What Now?

With All Due Respect has never been, nor is it about to become, a forum for expressing political opinion, mine or anyone else’s. However, I don’t feel I can overlook the outcome of the 2024 election at this web address. Its effects are too far-reaching to ignore completely. The people of the USA have elected a president who aspires to become an autocrat, a person ruling with unlimited authority. (Merriam-Webster Dictionary.)

I am bewildered by this outcome and have spent considerable time and mental effort in the last three weeks trying to understand how and why it occurred, though my gut always told me it was a strong possibility. I’ve listened to the various theories apportioning blame to politicians, political parties, educational elites, globalism, immigrants, and the “woke” culture, but I’m still baffled. I’m entertaining the possibility that I might never understand.

I’ve spent early morning meditation sessions asking myself what this new reality in America might require of me, a white woman, moderately well-educated, of the middle class (with working-class origins), a 72-year-old lesbian living in the relatively liberal southern part of the conservative state of Maine. Oh, and I also identify as a former Episcopal nun, now a practicing Buddhist-cum-Taoist.

I’m looking for an anchor to help me move forward into the unknown, changing, uncontrollable, undoubtedly challenging future. I want to do so with integrity, courage, and hope, but frankly, I’d just like to know how to put one foot in front of the other and not make a mess of things.

For the last two years, I have done the same thing each morning when I get out of bed. At home, this ritual is preceded by feeding my dog and two cats, making tea, and turning on my heating pad. I then stand before my stone statue of the Buddha and sound my singing bowl three times, sending delicately beautiful vibrations out into the universe, my way of greeting the new day. Next, I light three tea lights (no live flames allowed in my retirement housing) and recite three commitments for the day. 

When I am away from home, my routine gets simplified. I just call the intentions to mind:

  • Do no harm
  • Help others
  • Embrace the world just as it is, using everything as a means for further awakening.

Invariably, as I turn to walk across the room to my meditation seat, I become aware of some fresh insight, a spring of hope, or a surge of encouragement. I developed this daily practice after reading the Buddhist nun Pema Chödrön’s book, Living Beautifully With Uncertainty and Change. The book expounds Tibetan Buddhism’s Three Vows or Three Commitments. According to Chödrön, they are “methods for embracing the chaotic, unstable, dynamic, challenging nature of our situation…”

Sound like our situation? Yours and mine?

Recalling these commitments at the beginning of the day for the last nearly eight hundred days has provided a much-needed anchor amidst the exigencies of my life. On many mornings, they have pierced the prison of my limited perspective and illuminated a path forward when I have felt trapped, confused, misunderstood, vulnerable, tired, and scared—pretty much how I have felt ever since November 5, 2024.

The first vow or commitment is to do no harm in thought, words, or actions. I think of it as the refraining vow. If I can’t figure out how to think, say, or do good, helpful things, can I at least refrain from doing anything? After years of practice, I’m getting a little better at sometimes shutting my mouth and doing nothing. The thought thing is still beyond my reach.

The next vow is to help others. This one can be problematic for me, a compulsive caregiver, intervener, and do-gooder. I add the words “if you can” to the vow. It’s what’s known as the “Bodhisattva Vow,” the orientation towards opening our hearts in compassion for everyone to relieve suffering in the world.

The final commitment is to embrace life just as it is, using everything that happens to wake up and become more self-aware. This is the most fruitful of the vows for me. Sitting across from the three flickering candles in the early morning darkness, I often ask myself, “What does this situation weighing so heavily on my heart and mind have to teach me about myself? How can I see the truth about myself and respond with self-compassion, the will to change, and the patience to start anew?”

So, back to my original questions, “What now? What might this new reality, the second presidency of Donald Trump, require of me?” After lighting the candles and reciting the three commitments this morning, I made a list: respect, simplicity, moderation, generosity, truth, courage, kindness, and resilience. I’m confident I will add more qualities as the new reality dawns. Or is it new? Will it require anything that every day of my 72 years has not already called for?

