechanism simply because we can’t take care of all the things that concern us in the world.
For instance, I have a 60-year-old truck that I take out occasionally to get bales of hay for our alpacas, and the exhaust stinks. I know I’m putting carbon emissions into the atmosphere, and I haven’t yet found a way to fix it. So I have to put it out of my mind (i.e., willfully become ignorant of how I am contributing to climate change) in order to lessen the amount of guilt I feel about it. It’s a mediocre way of dealing with minding what happens.
Another way to deny that you mind what’s happening is through spiritual bypass. That is, you employ a spiritual ideal you haven’t actually achieved as a way of falsely transcending your issues. Welwood explained it as using “spiritual ideas and practices to sidestep or avoid facing unresolved emotional issues, psychological wounds, and unfinished developmental tasks.”
I think we can agree that denial isn’t the best answer. As a band-aid, it never truly resolves the unsettled feeling that erodes your peace and infringes on your presence.
Another way of changing something internal is to consciously, sincerely explore your relationship with what you mind. Don’t say “I don’t mind” when you do mind. Be honest with yourself. And don’t say, “I shouldn’t mind” when you do mind. Consider this alternative: I do mind, but I am determined not to argue with or depart from reality.
Here we come to what I believe Krishnamurti actually meant by “I don’t mind what happens.” I don’t believe he meant that nothing could bother him. I think he meant that, regardless of what happens, he doesn’t see reality as wrong or feel it should be different. If someone were to come at him with a knife, perhaps he would have found himself knocking the knife out of their hand. This wouldn’t mean that he “minds what happens,” only that he chose to act. Whether he acted or remained entirely passive to an attack, either one would affect the course of events, so neither constitutes “minding” more than the other.
But let’s bring this back to an application for someone who hasn’t yet realized the absolute truth of not minding what happens. First, there is a difference between minding what is currently occurring here and now versus minding something that is neither. The latter is what I mean by “departing from reality.” If it’s not currently happening, see if you can bring yourself back into the present experience.
There is also a difference between minding something but accepting it versus minding something and insisting that it shouldn’t be happening. “Shouldn’t be happening” is an exercise in futility. It’s an argument against reality. Removing your resistance from the equation (to something that cannot be changed by resisting it!) reduces your suffering; and it doesn’t mean you don’t care or that you’re giving up.
Jesuit priest and author Anthony de Mello defined enlightenment as absolute cooperation with the inevitable. This is the opposite of resistance and a necessary first step before diving deeper into your relationship with what you mind.
Diving in is acceptance in action. Generally, you must set aside time and space for this. It entails meeting the inner discord with sincerity, being willing to see, hear, feel, and understand it in its entirety. It also entails a willingness to recognize how the conflict degrades you and limits your freedom. Try to maintain an attitude of openness and innocence throughout the process. This work can unravel long-held beliefs and patterns of constraint. It can enable you to move forward with constructive action, if that’s what you choose. And it can facilitate an expansion from your relativistic thinking about the issue to a more transpersonal perspective. This may not always get you to a place where you can honestly say, “I don’t mind what’s happening,” but it will bring greater clarity and peace to your experience of it.
Be well,
Peter
1Fossella, T., 2011. Human Nature, Buddha Nature: An Interview with John Welwood. [online] Tricycle: The Buddhist Review. Available at: <https://tricycle.org/magazine/human-nature-buddha-nature/> [Accessed 27 April 2022]. Welwood cautioned, “When we are spiritually bypassing, we often use the goal of awakening or liberation to rationalize what I call premature transcendence: trying to rise above the raw and messy side of our humanness before we have fully faced and made peace with it.”
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[post_content] => There’s a well-known spiritual quote from philosopher and teacher Jiddhu Krishnamurti. The story goes that he was speaking to a group of students (who saw him as an enlightened master), and he whispered, “Do you want to know my secret?” At this, the room fell silent and everyone leaned forward. Then he continued, “I don’t mind what happens.”
What I like about this idea is that it’s simple; it speaks of a state of transcendence of the ego and unshakable peace. But as an expression of absolute spiritual truth, it also lends itself to spiritual bypassing and illusions about spirituality.
The tricky thing about Krishnamurti’s statement is that he was presumably speaking not from his ego but from an expanded state of consciousness, his higher Self. Thus, while not minding what happens was his outlook from this state, it’s not necessarily the path that got him there.
In Krishnamurti’s case, he went through a series of spontaneous, often painful experiences over many years that caused an opening of his consciousness. That’s not something we can replicate at will. So what can we garner from this “secret”?
It’s a good opening to a discussion on how we relate to absolute spiritual truths while existing in a world of relativity. Even among non-dual spiritual traditions (meaning, all the world is considered to be an expression of one great Being, and separation is an illusion), there is often a distinction made between the Source in an absolute sense (which is formless) and the many forms it takes in the relative world.
In the realm of the relative, which is where the majority of human minds dwell, relativity directs nearly every aspect of our lives. For instance, when we say something is good, we’re usually not coming from the experience that the universe is fundamentally Good, and therefore all of its expressions are imbued with that same essence of goodness. What we mean is that things are good relative to some other way they could be. Thus, we’re directed toward things that we perceive as better than our other options and away from things that seem worse. And absolute spiritual truths – like “the universe is fundamentally good” – are simply lofty concepts to most people. We do get glimpses of them though (as I’ve written about in my articles on “gaps” in the dominant egocentric state), and these often fuel a drive for spiritual awakening.
