After a series of open meetings on aging at the Halifax Shambhala Centre, documented in several postings on this blog in 2010, an aging steering group was formed to guide further development of aging related projects. The steering group has been meeting monthly and has written the following update to be published in the newsletter of the Centre (The Banner) in March 2011. The Banner is available online through the Halifax Shambhala Centre website. The update summarizes the key issues identified so far in the process of working with aging and provides an example of how one Shambhala Centre is relating to the simple fact that a great many of its members are getting old.
CALLING ALL SENIOR SHAMBHALIANS (60 and older).
Remember the 1970’s, and some of us were first connecting with Shambhala. We were young and didn’t think much about being old and the coinciding sickness or disability. Perhaps we recited the reminders of “precious human birth” and “old age, sickness and death”, but our hair was not gray, and our bodies were capable of sitting nynthuns with the main hardship being resisting the urge to scratch an itch or swat a pesky fly.
Nearly forty years later, on a day-to-day basis we may not be aware of how much we have changed. But bump into an old friend whom we haven’t seen for 20 years, and with a shock, we say to ourselves, “wow, has she aged! Gee do I look that old too?” Or do you experience a jolt of incomprehension when you see a photo of yourself these days?
Those kinds of experiences have prompted some of us to feel our age and begin to look into how our aging relates to Shambhala path both as individuals and as a community.
In the spring of 2010 a series of open meetings were held at the Shambhala Centre to explore aging related issues. Through talking circles and small discussion groups, a list of ideas, concerns, questions and needs was generated. These were assembled into general categories as follows:
(1) HEALTH, age related diseases, chronic illness and pain, nutrition, exercise and active living, social isolation and accessibility to Shambhala Centre and health services;
(2) SUPPORT, seniors’ support group/online support network/healing meditation group, caregiver support, the Deleg system as a network for support, phone calls to people who are isolated, information sharing through workshops, support groups, programs; (
(3) LEGAL, wills, estate planning, power of attorney, advanced directives, organ donations, financial resources;
(4) HOUSING, options, group or shared housing, long term care facilities, homecare; (
(5) END OF LIFE CARE, hospice, palliative care, preparing for death and dying, funerals (planning, cost, sukavati ceremony, etc.);
(6) ELDER WISDOM, a formal rite of passage into the status of "elder", a Council of Elders, passing on to future generations, keeping active, and contributing to Shambhala and wider community.
To focus on priorities and begin taking action a steering group was formed that has been meeting monthly. The members (David Whitehorn, Tom Bell, Denault Blouin, Robert Halpern, David and Meera Flint, Myra Donnelly, Yeshe Fuchs and Pamela DeNicola) have identified four core projects/issues:
(1) Survey of needs and attitudes, (2) Seniors Support Network, (3) Programs for Shambhalians 60+, and (4) Council of Elders. The current thinking on each of these projects is as follows:
SURVEY OF NEEDS AND ATTITUDES:
To understand the needs and concerns of Shambhala seniors we need to conduct a survey. The steering group is compiling a list of seniors and contact information. This list will enable us access to distribute the survey to senior members as well as provide a basis for ongoing communication, including connecting with seniors in need. Our next step is to design the survey questions. We hope to be able to have the survey ready this spring. Updates will be posted in the Banner
SENIORS SUPPORT NETWORK:
We will begin to develop a support network by first relaying information through regular newsletters and Banner information and articles.
Survey data will help to focus the need for a support network and how best to design and implement. Some ideas that have already arisen are (1) online support group to share information and enlist support/help, (2) phone group (volunteers who call senior members as well as any member who is suffering from loss, disability, illness, etc.) to check in on those needing support, (3) support group that meets regularly (i.e. Seniors Anonymous), (4) Deleg support network (volunteers in each delek who provide support when needed).
PROGRAMS FOR SHAMBHALIANS 60+:
There are many issues that seniors may wish to explore through organized programs. Recently the Shambhala Centre hosted a weekend with Jacquie Bell and Shari Vogler on preparing for the end of life. The Thursday night Sadhaka class is currently discussing Ponlop Rinpoche’s book “Mind Beyond Death”. And in October Dorje Denma Ling has invited Andrew Holecek for a weekend program, “Dream Yoga and the Art of Dying”. These are wonderful examples of programs that are useful and relevant for everyone, and particularly seniors.
COUNCIL OF ELDERS:
From the Shambala Centre database we know that more than half the current members are 60 years of age or older. Reflecting on this, we can see how important it is for seniors to share our accumulated wisdom with the next generation as they take on more and more responsibility. By doing so, seniors can play an important role in the continuation and flourishing of our lineage and the Centre. As elders we can lend our experience as wisdom and compassion holders. To help with this process, the steering group is exploring the idea of a Council of Elders that could represent seniors within the governance structure of the Centre.
