Posts Tagged ‘yoga’

Minus Tide

Monday, May 21st, 2018

Dog & Ball

Molly Waiting photo by Todd

Marcia and I met Sally and Molly at Big River Beach for the extraordinary minus tide on Friday morning—Sally our human friend, Molly a Golden Retriever dedicated to fulfilling the imperative of her breed: retrieving.

The beach was vast, the ocean’s withdrawal awe-inspiring, and ere long we were standing on sand where for most hours of most days the water is several feet deep. We were the only people on the vast fantastical beach, and this reminded me of an encounter I had a week ago with a couple of German tourists.

I was sitting on a log on Big River Beach, eating an orange and reveling in the sun after several days of unrelenting fog, when the Germans, a man and woman in their thirties, approached me and asked in excellent English if I lived around here. I said I did, and the woman said excitedly, “Oh, good. Can you tell us why so few people live here? This is the most beautiful place we have ever been. California is so crowded. Why don’t more people move here?”

“Water,” I said, smiling out at the vast Pacific. “There is very little fresh water here and we are far from any large sources of water that might be readily piped here. So the population remains static at about a thousand people. I’ve been here for thirteen years, and only a handful of new houses have been built in that time and the population has remained unchanged.”

“Water,” said the woman, frowning. “But it is so lush here.”

“We’ve had relatively wet winters these last two years,” I explained. “But before that we had four years of drought. However, drought or no, every year in Mendocino we have more cloudy and foggy days than days of sun. The fog is a great moisturizer.”

“Too many foggy days can be depressing,” said the man, nodding.

“Yes,” I said, smiling up at the sun playing peek-a-boo with the clouds, “but oh do we get happy when the sun comes out.”

Which is true. The day I encountered the German tourists was our first sunny day after a week of perpetual grayness, and when I ran my errands before going to the beach, the bank tellers and postal agents and grocery store clerks and bakery patrons and tourists were all positively giddy, as if we had collectively won the lottery, which, in a way, we had—the solar lottery.

Being on Big River Beach for a minus tide feels like a lottery win, too, and every time I get home from that dramatically transformed landscape—the vast expanse of sand, the waves breaking far out in the bay, the river racing by—I feel rejuvenated. My piano playing is more inventive, my writing energized, and I feel physically and emotionally expanded. I also feel more optimistic, having been reminded so eloquently of what we are born knowing but often forget: we are part of an ongoing miracle.

Which reminds me of when I moved to Mendocino thirteen years ago from Berkeley, how for the first year I lived here I went to the beach almost every day, rain or shine, and I could feel my body and mind and senses healing from decades of city living, my spirit imbibing the wildness and spaciousness and purity of this place.

But isn’t it fascinating how one person’s miracle can be another person’s No Big Deal. For several days prior to the minus tide, I told everyone I knew about the coming miracle of the ocean’s larger-than-usual withdrawal, and though a few people expressed mild interest, for the most part my chattering about the minus tide fell on disinterested ears.

A man at the post office overheard me gushing about the minus tide to someone, and called to me gruffly, “You must be new here.”

“I’m sixty-eight,” I said, bewildered by his contemptuous tone. “And I’ve loved minus tides since I was a wee tyke.”

“I mean here,” he said, clearly annoyed by my reply. “You’re new here, not in the world.”

“I’ve lived here for thirteen years,” I said, knowing exactly what he was going to say next.

“Yeah,” he snorted. “A newbie.”

Big River is currently featuring a couple dozen harbor seals, which means there must be a sizeable population of fish and other tasty comestibles in the river, which speaks well of the health of the watershed. On our most recent minus tide visit, we saw some seals doing something we’d never seen them do before—resting on their bellies on the sand in shallow water with their tails raised behind them and their backs arched so their heads were out of the water, too.

In yoga they call this posture Dhanurasana, the bow pose, and humans performing this asana maintain the bow by gripping their ankles or feet with their hands. Seals do not have hands, so they execute the pose without holding onto anything, and they can hold the pose effortlessly for a long time.

Molly, when not chasing her tennis ball, is fascinated by the seals, and the seals seem quite interested in her, too. Sometimes Molly will try to swim out to the seals, and Sally always calls her back before tragedy can ensue. Interestingly, Molly was not the least interested in the seals performing Dhanurasana, perhaps because they were holding so still and she is more interested in things that move.

