Welcome to the mindfulness meditation podcast presented by the Rubin Museum of Art.
We are a museum in Chelsea,
New York City that connects visitors to the art and ideas of the Himalayas and serves as a space for reflection and personal transformation.
I'm your host,
Dawn Eshelman.
Every Monday we present a meditation session inspired by a different artwork from the Rubin Museum's collection and led by a prominent meditation teacher from the New York area.
This podcast is a recording of our weekly practice currently held virtually.
In the description for each episode,
You will find information about the theme for that week's session,
Including an image of the related artwork.
Our mindfulness meditation podcast is presented in partnership with Sharon Salzberg and teachers from the New York Insight Meditation Center,
The Interdependence Project,
And Parabola Magazine.
And now,
Please enjoy your practice.
Good afternoon,
Everybody.
Welcome.
Welcome to the Rubin Museum of Art and to our weekly practice together,
Mindfulness meditation online.
I'm Dawn Eshelman.
So happy to be here with you today.
And for those of you who are new,
Welcome.
And we,
The Rubin Museum,
Are a museum of Himalayan art and ideas in New York City.
And inspired from our collection,
We join together weekly to take a look at a work of art together and hear a brief talk inspired by that artwork from our teacher today,
The wonderful Rebecca Lee.
And then after the talk,
We'll have a short sit together,
15 to 20 minutes,
Guided by Rebecca.
Okay.
So this month,
We are talking about transformation.
And this is really coming from taking its inspiration from the exhibition healing practices.
And honestly,
So much of the artwork in our collection is about this idea of transformation,
Which is a type of change.
And we know that change is constant.
And in this context,
We're really relating it to this idea of healing,
Healing as a form of transformation.
And this,
Of course,
Comes from the exhibition that's been on view for a few months now,
Which is really beautiful and incredible.
It's called Healing Practices,
Stories of Himalayan Americans.
So let's take a look at this artwork together.
Ah,
Yes.
The wheel of life,
The wheel of existence.
This one is from Tibet or Mongolia.
It is 19th century,
Pigments on cloth,
A tanka,
A scroll painting.
And here we have just so much incredible detail.
I'll zoom in a little bit here.
This artwork,
The wheel of life is a Tibetan Buddhist visualization of the human condition.
So really depicting the endless cycle of birth,
Death and rebirth.
And samsara,
Suffering,
This reality that Buddhism is so,
So skillfully helps us navigate samsara.
Here we have this very vivid reminder of the law of karma.
So we've got this bright lapis blue background and this red monstrous figure.
This is Yama,
The Lord of Death,
Holding the circle of samsara in not just his hands here,
But his teeth.
And within that we see all six realms of existence right here.
These are all the different realms of existence that a being can inhabit when it is reborn.
And that includes hell at the bottom,
Hungry ghosts,
Animals,
Human beings,
Demigods and gods here at the top.
And along,
If you go inwards,
This circle here,
Where we're seeing the light and dark,
This illustrates the possible steps of ascending or descending in these different levels of samsara and of existence.
And then the very center of the wheel portrays the three poisons.
And these are the three mental poisons or kleshas.
These are the things that keep us trapped in samsara.
So attachment is the rooster,
Hatred or anger is the snake and ignorance the pig.
And then you can see the most outer edge here as well.
So there's so much meaning to derive from this amazing artwork and so much symbolism to feast upon.
But for now,
We're going to take this kind of meta concept,
This idea that things change and that transformation is truly possible.
And we'll ask our teacher today,
Rebecca Lee,
To help us frame that within this context of meditation.
Dr.
Rebecca Lee is a Dharma heir in the lineage of Chen Master Sheng Yan,
Who is the founder and guiding teacher of Chen Dharma community.
She started practicing with Master Sheng Yan in the 1990s and served as his translator until his passing in 2009.
She later trained with and received full Dharma transmission from one of his Dharma heirs,
Dr.
Simon Child in 2016.
