Sunday, April 20, 2008

Close Encounter

by Paul Duckett
Mindful Living Guide
April 20, 2008

photo by Brian Valentine, © 2008

This poem is by my friend and former student, Paul Duckett. Paul is also known in his hometown of Lewes, East Sussex as IDM--or Incredible Dancing Man. He took part in a creative writing and mindfulness course that I led in Lewes in October 2007, and writing and dance are just two of the creative outlets favoured by this warm-hearted free spirit. You can see Paul dance at the Lansdowne Arms or on MySpaceTV. There is also a nice profile of Paul in Viva Lewes, Issue 25.

Today I found a close new friend.
Struggling and drowning in my pub glass of wine,
He was saved by my reaching in with a rescue.
He clung to my digit and shook off his soaking.
Then he stretched his six legs as he limped across my five fingers.
A tiny insect, I viewed him with regard,
Proud to have saved him, as we all must work conjoined.
Then, dried entire, he stretched his wings
And disappeared to his further life,
Leaving me to mine.

© copyright 2008 by Paul Duckett.

Thursday, February 21, 2008

Boundaries

by Mary Oliver
Mindful Living Guide
February 21, 2008

photo by Hotplate Arts, © 2007

This poem by Mary Oliver was originally published in the September/October issue of Orion Magazine. As a walker who loves exploring the woods and fields that surround my village, the words immediately resonated...today, full of restlessness and inexplicable yearning, I headed off on a late afternoon walk and found the repose I so badly needed.

There is a place where the town ends
and the fields begin.
It’s not marked but the feet know it,
also the heart, that is longing for refreshment
and, equally, for repose.

Someday we’ll live in the sky.
Meanwhile, the house of our lives is the world.
The fields, the ponds, the birds.
The thick black oaks—surely they are the
children of God.
The feistiness among the tiger lilies,
the hedges of runaway honeysuckle, that no one owns.

Where is it? I ask, and then my feet know it.
One jump, and I’m home.

Wednesday, February 6, 2008

We've Been Microsoft'd

PLEASE NOTE: For any of you with whom I have recently corresponded, I would greatly appreciate your either forwarding copies of our correspondence (ideally, both incoming and outgoing) to sean@inoodle.com or, perhaps, sending me a blank email so that I may add your email address to my web-based-email address book. It would seem, at least until further notice, that my rather voluminous email correspondence of the last couple months or so may, otherwise, be forever lost. As I am blessed to share correspondence with so many wonderful folk, this would be a great loss to me. Thank you in advance for your consideration.

***


Dear Readers,

In attempting, yesterday, to install a Windows 98 to Window XP upgrade, the computer which serves as both iNoodle.com and MindfulLivingGuide.com Headquarters Central has rather fallen (or been dropped courtesy of Microsoft's self-acknowledged "corrupted disk") into a sort of technologically derived existential abyss from which it is doubtful that it shall ever recover.

Therefore, there is likely to be a serious slowdown in new blog posts, as well as e-mail correspondence, until such time as a new computing platform can be procurred.

The software upgrade was purchased by my just-turned-70-year-old mother as a gift to help breathe a life extension into our aging Dell computer, which has more than sufficient processing power, memory (320MB) and disk space to accommodate the upgrade system requirements.

In short, after stepping through all of the phases of the Setup program's installation process to reach well into the "Finalizing installation" stage, an error message appears beyond which no amount of coaxing, finagling, or oblations offered up to the computing gods will allow passage. We got so far into the installation process, in fact, that despite comforting warnings in the "Start Here" installation guide which states that "[u]nder rare circumstances, you may need to uninstall Windows XP Home Edition and return to your original operating system" it turns out no such possibility exists in our case. After speaking with multiple Microsoft support technicians, in the US and UK, they have advised me that I must now buy a full version of Windows XP (not simply an upgrade) which first requires that my hard drive be reformatted, meaning that all of my previously installed software programs, settings, network configurations, and data files will be deleted.

"But, but your documentation clearly states ...". Click. Dial-tone.

