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[post_content] => Once I went to see a spiritual teacher who planned to write a mantra on my tongue using a leaf dipped in honey. But she ran out of leaves. Or honey. I can’t remember which.
“It doesn’t matter,” she said. She told me the mantra and we repeated it together. She also told the same mantra to the other hundred or so people who came to see her. I’ve used that mantra off and on for the past 20 years.
Another spiritual teacher gave me a mantra, but it was just for me. He told it to me privately in a closed room, and he instructed me to never repeat it to anyone. He said that keeping it a secret was part of the power of the mantra. I wasn’t sure whether I believed that, but I have kept it a secret for several years.
You probably know what a mantra is, but I’d like to tell you about a woman who found a magic lamp in her backyard. Well, she rubbed it of course, because that’s what you do, and a genie came out.
“Tell me what to do,” he said.
“Is this one of those three wish deals?” the woman responded.
“Not at all,” said the genie. “I’m at your service forever.”
The woman had the genie clean the house, do the laundry, and cook dinner.
“What next?” asked the genie.
“Oh, neuter the cat, I guess.”
“Done!” the genie reported. “What next?”
“Umm, shear the hamster?” the woman offered.
“Done! What next?” asked the genie.
“That’s it!” exclaimed the woman, “why don’t you take a break.”
“It doesn’t work that way,” the genie said, now beginning to appear more oppressive than helpful. “Give me something to do or I’ll eat you!”
The startled woman was quick on her feet and answered, “Ok, I’ve got it. Climb up that flagpole. When you get to the top, slide down. Then climb up again, slide down again, and just keep doing that until I think of something else for you to do.” It worked, and the woman didn’t get eaten.
The genie is like the mind. The flagpole routine is the primary role of a mantra. Not only does the genie/mind demand constant attention, it gets in the way of our accessing the spiritual dimension and experiencing spaciousness in our consciousness. It tends to take up the whole frame.
A mantra gives the mind something to focus on, which, over time (meaning both over the course of each meditative session and over the course of using it day after day), greatly diminishes the degree to which the mind dominates our awareness. Often, what starts out as a mechanical recitation of a word or phrase (usually silently) becomes something more like a self-replicating wave that occupies the mind while our consciousness expands and transcends it. Of course, every time we sit to recite a mantra doesn’t produce a transcendent or mystical experience, but it’s quite common to feel peaceful and expansive.
Besides simply occupying the mind to facilitate meditation, mantras sometimes have other purposes. Some believe that mantras, through their sonic quality and/or meaning, produce a spiritual or therapeutic effect. Certain mantras are meant to be spoken aloud; others can be “spoken” mentally. Some are meant to open a particular part of the body or aspect of consciousness, to express devotion, to invoke or “install” a certain deity, or to elicit a change of fortune. Using a mantra with a meaning you understand may have the additional benefit of aligning your intention around a positive idea. On the other hand, using a mantra in a language you don’t know or one without any meaning frees you from getting analytical about it.
There are short mantras and long mantras. I recommend a shorter one for silent meditation, since it’s easier to remember. The shortest one syllable mantras are sometimes called bija or “seed” mantras, such as Om, Aim (“aeem”), Shrim (“shreem”), Hrim (“hreem”), Krim (“cream”), Hum, Hu (“hue”), Ram (“rahm”), Vam (“vahm”), Ham (“hahm”), Ong, God, and Love.
Two-syllable mantras go well with the breath, since you can say/think the first syllable on the inhale and the second on the exhale. Some common ones include Shanti (peace), So-Ham (I am that [Divine]), Ham-sa (swan, also an inversion of So-Ham), Sat Nam (I am Truth), and one of my favorites, Open.
Common longer mantras include Om Namah Shivaya, Om Mani Padme Hum (or Om Mani Peme Hung), and Nam Myoho Renge Kyo. There are thousands more. Read about these if you're interested. You may wish to find one that seems suited to your spiritual sensibilities, or one that just feels good to say. There are lots of great books and sites on mantras to explore.
As for the notion that a mantra should be kept secret, some teachers will say that a mantra loses its power if it’s shared. At best this is superstition. At worst, it’s a pretentious attempt to control students, maintain hierarchy, generate mystique, and keep people coming back to pay for increasingly “higher level” mantras. And now I’m going to tell you the “secret” mantra I received: it’s hring. Try it out if you feel like it.
