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The way I look at it is, we talk about the Middle Way or the Middle Path, right? And I think for years I saw and thought the Middle Way was a fine line between ‘this’ and ‘that.’ And at some point I realized, no that’s too narrow. The Middle Way is everything between ‘this’ and ‘that.’ I mean you embrace ‘this’ and you embrace ‘that’ completely, and then when…

One of the things that I think is so obvious, though it seems we miss it growing up, is that basically everything we do and every decision we’ve made is to protect ourself from pain. We distance ourself from pain, and this creates suffering for ourself and also for others. Seeking to protect ourself, we imprison ourself in painful conditions, all to avoid our pain, to avoid being our pain. This is the cause of suffering.

Our suffering is not caused by pain itself; it’s caused by our trying to avoid or escape from pain. That’s where the suffering comes into effect. So what Buddhism teaches is the cause of suffering is our self. We form this ego-self, this façade, in order to protect our self from our pain. What Zen says is, you don’t have to go through all these steps, the Four Noble Truths, the Eightfold Path, and so on; you can do it all suddenly, at one time. Be one, be one with your pain….

         Excerpt from a Workshop, August 2019

Maybe the most important thing that we can learn is the ability to let go, and trust that it’s all OK, to relinquish, to let go.

There are certain things that are harder to let go of, of course, than others, and one of them is our mind. Somehow we’re very attached to our mind, and most of us don’t really like the idea of losing our mind. But that’s the problem, because — what mind? . . .

— Genpo Roshi, August 2019 retreat

“ … Just recognizing a fear as it arises, noticing it’s a fear, labeling it as a fear, letting it go: that’s mindfulness practice. In fact that was the Buddha’s original practice … Basically what he came up with was mindfulness practice. I think it’s moved on from that, but that was his original practice. It just means noticing an emotion or a feeling or a sensation or a thought. Noticing it, seeing ‘oh, fear’ or ‘thought’ or ‘emotion’ – letting go. It’s that simple. The moment you notice it like that, it empties it out. It no longer has a content to it, no longer has substantiality to it, it’s empty. I call it bubbles. You notice the bubble arising called fear, and it pops. … At some point it’s not even mindfulness, as I said. It just becomes a pure awareness and you just let it go. You just let it go … The willingness to face our fear is what we call fearlessness. Most of us have fear about fear. We fear our fear, and that’s the problem.”

— Excerpt from Retreat with Genpo Roshi, September 2019

Students, friends and people who have read my writings know that I often refer to my first opening that led me to Zen as ‘losing my mind’ and ‘going sane.’  In Big Mind work, we also discover that the fear of ‘losing my mind’ is one of the great obstacles to realizing our true nature, a deeply rooted fear that prevents us from what Zen teachings point to as the key to enlightenment, relinquishment of our attachments, the most fundamental of which is our attachment to our identity, our mind.

I recently was privileged to be read this account over the phone by my partner, Charlotte.  It was written by a colleague of hers and a friend of mine, William Swanson, an intern who works with participants in a program for elderly people with dementia.  I found myself crying most of the way through it because it was so beautiful.  In this day and age, when more of us are becoming aware of the prevalence of dementia and Alzheimer’s, his account of his experience offers both a compassionate insight into this feared and stigmatized condition, and an illuminating perspective on what we might call ‘losing our mind.’  With William’s permission, I would like to share it with you.

I find koans very helpful and useful when I am trying to make a teaching point, using a koan to bring out a particular point. So I might be talking about, let’s say, karma, and then talk a little bit about how Hyakujo used the fox and related it to cause and effect and karma.  So I will quote that koan and give my understanding of it, but the koan…