by Joan Gattuso
As a metaphysical minister for nearly thirty years, I surely know how deeply people want to be prosperous, to always have enough. We need enough money so that we can meet our needs and enough money to generously give and share. We need enough money so that money is not the focus of our lives. As Stuart Wilde, an Australian teacher of prosperity, says, “We need enough money so our lives are not a pain in the neck.” If you have ever lacked financial wherewithal to adequately support yourself,never having enough to make ends meet, you know what suffering can be like. Financial lack certainly does not lead to liberation, rather from such a state one can harbor continuous feelings of discontent.
How much you need is totally up to you. You get to do the math. What that means is you can live consciously and work at a career you love, making a positive difference in the lives of others while prospering and experiencing financial ease.
Right Livelihood means having a career that does not harm yourself, others, animals, the environment or the future of our planet.
While writing this book, I met a young American who was a Zen Buddhist. While exchanging small talk, I asked what line of work he was in when he was not practicing at the Japanese Buddhist temple where we met. I am sure the shock in my eyes was not totally concealed when he told me he managed the slaughtering of animals at a nearby stockyard.
The Buddhists clearly state in their description of Right Livelihood that it shall not include “dealing in the meat trade.” Perhaps this young man held the position before he became a Buddhist. Perhaps it was the only position available with a salary adequate to support his wife and children. I did not know, and I did not wish to judge. I knew in that moment that, if he truly desired to leave the stockyard due to his spiritual beliefs, there would be other opportunities available to him.
I am happy to report that serendipitously our paths crossed once again, and in the first few moments of our conversation he mentioned he had a new position. He is now employed by the county and engaged in work he finds most interesting and rewarding. Right Livelihood.
I loved the story of the eight coworkers from a meat-packing plant in Nevada who shared lottery winnings of more than $300 million. They all quit their jobs the same day they all became millionaires, an interesting and amazing way to leave a harsh career.
Sogyal Rinpoche states: “Don’t waste your time in futile occupations.” Many of us in our youth most likely had to engage in futile occupations. Several of these come to my mind, like a summer when I worked at HowardJohnson’s. I earned almost nothing, and I was educated into the seedier side of life. It was about much more than scooping ice cream, and it was miserable. Ancient Buddhist teachings state that Right Livelihood must not transgress any of the Five Mindfulness Trainings that follow:1. Dealing in arms. Owning a gun shop would be a no-no, as would be trading guns or weapons of any kind. About two months after the horrific Columbine incident, I agreed to fly to Denver to officiate at a wedding of some new friends. When I decided to leave the reception, I caught a ride back to my hotel from a wedding guest who was accompanied by her thirteen-year-old daughter. I had not met them until that evening. While chatting in the car, the daughter began to talk about a school outing the day before. It seemed that the children had created a reenactment of a historic battle, complete with muskets. Instead of ammunition they fired flour at one another. If a child was “hit,” he or she was declared dead and lay on the ground. I was in the backseat listening to this story, and I was horrified. Was this educational? Was this instructional? Was this beneficial? And it was, of all places, in Denver shortly after Columbine! Sadly the mother and daughter did not make the connection. When we are slumbering, we do not make the most obvious of connections. Children in Denver or anywhere should not, at a school outing, be playing at shooting and killing one another. Some very troubled children grow up and transfer their games of childhood into violent activities of adulthood. I pray this book and these pure teachings assist people in making the connection—making the connection between how we live our lives and what we think and how we act and what we say and what occurs in the outer manifestations of our lives. It is all connected, and we need to see it and live accordingly. What will it take for us to collectively awaken?
2. Dealing in the slave trade. In our modern era the “slave trade” would be defined as anything that would cause another to be a slave—i.e., underpaying employees, investing in sweatshop businesses, taking advantage of young people, taking advantage of anyone. It would also be not recognizing that the minimum wage cannot adequately support one. It means dealing fairly with employees when you are their supervisor.
3. Dealing in the meat trade. This has always seemed gross to me as a non-meat-eater for most of my life, but I now know many spiritual types who eat meat, including Tibetan Buddhist monks. In their case the meat must be killed by someone other than themselves. (A Buddhist monk friend was explaining this to David, my husband, who replied that he could eat only living entities he could visualize killing himself. He could visualize catching and killing fish or clams, but not wringing a chicken’s neck as he had seen his mother do when he was a child. Our monk friend thoughtfully considered what David said, and did not eat meat the rest of the time we were together.) I believe that on a soul level there is value to the kosher Jewish practice of how animals are slaughtered and which parts can be eaten.
4. The sale of alcohol, drugs or poisons. For generations my family members have owned and operated bars. I have been able to observe firsthand that in many circumstances this definitely could be viewed not as Right Livelihood. A close friend, Bob, whose family also owned bars, once observed, “It’s not a clean business.” And it’s not. Awake people seldom hang out at saloons or taverns or make their livelihood from dealing in what for many is an addiction. Even though it is a legal job, one has to ask if it is the highest profession for one’s soul.
