Wednesday, July 29, 2015

7/29/15

I remembered a story my mom told me from when I was little. Tom Archibald was a former rum-runner and Purple Gang member who lived at the hotel I used to live at when I was a kid. He was about 70 then. For some reason, he liked me and would talk to me, although he didn't talk much to anyone else. After he died, my mom found me talking to him out of the window (we lived on the second story overlooking Madison Ave. in downtown Detroit). I told her I saw him sitting in the tree outside our second story window...

Today would've been my mom's 63rd birthday. I originally planned on spending over a month in Michigan so that I could spend it with her. I had no idea at the time that she wouldn't make it that long, that her body had finally endured all that it was capable of handling. It's still hard for me to believe that she's gone. She was so stubborn and won every battle she fought; and I half-assumed that this time would be no different. I miss her terribly, and I'd do anything to spend one more birthday with her...

When it comes to religion, I think it's not so much about what you believe as it is about whether what you believe leads you to do what is right. I suppose the real question is, What is right? And while the answer to that question has dominated theological arguments for millennia, I think the Buddha gave the clearest/most succinct answer: that which leads to the long-term welfare and happiness of ourselves and others, something I suspect even Jesus would agree with. Purity is found through right intention and action, not simply adhering to one dogma or another:

"And how is one made pure in three ways by bodily action? There is the case where a certain person, abandoning the taking of life, abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings. Abandoning the taking of what is not given, he abstains from taking what is not given. He does not take, in the manner of a thief, things in a village or a wilderness that belong to others and have not been given by them. Abandoning sensual misconduct, he abstains from sensual misconduct. He does not get sexually involved with those who are protected by their mothers, their fathers, their brothers, their sisters, their relatives, or their Dhamma; those with husbands, those who entail punishments, or even those crowned with flowers by another man. This is how one is made pure in three ways by bodily action.

"And how is one made pure in four ways by verbal action? There is the case where a certain person, abandoning false speech, abstains from false speech. When he has been called to a town meeting, a group meeting, a gathering of his relatives, his guild, or of the royalty, if he is asked as a witness, 'Come & tell, good man, what you know': If he doesn't know, he says, 'I don't know.' If he does know, he says, 'I know.' If he hasn't seen, he says, 'I haven't seen.' If he has seen, he says, 'I have seen.' Thus he doesn't consciously tell a lie for his own sake, for the sake of another, or for the sake of any reward. Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world. Abandoning divisive speech he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord. Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing & pleasing to people at large. Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, & the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal. This is how one is made pure in four ways by verbal action.

"And how is one made pure in three ways by mental action? There is the case where a certain person is not covetous. He does not covet the belongings of others, thinking, 'O, that what belongs to others would be mine!' He bears no ill will and is not corrupt in the resolves of his heart. [He thinks,] 'May these beings be free from animosity, free from oppression, free from trouble, and may they look after themselves with ease!' He has right view and is not warped in the way he sees things: 'There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are brahmans & contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is how one is made pure in three ways by mental action. (AN 10.165)

Monday, July 27, 2015

7/27/15

I haven't been motivated to write much lately. The death of my mom has taken most of the wind from my proverbial sails, and I just don't have the desire to write. It's not that I've stopped going to church or anything; I've been going every Sunday. And I've received a lot of nice messages of support from Fr. Michael and everyone at St. Philip. But ever since my mom passed away, it's been hard for me to think much about things, let alone write about them. I've stopped praying regularly, too. Emotionally, it's been a challenging month.

I think another problem is that I've missed home. My time in Michigan has once again impressed upon me how special of a place St. Philip is, and how great the St. Philip community is. Not just on a personal and spiritual level, but on a social/political level, as well. I went to St. Clement (now St. Mary, Our Lady Queen of Families) on Sunday, June 28th, the day after my mom passed away and two days after the Supreme Court decision in favour of same-sex marriage. Although I was consumed by grief at the loss of my mother (as I think I still am), I was also happy about the decision, as were many of the people at St. Philip judging by all the Facebook updates and rainbow-filtered profile pics I saw. But it seems others were less so.

I went to church that day, I think, primarily to pray for the strength to be a cushion for my family, reflecting a lot on the homily Fr. Michael gave the Sunday before I left Portland. The readings were about death and healing, and I recall feeling conflicted. The first reading was from the Book of Wisdom:

God did not make death,
nor does he rejoice in the destruction of the living.
For he fashioned all things that they might have being;
and the creatures of the world are wholesome,
and there is not a destructive drug among them
nor any domain of the netherworld on earth,
for justice is undying.
For God formed man to be imperishable;
the image of his own nature he made him.
But by the envy of the devil, death entered the world,
and they who belong to his company experience it. (Wis 1:13-15; 2:23-24)

In some ways, it sounds like death, dissolution, isn't something natural, but a corruption of what was made perfect, imperishable; and I found myself wondering how something that's by nature imperishable could become otherwise. Later, however, reading these lines in context, I saw that they weren't referring to physical death so much as spiritual death, which is tied into morality. In essence, it's about our potential, our ability to transcend.

