I find my relationship to anger has changed pretty radically, thanks to an insight that you might not think is all that remarkable.

Perhaps it seems consequential to me because of the way I used to relate to anger. After surviving the usual angst-filled years of adolescence, as a young adult I pretty much exiled anger from my emotional repertoire. I’d often say that “I never get angry,” and meant it. I always equated anger with loss of self-control, and it was paramount that others see me as mature, self-sufficient, and safe to be around.

It’s only recently that I realized the reason why anger has so much energy: we only get angry when something has touched and threatened something we really care about. Any time that we invest that much of our emotional well-being in something external, we make ourselves vulnerable. And when something important is threatened or hurt, a common response is to become angry.

So the big revelation is just this: anger is a symptom of vulnerability.

For me, this explains the vast well of anger that I (and most of my friends) felt during puberty. We didn’t know it at the time, but we were desperately looking to be accepted and valued by our peers and the people we admired or were attracted to. At that point, we were looking to others to provide us with a level of self-worth that we could rely on as a base for constructing an independent ego. In a word, we felt intensely vulnerable.

When looked at from the perspective that it is a symptom of vulnerability, anger becomes a really useful thing (dare I say a “good thing”?) to see, because anger tells us (and others) what is important to us. But perhaps even more rudimentary than that, anger shows the world that (despite appearances) there’s something there that we deeply care about.

One of my biggest projects this year is to cultivate a deeper feeling of caring, especially toward people. As a result, I have to acknowledge that caring about something or someone puts me in a position of vulnerability. I’ve arrived at a point in my life where the rewards of caring relationships outweigh the risks to my ego. And ironically, seeing my own anger (and vulnerability) being manifested is one way I can actually measure how successful I’ve been at cultivating a sense of caring about others.

Hold me, hold me, hold me down
I love your anger; I love its sound
Burn me, burn me, on your way
I'll reach out to you this day
Older, wiser, sadder, blinder
Color, blisters, imagine the splendor!

So I’m starting to accept that it’s actually okay to feel angry, to admit feeling it, and to show anger publicly. It’s also okay to stay angry—even after receiving an apology, if I still feel hurt or that something I care about is threatened.

As an added bonus, I’m also seeing other people’s anger from a new perspective, and have learned some new and effective ways of relating to people when they are angry…

When we are interacting with someone who becomes visibly angry, we often either step away and distance ourselves, resist it by taking up an opposing stance, or invalidate their feelings. Whichever of these actions we take, it only reinforces and strengthens their anger.

We don’t often pause to ask about and discover what that person actually cares about and how it is threatened. During a tense situation, asking these simple questions shows respect and openness toward hearing what the angry person has to say. And it’s hard to stay angry when someone sincerely wants to understand the reason behind your pain.

All that is why I think it’s an insight worth sharing.

This spring, my Experienced Practitioners practice group finally closed the book on their interminable preoccupation with metta. Next fall we will take up a new topic which I’m particularly excited about: renunciation!

In our final sitting of the spring “semester”, Narayan gave us a new homework exercise to practice with over the summer break: “What would it mean to me to renounce suffering?” So I’ve been sitting with that question for a few weeks.

“Suffering” is an important but somewhat ambiguous term in Buddhism. The similie of the two arrows, which I’ve mentioned before, is key. If you stub your toe, that’s simple, objective, factual, unavoidable suffering. That’s the first arrow.

The second arrow is all the optional, unnecessary mental proliferation that we add on top of that: “I’m such a klutz! I’m always stubbing my toe. I hate my body. I’m a worthless person and unlovable and everybody hates me and I should just be taken out behind a barn and shot rather than continue to be a burden on the rest of the universe!”

This might surprise some of you, but all that additional “stuff” actually didn’t come from your big toe or from other people or from the rest of the universe; it came from your head, and you piled all that on yourself. The second arrow only ever comes from one place: your head.

Unfortunately, when a Buddhist says “suffering”, it’s usually not clear whether she means only the first arrow, only the second arrow, or both. That’s why, when I was doing my year of karuna (compassion) practice, I specifically differentiated between those basic life experiences that we can’t avoid (the first arrow, which I call “pain”), and the unnecessary mental suffering we manufacture ourselves (the second arrow, which I call “angst”).

