Last Night, A Battle of Good Against Evil?

I thought I’d have a little fun. For the last two nights, my wife and I watched Fantastic Beasts and Where to Find Them, written by J. K. Rowling, between portions of Chris Hayes, Rachel Maddow, and checking in on the Senate’s fight over the Republican denial of health care bill.

 

It was a very surreal experience, like living in a fantasy world. McConnell became, in my mind, the powerful Auror, enforcer, Director of Magical Security for the magical world, a character named Graves (played by Colin Farrell). Graves was trying to appear like he was acting for the welfare of others. In reality, he was always pushing his own agenda, built from megalomania and a delusion of superiority, to undermine others, and make all of us Nomajs or Muggles subservient to him and his cohorts. We learn at the end that Graves was only a mask worn by the evil Grindelwald, a Dark Wizard, second only to Lord Voldemort, who hid away after nasty crimes in Europe. (Did he ever go to Russia?)

 

And then there was the Obscurus, a dark force that ran rampant destroying buildings and killing. The Obscurus was built from the energy created by the abuse, and oppression of the magical ability of Credence, an adopted son of Samantha Morton, the leader of the New Salem Philanthropic Society. These “Second Salemers” were like the first, religious bigots calling for a war against all those with magic and who are “different.” Graves-Grindelwald tried to use the power of the Obscurus, of oppression, for his own ends, but it turned against him. I took the Obscurus as a warning. When a government tries to assault the magic, well-being, and humanity of so many of us, it will only lead to destruction.

 

And on Wednesday, when Mr. T. had Secretary Zinke threaten Senator Lisa Murkowski for her opposition to the Republican bill, this fit in so well with the movie and the plot, of a battle by evil against the good. It was almost too much, too blatant, but the inappropriate behavior of this President is blatant.

 

I won’t try to make too close a comparison between the movie and the real life drama in the Senate. Rowlings work has often been seen as a metaphor for different battles between “good and evil.” But I think there were heroes Wednesday and Thursday. There was Senator Lisa Murkowski, certainly, and Susan Collins. And Senator McCain, who created a great and multi-dimensional drama of his own. And the Democrats, who stayed together as a unified force. Senator Mazie Hirono, Democrat from Hawaii, interrupted her cancer treatments to fly to D. C.. And all of us, who have been making calls, demonstrating on the streets or in the halls of Congress, or writing letters. I’m afraid that there will be many more battles, and we need to learn all we can from this one. In the end, it seems to me that we Nomajs are the ones with the real magic.

Coming of Age

As many people have realized, this moment is a test. Right now. Or better yet, an opportunity. Not in the sense of a test in school, or for a job, not one with a number or letter score, not one with a scorekeeper. It is a test in the sense of a coming of age ceremony, which tests and strengthens our character. We human beings have a chance to come of age. Of course, this is true every moment. Every moment is an opportunity to wake up and demonstrate who we are. But some moments, both in our lives and in history, are heightened by the knowledge of what is at stake. This is such a moment.

 

In this moment in history, it is clear the Emperor has no clothes. His greed, and the greed of those other Republicans around him, his destructiveness, and total lust for power even at the expense of everyone else, even at the expense of the nation, even at the expense of the world’s environment, is there for everyone to see. Will the rest of us find ways to step up, come of age by working to save our age—and possibly the age of everyone who might come after us?

 

An example of just how little these Republicans in the center of this administration care about the well-being of others is the proposed health care legislation. The Senate bill would, according to the CBO, lead to 22 million Americans without health insurance, and thus lead to the deaths of 27,000 people annually due lack of adequate health care. It would have created economic and health insecurity for millions of Americans. The proposed repeal of Obamacare without a replacement would do even more damage to individuals and the economy as a whole. Yet they supported this and similar legislation over and over again. Why? To get a tax cut to a few thousand super rich? To say to their supporters, “look how we defeated the previous [Democratic/African-American?] President?” Certainly, none of the bills proposed by Republicans over the last four months would improve health care for a great majority of Americans.

 

Some argue that it has always been this way. By it they either mean all of human history, or all of US history. It is just more blatant now. Now, information is just more readily available. I disagree, not with the fact that the greed is more blatant now, but with the underlying assumption, that politicians or anyone in power, or every one of us, is essentially selfish, greedy, and lusts for power. That this selfish lust is just “human nature.” To believe this is to essentially give up. Look into your own heart. You will find enough selfish thoughts and feelings and motivations. But do those thoughts or feelings define you? Is that all or most of who you are? And when you feel that selfishness, what happens to your mind and emotions? Do you notice the isolation, sense of distrust, unease and fear that follow?