  • Do no harm.
  • Help everyone.
  • Embrace life just as it is.

Open or Shut

In the last post, I wrote about practicing for the ultimate let go at death by letting go regularly in daily life. The notion is that we get better at letting go the more we do it. Before further exploring the wisdom of letting go, I want to explore a phenomenon that often accompanies it—the experience of shutting or closing down.

Letting go implies some degree of attachment or clinging. Releasing our hold on something is frequently a viscerally painful experience. Relinquishing our illusion of control can seem almost impossible. We think we’ve done it, but our controlling behavior insidiously creeps back in. Letting go of cherished hopes and expectations brings feelings of loss, disappointment, and grief. Setting free those we love can feel like ripping our hearts out. Letting go can provoke anxiety and fear—a sense of lostness, vulnerability, and meaninglessness. All of these feelings, I suspect, are also common as we approach death. The supreme challenge in letting go is to stay open, receptive, and hopeful instead of closing or shutting down and donning the protective armor of fantasy, cynicism, or denial.  

Let’s bring it closer to home with an example. You offer an idea to a group of your peers. It’s an idea born of years of experience and hours of careful thought about the problem you’re all trying to solve. Your group has struggled with this problem for a long time and made no progress. Your idea seems bold and a little far-fetched, perhaps intuitive rather than logical, but you can think of no other way. Not only does the group reject your suggestion without seriously considering it, but they ridicule you for offering such a risky proposal. They are sure you’re mistaken.

Okay, you think, just let it go. This suggestion is the best I have to offer; now, I must let go and let whatever happens happen. You relinquish control and wait, but not with a feeling of open anticipation and hopefulness. Instead, you shut down, you can’t stay open to the ideas of others, and you can’t entertain any new ones of your own. You may feel rejected and withdraw physically or emotionally. You close down—put on a defensive armor that blocks your participation in life’s miraculous, ever-changing flow.

Authentically staying open after genuinely letting go is one of the most elusive of human responses. Three orientations may promote this precious openness. They were suggested to me by the poet and philosopher David Whyte, the Buddhist nun Pema Chödrön, and the Christian saint Julian of Norwich. I can’t decide if these attitudes have a hierarchy of value, so I will offer them alphabetically by first name.

David Whyte. Recently, a friend told me about his book Consolations, first published in 2015 but which I had not encountered before a couple of weeks ago. It is a series of reflections on the meaning of various words. Oddly enough, his reflection on silence is the one that gives me a clue about how to stay open after letting go.

“Reality met on its own terms demands absolute presence, and absolute giving away…a rested giving in and giving up; another identity braver, more generous and more here than the one looking hungrily for the easy, unearned answer.” [Page 116]

“…braver, more generous, and more here.” The ability to remain bravely and generously present in the reality of each moment brings about the stance of openness. It is much easier, perhaps only ever possible, to welcome what is happening here and now.

Julian of Norwich. An anchoress in the Middle Ages, Julian famously wrote in her Revelations of Divine Love, “All shall be well, and all shall be well, and all manner of thing shall be well.” The phrase expresses a generalized hope that everything will ultimately turn out not only okay but well and beautifully. Specific hope for a particular outcome may be doomed to disappointment, but general hope in the goodness of life and death enables one to stay open after letting go.

Pema Chödrön. One of Chödrön’s prevailing themes across all her writing is learning to be comfortable with the natural human condition of groundlessness—accepting and familiarizing oneself with uncertainty and feeling safe amid constant change. Buddhists call it impermanence, one of the Three Universal Truths of Buddhist philosophy—safety without control.

So, as I write and we think together about letting go without shutting down or closing up, can we draw on the wisdom of these three guides and remain open in the here and now, with a sense of cosmic hope and ultimate safety? Let our imagination peel back the layers of our chests and gently open our hearts to the miraculous mystery that letting go will reveal.

