Writings

So much in life seems complex, yet the important issues are often very simple. For example, who does not want the world to be a kinder place? Does anyone say: “I would like my grandchildren living in a world that is less kind? Do you think there is any person in Africa, Asia, South America, New Guinea- anywhere on our small planet- who has this thought?

Remarkably, there is an absolutely foolproof way to create more kindness in the world- BE KINDER!

As a child growing up in NewYork City, my parents would warn me against offering kindness to strangers. Implicit was the message that if you are kind people will take advantage of you. Many of us absorbed a harmful, erroneous message that about the dangers of kindness: “if you are kind to the wrong people you will be hurt”, “kindness is weakness”,  “don’t be foolish (childish, naive,  stupid…), grow up already”. How strange that our culture assumes that being kind means that we can not also be wise/careful/observant/discerning, etc.

The Dalai Lama is often quoted as saying “Kindness is my religion”. His complete quote is:

This is my simple religion. There is no need for temples; no need for complicated philosophy. Our own brain, our own heart is our temple; the philosophy is kindness.

How easy it is to offer a bit more kindness in our everyday interactions. Observing the needs of the people around you creates many opportunities for “random acts of kindness”. Little actions make a big difference. A smile, a kind word, a held door, a bag carried: our hearts lighten when we find ways of caring for our world. Offering a kind thought or prayer for someone who is struggling will help you feel more connected and perhaps have a positive influence simply through your presence.

IMAGINE you are the center of a universe and you are the main arbiter of the rules, attitudes and the overall atmosphere within that universe. All the people that you meet, all the situations that you are living in are instances of your universe. Imagine that by choosing to offer small acts of care you cultivate greater kindness in the universe in which you live.   Could it be that your “atmosphere” will actually influence the attitudes, feelings and actions of the people in your universe?

Try this experiment. Over the next two weeks test the following hypothesis: “My experience of living is enhanced enormously and not diminished in anyway when I commit myself to small, extra, unexpected acts of kindness everyday.” Do an empirical study and please send me your results.


One of the twentieth centuries most erudite and creative thinkers, the writer, social philosopher and explorer of consciousness Aldous Huxley said it so clearly:

It’s a little embarrassing that after 45 years of research and study, the best advice I can give to people is to be a little kinder to each other”.

Imagine growing a kinder world together!




 

 

 

“The Gift” (The Truly Extraordinary Blessing of Gratitude)
(for Thanksgiving 2013)

Precious though ordinary
Never hidden away
In plain sight
Yet so easy to miss

Ever patiently waiting
And infinitely forgiving
Of our unfortunate self-obsessions
Our remarkable forgetting

Tender hearts long to open
It doesn’t take much
For the light to turn around
And for the gift to appear

Many doors lead to her
Yet one is always open
To be touched is to be thankful
When thankful we are touched

How did it happen
The darkness came to light
Only two words to remember
“Thank you” is enough

~ Russell Delman

 

Click on link below for a pdf of archived writings from Russell on Gratitude.

With Deep Thanks

Thanksgiving and Giving Thanks

 

What does it mean to be intimate with your life?

How do we become distant from ourselves and the world?

What does it mean to be intimate with living? If it is true, as I believe it is, that our way of attending to life determines the quality of our experience of life, then mastering our attention becomes critical. How can we attend to our living so that we experience the deeply satisfying connectedness of intimacy?

The first dictionary definition for intimacy is close relationship. For me this is an important part of true intimacy yet not the whole thing. To be closely related implies two- something related to something else. This deep connectedness is an exquisitely important capacity for human beings. Why do I say that this understanding incomplete?

What about moments when there is no gap between the experiencer and the experience? It seems that this kind of oneness with a moment must also be included to get at least two of the ways intimacy can be experienced. Here there is a melting of boundaries that feels distinct from “close relationship”. As Rumi says: “if there is no wall there is no need for fitting the window or the latch”.

There is a third intimacy. We can call this “not two, not one”. This is very challenging to describe meaningfully in language. When the light is on, “self-illuminated from the inside” there is an effortless “presencing” of the living moment. Sometimes this leans toward twoness, sometimes toward a oneness.

For me this third instancing is the ground for the other two. This is the realm of Embodied Meditation. It is so ordinary that we miss it: you being you without effort.  You are neither lost in habitual living nor striving to be aware. You are awake to the living moment in the natural way you were as a child yet with the added quality of “self-knowing”. This is self-reflective awareness that is at the same time spontaneous and flowing yet also can have intentionality.

