It was 1997. I was visiting the Neem Karoli Baba ashram in
Vrindaban, India, when I learned that my old friend and spiritual teacher, Ram
Dass, had had a major, possibly life-threatening stroke. How strange to hear such news in that
particular place, which took me over 20 years to visit since first hearing Ram
Dass’s wondrous stories about Maharaj-ji in the mid ’70s. (“Maharaj-ji” is the less formal,
affectionate honorific used by Neem Karoli Baba’s devotees.)
In a shamefully narcissistic manner, one of my first
thoughts had to do with me. Because
of all his work in the field of death and dying, I always assumed that if push
ever came to shove and I was lying in my death bed somewhere, I’d call on Ram
Dass to come sit with me through the process and all would be well. It simply never dawned on me that he
was 22 years my senior, and, barring unforeseen tragic events, he was quite
likely going to pre-decease me. I was a bit in shock at what should have been
an obvious revelation, and felt orphaned.
Ram Dass demonstrated through his stroke experience what it
means to truly walk one’s talk, for he managed to re-frame a frightening,
painful and shocking event that would completely change his life and abilities
forever, into what he would eventually refer to as “fierce grace”
(which also became the title of a wonderful film about his ordeal.) The
teaching he offered is that all circumstances — seemingly
good or bad from our own perspective — can be seen, felt and even known as God’s Grace, if one is but
willing to hold them that way and learn from them rather than merely complain
and be the unfortunate victim of a terrible turn of events in one’s life.
Of course, being a spiritual hero to thousands, Ram Dass
really had no choice; he couldn’t very well indulge in kvetching about his
reality for very long, or behaving as if God and his Guru were somehow suddenly
absent from the universe! Clearly,
if God is real and present — no matter what
happens — then one must learn to accept all experiences ultimately as the
Grace of God, some more fierce than others.
For most of us, though, how could having a stroke, being
paralyzed on one side, and initially losing nearly all of one’s speech
capacity, possibly be the Grace of God?
If such a thing happened to me, I know I’d be extremely pissed off at
God, and asking questions like, “What about playing guitar and piano? Or
bicycling? I mean, I teach movement and dance for crying out
loud!”
Rabbi Harold Kushner’s famous query comes to mind:
“Where is God when bad things happen to good people?” According to
the mystics among us, the answer is always the same: God is present, and cannot
possibly be elsewhere, for the “One Vast Eternal Omnipresent Source of All
Being and Existence ” certainly cannot be off at a brothel in Thailand
while you’re being mugged in New York City. No, as Thich Nat Hanh might say,
God is the mugger and the mugged (and
the Thai prostitute.) Given the
daily state of affairs in our own lives as well as the headlines from around
the world that bombard us each morning, if any of us presume to intuit the
Presence of God, then that Presence is clearly not impacted one way or the
other by actual events that occur.
The good stuff that happens doesn’t mean God is here, and the bad stuff
doesn’t mean the Divine has left the building. God is the animating force, or
the all-pervading intelligence within which all
experience takes place. The Tibetan Buddhists call it Cognizant Emptiness. Not
very spiritually romantic for devotional, religious types, but probably
accurate.
I had a video Skype session with Ram Dass a few years ago, a
service called “Heart-to-Heart” that he makes available to his
website subscribers. My agenda in setting up the conversation
was to ask him for his blessing before I set out on a book tour to promote The 99th Monkey, a memoir
that featured my history with him in the first and last chapters, symmetrically
framing the whole work. And though
I had badgered him repeatedly the previous year, in the end he had opted not to
endorse the back of my book. So
now, if I couldn’t get his blurb, I felt I at least needed his blessing. He
paused a moment when I asked, closed his eyes to search for his answer, then
looking straight into the camera and pointing his finger, said very calmly,
“You have my blessing, as long as you tell the truth.”
That gave my little brain plenty to think about! Was he saying I didn’t tell the truth
in the book? That I somehow misrepresented him in my story? What did he mean? I
didn’t ask, and rather than try and figure out his answer, I lived, as Rilke
said, “inside the question.” As I traveled the country on my book
tour, it became my personal Zen koan each time I took the stage.
And I think I told the truth. Mostly.
He also gave me an extremely valuable piece of advice: “If you go on a book tour as an
ego, in order to sell books,” he said, “it is a complete pain in the
butt. But if you approach each event as a gathering of souls, then you can have
a meaningful evening together.” I took that very much to heart, and
brought my guitar along and wound up singing and chanting with people in
bookstores all across the country, and I do believe that souls were touched.
Mine was.