Sunday, February 20, 2011
Friday, February 11, 2011
New York Zen Center Program Could Transform Healthcare for Elders
The following article was written by Andrea Sherman, a member of the Shambhala Working Group on Aging.
“Our society has made demons out of illness and death. With tireless integrity and compassion, the New York Zen Center for Contemplative Care prescribes the Buddha’s medicine: sanctity of life, vows of service and letting go.”—Roshi Bernie Glassman, Ph.D.
In September of this year, I became a student in the Foundations of Contemplative Care program offered through the New York Zen Center. My motivation came from my desire to integrate spirituality into the training and practice of my professional and personal work in creativity, aging and person-centered care.
For 10 weekends during the year, students with varying backgrounds such as nurses, social workers, priests, hospice workers, doctors, therapists, caregivers, and other professions participated in this Buddhist-centered inquiry into the practice of service to others. The interfaith, experience-based program is geared to professionals with a wide array of experiences in life, caregiving, Buddhism and other spiritual practices.
To complete the program, participants must complete 100 hours of volunteer caregiving, supervisions, readings, monthly reflection papers, verbatim, doing advanced directives, and a final project. Each month there is a focus on a Zen Buddhist precept. This training structure offers ethical guidelines that “frame” each month. The precepts are:
· Not killing.
· Not stealing.
· Not misusing sex.
· Not lying.
· Not giving or taking drugs.
· Not discussing faults of others.
· Not praising yourself while abusing others.
· Not sparing the dharma assets.
· Not indulging in anger.
· Not defaming the three treasures.
Participants consider the precepts from three perspectives: literal, relational, and intrinsic. Another way to translate this is to pose three questions for the precepts: Does the action of my physical body uphold this precept? Does my action free others from suffering, and, not being separate (intrinsic meaning of no separation)?
Contemplative care is an approach to spiritual care and can be helpful to those caring for older adults who are ill, suffering, and dying.
The following excerpts from an interview with Robert Chodo Campbell, Zen priest, co-founder and co-executive director of the New York Zen Center for Contemplative Care, illustrate some of the program’s key concepts.
Question: What is contemplative caregiving?
Campbell: One can only be as intimate with another person as they are with themselves, to find intimacy with one’s self there has to be a capacity for deep introspection and reflection, or we could call that contemplating. I think it’s really important to know who we are on a deep psychological and emotional level if we are professionals taking care of others. Out of a contemplative practice we learn to realize that there is separateness and there is no separation with the other. I think that’s what contemplative caring is, caring for the other, wholeheartedly, without getting lost in their journey. This is their journey, not mine and yet we are companions. In a way we are guiding each other.
Question: What is presence?
Campbell: Presence quite simply is being present to one’s self and other, with no separation, presence is being fully aware of what is occurring in one’s self in each moment. Presence is breath. Presence is inhale-exhale.
Putting the Foundations Program into Practice
In the first meeting of the Foundations in Contemplative Care program, participants learn about the Three Treasures:
· Not-knowing or formlessness.
· Bearing witness of the relationships unfolding within and without us.
· Loving action.
Not knowing is to give up fixed ideas about ourselves and the universe. Bearing witness is to see the joy and the suffering of the world, and the expression of loving actions to us and to others. This translates into practice as I learn to enter the room of the hospice resident, and to “greet the room” as I enter, not knowing, scanning myself before entering the room, and “reading the room energy” I enter, in, to be present. This is attunement, tuning in. The three wheels are:
· Myself.
· The person.
· The time and space of our connection.
Then, I bear witness to the person and to myself, practicing “being” with joy, and with suffering. Feeling the courage, remembering that “it’s not what you do, it’s who you are.” We practice active listening to the person, an older person who is ill with chronic disease, and perhaps listening to someone who is actively dying, contemplating the images that are presented to us. Loving action can be the spiritual presence and energetic space of prayer, allowing the person to be where they are, and opening to the “tender and awakened heart.”
A goal of the program is for us to become “awake” for all of those that we encounter as caregivers, and to respect the dignity of all human beings. Since the program’s inception, contemplative care has been provided to 14,977 hospice and hospital patients, 3,839 healthcare providers and staff, 2,469 workshop participants, 21 units at Beth Israel Medical Center, and 8 hospice suites at VNSNY Hospice.
Question: Do health professionals learn to practice presence?
Campbell: When you leave one patient, before going to the next, take a deep breath. This simple ritual symbolizes being present to what you are fully in this moment—not taking the last patient into the room of the next patient. So where is your breath, where is your mind?
The important thing for any caregiver, particularly for those who care for a dying person is to be fully conscious of the fact that we are dying too. To think differently denies one’s truth. When we realize we are dying in each moment, life becomes that much more precious.
There is no separation between life and death. We are dying from the moment we are born. Life and death go hand in hand. If you could see that you and I are hand in hand then there is no separation. When I am taking care of you, I am taking care of myself. Simple.