In The Embodied Life School, we practice a deep, simple form of meditation called Shikantaza or “just sitting”. Although based in Zen, the teaching has been strongly influenced from many years of integrating: Feldenkrais® movement, interactive awareness practices, brain research and various forms of deep listening.

As humanity gets more and more disconnected from self, environment and each other, cultivating intimacy in all these ways seems essential for our individual and collective blossoming. We are in a very significant evolutionary moment. Please join me in uncovering our implicit interconnectivity through becoming intimate with living.

Click here for a pdf of article.

She said, “If you are really mad at your brother count to 10 before you say anything!”

“Why should I count to 10”?, the little boy asked.

“Because then you will remember that you love your brother”, my mother said.

Many cultures have this idea of counting from 1 to 10 or taking three breaths or going for a walk when in an intensely emotional situation. What happens when we pause?  What happens when we do not pause?

We can think of pausing at many levels and in diverse situations. There are the ordinary moments in everyday life when pausing offers an opportunity to refresh our perceptions.  There are the intense moments when pausing might keep us from saying something we will regret later. Pausing can even refer to taking a break from a challenging activity.  In English we say “a change is as good as a rest”. Neurologically, it is often true that simply changing the type of activity we are doing can result in an influx of creative energy. On an even larger level, when considering something important, we will often say “sleep on it”. Rudolf Steiner suggested allowing three nights of sleep for a significant decision. 

In this article I will focus on how developing a practice of pausing can have a surprisingly powerful effect on the quality of our lives. I will also suggest that a primary, yet often unacknowledged reason for the potency of Feldenkrais lessons comes from inviting a pause or creating an interruption, a gap, in one’s habitual functioning and habitual self-identity. Further, I assert that some forms of meditation practice can have a similar effect on the nervous system and hence the person. Finally, I suggest that Feldenkrais practitioners can offer practices connected to pausing in everyday life to encourage longer lasting effectiveness of their lessons.

I am using the word “pause” in two ways. One is as an intentional action, an interrupting of one’s functioning for intentional reflection. The second use of “pause” is as a gap in one’s habitual identity. The first use of the word serves as a practice that can invite the latter experience.

What does it mean to pause from one’s habits of mind, one’s usual self-identity and familiar self-organizations?  If we pay attention, we will notice that we all have “default positions” for our familiar self-identity.  These default positions include ways of physically self-organizing as well as habitual ‘self-talk’. One of the functions of inner dialogue or self-talk is to keep this familiar identity intact.  Habitual inner dialogue is usually accompanied by physical and emotional patterns or self-organizations.  Interrupting one of these can invite an interruption in the others. This insight can be very helpful, when one finds that the habitual organization is not effective or satisfying. The key is pausing from the entrenched habit, stepping back and sensing oneself and one’s environment in a fresh and alive way.

How can this pausing become a life-giving habit so that the new moment can be FRESH.   How can Feldenkrais teachers encourage this shift? What does meditation have to offer on this subject?

Carried Away

We all know how it feels to get carried away by our emotions in demanding situations.   Even in ordinary, less demanding moments we often have this sense of being carried away. We can be so wrapped up in our thoughts, images and/or feelings that we lose our sense of presence. Although sometimes this can be a creative ‘carried away’ often it is an unsatisfying diminution of one’s experience.  

This kind of ‘carried away’ is often referred to as a trance state. I believe most people live in a mild to moderate trance state, a kind of waking-sleep, only rarely coming into an awakened presence. Rather than being present and alive to our experience in the moment, we are on “automatic pilot”. Interrupting this trance is central for both cultivating more satisfying experiences and for inviting greater freedom into our lives. The antidote to this condition is cultivating awareness in everyday life. This antidote begins with an intentional pause.

When we are carried away, our old reactive patterns have control of us. Later, upon reflection, we realize that our response was not to the actual situation, rather it was based on past events. We were not aware of ourselves, our ‘unconsciousness’ took over.  Moshe’s main interest was the possibility of freedom for a human being. He saw clearly that awareness was essential for this freedom. In San Francisco he said (approximate quote) “without awareness we are bound to past behavior. Not because we are bad people, it’s just that the brain does not have an alternative”. In the Amherst training, he had great fun mimicking the great mystic Gurdjieff who had a “stop” exercise in which he would yell “STOP“ and his students would stop, i.e. pause, whatever they were doing and sense the quality of their self-awareness. Pausing is a great help for uncovering the possibility of responding in freedom to a situation rather than reacting habitually.