Practicing for “The Big Let Go”

I’ve been using this phrase for some time now. When I drop it into conversation, as in, “I’m practicing for The Big Let Go,” I usually get a puzzled look from the one I’m talking to. When I explain what it means, I get a “You’ve got to be out of your mind!” look. 

So, what is “The Big Let Go?” Well, it’s Death, of course—the most crucial moment of letting go in our lives. Death is when no more alternatives, options, arguments, or excuses exist. Procrastination is impossible; the hope of avoidance is patently hopeless, and you are entirely alone, whether or not a friend or loved one is sitting at the bedside holding your hand. It is the ultimate moment of giving in, surrendering, and trusting—letting go of control and our grip on life.

Some go out fighting, refusing to let go until death steals their last breath. That’s usually not a pretty or dignified exit, which is what we all want, whether we say so or not. How often have you heard someone say they hope they die peacefully in their sleep? And speaking of sleep, it’s a perfect opportunity for practicing letting go—or death, to put it bluntly.

What does it mean to practice something? The Oxford Dictionary defines practice as “repeated exercise in or performance of an activity or skill to acquire or maintain proficiency in it.” Synonyms are training, rehearsal, repetition, drill, and warm-up. Practice makes perfect, we say flippantly. Practice is mundane and often drudgery; perfection is sublime and unachievable. The child practices the piano faithfully to win an invitation to play at Carnegie Hall; you practice your golf swing to win the office tournament. I practice drawing to become an artist or throwing pots to become a potter. We practice silent restraint so that our angry words don’t hurt others, or we practice listening attentively and openly to understand one another.

Practice develops skills and changes habits. It can change your life, even set you free from addictions and compulsions. In a sense, we are what we practice—from the mundane (I brush and floss my teeth meticulously to have a healthy, attractive smile) to the sublime (I practice meditation daily to be in touch with my true self and reality.)

The notion that one might practice letting go throughout one’s life to be good at it when the time for death arrives is, for many, weird and morbid. It may be so for those who see death as a tragedy, a loss, something to be resisted and put off. But in all faith traditions and reports of near-death experiences, death is portrayed either as a moment of release, culmination, reward, or welcoming, or, conversely, of terror and punishment, depending on what one has practiced in life.

Buddhists are encouraged to think of death frequently to be ready for it and for what it can teach them about how to live before it arrives. Charnel Ground meditation involves imagining or observing the gradual dissolution and decay of the body to internalize the truth that all things are impermanent—everything changes and passes away.

Buddhistdoor.com 12-16-02

Christian reflection on death focuses more on reward or punishment and is encouraged to put the fear of God, the ultimate Judge, into its adherents. According to theologians, Jesus died and rose again to save us from death and damnation.

https://www.goodreads.com

But in general, and particularly at this time in history, we ignore death until it becomes unignorable, and then we lament it. So, how counter-cultural is the notion of practicing to do death well—gracefully, peacefully, with joy and dignity—instead of hanging on for or to dear life? Can one practice gently relinquishing, letting go, releasing, and opening to the unknown daily to prepare for The Big Let Go?

Pema Chodron, in her book How We Live, is How We Die, quotes a verse from a Tibetan Buddhist teacher, Dzigar Kongdrul Rinpoche,


“When the appearances of this life dissolve,
May I, with ease and great happiness,
Let go of all attachments to this life
As a son or daughter returning home.” (p.22)

I find this image of a child returning home enormously comforting. It conjures up memories of long day trips when I was young, perhaps to visit relatives or friends or the beach. Days full of play and food would end with a car ride homeward in the dark. We kids would fall asleep in the backseat, lulled by full stomachs, the hum of the car engine, and the rocking of the seats beneath us. Then, when we finally arrived home, we’d be carried inside, undressed, and put to bed in the safety and familiarity of our rooms. What ease and great (sleepy) happiness! 

Or imagine the scene of the Prodigal Son in Jesus’ parable. The dirty, starving, ashamed son returns home to a father’s generous welcome, greeted with a feast, new clothes, and the warm embrace of forgiveness. What ease (relief) and great happiness!