So, until further notice, both iNoodle.com and MindfulLivingGuide.com will be going through, shall we say, austerity measures.

Thank you for your patience and continued support.

With kind regards,

Sean

Saturday, January 26, 2008

Reclaiming the Soul

photo by Carla Royal, © 2006

by Carla Royal
Mindful Living Guide
January 26, 2008

Wherever I am, the world comes after me. It offers me its busyness. It does not believe that I do not want it. Now I understand why the old poets of China went so far and high into the mountains, then crept into the pale mist.

The Old Poets of China, Mary Oliver



Carolyn Baker invited me to write an article for her website quite awhile ago after the interview she did with me. I have been dragging my heels unable to even begin. What do I have to say, after all? She has all these amazing writers and articles featured on her site. What do I have to add? After weeks, I have finally realized that I don't have anything to say. There's nothing I even WANT to say. I really don't. I just want to be quiet and still. I want to be with the birds and the trees. I want to play my new Native American Flute. I want to disappear into the mist like the old poets of China. I don't want the busyness the world thrusts at me. I don't want it. I am clear about that. But the world, this culture, insists. Says something's wrong with me if I don't want it. Says I can't possibly survive like this. Says I'm lazy or a freeloader. Says I'm selfish. Says I'm wrong.

I want to disappear into the mist. The ancient Chinese poets did. Why can't I? I'm tired of trying to convince others. I'm tired of trying to convince myself. What if I simply gave myself permission to disappear into the mist? I don't want to be a part of this culture, but this culture is all around me, above me, below me, in me. I can't escape it. It permeates all. It touches everything...and destroys. There is no escaping it, only navigating it, only preparing for its collapse and it IS collapsing. I long for its collapse but I know that I'm not ready for it. I don't know how to grow my own food, treat my own water, build an adequate shelter, make my own clothing and shoes. Civilization has taken that from me and left me as helpless as a child, completely dependent upon it. I live daily with PTSD because of this culture. And the trauma continues daily. I can't escape it. I feel it in my body and soul. I suffer as do all others; my nature friends included.

I had a rough summer. I was traumatized by some folks in a way I've never quite experienced before. I carry that trauma in my body. I am working on releasing it. Because of the nature of the situation I am unable to completely remove myself from the trauma at this time so occasionally I re-experience it. When I re-experience it I go into flight or fight mode. So this is how people walk around in the world. Traumatized by this culture. Traumatized by traumatized people. In constant flight or fight mode. What are we to do, those of us who long for sanity? Culture isn't like a relationship that one can simply choose to leave, and even leaving a relationship is no simple undertaking. But this culture extends into every corner of the earth and every corner of our minds. It is insidious. It is unrelenting. It devours. It will even take our souls if we let it, and we do let it. But surely our soul is the one thing this culture can't take from us unless we allow it. We don't have to allow it. We don't have to surrender our soul, and if we have, we can reclaim it. Perhaps in this culture the most we can do is to reclaim our soul. Reclaim it from the machine, from the institutions, from the busyness, maybe even from God. And perhaps in the reclaiming we will learn something about how to negotiate this culture and its collapse. But how can one go about reclaiming one's soul?

Maybe I have something to say after all. Maybe I want to shout from the top of the mountain: Wake up! Wake up people! We must wake up. We must get still and quiet. We must move up the mountain and into the mist. We must stay there a long time. We must gather with others who are doing the same. We must spend long hours with one another. We must listen to one another and hear of the trauma. We must hold one another and walk with one another. We must ask for help from Turtle, Trees and Boulders. They know something of being still for long periods of time, of taking all the time it takes to be.