Here we can see a concept that was fundamental to Moshe’s thinking and method, he called it “reversibility”. By this he meant that we could start an action and have the possibility, the choice, of changing our direction at any time. This is an example of freedom in action. Pausing allows one to interrupt one’s movement and choose another. A unique contribution of the Feldenkrais Method is the possibility for students to directly learn alternative patterns of action. Without alternatives reversibility is impossible.

Shifting States

Moshe liked to joke that Freud’s greatest contribution was to have people lie on their backs while staying conscious of themselves. Also, he said that if we would lie down for 30 minutes and simply sense ourselves, as we do in an ATM or FI, we would get almost the same result as when doing the lesson. I believe he was serious when he said this. What does this imply?

Usually when we lie down we are either tired and going to sleep or ill and needing rest.  When we are in our adult, responsible, socially conscious identity we are vertical, either standing or sitting. To lie is usually a withdrawal from our social mask and our habitual self-identity.  Sex is a rare exception to this. In a lesson, ATM or FI, we have this unique situation in which our adult, social, conscious brain and our more primitive, less mature “lying/horizontal” brain are connecting. This invites an unusual shift of consciousness. Such a state is conducive to creating new patterns of behavior. Creating a gap, a pause, in our usual identity is the ground of the Feldenkrais Method.

In sitting meditation, we are vertical yet not engaged in usual activity. To limit one’s movement and one’s conscious activity while vertical is also a non-habitual, highly unusual condition for the nervous system. One can experience a gap in their self-identity as the familiar inner dialogue is observed yet not identified with. When one then turns attention toward the bodily sensations that are alive in the moment, there can be a sense of freshness, a freedom from the past. Note that this kind of meditation is not based in rigorous mind control or concentration. The inner atmosphere is closer to the attitude of an ATM lesson. This attitude is essential for creating the kind of pause that we are discussing here.

Moshe emphasized the importance of feelings of safety, curiosity, and a readiness to laugh as essential for learning. He was pointing toward how our usual goal-oriented, aggressive, insecure state was the opposite of these ideal conditions. Neurologically, we can understand the difference between these states in terms of the autonomic nervous system.

Much of our health is connected to rhythmical shifting of sympathetic and parasympathetic dominance in one’s autonomic nervous system. In the world today, more than ever, there is a strong sympathetic dominance. As the quantity and speed of stimulation increases, our nervous system is living ‘on alert’. As acupuncturists keep reminding us, our adrenal glands are over-stimulated. We often feel bombarded by all the sensations and choices that we are required to process. The body pattern of anxiety is activated by this onslaught. On the other hand, our parasympathetic system is connected to healing, recuperation, resting. In this state the nervous system can grow new patterns of behavior, new responses in our lives.

Each technological innovation seems to invite greater speed, more productivity, more choice and perhaps less freedom. In this sympathetic dominance, our breathing is impeded, our blood pressure rises, the body constricts in a self-protective pattern as the blood vessels to our organs are constricted and blood is routed to the muscles.  Our bodies are living as if we are in constant danger. For awareness to blossom, people need to shift states, to move toward more parasympathetic dominance. Here the breath slows, the blood vessels to the organs expand, the heart rate and blood pressure are reduced and a feeling of well-being ensues. Learning to function effectively in this state is one of the implicit opportunities in the Feldenkrais Method. To generalize this learning outside of the lesson, pausing is essential.

This is not just a relaxation response. This is also a brain state in which new thoughts can arise and new ways of feeling in situations can emerge. This is not to say that living in a parasympathetic dominant state is the answer. Rather, it is the harmonious shifting of states that invites more ideal functioning.

The Essential Pause

All of this points in a surprisingly simple direction: the pause. Remarkably our nervous system does not need a long vacation from sympathetic dominance, rather we need high frequency, low duration pauses. Stepping off the train of habitual thought and into the present moment is the essence of the pause. Our bodily sensations are always in the present moment and thus are a reliable doorway to fresh presence.

