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Becoming the healers we already are

Becoming the healers we already are. Michael Kearney, MD, Radhule Weininger, PhD, Buddhist Contemplative Care Conference, Garrison Institute, November 7, 2014.

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Becoming the healers we already are

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  1. Becoming the healers we already are Michael Kearney, MD, Radhule Weininger, PhD, Buddhist Contemplative Care Conference, Garrison Institute, November 7, 2014.

  2. “Although the usual dictionary definition of “health” is, roughly speaking, “free from sickness,” we should look at health as something more than that. According to the Buddhist tradition, people inherently possess Buddha-nature; that is, they are basically and intrinsically good. From this point of view, health is intrinsic. That is, health comes first: sickness is secondary. Health IS.” Chogyam Trungpa

  3. Gautama’s Enlightenment

  4. What is suffering? Gautama’s Enlightenment

  5. What is suffering? Gautama’s Enlightenment What is the relief of suffering?

  6. Gautama’s Enlightenment

  7. “It was then, in the crucible of his unwavering attention that the realization of dependent co-arising swept over him.” Joanna Macy

  8. “Coming to be, coming to be! Ceasing to be, ceasing to be! At that thought, brethren, there arose a vision of things not before called to mind, and knowledge arose. Such is form, such is the coming to be of form, such is its passing away. Such is cognition, such is its coming to be, such is its passing away. And I abided in the discernment of the arising and the passing away.” The Mahapadana Sutta

  9. Implications of Gautama’s Enlightenment For understanding of the nature of reality

  10. All is change “The process nature of reality became clear. He beheld the flowing interaction of all things as they arise, as they provide occasion and context for each other’s emergence and subsiding…. All aspects of our world and all factors of our lives subsist, he saw, in a dynamic web of interdependence. But these currents of relationship are not visible. To the physical eye we look like separate projects walking around in separate bodies. The Buddha called this interconnectedness paticca sammupāda, dependent co-arising.” Joanna Macy

  11. Implications of Gautama’s Enlightenment For the nature of the self

  12. ANNATĀ - “no self”

  13. Western Self as particle

  14. Western Permanent, solid, separate

  15. Eastern and indigenous Self as wave

  16. Eastern and indigenous Impermanent, fluid, interconnected

  17. cross section

  18. Porous and fluid

  19. Interactive and interdependent

  20. Mutually Conditioning and co-arising

  21. ANNATĀ no-permanent-solid-separate-self

  22. ANNATĀ Yes – self… as process, as relationship

  23. Implications of Gautama’s Enlightenment For the nature of suffering and the relief of suffering

  24. The Four Noble Truths The truth of suffering The truth of the cause of suffering The truth of the end of suffering The truth of the way out of suffering

  25. The Four Noble Truths “We create our own bondage by reifying and clinging to what is by nature contingent and transient. Being caused in this way, our suffering is not endemic. It can cease. The causal play can be reversed. This is achieved by seeing the true nature of phenomena, which is their radical interdependence. This is made possible by cleansing perception through meditation and moral conduct.” Joanna Macy

  26. Journal of Pain and Symptom Management, Vol 33, No 4, April, 2007

  27. Methodology Phenomenological study: 21 patients with life-threatening illness who were experiencing either existential anguish or, conversely, the experience of integrity and wholeness, were interviewed in an attempt to identify “inner life” and “existential” contributors to subjective suffering and well-being in advanced illness.

  28. Themes Common Across Cases: Suffering/Anguish • Sense of disconnection from self, others, phenomenal world, ultimate meaning • Crisis of meaning; an existential vacuum; inability to find solace or peace • Preoccupation with future or past • Sense of victimization • A need to be in control

  29. Themes Common Across Cases: Integrity/Wholeness • Sense of connection to Self, others, phenomenal world, ultimate meaning • Sense of meaning in context of suffering • Capacity to find peace in present moment • Experience of a sympathetic, non-adversarial connection to the disease process • Ability to choose attitude to adversity; open to potential in the moment greater than need for control

  30. The Four Noble truths Suffering as clinging, contraction, isolation Healing as letting go, deep connection, relationship

  31. Implications of Gautama’s Enlightenment For what we can do to heal another’s suffering

  32. Implications for healing Healing (in contrast to curing) is not something I personally do for another. Healing is what naturally happens when we (the other and I) become part of the fluid, interconnected, impermanent, ever changing process that is reality. So it is no longer about congratulating ourselves when things go well or blaming ourselves when they don’t. We do our best. We contribute to the process. Then something happens that is, ultimately, beyond in our control.

  33. Implications for healing What is in control is to set our intention, choose to do what we think is in the best interest of the other, and let go of outcome. Aware of the interconnectedness of all things, we cultivate the conditions where healing may happen. Then, together, we wait in compassion, and with curiosity, to see what emerges.

  34. What does this look like in the face of another’s suffering?

  35. Bodhisattva THE BODHISATTVA IS ONE who HAS REACHED ENLIGHTENMENT AND COULD ENTER NIRVANA BUT INSTEAD CHOOSES TO RE-ENTER SAMSARA OVER COUNTLESS LIFETIMES UNTIL ALL BEINGS ARE SAFE, UNTIL ALL BEINGS ARE HAPPY, UNTIL ALL BEINGS ARE FREE

  36. chenrezig

  37. Bodhisattva An archetypal energy we each have within

  38. Albert camus

  39. Dr Rieux as bodhisattva • chooses to stay in the world of suffering, even though he could leave • Motivated by bodhichitta; the desire to help unconditionally, prioritizing the welfare of others • Acts with equanimity; treats everyone the same; knows how little he can control the outcome; does not take it personally

  40. How can we hold this at the bedside? We need a psycho-spiritual container

  41. Psycho-spiritual container 3 essential building blocks: • Awareness of interdependence • Mindfulness • compassion

  42. Compassionate pause Process • Notice the body • Choose to pause • Exhale to relax • Notice our feelings in the face of the other’s suffering • Practice self-compassion • Abide for a moment in experience • Turn again to the other with kindness

  43. meditation

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