You do not have to be good. You do not have to walk on your knees for a hundred miles through the desert, repenting. You only have to let the soft animal of your body love what it loves. Tell me about despair, yours, and I will tell you mine. Meanwhile the world goes on. Meanwhile the sun and the clear pebbles of rain are moving across the landscapes, over the prairies and the deep trees, the mountains and the rivers. Meanwhile the wild geese, high in the clean blue air, are heading home again. Whoever you are, no matter how lonely, the world offers itself to your imagination, calls to you like the wild geese, harsh and exciting- over and over announcing your place in the family of things.
Wild Geese, Mary Oliver


I want to tell people that we CAN reclaim our souls; we can creep into the pale mist. We can make a conscious and intentional decision to reclaim our souls despite the insidiousness of this culture. This reclamation can be as simple as turning off the television and stepping outside to notice what's around us. Many have grown up with little connection to the natural world. Becoming acclimated to nature if you haven't spent much time there can take a little getting used to initially. You may notice at first that things move more slowly (unless of course you happen to see a hawk swoop down on an unsuspecting song bird, or a deer bound into the woods, or a chipmunk scurry to its burrow, or a hummingbird chase off the competition!). You may feel a bit bored or that things are too quiet. Notice your boredom. Notice your discomfort. Notice your curiosity.

As you tune in you will find that life if buzzing all around you. Notice the stream gurgling beside you, inviting you to play. Notice the birds singing their songs to you. Notice the trees swaying in the wind speaking to you. Notice the wind and its many different moods. Notice the earth beneath your feet supporting you. Notice the vultures above you majestically soaring on the wind. Notice the sun on your face warming you. Notice the squirrels collecting their nuts playfully preparing for the winter. Notice the bright yellow mushrooms clinging high in a tree. Notice the fallen leaves pretending to be small exotic animals making you swerve your car in an attempt to avoid them. Notice your dog's nose twitching in the breeze, taking in countless scents. Notice. This is the beginning of reclaiming your soul. This is the secret to holding onto your soul.

In We've Had a Hundred Years of Psychotherapy and the World is getting Worse, James Hillman recounts "As Sendivogius, an alchemist, said, 'The greatest part of the soul lies outside the body.' If [the body of the world] is not kept healthy, we go insane. The neglect of the environment, the body of the world, is part and parcel of our personal 'insanity'. The world's body must be restored to health, for in that body is also the world's soul." The world's soul and our soul are one. Noticing the world reconnects us to that world. Noticing strengthens that connection and keeps it strong. That connection may be our most important relationship in helping us navigate and prepare for collapse. If you do nothing else, notice. Laugh, sing and dance as you notice or sit as quietly as you can.

And while you are noticing the life all around you, you will inevitably begin to notice the death, the destruction. You will notice natural death (the hawk swooping down on the snake or the tree releashing its roots to the gusting wind). You will notice unnatural death (song birds crashing into man made windows, rain forests being felled for human consumption, mountain tops being blown to smithereens). This, too, is imperative to reclaiming our souls and the world's soul. It is impossible to see life without also seeing death. In our culture death is quickly swept away. Can you look? Can you stand there with death? Can you look into its eyes and see the gifts there, see the truth, see the lies? Notice the death. This will increase your love and your connection to your soul and the world's soul. Cry. Grieve. Embrace the natural death. Rage against the unnatural death. But notice. Above all, notice. And feel what you notice.

Yesterday I was sitting on my front porch writing in my journal pondering these things. I couldn't help but notice the female Red-bellied Woodpecker making attempts to feed on the suet nearby. Apparently she was a little too nervous to land on the feeder because I was too close. Over the course of an hour or two she made many fly-by attempts but never landed. After awhile I decided to play my flute. I sat in the same chair I was in while journaling. I was, in fact, making more movement and noise while playing than while writing. Amazingly enough, she immediately came to the feeder while I played. No hesitation, no fear...fully confident. I found myself wondering about this phenomenon. What does this mean? Could it mean that we are to quit struggling and live in art? Is this part of reclaiming our soul? And earlier while I was writing, the crows were making such a ruckus that I had to pay attention. They had much to say. In the Native American traditions Crow often symbolizes magic and creation. In the midst of all this culture's death and destruction do they know something that we don't? The birds are my friends, my familiars, my teachers. I listen for their wisdom daily. What do they have to say to you as you listen?