One footnote on the beginning of the first chapter in the NABRE translation, for example. offered, "The reward is the gift of immortality, to the righteous (1:15; 3:1–3), but not to the wicked"; and another on the word 'undying' noted that, "immortality is not seen as an innate quality of the soul but as a gift of God to the righteous." That made more sense to me, and I found it more in line with my experience of reality, which is full of inconstancy, of arising and ceasing, birth and death. Immortality, awakening, or whatever we want to call it, is an attainment, a gift to the righteous (i.e., those who follow the noble eightfold path)—a journey that can conceivably take lifetimes to complete.

The last reading was from the Gospel of Mark, where a woman is healed simply by touching Jesus' robe and Jesus raises a young girl seemingly from the dead; and I found myself both sad and angry, wishing that my mom had been healed. Why did she have to suffer so much? Why did she have to die so young? I do recall enjoying the homily, especially the parts inspired by the reading from 2 Corinthians, though I don't remember much of it. My thoughts kept returning to my mom.

But at the end, just before the final blessing, the pastor read an excerpt from a statement written by Archbishop Joseph Kurtz, the USCCB president, basically slamming the decision, and then suggested that this decision was an attack on their First Amendment rights, which apparently protects the right of Catholics to oppress anyone and everyone they disagree with—an attitude greatly contrasting with the compassion and open-mindedness at St. Philip. I thought it the most unChristian things I'd ever heard uttered in a church, and it truly upset me. I vowed never to return.

The next Sunday I went to St. Louise de Marillac. It wasn't a great experience, but it wasn't a bad one, either. Nothing really stands out about it. The Sunday after that, I went to St. Anne downtown since I was spending the week at my friend's place in Woodbridge. Sadly, most of the churches nearby were closed, and it was the closest Catholic church. I'd wanted to go to Spirit of Hope, an Episcopal/Lutheran church I went to for the first Occupy Detroit general assembly meeting in 2011, but they don't seem to have Sunday services anymore. Happily, though, St. Anne was nice and welcoming. The homily was long and encouraged us to confront injustice and be generous to the poor.

The last Sunday I was there, I went to Our Lady of Grace (formerly St. Cletus); and it was much like my experience at St. Louise. Not great, but not bad. It's like whatever spark St. Philip has is missing from a lot of other parishes; and I think a lot of that spark comes from the Paulists and their approach to Catholic spirituality. Suffice it to say that I was happy to be back, especially for the mass said for my mom, which Chris (from B-/RCIA) arranged.

I saw a lot of familiar faces, many of whom gave me their condolences. Fr. Bill was the celebrant, and he gave an interesting homily. At the beginning, he passed around a wooden Eucharistic set he made while on vacation and which he later used during communion. He also talked a lot about the importance of environmentalism and ecology and how we need to take care of our collective home. He said we're the center of creation, "creation become conscious," and that that gift also comes with a certain responsibility.

That message, inspired by Pope Francis' encyclical Laudato Si: On Care for Our Common Home, is one that truly resonates with me, and one of many where I find my spiritual and political beliefs converge. In Genesis, we find the idea that we are both masters and stewards of our world, meaning that there must be a balance between our use and enjoyment of what nature provides and the care and reverence with which we treat it (environmentalism), which I think is complemented by the communal ideal in places like Acts 4:32-35, where the community of believers lived by the maxim, 'From each according to his ability, to each according to his needs' (communism/social justice).

In some ways, things are beginning to feel like they're getting back to 'normal.' But in others, I feel like they've been changed forever, especially when it comes to my faith. Being confronted so intimately by death and loss, I find myself questioning the inherent goodness of the world, as well as any purpose we might have in our short time here. I also find myself questioning my relationship with God. The presence that I once thought I felt has been replaced by a deep, abiding emptiness that frightens me. I feel as if I've been set adrift, with no safe harbour in sight. My only refuge this past month has been the love and support of others, which I suppose reflects the love of God. But at the same time, God has never felt so distant.

Friday, July 10, 2015

7/10/15

On June 24th, I got the call that I'd been dreading for years—the call that my mom was dying. She'd had a lot of health problems, and there'd been a number of close calls over the last couple of years ranging from illnesses to open heart surgery. Each time I thought, "This might be it. This might be the time I lose her." Looking back, I suppose one of the few graces of having a family member with a history of serious health problems is that it can help prepare you for the inevitable. At least it doesn't hit you out of the blue; you have the time and impetus to imagine the possibility, to emotionally prepare, to build up the reserve of strength needed to face one of the most painful experiences of your life, that of losing someone you love, without being completely overwhelmed.