People who have gone through a certain form of spiritual awakening (what’s sometimes referred to as enlightenment, liberation, or moksha) often describe it as an experience of becoming perpetually conscious of the absolute. This doesn’t make the relative disappear, but the awareness of the undying oneness that unifies all apparent differences enables them to play in relativity without the “high stakes” feeling – and the anxiousness and drama that go with it – that most humans experience. This is why it’s referred to as liberation, which can be a very appealing notion to anyone who wants to be happy.
So, apparently from this state, Krishnamurti said, “I don’t mind what happens” because, in an absolute sense, nothing is ever wrong. Nor is there such a thing as tragedy or victory. To win a race just means one part of the Source crossed the finish line before another part of the same Source (or God beat God, if you prefer that name). Likewise, the death of any given expression of the Source is akin to a red blood cell dying and being recycled into a new blood cell; the Whole has lost nothing in the process.
It's important to recognize that an absolute spiritual truth is different from an uplifting life principle or a good piece of advice. If someone told you their “secret” is “Focus on the good” or “Don’t sweat the small stuff” or “Practice gratitude” or “Don’t take anything personally” you could immediately adopt it and start living it. But to a person who hasn’t realized and directly experienced it, an absolute truth isn’t actionable in the same way. And in relative terms, the absolute may make no sense at all.
Imagine that a dog is biting your leg and you think to yourself, “I’m going to be spiritual about this. What did Krishnamurti say? Oh yeah, I don’t mind what happens. I guess I’d better breathe through this. Whew, that’s a lot of blood. Do I just let him keep gnawing? I don’t mind. I don’t mind. I don’t mind. If I call 9-1-1, does that constitute “minding”?” I doubt many people would take an unrealized spiritual truth to this extent, but as you can imagine, it’s possible to get into some trouble this way.
Next week we’ll try to find the usefulness in statements of absolute truth and we’ll talk about what to do if you do mind what happens. Meanwhile, I always love to hear what readers think of these philosophical explorations.
Be well,
Peter
[post_title] => Can We be Misguided by Spiritual Truths?
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[post_content] => January first may be a somewhat arbitrary date to divide the chapters of our lives, but there’s something to be said for joining the momentum of the mass consciousness focused on bettering ourselves. Sure, you can make new habits anytime, but there aren’t always millions of other people doing it at the same time.
That said, clearly the group trajectory isn’t enough to ensure your success. Plenty of people make and break resolutions every year, and while a few weeks (or days, as the case may be) of a healthy new habit is better than nothing, there’s also the toll of broken self-trust to consider.
If you’re going to make an agreement with yourself, it’s best to choose terms that you can fulfill, because a lack of self-trust is a serious impediment. You may think, “It just means I changed my mind about exercise and cookies,” but it has broader consequences in the bigger picture of your ability to choose and create the life you desire.
What I’m saying is, don’t do it unless you’re serious about it. And even if you are serious, I still recommend committing to just one thing. I know, I know, you can do lots of things. But I’m saying, just do one thing not only because it’s harder to keep multiple resolutions than it is to keep a single one, but also because it means that your focus and power won’t be divided (any more than they already are). Take on one thing and give all the “resolution energy” you’ve got to that one thing. Later you can add another thing.
I don’t mean to sound like I’m lowering the bar for you. I think people are capable of greatness far beyond their imagined limitations. But imagined limitations become actual limitations when we believe in them. In subtle ways we tend to sabotage ourselves, and one of the most effective forms of self-sabotage is crappy focus. We often simply don’t hold our attention on something for long enough to see it through.
Yes, there are some organic causes of impaired mental focus, but just because someone gets more done when they take an ADD drug (i.e., amphetamine), doesn’t prove that the cause was biological. In an age when we’re bombarded with a constant stream of data through multiple devices, an age with more options for distraction than ever before, we may be regularly making subconscious choices that reinforce a short attention span. Regardless of the cause, we can all improve our ability to focus simply by practicing it.
Let’s try a little exercise. It will only take one minute. Choose something small and natural in your environment to gaze at, like a candle flame, a leaf, a piece of food, or one of the lines on your palm. You’re going to spend just 60 seconds looking at it without taking your eyes or mind off it, and without thinking and mentally “talking” to yourself about what you’re looking at or anything else. Try it now, then come back.
How did it go? Were you able to do it for the whole minute? What did you notice? Was it squirmy? Was it relaxing? When I do this, I notice my breathing slows down significantly and I feel grounded. This shift may be partly due to looking at whatever I’m looking at, but I think the main reason it feels peaceful is because it’s a break from continuous mental chatter and shifting focus.
Back to resolutions, I encourage you to choose a single thing to commit to. Write down what exactly it means so that you’re clear about how to stay in the spirit of this commitment. Choose a time frame for the commitment; don’t make it open-ended because that implies forever. If you have a hard time with follow-through, you might want to start with a very short time frame, like one day. You can always re-up your commitment at the end of the period you choose.
Ensure that you don’t forget it by writing it down, setting reminder alarms for yourself, finding a partner to do this with, renting out billboard space along your commute . . . whatever it takes. Finally, as part of your commitment practice, set aside just 60 seconds every morning to sit and focus on the commitment, visualizing yourself embodying it.
Let us know how it goes.
Be well,
Peter
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