Western Baul Podcast Series

The Search for the Indestructible and the Basis of Fear in Us (VJ Fedorschak)

The Destructible is anything that is impermanent. We fear loss of the Destructible by trying to hold on to things that will not last, which is suffering. What predominates in humans beings is not desire but fear. If we fear something, we are somehow attracted to it and yet do not accept and open to our feelings about it. Along with physical death, we fear destruction of aspects of ourselves that we identify with. We can dare to face threatened aspects of ourselves. Spiritual traditions attest to the existence of the Indestructible in us. To consider if there is something immortal in us is to search for the Indestructible. The Upanishads were composed by rishis who had insight into the nature of reality. They assert that the atman, pure consciousness in us, and Brahman, the all-pervading Reality, are one and the same. One part of us utterly fears death and another part, which senses that survival is not an issue, courts it. Non-identified consciousness is present in dreamless sleep. Emotions like fear have disappeared in the sage and been replaced by higher feelings like peace and love. Psychological pathologies can unconsciously motivate us, leak out and cause harm. One-pointed intention is the only thing that can manage subconscious mind, but this is not possible when we are split in our motivations. Grief and loss impacts our identity, changes us irrevocably, and can motivate us to search for the Indestructible. The path is no guarantee that the cerebral function will not deteriorate, but it is possible to train ourselves to say yes to what comes to us. The process is about allowing the Indestructible to be revealed. It is only found at the level of the heart. Sensing the Indestructible in us can inform our lives as we cultivate generosity and courage and lose self-importance. VJ Fedorschak is the organizer of the Western Baul Podcast Series and author of The Shadow on the Path and Father and Son.

Is There a Need for Social Action on the Path? (David Herz)

“Be in the world but not of the world” is a statement that has been considered on the spiritual path. Does it have relevance to engaging in social work? A bodhisattva works for the salvation of everyone else first, which is an impossible but worthwhile task. We have to know ourselves before we can help others, have a grip on the turmoil inside before we can really alleviate turmoil outside. Wanting to involve myself can mask a wish to absolve myself. If we wait for perfect self-awareness before getting involved, it will never happen. It’s possible to act without counting on a result. Social involvement is an integral part of the work of a number of spiritual figures. Our work has meaning when tied to the betterment of a community. There are practices of breathing in the suffering of the world and breathing out purification. It can be considered a form of social commitment for spiritual teachers to help others see through the false self. Social engagement can be a distraction if it is a way to avoid our inner process. It is not necessary on the path unless it’s something one is called to do. Everyone's gestures to express compassion, such as chanting or actively helping, will be different. The spiritual path can be misunderstood as a way to avoid suffering. We may find ourselves more vulnerable to suffering on the path. People who have worked on themselves have a nourishing presence. Our motivation for social action can be recognition or to feel good about ourselves. Balance is needed to engage social work, but this is about managing the machine and not spiritual work. There is an inclination to relieve suffering since a spiritual principle is that there is no separation. We don’t know if our actions make a difference. David Herz is a spiritual practitioner who lives in Paris where he has been a journalist, technical writer, communications officer, and English instructor at universities.

Arising the Sacred Feminine (Myosho Ginny Matthews)

The Sacred Feminine is not confined to those in female bodies. Many difficulties in life come from denigration of the Sacred Feminine, including the way the planet and women are treated. Imagery of Divinity has not included the feminine in our culture. Decades ago, many women were focused on claiming masculine power. Rinzai Zen is warrior practice, very masculine, but there is a feminine aspect to it in relating to a teacher and working on koans to embody spiritual understanding. Connection to female teachers in Hindu and Lakota traditions complemented Ginny’s Zen practice given the need to integrate masculine monastic transcendent approaches with life as a mother and householder. Embodiment practices can be explored such as dancing, singing, and individual rituals including creating an altar and honoring the four elements of air, water, fire, and earth, which can change the way we move through our day. Community rituals like circles, salt rituals, witnessing fire rituals, and honoring our female lineages are egalitarian. There is no hierarchy in the Sacred Feminine. There is a Japanese ritual centered around Jizo, a bodhisattva deity for babies and children who have died. Nature and beauty are pathways to the Sacred Feminine. The Sacred Masculine has the strength to hold the Sacred Feminine in partnership. The fierce quality of the feminine comes from truth. The forms of traditions seem to be evolving. Feminine icons may be more present today due to an unbalanced form of masculine patriarchy. Relationships between generations help break down the more toxic aspects of cultural conditioning. Myosho Ginny Matthews was a student of Joshu Sasaki Roshi for 40 years. She took lay ordination in 2000, leads retreats on practice, is a dance teacher and choreographer, and is featured in the book, The Unknown She: Eight Faces of an Emerging Consciousness.

Is Suffering Necessary? (Matthew Files)

There are aspects of suffering that may not be necessary, such as “luxury suffering.” Luxury suffering may be defined as self-observation while judging ourselves. Judgment can be positive or negative. Trying to avoid things or make them better is suffering. Constantly watching the news can keep suffering in place. Without seeing the extreme state of the world so regularly in the media, we might be more aware of the suffering that’s closer to us—our own and that of the people around us. The world may not be in a worse condition than it’s ever been. Pain and suffering are different. We suffer when we do not accept the here and now, such as when we want things to be different than they are and when we only want things that make us feel good. The distinction between troubles and problems which are real problems is considered. Since we live in luxury relative to many people in the world, our suffering is going to be luxury suffering. This kind of suffering, which we can do something about, drains our energy. Work on the path may involve intentional suffering, such as enduring the displeasing manifestations of others. The primal event of suffering is incarnation since we identify as our names and bodies. We suffer the illusion of me-ness because we don’t know our true nature, who we really are. Everyone suffers and no one can fix another’s suffering. Our suffering does not come from an event that happened to us in life that therapy can fix. Awareness and transformation are not the same thing. We cling to suffering as a facet of our identity. Compassion does not need to have a nice face to it. In this talk, there are interactions between Matthew and attendees about different perspectives on relating to suffering. Matthew Files facilitates groups that support people to look deeper into their process, formulate their own questions, and become responsible for their choices.

What Would You Die For? From Quiet Desperation to Making a Difference (Juanita Violini)

There is a distinction between what we would die for and what is worth living for. What we would die for brings us to reflect on something beyond this life. To consider this requires us to know and accept three things: our bodies are going to die, we are all connected, and we make a difference. Aging brings an imperative with it. Our society is uncomfortable with death. Keeping death from children makes life harder. If we weren’t identified with the body, losing it wouldn’t be such a big deal. We are not a drop of water in the ocean; we are the whole ocean in a drop. If we come to accept we are going to die, we are less controlled by fear and have more space to find what really matters to us. Is there a principle we would do anything for? What we would die for is something we can stand on and measure our actions from. It is unlikely we would actually have to die for it but knowing it makes a difference. Part of knowing ourselves, which is one of the most important pieces of work we have in this lifetime, is knowing what we would die for. It is impactful to consider dying like a hero going home. Even if we live an apparently good life, there is often an underlying pervasive dissatisfaction and lack of fulfillment. We can make a distinction between belonging and fitting in. If we look for validation and feel like we don’t belong it’s because we don’t belong to ourselves. Self-assurance comes from inside, whereas confidence is something we put on for others. Being offended poisons us and manipulates others. Without our transformation, there can be no transformation of the world. We can experiment with expressing urges to say or do things, which may make a difference. There is a distinction between impulsive and intuitive urges. Juanita Violini is an artist and writer/producer of interactive mystery entertainment who has been a student of the spiritual path for over 35 years.