Death may not resemble either of these images, but I believe it is a return to the source of all life. If death is a return to our source, it is impossible to do it without letting go of our attachments to this life—a tall order indeed. It involves letting go of our attachment to our youthful good looks, our health and strength, career and family successes, fame, financial security, mental acuity, friendships, loves, regrets, anger, fear, and failures. I could go on.

Since dropping these far-reaching and self-defining attachments is a momentous task, I believe it is worth practicing now for the challenge ahead of us. For some time, I have been trying to recognize small and large opportunities for letting go in my daily life—letting go of people, outcomes, feelings, memories, hopes, expectations, opinions, and judgments. When I encounter an opportunity for letting go, I try to notice what it feels like in my body, first to hold on and then to let go. Viscerally, the experience of holding on is tight and painful; letting go is a feeling of “ease and great happiness.”

            Over the next few posts, I will explore some everyday experiences of letting go, keeping in mind that you, like I, may want to develop a skill that will stand us in good stead when The Big Let Go arrives. Will you reflect and practice with me?

Aging Gracefully

Nice phrase. Has a certain ring to it—a kind of quiet aspirational quality. But. But aging is seldom pretty, calm, or comfortable. Though, in some older people, you have probably witnessed a peaceful grace that shines from the inside out.

Consider this:

Today at 7:00 a.m., after my morning swim, I sat in the hot tub at my local Y, soothing sore seventy-one-year-old muscles. As I aimed the jets at painful spots and rested amid the frothing water, I again observed a scene I had watched many times before. A ninety-ish gentleman emerged from the nearby therapy pool, gripping the rail and stepping up one watery step at a time. Close behind him came a similarly aged woman in a black bathing suit, also taking it slow and easy. The man grabbed the cane he had stowed in a large blue bucket at the top of the steps, jabbed it soundly at the damp poolside tile—clack, clack, clack—and shuffled gingerly over to his walker, a black rollator with brakes and a storage compartment below a vinyl seat. He grabbed the rollator, swung it around, and I noticed it had a helium “Happy Birthday” balloon attached. Sweet, I thought.

The woman, who I assumed was his wife, was now at the top of the steps, so he grabbed a low-tech aluminum walker with two wheels in front and small plastic ski-like slides on the back and pushed it to the edge of the pool so she could steady herself with it. Then he picked up a faded bath towel from the seat of his walker and handed it to his wife, who deliberately unfolded it and spread it gently over his wet back. The woman then removed her cane from the plastic bucket, clutched it and the walker handles, and they hobbled slowly off together in the direction of the family changing room.

I had watched this scenario—shall I call it a carefully choreographed dance—and marveled at its unwavering precision at least a dozen times before as I soaked in the hot tub. Each knew exactly what to expect from the other; no instructions were given, and no questions were asked. This morning, the gracefulness of their movements, the serenity of their faces, and the harmony of their interdependence struck me anew, and the phrase “aging gracefully” rose in my mind.

For the last nine months or so, I have regularly joined a group of women about my age on Zoom to discuss aging. The conversation has ranged from how we are experiencing the physical and mental effects of aging to our concern for aging spouses and friends, worries about giving and receiving care, and our fears about losing our capacities and our impending death. It’s been a rich conversation, and I believe we have learned much from one another. I think I can safely say that each of us aspires to age gracefully but fears we will not.

A wise Buddhist Nun, Pema Chödrön, has written a book about the dying process called, How We Live is How We Die. I highly recommend it, even if you are only 45. I think she would agree that the same applies to aging: how we live is how we age. Gracefulness is a habit—“a settled or regular tendency or practice, especially one that is hard to give up.” Good habits, like problematic ones, are acquired over time by returning to and reinforcing a pattern of thought, speech, or behavior.