Though I have some disdain for secrecy around mantras, I do believe there’s sometimes value in being selective about sharing the details of your spiritual experiences. Attempts to explain these experiences in words often fall short, and if you share with someone who isn’t receptive, doesn’t understand, or criticizes the experience, this may diminish its significance for you or cause you to doubt yourself. It’s also worth asking yourself why you’re sharing these experiences. Sometimes we do so to better understand them or to be instructive or inspiring to others. Other times it’s because the ego has co-opted our spiritual experiences and is using them to get approval. So it’s a good idea to make sure you’re sharing for the right reasons, you can withstand judgment without losing conviction in your practice, or otherwise to share only with those who can hear you in a non-critical way.
This week I recommend that you try meditating with a mantra. Choose one from above or find one you like online or from a book. Sit comfortably and repeat your chosen mantra silently, at a speed that feels comfortable to you. If your mind wanders, just bring it back to the mantra. See if, compared to simply watching the breath, this makes it easier to enter a relaxed or expansive state.
Be well,
Peter
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[post_content] => What do you know about hormesis? It’s the phenomenon that (kind of) explains the expression “what doesn’t kill me makes me stronger.” Technically, hormesis refers to biological processes in which a certain amount of exposure to a stress or toxin stimulates a favorable response, even when other amounts are deadly. For instance, while a high dose of radiation is often fatal, small doses have in some cases been shown to stimulate a positive adaptation leading to lower than average rates of cancer. A hormetic response to certain adverse influences sometimes leads to an evolution.
Last week I wrote about suffering and our complicated relationship with it. Perhaps we could see it as a hormetic relationship. In low to moderate doses, suffering is purely degrading. We tolerate it but it erodes our presence, our performance, and our patience. In extreme doses it kills us. But sometimes there’s a sweet spot in between where it’s bad enough that it can’t be tolerated in the usual way, something cracks open, and a breakthrough occurs.
One of the key ingredients in a favorable response to suffering is consciousness. I could never say it as well as Eckhart Tolle, so here’s a quote (slightly abridged) from his book, A New Earth:
Humanity is destined to go beyond suffering, but not in the way the ego thinks. One of the ego’s many erroneous assumptions is “I should not have to suffer.” That thought itself lies at the root of suffering. Suffering has a noble purpose: the evolution of consciousness and the burning up of the ego. As long as you resist suffering, it is a slow process. When you accept suffering, however, there is an acceleration of that process which is brought about by the fact that you suffer consciously. In the midst of conscious suffering, there is already the transmutation. The fire of suffering becomes the light of consciousness. The truth is that you need to say yes to suffering before you can transcend it.
Suffering isn’t intrinsically useful or noble. When we suffer “unconsciously” – resisting it and turning away from it – it just becomes part of the tragic degradation of life that Buddhism speaks to when it says the nature of the world is to suffer (dukkha). Bringing consciousness, acceptance, and curiosity to it makes it something entirely different.
In her book, Loving What Is, Byron Katie shares an exchange she had with a client who is incessantly angry at big corporations that pollute the planet. On examining the client’s psychology, we see that she is conducting a campaign of violence against these corporations and their faceless leaders in her mind. Katie asks the client if this suffering is necessary in order to feel that she’s doing something about the situation. Through some digging they get down to a troublesome belief at the heart of it: If I don’t suffer, I won’t care.
This is a big one for many of us. Is it true? If we didn’t suffer would we be complacent? Is it suffering that makes us care to be productive or helpful?
This is a question that can only be answered for oneself.
I believe we have a natural, transpersonal inclination toward serving, loving, and awakening. It doesn’t need to be prompted by suffering. But as we see, it’s common for humans to stifle or undermine this inclination. And so, suffering, it turns out, may sometimes be what gets us to recognize it and prioritize it.
When you meet suffering consciously, you may find that it dissolves. You may find that it’s been perpetuated by untrue beliefs, like “I should suffer for my sins,” or “I don’t deserve to be happy.” You may find that the suffering is generated by a part of you that’s just trying to get you to feel. You may find that it’s trying to draw your attention to something, to show you there’s a better, freer way to operate. You may find that the suffering is coming from the last part of you that’s afraid to embody your power, and that with trust it disappears. You may find that the suffering is the feeling that arises from being afraid of suffering. You may find that the suffering is actually an invitation to pass through a gate to a new way of being.
The only way to know is to visit with it. There's nothing in any book, no teaching from any guru that lets you bypass the need to directly encounter what's stirring in YOU.