Apart from that Skype call, though, I hadn’t seen Ram Dass
for quite some time. Since I was to be on Maui, not 10 minutes from his home, I
requested some moments of his time, and he was gracious enough to receive me at
his gorgeous home overlooking the sea. His living room features a very large,
holy shrine adorned with flowers, photos and sacred relics, that pays homage to
his Guru and many other saints from a diversity of religious traditions.
Although he can swim in his pool and walk a bit with a walker, he is for the
most part confined to a wheelchair, presumably for the rest of his life. Yet not only is he not complaining, it
seems he has managed to arrive at an even happier and more content state of
being than ever before! This is
clear both from being in the room with him as well as from his own public talks
about his process in the years since the stroke.
I first met Ram Dass in 1975 at the age of 23, when I was
first emerging as a spiritual seeker, full of longing and penetrating
questions, deeply hungry for answers and direction. Ram Dass was bigger than
life, rapidly gaining worldwide notoriety as a counter-cultural hero and
teacher to millions, and author of what was becoming the pivotal spiritual
guidebook of those tumultuous times, Be
Here Now. He had returned from
India wearing the trappings of that culture — white robe and beads and long, wild
hair and beard. But even in his more ordinary American attire, he exuded a
powerful, loving presence that was quite palpable, penetrating and real.
I vividly remember the intensity and significance of our
first meeting. He would often do
an exercise with new students that involved sitting across from one another,
eyeball to eyeball, with the instruction, “Anything that comes into your
mind that you don’t want to share with me, share with me.” It was astounding for me to witness and
subsequently reveal the vast array of normally private, psychological
material — shameful secrets, things I was embarrassed about and so forth — and to
feel the unconditional love pouring through his eyes as he listened silently to
all that came spilling out of me in what amounted to being a liberating
confessional of sorts. The exercise continued until I reached my limit, my line
in the sand, where there were just certain things too horrible to say aloud,
and I didn’t, and he didn’t ask me to.
And I never have, to him. In a way, I never completed that
exercise.
Perhaps I should have used this visit in Maui to pick up
where we had left off some 35 years ago when we first played that game, but
this time I was determined to show up as an “adult.” I wanted to
approach my old spiritual teacher not as what George Bernard Shaw called a
“bundle of grievances and ailments.” I did not want to greet him as a
needy spiritual seeker full of problems and questions looking for someone to
provide me with answers. Rather, I
wanted to have no particular agenda apart from paying my respects, human to
human, to an old friend and mentor, with the awareness that I didn’t know if we
would ever meet again in this lifetime.
(Ram Dass never leaves Maui, and this was my first visit there in nearly
25 years.)
I didn’t want to arrive empty-handed; yet there didn’t seem
to be any physical object I could bring that would make any sense. It’s all
just “stuff.” I had picked up various chatchkes around our house to
bring to him, but my wife Shari nixed each one. Then, in Maui, a few days
before we were to get together, someone was giving away a very long and exotic
Hawaiian flower, and I thought that one of them, like a single rose, would make
a nice offering. I put it in water for two days, but on the morning I was to
drive over to meet Ram Dass, I discovered that the flower had started to turn
brown and die. That would have had its own significance, I suppose, but I
wanted to bring a fresh flower, and it was too late to look for a florist. As I drove to his house, I passed a
field of wild flowers, pulled over and picked one beautiful, fuchsia-colored
flower on a thorny stem. I spent
some time on the side of the road, scraping all the thorns off with my
thumbnail until I felt confident that I could hand it to him without the risk
of him getting pierced by a thorn.
Meanwhile, I was recalling a story Ram Dass used to tell of
his early days in India, when he was agonizing over finding just the perfect
gift for Maharaj-ji. He had finally settled on purchasing a beautiful blanket,
because Maharaji basically only wore blankets, and Ram Dass carried the blanket with him throughout his
travels, building up in his mind how wonderful it was going to be to present
his beloved Guru with this token of his great love, and how special he would
feel as the bestower of such a perfect gift. But in fact, when he was finally sitting before his Guru and
presented him with the blanket, Majaraj-ji picked it up by the edges of one
corner with two fingers, holding it up like a dead rat, and then turned and
presented it to another devotee as a gift. He then turned to Ram Dass and
asked, “Did I do the right thing?” “Perfect,” Ram Dass responded. In that moment, he saw how much his ego
had riding on the blanket; it was not a “clean” gift in that way, and
Maharaj-ji held it up in that manner to indicate as much.
I examined myself carefully, but as far as I could discern,
my flower offering was clean. I
liked that I picked it in the wild and not at a store, and that I had smoothed
off the thorns to protect his hands.
