Comfortable With Uncertainty by Pema Chödrön Read Free Book Online

resistance.
    It can be difficult to even think about beings in torment, let alone to act on their behalf. Recognizing this, we begin with a practice that is fairly easy. We cultivate bravery through making aspirations. We make the wish that all beings, including ourselves and those we dislike, be free of suffering and the root of suffering.

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    The Practice of Compassion
    W E CULTIVATE compassion to soften our hearts and also to become more honest and forgiving about when and how we shut down. Without justifying or condemning ourselves, we do the courageous work of opening to suffering. This can be the pain that comes when we put up barriers or the pain of opening our heart to our own sorrow or that of another being. We learn as much about doing this from our failures as we do from our successes. In cultivating compassion we draw from the wholeness of our experience—our suffering, our empathy, as well as our cruelty and terror. It has to be this way. Compassion is not a relationship between the healer and the wounded. It’s a relationship between equals. Only when we know our own darkness well can we be present with the darkness of others. Compassion becomes real when we recognize our shared humanity.
    As in all the aspiration practices of the four limitless qualities, we start the compassion practice where we are and then expand our capacity. We start by locating our current ability to be genuinely touched by suffering. We can make a list of those who evoke a feeling of compassion. It might include our grandchild and our brother and our friend who is afraid of dying, as well as beings we see on the news or read about in a book. The point is simply to contact genuine compassion, wherever we may find it. Then we can follow the three-step formula, “May I be free of suffering. May you be free of suffering. May we be free of suffering.” We can also follow the formal seven-step process presented in teaching 35, using the words, “May I be free from suffering and the root of suffering,” or the words of our choice. Like all the bodhichitta practices, the aspiration practice of compassion is best done within a session of sitting meditation.

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    Cultivating the Ability to Rejoice
    A S WE CULTIVATE our garden, the conditions become more conducive to the growth of bodhichitta. We begin to feel joy. It comes from not giving up on ourselves, from mindfully sticking with ourselves and beginning to experience our great warrior spirit. We also provide the conditions for joy to expand by training in the bodhichitta practices and in particular by training in rejoicing and appreciation. As with the other limitless qualities, we can do this as a three-step aspiration practice: “May I not be separated from the great happiness devoid of suffering. May you not be separated from the great happiness devoid of suffering. May we not be separated from the great happiness devoid of suffering.” We can also do this as a seven-stage practice (see teaching 35). It is fine to use your own words.
    The appreciation and joy in these words refer to always abiding in the wide-open, unbiased nature of our minds, to connecting with the inner strength of basic goodness. To do this, however, we start with conditioned examples of good fortune such as health, basic intelligence, a supportive environment—the fortunate conditions that constitute a precious human birth. For the awakening warrior, the greatest advantage is to find ourselves in a time when it is possible to hear and practice the bodhichitta teachings.
    We can practice the first step of the aspiration by learning to rejoice in our own good fortune. The key is to be here, fully connected with the details of our lives, paying attention. We are expressing appreciation: friendship toward ourselves and toward the living quality that is found in everything. This combination of mindfulness and appreciation connects us fully with reality and brings us joy. When we extend attention and appreciation