She currently teaches meditation and Dharma classes,
Gives public lectures and leads retreats all over North America in the UK.
And you can find out all about her,
Her talks,
Her writings at rebeccalee.
Org.
She's also the sociology professor at the College of New Jersey,
Where she also serves as the faculty director of the Allen Dolly Center for the Study of Social Justice.
And you can find her new book supported by her students who urged her to write it,
Allow Joy into Our Hearts,
Chen Practice in Uncertain Times.
Rebecca Lee,
So nice to have you with us here.
Thank you.
It's so wonderful to be practicing here with everyone today and gives me so much joy to see everyone in the community connecting with each other,
Taking advantage of this time to share space.
Thank you for your introduction of today's artwork.
Indeed,
A lot to decipher.
And the wheel of existence reminds us of what human beings inevitably would encounter,
And all of us are familiar with that.
So as human beings,
We all will experience aging,
This body aging,
Getting sick,
And eventually the death of the body.
Of course,
We will also encounter the passing of our loved ones in our lives.
That's difficult.
And in our daily life,
We also encounter situations such as not getting what we want,
Being stuck in situations that are very challenging,
Such as very difficult bosses or very demanding siblings,
Or the selfish people that we in our lives,
Perhaps maybe very judgmental people.
Just recently,
I heard someone who had very judgmental parents.
That's very difficult.
And these are part of being a human being.
And we need to cultivate clarity that being part of all these things,
As part of being a human being,
This body deteriorates and gets sick with situations that we don't have control over,
Need not be suffering themselves.
The reason why we experience a lot of these situations as suffering has to do with our very entrenched habits of reacting,
Reacting to situations that we dislike with aversion.
For example,
Hating the fact that the body is aging,
Even though that is a natural part of having a body.
And so aversion,
Aversion to what's going on to the present human that causes suffering.
So it's not the body deteriorating itself that's automatically suffering.
It is our entrenched habits of reacting with what we call vexations,
One of which is hatred aversion.
Also,
We may also have a related habit.
Maybe things are going well in life,
We're enjoying happy family life,
Things are going well at work,
In fact,
Really getting promotions and a lot of recognitions and we really enjoying it.
And we really want it to last,
Maybe one more of it,
More happiness,
More promotion,
More fame.
And forgetting that every moment the coming together of causes and conditions,
And every situation is impermanent.
We simply do not know how things will unfold in the next moment,
Next day,
Next week.
I think we all had a very deep experience of that a couple years ago when our life basically suddenly had to stop because of COVID-19.
And that continued to be true in every moment of our life.
So when we forget impermanence,
Then we give rise to the habits of craving for what is here that we like.
And when we do that,
We get in the way of actually being fully here,
Enjoying and appreciating what is already here.
This happy moment of being with our loved ones,
For example,
Things going well,
We actually are blocking ourselves from enjoying that which is already here,
That's pleasant because we worry so much about it not lasting,
Or focus so much on how to make it last longer.
And all that too is suffering,
Dukkha,
Because we are discontented with what is already here because of the entrenched habit of wanting more.
So this habitual reactivity of aversion and craving was in the center of this thangka that Dawn was describing,
Actually what generates suffering.
So our life's challenges,
Such as aging and sickness and losing a loved one,
Wow,
They are very painful and difficult when it happens.
When we experience it fully as it is and understand them as they are,
That is part of being a human being.
They do not need to be suffering when we do not react with our habitual reactivity.
See clearly that it is natural for the body to age and get sick,
And also it's natural for the world to change,
For people around us to change,
For our relationships to change.
So that way we can be at peace with whatever challenges presented to us in life.
So when we can be in the world this way,
We're not giving rise to suffering,
Not causing suffering to ourselves.
That is self-wisdom.
And when we are not so agitated by our habitual reactivity and being so consumed by the suffering we generate to ourselves,
Then we actually can be more available to others,
Be compassionate and supporting,
Helping them,
For those who need help and support.