Even still, I wasn't really prepared; I wasn't really ready for the fear, anger, and sadness that was looming over me, and my family, like a gigantic tidal wave about the crash down and all but obliterate my fragile being, sweeping away everything in its path—all of my hope, joy, and faith in the future. As I sat there in the airport Wednesday night, in the midst of struggling to deal with the reality of my mom's situation, I remember being struck by the nonchalantness and even callousness with which we often treat death and dying in our culture. It's as if, in our fear of death, we do everything in our power to deny it, hide it, romanticize it, or joke about it, anything to take away the power of its sting. But while these things may help us cope with its existence and inevitability, they rarely do much to prepare us for the reality and actual experience of watching a loved one die, of holding their hand as they spend the last few hours of their life gasping for breath.

I suppose that death can be beautiful or heroic depending on the circumstances; but in my experience, death is painful, torturous, heart-wrenching, full of monitors, needles, moans, tears, and parades of names and faces who do their best to be compassionate and supportive when they're not too stressed from being overworked, underpaid, and/or trying to push your loved one out as quickly as possible in order to free up a bed for the next customer/patient. For anyone who's spent enough time in them to notice, hospitals are revolving doors of the sick and dying, although they could (and should) be more. Money should have nothing to do with caring for the sick, the elderly, and the dying. Money shouldn't dictate the level and quality of care, or the concern with which they're administered. And yet it does. Reflecting on everything my mom had been through and endured, not the mention the mountains of red tape, bills, and collection notices, I was saddened by how we've cheapened life, how we've made life more about making money (mostly for someone else), or else worrying about not having enough, than actually living. All those wasted years...

Suffice it to say that I was lost, heartbroken. My faith in something greater than myself was tested and destroyed before being raised up again like Lazarus. I had nothing to hold onto. All my prayers had seemingly gone unanswered. Any purpose to life I once believed in seemed all but imaginary. Only the pain and sadness I felt were real. I watched Aliens on the flight; and with every bump of turbulence, I thought that at least my pain would end if I were to die. Midway through, they called for a doctor. Someone was having a medical emergency. I'm not sure how serious it was, but after we landed a lady was helped off by EMTs before the rest of us could exit, and I hoped that she'd be OK.

Tracey, one of my closest and dearest friends, picked me up from the airport and took me to my parent's house. I thought it'd be better to go up with my dad, although now I kind of wish I'd just gone straight to the hospital to spend as much time with my mom as possible. As I sat there, waiting for my dad to drive us up to the hospital to see her, trying to let it sink in that we were possibly just a breath or two away from losing her, I felt sick, shaky, alone, wanting to cry and scream at the same time and hating myself for not coming sooner. I felt empty of everything except this sickening fear and guilt. I think I was still in shock, and I imagine that what I felt in that moment was similar to what someone who's just experienced a natural disaster might feel—half confusion and half terror. It was all a blur, and the next thing I knew, I was at the hospital, winding my way down corridors and past room after room while trying to mentally prepare myself for the worst.

No words can adequately describe the sheer emptiness I felt, nor the pain, grief, and despair that came bubbling out of that ineffable darkness. The sadness and tears came in waves that threatened to drown me. I was buffeted by anguish, and it felt as if some sort of cosmic sinkhole had opened up beneath me, swallowing every ounce of goodness and stability from my world. By then, she was barely conscious/cognizant, but still seemingly in a lot of pain, moaning and what almost sounded like crying at times. I think part of her knew what was happening. When they came in to tell us they recommended putting her in hospice, it felt like everything was spinning. I couldn't think straight. I couldn't talk. I couldn't do anything but hold her hand, afraid to let go, as if she'd drift away the moment I did.

They said that everything was starting to shut down — her kidney, her heart, her respiratory system — and that there wasn't much more they could do. Once my dad signed the papers, they put her on a steady drip of pain medication to help keep her comfortable. I think it was hydromorphone, also known as Dilaudid; and after they started her on it, she slept heavily, which seemed to us better than the alternative. But at the same time, I was afraid, afraid that she'd never wake up again, afraid that I'd never be able to tell her one more time how much I loved her or hear her tell me the same.

My dad and sister were equally as devastated, as was my aunt Debbie. As we all sat there, taking turns holding her hand and talking to her, we were each overwhelmed by grief. A part of me wanted to die with her. Every time I tried to talk to Annie on the phone to let her know what was happening, I broke down into tears. Words would turn into sobs. Trying to find both privacy and decent cell reception, I passed by the gift shop where only a year ago we'd gotten something for my mom when she was in for her heart surgery, and the memory was like a dagger in my heart, letting my sadness bleed out in uncontrollable spurts over the phone. Annie got a flight that night and flew in the next morning.

