Lessons of the Leaves 2
I started thinking that this Alana life — the body and the samutti that is Alana — is like a hotel room. While I am a guest, I get all the accompaniments to the rooms: I can use the pillows, robes, slippers, objects that ‘belong to the room’ (i.e self belongings) and I receive the status of being a guest at the property with the accompanying treatment (the way I get treated as Alana the degreed professional, or Alana the accomplished yogi). But as soon as I check-out, all the accompaniments go as well.
Getting stuck on ‘needing’ an Alana body is crazy. Afterall, after I die, I clearly don’t need it for what is next, based on the fact that when the next thing comes, I don’t have it. The truth is, I don’t need this body. I want this body and I want the accompaniement of my life which require this body. That is something different than needing it. When I consider it in terms of want, I can apply all my past contemplations on whether or not this world bends to my desire, follows my will or rules. Or whether or not this body bends to my desire, follows my will or rules. Can I really use what doesn’t bend to my desire, or follow my rules to ‘manifest’ me, Alana, WHO I AM? Of course I can’t. I cling in futility; this is not freedom, this is not Alana Pwning, deciding the fate of the accompaniemnts, of my life, via the fate of the body. This is just delusion and the suffering of my efforts and inevitable failure.
I wanted to follow-up on my email yesterday with just a little more deep dive on 1 issue that has been weighing on me –the idea that because I can be a cause I am somehow special, or my objects (especially body) represent me, or something I cause in the rupa world otherwise proves something innate about me. Here are just a few of my thoughts on this and how I have/am going about attacking this particularly stubborn issue:
I had an adorable pair of socks, they had a little cartoon apple on them and below the smiling apple face, they said ‘bite me’. When I saw those socks in the store, they made me chuckle aloud; I bought them imagining all the platies and yoga classes I would attend, where everyone could see my socks and laugh along with me, basking in my cleverness and my rye sense of humor. Now, the socks were starting to become threadbare, in the months since the pandemic had begun, no one but Eric and I had seen those socks, there was no one else to laugh at them, to affirm me in relation to them.
I began to consider the socks more closely, I asked myself: “Do these socks prove who I am?” I bought them because I thought they expressed my sense of humor, they affirmed this important aspect of my personality. I bought them because, according to me, at that time, in that fresh-new-sock-state, I believed they reflected something about myself. Now though, they just look like sad, worn out socks. Now, unseen by anyone else, they don’t even have the opportunity to affirm me at all. So can these socks, that wear out, that depend on circumstances in which they are seen, really prove anything about me? Do they prove my value?
I thought more about what it is those socks are able to prove and suddenly I realized: These socks, sitting in my laundry pile, prove that, at least at the moment I bought them, I believed they proved something about me. Having these socks today prove that once upon a time, when I pulled my credit card out in the store, I believed these socks could represent me, affirm me, prove my humor and cleverness. These socks prove nothing but the fact that I held a delusion about them, at least long enough, to buy them, to claim them, to make them ‘mine’.
Its true, that in the store, all those years ago, as I gazed at the socks, imagining our future together, I claimed them as mine, as representatives of my humor. They were my statement to this world — a cute, clever, ‘bite me’. Now though, as I see them all ratty and tattered, I had to ask myself: “Does claiming an object actually change the reality of the object I claim?” I mean, if it did, would these cute, once beloved socks be so beaten-up, would they be on lock-down in my house along with me, rather than out there –virus be damned– broadcasting my awesomeness to the world? No, claiming an object doesn’t seem to change the object at all, the only thing claiming an object seems to change is me.
Claiming an object changes my expectations of how an object will act; my socks will act in my service, bring me satisfaction, go out into the world, lookin good, and represent me. Claiming an object changes my behavior. I need to figure out how to clean the socks, stitch the holes; I use rupa thread and rupa detergent to manipulate rupa socks, trying to bring them to, and help them sustain, a state that I like, a state I imagine will bring me satisfaction and will affirm my sense of who I am to the world. But, independent of my expectations, independent of my efforts, I have a worn-out pair of tattered socks, cowering in my laundry basket, avoiding the world. I have socks that prove what they are –4e objects subject to rips and tears and degradation — not who I am. I have socks that prove my beliefs — the ignorance with which I bought them hoping they would somehow be more.