 

The struggle being waged this moment is not just to defeat the kleptocratic Republicans, preserve some remnants of democracy, and save our rights and environment. It is to save humankind— to save not only in the sense of physical survival, but in the sense of understanding whom we are. How we act is born in the womb of mind and heart.

 

Yes, throughout US history and possibly throughout human history (especially since the Neolithic Revolution and the invention of farming and private ownership), there have been people trying to seize power, not just for a moment, but for always. No denying that. But one of the allures of democracy is that it puts power in front of all of us (at least in theory) and says, “Go for it.” Political power is always in question because it resides “in the people,” dynamic and changing. Part of the dynamism arises from those who can’t handle that shared power and so try to end it by controlling it. However, the only way to have a relatively secure democracy is to teach people how to live with being insecure, and in living with and taking an active part, along with others, in exercising power.

 

Too many of us have been deceived into underestimating our own personal power and capacity to persist, endure, and to feel. We think the challenge is too large, the fight too long, the pain too strong. This is partly a result of the manipulation of media and events to create a sense of crisis or shock, like the “shock and awe” tactic in the invasion of Iraq. But this invasion is primarily against the American people.

 

According to Naomi Klein, in her new book, No Is Not Enough: Resisting Trump’s Shock Politics and Winning the World We Need, this “shock tactic” is an attempt by the corporate right to take advantage of collective crises and natural disasters in order to disorient us, get us to feel so vulnerable that we will accept policies we would never have accepted otherwise. It is a sinister attempt to make us feel so vulnerable and powerless that our natural impulse to come together and help others is buried. But, as Klein says, we can and must refuse this manipulation. We can decide to use this common threat to build a movement of resistance, hope, justice and love.

 

To crudely juxtapose two disparate philosophies, that of the French existentialist philosopher J. P. Sartre, and the Buddha, humans are beings who, due to our ability to be conscious and self-reflect, define ourselves through our actions. Sartre said our “existence precedes essence.” We exist first as subjective experience, as personal conscious awareness, and then become who we are (within social and biological limits, of course) through our thoughts and actions. We are responsible for the person we come to be. And from a Buddhist perspective, one could say our essence is this very moment, this awareness. When our minds are clear, we feel how vibrant the world is, how interdependent we all are, and thus how vital and powerful our actions can be.

 

So, what will we do? What will you do? Will you speak up or take political action in a way you feel is right, maybe make phone calls to Congresspeople, sign petitions, write letters, demonstrate and educate? Feel the power of this moment and come of age? Even simple acts can be profound. Or let others shock us into surrender?

 

*Photo by Kathy Morris.

The Most Important Lesson A Teacher Teaches

One of the most important lessons a good teacher teaches, beyond the subject matter, is how to live a moment or a year of moments. On the first day of classes, you teach how to meet new people, how to start an endeavor, how to be open to whatever comes. On the last day of classes, you model how to end something, how to say goodbye. You model how to face freaky spring weather in winter and winter weather in the spring. How to face a test, sickness or other challenge. To share insights, listen to the insights of others, think deeply about questions raised, and fears and joys expressed. How to face evil with insight, and violence with calm and clarity. And how to celebrate what you value and value what you celebrate.

 

In this way you model the …

 

This blog, with an embedded story, was published on Friday by OTV (Open Thought Vortex): A Literary Magazine for Open Hearts and Minds. Please click on this link to read the rest of the post.

 

 

The Most Important Lesson

Joy

Joy—What is it? Such a short and simple word. Sit quietly for a moment and let a moment of joy come to you. Maybe it will be a memory from the past. Maybe just a touch of the emotion itself will fill your heart. What do you feel? A sense of lightness, bubbling, or overflowing? A weight lifted from your chest? A release of something deep down, a sense of letting go or coming alive? An opening? You might feel you’ve discovered a secret and want to share it. Your hands might want to rise up, your body want to dance, your face smile, as if you were embracing the world, and your self.