Contemplative Care and its practices could transform care for elders and their concerns, fears, and ultimately their legacy and the meaning of life and of death. The contemplative care model includes providing compassionate care for the healthcare community, and creates an integrative and nurturing model of care that is self-reflective and transformative.
Andrea Sherman, Ph.D., is co-founder and co-author of Transitional Keys, a lifecycle transitions program that uses multi-disciplinary arts to ease, assist and enhance change and transitions. She is on the FORSA Editorial Board, and is a student in the Foundations of Buddhist Contemplative Care program.
Robert Chodo Campbell, HHC is a co-founder and co-executive director of the New York Zen Center for Contemplative Care. He serves on the Core Faculty for the Center’s Buddhist Chaplaincy Training Programs, and is a Senior Zen Buddhist Priest at Village Zendo in New York City.
For information about the New York Zen Center for Contemplative Care, please e-mail info@zencare.org or visit www.zencare.org.
This article was originally published in Aging Today Online (ISSN 1949-2464) a quarterly publication by the American Society on Aging for its members and is reproduced here with permission of the publisher.
“Our society has made demons out of illness and death. With tireless integrity and compassion, the New York Zen Center for Contemplative Care prescribes the Buddha’s medicine: sanctity of life, vows of service and letting go.”—Roshi Bernie Glassman, Ph.D.
In September of this year, I became a student in the Foundations of Contemplative Care program offered through the New York Zen Center. My motivation came from my desire to integrate spirituality into the training and practice of my professional and personal work in creativity, aging and person-centered care.
For 10 weekends during the year, students with varying backgrounds such as nurses, social workers, priests, hospice workers, doctors, therapists, caregivers, and other professions participated in this Buddhist-centered inquiry into the practice of service to others. The interfaith, experience-based program is geared to professionals with a wide array of experiences in life, caregiving, Buddhism and other spiritual practices.
To complete the program, participants must complete 100 hours of volunteer caregiving, supervisions, readings, monthly reflection papers, verbatim, doing advanced directives, and a final project. Each month there is a focus on a Zen Buddhist precept. This training structure offers ethical guidelines that “frame” each month. The precepts are:
· Not killing.
· Not stealing.
· Not misusing sex.
· Not lying.
· Not giving or taking drugs.
· Not discussing faults of others.
· Not praising yourself while abusing others.
· Not sparing the dharma assets.
· Not indulging in anger.
· Not defaming the three treasures.
Participants consider the precepts from three perspectives: literal, relational, and intrinsic. Another way to translate this is to pose three questions for the precepts: Does the action of my physical body uphold this precept? Does my action free others from suffering, and, not being separate (intrinsic meaning of no separation)?
Contemplative care is an approach to spiritual care and can be helpful to those caring for older adults who are ill, suffering, and dying.
The following excerpts from an interview with Robert Chodo Campbell, Zen priest, co-founder and co-executive director of the New York Zen Center for Contemplative Care, illustrate some of the program’s key concepts.
Question: What is contemplative caregiving?
Campbell: One can only be as intimate with another person as they are with themselves, to find intimacy with one’s self there has to be a capacity for deep introspection and reflection, or we could call that contemplating. I think it’s really important to know who we are on a deep psychological and emotional level if we are professionals taking care of others. Out of a contemplative practice we learn to realize that there is separateness and there is no separation with the other. I think that’s what contemplative caring is, caring for the other, wholeheartedly, without getting lost in their journey. This is their journey, not mine and yet we are companions. In a way we are guiding each other.
Question: What is presence?
Campbell: Presence quite simply is being present to one’s self and other, with no separation, presence is being fully aware of what is occurring in one’s self in each moment. Presence is breath. Presence is inhale-exhale.
Putting the Foundations Program into Practice
In the first meeting of the Foundations in Contemplative Care program, participants learn about the Three Treasures:
· Not-knowing or formlessness.
· Bearing witness of the relationships unfolding within and without us.
· Loving action.
Not knowing is to give up fixed ideas about ourselves and the universe. Bearing witness is to see the joy and the suffering of the world, and the expression of loving actions to us and to others. This translates into practice as I learn to enter the room of the hospice resident, and to “greet the room” as I enter, not knowing, scanning myself before entering the room, and “reading the room energy” I enter, in, to be present. This is attunement, tuning in. The three wheels are:
· Myself.
· The person.
· The time and space of our connection.
Then, I bear witness to the person and to myself, practicing “being” with joy, and with suffering. Feeling the courage, remembering that “it’s not what you do, it’s who you are.” We practice active listening to the person, an older person who is ill with chronic disease, and perhaps listening to someone who is actively dying, contemplating the images that are presented to us. Loving action can be the spiritual presence and energetic space of prayer, allowing the person to be where they are, and opening to the “tender and awakened heart.”