Tara and I spent the night at the hospital. Neither one of us wanted to leave her side. Orlando, a friend of Tara's from school, came up to visit for a while. The next day, my mom's eyes were open, though she wasn't blinking, and her breathing had become more laboured and shallow. They said, in so many words, that it was only a matter of time, hours or maybe days, but definitely soon. People came and went — her cousin Cindi, her childhood friend Carol, some of Tara's friends who had known her — but what I remember most is sitting by her side and holding her hand, telling her that I loved her and that she wasn't alone. I remember crying a lot. It was like I was stuck in a bad dream I couldn't wake up from. My dad said some really touching, heartfelt things and I wished that she could hear them. At the same time, I was angry at him for not telling me sooner how serious things were. Maybe he didn't want me to worry, or maybe he didn't fully realize it himself, but neither thought comforted me or assuaged my feelings of anger and guilt.

By this time, Annie had arrived, alternating between being a silent watcher, a fellow griever, and an angel of mercy and comfort. She took time with each of us, and seemed to always say or do the right things, having the compassion of a bodhisattva and the patience of a saint, enduring her own grief and the burden of ours with a strength I still marvel at. Her presence was my only refuge, the only thing that kept me sane. That night, June 27th, my mom passed away sometime after midnight with Annie, Tara, and I by her side, her hand in mine.

I can't remember who called him, either me or Tara, but we let our dad know, who'd left only an hour before to let the dog out and get some rest. He came and said his goodbyes, signed some papers, and had the chaplain on duty come to say a prayer. I wasn't enthused about the idea of some random person who didn't know us saying generic things and quoting cliche scriptural passages at such an intimate and emotional time, but I figured if it'd make my dad feel better, what's the harm? Afterwards, my dad, who was close to inconsolable, went out to talk to the chaplain alone and, while expressing his grief, also managed to share his theories about aliens seeding life on Earth and possibly being what we believe to be angels/God with him. That poor man. We left the hospital around 3am, and headed home in the somber darkness and mournful rain.

For the next few days, almost every waking moment was consumed by worry and all the funeral arrangements. All I felt like doing was crawling into a hole and crying, but bureaucracy demanded otherwise. And the whole time, I had trouble believing that she was really gone. Her presence permeated the house, and I kept half-expecting to see her sitting in the kitchen drinking coffee. It killed me every time I reminded myself... Making all the arrangements was a surreal, as well as painful, experience; and in between all the phone calls and running around, I was trying to think of something to say at her memorial, but the words refused to come. In some ways, I don't think I wanted to make it final. I eventually settled on Rudy Funeral Home in part because it doubles as a small nautical museum. My mom loved lighthouses, and I love weird things, so it seemed like the right choice. In addition, Kathy was really nice and helpful.

We decided to have my mom cremated. It was her wish, which worked out well since it was also the only thing we could really afford to do. It's extremely expensive to bury someone once you factor in the cost of preparing the body, caskets, burial plots, and all the other related fees and expenses. Cards. Flowers. Food. You also need like a hundred copies of the death certificate (usually $15 each, although you get a discount after the first couple) because everyone will want one. Annie helped out with the planning and cost more than I expected, and I don't think I could have done any of it without her. Looking back, she was like a heavenly messenger, guiding us all through the darkest days of our lives with perfect love, compassion, and patience.

The memorial service itself, which we scheduled for July 1st (inadvertently falling on the full moon), turned out really nice. A lot of people showed up, many that I didn't even expect. Tracey helped pick out the main flower arrangements and paid for them, a pair of garden-variety flowers, one with 'mom' and one with 'beloved wife' on the ribbons, which were lovely. Annie's parents sent roses that were equally as lovely, and a few others sent arrangements as well, including the video game club Tara was the president of at Macomb Community College. We chose a picture of my mom from 1975 to display next to the urn. It was one of her favourites. She was young and beautiful and I know that that's how she'd like people to remember her. Like my dad said, it was more about celebrating her life than memorializing her passing.

It was a solemn occasion, but the day wasn't without humour. My dad's sisters mistook my friend Chris, who can't speak well due to a stroke, for me, and told him they were sorry for his loss while I was standing nearby. I just smiled, declining to correct the error, happy for the temporary respite from the obligatory stream of condolences. Kathy got a semi-retired Catholic priest, Fr. Dennis Nowinski, to lead the service. He was nice and soft-spoken, with a good sense of humour. The service was a lot like daily mass, with prayers, a couple of scriptural readings, and a short homily. The only thing missing was communion. It was a little awkward, though, since most of the people there weren't Catholic or even necessarily religious; but I think he did a good job nonetheless.