I always love to hear what you think of these “deep” ideas, and hope that we can make such depth part of our everyday conversations and experiences.
Be well,
Peter
[post_title] => The Gift Inside Our Pain
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[post_content] => In summer I like to explore and teach about the Fire Element. Summers are dominated by that big fireball in the sky, which has recently been bringing us some extreme temperatures and, sadly, droughts and major wildfires.
I recently wrote an article on the summer solstice – the day of maximum sun – and it occurred to me that I tend to celebrate the light (fire) on both the winter and summer solstices. On the darkest day of the year our family focuses on honoring the light and remembering that even during dark times it never completely disappears. Then on summer solstice we revel in the light’s fullest return.
Less often do we stop to appreciate what’s healthy and balancing about darkness. And if there’s anything worth calling forth in summer (especially in the western part of the country) it’s not more fire but water.
Perhaps our fixation on the fire of life is symptomatic of a broader cultural imbalance – to value yang qualities over yin ones. If you’re not familiar with yin-yang theory, the nutshell explanation is that these terms are adjectives describing two opposing and complementary sets of qualities. Some yin characteristics are: soft, receptive, dark, cool, passive, internal, solid, still, hidden, moist, grounded, shadowy, supple, yielding, and tending to descend. Some yang characteristics are: hot, assertive, bright, active, sharp, rising, expanding, transforming, external, hard.
We need both yin and yang in ourselves and our lives, but if we’re wired to regard survival, hoarding, and conquering as most important, it’s difficult to see the virtue in yin qualities. A yang-orientation seems preferable. Thus, we like to be active all the time. We feel we should always be doing something, always productive in some way. We believe it’s best to be extroverted and we esteem people who are driven, even dominating.
We’re attracted to parties and passion, and our movies tend to portray love as intense, fervent, and insatiable – like an out of control fire. We treat the planet in a similar way – consuming, controlling, ravaging, and desiccating it. We often live “up high” – in our heads – rather than in the depths of our feeling and intuition. The many illuminated things that now fill our world – electric lights and screens especially – have taken the place of the fires we used to gaze into. And the perpetual data stream these electronics connect us to – news, tweets, texts, emails, videos – ensure that there’s rarely any total darkness or stillness (i.e., yin) in our waking lives.
There’s nothing intrinsically wrong with these yang qualities, of course. It’s only when they aren’t balanced by yin ones that we run into trouble. Climate change, media overload, unsustainable growth and consumption are symptoms of this imbalance. While there are plenty of material changes that are worth making – reducing our carbon footprint, buying less virgin plastic, limiting screen time, and supporting sustainable agriculture to name a few – a cultural change will be instrumental in turning the tide, and that change is about honoring the yin.
It’s a tall order, I know. We tend to think we’ve done this work already, but the fire has grown more quickly than our measures to balance it. For instance, many people believe that women have had equality with men for decades. It’s true that things get better over the years, but much of this “equality” has looked like men (and women) accepting female empowerment only to the extent that women flex their yang qualities. More revolutionary is the idea of cherishing women (and men) who embody the yin, and recognizing that all that is yang in the world needs an equally monumental anchor of yin in order to be in balance.
This means (to give just a few examples) accepting and cultivating stillness, appreciating healthy darkness, saving water, listening, being receptive, being humble, being moderate, living simply, being self-reflective, and being truly adaptable.
It amounts to reverence for what sets humans apart from other animals. It’s the biggest work our species will ever face.
Love,
Peter
[post_title] => The Biggest Change in the World
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[post_content] => Once I went to see a spiritual teacher who planned to write a mantra on my tongue using a leaf dipped in honey. But she ran out of leaves. Or honey. I can’t remember which.
“It doesn’t matter,” she said. She told me the mantra and we repeated it together. She also told the same mantra to the other hundred or so people who came to see her. I’ve used that mantra off and on for the past 20 years.
Another spiritual teacher gave me a mantra, but it was just for me. He told it to me privately in a closed room, and he instructed me to never repeat it to anyone. He said that keeping it a secret was part of the power of the mantra. I wasn’t sure whether I believed that, but I have kept it a secret for several years.
You probably know what a mantra is, but I’d like to tell you about a woman who found a magic lamp in her backyard. Well, she rubbed it of course, because that’s what you do, and a genie came out.
“Tell me what to do,” he said.
“Is this one of those three wish deals?” the woman responded.
“Not at all,” said the genie. “I’m at your service forever.”
