Western Baul Podcast Series

The reality of impermanence and the inevitable experience of loss is enough in life to give us a wound. On the path of transformation, we need a broken heart that only God—which can be referred to in many ways such as the Divine or the Absolute—can heal. Heartbreak is extreme in the times we are living in. Bittersweet has an in-between quality where we experience different deep feelings at the same time. Caring is needed to work with bittersweetness in an alchemical way. Grief is a spiritual enzyme. A broken heart encompasses the suffering of the world; it can be inspirational and turn us to want to relieve the suffering of others. A broken heart can teach us how to pray and have humility in the face of the awe, wonder, and mystery of creation. We can’t understand the Divine, but we can cultivate trust which may start with recognizing that we don’t. It’s important to stay present to anger and outrage until we get underneath to the sadness that is there, which can allow the transcendent to come into play and for a hallelujah to arise. It’s easy to bypass our personal wounds. We may see parts of us as enemies, but we only change by loving all of ourselves, which is not about indulgence. Personal wounds are a way into the objective wound of a broken heart. The Sage is established in universal love and loves us as we are. When we have a clear moment, we can re-affirm our intention to the Universe. When we feel lost, we can do the next right thing. Freely offering gratuitous goodness is a gesture of love. The point of living may be to experience both the human and the transcendent. Mary Angelon Young is a workshop leader with a background in Jungian psychology, an editor, and author of As It Is, Under the Punnai Tree, The Baul Tradition, Caught in the Beloved’s Petticoats, Enlightened Duality (with Lee Lozowick), The Art of Contemplation, and other books.

Relationship is meeting what arises with full feeling and consciousness. Dependent co-origination means that our consciousness arises at the same time as all consciousness. Lost in inner dialogue, we do not experience true relationship. Zazen (sitting) is an opportunity to meet what arises in the moment in a silent, unmoving state. Myosho Ginny Matthews describes practices of zazen, chanting, and samu (work) which were engaged in her sangha and with her teacher, Sasaki Roshi, who came to the U.S. from Japan and lived into his 108th year. We can learn to dissolve through work practice, but it is harder to dissolve into the complexity of work in the world. A teisho is a spontaneous commentary on a koan, which is an enigmatic question used in Rinzai Zen Buddhism to open to a state beyond the fixated self. There is the opportunity to manifest true beingness in koan practice. We can’t stay dissolved in the Absolute as a human being—we go in and out. Mystical traditions say our relations come out of the womb that birthed us all. Sweat lodge is an experience of going into the womb of the Earth. Practice is to make relationship with whatever is in our world. We’re not in relationship if we’re not present and attentive. Death is not an isolated event; it is a complement to the ongoing reborn quality of each moment. We can learn to hold opinions lightly. If we make relationship with the reality of the moment, it’s usually not as difficult as we think it will be. In grief, pain lives with us. Suffering is holding onto pain beyond its reality as it changes into something else. We can disappear in a moment of bowing. 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.

Culturally, boredom has a negative connotation as something that we should not experience. Being bored is an uncomfortable place to be in, which we usually try to remedy. But this misses the point since boredom can be useful and even necessary on the path. Chogyam Trungpa notes that Westerners tend to be fascinated by the aesthetic appreciation of the simplicity or rigidity of rituals such as the Japanese tea ceremony or zazen. He says the point of vipassana meditation is to get bored. Trungpa makes a distinction between hot boredom, which is agitating and the first kind of boredom we encounter, and cool boredom, which is refreshing in that we do not have to do or expect anything. It is difficult to get to cool boredom without going through hot boredom which we look to alleviate through excitement and entertainment. Boredom shows up when there are gaps in our consciousness without stimulation or a way to satisfy ourselves. This happens in daily life as well as in meditation. Interesting times distract us from spiritual practice and paying attention to ourselves. We can encourage the space for boredom to arise rather than being caught in the current distractions of the world including constant use of cell phones. Boredom arises if thoughts and activities are not motivated by attainment or credentials. We entertain ourselves all day with subconscious chatter and are uncomfortable with silent gaps in our conversations with ourselves. We can consider that life may have no inherent meaning and that we give meaning to things in order to entertain ourselves. Remedying moods and emotions doesn’t ultimately work, which can leave us no choice but to be with things as they are. When we give up hopelessness, hope goes with it. Matthew Files facilitates groups that support people to look deeper into their process, formulate their own questions, and become responsible for their choices.

Transformation is essential for the evolution and thriving of creation, which includes human beings. The process brings greater clarity, healing, and resilience into our lives and creative growth into the world. We see cycles of birth, death, and rebirth occurring in nature and on a global and personal level. Transformation is alchemical; it involves a shake-up of our usual routine and a plunge into groundlessness. Strong medicine is provided by life itself. There is poignant bittersweet beauty in impermanence and change, in loss and death, as well as in new growth. A distinction can be made between horizontal translation, a lateral shift in which our fundamental perception of the world remains the same, and vertical transformation where there is a radical shift in it. Rebirth follows death, always. Parts of ourselves that we’ve exiled can be transformed from shadow to light and become gifts we offer to the world. The caterpillar has to die to become a butterfly, but it resists the change. Personal examples of dying to identification are described. We are all hard-wired for survival at the level of ego, but at the level of soul we long to surrender to the holy process and love more profoundly, turn toward what is, and become more fully ourselves. Liminality means dissolution and refers to the betwixt and between place between death and rebirth when the way things have been is dying but what’s waiting to be born has not yet emerged. It’s a place of receptivity which is necessary for us to pay attention to ourselves in a deeper way. When external doors close, inner doors can open. Transformative moments are spontaneous when we’re transported into a place of awe and we experience our unitive nature. Nachama Greenwald is a physical therapist, editor, and musician who for seventeen years was a member of the Shri blues band which performed Western Baul music.

Stoicism is a philosophy founded by Zeno around the fourth century BC. It was important in Greece and Rome and culminated at the time Marcus Aurelius was emperor. The primary purpose of philosophy is to reveal our shortcomings so we can overcome them. Stoicism is about living in harmony with the universe. There are four cardinal virtues that Stoics cultivate: wisdom, courage, temperance, and justice. Pithy quotes that are useful to consider are discussed. Knowing the difference between what we can and can’t control is key to figuring out what to put our attention on and how to adapt. We find strength in realizing we have power over our minds, not outside events. Viktor Frankl, a concentration camp survivor who was aligned with Stoic philosophy, said that decisions not conditions determine what a man is. We may not be able to choose the conditions that come to us in life, but we can choose how to relate to those conditions. Wealth is to desire what we have; poverty is to wish for what we don’t have. Stoics maintain that our being is contained in an inner citadel that we create with Stoic virtue. We are invincible and cannot be defeated if we maintain our character and principles. Meditations, by Marcus Aurelius, was written for himself as a diary. There is a thread of accepting reality as it is when we are self-contained. Stoicism involves not being swept away by emotions and not being in denial of them. Happiness depends on the quality of our thoughts. We can see obstacles as directing us to shift our perspective and move forward. The trials we face introduce us to our strengths. Rivers are easiest to cross at their source. Once neuropathways are established, it’s much harder to break a habit. Stoic virtues are universal and offer a way into any spiritual practice. Bandhu Dunham is the author of Creative Life and an internationally recognized glass artist and teacher.