I often ask students to commit to five pauses a day in which they sense the ground supporting them, then hear the sounds in their environment, then attend to three breaths from beginning to end (with the ground and sound in the background). In about 30 seconds one actually shifts states. For reminders, I recommend putting notes around the house, on the desk, on the computer and/or using an “app” to remind themselves of the radical pause. As this is practiced, many students begin to notice much more frequent instances of ‘embodied pauses” occurring spontaneously throughout their day.  These pauses invite interruptions or gaps in one’s self-identity. New possibilities exist, a sense of freshness arises. As simple as this seems, I can not think of a more important or effective strategy for bringing awareness into everyday life.

One on the main contributions of the Feldenkrais Method is to help students cultivate both a capacity for and an interest in their bodily awareness. It is essential to know that different states are possible for this awareness to arise. When one receives an FI lesson or does an ATM, it is important that the teacher help the student identify changes in their self- organization. Finding words for these changes is extremely valuable for accessing the new states later.

When Feldenkrais teachers encourage their students to investigate these changes during their day, the pauses necessary for listening actually can create a change in the nervous system. Awareness as a path becomes the most life-giving gift for the student. This is helpful for people addressing challenging, painful issues and/or people wanting to become less habitual, more awake in their daily lives. Pausing as an intentional practice will invite the changes that are experienced during a Feldenkrais lesson to be remembered more easily. The power of the habitual state becomes less dominant. This kind of interruption in one’s self-identity is a path to freedom.

We are excited to offer a multilingual option. Click on the language for a pdf translation in English; French or German.

In Part 1 of this article, I emphasized the following:

  • we all create a “climate” around us through our thoughts, words and deeds
  • we influence the “atmosphere” of others
  • we can be responsible for our “emissions
  • there is a connection between our individual “climate” and how we as a species approach the planetary dangers connected to global climate change

In this section I emphasize that fundamental to “positive global warming” is the experience of interconnectivity. Our daily interactions, our collective attitudes and our ecological decisions will be based in our inner sense of interconnectivity or disconnectedness.

Interconnectedness

Your physically felt body is, in fact, part of a gigantic system of here and other places, now and other times, you and other people, in fact the whole universe. This sense of being bodily alive in a vast system is the body as it is felt from the inside.
Gene Gendlin

We are inter-being, we inter-are
Thich Nhat Hahn

The essential cause of "positive" climate change can be summarized in one word: interconnectedness. Interconnectedness implies wholeness, the sense of non-separation, harmony and relatedness. I think of this in two ways- interconnected within oneself and interconnected with one’s world. 

We are a multiplicity. We like to think of ourselves as a single entity, a self, yet within each of us there are many “selves”, voices and ways of being. Sometimes it can be helpful to think of ourselves as a single entity, other times as having multiple selves. When integrated, these selves function as a coherent whole, when divided against each other a toxic inner environment is created. The “Russell” writing this is both connected to and not the same as the one who speaks to his daughter, walks with his wife, reads the newspaper, gets angry, is aware of joy, gets defensive and who attempts to bring wisdom to this morning’s seminar. When one’s “parts” are in good communication, flowing harmoniously together, we feel whole. “Unity within diversity” is both the model of the healthy individual and enlightened society. In addition to harmonious interrelatedness between our various selves, wholeness requires interconnectedness with the outer world.

Grass and worms and squirrels and salmon are always at one with their environment. We humans can sometimes be in harmony with the world and at other times function as if separate from it. Think of how unique this is. The natural world functions from implicit interconnectivity, thriving when conditions are right, dying when not. How do we manage to form our illusion of separation when even our bones do not exist in separation from the outer world? Without the pull of the earth our bones would not form. When in outer space the bones of astronauts disintegrate at alarming rates if they do not exercise every day. Similarly, our cells require oxygen from the atmosphere and our body is fed from the bounty of the earth. We do not exist as an entity distinct from this world. An inner sense of separation is a painful fiction. It is not just that you need these elements to live, you are not “you” without them just as you are not you without your heart pumping. We are not simply dependent upon our environment, we are one with our environment. To really understand this distinction, opens us to a new way of being in the world.

To be whole is to experience our interconnectedness both within the boundaries of our skin AND in relation to the  world. How does this work? As we have seen above, we do not exist only within the boundary of our skin? A person with a healthy sense of self can feel both the boundary of the physical body- their autonomy- AND sense that their self extends beyond the boundaries of their skin. Experiencing oneself as larger than the physical body creates a different relationship to life and our planet.