The woman had the genie clean the house, do the laundry, and cook dinner.
“What next?” asked the genie.
“Oh, neuter the cat, I guess.”
“Done!” the genie reported. “What next?”
“Umm, shear the hamster?” the woman offered.
“Done! What next?” asked the genie.
“That’s it!” exclaimed the woman, “why don’t you take a break.”
“It doesn’t work that way,” the genie said, now beginning to appear more oppressive than helpful. “Give me something to do or I’ll eat you!”
The startled woman was quick on her feet and answered, “Ok, I’ve got it. Climb up that flagpole. When you get to the top, slide down. Then climb up again, slide down again, and just keep doing that until I think of something else for you to do.” It worked, and the woman didn’t get eaten.
The genie is like the mind. The flagpole routine is the primary role of a mantra. Not only does the genie/mind demand constant attention, it gets in the way of our accessing the spiritual dimension and experiencing spaciousness in our consciousness. It tends to take up the whole frame.
A mantra gives the mind something to focus on, which, over time (meaning both over the course of each meditative session and over the course of using it day after day), greatly diminishes the degree to which the mind dominates our awareness. Often, what starts out as a mechanical recitation of a word or phrase (usually silently) becomes something more like a self-replicating wave that occupies the mind while our consciousness expands and transcends it. Of course, every time we sit to recite a mantra doesn’t produce a transcendent or mystical experience, but it’s quite common to feel peaceful and expansive.
Besides simply occupying the mind to facilitate meditation, mantras sometimes have other purposes. Some believe that mantras, through their sonic quality and/or meaning, produce a spiritual or therapeutic effect. Certain mantras are meant to be spoken aloud; others can be “spoken” mentally. Some are meant to open a particular part of the body or aspect of consciousness, to express devotion, to invoke or “install” a certain deity, or to elicit a change of fortune. Using a mantra with a meaning you understand may have the additional benefit of aligning your intention around a positive idea. On the other hand, using a mantra in a language you don’t know or one without any meaning frees you from getting analytical about it.
There are short mantras and long mantras. I recommend a shorter one for silent meditation, since it’s easier to remember. The shortest one syllable mantras are sometimes called bija or “seed” mantras, such as Om, Aim (“aeem”), Shrim (“shreem”), Hrim (“hreem”), Krim (“cream”), Hum, Hu (“hue”), Ram (“rahm”), Vam (“vahm”), Ham (“hahm”), Ong, God, and Love.
Two-syllable mantras go well with the breath, since you can say/think the first syllable on the inhale and the second on the exhale. Some common ones include Shanti (peace), So-Ham (I am that [Divine]), Ham-sa (swan, also an inversion of So-Ham), Sat Nam (I am Truth), and one of my favorites, Open.
Common longer mantras include Om Namah Shivaya, Om Mani Padme Hum (or Om Mani Peme Hung), and Nam Myoho Renge Kyo. There are thousands more. Read about these if you're interested. You may wish to find one that seems suited to your spiritual sensibilities, or one that just feels good to say. There are lots of great books and sites on mantras to explore.
As for the notion that a mantra should be kept secret, some teachers will say that a mantra loses its power if it’s shared. At best this is superstition. At worst, it’s a pretentious attempt to control students, maintain hierarchy, generate mystique, and keep people coming back to pay for increasingly “higher level” mantras. And now I’m going to tell you the “secret” mantra I received: it’s hring. Try it out if you feel like it.
Though I have some disdain for secrecy around mantras, I do believe there’s sometimes value in being selective about sharing the details of your spiritual experiences. Attempts to explain these experiences in words often fall short, and if you share with someone who isn’t receptive, doesn’t understand, or criticizes the experience, this may diminish its significance for you or cause you to doubt yourself. It’s also worth asking yourself why you’re sharing these experiences. Sometimes we do so to better understand them or to be instructive or inspiring to others. Other times it’s because the ego has co-opted our spiritual experiences and is using them to get approval. So it’s a good idea to make sure you’re sharing for the right reasons, you can withstand judgment without losing conviction in your practice, or otherwise to share only with those who can hear you in a non-critical way.
This week I recommend that you try meditating with a mantra. Choose one from above or find one you like online or from a book. Sit comfortably and repeat your chosen mantra silently, at a speed that feels comfortable to you. If your mind wanders, just bring it back to the mantra. See if, compared to simply watching the breath, this makes it easier to enter a relaxed or expansive state.
Be well,
Peter
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