Having said all that… My navelgazing with respect to renouncing suffering pivots on understanding what the questioner means by “suffering”: pain, angst, or both? Between these two poles, I see five different ways to respond, but only one real answer.

Let’s begin by working with “suffering” as unavoidable pain, with or without the optional angst.

The first (and by far most popular) way to respond to pain is avoidance. If this is how you renounce suffering, you believe that life would be grand if only you could avoid everything that might be unpleasant. Or at least minimize it.

How’s that project going for you? That’s nothing more than reactively hiding from the unavoidable, just like any other unenlightened, pleasure-seeking slob out there glued to his recliner with a fistful of Doritos and a Bud. I think you’ll find lots of examples who’ll tell you that’s not a particularly effective method of “renouncing suffering”.

The second way to escape suffering is to deny that it even exists, which is a surprisingly popular option, especially among people younger than age 50. “Death isn’t going to happen to me, nor will I ever get sick. I’ll never be in pain, or grow old and frail, and I’ll never owe the government any taxes, either. When I look back on my life, it’s been one long series of easy but emotionally fulfilling victories.” A Buddhist would call this delusion, one of the three poisons, rather than any effective method of renouncing suffering.

Both of these strategies fail because there is no way to get through life without experiencing some form of pain and discomfort and dissatisfaction. A really smart guy once expounded a theory along those lines; he called it the First Noble Truth.

There is, however, one obvious way to avoid pain. Most discomfort (like all pleasure) comes through our sense doors: the familiar five senses plus the mental sense that encompasses thought and emotion. So one could theoretically escape pain by permanently closing all one’s sense doors, so that one never again receives any unpleasant (or pleasant) sensory input. The only catch is that you can only reach that state if you’re clinically dead. That seems like a suboptimal strategy for renouncing suffering.

Okay, so we can’t eliminate all pain, because it’s unavoidable in this lifetime. What if we accept that fact and limit the definition of “suffering” to only refer to the second arrow: that additional angsty proliferation that we cause ourselves? That sounds like something we might actually be able to control. That would be a much more achievable goal, right?

The question hinges entirely on whether you believe that we can truly eliminate all forms of self-loathing, anger, and greed. Sad to say, but so far human history doesn’t provide many practical examples. How many people do you know who never get angry, upset, or down, even under the most unfair or difficult circumstances? Any?

That same smart dude (above) said that the suffering we create for ourselves is the product of just three things: our compulsive desires, our consuming dislikes, and our confusion and delusion about how the world (and particularly our hearts and minds) work. He called that Noble Truth Number Two (this guy was really into making lists).

If you’re like me, getting rid of desire, aversion, and delusion sounds like a gargantuan task. How do you get rid of something that appears just as inherent to life as breathing or digestion? The only obvious alternative is acceptance; learn to live with it. But giving in to our ignorant emotional impulses is totally contrary to the idea of renouncing suffering.

There’s only one option left. We’ve already agreed that we can’t get rid of the pain inherent in living, and our only hope is to eliminate the angst that we make for ourselves in how we respond to that pain.

We can’t do anything about the first arrow, but as for that second arrow… That smart dude had something to say about that. Yeah, it’s his big Third Noble Truth, which states that it is absolutely possible to uproot and remove the causes and manifestations of suffering. That is, after all, the base philosophy that the whole Buddhist project derives from.

So for a Buddhist, there’s no question: of course you can eliminate those self-destructive negative mind states! Your whole life is built around both the premise and the practice of renouncing suffering. There is no more vital task for a Buddhist than abandoning all that unnecessary, self-generated angst.

So when asked “What would it mean to me to renounce suffering?”, my answer is immediate, unambiguous, and obvious. It means having an active practice, as expounded in the Buddha’s Fourth Noble Truth: the eight-step path (another of his lists) that describes how it’s done in detail.

Whatever my teacher intended with this question, for me there’s no need for a lot of intense inquiry about it. As a Buddhist, I have already renounced suffering, and while I have hardly defeated it, I have a pretty good idea what renunciation of suffering looks like.

QED, done, case closed. Next question please.

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