Before there is “I” there is “we”

“You look in the eyes of your mother. She smiles. You smile. In her gaze a knowing begins”.

Interrelatedness extends beyond our biology and into our self as social beings. We do not exist outside of our interactions, outside of our relationships. We discover or invent a sense of self through attachments usually beginning with our mothers and fathers.

We are “pack animals”. Even the introverts amongst us rely on relatedness to form their identities. We are formed by our “situations” which includes the functions, roles and relationships that make up every moment. The “you” that is reading this is not the same as the one who will be speaking to someone later. “I” comes from “we” not the other way around.

In the following quote from great Zen Master Dogen the “ten thousand dharmas” refers to all things that you encounter: all objects, situations, thoughts and feelings:

To carry the self forward and realize (experience) the ten thousand dharmas is delusion.
That the ten thousand dharmas advance and realize (experience) the self is enlightenment.

Reborn Freshly in the Living Moment

Could it be helpful to think that “you” do not get carried from situation to situation but are actually formed by the situation? Think about this seriously. Might we, ordinary people like you and me, accept Buddha’s invitation to “put down the burden of carrying a solid self”? I suggest that it is possible and helpful to have a sense of being both a creative, autonomous self  AND realizing that we are reborn freshly by the situations in which we live.

There is much freedom in this experience. To repeat, it is important to have a sense of continuity, a linking of the various manifestations of a self yet to live only as a solid self is a great burden. It is important, accurate and healthy to have both a sense of continuity and continual rebirth. One of the main functions of a meditation practice is to help each of these experiences of self and no-self to evolve. Each is needed for a healthy, authentic and evolving life.

Disconnectedness

If we are so obviously completely interconnected with our environment, how do we get lost in the tragedy of disconnectedness and isolation? Can we see that violence, environmental degradation and all selfish behavior come from this sense of separation? Imagine if we experienced ourselves as cells within a single organism. How would this change our relationships? Is losing the feeling of connectedness to both nature and others the necessary price we must pay for the cultivation of an autonomous, creative, free-thinking Self? 

Some spiritual writers point to the “Fall”, the leaving of the Garden of Eden, as the time when humanity “traded” connectedness to all of Life for individuality. Others suggest that it is in the development of our post-tribal, modern consciousness that we began to grow the autonomous sense of self and lose our sense of connectedness. I believe that it is the task of modern humanity to simultaneously grow these dual capacities. We each have a different gift to bring into this world. We can grow this unique expression of self- thinking new thoughts, doing new deeds, creating new beauty- while also sensing oneself as part of a larger whole. Self and no-self. This is the thrill of evolving consciousness!

In the modern western world we can see the great gift of creative thought in our artistic, scientific and social development. Even with all our collective troubles there are more men and women on our planet who have the possibility of realizing their potential than ever before. People throughout the world are living longer with far greater health, mobility and potential. Though it is important to acknowledge the many troubling social events and abuses of power, it is essential that we also see how living has been improving for humanity over the last centuries. For example, even with the horrendous violence against women that we read about every day, more women on our planet are casting off the shackles of patriarchy than ever. 

We can also see how our planet is being destroyed by disconnected thinking in which greed is encouraged through our social and economic systems. Rampant narcissism and “me, me, me” philosophy destroys both our happiness and our planet at the same time. The key to integrating our individuality with our connectivity is to bring awareness to our capacity for disconnectedness. 


Disconnected Thinking

"God guard me from thoughts that man thinks in the mind alone"
He who sings a lasting song thinks in the marrow bone"
W.B.Yeats

“Lost in thought, we drive down the highway, repeating to ourselves the same upsetting conversation from the early morning. Barely noticing the glistening sunrise we continue, functioning on automatic pilot”.

We have been raised to value thinking more than direct experience. It’s as if the images in our minds, the representations in our higher brains have more reality than direct experience through our bodies. This was an unintended consequence of the scientific revolution's focus on objectivity. Many of us do not believe something is real unless it has been proven in a laboratory. While objectivity can be very helpful under certain conditions, it can also invite an alienation from one’s living experience. Thinking, when in connection to life is a great gift. Yet, thinking when disconnected from life leads to disaster. We can see this on our planet and in our relationships. Being ‘lost in one's head' destroys life. Recovering an embodied relationship to life is key to balancing this tendency. 