At one point on our minus-tide sojourn, we were crossing an expanse of sand that is usually underwater, when simultaneously the four of us, three humans and a dog, sank into quicksand up to our shins; and it was not easy getting free of the sucking muck. However, we did not retreat, but sloshed through the goopy stretch to reach more solid sand as far out into the bay as we could go, from where we looked back at the land and saw the cliffs and the beach and the river as we rarely get to see them.

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Competitive Meditation

Thursday, October 22nd, 2009

What a silly idea, competitive meditation. Yet in America all things become competitive and hierarchical as reflections of the dominant operating system. Twenty years ago the notion of competitive yoga would have been just as absurd as competitive meditation, yet today yoga competitions are all the rage with big cash prizes for top asana performers ranked nationally. An asana is a particular yoga pose. Could league play be just around the corner?

The history of Buddhism, with meditation as its foundation, is a fascinating study in what happens to a non-hierarchical, non-competitive, crystal clear philosophy when it comes into contact with different societies, each with entrenched systems of social organization and religious dogma. Because Buddhism in its purest form is not a religion, it is easy to discern how in coming to China, Tibet, Japan, and now the United States, the original tenets of Buddhism have been deformed to fit the pre-existing religious or pseudo-religious structures.

Organized religions universally feature a head priest or priests, priest lieutenants, their favored adherents, the less favored, and so on down the steep slope of the pyramid. Trying to fit the fundamental Buddhist notion of the essential emptiness of reality into such a pyramidical structure is akin to building a complicated factory in order to produce nothing. Delusion, greed, arrogance, jealousy, all of which Buddha called enemies of enlightenment, are, ironically, the building blocks of organized Buddhism in America.

One of my favorite stories about Freud, not to change the subject, is that he said to his American cohorts on several occasions before his death, and I paraphrase, “Whatever you do, please don’t make being a medical doctor a prerequisite to being a psychiatrist.” He made this plea because many promising psychotherapists in Europe, among them Erik Erikson, were not medical doctors, and Freud didn’t want to preclude this valuable source of input to the field.

Sadly, the Americans did just what Freud feared they would do, and we suffer the consequences to this day. Why didn’t the Americans heed Freud’s advice? Because greed, arrogance, and most importantly the desire to control who gets into the exclusive club, won the day. People at the top of pyramids will do almost anything to stay there, and since there isn’t much room at the top, the maintenance of the ruling elite requires the ruthless exclusion of anyone or any idea that threatens the status quo.

Indeed, our government and our entire economic system reflect this basic tenet of organizations structured as steep-sided pyramids. Ironically, the collapse of such pyramids is inevitable because without new ideas and original personalities, these systems decay from the top down. This is why Jefferson suggested revolutions at regular intervals were essential to the continuing health of any large organization such as a nation.

The worship of celebrity, not to change the subject, is a hugely important aspect of the American psyche. Americans aspire to be celebrities, to associate with celebrities, and to know all about celebrities. I attribute this particular mania to our collective genetic memory of being subjects of kings and queens for the thousands of years when members of the royalty were the primary celebrities until the Industrial Revolution spawned a middle class. Regardless of how it came about, celebrities rule our psyches, individual and collective, and American Buddhism has become a celebrity-based system, too; a happenstance every bit as absurd as the notion of competitive meditation. Absurdity, however, is another hallmark of American culture along with ignorance, racism, and senseless violence.

The historical Buddha, Gautama, so say the texts, witnessed these hallmarks of American culture as they manifested in India circa 600 B.C. and was so disturbed by the terrible suffering such ignorance and violence caused victims and perpetrators alike that he left behind his princely life and embarked on a journey, both inward and outward, to discover the root causes of pervasive human misery. And the vehicle he rode, as it were, on his quest to discover the source of suffering, was meditation.

Now here is something crucial to remember about Gautama Buddha: no one anointed him, no one taught him, and he did not belong to a lineage of teachers. Through meditation he attained enlightenment and discovered what he believed to be the source of suffering, and he did this…drum roll…all by himself.

Today in America or Japan or Tibet or China or Indochina, one would be extremely hard-pressed to find any “officially recognized” Buddhist master who would dare say that a practitioner can find his or her way without the guidance of an “accredited master”. I am currently reading for the third time Sogyal Rinpoche’s wonderful text The Tibetan Book of Living and Dying in which he repeats ad nauseum that no one can ever hope to understand the true nature of mind or really make much spiritual progress without devotion to, and instruction from, an accredited, official, bona fide Buddhist master, and to think otherwise is dangerous and foolish and wrong. In subtle ways, he contradicts this message throughout the text, yet he seems terrified to overtly suggest otherwise.

