Four Thousand Weeks

The peace of mind on offer here is of a higher order: it lies in the recognition that being unable to escape from the problems of finitude is not, in itself, a problem. The human disease is often painful, but as the Zen teacher Charlotte Joko Beck puts it, it’s only unbearable for as long as you’re under the impression that there might be a cure. A

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Some Zen Buddhists hold that the entirety of human suffering can be boiled down to this effort to resist paying full attention to the way things are going, because we wish they were going differently (“This shouldn’t be happening!”), or because we wish we felt more in control of the process. There is a very down-to-earth kind of liberation in grasp

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“Abandoning hope is an affirmation, the beginning of the beginning,” Chödrön says. You realize that you never really needed the feeling of complete security you’d previously felt so desperate to attain. This is a liberation. Once you no longer need to convince yourself that the world isn’t filled with uncertainty and tragedy, you’re free to focus o

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Truly doing justice to the astonishing gift of a few thousand weeks isn’t a matter of resolving to “do something remarkable” with them. In fact, it entails precisely the opposite: refusing to hold them to an abstract and overdemanding standard of remarkableness, against which they can only ever be found wanting, and taking them instead on their own

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Buddhist scholar Geshe Shawopa, who gruffly commanded his students, “Do not rule over imaginary kingdoms of endlessly proliferating possibilities.” Jesus says much the same thing in the Sermon on the Mount (though many of his later followers would interpret the Christian idea of eternal life as a reason to fixate on the future, not to ignore it). “

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