Everyday
I see or I hear
something
that more or less kills me with delight,
that leaves me like a needle in the haystack of light.
It is what I was born for-
to look, to listen,
to lose myself
inside the soft world-
to instruct myself
over and over in joy, and acclamation.
Nor am I talking about the exceptional,
the fearful, the dreadful,
the very extravagant-
but of the ordinary,
the common, the very drab,
the daily presentations.
Oh, good scholar,
I say to myself,
how can you help
but grow wise with such teachings as these-
The untrimmable light of the world,
the ocean's shine, the prayers that are made out of grass?
Mindful, Mary Oliver

So, yes, I have something to say after all. Wake up! Notice! Feel! Reclaim your soul and join with the world's soul. Fall in love with the life around you. That love, that connection, may well sustain you through collapse. But I am not here to convince you, only to invite you.

A thought transfixed me: for the first time in my life l saw the truth as it is set into song by so many poets, proclaimed as the final wisdom by so many thinkers. The truth--that love is the ultimate and the highest goal to which man can aspire. Then I grasped the meaning of the greatest secret that human poetry and human thought and belief have to impart: The salvation of man is through love and in love. I understood how a man who has nothing left in this world still may know bliss, be it only for a brief moment, in the contemplation of his beloved. In a position of utter desolation, when man cannot express himself in positive action, when his only achievement may consist in enduring his sufferings in the right way--an honorable way--in such a position man can, through loving contemplation of the image he carries of his beloved, achieve fulfillment. For the first time in my life I was able to understand the meaning of the words, 'The angels are lost in perpetual contemplation of an infinite glory.
Man's Search for Meaning, Viktor Frankl


I grieve daily the destruction caused by this culture. The natural world is my beloved and contemplating my beloved sustains me and brings me deep joy. I believe this connection to my soul and the world's soul will be invaluable to me during the coming collapse. I invite you to explore your connection to the natural world and reclaim your soul. Join me high in the mountains and together let's creep into the pale mist.

— — —
Carla Royal, M.Ed., therapist and mentor, currently lives in Blacksburg, VA where she has her mentoring practice, Beyond Therapy. She works both face to face and via the internet. You can learn more about her and her services through her website at www.carlaroyal.net or by emailing her at carla@royalmentoring.com.

© copyright 2007 by Carla Royal.

Wednesday, December 19, 2007

Matthieu Ricard: The Benefits of Meditation



Matthieu Ricard is the author of Happiness: A Guide to Developing Life's Most Important Skill. I published a post on MLG in April of this year recommending the book, when I had thirty-five pages left to read. Having finished the book shortly thereafter, and having returned to it here and there since, I still heartily recommend it.

The talk which Ricard gives in the above YouTube video provides an excellent glimpse into the contents of his book and, more importantly, some of the physical and mental benefits of mindfulness meditation, benefits which are now being recognized by modern scientists but which meditators have known, experientially, for millennia.

Western science has taken a very long time to catch up.

In working with my meditation students, I almost always have to address a number of basic misconceptions concerning meditation which derive in no small part from long-held and unfounded Western prejudices against Eastern, or Asian, philosophies, generally, and Buddhism and meditation, in particular. I think there is a poignant lesson in this about not blindly assuming that your own tradition necessarily knows best and, instead, remaining open to learning from other cultures and practices.

Enjoy Matthieu Ricard's talk ...

Mindfully yours,

Sean

Wednesday, October 10, 2007

Mindfulness Meditation & Creative Writing Courses: Autumn 2007

We are pleased to announce two course offerings for Autumn 2007.

Sean will be teaching the Introduction to Mindfulness Meditation course, while Rebecca will be leading the Creative Writing & Mindfulness course.

Both offerings are 6-week-long courses—meeting once weekly—and are being held in both Lewes (East Sussex) and Tunbridge Wells (Kent). Sean's Introduction to Mindfulness Meditation course will also be taught at Grace Annand's Pranava Yoga studio in Uckfield.

The total 6-week course fee is the same for each course: £150, payable in advance to reserve your place in the course. Email Sean to register and to receive payment details. Space in each course is limited, so please register as soon as possible.