A goal of the program is for us to become “awake” for all of those that we encounter as caregivers, and to respect the dignity of all human beings. Since the program’s inception, contemplative care has been provided to 14,977 hospice and hospital patients, 3,839 healthcare providers and staff, 2,469 workshop participants, 21 units at Beth Israel Medical Center, and 8 hospice suites at VNSNY Hospice.
Question: Do health professionals learn to practice presence?
Campbell: When you leave one patient, before going to the next, take a deep breath. This simple ritual symbolizes being present to what you are fully in this moment—not taking the last patient into the room of the next patient. So where is your breath, where is your mind?
The important thing for any caregiver, particularly for those who care for a dying person is to be fully conscious of the fact that we are dying too. To think differently denies one’s truth. When we realize we are dying in each moment, life becomes that much more precious.
There is no separation between life and death. We are dying from the moment we are born. Life and death go hand in hand. If you could see that you and I are hand in hand then there is no separation. When I am taking care of you, I am taking care of myself. Simple.
Contemplative Care and its practices could transform care for elders and their concerns, fears, and ultimately their legacy and the meaning of life and of death. The contemplative care model includes providing compassionate care for the healthcare community, and creates an integrative and nurturing model of care that is self-reflective and transformative.
Andrea Sherman, Ph.D., is co-founder and co-author of Transitional Keys, a lifecycle transitions program that uses multi-disciplinary arts to ease, assist and enhance change and transitions. She is on the FORSA Editorial Board, and is a student in the Foundations of Buddhist Contemplative Care program.
Robert Chodo Campbell, HHC is a co-founder and co-executive director of the New York Zen Center for Contemplative Care. He serves on the Core Faculty for the Center’s Buddhist Chaplaincy Training Programs, and is a Senior Zen Buddhist Priest at Village Zendo in New York City.
For information about the New York Zen Center for Contemplative Care, please e-mail info@zencare.org
This article was originally published in Aging Today Online (ISSN 1949-2464) a quarterly publication by the American Society on Aging for its members and is reproduced here with permission of the publisher.
Saturday, June 5, 2010
The ground (experience) of aging in Shambhala
Contemplation on the question: What is the experience of aging in Shambhala?
What is written here arose from a 90 minute conversation among 12 Shambhala practitioners, all 60 years of age or older. I have summarized some of the points that were articulated and mixed them with my own experience at the age of 68.
--David Whitehorn (Mountain Drum)
5June2010, Halifax
Precious human birth.
There is a finite amount of time left in this life. The meaning of ‘precious human birth’ becomes more and more evident.
What to do with whatever time remains; a more and more frequent spontaneous contemplation. A long list of personal interests comes to mind, creative passions not yet explored, places to visit literally and in my mind. Perhaps the time could go into long periods of meditation or programs in contemplative disciplines of various kinds that I’ve always wanted to learn but never found the time.
On the other hand, perhaps the time and energy would be better used by engaging the world to help sort out the multitude of difficulties that face the world at what seems like a crucial period in the evolution of human culture. After all, the Shambhala vision is of enlightened society. If that vision has been central to my life so far, would it not make sense to engage it even more intensively in the final years? The Bodhisattva Warrior certainly takes care of her/himself, but does so in order to be able to help others.
Death.
There is no escaping death. What will that be like? The practice has always been about letting go, but what will it be like to let go of everything? In my practice, formal and informal, I notice how much I cling to my preconceptions, how often I freak out when the experience of groundlessness suddenly arises. At some level I understand that the ‘me’ who is going to die never really existed, but there is no denying my attachment to this form, empty as it may be. There are inspiring stories of many old people, some great practitioners, some just ordinary folks, who have relaxed into death. But is there a ‘good death’ to which I should aspire, or is it more about relating directly with how ever my death unfolds? If the concept of reincarnation is true, we’ve all experienced death many times and, the last time around, handled it well enough to achieve a precious human birth, but not well enough to avoid reincarnation altogether; or perhaps we chose to return to help others, a comforting thought.
Nursing homes.Death is one thing but what about an extended period of serious illness and disability, being unable to care for myself for months or years. I’ve been in nursing homes and I don’t like to idea of ending up in that kind of institutional environment. Can the Shambhala mandala organize itself to provide an alternative?
Isolation.Even if I don’t need to be in a nursing home, will I become less and less active and become isolated from people and the activities of the world? Will I be unable to attend programs to hear the teachings and be in the presence of great teachers and my dharma sisters and brothers?
A friend who lives alone recounts how, when she had an extended illness, it seemed that everyone forgot about her. Do I take my connections with others for granted? I think of myself as being independent, but there is no denying that I do better, in terms of body, speech and mind, if my life is interlinked with others in a meaningful and caring way in which I can both give and receive.