 

I remember such moments. I remember receiving an email from my agent that my book was going to be published. I could barely believe it. Excitement and ordinariness both arose in me. Here was an email—I had received thousands of emails before, but none like this one. It was as if I had been hoping for this moment for my entire life. As if all prior emails had this one buried within them as a possibility. Likewise, when good friends or family came to visit. Or snow days, or at least when I first heard the announcement of a snow day. A burden was lifted. Or something feared was ended.

 

Joy can be what pushes back against fear. All emotion has this dynamic quality to it. No emotion is just one emotion. When one emotion surfaces, others arise on the borders. Love can carry fear as well as joy. Why is there fear with joy and love? Because love is allowing yourself to be vulnerable. Part of the ecstasy of love is the affirmation and sense of strength that comes from believing in yourself enough to know you can do this, you can feel this, even though pain might result from it.

 

When afraid, what do you do? Fear is a turning away from a threat or the possibility of pain, of hurt. It can be running away from others, from life, or a walling off, a way of hiding. It is the flight-freeze response. When afraid, you want safety and control. One way you gain a sense of safety is by rigidly controlling the moments of your life. You bind up time by filling moments with the simple and familiar, so nothing unknown and unfamiliar can occur. Fear is of the unknown or what might happen to the known.

 

You can do the same with your mind, filling it with thoughts and worries. Worries can seem like little magical mental devices you use to ward off what you worry about or fear. You deep down think “if I worry enough, what I worry about won’t occur.” You fill your mind with thoughts you’ve had hundreds of times before, to ward off the possibly dangerous and unknown with the safe and known, or with what you have already lived through. You use these worries and thoughts even though they might not be fun, because you’re focused on safety first, not joy.

 

The problem is you can go too far and create what you want to avoid. In order to maintain a wall, you have to create a sense of there being dangers outside the wall that must be avoided. You want to live. But by walling yourself off, you might wall away excitement, friendships, a sense of being fully alive. When you rigidly control the moments of your life, you don’t actually feel safe. You feel rigid. Rigid is another way to say fragile and fearful.

 

You have to let the light in in order to see what you have or could have. You have to take some chances in order to know you are capable of doing so. You have to embrace life, as much as you can at the time, and even when it’s difficult, in order to feel embraced. You can’t totally wall away the sense of vulnerability, because within it lies hidden not only life, but love and joy.

The Mystery You Solve As You Live

When I was in college, before going on a date, especially in my freshman and sophomore years, I remember I would first read a philosophy book or play music I loved, like that by Bob Dylan. I’d play “All You Masters of War” or “Maggie’s Farm” and feel filled with energy, with something to say, with character, and a self.

 

I’d become a persona built from my understanding of Dylan and what he meant to me. I’d become a rebellious philosopher, a person with a meaningful life who had meaningful things to say. I’d become, or tried to become, this mask that I wore for my date. I’d become, for a moment, someone worthy of loving.

 

But to focus on being this persona had side effects. I was looking for my self, “looking for love in all the wrong places.” The persona was a mask I wore not only for others but for my self. It hid me from myself. I expected it to be the real me, not whoever it was who wore the mask. So the reality of the wearer of the mask was hidden. And this led to a subtle sense that something was wrong with me. I felt anxiety because I could never feel real as a mask. A mask, no matter how well crafted, never feels like a face. Who wants to kiss a mask?

 

Only later on did I begin to realize that it wasn’t the music that “filled me up.” It was my love of the music that filled me. When the quality of mind is loving, whatever or whomever you meet is greeted with this emotion, including yourself.

 

Understanding the self is such a mysterious and complex endeavor. The more you look for the self, the more difficult it can be to find it. As Dogen Zenji, a 13th Century Japanese Buddhist teacher put it, “To study the Buddha Way is to study the self. To study the self is to forget the self. To forget the self is to be actualized by myriad things….” You might think you are this image or memory you cherish, some demands or expectations you cling to for yourself, some hope that your parents or others hold out before you. But who you are can never be summed up by an abstraction, or a label you put on your character.

 

You don’t automatically develop this self-understanding. It is something you must work to discover, so persist at it with some gentleness. It’s not something you learn once and forever. It is a curriculum made by nature for your whole life, a class in which we are all both students and teachers. You have to learn that to live well, and to live fully, is what life is about. When you think of life as perpetual learning, or as a mystery you are solving as you live it, then you don’t spend too much time regretting or attacking yourself. You are more mindful; you notice, learn, and change. And to be open to learning, to learn well, it is helpful to be kind, or you won’t take in what is offered to you, and what is there in front of you. You need to appreciate, even love your life, in order to fully live it.