We look forward to having you join us for these autumn courses!
They offer a great way to ward off the onset-of-winter blues
by helping us learn to connect with the vibrancy of life
within ourselves and the world around us.


Additional details for both courses follow ...

I. Introduction to Mindfulness Meditation (course description)

Locations, Dates and Times (three options):

1) LEWES: (NOTE--New Dates, as listed below!)
Meets each Monday, Nov 12 thru Dec 17, 10:00 to 11:30 am.
Location: Friends Meeting House, Friars Walk. (map)

2) TUNBRIDGE WELLS:
Meets each Thursday, Nov 1 thru Dec 6, 1:00 to 2:30 pm.
Location: Friends Meeting House, Grosvenor Park. (map)

3) UCKFIELD:
Meets each Wednesday, Oct 31 thru Dec 5, 9:30 to 11:00 am.
Location: Pranava Yoga, Bird-in-Eye Farm, Framfield Rd. (map)


II. Creative Writing & Mindfulness (course description)

Locations, Dates and Times (two options):

1) LEWES:
Meets each Monday, Oct 29 thru Dec 3, 1:30 to 3:00 pm.
Location: Friends Meeting House, Friars Walk. (map)

2) TUNBRIDGE WELLS:
Meets each Wednesday, Oct 31 thru Dec 5, 1:00 to 2:30 pm.
Location: Friends Meeting House, Grosvenor Park. (map)

Friday, October 5, 2007

Two Poems on Presence

These poems are by our good friend, and prior contributor, Dan Tremaglio. Dan is presently on the Greek island of Antiparos, where he reports "doing little else besides work on fiction".

by Dan Tremaglio
Mindful Living Guide
October 5, 2007






Light

Sitting at the table
I notice streaks of light on the wall
Like those cast by a passing car
And I turn to see out the window
No car
But an old man in a white shirt
Walking slowly by


***




photo by Danny McL



Jackrabbit, Juniper

The clay everywhere glows red
Red too are storm clouds over mountains
Very far away
The desert is a quiet place at sunset
Occasionally I see lightning in the distance
And eons later
Hear a faint rumble
But no louder than the step of a jackrabbit
Stirring beneath the juniper tree


© copyright 2007 by Dan Tremaglio.

Monday, October 1, 2007

Interview: Emily Ferrara on Illness, Suffering and Death, and on Transformation and Healing through Mindfulness and Writing

Emily Ferrara
photo by M. Lara Hoke, © 2004



by Sean M. Madden
Mindful Living Guide
October 1, 2007

Last week, we published an essay by Emily Ferrara entitled The Alchemy of Grief. Below is our follow-up interview with Emily.

As with our earlier interviews, our intention is to publish a follow-up interview with each Mindful Living Guide contributor. We aim to do so within a week or so following publication of the original contribution. This, we think, will help to deepen the relationship between all of us—MLG readers, writers and editors—so that we may all continue to learn from one another through the sharing of our own stories.

First, a deep bow for sharing with us what is such a personal and poetic account of your son Adam's death and your subsequent healing transformation.

Mindful Living Guide readers may be interested in knowing that "The Alchemy of Grief", the title of your essay which we recently published, is also the title of your forthcoming book, a bilingual (English/Italian) poetry collection inspired by that grief and alchemical process.

I have read a sampling of these poems via your and the Bordighera Poetry Prize websites, the latter for the prize you were awarded for this collection in 2006. In these poems as well as in your essay, I am most struck by your willingness, courage or perhaps total determination to look your loss straight on, to not waver either in the moments of your loss or in your later written reflections upon these moments.

This confronting, after all, seems to be the lesson of your alchemical transformation, that illness, suffering and death are inescapable—they are as much a part of us as life itself.

I find that the questions I have for you are all roughly one and the same, though approached from slightly differing launching points which I see as perhaps mutually conditioning (or dependently arising) "causes" and "effects" or points on a progression, if you will.