Happiness.I recognize that there is a difference between experiencing aloneness, the fact of being an individual sentient being, and experiencing loneliness, a confused clinging to the idea that happiness comes from external events (see the 1974 Seminary transcripts). I’m in awe of the 100 year old woman in Halifax, a friend of a friend, who lives in poverty in the most dangerous and degraded apartment building in the city, yet is always caring and giving toward others and radiates happiness.
Is it useful to contemplate and talk about aging?
Has this contemplation on the experience of getting older, the ground of aging, been useful? When a 76 year old friend was invited to participate in a group discussion about aging she laughed. “No thanks, I already did that. I’m too busy living”. Another friend, 94 year old, is angered and offended by the idea that people would relate to her as an old person.
If this kind of contemplation tends to solidify my view of myself as being ‘old’ then it would seem counter-productive. On the other hand, if it helps me to be more aware of what is unfolding in my life and how to work with that in a skillful way, then it would seem to be helpful.
What is written here arose from a 90 minute conversation among 12 Shambhala practitioners, all 60 years of age or older. I have summarized some of the points that were articulated and mixed them with my own experience at the age of 68.
--David Whitehorn (Mountain Drum)
5June2010, Halifax
Precious human birth.
There is a finite amount of time left in this life. The meaning of ‘precious human birth’ becomes more and more evident.
What to do with whatever time remains; a more and more frequent spontaneous contemplation. A long list of personal interests comes to mind, creative passions not yet explored, places to visit literally and in my mind. Perhaps the time could go into long periods of meditation or programs in contemplative disciplines of various kinds that I’ve always wanted to learn but never found the time.
On the other hand, perhaps the time and energy would be better used by engaging the world to help sort out the multitude of difficulties that face the world at what seems like a crucial period in the evolution of human culture. After all, the Shambhala vision is of enlightened society. If that vision has been central to my life so far, would it not make sense to engage it even more intensively in the final years? The Bodhisattva Warrior certainly takes care of her/himself, but does so in order to be able to help others.
Death.
There is no escaping death. What will that be like? The practice has always been about letting go, but what will it be like to let go of everything? In my practice, formal and informal, I notice how much I cling to my preconceptions, how often I freak out when the experience of groundlessness suddenly arises. At some level I understand that the ‘me’ who is going to die never really existed, but there is no denying my attachment to this form, empty as it may be. There are inspiring stories of many old people, some great practitioners, some just ordinary folks, who have relaxed into death. But is there a ‘good death’ to which I should aspire, or is it more about relating directly with how ever my death unfolds? If the concept of reincarnation is true, we’ve all experienced death many times and, the last time around, handled it well enough to achieve a precious human birth, but not well enough to avoid reincarnation altogether; or perhaps we chose to return to help others, a comforting thought.
Nursing homes.Death is one thing but what about an extended period of serious illness and disability, being unable to care for myself for months or years. I’ve been in nursing homes and I don’t like to idea of ending up in that kind of institutional environment. Can the Shambhala mandala organize itself to provide an alternative?
Isolation.Even if I don’t need to be in a nursing home, will I become less and less active and become isolated from people and the activities of the world? Will I be unable to attend programs to hear the teachings and be in the presence of great teachers and my dharma sisters and brothers?
A friend who lives alone recounts how, when she had an extended illness, it seemed that everyone forgot about her. Do I take my connections with others for granted? I think of myself as being independent, but there is no denying that I do better, in terms of body, speech and mind, if my life is interlinked with others in a meaningful and caring way in which I can both give and receive.
Happiness.I recognize that there is a difference between experiencing aloneness, the fact of being an individual sentient being, and experiencing loneliness, a confused clinging to the idea that happiness comes from external events (see the 1974 Seminary transcripts). I’m in awe of the 100 year old woman in Halifax, a friend of a friend, who lives in poverty in the most dangerous and degraded apartment building in the city, yet is always caring and giving toward others and radiates happiness.
Is it useful to contemplate and talk about aging?
Has this contemplation on the experience of getting older, the ground of aging, been useful? When a 76 year old friend was invited to participate in a group discussion about aging she laughed. “No thanks, I already did that. I’m too busy living”. Another friend, 94 year old, is angered and offended by the idea that people would relate to her as an old person.
If this kind of contemplation tends to solidify my view of myself as being ‘old’ then it would seem counter-productive. On the other hand, if it helps me to be more aware of what is unfolding in my life and how to work with that in a skillful way, then it would seem to be helpful.
Friday, April 16, 2010
Suggested change to statement on aging in Shambhala
Gary Kellam has proposed the following changes.
Old version (November 2009):
(4) In Shambhala we can simultaneously recognize both the opportunity to be more openly engaged with the world as we grow older, and the inevitable decline in physical and mental capacities, culminating in death.
