The Places That Scare You: A Guide to Fearlessness in Difficult Times (19 page)

BOOK: The Places That Scare You: A Guide to Fearlessness in Difficult Times

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The Buddhist explanation is that we feel this uneasiness because we’re always trying to get ground under our feet and it never quite works. We’re always looking for a permanent reference point, and it doesn’t exist. Everything is impermanent. Everything is always changing—fluid, unfixed, and open. Nothing is pin-down-able the way we’d like it to be. This is not actually bad news, but we all seem to be programmed for denial. We have absolutely no tolerance for uncertainty.

It seems that insecurity is ego’s reaction to the shifting nature of reality. We tend to find the groundlessness of our fundamental situation extremely uncomfortable. Virtually everybody knows this basic insecurity, and often we experience it as horrible. With me in that same three-year retreat was a woman with whom I’d once been close friends. Something had happened between us, though, and I felt now that she hated me. We were in a very small building together, we had to pass each other in the narrow corridors, and there was no way to get away from each other. She was very angry and wouldn’t talk to me, and that brought up feelings of profound helplessness. My usual strategies were not working. I was continually feeling the pain of no reference point, no confirmation. The ways I had always used to feel secure and in control had fallen apart. I tried all the techniques I had been teaching for years, but nothing really worked.

So one night, since I couldn’t sleep, I went up to the meditation hall, and sat all through the night. I was just sitting with raw pain with almost no thoughts about it. Then something happened: I had a completely clear insight that my whole personality, my whole ego-structure, was based on not wanting to go to this groundless place. Everything I did, the way I smiled, the way I talked to people, the way I tried to please everybody—it was all to avoid feeling this way. I realized that our whole façade, the little song and dance we all do, is based on trying to avoid the groundlessness that permeates our lives.

By learning to stay, we become very familiar with this place, and gradually, gradually, it loses its threat. Instead of scratching, we stay present. We’re no longer invested in constantly trying to move away from insecurity. We think that facing our demons is reliving some traumatic event or discovering for sure that we’re worthless. But, in fact, it is just abiding with the uneasy, disquieting sensation of nowhere-to-run and finding that—guess what?—we don’t die; we don’t collapse. In fact, we feel profound relief and freedom.

One way to practice staying present is to pause, look out, and take three deep breaths. Another way is to simply sit still for a while and listen. Simply listen to the sounds in the room. For one minute, listen to the sounds close to you. For one minute, listen to the sounds at a distance. Just listen attentively. The sound isn’t good or bad. It’s just sound.

Maybe in that experience of listening you found that you have the capacity for attention. The capacity to be present with alertness. On the other hand, your mind may have wandered off. When that happens—whether the object of meditation is the breath, a sound, a sensation or a feeling—when you notice that your mind has wandered off, you gently come back. You come back because the present is so precious and fleeting, and because without some reference point to come back to, we never notice that we’re distracted—that once again we’re looking for an alternative to being fully present, an alternative to being here with things just exactly as they are rather than the way we would prefer them to be.

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