 

So, when you’re feeling lost or anxious or lonely, close your eyes and notice whatever arises. Feel the fact that you can feel and know. Simply breathe in the moment and let it go. If you normally hold up a mask of being unloved, you could instead hold up an image of someone who feels loved. If you normally hold up a mask of being powerless, imagine the face of someone who feels internally powerful. It might not be easy, but you can get better at doing it. You can even ask for help if you get stuck, find a teacher or therapist who you think knows his or her own mind. And study yourself: who is it that controls the whole play, who sees whatever is seen, who provides whatever reality is experienced?

 

The Lehman Alternative Community School, where I used to teach, has a Community Service graduation requirement. Service was such a meaningful experience for students that, at one of our weekly all school meetings several years ago, they voted to increase the requirement from 30 to 60 hours. Giving to others, and recognizing the reality of others and the suffering they face, and working to diminish that suffering, is helpful to everyone. It is especially helpful when you feel anxious or confused about who you really are. By giving, you feel you have more to give. You feel your inner world exceeds even your understanding of it, and in that excess you find yourself.

An Analysis of the News, Thoughts On A Gloomy Administration, and A Review of My Book

Three different pieces for you:

The first piece is a review of an article giving a detailed history of how a manufactured crisis in education and the undermining of American literacy might have led to the Republican administration. The second is an announcement of one of my blogs being published by the Good Men Project. The third is a link to a review of my book by Dr. Dave Lehman.

 

*Many people have said to me “I don’t understand the avid supporters of this President and his administration and can’t talk with them.” These Republican supporters “do not listen to facts,” and seem to be condoning the undermining of their own freedom, rights, and economic position. Many theories have been brought forth to explain this behavior: the fact of a tribalization of the news, so each group only listens to its own brand of news. The racism, anti-semitism, and misogyny inherent in our culture. Blaming the leftists and liberals for not listening to these people (and daring to have a different perspective). Not speaking the language and mythology of the right wing.

However, there is another interesting viewpoint: Did a long history of politically and economically manufactured crises, both in education and throughout our culture, cause increasing insecurity and illiteracy, and decreasing critical thinking, and thus lead to the new Republican administration?

An article in Salon.com by Henry Giroux raises this issue very cogently. It is called: Manufactured illiteracy and miseducation: A long process of decline led to President Donald Trump. At first, I thought the article was another attack on public education, blaming schools and teachers for the US political crisis. Not so.

Diane Ravitch, in her book Reign of Error, and Naomi Klein, in The Shock Doctrine, first provided me with this analysis. Starting with the Reagan years, public schools have been under attack, sometimes by the Federal government itself, often by private economic interests and the politicians who supported them, certainly in many media. For example, A Nation At Risk, a report issued by the Reagan administration in 1983, claimed public education and teachers were responsible for everything from a declining college graduation rate to the loss of manufacturing jobs. It said, “If an unfriendly foreign power had attempted to impose on America the mediocre educational performance that exists today, we might well have viewed it as an act of war.” It said graduation rates, SAT scores, etc. were decreasing—all of this was later proved untrue. Academic achievement from 1975 to 1988 was actually improving, and not only for middle class white Americans. The divide in academic achievement between rich and poor was diminishing. But the A Nation At Risk report was just the beginning of the attack.

Giroux points out how the supposed reform movement led by elements of both major political parties called for “teaching to the test,” increased “accountability” (or decreased flexibility, creativity, and freedom for teachers to meet the individual needs of students), national standardization, corporate-produced tests and lesson plans, and the weakening of unions—all leading to “a frontal assault on the imagination of students” and the attempt to create corporate “pedagogies of repression.” Even in universities, knowledge has been increasingly viewed as a commodity, where the “culture of business” has become “the business of education.” Of course, many teachers are doing their best to fight this deformation of education.

The Republican administration, says Giroux, is now engaged in a frontal attack on thoughtfulness and compassion. Everyone and everything is valued mainly as a commodity and a source of profit. At the same time, Republicans provide their oppressed supporters with the illusion that those who impose “misery and suffering on their lives” are actually their liberators. What blinds them to the reality of their situation is what binds them together. (Newspeak, “consciously to induce unconsciousness,” 1984?)