We will not age gracefully unless we live gracefully now. And it is never too late to start practicing and, therefore, reinforcing habits of gracefulness. Who do you want to be when you are 90? Strive to be that person today, tomorrow, and the next day. And when you flounder, gracefully and kindly pick yourself up, throw a warm, dry towel of kindness over your bruised, scared, and diminished ego, let go of self-judgment, and start again on the walk toward the perpetual “changing room” of your life.

Chodron has written another book called, Living Beautifully with Uncertainty and Change. How we respond to the inevitable experience of constant uncertainty and change, the unavoidable human condition, will determine how graceful we become. Like a martial artist—a Tai Chi practitioner, for instance—instead of resisting, we accept what comes, flow with it, and transform ourselves into skillful and graceful old warriors.

It is possible that the aged couple described above hate each other, fight constantly, and are bitter and angry, but I don’t think so. That’s not what shone through their wrinkled faces and bodies. A couple of days ago, I attended my neighbor’s hundred and first birthday party. Another neighbor, a talented photographic artist, snapped photos throughout the celebration and sent the collection to all the guests afterward. Laughing faces, raised champagne glasses, attentive gazes, looks of joyful abandon, kind understanding, quiet admiration. I thanked the photographer for his knack for making old people look beautiful. He responded, “It is because they are beautiful.” He’s right. His lens captured graceful aging in that moment, in that place.

I look forward to my next visit to the hot tub, not just for its soothing effects on my body. I’m longing to see the graceful dance of that beautiful old couple again.

Respecting Limitations and Letting Go

One of my dreams for retirement was to adopt a dog and train it as a therapy dog. I had owned several cats over my 63 years but never a dog, and I wanted one badly, almost like some women long to have children. I had admired service dogs for many years—their calm, competent demeanor and the trust between them and the people they serve. But I knew I didn’t have the patience or skill to train service dogs. Still, I imagined I could meet the training standards for a therapy dog—well-behaved in public, gentle, reliable, and willing to allow himself to be petted to comfort others. 

So, shortly after retirement, I adopted Digby. I had not planned on getting a puppy, but he was so darn cute I couldn’t resist him. When I met him for the first time, he had just had surgery to repair a broken leg, and he lay on the couch beside me, a huge cone circling his head, licking my hand like crazy, trying to make friends and quell his anxiety. He weighed about ten pounds and was white and apricot, a mix of Pomeranian and Papillon. I thought he would make a perfect therapy dog. His cuteness alone would bring joy to those he visited, and he was small enough to lift onto beds and into laps.

And so, the training journey began. Digby was six months old; still an exuberant, sometimes crazed puppy, and I was sixty-three, inexperienced, with limited energy and patience. The mixture was not quite a recipe for disaster but certainly portended frustration and exasperation for both of us. I could not control his barking, chewing, cat chasing, and peeing indoors for a long time. Likewise, he could not figure out how to please me.

Once we started training classes, I quickly learned I needed training as much as he did. Consistency was my biggest problem. I could not remember to act or react using the same commands in the same order (click, praise, and reward) each time I taught a new behavior. But I persisted, for almost three years, class after class—beginners’ obedience, intermediate, tricks, agility, nose works, advanced obedience, and Canine Good Citizen, repeating some of these classes multiple times. Eventually, he stopped chewing everything in sight and peeing indoors and could walk calmly next to my left knee, which I called “walking nicely.” However, he’s never stopped barking or cat chasing.

Finally, Digby and I made it to the moment of truth, evaluation by a representative of a therapy dog licensing organization in a real live therapy context—a senior healthcare facility. We were both nervous and needed correction and pointers from the evaluator, but after three trials, we were certified. He got his little red heart therapy dog tag, and I got a certificate I could show to volunteer coordinators in settings where we would visit to offer comfort and entertainment. Along the way, I learned that Digby was a performer and a ham. He loved doing tricks to entertain an audience, but he was less comfortable being trotted around from one person to another for pets and cuddles. He loved children and was great at Read to Dog programs in local libraries and schools, but he was terrified of being surrounded by a group of college students seeking the calming presence of a dog during exam week. He was more freaked out than they were. Digby had his limitations, and I had to tailor our volunteer commitments to those.