My dad, Tara, and I, along with my mom's cousin Cindi, Mrs. Sylvester, one of Tara's teachers from middle school, and Barbara, a long-time friend of my mom's, all got up to say something about her. My dad went first, and was surprisingly eloquent, if a bit long-winded. Next up was Cindi. Between the two, they said everything I'd planned on saying, although I did my best to follow them without being too repetitive. I talked about how my mom was our rock, an extraordinary source of comfort and strength who was always there for us, whether we needed advice or a shoulder to cry on or someone to bail us out of jail (definitely not one of my finer moments). I talked about how the Finnish word sisu (a stubborn kind of courage, strength, and resilience that characterizes the spirit of the Finnish people) summed her up perfectly, how her life was an example of sisu, and how she did her best to instill that quality in all of us. And I talked about how, now that she's gone, it's our turn to follow her example and be rocks for one another as much as possible, regardless of whatever else life decides to throw at us.

It's been almost two weeks now since she passed away, yet I still don't feel like I've had the time or space to let it all sink in, to really grieve or whatever it is that you're supposed to do. Instead, I feel numb, empty, and it kind of scares me. Then again, I've often had trouble expressing my emotions. Everything tends to get bottled up inside, like a pressure cooker, until it eventually explodes in a violent eruption of tears and anguish and self-loathing. It's the way I've always been. Thankfully, some of it came out at the hospital. But the moment she died, it became all about my dad, my sister, and the funeral. Once that was over, though, I was left feeling hollow.

I'm trying to go on with life as usual, taking things one day at a time, but it's not quite working. I can go through all the motions OK, but everything feels different, less real or fun or important. I'm just kind of sad all the time and doing my best to distract myself from the emotional void that's growing inside of me. On top of all that, the world seems even crazier and more absurd to me than before; and the people I find myself increasingly relating to the most are the religious hermits who turn their backs on the world because the world has turned its back on itself. The only thing that's helped to fill the void, the only thing that's helped to heal the hurt and pierce the numbness, has been the love and support of others.

Monday, June 22, 2015

6/21/15

This weekend was quite a spiritual one for me. On Friday, for instance, I decided to go to St. Philip for the noon mass, which Fr. Michael happened to be celebrating. I ran into Karen, and we sat next to each other. The gospel reading was Mt 6:19-23:

"Do not store up for yourselves treasures on earth, where moth and decay destroy, and thieves break in and steal. But store up treasures in heaven, where neither moth nor decay destroys, nor thieves break in and steal. For where your treasure is, there also will your heart be.

"The lamp of the body is the eye. If your eye is sound, your whole body will be filled with light; but if your eye is bad, your whole body will be in darkness. And if the light in you is darkness, how great will the darkness be.


It was a reminder for me of Jesus' true message, which I believe is ultimately one of compassion, contemplation, and renunciation. The first passage is a reminder that worldly things are ephemeral, transient, subject to change and dissolution, not worth clinging to. Instead, Jesus points us towards another kind of treasure, a heavenly (i.e., non-worldly) treasure, much like the Buddha: "Indeed, the path that leads to worldly gain is one and the Path that leads to Nibbana is another" (Dhp 75).

The second, as Fr. Michael pointed out in his homily, isn't referring to our physical eyes so much as the 'eye of wisdom' that cuts through the darkness of ignorance and, in the words of Bhikkhu Nanamoli, "sees directly into the true nature of existence ordinarily hidden from us by our greed, aversion and delusion" ("The Discourse on Right View: The Sammaditthi Sutta and its Commentary").

After mass, I stuck around and hung out with Karen and Fr. Michael for an hour or two, just talking and enjoying the beautiful weather. Karen offered to give me a ride home, and we ended up having lunch together. We talked a lot about our approach to spirituality and our affection for Buddhism as well as Catholicism. I also discovered we share significant others who are atheist/non-religious yet supportive of our spirituality.

Later in the evening, I went to PFoD for the Pacific Hermitage monks' monthly visit. Ajahn Sudanto talked and answered a lot of questions during the informal tea gathering, and Ajahn Karunadhammo gave the Dhamma talk after meditation.

One of the topics was kamma, literally 'action.' People often have a lot of misconceptions about the concept due to the way it's been popularized; but Ajahn Sudanto stressed that it refers to the element of intention that colours/influences our experience of the present, and that it's pointing towards how we react to circumstances rather than to the existence of the circumstances themselves.

Another topic was the importance of mindfulness in seeing our craving and how it agitates the mind and gives rise to suffering, which in turn helps us eventually let go of our craving and attachments, freeing the mind and opening us up to an extraordinary peace.

The theme of the Dhamma talk was what the Buddha called the three 'divine messengers,' aging, illness, and death. In relating a personal story about visiting his elderly and ailing mother, Ajahn Karunadhammo talked about how these things reminded him of why he ordained and how Buddhism is about confronting our mortality with sober wisdom, helping us to live and die as skillfully as possible.