And also because of our being less consumed by our own suffering,
We actually can see clearly and empathize with other people's situation as fellow human beings,
Just like ourselves.
So we do need to cultivate skillfully this peace,
Because some people think,
Yes,
That's what I want.
I want peace.
And they go about it unskillfully,
Oftentimes by silencing themselves,
Suppressing their mind,
Silencing themselves harshly to try to generate this feeling of peace,
And ended up with more suffering.
Because when we do that,
We are not allowing our natural responses to situations such as sadness or disappointment or anger to be felt and seen fully as it is.
And when we do that,
It's actually a form of violence and harshness to ourselves.
And when we react this way,
Believing that we are creating a peaceful mind,
We might actually be breathing more hatred and harshness in our mind,
Inadvertently,
When we thought we are making peace.
So our habit of reacting with aversion and craving,
We call vexations or clashers,
In Don's introduction,
Is indeed very entrenched.
You can say that's kind of our default mode,
Hating what we dislike,
And craving for more of what we like.
And the key here to practice skillfully is actually to watch out for the habit of hating our habit,
Hate our vexations,
When we realize that's what we are doing,
Recognizing our habitual reactivity.
So this quote from my root teacher,
Master Chen Yan,
That I use often to remind myself,
I share with you here.
He said,
Do not be afraid or get upset when vexations arise.
Let vexations be vexations,
As long as you are not afflicted by them.
In time,
They will fade away.
So here he's pointing to being very careful and skillful in not being afflicted by vexations,
Not hating vexations,
Getting upset when we see vexations,
Reactivity.
It is actually quite normal for us to have these reactivity now.
And so the practice of meditation is what helps us transform these unhelpful habits,
Habitual reactivity of vexations into wisdom and compassion.
So peace does not involve separating ourselves from our life.
Actually,
Right in the midst of our life,
In the midst of our habitual reactivity,
We are capable of practicing to transform them into wisdom and compassion.
Wisdom meaning choosing not to succumb to these unhelpful habits,
And not causing ourselves more suffering.
And when we're not suffering,
We are less likely to cause harm to others,
And we can remember to be kind to others.
So here Master Shen Yan talk about that there's no need for us to be afraid of vexations.
So when they arise,
Actually they are opportunities for us to see these vexations for what they are.
We have a tendency to think of these unhelpful habits as sort of like an enemy,
Fixed entity that's here to attack us,
To sabotage us.
In fact,
They are not fixed entity attacking us.
Like everything,
What we call clations or vexations,
Are impermanent,
With no independent inherent existence.
Quoting an important line from the Diamond Sutra,
They are like a dream,
Or an illusion,
Or a bubble,
Or a shadow,
A dewdrop,
Or a lightning.
They are transient.
So that's why Master Shen Yan say,
Let vexations be vexations.
So when the mind drifts off in our meditation,
Notice the habits of reacting with aversion,
Getting all frustrated,
Angry,
And telling ourselves,
What's wrong with me,
I should be able to do better,
And see these thoughts for what they are,
Transient manifestations in the mind,
Like bubbles,
And allow them to be.
And that way,
We do not react to what's happening with more aversion,
Getting upset that we are getting upset and not perpetuate this habit.
As the mind settles,
We are less easily agitated,
And as we practice more,
We find that what used to upset us,
No longer sends us down a cycle of hatred,
And conflict,
And more hatred and more conflict.
That is Samsara.
And we can see clearly what is inappropriate and handle it skillfully.
Do what needed to be done,
Accept what cannot be done now,
And cultivate skillfully the conditions for change in the future.
That way,
We can see clearly how our action in the present helps shape a better future,
Whenever we remember to practice,
Moment after moment.
In this way,
We allow the practice,
We allow ourselves to be transformed by the practice,
Moment to moment.
And along the way,
We notice there's more wisdom,
And more compassion,
And more and more freed from suffering.