Proposed new version:
“(4) In Shambhala we can recognize both the opportunity to be more
openly engaged with the world as we grow older and, at the very same
time, the increasing likelihood of conditions that lessen mental
capacity and the inevitable decline in physical capacities that
culminates in death.”
Many thanks to Gary for this important suggestion.
Old version (November 2009):
(4) In Shambhala we can simultaneously recognize both the opportunity to be more openly engaged with the world as we grow older, and the inevitable decline in physical and mental capacities, culminating in death.
Proposed new version:
“(4) In Shambhala we can recognize both the opportunity to be more
openly engaged with the world as we grow older and, at the very same
time, the increasing likelihood of conditions that lessen mental
capacity and the inevitable decline in physical capacities that
culminates in death.”
Many thanks to Gary for this important suggestion.
Saturday, April 10, 2010
Invitation to join a "Shambhala Network on Aging"
An Invitation to Join a Shambhala Network on Aging.
Each year more Shambhalians experience the delights and challenges of what is conventionally termed ‘old age’. Some of us are ourselves celebrating birthdays in our 60s, 70s, 80s or 90s. Many of us have family members or friends who are.
A recent survey revealed that 20% of Shambhalians are already over the age of 60 and fully 50% are between 45 and 60.
Over the past two years, ten of us, convening as the Shambhala Working Group on Aging, have been contemplating the implications of this shift in the demographics of our community. Our thoughts to date are summarized in a “Statement on Aging in Shambhala” that was presented to the 2009 Shambhala Congress. (see below )
The central message of the statement is that being older offers both (1) a rich opportunity for practice and contribution to creating enlightened society and (2) challenges and needs for support arising from illness, disability or financial difficulties.
Considering how to address the opportunities and the challenges, the working group concluded that local initiatives are needed, tailored to the needs and conditions of each centre and community.
We are, therefore, inviting interested people to join a network of Shambhalians interested in working with aging related issues.
People who would like to join the network should be willing to (1) participate in a network phone conference once every other month, and (2) explore the opportunities and needs associated with aging in their own local center and community.
To join the network contact: davidwhitehorn@eastlink.ca
Please join by 15 May 2010.
For further information and background documents see:
http://onaginginshambhala.blogspot.com/ http://www.shambhala.org/community/aging/index.php
For those interested in aging, but unable to participate in the network, please join aging-talk@shambhala.org
Members of the Working Group on Aging: Ann Cason, Aaron Snyder, Marita McLaughlin, Donna Hanczaryk, Jacquie Bell, Victoria Howard, Louis Fitch, Chris Rempel, Susan Stewart, Acharya Emily Bower, David Whitehorn (Chair).
On Aging in Shambhala
The following statement is intended to provide the emerging Shambhala society with an initial set of principles upon which to contemplate and build an enlightened response to the inevitable process of aging. The statement has been developed by the Shambhala Working Group on Aging, a working group of the Sakyong’s Council and a core working group within the Community Care Council.
Statement on Aging in Shambhala:
(1) The inherent nature of mind, basic goodness, being unconditional, does not change with age. No matter how old or infirmed we may become, basic goodness remains fully intact.
(2) Rather than viewing aging as leading to the fixation of long standing habitual patterns, with mind training (meditation practice), as we grow older there is the opportunity for mind to become more open and less fixed.
(3) Physical and mental capacities inevitably change with increasing age.
(4) In Shambhala we can simultaneously recognize both the opportunity to be more openly engaged with the world as we grow older, and the inevitable decline in physical and mental capacities, culminating in death.
(5) In this context, ‘conventional’ retirement is a misguided myth. The idea that as we age we can ‘retire’ from the world and become less engaged is not consistent with Shambhala vision. Quite to the contrary, as our responsibilities and time commitment for family and livelihood decrease we can devote more time and energy to building enlightened society, as well as to our personal practices. This is ‘enlightened’ retirement.
(6) As we age many of us will, at some point, experience physical ailments that will make it difficult, or perhaps impossible, for us to care for ourselves. At those times, other members of Shambhala society need to be positioned to come forward to be sure that what we are unable to do for ourselves is done.
This invitation was also posted on the Shambhala Times website on April 9, 2010. The link to that post is:
http://shambhalatimes.org/2010/04/09/join-us-in-a-network-on-aging/
Each year more Shambhalians experience the delights and challenges of what is conventionally termed ‘old age’. Some of us are ourselves celebrating birthdays in our 60s, 70s, 80s or 90s. Many of us have family members or friends who are.
A recent survey revealed that 20% of Shambhalians are already over the age of 60 and fully 50% are between 45 and 60.