I went to mass twice on Saturday (the 8:00am daily mass and the 4:00pm vigil), as well as Sunday morning. Fr. Michael gave an interesting homily that focused on the cushion Jesus rested his head on in the boat rather than the miracle of calming the wind and sea. (I love his perspective on things.). In the day's gospel reading from Mark, Jesus sleeps with his head on a cushion in the midst of a violent storm, and he rebukes his disciples for their fear and agitation. Fr. Michael suggested that we be cushions for one another, a place of comfort and rest, while I saw in Jesus a reflection of the inner calm we should try to cultivate in confronting the turbulence of the world, which reminded me of Knitter's words, "People who are peace will surely make peace" (185).

Even with all of that wisdom and encouragement, though, I find myself becoming more and more overwhelmed by the reality of my mom's illness. She's starting to do worse and I'm afraid that I might lose her. Last night, the mere thought of it sent me into a panic. I know that death is a natural part of life, but the thought of losing her is too much for me to bear, and neither prayers nor meditation are helping at the moment.

Like Peter was for the Church, my mom is the rock on which our family is built; and I feel like once she's no longer with us, everything will fall to pieces. Right now, all I can think to do is pray for the strength to be a cushion for my family.

Thursday, June 18, 2015

6/18/15

I took Dorothy to the B- meeting yesterday. Fr. Michael is back from LA, where his father's in hospice. He's had to come back to take care of some of his own needs, like overdue eye appointments/shots, as well as pastoral duties while Fr. Charlie's away. I know how difficult that must be for him. Being so far away from my family, I often feel what I imagine to be a similar conflict whenever my mom's in the hospital and I'm not there by her side.

Fr. Michael said that he didn't feel like he did a good job of leading the group, that he was 'off' because of traveling and the stuff with his dad, but I thought the exact opposite. I especially liked the topic, which was based in large part on Paul Knitter's book, Without Buddha I Could not be a Christian. (Apparently, I got a couple of people interested in reading it.) The initial topic was the problem of evil, although someone also brought up the Trinity. Fr. Michael approached both through the lens of non-duality.

I spent a lot of the time jotting down my own thoughts to the questions and ideas being raised. Part of that was me trying to collect my thoughts in case I decided to join in, which I didn't although I wish I had. (I guess I'm still not quite over being the shy, quiet one just yet.) I was a little worried that people wouldn't like the book or get where Knitter's coming from since few have any experience with Buddhism, but that fear was largely unfounded.

In explaining Knitter's approach to the problem of evil, Fr. Michael touched on how the Buddhist idea of ignorance being the root of what we call evil (actions arising out of greed, aversion, and delusion), rather than some malevolent entity or unchangeable nature, can help one cultivate love and compassion for those who do evil things (love the sinner, hate the sin as they say). Like Stoicism, Buddhism takes the position that we largely do harmful things out of ignorance, out of not seeing things clearly. Those who pollute the environment, for example, generally do so because they think that profiting from the exploitation and defilement of natural resources is good while turning a blind eye to the harm it causes. It's really an act of selfishness conditioned by ignorance.

In the Gospel of Matthew, Jesus tells us to love our enemies that we may be children of God, "for he makes his sun rise on the bad and the good, and causes rain to fall on the just and the unjust" (Mt 5:43-5). We shouldn't make distinctions with our love (non-duality); but how can we love someone who's evil? One way is by realizing that they're not necessarily evil; they're simply someone who's acting out of ignorance and a mind defiled by greed, aversion, and delusion. At the same time, it makes us responsible for our actions (rather than blaming God or the devil for our evil deeds and misfortune), and encourages us by suggesting that each one of us can 'wake up' and be 'born again.'

Hating evil may feel right, but if you hate, that hate harms you as much as it causes you to harm others. Moreover, hate hardens the heart and makes reconciliation all but impossible; and how can we work to make the kingdom of God a reality when our hearts are clouded by hatred and ill-will? Are we not a part of God's plan? Does God not work through us? These were some of the thoughts that crossed my mind, at any rate.

As for the Trinity, that concept really gives a lot of people a hard time, especially if you approach it from a logical standpoint. But I think Knitter and others are on the right track when they say that the Trinity is a symbol pointing towards the relational nature of God, reflecting on the spiritual level the relational/social nature of humanity.

For me, God isn't the 'God of the gaps,' of the things we can't explain or fully understand, but the 'God of relationships.' Like Knitter, I see God as the interconnectedness and love that's present all around and within us. And the Trinity is merely a finger pointing to the moon, something to help us awaken to the face of God hidden in plain sight.

But back to the problem of evil. What kind of solution does this approach offer? It offers a contemplative one, I think, one in which we begin with a simple premise: if we strive to do good, refrain from evil, and purify our minds, the rest will take care of itself. In other words, we have to begin by addressing our own intentions and actions, by transforming our ignorance into wisdom so that when we act, we act less out of ignorance and more out of wisdom, less out of greed, aversion, and delusion and more out of charity, compassion, and loving-kindness. Or as Knitter might say, we must be peace in order to effectively make peace, addressing our suffering and suffering of the world at the same time.