Recently my rosacea was flaring, my skin was red, burning, I had pimples and pustules galore. This is a 4e process. My nama wants to ‘fix’ the skin, bring it back to a less inflamed state that I prefer, that better ‘represents’ beautiful me. Immediately I get to imagining ways to fix. My memory of my Dr. helping in the past prompts me to give her a call. She prescribes a cream and ‘voila’, it helps. Why? Because in this instance, the 4es of the cream interact with the 4es of my skin and calm the redness and pain.
The thing is, there have been sometimes I called the doc and got a script and it made the rosacea worse. There have been sometimes I called the doc and got a script and the rosacea got better, but I had horrible side effects from the drugs and had to stop using them. So sure, I can be a cause, sometimes that cause achieves a desired result, but there is no way I can guarantee a result. Without guaranteeing a result –without ALWAYS — I can’t possibly claim control of this world, or ‘my objects’: I can’t rely on them to take shapes I believe reflect me, I can’t depend on them being there for me, they can’t affirm I am some special-exceptional-master-of-the-universe because they don’t act in accord with my wishes or rules, they simply act in accord with their nature –shifting when the causes for a shift have been met, with total disregard for my desired result.
Even when I am able to cause an object to change into a state I desire, it remains in that state only temporarily. This was not my first rosacea flare, in the past I had flares that I had tempered with meds. The problem was, the meds had stopped working. Nor was this the first time a med had stopped working; countless times I had a flare, cleared it with a drug, and then had the drug stop working. Flare, new drug, remission, flare, new drug, remission, flare, new drug, remission, flare. Each time I manage a remission, I feel victorious, in control, I have forced my skin back to the state it is ‘supposed’ to be in, the state I imagine my skin looks. But the truth is it is a momentary state, it is only a SOMETIMES STATE. And as much as I only want the sometimeses that I like to represent me — the young, the pretty the less red and bumpy and itchy — I can’t just isolate those states and claim them; my face is the whole path, the whole march, all the states that particular 4e object shift into before its cessation.
As much as I love the sometimes states when they mean a clear skinned remission, I am starting to see that the SOMETIMES STATE is actually a poison pill in a candy’s wrapping because sometimes is the root of my dissatisfaction/why there is no satisfaction to be had in this word: I want always (things I love) and never (things I hate). But the alignment of circumstances, factors and causes are always changing — rupa objects are always marching along their shifting states till they reach disaggregation — so there is never a way I can convert sometimes to always, and disappointment will rush in as soon as the balance of 4es in my skin change and the drug stops working.
Still, those moments when my skin looks great, those sometimeses, are what feed my hope. The sometimes remission is what motivates me to keep calling the doc and trying new drugs whenever a flare comes. Sometimes is what motivates each new effort, new birth, new becoming to get it ‘right’, to finally force all the arrangements into states that I want, that confirm me, and hold them there forever. This view, this hope, can never happen, and it will always lead to rebirth and more suffering.
Day 6: Part 1 My Freezer
Day 5: Part 1: My Peace Lily (Plant)
Day 5: Part 2: My Body is Like My Peace Lily (Plant)
Day 4 Part 1: My Vacation Cabin is Not Mine
This contemplation is part of a series of exercises, derived from the Anatta-Lakkhana Sutra, that I did during my 2020 personal retreat. For more details please see the blog titled Introduction to Contemplations From 2020 Personal Retreat.
This contemplation is part of a series of exercises, derived from the Anatta-Lakkhana Sutra, that I did during my 2020 personal retreat. For more details please see the blog titled Introduction to Contemplations From 2020 Personal Retreat.