The first aspect of this question, then, is: What brought you to this understanding "that illness, suffering and death are our lot" as you say in your essay?

And, inherent in my first question is a wondering of how your life experience, generally, and your meditation and writing practices, in particular, may have informed—and been informed by—this understanding and, thus, your full-frontal, wide-awake response to Adam's death?

EF: On some level, I was brought to this understanding on the day Adam was born, when we learned that he had a life-threatening congenital heart defect, aortic stenosis. Three weeks later, when he was in heart failure and doctors told us he would need immediate open-heart surgery, my world fell apart. It was at this point that I found myself living inside this understanding that "illness, suffering and death are our lot". At that time (some 23 years ago), writing was my primary tool for traversing this challenging terrain. I began to journal and write poetry with a vengeance, and this sustained me. In the late 1980’s and early 1990’s, I explored meditation practices, and began reading 'populist' Buddhist writings that I could easily find in the local public library of the small New England town I lived in at the time—the wonderful work of Thich Nhat Hanh, for example. I also explored Christian mystic traditions, such as the Benedictine 'lectio divina' practice, which involves meditative contemplation of spiritual texts. A Tree Full of Angels: Seeing the Holy in the Ordinary, by Macrina Wiederkehr, was my introduction to this practice.

Prior to Adam’s death, I experienced two other major life events that enabled me to develop my mindfulness muscle. In 1994, I was diagnosed with thyroid cancer, and was prompted to face my own mortality. I recall my doctor telling me that this was "a good cancer", meaning that my chances for a full recovery were excellent. This experience of surgery and follow-up treatment brought me closer to my meditation and writing practices, and certainly prepared me for the next challenge placed in my path just as I was getting back on my feet and fully functioning as a single parent of two young children (Adam and his younger sister Deva): the loss of our home and all our ‘stuff’ in a fire in 1995. This is what we did not lose: our lives (we weren’t home at the time the fire broke out), and my writing journals, all of which I’d been inexplicably carrying with me in a satchel. Apparently, these were meant to survive while all else needed to be shed. As my entire library of books had been destroyed, it is significant that the first book I chose to replace was the
Tao Te Ching. This text spoke to me at the time as no other could.

Four years later, I enrolled in graduate school at Lesley University in Cambridge, Massachusetts, in a self-designed interdisciplinary program in which I studied poetry-writing, spirituality and activism. It was at this time that I stumbled upon the Barre Center for Buddhist Studies, an amazing resource located only 30 minutes from my home. In short order, meditation practice took on an ever more important role in my life, alongside the writing of poetry.

In 2003, when Adam died, I immersed myself in journal-writing and Zen Buddhist practice, attending my first 3-day sesshin with the Boundless Way Zen community only one month after his death. This full-frontal, wide-awake confrontation with the fact that "illness, suffering and death are our lot" was not a choice. It was, in my experience, the only sane thing to do.


How has all of this—your loss, your meditation practice, your writing, and your teaching—impacted the way that you live? Or, put another way, how has this changed you?

EF: All of this has made me more committed to living in the present moment, even if that moment is full of pain, because I know now that the only way to become free of the pain is to face into it. I have also learned how to let other people companion me on my path. This is true on many levels—my family, friends and co-workers; my Unitarian Universalist church community; my Boundless Way Zen Sangha; fellow travelers on the recovery path, and my writing group. In terms of my writing, I was blessed to be a part of a community of writers who were completely committed to supporting my efforts to write poems about Adam’s death and explorations of the texture of my particular grief, and to help me to write poems that would extend beyond expressions of my personal experience to illuminate the universal human experience that "illness, suffering and death" are our lot, and so too are joy, well-being and living life fully.

I believe that I am more authentic; more patient in situations requiring patience; more assertive in situations in which patience is no virtue—for example when injustices need to be addressed. I am also learning how to be gentle with myself in all aspects of my life and work … to refrain from self-criticism and judgment, which also allows me to refrain from criticism and judgment of others. I strive to be aware that daily practice is not something I have to do, but something I get to do. It is not a burden or chore, but a gift.