In essence, we must learn to let go of our craving, to deny ourselves, take up our cross, and follow Jesus' example. As Knitter puts it, "We have to be 'free of attachment' if we are to be truly able to 'create a better world' according to its needs and not our own." Elaborating on this, he continues a couple of paragraphs down:

Yes, structures will have to be changed. But they will be changed, naturally and necessarily, by people with changed hearts. Yes, justice will have to be realized. But it will be realized, because Enlightened beings, peace-filled beings, will naturally share and address the needs of those who have been exploited. True contemplation will automatically become action. People who are peace will surely make peace. If you spend enough time "just sitting there," you will stand up and do. So again, the priority, perhaps the only real requirement, for making peace in the world is to be peace in the heart. (185)

Because of the excitement surrounding Pope Francis' encyclical on the environment, the issue of climate change was brought up a number of times. The ignorance of those who deny climate change and/or the science suggesting human activity is one of the main contributing factors was used as an example in the discussion about evil. And when talk turned towards sustainability as one answer to climate change, I was again reminded of the importance of compassion and wisdom: to be more sustainable requires a conscious decision on our own part in conjunction with systematic, socio-economic changes, changes made, naturally and necessarily, by people with changed hearts. It's all interconnected.

At one point, someone asked if anybody knew the origins of the phrase "Grace builds on nature" and what it meant. Nobody knew the exact origin offhand, but I liked one interpretation to the effect of, we can tap into what's already there. Just as I have trouble believing in a God who must be feared, I have a hard time with the idea of God giving or withholding 'grace.' Instead, I view what we call grace as the natural result/combination of right view, right intention, and right action, as our ability to be open and aware and 'see' what we need or what we might otherwise overlook. It's the Connecting Spirit unfolding throughout history, the Spirit of God blossoming within our lives.

From a dualistic perspective, perhaps, there seems to be good and evil, grace seems to be given and withheld; but from a non-dual point of view, God is present everywhere, and that presence is obscured only by our ignorance. When we remove the veil of ignorance, we see and experience that presence, that unconditional love and beingness, permeating our lives. And in that way, we can become like Christ and help build the kingdom of God.

Wednesday, June 17, 2015

6/17/15

Today begins my three month seasonal layoff. I worked last summer; but this time around, I decided to take the layoff and go to Michigan to visit my family for a month. It's mainly to be with my mom for her birthday in July. I'm hoping she'll be out of the hospital by then, although they've been having trouble getting her kidney to work right, so who knows. Either way, it'll be nice to spend some time with her.

Now that I'm not working, I have a lot of free time, which means a lot of time to think. This morning, for example, I was thinking about Last Sunday's mass, and in particular, a prayer of Cardinal Newman's that Fr. Bill had us partially recite during his homily:

God has created me to do Him some definite service. He has committed some work to me which He has not committed to another. I have my mission. I may never know it in this life, but I shall be told it in the next. I am a link in a chain, a bond of connection between persons. He has not created me for naught. I shall do good; I shall do His work. I shall be an angel of peace, a preacher of truth in my own place, while not intending it if I do but keep His commandments. Therefore, I will trust Him, whatever I am, I can never be thrown away.

I wish I knew what my calling in this life was. I feel like if I knew, I'd be more at peace, like a great weight would be lifted off of me. But that's kind of a selfish wish, isn't it? I want my life to have meaning, to be fulfilling. I want to devote myself to something in order to feel like my life has some worth, that I haven't been created for naught. I want to trade the suffering of not having a goal for the suffering of not yet achieving my goal.

It's a relatively wholesome desire in the grand scheme of things, I suppose. But still, it all revolves around 'me,' about what 'I' want and about what would make 'me' happy, which tells me that I've yet to truly understand the conditions of discipleship...

Contemplating all of this, I wandered over to St. Michael the Archangel for the noon mass. The readings for the day were about generosity and right intention. One should give for the sake of giving, for being able to give is a greater gift and blessing than to receive; and more important than the size of the gift is the spirit/intention in which it's given. What God (or InterBeing a la Knitter) shares with us, we should joyfully share with others out of love and compassion—we should give selflessly, without strings or expectations of reward:

[T]ake care not to perform righteous deeds in order that people may see them; otherwise, you will have no recompense from your heavenly Father. When you give alms, do not blow a trumpet before you, as the hypocrites do in the synagogues and in the streets to win the praise of others. Amen, I say to you, they have received their reward. But when you give alms, do not let your left hand know what your right is doing, so that your almsgiving may be secret. And your Father who sees in secret will repay you. (Mt 6:1-4)

In hoarding what we have, aren't we closing our hearts to those around us who are in need? What's more, aren't we admitting through our actions that we don't believe there are fruits and results of good and bad actions (a rejection of dependent co-arising and part of wrong view in Buddhism)? Rather than give, we cling. Rather than seeking God or awakening, we make our own material comfort the central care of our lives.