Day 2: Part 1: My Fish Tank
This contemplation is part of a series of exercises, derived from the Anatta-Lakkhana Sutra, that I did during my 2020 personal retreat. For more details please see the blog, Introduction to Contemplations From 2020 Personal Retreat.
To ‘celebrate ‘ my first day of retreat and to really make sure I had a through grasp on my homework assignment, I decided to do a little bonus work: In addition to comparing my bite guard to my teeth — 1 part of my body — which we saw in the last blog, I decided to also compare my bite guard to my whole body. So below is my HW from Day 1 Part B: My Body is Like My Bite Guard
Day 1: Part 2: My Teeth are Like My Bite Guard
In August 2020 I decided to do a personal, self-guided, week-long retreat because I was unable to join the Temple’s Zoom retreat several weeks prior. I had learned from a friend about one of the exercises taught at the temple retreat and it deeply resonated with me, I decided to focus my own contemplations for the week on doing a deep-dive into this same exercise.
The exercise was quite simple, a series of questions, framed as a conversation between the Buddha and the practitioner, to guide contemplation on the nature of self in regard to our bodies and our physical belongings. The contemplation begins by taking an object that we own and considering whether or not that object is really under our control. It then imagines the Buddha asking the following questions to which one must formulate a reply:
The same considerations and questions are then internalized and applied to one’s body. Rinse and repeat.
I had already been hot and heavy on the topic of the 4 elements, self and self belonging for over a year, so this new ‘take’ on my old contemplations was deeply appealing. But what really moved me about this ‘exercise’ is that comes straight from the Anatta-lakkhana sutra (literally translated the characteristics of not-self sutra): These are teachings straight from the Buddha’s mouth, and damn are they juicy ones!
The Anatta-lakkhana sutra methodically and brilliantly lays out the evidence for why the 5 aggregates are not ourselves; each of the aggregates are subject to dis-ease, they do not abide by our orders/rules, they continually change, and they cause a shit ton of suffering, so what business do we have regarding these as self? Each aggregate, is subject to the 3 common conditions (suffering, impermanence, no-self), what we regard as ‘self’ (i.e. the 5 aggregates) is not exempt, not different or special. At least for the OG listeners of this sermon, when they really saw these aggregates –everything in the world — for what it was (suffering, impermanent and not-self) they became disenchanted. “Disenchanted he becomes dispassionate. Through dispassion he is released.” This sutra is literally a how-to-guide for enlightenment!
The first level of enlightenment deals specifically with correcting our wrong views vis-a-vie rupa, the aggregate of physical form. This is the focus of the exercise, a deep dive into the nature of rupa/4 elements to understand whether or not objects can really be ours. Can they follow our rules and meet our expectations if they arise and cease based on, and are bound to follow, the rules of rupa (the rules of the world, i.e. the 3 common conditions)? Can things made of elements, that predictably come together and then disintegrate into their elemental parts, be with us forever? Will they be there when we want/ or need them? If not how do we justify calling these items ours? Doesn’t the indisputable nature of these objects (to change, to not do our bidding) stress us the fuck out? Don’t we feel loss, disappointment, pain, distress and despair on account of the nature of these objects (or rather on account of our desire for them to be other than what they are)? Can we really say that something that causes us suffering and stress is us/ours/represents us? Spoiler alter here: The answer of course is NO, the sutra tells us as much. But the exercise is about more than just saying no, it is about PROVING NO, to ourselves, finding no in our hearts. That was my goal for my retreat, and the next few blogs will share my own efforts at the exercise from the Anatta-lakkhana sutra to get there.
Afterall, when in doubt, the Buddha’s own words are the perfect guide to practice!
In July 2020 Mae Neecha sent over a video for me to view to aid my practice and fuel my contemplations. I am going to share the video below as well as and my reply to Mae Neecha (edited a bit for clarity) and her comments back to me. Though this video came from Mae Neecha, as opposed to Mae Yo, I am going to use the Mae Yo sequencing and tag in order to enhance searchable and organization of these blog types.