And so, when he wheeled himself into his living room to see me, I rose
to greet and hug him and presented him with the flower. He held it in his hand awhile, feeling
it, contemplating it in silence.
And continued to do so throughout our hour-plus conversation.
Because of my decision to come to him not wanting anything,
the result was that in large part our meeting together remained mostly on a
“chatty” level, in great contrast to the original soul-bearing,
life-changing contact we had had over three decades earlier. But several times we lapsed into
silence and simply gazed at one another, and I later concluded that it didn’t
matter what we talked about.
Whatever connection or transmission that needed to occur was going to
happen anyway, beyond the words. I suppose this is true of every interaction we
have with everyone, but right or wrong, I give my relationship with Ram Dass
more weight and significance than I do some others, despite his repeated
reminders in the early days that the bus driver or your Aunt Gertrude just
might be the Buddha.
At one point, after one of those silences, he said,
“You’re in good shape; you used to talk off the wall.” I puzzled over that one for awhile,
then recalled that when I had been badgering him to endorse my book and he
wasn’t returning any of my emails, each time I wrote him I opened with a bigger
apology: “I don’t mean to be a nuisance, please forgive me, maybe you
didn’t get my email” etc., and then even sent him a snail-mail letter on
top of all that, until I finally browbeat him into at least agreeing to read my
manuscript, but then as press time approached and I saw no blurb from him
forthcoming, I bugged him one last time, and my apology had escalated to,
“I know you must hate me and think I should rot in hell for all of
eternity, but please know that our deadline is next week.”
And to that he
finally responded: “If you go to hell, I will miss you. Namaste, Ram
Dass.” I laughed — a lot — and I
was simultaneously crestfallen. Because now I knew he was choosing not to endorse my book, it wasn’t simply that my requests
had gotten overlooked in a pile of mail.
So perhaps my “rot in hell” routine was what he was referring
to when he said I used to talk “off the wall.” Though undoubtedly I
had teetered on the wall many times before that.
Now, sitting across from him in Maui, talking about this and
that, he suddenly said, quite out of the blue, “You should let something
else, or someone else, write through you, instead of just writing from your
ego.” I felt a bit defensive,
because I had not posted any blogs in months for that very reason; as an ego, I
knew I simply had nothing much to say or offer, and yet nothing else seemed to
be wanting to come through me. In
response to Ram Dass’s suggestion, I said, “Well, I’m usually pretty dense when it comes to subtle
energies or other dimensions.” He replied, “Well your ego is dense
through and through, but your soul isn’t.”
That was a conversation stopper, and we fell into silence a
bit. Who knows, though? Maybe this is what I sound like when I’m letting
someone else write through me! I
always figured it would sound more like, “Blessings to all my children who
come seeking union with their Beloved.” Maybe I am a channel for Shecky
Greene rather than St. Germaine. (Given a choice, I would have opted for
Kerouac.)
When the renowned Brazilian healer, Joao de Deus (John of
God) came to the United States for the first time, I hopped a plane to Atlanta
to meet him. Some two thousand of
us, all dressed in nearly identical white yoga clothing, had the opportunity to
walk past him for a brief moment, while he was presumably inhabited by a
variety of “entities,” the spirits of deceased physicians. Through a
translator, he would quickly direct each person to either a healing room to
receive psychic surgery from the non-physical guides that were hovering about,
or to a meditation room to simply sit quietly in the energy that permeated the
place and was tangible even to a closed-off, skeptical cynic like myself. After
whisking people away one after the other in rapid succession, when I approached
him the translator stopped me dead in my tracks, pointed his finger and said
firmly, “YOU, he wants to see in Brazil.”
I moved on, thinking to myself, I schlepped all the way to
Atlanta to see him, why do I have to go to Brazil? I’m here now! Plus, how do I know if I go to Brazil
he’s not going to say, “YOU I want to see in Atlanta?” But I decided
to go back a second day, and again I was one of two thousand new (and some
repeat) visitors. Once again I
watched person after person march by him in half a second, getting waved on to
the healing room or the meditation room. And once again when I came before him
the translator stopped me and said, “YOU he waits for in
Brazil!” Needless to say, it
gave me food for thought, but I never went.