Think of our modern educational systems in which analysis and deduction are emphasized. Recently a young mom said to me, “in kinder-garden my child is being asked to sit at a desk all day and read. There is little playtime and just one hour of music each week”. When we overvalue that part of intelligence that divides things up, mostly through the left cerebral hemisphere, we lose our sense of wholeness. Think of how throwing balls together or dancing or singing requires both inner integration and connectedness with others. These are the capacities that the modern world tends to undervalue.

Disconnected Feeling

I don't trust my inner feelings, you know feelings come and go
Leonard Cohen 

“Lost in anger, we say words we wish to take back. Once said they can never be unsaid.”

Back in the 70's, as a way out of this thought worshipping trance, many decided that getting in touch with feelings was the answer. While being in touch with feelings as a part of our total experience is invaluable, when disconnected from our wholeness, feelings are just as anti-life as thinking. Living on an emotional roller coaster does not create fulfillment. To identify one’s self with feelings does not engender security, clarity or a sense of being whole. One simply goes up and down depending on one’s temporary state.

Disconnected Sensing

Once obsession with the body is gone, you will revert to your natural state.
Nisargadatta Maharaj

“If only I could lose 20 pounds I would be happy. One more drink I will feel wonderful”

Worshipping sensations in themselves leads us down that same path of disconnection. When the body becomes the main vehicle for self-identity, we suffer. Bodies are unreliable as sources of fulfillment. There are three main ways that body identity fails us.

  1. Pleasure Compulsion: Although physical pleasure can be wonderful, if we observe closely, we can see that pleasure divorced from wholeness creates discontent. Notice how often pleasure seeking becomes compulsive and the source of more and more wanting rather than contentment. Confusing pleasure with true joy creates pain.
  2. Impermanence: Bodies decay over time. Even the most beautiful or physically fit person will experience loss. If we strongly identify our value as a person with how we look or what we can do we will suffer.
  3. Objectification: When we identify ourselves or others primarily as bodies, our human relatedness is lost. We then live in a world of objects.  Implicit in this loss is a disconnection from our deeper soul qualities including love,  joy and peace. Deep longing then is our constant companion. As the world becomes more affluent, hatred of one’s body becomes more rampant. When asked, a large percentage of teenage girls said they would rather be thin than discover a cure for cancer! Hatred of one’s body becomes hatred of one’s self.


The compulsive “thinker” who gathers self-identity from thoughts, the “feeler” jumping from one emotional state to another or the body- obsessed “senser” who identifies exclusively with how their body looks or feels is bound to experience disconnectedness from wholeness. This disconnection from self is also a disconnection from the world.

Integration

“Sitting here, sensing my bottom in the chair and cool breath coming in, I notice a feeling of curiosity as I think about you reading this article and wonder about your response. My chest tightens a bit as I imagine it being too long and then eases as I notice a soft πsatisfaction in not shortening it”.

The antidote to disconnectedness is integration. To be integrated four components must be alive at the same time.  First, we need to have a quality of presence or awareness- one is in touch with the living moment. Experiencing our bodies is key to this. Notice that to sense your left foot right now you must enter the present moment. Our bodily sensing is a doorway to presence. The same body that can lead us astray when disconnected can be open us to the living moment. This is the ground for a sense of interconnectedness.

In addition to sensing our bodily state we also need connection with our feelings in a given moment. We always have some feeling-tones that can be sensed if we pay attention. Together the sensations and feelings form a “felt-sense” of the moment. For this felt-sense to enter consciousness we need some kind of symbol, a word, picture or image to frame the moment. Thinking is a form of symbolizing, a way of creating a representation of reality. 

When sensing, feeling and thinking/symbolizing are all alive in a single, living moment, we have the experience of wholeness or integration. Our thinking becomes “heart thinking”. Our feelings include reflection. Our body sense infuses our thoughts and feelings. From this self-aware state, people can function in harmony with self and world. This is the key to radiating a warm personal climate in which people feel sustenance from your presence. It is also the key to a sense of interconnectivity that is needed for our harmonious living on this planet.

In those moments when awareness succeeds in being at one with feeling, senses, movement and thought, the carriage {i.e. our skeleton} will speed along the right road. Then man can make discoveries, invent, create, innovate and “know”. He grasps that his small world and the great world around are but one and that in this unity he is no longer alone.
Moshe Feldenkrais, “Awareness Through Movement”, p.54

Click here for pdf for printing.




