The Video: https://www.youtube.com/watch?v=JnshlMG6eBI
https://www.youtube.com/watch?v=JnshlMG6eBI
Alana’s Response to Mae Neecha: Unusual beauty: As the video went through the series of beautification practices across the world, it felt like the message was ” look at these freaks, doing these extreme, painful, frightening (using traditional tools, no anesthetic, etc) things to achieve a look that, from a western perspective, isn’t even beautiful at all” when my mind followed that narrative, I came to the conclusion that it is so much pain for nothing, it is crazy.
But then, none of beautification rituals we do here in America, ones I have certainly done, show up in the show. Botox, surgery, fat loss machines and dermarolling. Even less invasive — how about ‘stinging lip glosses that make your lips plumper, diet pills that make you feel like a pixie on crack but make you thin, extreme workouts, starvation diets…These things are so painful, some dangerous, hard, time consuming. But these, familiar Western beauty rituals, to achieve Western beauty standards, these I think are “worth it” somehow. At least these make sense to me, they don’t seem freakish or grotesque like the rituals shown in the video.
But what is the difference really? If those folks filing their teeth or putting rings on their neck are crazy for their beauty enhancements, so am I for my botox and fillers and extreme workouts. It is my delusion, my desire to achieve some ideal, identity, advantage that I think a particular look will provide for which I so freely suffer. The kicker of course, which the video makes clear is the ideal –like beauty standards across cultures — is constructed anyway. Not absolute. And certainly not enduring because time will undo any efforts anyway.
Sometimes it’s longer duration, but sometimes it is sudden or unexpected duration…all it took was a lockdown order and now my botox has worn off; wrinkles I never thought I would need to contend with, never thought I would need to face, are appearing on my forehead. Why can’t I put down this obsession with beauty? What is the benefit I think is so great that I am willing to keep enduring my own beauty rituals for? Enduring when their effect is only temporary anyway.
The other night a scene from a show I was watching popped into my head: In the show, an adult son, is literally being whored out by his parents for money. The son is given an opportunity by a friend to leave, he would be given a job and a home and a new life away from his crazy parents that whore him for money. But the son won’t go. He says he can’t leave his folks because they can’t make it without him.
It was a scene that really bothered me, I couldn’t figure out why the hell the son wouldn’t just leave — I would. I contemplated on it for a while and finally I realized for the son, the identity of being the person who was needed, depended on, was the reason he endured actual torture, even when given a way out. That is why he didn’t just put down his old life and leave. Same as I can’t put down my own torturous beauty rituals and be done.
Even when there is a steep cost, the need to affirm ourselves, who we think we are, is so profound we persist in the arbitrary activities we believe will affirm us. Even through the dividends I get from any painful efforts are temporary, I persist. So the question is – how do I stop? How do I stop if I already know climbing up the mountain sucks, being on top is short ( and distracted by thoughts of preservation of the high and climbing higher next) and the down sucks even more?
Response from Mae Neecha: More Tuk Tot Pie (suffering). Stopping comes from seeing enough Tuk Tot Pie, in both the worldly and dhamma senses
Further thoughts on the topic of beauty and self: I realized the other night that the reason I care about beautifying the body so much is because it is a litmus test for my desirability. Like a fish tank strip — the strip itself isn’t acidic or basic, it doesn’t have an innate acid/base quality, but it ‘proves’/reflects those qualities in the water. It is what makes them visible and knowable. So I know I am not my body, but the body –all my belongings– are a required tool to prove something about myself.
At the end of the day, for something to reflect me I need to be able to control it don’t I? How can I take pride in and depend on something like a body to represent me if I can’t even make it do what I want? If my ability to mold it is constantly superseded by reality, time, rupa rules and circumstance?