You might want to read the whole article.

 

*In the gym yesterday, one of the younger men, in his late twenties, turned off CNN on the tv monitors above the elliptical machines and stationary bikes. He said, “I am sick of watching politics.” I understand how the news has become too disturbing for many to watch. But for this man, the news itself was political; facts were opinions or political statements, not statements about what was real…

This blog post was originally published here five weeks ago and was just re-published, in an edited form, by the Good Men Project. Here is a link you can use to read the rest of the piece.

 

*Dr. Dave Lehman, the founding principal of the Lehman Alternative Community School, in Ithaca, N. Y., where I taught for 27 wonderful years, wrote a review of my book, Compassionate Critical Thinking: How Mindfulness, Creativity, Empathy, and Socratic Questioning Can Transform Teaching. The review was published in the National School Reform Faculty, Connections. Here is a link. (Thank you Dr. Dave.)

 

*Photo by Kathy Morris

**Thank you to Jill Swenson who sent me the Salon.com article.

 

 

Persistence and Gratitude

Thank you to everyone who called or emailed or messaged me or just wished good things for me regarding the operation (or operations) on my hand and wrist. The surgery seems to have gone well. At the literal last minute, the surgeon and I decided to only do two surgeries, not three. He did the carpal tunnel, which is not a big deal—and a proximal row carpectomy, which means taking out three of the eight bones in my wrist. He did not do the cubital tunnel surgery. Instead of general anesthesia, I asked the anesthesiologist to use a nerve block and just enough anesthesia to put me asleep. This led to fewer after-affects from the surgery.

 

The only complication was with pain medication. I am allergic or sensitive to many painkillers. And despite many conversations with the doctor about which painkillers to take home with me (I did the surgery in a surgicare facility, not a hospital, and did not stay overnight), I was given one we hadn’t discussed and soon had to stop taking it. Tylenol and Motrin are all I have taken since.

 

The fun part—aside from a short bout of feeling I never want to do this again— my mind has been fairly clear. Visualizations have been helpful with pain relief and meditation has been a great friend.

 

And I am so grateful for my doctor—and also for my health insurance, without which I probably could never have afforded the surgery. I know I pay a lot for insurance, but it’s comprehensive. If the Republicans have their way, such insurance plans will likely disappear for the middle class.

 

I can’t type well right now and have little tolerance for sitting at my computer, but have still written a few emails and made some phone calls about the denying health care to Americans act being considered by Republicans in the Senate. This bill is just too shameful to resist mentioning. It exposes two Republican agendas: redistributing money from the poor and middle class to the rich (also see President Obama on the issue). And making life so expensive for lower and middle class Americans, and politics so difficult, that we will not be able to persist in fighting against the denial or undermining of our rights and freedoms.

 

But persist we must. For example, according to the CBO analysis, the House Republican bill would lead to 23 million people losing their insurance. This would also be the case with the Senate version. But this includes, if I understand it, only those getting ACA government subsidies. It does not include all those, like seniors, who might lose coverage due to prohibitive increases in premiums. A CBO estimate of the House plan says that an average 64 year old earning $26, 500 would see their out of pocket costs for health care rise from $1700 to $14,600. The Senate plan has (as of this writing) not been analyzed yet. The increase in costs could wipe out savings and spending power for so many people. And remember: Medicaid covers millions, one fifth of Americans—those with disabilities, in nursing homes, the poor; 49% of births in this country are covered by Medicaid.

 

The exposure of Republicans possibly colluding with Russians to interfere in/manipulate the election, interfere in investigations, rip off tax money, etc. might lead us to think Mr. T and his cohorts will be inevitably dethroned, that our legal system will get him, or them. I certainly feel this yearning for dethronement, but nothing is inevitable (except…). How often has the legal system been compromised before by money and power?

 

Opposing the Republican plan to destroy democracy and undermine our rights, freedoms and economic power will take time and persistence, but I think it’s just something that needs to be done, even by those of us with casts on our arms.

 

*Photo by Kathy Morris.

The Power That Liberates vs The Power That Corrupts

Two articles in the recent Scientific American Mind (May/June, 2017), when read together, provide an extremely relevant, even fascinating insight into the situation in the world today. One is on the psychological effects of power on the powerful. The other is on self-compassion.