I had heard that Ram Dass had gone down to Brazil to visit
Joao’s well-known healing center, known as the Casa, and had had very good
things to say about it. He
compared the loving, heart-opening atmosphere he discovered there to the
feelings he had only experienced previously at his Guru’s ashram in India,
although he did not receive any physical healing of the stroke symptoms that
had prompted the visit. I told him my story of meeting John of God, and
receiving the repeated admonition to head to Brazil. Since Ram Dass had had a
positive experience down there, I asked him if he thought it would be worth the
trip for me to go. After a brief
closed-eye contemplation, he responded, “Given your attitude, I don’t
think it would do you any good,” and we both cracked up; it was so clearly
the truth about me! I am famous
for going to places like in order to demonstrate
that they don’t work for me. I
have a reputation to uphold as the 99th Monkey, the proverbial one who never gets it.
(It’s a really lousy job, you wouldn’t want to be me.)
Earlier in our conversation, we were talking about his
stroke, his physical condition, and with his left hand pointing to the
paralyzed right side of his body, he made a a gesture of dismissal, and said,
“Just my body,” then pointing to his heart, added, “Not
me.” Of course some could
argue this is just cognitive dissonance, that once you’ve lost half your body,
your identity had better reside in the heart and soul,
not the failing flesh. And I also realized that if I was to share with him any
of my personal issues, I couldn’t very well bring up my hurting knees or lower
back or the osteoarthritis in my big toes.
Witnessing the contentment, joy and absence of struggle he
was clearly enjoying, moment-to-moment, it was fairly obvious that he had
arrived at a pretty happy place in his consciousness, stroke or no stroke. The
wheelchair and the condition of his body were truly irrelevant to his primary
self-identity as “loving awareness,” a term from his current book, Be Love Now. The new title ups the ante,
nearly 40 years later, from merely being here
now to being love now. I’m guessing they
are interdependent, however, and arise together; if you are truly and fully
present in the here and now, love is the inevitable outcome. Conversely, if you are truly
“being love,” you will find yourself in the here and now. But the
one-word change in the title points the reader in an ever-so-subtly different
direction, imbuing one’s journey with a somewhat softer focus, somehow, more in
the direction of kindness and less preoccupation with whether one is truly
present or not.
When I got up to leave, he wheeled himself behind me,
steering me in the direction of the altar (unless I went there on my own and he
followed? I can’t remember.) As I stood before the altar, he gently handed me
back the flower, and I understood that I was to offer it, which I did, and
gently set it down. My wild, thorn-free fuchsia-colored flower had been
received, my offering had been accepted.
The flower reminded me of the time I saw Ram Dass several
years after his stroke. He was making his first trip to Taos, New Mexico, to
the Neem Karoli Baba Ashram there, in order to celebrate bhandara (commemorating
Maharaji’s Mahasamadhi, the
time of his passing from this Earth, which occurred in 1973.) It would be his
first public appearance in several years. There were hundreds of people anxious
to greet him personally, if only for a few moments. I didn’t want to add to
what I imagined might have been too much for him, or overwhelming, so I opted
instead to go into a small meditation chamber in the rear of the ashram, away
from the hubbub.
There were only one or two other people in the room. Not
five minutes after I closed my eyes to meditate, I heard the door open, looked
up, and someone was wheeling Ram Dass into the room. Feeling thrilled and privileged, I closed my eyes to enjoy
this intimate meditation with my teacher sitting right beside me. Some time passed, and we looked over
and gazed into each other’s eyes for a prolonged moment. Then, as the aide
began to wheel him out, Ram Dass looked up at him and commented aloud, with his
then still-limited speech, “Every individual, like a flower.” It was
his commentary, it seemed, about our silent interaction.
He left the room and I burst into tears, for through that
one poetic remark I recognized that he was seeing the “flower part”
of me, a precious and pure, unsullied natural place within that I myself had
long since forgotten was still in there somewhere. And I also knew I wasn’t
special. He said every individual.
What would that be like, to go through life seeing each person as if gazing at
a flawless, beautiful blossom?
Our good-bye in Maui was less dramatic. I asked him if he
still did spiritual practices, and he looked at me as if I was speaking Greek
and asked, “Spiritual practices?” And I said, “You know,
spiritual practices; you remember those.” He replied, “I just hang
out with Maharaj-ji.” When
you’re living in the presence, certainty and awareness of “being love
now,” one is no longer doing
anything in order to find or cultivate that love. I leaned over and kissed his
bald head and said I love you, walking away and not looking back; just before I
went out the door, he called out, “I love you too,” and of course I
didn’t believe him, and got in the car and immediately thought I had acted like
an idiot, wasted a precious opportunity to ask the deeper questions, and
figured that he probably thought I was an a**hole. And still off the wall.
But that’s just my way, and I got over it. Meanwhile, I have some gardening to do
if I want this flower to bloom.
Image by MAMJODH, courtesy of Creative Commons license.