Which brings me to The New Testament, not to change the subject. There is now both academic and popular support for the theory that the gospels of The New Testament were selected from a much larger body of Gnostic gospels in order to espouse the view that it is impossible for a regular person to connect with God except through an accredited, official, bona fide priest who somehow or other is linked by direct transmission to Jesus Christ. Any gospel that suggested you and I might connect directly with God through our own efforts without the intervention of officially accredited priests were simply not allowed into the anthology, i.e. The New Testament.

I may be stating the Gnostic case in an extreme nutshell, but I think it an accurate description of how a hierarchical system was imposed on the teachings of a Buddha-like being (Jesus Christ) who got His download, so to speak, directly from God, with no accredited anybody officiating. Which brings me back to Buddhism and competitive meditation.

I first became interested in Buddhism when I fell in love with the poetry of Philip Whalen in the late 1960’s. Searching for texts to explain Whalen’s passing references to Buddhism in his poems, I came across a little book, and I mean a tiny paperback of less than a hundred pages, written by Alan Watts entitled The Wisdom of Insecurity. Reading this book was more than a revelation to me; the experience rearranged my synapses. The basic premise of The Wisdom of Insecurity is that if I am thinking about the past and/or thinking about the future, I’m not actually here because our awareness determines our place in time and space; from which followed the popular expression Be Here Now.

The Wisdom of Insecurity was new stuff in America when it was published in 1949 (the year I was born) and it was one of Watts’s many attempts to elucidate the primary purpose of Buddhist practice, which is to bring the mind into communion with the present moment and thereby reveal the past and future to be illusory. Watts, it should be noted, has of late been marginalized by contemporary American Buddhist orthodoxy because he adamantly rejected the idea of official anointment and wasn’t particularly keen on formal modes of meditation. In this way, he was another of those folks who apparently “got it” without being knighted by an official of the hierarchy he helped found.

Inspired by Watts and Whalen, I continued to read Buddhist texts, contemporary and classical, for some years, and I was inspired to write a batch of contemporary short stories springing from various aspects of Buddhist philosophy. For instance, I would read about generosity, meditate with generosity as my starting point, and then write a story that welled up from that meditation. Then I’d send copies of the story to several friends, some versed in Buddhist philosophy, some not, wait for feedback, and then rewrite the story. Over the course of three years, I wrote forty-two such stories that eventually became a manuscript entitled Buddha In A Teacup, the title homage to Yasunari Kawabata’s Palm of the Hand Stories.

I made a photocopy edition of a hundred and fifty copies of Buddha In A Teacup, informed my friends I had done so, and within a few months sold all the copies for twenty-five dollars each, which covered my copying and mailing costs. Many of my readers urged me to try to get the book published, so I sent the manuscript to a half-dozen publishers of Buddhist texts in America and Canada. Reaction was swift and universal; the book was fascinating and fresh, but I, Todd Walton, was no one of even minor note in the galaxy of Buddhist celebrities, so No Thank You. To which I replied, “Is not the goal of our practice to transcend the illusion of ego and embrace the essential truth of our no oneness?”

Only one editor replied to my reply. He reiterated how much he liked the stories, and regretted that his company only published well-known Buddhist teachers armed with rave blurbs from really famous Buddhist teachers.

I eventually self-published a lovely edition of Buddha In A Teacup through Lost Coast Press in Fort Bragg, and though not a single Buddhist publication large or small would deign to review the book, Buddha In A Teacup has now sold over fifteen hundred copies and continues to gain a wider audience. People, those not constrained by the worship of celebrity or constricted by devotion to orthodoxy, love the book, and I think they do because the stories illuminate essential messages of the Buddha; that we are all on the same path, each of us seeking to become less fearful and less judgmental of ourselves and others, each of us aspiring to become more loving and generous.

In the vast Buddhist library there are many versions of what happened at the moment Buddha’s body died and his essence returned to the essential ground of being, an extremely subtle and eternal energy field from which you and I and all things arise and dissolve. My favorite version of this last corporeal moment is a poem by Mary Oliver entitled The Buddha’s Last Instruction in which his only spoken words are, “Make of yourself a light.”

And that is what I suggest you say to anyone who challenges you to a meditation contest. “Make of yourself a light,” and leave the competition to the organized and fully accredited yoga teams.

Copies of Buddha In A Teacup signed by the author are available from Underthetablebooks.com.

(This article first appeared in The Anderson Valley Advertiser in October 2009)