After discovering his strengths and weaknesses, I focused our therapy work on tricks shows. We offered them to seniors in various healthcare facilities and children at a local library. He loved the mental stimulation, the applause, and the treats he got as rewards. His audiences loved him! “What an amazing little dog!” they clapped and shouted. To keep him stimulated, I taught him more and more tricks, up to 35 or so, and built him an indoor agility course, including a hoop to jump through, a tunnel, a teeter-totter, a ramp for climbing, and poles to weave around. He danced, shook hands, rolled over, crawled, spun, played soccer by rolling a ball through goalposts, and dazzled in many more ways. 

Watch Digby training to roll a ball through goalposts.

Performing together created a special bond between us. I was so proud of the little guy when he turned on a dime and did precisely what I asked, trick after trick, for over half an hour. He looked to me for guidance during the performances in ways he didn’t in other situations. We depended on each other. I loved seeing him succeed and bring joy to the audience; he loved my excitement and praise.

But he got older, and so did I.  After nearly four years of performing, Digby’s formerly broken leg began to show some weakness. He barked more during shows (sometimes frightening the children), tired more quickly, and became impatient during some of the tricks. On the other hand, I found it harder to load the heavy agility equipment in and out of the car and set it up in various venues. And it was hard for me to keep up with Digby as he ran around the agility course. I’d often be nervous about his behavior and enormously relieved when he performed well. We’d come home after a show and take a long nap together, both stressed and tired.

It seemed like Digby’s run as a therapy dog performer had been a short one, barely four years, but I decided we needed to retire, for both our sakes. It was a hard decision. I had invested much time, money, and effort in training. But it wasn’t just that; I would also miss the interdependence we had developed as we trained and performed together and the intimacy it brought to our relationship. And he would miss the mental and physical challenges of doing tricks and the admiration of his audiences. I wondered how I would keep him stimulated and exercised, especially during the long, cold Maine winters. When they heard of our retirement, the volunteer coordinators we worked with were disappointed but said they understood.

I tell this rather long story as an illustration of how many of us feel as we age and bump up against increasing limitations—our inability, for one reason or another, to continue doing the things we love or keep longstanding commitments. Sometimes it feels like failure to admit I no longer have the energy, skill, or interest I once had for certain activities. I hate letting others down, and I may experience a sense of diminishment as the circumference of my life shrinks.

I have three choices. I can try to push myself beyond my limits, whine about my losses, or accept and respect my limitations. Like all living things, I am of a nature to grow old, lose my freshness and vigor, decline into poor health, and eventually die. I try to mitigate these inevitable changes as long as I can—exercising to stay healthy and strong, eating well, and staying involved in work or leisure that stimulates my mind and keeps me connected to others. But do I know how to let go gracefully, when the time is right, of things I can no longer do safely or happily? I built my ego around the things I have accomplished, and when those accomplishments fade, who am I? Do I have anything to contribute? Do I matter to those I love or to the world around me? Respecting my limitations and letting go of what no longer serves me is an opportunity to turn inward and get to know who I am at my core—the I who will survive, transcend, and continue beyond the increasing outward limitations and diminishments.

Digby, reputed to be a fantastic trickster, will soon blend into the growing pack of aging dogs taking shorter and shorter walks around our retirement community. And, though it may not happen quickly, I will one day acquire a walking stick to keep me from tottering as he “walks nicely” beside me.  

Accepting and respecting my limitations is an opportunity to learn graceful letting go and practice it daily as I approach the biggest “let go” of all. As Pema Chodron’s recent book says, How We Live Is How We Die.