So let's practice together.
I invite you to set up your posture in a comfortable and stable position.
And we will go through a whole body relaxation together.
Feel the relaxation of the top of the head.
Directly experience the subtle sensations as we allow,
Allow the tension to melt away.
And feel the relaxation spread to the forehead.
Check to see if we hold tension in this area by habit,
Maybe from worrying.
And allow,
Allow the tension to melt away.
And feel the relaxation spread to the eyeballs and eye muscles.
We hold a lot of tension in these muscles by habit,
From all the planning,
Analyzing,
Comparing,
And judging.
Right here,
Right now,
There's no need to do any of that.
We can give these muscles a vacation and allow,
Allow the tension to melt away.
And feel the relaxation spread to the facial muscles.
Practice how it tends up certain part of the face by habit,
Maybe from holding a certain facial expression for others to see.
Right here,
Right now,
There is no need to do that.
We can give these muscles a vacation and allow,
Allow the tension to melt away.
And feel the relaxation spread to the entire head.
And feel the relaxation spread to the neck and shoulder muscles.
Really experience the subtle sensations of these muscles softening,
Like melting butter,
As we allow,
Allow the tension to melt away.
And feel the relaxation spread down the arms and to the forearms and all the way down to the fingertips.
And feel the relaxation spread to the chest area.
Notice the habit of holding tension in this area,
Perhaps from anxiety,
Sadness,
Grief,
Fear,
And right here,
Right now,
We can give them a rest and allow,
Allow the tension to melt away.
And feel the relaxation spread down the torso to the lower abdomen.
Trust that the skeletal structure can hold up the body.
These muscles do not need to work so hard.
We can give them a vacation too and allow,
Allow the tension to melt away.
And feel the relaxation spread to the upper back.
Directly experience the subtle sensations of these muscles softening,
Like melting butter,
As we allow,
Allow the tension to melt away.
And feel the relaxation spread down the back to the lower back,
Down to the buttocks,
Down to the buttocks,
Where we feel the sensations of the body's weight on the chair or cushion.
And feel the relaxation spread down to the thigh muscles and down the legs,
All the way down to the toes.
And feel the relaxation of the entire body sitting right here,
Right now,
With this wakeful,
Real mind,
Moment after moment.
And we'll notice the subtle,
Changing sensations of the body moving as the body breathes,
Moment after moment.
You can rest your attention gently on the subtle sensations of the body,
Expanding and contracting slightly with the breathing,
Moment after moment,
To anchor,
To anchor the mind moving to each emerging present moment,
Allowing the body to breathe on its own.
The body knows how to breathe,
It's been doing so since the moment we were born.
And we notice the mind drifting off,
Not a problem.
It is an opportunity to practice remembering to come back,
To reconnect with the direct experience of the subtle,
Changing sensations of the body breathing.
And if you notice the mind getting frustrated when we notice the mind drifting off,
Not a problem.
Use this as an opportunity to see for ourselves the habitual reactivity of aversion to the fact that the mind wanders itself to its transient,
See the reactivity for what it is,
Let it be,
And then be gone.
You can be here,
Moment to moment,
With this body-mind,
In this space,
As it is.
It doesn't matter how often or how long the mind drifts off,
As long as we can find our way back to the method.
We are practicing well.
We are practicing well.
We are practicing well.
We are practicing well.
Maintain this clear awareness as we transition from stillness to motion.
Take good care of this transition so that we can take the stability and clarity of mind cultivated in sitting meditation into our daily life lived in motion.
Thank you.
That concludes this week's practice.
If you'd like to support The Rubin and this meditation series,
We invite you to become a member.
If you're looking for more inspiring content,
Please check out our new podcast Awaken,
Hosted by Laurie Anderson.
The 10-part series features personal stories that explore the dynamic path to enlightenment and what it means to wake up.
Now available wherever you listen to podcasts.
Thank you for listening,
And thank you for practicing with us.