 

The first article was called Power Moves: Success Changes How People Think and Act—Often, But Not Always, For the Worse, by Theodor Schaarschmidt. The British politician and historian, Lord John Acton, has often been quoted as saying: “Power tends to corrupt, and absolute power to corrupt absolutely.” He was mostly speaking of Popes, Roman Emperors, and absolute monarchs.

 

But are the corrupting influences of power real? And if so, are they attributable to the mere fact of having power? Or is it that ruthless people are the ones most likely to search for power to begin with? The article discusses psychologist Susan Fiske’s research—as people gain influence, they change. They act more freely, with less empathy, and a reduced concern for details.

 

The research by psychologist Dacher Keltner, quoted by Schaarschmidt, adds depth to this picture. When we feel powerless, our actions are more inhibited; we are more sensitive to punishment and also the needs of others. As our influence and power increase, we become more sensitive to rewards and less inhibited. The skills needed to obtain power and to lead effectively are the ones most likely to deteriorate once we have power. The powerful tend to overestimate their skills, take greater risks, think in terms of stereotypes, and ignore outside viewpoints.

 

Further studies show the more power people get, the fewer social norms they tend to follow. They can become “Machiavellian;” they disregard moral or even legal limits and feel free to use others in their pursuit of status and advantage. According to psychologist Kibeom Lee, when Machiavellian traits combine with narcissism and psychopathy, people show less honesty and humility.

 

At first glance, it might seem from this research that empathy is somehow opposed to agency or the ability to act and assume power. Not so. In his book The Power Paradox: How We Gain and Lose Influence, Keltner says it is social intelligence, the power to understand, value and advance the goals of others, that yields true power and it is involved in every relationship and interaction. Without this social intelligence we “tend to act like patients who have damaged their brain’s orbitofrontal lobes” (parts of the brain critical to empathy and socially-appropriate behavior). The paradox is that we tend to “rise in power in the world due to what is best about human nature but we fall from power due to what’s worst.”

 

According to Schaarschmidt, the corrupting influence of power is slightly less likely with women, for example, whose path to power is often different than with men. As you might expect from the ubiquitous sexism in our society, women are more likely to be attacked for anything that might appear as dominating a group or asserting power, and rewarded with influence by looking out for others.

 

Self-compassion, according to the article The Self-Compassion Solution: Building On A Buddhist Principle, Psychologists Are Learning How Being Kind to Yourself Can Bolster Resilience, Buffer Against Stress and Improve Relationships, by Marina Krakovsky, means “treating yourself with the same kindness and understanding that you would a friend.” In his research, psychologist Kristen Neff discerned three elements of self-compassion: kindness toward yourself, “paying attention to your suffering in a mindful, nonobsessive way,” and a cognitive component, where you understand that suffering is a normal part of life. Neff found that people who score high in self-compassion are less prone to anxiety and depression.

 

Krakovsky mentions the work by psychologist Juliana Breines, who found that self-compassion also helped people not get caught up in feeling their self-worth is dependent on approval by others. But Breines wondered if this diminished worry about the opinion of others would lead to a loss in motivation, as in schools. She found the opposite to be true. Students with self-compassion tended, for example, to study even more for a quiz than others.

 

And in a study with seniors, researchers led by psychologist Batts Allen found that people with self-compassion had a stronger sense of well-being. They were more mindful of what they were doing and feeling, and thus more capable of acknowledging and accepting what was true. Self-compassion apparently led to a better sense of, and valuing of, who they were.

 

Compassion in general is a readiness to act to reduce suffering. Compassion practices strengthen the insula, which is an area in the cerebral cortex of the brain, behind the frontal lobe, involved in emotional regulation, stimulating energy and focus. Compassion for self and others not only energizes us to act to relieve suffering; it energizes us to act with more awareness. It increases our ability to learn and discern what is going on. Especially when combined with mindfulness, it can help people think more clearly and critically.

 

We have this maladaptive, basically Machiavellian, idea in the U. S. that only by being selfish and ruthless can we achieve any political change; that ruthless behavior can somehow result in a “better” or more equitable world. The research on power shows the opposite to be true. And one of many reasons this idea is maladaptive is because it can undermine the motivation by ethical and empathic people to want to take political action. We have an example now of a leader whose craving for power, rewards, and status has clouded his empathy and understanding and caused political chaos, an increase in racist incidents, an undermining of democratic values, etc., etc.