Over the past two years, ten of us, convening as the Shambhala Working Group on Aging, have been contemplating the implications of this shift in the demographics of our community. Our thoughts to date are summarized in a “Statement on Aging in Shambhala” that was presented to the 2009 Shambhala Congress. (see below )
The central message of the statement is that being older offers both (1) a rich opportunity for practice and contribution to creating enlightened society and (2) challenges and needs for support arising from illness, disability or financial difficulties.
Considering how to address the opportunities and the challenges, the working group concluded that local initiatives are needed, tailored to the needs and conditions of each centre and community.
We are, therefore, inviting interested people to join a network of Shambhalians interested in working with aging related issues.
People who would like to join the network should be willing to (1) participate in a network phone conference once every other month, and (2) explore the opportunities and needs associated with aging in their own local center and community.
To join the network contact: davidwhitehorn@eastlink.ca
Please join by 15 May 2010.
For further information and background documents see:
http://onaginginshambhala.blogspot.com/ http://www.shambhala.org/community/aging/index.php
For those interested in aging, but unable to participate in the network, please join aging-talk@shambhala.org
Members of the Working Group on Aging: Ann Cason, Aaron Snyder, Marita McLaughlin, Donna Hanczaryk, Jacquie Bell, Victoria Howard, Louis Fitch, Chris Rempel, Susan Stewart, Acharya Emily Bower, David Whitehorn (Chair).
On Aging in Shambhala
The following statement is intended to provide the emerging Shambhala society with an initial set of principles upon which to contemplate and build an enlightened response to the inevitable process of aging. The statement has been developed by the Shambhala Working Group on Aging, a working group of the Sakyong’s Council and a core working group within the Community Care Council.
Statement on Aging in Shambhala:
(1) The inherent nature of mind, basic goodness, being unconditional, does not change with age. No matter how old or infirmed we may become, basic goodness remains fully intact.
(2) Rather than viewing aging as leading to the fixation of long standing habitual patterns, with mind training (meditation practice), as we grow older there is the opportunity for mind to become more open and less fixed.
(3) Physical and mental capacities inevitably change with increasing age.
(4) In Shambhala we can simultaneously recognize both the opportunity to be more openly engaged with the world as we grow older, and the inevitable decline in physical and mental capacities, culminating in death.
(5) In this context, ‘conventional’ retirement is a misguided myth. The idea that as we age we can ‘retire’ from the world and become less engaged is not consistent with Shambhala vision. Quite to the contrary, as our responsibilities and time commitment for family and livelihood decrease we can devote more time and energy to building enlightened society, as well as to our personal practices. This is ‘enlightened’ retirement.
(6) As we age many of us will, at some point, experience physical ailments that will make it difficult, or perhaps impossible, for us to care for ourselves. At those times, other members of Shambhala society need to be positioned to come forward to be sure that what we are unable to do for ourselves is done.
This invitation was also posted on the Shambhala Times website on April 9, 2010. The link to that post is:
http://shambhalatimes.org/2010/04/09/join-us-in-a-network-on-aging/
Further progress report on open discussions on aging held at the Halifax Shambhala Centre
Three open discussion sessions on aging were held in March and April 2010 at the Halifax Shambhala Centre. A summary of the first session is provided in a previous post on this blog. Here is summary of the second and third sessions.
Summary of the second session:
On Tuesday, March 30, from 4-6pm, the second ‘Open discussion on aging in Shambhala’ was held with ten people engaged in a lively two hour discussion. The list of topics arising from the previous session (March 15) was noted. In this session the discussion delved more deeply into some of the previously identified issues.
Three topics seemed to stand out: (1) helping people prepare for ‘old age’ through awareness of benefits and available supports; (2) beginning to define the role of ‘seniors/elders’ in the Shambhala community, this being the first generation of practitioners to enter old age in large numbers; and (3) how to develop a more organized and visible community care process.
There was a general sense that ongoing discussion/work group(s) would be helpful.
Summary of the third session:
On April 6, 2010, the third open discussion on aging was held at the Halifax Shambhala Centre. Ten people participated, several of whom had not been at the previous two sessions.
Amidst the wide ranging discussion the overall theme that emerged had to do with developing mutual supports among older Shambhalians.
First, there was talk about creating on-line groups that would allow people to keep in closer communication with one another.
Second, there was an extended discussion about community housing; ways in which older Shambhlians could live closer together. The complexity of actually creating housing projects was acknowledged.
Finally, there was a strong interest expressed in forming an ongoing group to discuss and share the “experience of aging”. This group would not approach aging as a problem. Rather the intent would be to simply examine the ground, the actual experience of aging.
Summary of the second session:
On Tuesday, March 30, from 4-6pm, the second ‘Open discussion on aging in Shambhala’ was held with ten people engaged in a lively two hour discussion. The list of topics arising from the previous session (March 15) was noted. In this session the discussion delved more deeply into some of the previously identified issues.