5. Telling fortunes or making prophecies. My take on this is that dealing in the psychic realms, except for oneself, is not helpful or desirable. (This prohibition is rather curious, however, considering that in Tibetan Buddhism there are those who are skilled at discerning signs and telling what the future will bring. And these individuals are highly regarded.) A contemporary interpretation would be to not make your living from another’s neediness or vulnerability. The psychic realms surely exist, and the Buddhists address them and their aspects in various ways. So there is a place, but one who is gifted must be most mindful of how these gifts are used.
If we are currently engaged in a career that does harm any aspect of life or cause any suffering, we should pray and seek to find another more harmonious profession. Any job that involves killing, controlling others, cheating, selling controlled substances, sexual favors, making weapons, etc., is not Right Livelihood.
Right Livelihood could be expressed in an all-helping profession being of service, such as science, medicine, the arts, music, literature, publishing, painting, teaching, social work—any conscious business whose executives and support staff are dedicated to bringing forth ease, good harmony, love and understanding. Stephen Simon, the producer of the classic Somewhere in Time and the creator of an international spiritual cinema organization, is clear on his livelihood: “I came here to make movies,” he stated succinctly while presenting a workshop at my church. And that is what he does.
JOE IS A professional undertaker and a friend who definitely practices Right Livelihood. He so consciously and lovingly does what for many would be very difficult work. He not only does it well, he does it masterfully. He gives full and mindful attention, not only to the family of the deceased, but to the deceased, as well.
When my beloved father passed on, I requested that we wait a week before my father’s remains were cremated (in order to give the more subtle energies all the time necessary to exit the body). Joe not only understood but he lovingly agreed. He then went into the room where my father’s body was being kept and spent an hour praying and meditating each day for my father on his journey thr
ough the Bardo (the Buddhist in-between state).
ONE THING of utmost importance I have learned in life is to be able to laugh at myself. If we step back and look at ourselves, we at times are very comedic in our thoughts and actions. Every summer I return to the coast of Massachusetts to the small fishing village where my family once lived. It is a place of refuge, the happy home of my childhood. It has a quieter pace than the city in which I now reside. I am inspired there, and I spend two to four weeks each year there writing. Most of the time I am alone.
One particular sunny afternoon I pulled into a gas station and began to look for a credit card when I became aware of someone staring at me. Looking at the driver’s-side window there was a large, greasy young man peering in. I was startled. There was no one else around, and this fellow continued to stare at me, not going away. With fear gripping me around the throat, I reluctantly lowered the window one inch. “Yes?” I timidly croaked.
“Can I help you?” the rough-looking young man asked.
I temporarily screwed up my courage and queried in a stern voice, “With what?”
“With pumping your gas,” he responded to this apparently daft woman. “Which grade?” he asked.
As the light slowly dawned, and before I could answer, I started laughing uncontrollably. It had been such a long time since I had been to a full-service gas station that I had thought this fellow was some type of marauder rather than a hardworking employee attempting to pump my gas for no extra charge.
I simply could not stop laughing at myself. When I finally gained control and explained my gales of laughter, he started to laugh, too. As we chatted, he told me how much he loved fixing cars, had left college early and was slowly buying this station from his uncle.
This young mechanic whom I had initially feared without cause was engaged, not only in mindful service, but in Right Livelihood.
Living consciously through one’s life’s work is to be a blessing to all whom you serve or who work for you. When one’s work is not aligned with Right Livelihood, it will have far-reaching karmic consequences. We cannot live outside the law of Right Livelihood and long prosper. We may continue to make money, but we will not prosper in the truest sense of the word.
There is a function God has for each of us. And when we are living our holy function, we tremendously alleviate our suffering and are bringing about happiness in our lives and into the lives of all we touch.
“A noble person plans only noble things” (Isaiah 32:8). Living in accord with Right Livelihood results in one truly becoming a noble being. We all must endeavor to find that noble purpose and then live our lives prosperously in accord with love and compassion and understanding.
Right Livelihood is all of this and even more. It is enjoying your work and being fulfilled at the end of the day, rather than being on the verge of a stroke! It is bringing consciousness to every decision, answering yes to “Is this beneficial?” and no to “Is this harmful?”
Meditation is an important key to reach inspiration as to what career path conforms to Right Livelihood. If we are currently engaged in work that clearly is not Right Livelihood, then through meditation and prayer we can be shown how to change our course. We can find livelihood in a way that brings not only success to us but peace, as well, and plenty to all concerned.
Wrong livelihood pollutes the individual’s consciousness, and that pollution in turn affects others, just as a toxin in water or in our food or in the air affects all who partake of it. Wrong livelihood can be for some alluring, because some see it as a means of getting rich. But in the greater picture it is a path to suffering, lack and poverty, rather than riches. From the Dhammapada: “Don’t try to build your happiness on the unhappiness of others. You will be enmeshed in a net of hatred.”
Right Livelihood Exercise
If you are examining your life and feel you are not living in accord with Right Livelihood, you have pinpointed the first of six steps helpful in correcting the situation:1. Recognition.