Like in Cardinal Newman's prayer, we're links in a chain, bonds of connection, which I think hints at the non-dual nature of reality. Ultimately, there's no real separation between 'us' and 'them,' no difference between samsara and nirvana, or in the words of Paul, "There is neither Jew nor Greek, there is neither slave nor free person, there is not male and female; for you are all one in Christ Jesus" (Gal 3:28).

Something else that stood out to me today was that, during the responsorial Psalm, I just couldn't bring myself to repeat "Blessed the man who fears the Lord," so I quietly sang "Blessed the man who loves the Lord" instead. I realized that such language doesn't reflect my understanding of God; and I simply can't believe in a God who must be feared. God is love, and I feel that our language about God should reflect that.

Monday, June 8, 2015

6/8/15

I went to my first Latin mass Saturday at St. Stephen. I had some spare time and decided to see what it was like. In some ways, I liked it. Because almost the whole thing was in Latin, it felt new and exciting, and I particularly enjoyed the singing of the Cantores in Ecclesia choir. It was quite beautiful, and reminded me of some of the singing I've heard at Holy Trinity. It definitely had a different feel from what I'm used to. But not knowing any Latin, I found it hard to keep up, even with the missal; and because of that, I felt more like a spectator than a participant. I'd certainly go again, although I prefer celebrating mass in a language I can understand.

Sunday, I went to St. Philip. Whereas Fr. Bliven's homily at St. Stephen stressed the reality of the Eucharist being the literal body and blood of Christ (which makes sense being the Feast of Corpus Christi and all), referencing 1 Corinthians 11, Fr. Charlie's homily stressed the underlying social dynamic of the Eucharist—how mass isn't just about connecting with God through Jesus, but about connecting with God and each other through Jesus. He noted that the word companion comes from the Latin words cum and panis, literally 'with bread,' referring to someone you eat with, someone you share a table with. It points to an intimate connection; and in the Eucharist, which is itself a remembrance and reenactment of the Last Supper, our companionship brings Christ into our midst, "For where two or three are gathered together in my name, there am I in the midst of them" (Mt 18:20).

Fr. Charlie pointed out that, even though we may all be in the same room together, some of us may be there alone, isolated within; and he encouraged us to really open our hearts to one another. We're not just there to be in communion with God, because God is in each and every one of us. It's not unlike what Romanos wrote recently in response the things I wrote about my feelings of alienation at work a couple weeks ago:

No matter how mundane the transaction, whether it's taking orders in a subway sandwich shop or cafeteria, or trying to help a customer through a technical problem or even selling them another product, we can still be the human face of the Gospel, of Jesus Christ, to the other person; and without them knowing it, they can be the human face of Christ to us. We can do this, and in most cases probably should, without giving religion or spirituality a thought. If we believe in the incarnation of God, in us, and as us, then how can we speak of any encounter as 'mechanical, fake, empty'?

Deep down, I know there's some truth to that, especially when he says:

If one cannot find peace in serving Christ in His common humanity under the disguise of our neighbor, our customer, our boss, our brother or sister, our friend, or the one who we know hates or despises us without cause, then the peace we experience in environments we can control, is what really is ‘mechanical, fake, empty’ and will not last. Should we be so unfortunate as to have everything go our way and be able to seek the God within by rejecting the God without, we may be blind to it, but it will be obvious to others that we’re just playing a game. Some play the ‘game of Church.’ Others play the ‘game of Boddhisatva.’ Some play the ‘game of Thrones.’ In the end, unless you win Christ by surrendering to Him in whatever way He comes to you, games won’t save you though they comfort for a moment. There is no game. It’s all for real, because Christ is all, and in all.

But still, for me that's easier said than done. After so many monotonous interactions, I tend to feel empty and emotionally drained. And worse, when someone's being rude and/or verbally abusive to me, I automatically get defensive, angry. I don't feel like I deserve to be treated that way, which makes me feel even angrier and more powerless because I'm expected to take it all or else risk getting in trouble, possibly even lose my job. I wish I could be more like St. Francis and welcome such interactions, either as penance or an opportunity to follow Jesus' teachings, to really practice what I believe to be right and true. And yet I struggle with even the mildest of unpleasantries.

It reminds of what Fr. Michael said in one of his homilies about the need for us to address the suffering underlying our sin, because I do feel in my heart that my anger towards others is a sin, and I desperately want to uproot that anger out of my spiritual soil. That's one of the things that initially drew me to Buddhism, in fact—the possibility of transcending greed, aversion, and delusion. But to love unconditionally seems like the hardest thing in the world to do; and I wish I had the faith and courage of St. Francis to give up everything and to give everything of myself so that I, too, could learn to live with such boundless love and compassion for all beings.