I had been watching the Marvel movie, Dr. Strange: At the start of the movie, he is a sucessful surgon –he has status, respect, fame, wealth — he is on top of the world and its worldly conditions. But then he is in an accident, he injurs his hands and he is unable to continue performing surgery, he loses his fortune, his fame, status and respect, he falls low in the world. When he was at the top, he collected watches and though he sells most of his stuff when finances get tough for him, he holds onto a single watch that holds meaning to him. One day, he is attacked in the street and the attacker tries to steel his watch, Dr Strange cries out that it is “all he has left”, and though he is able to fend off the attacker, the watch is broken in the process. Dr. Strange’s heart is clearly broken as well.
This one scene, it deeply moved me. Afterall, I can relate — just like Dr. Strange, I assign meaning to my objects. For him, that watch was more than glass and gears, it was an object that represented his whole past life, his former fame and fortune, it was part of an identity that he had lost, though continued clinging to it nonetheless. But the truth is, a watch is just rupa, there is nothing more to it than its parts, there is no meaning tucked in and hidden amongst the springs. The meaning, the value, is something external, something that we apply, the meaning isn’t in the object, it is in our heads alone.
When I consider my beloved stuffed animals, I can see the truth that their value is not innate: These objects, so precious to me becasue they were gifts from Eric or my dad, wouldn’t raise more than a few bucks at a garage sale. Afterall, objects are only 4 elements that, in certain states, under certain circumstances, and for certain times, have utility, not value, not meaning. But me, I am moved by each item in my home, by the stories they conjur in my head. I am moved by mineness.
The real question is, why am I so moved minenss? Isn’t claiming (the process of making something mine) just the process of arbitrarily picking an object to be me/mine/represent me? It could be a watch, a house, a city, a car — it really doesn’t matter what bundle of 4es I choose– I assign value to them, value and meaning, that I use to curate my sense of self, just like Dr. Strange’s watch represented his identity as the prodogy surgon.
When I watched Dr. Strange, I got myself carried along by the story, began to identify with the character, the meaning that watch held, it felt real and relatable. But when I stepped back, I saw it is simply not true, a watch can’t possibly be all you have left of who you are, becasue a watch is not in any part who you are. A watch is no more than the sum of its physical parts, there is no identity to be found there.
Our beliefs about these objects may be untrue, but the dukka we experience over them is still vivid and real. As those robbers came creeping onto the screen, I felt fear; as Dr. Strange cried out when his watch broke, I felt his shattering loss. But just like meaning, the pain of loss is not in these objects, it exists only in our hearts and our hearts are in our power to change.
After I had sent Mae Yo and Mae Neecha my uber-long synopsis on everything is suffering, they send back a reply that had a a simple question: “The Buddha said that there are two kinds of suffering – physical suffering that we cannot avoid and mental suffering that we can avoid. In order to avoid that suffering, we need to know the cause of it. Mae Yo asked, do you know what the cause of suffering is?”
On the tail of so much in-depth investigating into the whys of suffering, its fundamental presence in this world, the answer to its cause, at least in my own life, was immediately clear to me — I am the cause of my own suffering. Here is my reply to Mae Neecha:
The more I considered my reply, the more I realized it may be time for me to turn my attention to the last of the 3 common characteristics, annatta, or no-self; if belief in a self is fundamental to causing my suffering — for motivating and propelling my births and becoming — then understanding the truth of no self, of the inevitable cessation of all forms and processes, of the illusion of identity I imagine in the aggregates, seems like a natural next step in my path to eliminate my suffering (aka Buddhist practice). Plus, I started this practice with impermanence, dug deep on dukka, it seems only fair to give the characteristic of no-self a little air time. That all brings me to my practice today. Right now, annatta is a slow faucet drip, I grope around, feeling mostly lost. But I have been here before, I have a plan: Each day I try and find a few examples of annatta, I gather evidence, I analyze to try and begin seeing patterns from the evidence, try to begin to consider the why everything in the world must be annatta (just as everything is impermanent and dukkha). Slowly, I suspect it will come…if and when it does, perhaps you Dear Reader will get yet another interruption in our regularly scheduled program. Till then though….I end will draw this little side-track to a close and return us to our Regularly Scheduled Program with the next blog.