2. Open yourself to new possibilities. Release any belief that what your work is now is all of which you are capable. Most folks think and live their lives in very narrow channels.The partner of Elizabeth, a lifelong friend of mine, had a back injury at work (a job that required a great deal of physical labor) that laid him up for nearly a year. One evening on the phone
Elizabeth was very stressed over the situation, telling me Leo had just returned from yet another medical evaluation and was told he had to remain off for another five to six months. He was also told he could never do work again involving any physical labor.
When I called back a few days later to check on them, Leo answered the phone. I did something quite uncustomary for me and said to him, “If I were your therapist, which I am not, or your minister, which I am not, I would say, ‘Leo, the Universe is banging on your hood trying to get your attention. Find another non-physical occupation.’”
Leo was somewhat open to explore new possibilities, because his body simply could not support him returning to his former work as a housepainter. He is bright, artistic and talented, and he had been stuck in the idea that house painting was the only job he could do. He had to open to new possibilities.
3. Pray to be guided to your true career path, to be inspired. Quickly follow up on any inspiration that comes to you.
4. Lift your consciousness and vibrations to be a match for your new line of work.
5. Network with everyone you know. Let them know you are looking for a change.
6. Keep praying, meditating and visualizing and walk through the doors that are open. Recognize when the doors are closed, and walk through the new ones that open.
When we are committed to living in Right Livelihood, our very commitment will draw to us the manifestation of our pure intention.
All the effort must be made by you;
Buddha only shows the way.
—THE DHAMMAPADA, VERSE 276
RIGHT EFFORT
RIGHT EFFORT, SIMPLY STATED, is not dissipating your energy on the meaningless. Although all Buddhists (and I) believe in reincarnation, which they usually call “rebirth,” we do not believe in wasting our energy in frivolous pursuits and mindless activity.
Once, a young acquaintance of mine complained bitterly how her live-in partner would spend endless hours at the computer playing games. They really had no relationship to speak of and did nothing together but split the rent and feed the cats. There was no glue to connect them physically or spiritually. Their relationship was shallow, and no amount of fussing with it was going to be beneficial.
Right Effort is thought of as Right Discipline or Right Diligence. There are four practices associated with Right Effort:1. Preventing unwholesome seeds to arise in us. This is when we become so mentally aware that we can prevent unwholesome seeds in us to arise. They no longer have any place to live in our consciousness. This means we use our effort wisely, and we do not give our attention to that which is nonbeneficial, meaningless or the nonsense of life. We are actively engaging in the basic spiritual law: “What we focus on expands.” We are wise enough to guide our focus away from anything that would be unwholesome and no longer water seeds of ignorance, realizing that when we do, we are creating an ocean of suffering.Think of your consciousness as a vast field into which many seeds have been sown. Good and wholesome seeds are already present in your field from the beginning of time. Unwholesome seeds have been scattered by two factors—your past and your present attachments. With every thought you think, with every breath you take, with every feeling you have, you are watering these seeds. You must learn to be mindful of what seeds you are watering. Ask: Are these the seeds that I want to grow? Do I want more feelings of hurt in my life? If no, then you have the power to stop watering seeds of hurt. Ask: Do I want more supportive friendships in my life? If yes, then be sure to water those seeds of loving and supportive friendship.
2. Helping unwholesome seeds that have arisen to return to store consciousness. We work with any of
these seeds that are in our lives and stop watering them by withdrawing all our attention through our thoughts about them. We release the unwholesome seeds to the Holy Spirit, to Buddha or to bodhisattvas and consciously choose not to nurture them. This takes an enormous amount of effort and diligence. We must learn to say, “I will not give this my energy, my time or any of my attention.” When done successfully, we can certainly call it “noble effort.”
3. Finding ways to water wholesome seeds in our store consciousness. These are the seeds that have not yet borne fruit but that have been there since the beginning of time. We do this by knowing these good seeds are within us. We focus on what we do want, and it expands. We consciously water these seeds that are loaded with potential, and in time they begin to sprout and bloom. Even when you don’t see the sprouting of the seeds, when they are still “underground,” it is important to continue to nurture and water them, just as you would a garden after planting seeds that produce beautiful flowers or succulent vegetables. When the tiny green growth of a tomato plant begins to sprout, you would not stomp on it, exclaiming, “This isn’t what I expected! That’s not a tomato!” Rather, you would know it was an early stage that was absolutely necessary for the full expression of the fruit of the tomato to come forth. So, too, we must continue to water those seeds of our spiritual potential until they are sufficiently matured to rise into full expression.
4. Water wholesome seeds that have already arisen, so that they may continue to develop further. In this Right Effort practice we focus on the manifest good, whereas in step 3 we were focusing on the potential good. Here we witness the sprout or even the full bloom, and we continue its nourishment through our thoughts, conversations, meditations, prayers and attention. We are clear in our focus. We hold the manifest good in our hearts and prayers. Our efforts are very good, and our diligence can be called “noble.” These seeds are ready to bloom into even fuller expression.