The Tyranny of the List

I’ve been making lists since, well, probably first grade.  As soon as homework entered my childhood world, I began making lists:  assignments for the next day or the next week; vocabulary lists; when playmates would come to my house, and I go to theirs; lists of things to do, lists of things to buy, lists of Christmas gifts requiring “thank you” notes, lists of letters or cards due, packing lists, bill paying lists, phone call lists, email lists.   Virtually all of my lists focus on things that I must not forget.  Sometimes, they are things I feel I must do to be viewed positively by someone else. 

Usually, making a list calms my anxiety about forgetting or failing. That function is a useful and helpful one.  A thorough, prioritized list can talk me down off the ledge of panic.  For most of my career, I was responsible for accomplishing my work and helping my bosses keep track of and achieve their goals.  I could not have been successful or, indeed, survived without an advanced “list-making” technique.

And then came retirement, and I went right on making lists.  To this very day, five and a half years after I left my last job, a list sits next to my computer—this one I have highlighted in multiple colors indicating the urgency of various tasks.

I’ve heard it said that there is a great deal of satisfaction to checking off a task on a to-do list.  I’ve experienced mild pleasure in doing that.  But invariably, for each job I check off, I add at least two and sometimes ten new ones. The sense of accomplishment does not last long or feel deeply gratifying.  Indeed, when I go to my list to check off a recently completed item, my eyes will stray to the rest of the list where I will note, with a sinking heart, the number of things I was NOT doing while I was finishing the one thing just checked off. Even as I initially choose one item to focus on for half an hour, I am aware that fifteen others will go undone in that timeframe.  Truly a depressing and discouraging realization—perhaps the epitome of the “glass half empty” syndrome.  Here are the things I am not able to do right now because I AM doing THIS.

It’s a vicious circle—a vicious list.

I have friends who make fun of me because of my “obsessive” list-making. The implication is that I am at least a little odd, if not downright bad.  It has been hard for me lately not to subscribe to their point of view.  And, truthfully, I’d like to do away with list-making as a thing of the past, no longer necessary in this more relaxed stage of my life.  But remember, I have been doing this since I was six years old. 

Realistically, I don’t think a complete about-face is likely.  I can and have moderated my list dependency, and I give myself breaks from it periodically when I am on vacation, sick, or on retreat. However, as with most other aspects of my life these days, the most helpful approach is to take myself less seriously, to “hold it lightly,” as one of my friends might say.

A few quotes from Pema Chödrön’s The Wisdom of No Escape (Shambala, Boston & London, 1991) might shed some light on the “path” I am currently cultivating:

“…if we see our so-called limitations [habits, crutches, addictions] with clarity, precision, gentleness, good heartedness, and kindness and having seen them fully, then let go, open further, we begin to find that our world is more vast and more refreshing and fascinating than we had realized before.  In other words, the key to feeling more whole and less shut off and shut down is to be able to see clearly who we are and what we are doing.” [p.13-14]
“The problem is that the desire to change is fundamentally a form of aggression toward yourself.  The other problem is that our hang-ups, unfortunately or fortunately, contain our wealth.  Our neuroses and wisdom are made out of the same material.  If you throw out your neurosis, you also throw out your wisdom…So whether it’s anger or craving [for comfort through list making!] or jealousy or fear or depression—whatever it might be—the notion is not to try to get rid of it, but to make friends with it.  That means getting to know it completely, with some kind of softness, and learning how, once you’ve experienced it fully, to let go.” [p.14-15]
“Our life’s work is to use what we have been given to wake up.” [p. 30]

Thank you, Pema! 

So, I am not going to pour a lot of energy into reform.  Instead, I’ll look deeply at what lies behind my list-making.  What are its roots?  Where does it come from?  What’s life-giving in it and what is not. I will offer acceptance to whatever I find in that investigation and hold it gently, lightly, and kindly. While I do that, perhaps I will find myself understanding and feeling compassion for others who, like me, have compulsions, coping mechanisms, and addictions.  I’ll wonder about the roots of their behaviors. And I’ll try to open up—wake up—to the other side of the coin of my neuroses and theirs, our wisdom.