On the topic of our interconnection, here is an audio link of an excerpt of a talk Russell gave at a recent retreat at Johanneshof.

This will bridge his two writings on Positive Global Warming: Climate Change we can live with. Part one was posted in the May

newsletter (see below). Part two is coming next week.

Click here to listen.

Positive Global Warming: Climate Change We Can Live With (Part 1 )

Like most of us I am concerned about the atmospheric changes occurring on our planet. I believe the scientific consensus pointing to potentially life threatening changes. Human beings are beginning to address these issues. Though uncertain, I am hopeful for our capacity to take care of our home.

There is another kind of climate change that draws my concern. This revolves around how we directly effect our environment at each moment. We each radiate a personal climate that influences life around us. Our individual and then collective thoughts, feeling and actions help to determine the atmosphere in which we live.

When I think of my daughter leaving for graduate school in a couple of months, I am very interested in the “climate” of the people in her world.  Is there a general sense of caring that extends beyond one’s intimate circle?  How far out does this care emanate and might it even include those with differing views?   Is there a general atmosphere of fear, apprehension, contraction or do people live with a kind of hopefulness and sense of possibility? What kind of climate will she bring into her new experiences.

How can we be responsible for the atmosphere that we emanate?  Choosing life-giving thoughts and actions means to have the freedom of choice. This is a rare capacity, reflective of a new level of consciousness on our planet. As many great teachers have shown, awareness is the essential requirement for freedom.  Without awareness, we are bound to repeat the thoughts, feelings and actions of the past. We can call this the law of human behavior, sometimes called the law of karma.

Please join me in actively reflecting on these issues. Observe your influence on the beings around you in simple moments, going to the store, meeting the postal person or answering the phone. 

  • Do people usually seem uplifted, weighted down or not significantly influenced by your presence? 
  • What other words or images would you use for your effect on your world? 
  • Do you often feel free to choose new thoughts, feelings and actions in your everyday life?

Hold the questions sincerely and lightly.  I look forward to continuing this inquiry with you.

Rus

Russell was interviewed on a local Sonoma County radio show called "The Mystical Positivist ". Both interviewers are meditation teachers from the Tayu (Truth) tradition. The conversation was free flowing and covered everything from his early history to recent developments in the Embodied Life work. Russell gives beautiful, distinct descriptions of both Moshe and Gene's contributions to his work.

The interview was done in two parts, each part is less than an hour.

We hope you enjoy!

To listen to part one of the interview please click here.

To listen to part two of the interview please click here.

We are living in a revolutionary cultural moment. The term “mindfulness” and related practices are becoming common language. For the first time in history, masses of people are learning to stand “next to” their mental creations and notice them. Rather than immediately believing in or being identified with these impressions, people are actually witnessing and observing them. The significance of this cannot be overstated. Throughout human history most violence and intolerance came from people’s inability to question their own thoughts and feelings. This is a truly remarkable moment in the evolution of consciousness.

Our minds/brains are constantly generating impressions. This is what they do, this is their healthy functioning. The Zen Master Uchiyama Roshi called this  “secreting thoughts”. I would say, we are secreting thoughts/feelings/sensations or what I call “impressions”. We can say that from the infinite potential of the next moment “some-thing” is created. Mindfulness is the process of observing these creations. One does not empty the mind, one notices the “somethings”.

While mindfulness is extremely helpful in cultivating a different relationship to mental phenomena, the meditation that I practice and teach emphasizes something quite different. Though we still notice the various ‘arisings’ of mind and body, this noticing is not the center or the purpose of the practice. While this meditation, called “just sitting”, is not the same as mindfulness practice, it is not-not mindfulness. We sit with the paradox that while polishing the mirror (i.e. mindfulness) is essential, the mirror (our true nature) has never been tarnished.

This mirror image is based on a powerful and important story in the history of Zen. This historical event involves the choosing of a successor to the 5th Ancestor.

One day Hung-jen challenged his monks to compose a verse that expressed their understanding of the dharma. If any verse reflects the truth, Hung-jen said, the monk who composed it will receive the robe and bowl and become the Sixth Patriarch.