When you first submitted your essay to MLG, you stated that "In more recent years, I have developed programs integrating mindfulness meditation with reflective/creative writing exercises, for medical students, medical school faculty, and for graduates of the Mindfulness-Based Stress Reduction Program at the University of Massachusetts (this is the program founded 30 years ago by Jon Kabat-Zinn)." As you know, Rebecca and I, likewise, guide others in both mindfulness meditation and reflective/creative writing, separately and in combination. My final question, then, is: How has "all of this", as above, been alchemized in your teachings?

EF: At times, my experiences have been very directly alchemized in my teachings, as in the bereavement class I was invited to teach as part of a course for medical students on "Caring for the Terminally Ill". More often, my experiences inform my teaching in a more indirect manner. By that I mean the more I am able to live authentically, the more I am able to teach from that authentic place. It is abundantly clear to me that I am perpetually (thankfully) a student, learning alongside and from those I teach. Parker Palmer’s works have been an affirmation of this approach to teaching, as have the writings of bell hooks and Paulo Friere.

I also believe that having faced my own suffering allows me to be present to others’ suffering in a way that supports transformation and healing. I recently heard a recording of a dharma talk by Insight Meditation teacher Narayan Liebenson Grady which I think speaks to the alchemical process that is practice: "Transformation means freeing our hearts from its torments; the result of such transformation is a deepening degree of inner freedom. So we practice this path not simply because one’s life goes better, but really for the deepest of reasons—to free our hearts from the torments of heart, so that we know this within ourselves and so that we can alleviate suffering in others as well."

Sunday, September 23, 2007

The Alchemy of Grief

photo by Judith M. Daniels, © 2007


by Emily Ferrara
Mindful Living Guide
September 23, 2007

Grief is a kind of illness—a journey into the pit of one’s own suffering and the knowledge of one’s own mortality. When the grief is for one’s child whose death came suddenly and unexpectedly, the journey is particularly harrowing.

The processes of alchemy—calcinatio (burning by fire), solutio (dissolving in water), sublimatio (rising in air), coagulatio (falling to earth), mortificatio (decaying), and transmutation (healing)—have provided a container for my experience of grief in the wake of my son Adam’s death. They have grounded me in the essential elements of life—fire, water, air, earth—and have given me the scaffolding on which to hang the maddening, frightening, and at times incoherent experience of the illness of grieving, and the hope that there is the possibility for renewal and transformation on the other side of grief.

I work and teach in a medical school, and am surrounded by doctors and doctors-in-training. I am witness to the transformation of young, idealistic men and women compelled to go through the fire of medical education in order to be fully prepared to bear witness to illness and to provide some measure of relief for their patients. One fact that is mostly overlooked in medical education is that no one who is a human being will escape the experience of illness. As no one will escape death.

Advances in medicine allow for saving babies born who weigh less than two pounds and are not finished with the developmental processes meant to occur in the womb, and prolonging the lives of the elderly and the catastrophically injured, who themselves may wish for death’s release. Stem cell research, genetic engineering, cloning, and other advances offer hope while also giving rise to a false sense of control over life and death—an especially dangerous idea being planted in the minds of medical professionals and patients alike. And yet if we wake up to the actual experience of life and death, we must know, right to the marrow, that illness is our lot, and death is unmistakably inescapable.

Despite my familiarity with the world of medicine, I was not prepared for its ultimate failure—the death of my son. He was born with aortic stenosis in 1984, before balloon angioplasty was used to repair faulty aortic valves. At that time, his life was saved with surgery in the skilled hands of now renowned cardiac surgeon Dr. Richard Jonas at Children’s Hospital in Boston, and the caring attention and expertise of all the doctors, nurses and staff.

I still remember sitting beside Adam in the Cardiac ICU, the night after surgery. He was hooked up to a multitude of tubes, and his tiny body was drugged and restrained. The surgery had gone well, but now the moment of truth was upon us. Would he make it through the next 48 hours, the most critical period for survival?