 

If we want leaders who can think clearly and act with understanding, we need to learn more about the power of compassion, starting with compassion for ourselves. We need leaders trained in compassion so they can resist the distorting influence of power and more clearly empathize with and prioritize the needs of the great majority they represent, not just the rich few. The power that corrupts is power over others. The power that liberates is power over oneself. A wonderful, short novel based on the life of the Buddha, by Satish Kumar, called The Buddha and the Terrorist, makes clear the differences between these two types of power. The first is power based on opposition and so creates perpetual conflict and distrust. The second is based on understanding self and others, the power to learn and change, and thus creates trust and cooperation. And one way we can begin to advance the power that liberates is by teaching compassionate critical thinking in schools.

 

Mindfulness and Pain

 

This Thursday, June 15th, I will have surgery on my right wrist, or actually three surgeries. I did not want to undergo anesthesia multiple times so I thought I’d do them all at once, and the surgeon agreed. The first two are relatively simple: carpal tunnel (medial nerve in hand) and cubital tunnel (ulnar nerve, at elbow and blade of hand). The third is more complicated and is called a proximal row carpectomy; the surgeon removes three of the eight bones in my wrist. The surgeon predicts it will take two-three months to heal. I will be in a cast for two weeks, and writing may be difficult for an indeterminate length of time.

 

So, I am taking a vacation. I feel better approaching surgery as a vacation then as a dreaded time of suffering. It’s important, in difficult times especially, to be nice to yourself. For the next few weeks or more, instead of feeling an obligation to publish each week, I will do it only when it feels right. I have a blog prepared for next week, but after that—who knows. I will most probably miss writing, miss you as an audience, so I don’t know how long my “vacation” will last.

 

The wrist has been hurting on and off for many years. Driving, writing, certainly carpentry or splitting wood, but even holding a book or sleeping, could be painful. Karate has become problematic. My handwriting was never beautiful, but years ago, before I retired from teaching, I had trouble giving written feedback on student papers due to the pain. Students often commented that my writing was illegible.

 

Yet, I became sort of used to the pain—sort of. In early March, I pointed out to my acupuncturist the swelling in my wrist and she recommended I see a doctor. That led to x-rays and a CT scan, then nerve conduction tests. After seeing what my wrist looked like and reading the radiologist report, of “severe” this and torn that, the pain actually got worse.

 

I found this interesting. When I thought of the pain in my wrist as simply an unpleasant sensation that couldn’t be treated, I accepted it and lived with it. But once it had a label and a doctor’s evaluation, once I had the clear image of bones rattling bones, it became more solid and took on a life of its own. The sensations I felt became an alien presence I wanted removed. I scheduled the surgery.

 

This led me to use mindfulness training to study in more detail how my mind influenced the pain. I began to think of pain as a blatant and confounding puzzle, as a chance to learn more about how my mind and body worked. When pain arose, I breathed it in—if I could. I noticed whatever was there for me—how the beliefs and expectations I held influenced the sensations I felt and the thoughts about the sensations. My response to the pain influenced how much I suffered from it. When I let go of the thoughts and images, and focused on the breathing, the pain sensations moved to the periphery of awareness, and lessened in strength. Without resistance, pain decreased. It became one sensation among others. My response went from flight-flight-freeze to something a bit more open, and more relaxed.

 

And, over the last few days, as the fact of surgery sank in and the big day approached, the incidents of high level pain decreased. I don’t know what was most responsible. Was it the natural therapies, pain pills, or increased mindfulness? Was the anxiety over surgery masking the physical sensation?

 

I still need the surgery. But I have a few strategies to help me face it, and my fears about it, with a little more confidence and less anxiety. I have realized how fear can be useful. It tells me to wake up. This is my life on the line. The kindness I give to others I can give myself. I have also accumulated a few good movies and books to enjoy. And I am forever grateful that I still have good health insurance. (Please tell Republicans in Congress that you oppose their undermining-health-care legislation.) On Thursday, please wish for me a good result, a healing. Thank you and may you be well.

 

*Many Buddhist teachers write about how to face pain, or face whatever. Pema ChodronShinzen Young, and Jon Kabat-Zinn are three authors whose wonderful books I can recommend.

 

**My friend Eileen Ain recommended Peggy Huddleston’s Relaxation/Healing CD.

 

***Photo by Kathy Morris.