Shen-hsiu (Shenxiu), the most senior monk, accepted this challenge and wrote this verse on a monastery wall:

“Our body is the bodhi tree
And our mind a mirror bright.
Carefully we wipe them hour-by-hour
And let no dust alight.”

When someone read the verse to the illiterate Huineng, the future Sixth Patriarch knew Shenxiu had missed it. Huineng dictated this verse for another to write for him:

“There is no bodhi tree
Nor stand of a mirror bright.
Since all is void,
Where can the dust alight?”   


This illiterate monk knew that true realization was beyond any activity of his mind.  Rather, it arose from intimacy with his True nature. Although this intimacy cannot be created by any meditation practice, it can be encouraged by the practice of “just sitting”. As modern Zen teacher Baker Roshi has said, “enlightenment is an accident and zazen (“just sitting”) makes you accident-prone”. Intimacy comes from directly experiencing life itself.

Intimacy, Aliveness, Wholehearted Welcoming

For me, meditation is learning to be intimate with our lives, this intimacy is radically alive. Saying “alive” I do not mean to imply that it is pleasant or unpleasant, exciting or dull or anything in particular, rather that it is authentic and directly experienced. Before our opinions, beyond our preferences, life “just IS”. This “IS” can be sensed directly.  

This “is-ness” is dynamic! You learn to surf the waves inherent in the movement of life. If carried off by thinking, one is committed to returning to the living moment. The core practice is wholeheartedly welcoming the moment. This is the practical ground for learning deep acceptance. This is the practical ground for just being yourself.

When there is a voice inside that fights or hates the moment we wholeheartedly welcome that. This meditation requires an attitude of generosity toward the moment, toward the self. We are not “doing” meditation, meditation is alive in itself. How can we know the experience/non-experience of intimacy and aliveness?

Confidence helps. 
What can we have confidence in?
•    Confidence that you are much more than the voices in your head.  
•    Confidence that this moment is impermanent and always changing .
•    Confidence that your habitual, conditioned self is just a small part of you.
•    Confidence that you are directly connected to a vast field through awareness.

How do we get this confidence? I suggest many, many short moments of pausing and sensing into the background of the living moment. Let go of accomplishing something; sense how you know you are alive right now. This sensing is most directly felt as a bodily experience. Our body is always vibrating with the aliveness of the present moment. Even tiredness or dullness have qualities that can be felt. Sense what is alive right now! This requires a kind of listening and welcoming. Direct experiencing is always ‘right there’ yet it needs our invitation, our participation.

During a daily meditation practice of “just sitting” one can emphasize this resting into aliveness. Directly sensing the way life is known right now, we can rest in the awareness that notices. Mindfully observing the particular phenomena in the moment can be included with a light touch. Do not form the sense of a “solid observer”. Allow a feather-like noting of the momentary impression. Even when you notice a long, involved ‘story’ do not take it so personally, treat it lightly. The impression then dissolves like a snowflake falling into a mountain lake.

Turning the Light Around

When zazen does zazen, you are you.
When you are you, zazen can do zazen.
This knowing is simple, authentic and direct.

We have the expression “effortless effort”. This means it takes a clear, strong committed intention to rest in the light of “just sitting”. When we turn the light around toward the experience of being alive, the experiencer and the experience dissolve and all that remains is bowing to the intimacy with living.

The point of meditation is not to control the mind or to be mindful. It is to be intimate with self and life. This intimacy is alive because you are alive. You do not “do” meditation. Warmhearted welcoming creates the conditions in which meditation can reveal you to yourself.


I will end with a famous, wonderful dialogue.

It’s Alive!

A student asked Master Chao Jo (Zhaoruo)

What is zazen?

“It is non-zazen” he replied

“How can zazen be non-zazen?

“Its Alive!", Chao Jo replied





























THE MIRACLE……..LOVE IS
Can we be simple enough
Like children
Seeing Freshly
The miracle
That Love IS
 
Beyond our
Fear
Anger
Selfishness
Confusion
Anxiety
Despair
Love IS
 
Can we be simple enough
Like the spirits of
Those Children
Imploring US
To Remember:
The miracle
That Love IS
 
Looking in the mirror
Beginningless longing
Endless failures
The broken-hearted shame of our forgetting
That Love Is

My prayer for you, for me, for all of us
Feel it…Know it…Share it…Be it
The Miracle
That Love IS!

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