I sat by his isolette in the middle of a large open room—my breasts still producing milk, my vagina still bleeding from the birth just weeks before—and stood watch, for 5 minutes every hour, the limit on ICU parent visitation. I was desperate and filled with fear at the prospect of losing my firstborn child.

When the pediatrician made her rounds, I asked her, “Could he die?” I was looking for some kind of reassurance. She would offer no false hope. She met my eyes and, without turning away, said, “Yes, he could die.”

At the time, her direct response seemed cold-hearted. I barely knew this doctor, and I had barely tasted motherhood. I clung to a tiny strand of hope that I glimpsed beneath the doctor’s direct acknowledgment of the limits of medicine—the bald truth of the tenuousness of life.

Now, I know the direct, honest answer by this brave doctor was the beginning of the preparation I would need to face Adam’s ultimate death 19 years later. In Buddhism, The Five Remembrances mantra is recited to remind ourselves of the ultimate truth of life—that illness, suffering and death are our lot:

I am of the nature to grow old.
There is no way to escape growing old.

I am of the nature to have ill health.
There is no way to escape having ill health.

I am of the nature to die.
There is no way to escape death.

All that is dear to me and everyone I love
Are of the nature of change.
There is no way to escape being separated from them.

My deeds are my closest companions.
I am the beneficiary of my deeds.
My deeds are the ground on which I stand.
Reciting this mantra in the months after Adam died helped me to accept his death as the natural order of the world. And provided me with the guidance to consider that what I did in response to his death was my primary task, my most important responsibility, and the only true way for me to continue being alive.

— — —
Emily Ferrara, the 2006 winner of the Bordighera Poetry Prize, has published poems in Worcester Review, Ballard Street Poetry Journal, Family Medicine, Full Circle, Lifeboat, Lynx Eye, and several anthologies. Her poems have received awards from the Society of Teachers of Family Medicine in 2005, and from the Worcester County Poetry Association and the New Words, New Voices in 2006. The Alchemy of Grief will be her first full length book. She is Assistant Professor of Family Medicine and Community Health at University of Massachusetts Medical School, where she teaches creative writing and directs the grants and special projects division for the school’s Office of Medical Education.

Emily can be reached via her website, located at emilyferrara.net.

© copyright 2007 by Emily Ferrara.

Saturday, September 22, 2007

Monks allowed past Suu Kyi's house

Buddhist monks march for a fourth straight day on Friday Sept. 21, 2007, in Yangon, Myanmar. About 1,500 Buddhist monks marched through Myanmar's main city Friday in their biggest turnout yet for a month-long wave of protests.


Myanmar police let about 500 protesting Buddhist monks through a roadblock to march past the home where opposition leader Aung San Suu Kyi is under house arrest, and the Nobel laureate came to her gate to greet them looking "fit and well," witnesses said.

The unexpected visit briefly joined Myanmar's best-known advocate of democratic reform with the highly respected monks whose five straight days of protests this month have jolted the country's military junta. It was not immediately clear if there was any broader significance to the visit, but coordination between the two movements, which have been operating separately, could pose a new threat to the regime.

Thousands of monks held anti-government protest marches around Myanmar's largest city, Yangon, where the Nobel Peace Prize winner is under house arrest. Thousands more monks and other citizens marched in other cities in the tightly controlled country.

The monks stopped briefly in front of Suu Kyi's house and said some prayers before they leaving at the other end of the road, said a resident, who asked not to be named for fear of being harassed by the authorities.

The road was closed again after the monks passed. Suu Kyi has been in detention for more than 11 of the past 18 years.

A monks' organization for the first time urged the public to join in protesting "evil military despotism" in Myanmar, also known as Burma.

"In order to banish the common enemy evil regime from Burmese soil forever, united masses of people need to join hands with the united clergy forces," the All Burma Monks Alliance said in a statement received Saturday by The Associated Press.

"We pronounce the evil military despotism, which is impoverishing and pauperizing our people of all walks including the clergy, as the common enemy of all our citizens," the statement said.

[...]

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