Charlotte Joko Beck

"Whirlpools and Stagnant Waters" (excerpt) NOTHING SPECIAL by Charlotte Joko Beck

flowing water
“Flowing Water” by zee buzz


"Whirlpools and Stagnant Waters" (excerpt) NOTHING SPECIAL
by Charlotte Joko Beck


We are rather like whirlpools in the river of life. In flowing forward, a river or stream may hit rocks, branches, or irregularities in the ground, causing whirlpools to spring up spontaneously here and there. Water entering one whirlpool quickly passes through and rejoins the river, eventually joining another whirlpool and moving on. Though for short periods it seems to be distinguishable as a separate event, the water in the whirlpools is just the river itself. The stability of a whirlpool is only temporary. The energy of the river of life forms living things—a human being, a cat or dog, trees and plants—then what held the whirlpool in place is itself altered, and the whirlpool is swept away, reentering the larger flow. The energy that was a particular whirlpool fades out and the water passes on, perhaps to be caught again and turned for a moment into another whirlpool.

We'd rather not think of our lives in this way, however. We don't want to see ourselves as simply a temporary formation, a whirlpool in the river of life. The fact is, we take form for a while; then when conditions are appropriate, we fade out. There's nothing wrong with fading out; it's a natural part of the process. However, we want to think that this little whirl- pool that we are isn't part of the stream. We want to see ourselves as permanent and stable. Our whole energy goes into trying to protect our supposed separateness. To protect the separateness, we set up artificial, fixed boundaries; as a consequence, we accumulate excess baggage, stuff that slips into our whirlpool and can't flow out again. So things clog up our whirlpool and the process gets messy. The stream needs to flow naturally and freely. If our particular whirlpool is all bogged down, we also impair the energy of the stream itself. It can't go anywhere. Neighboring whirlpools may get less water because of our frantic holding on. What we can best do for ourselves and for life is to keep the water in our whirlpool rushing and clear so that it is just flowing in and flowing out. When it gets all clogged up, we create troubles—mental, physical, spiritual.

We serve other whirlpools best if the water that enters ours is free to rush through and move on easily and quickly to whatever else needs to be stirred. The energy of life seeks rapid transformation. If we can see life this way and not cling to anything, life simply comes and goes. When debris flows into our little whirlpool, if the flow is even and strong, the de- bris rushes around for a while and then goes on its way. Yet that's not how we live our lives. Not seeing that we are simply a whirlpool in the river of the universe, we view ourselves as separate entities, needing to protect our boundaries. The very judgment "I feel hurt" establishes a boundary, by naming an "I" that demands to be protected. Whenever trash floats into our whirlpool, we make great efforts to avoid it, to expel it, or to somehow control it.

Ninety percent of a typical human life is spent trying to put boundaries around the whirlpool. We're constantly on guard: "He might hurt me." "This might go wrong." "I don't like him anyway." This is a complete misuse of our life function; yet we all do it to some degree.

Financial worries reflect our struggle to maintain fixed boundaries. "What if my investment doesn't work out? I might lose all of my money." We don't want anything to threaten our money supply. We all think that would be a terrible thing. By being protective and anxious, clinging to our assets, we clog up our lives. Water that should be rushing in and out, so it can serve, becomes stagnant. A whirlpool that puts up a dam around itself and shuts itself off from the river becomes stagnant and loses its vitality. Practice is about no longer being caught in the particular, and instead seeing it for what it is—a part of the whole. Yet we spend most of our energies creating stagnant water. That's what living in fear will do. The fear exists because the whirlpool doesn't understand what it is—none other than the stream itself. Until we get an inkling of that truth, all of our energies go in the wrong direction. We create many stagnant pools, which breed contamination and disease. Pools seeking to dam themselves for protection begin to contend with one another. "You're smelly. I don't like you." Stagnant pools cause a lot of trouble. The freshness of life is gone.

Zen practice helps us to see how we have created stagnation in our lives. "Have I always been so angry, and just never noticed it?" So our first discovery in practice is to recognize our own stagnation, created by our self-centered thoughts. The biggest problems are created by attitudes we cannot see in ourselves. Unacknowledged depression, fear, and anger create rigidity. When we recognize the rigidity and stagnation, the water begins to flow again, bit by bit. So the most vital part of practice is to be willing to be life itself—which is simply the incoming sensations—that which creates our whirlpool.

Over the years, we have trained ourselves to do the opposite: to create stagnant pools. This is our false accomplishment. Out of this ongoing effort come all of our troubles and our separation from life. We don't know how to be intimate, to be the stream of life. A stagnant whirlpool with defended boundaries isn't close to anything. Caught in a self-centered dream, we suffer, as one of our daily Zen Center vows states. Practice is the slow reversal of that. With most students, this reversal is the work of a lifetime. The change is often painful, especially at first. When we are used to the rigidity and controlled stiffness of a defended life, we don't want to allow fresh currents into awareness, however refreshing they may truly be.

The truth is, we don't like fresh air very much. We don't like fresh water very much. It takes a long time before we can see our defensiveness and manipulation of life in our daily activities. Practice helps us to see these maneuvers more clearly, and such recognition is always unpleasant. Still, it's essential that we see what we are doing. The longer we practice, the more readily we can recognize our defensive patterns. The process is never easy or painless, however, and those who are hoping to find a quick and easy place of rest should not undertake it.

That's why I am uneasy with the growth of the Zen Center of San Diego. Too many seekers are looking for easy, painless solutions to their difficulties. I prefer a smaller center, limited to those who are ready and willing to do the work. Of course, I don't expect from beginners the same thing I expect from experienced students. We all learn as we go. Still, the bigger the center, the more difficult it is to keep the teaching clean and rigorous. It's not important how many students we attract to the center; what is important is maintaining strong practice. So increasingly I am tightening up the teaching. This is not a place to be if one is seeking an artificial peace or bliss or some other special state.

What we do get out of practice is being more awake. Being more alive. Knowing our own mischievous tendencies so well that we don't need to visit them on others. We learn that it's never okay to yell at somebody just because we feel upset. Practice helps us to realize where our life is stagnant. Unlike rushing mountain streams, with wonderful water flowing in and flowing out, we may be brought to a dead halt by "I don't like it.... He really hurt my feelings," or "I have such a hard life." In truth, there is only the ongoing rush of the water. What we call our life is nothing but a little detour, a whirlpool that springs up, then fades away. Sometimes the detours are tiny and very brief: life swirls for a year or two in one place, then is wiped away. People wonder why some babies die when they are young. Who knows? We don't know why. It is part of this endless rushing of energy. When we can join this, we're at peace. When all of our efforts go in the opposite direction, we are not at peace.
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