Three topics seemed to stand out: (1) helping people prepare for ‘old age’ through awareness of benefits and available supports; (2) beginning to define the role of ‘seniors/elders’ in the Shambhala community, this being the first generation of practitioners to enter old age in large numbers; and (3) how to develop a more organized and visible community care process.
There was a general sense that ongoing discussion/work group(s) would be helpful.
Summary of the third session:
On April 6, 2010, the third open discussion on aging was held at the Halifax Shambhala Centre. Ten people participated, several of whom had not been at the previous two sessions.
Amidst the wide ranging discussion the overall theme that emerged had to do with developing mutual supports among older Shambhalians.
First, there was talk about creating on-line groups that would allow people to keep in closer communication with one another.
Second, there was an extended discussion about community housing; ways in which older Shambhlians could live closer together. The complexity of actually creating housing projects was acknowledged.
Finally, there was a strong interest expressed in forming an ongoing group to discuss and share the “experience of aging”. This group would not approach aging as a problem. Rather the intent would be to simply examine the ground, the actual experience of aging.
Sunday, March 21, 2010
Open discussion on aging: Halifax initial progress report
This is the second post in a series of the process of open discussion about aging in Shambhala within the Halifax Shambhala community.
PROGRESS REPORT: ON AGING IN SHAMBHALA; An open discussion.
Thirty people gathered at the Halifax Shambhala Centre on the evening of March 15, 2010 to share ideas, concerns and information about aging. After a talking circle in which each person expressed their views, we formed into working groups to begin defining key issues. The results from the working groups are listed below. It was also decided to schedule two additional gatherings.
THE NEXT GATHERINGS WILL BE: TUESDAY, MARCH 30, from 4-6pm (Not Monday the 29th as previously announced) and TUESDAY, APRIL 6, from 7-9pm; at the Shambhala Centre.
At these gatherings we will further explore, refine and prioritize issues and develop plans for how the key issues could be addressed. The gatherings are open to anyone interested. It is not necessary to have attended the previous meetings.
Anyone wishing to be on an email list related to aging in Shambhala can send an email to: davidwhitehorn@eastlink.ca
SUMMARY OF ISSUES RAISED AT THE GATHERING ON MARCH 15:
Advocate for accessibility to the Halifax Shambhala Center.
Service for people who need help, including creating a group housing situation.
Elders as wisdom and compassion holders.
A needs assessment of community members over 50 years of age.
Time limited ‘aging group’ for discussion of aging related issues.
Cultivate compassionate resources to help people in need.
Co-housing as we get older (Why don’t we have a Marpa House in Halifax?).
Economic crisis for people who put time into Shambhala instead of their own careers.
Practice and talk are fine, but it’s time to ‘do something’.
“Good at the beginning, good in the middle, good in the end”.
Support group among elders.
Housing options; group and shared.
How elders can offer their wisdom.
Support for care givers of elderly parents.
Using the Deleg system.
Help getting funding.
Social isolation and social networks.
Nutrition.
“Universal Design” for accessibility.
Passing wisdom to the next generation.
---21March2010…..dw
PROGRESS REPORT: ON AGING IN SHAMBHALA; An open discussion.
Thirty people gathered at the Halifax Shambhala Centre on the evening of March 15, 2010 to share ideas, concerns and information about aging. After a talking circle in which each person expressed their views, we formed into working groups to begin defining key issues. The results from the working groups are listed below. It was also decided to schedule two additional gatherings.
THE NEXT GATHERINGS WILL BE: TUESDAY, MARCH 30, from 4-6pm (Not Monday the 29th as previously announced) and TUESDAY, APRIL 6, from 7-9pm; at the Shambhala Centre.
At these gatherings we will further explore, refine and prioritize issues and develop plans for how the key issues could be addressed. The gatherings are open to anyone interested. It is not necessary to have attended the previous meetings.
Anyone wishing to be on an email list related to aging in Shambhala can send an email to: davidwhitehorn@eastlink.ca
SUMMARY OF ISSUES RAISED AT THE GATHERING ON MARCH 15:
Advocate for accessibility to the Halifax Shambhala Center.
Service for people who need help, including creating a group housing situation.
Elders as wisdom and compassion holders.
A needs assessment of community members over 50 years of age.
Time limited ‘aging group’ for discussion of aging related issues.
Cultivate compassionate resources to help people in need.
Co-housing as we get older (Why don’t we have a Marpa House in Halifax?).
Economic crisis for people who put time into Shambhala instead of their own careers.
Practice and talk are fine, but it’s time to ‘do something’.
“Good at the beginning, good in the middle, good in the end”.
Support group among elders.
Housing options; group and shared.
How elders can offer their wisdom.
Support for care givers of elderly parents.
Using the Deleg system.
Help getting funding.
Social isolation and social networks.
Nutrition.
“Universal Design” for accessibility.
Passing wisdom to the next generation.
---21March2010…..dw
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