Life and Death

With palms together,
Good Morning Everyone,

It is still dark outside. My Little Honey woke me at 4 something looking for our portable DVD player. She couldn't sleep. I found the player, made the coffee, and looked over my email on my iPhone.

After a cup of coffee, I decided to come talk to you.

Tomorrow morning I will offer a talk on "Caring for the Buddhist Patient" at the Mesilla Valley Hospice. I am not sure how one differentiates a dying Buddhist from a dying Jew or a dying Christian. At such a point in life, it is this dying that points us to our commonality: all beings die.

Each religion seems to have an idea of the meaning of death. Each offers some solice with some understanding of life after death. This life usually entails communion with a Creator God. The Buddha Way, when looked at as Buddhism, does not share a view of a Creator God. A Creator God might exist, or might not, but a Creator God is not essential to following the Buddha Way.

So, what does a follower of the Buddha Way understand? It depends. For one thing, as is true of all religions, there is no one Buddhism. As the Buddha Way spread throughout the world, it morphed, adapting and adopting various folkways and local customs. A Buddhist practitioner in Thailand understands the Way somewhat differently than a practitioner in Tibet, who differs from one in China, Japan, or Europe.

In the main, the Buddha had little to say about life after death and not much at all about a Creator God. He thought such discussions were a distraction from practice. And they are.

Once we attain a deep sense of the interconnectedness and interdependence of all things, we glimpse into the true nature of reality. One does not mean two. One is one, infinitely. In this sense, a practitioner of the Buddha Way attains no death, no birth. Birth and death are understaood as concepts emerging from ignorance of the oneness of the universe.

So, in the relative world, when someone "dies" what does this actually mean?

When ice becomes liquid, then vapor, what does that mean? And when vapor becomes liquid, then ice?

Eternal processes are just that, eternal processes. They, in themselves, mean nothing. It is we human beings that assign meaning to them. Someone is "born" that is to say, conditions have arisen to make manifest a form. This form seems to divide from its parent, yet we know that what is "parent" is also "child". The division is no different from the flame of one candle lighting the wick of another. One flame or two?

We care for our child, we nurture her, we teach, love, and eventually send her away into the world. Our core is passed on, karma transfers, and we begin to wilt.

What is important is not that we pass away, but that we don't.

In my hand is my father, his father, his father's father, and so on throughout the generations of man and before. Equally in my hand is my son, his sons, and sons after him. And I am not talking simply about DNA. I am talking about everything.

If we were to distill this we would see residue of compassion, love, tenderness, caring, approval, anger, dislike, disapproval, envy, jelousy, greed, and on and on. Our karma.

The good news is that an instant of good karmic conduct can eclipse all the not so good karmic conduct. It does not erase it, but goes a long way toward correcting the pinball's circuit around the universe.

We come to death with acceptance, with an understanding that we live our lives, pass on, and our next generations do the same. Nothing is lost, nothing is gained. The essential aspects of "we" live on. They are passed through each generation, sometimes improved, sometimes not. How we live and what we do with our bodies and our spirit matters. It is the behavior that is our legacy over the generations, our 'life after death'.

May yours be a blessing in the universe.

Appreciation

With palms together,
Good Morning everyone,

The morning opens, as we open, slowly, with a stretch and maybe a yawn. It is important to be present in this process. We witness the sun rise over the horizon, (in my case, the Organ mountains) and as we do, we appreciate the wonder of creation. It is there for us to appreciate, if only we pay attention.

What is the currency of this payment? A willingness to slow ourselves down. Multi-tasking, while sounding as if we can accomplish much in little time, disallows appreciation. It takes us away from being present, from delight, and from seeing deeply. The focus of multi-tasking is on the ends, not the means. Yet, it is our means that contain our intention. Without a focus on intention, there is little human meaning in an activity, little quality, and certainly, little appreciation.

As we slow down, we allow ourselves the joy of being rather than the hope of becoming. The hope of becoming creates idols in the mind. Smash them. Cut them loose. Slow down and feel, see, taste, touch, smell, think. While these are impermenant, they exist for a reason.

We appreciate through our senses. I feel the warmth of my coffee cup, delight that it says, "Wake up!" on it's side. Yet know, as is true of all conditioned things, it will fall away sometime, as I will fall away, you will fall away: everything comes and everything goes. What is left is our appreciation and the karmic footprint left in its wake.

When we appreciate, we care; when we care, we do good; when we do good, good follows.

Pass it on.

Be well.

With palms together,

Good Morning Everyone,

Being grateful is an inside out thing. We must work to empty our inside so that we can be fully present on the outside. I struggle mightily with this, though less over the years. What I have found helpful is a sort of instant tonglen practice. Tonglen is based in the Tibetan tradition. Someone who has practiced Zen for awhile may be in a place where some of the key elements of tonglen may be practiced in the moment itself.

Tonglen comes out of the notion that everyone suffers, everyone has toxins of one sort or another, and the effort is to draw out those toxins from others, use their toxins to destroy our own toxin, then offer our well-being, joy, and love to others. Usually, tonglen is practiced as a lengthy guided meditation.

I suggest it can be used as an aspect of daily mindfulness practice. As we go through our day and are confronted by people who are clearly suffering, and acting out their pain by harming others, we might open ourselves, take in their suffering, direct it at our own suffering source, then offer them our love.

Emptying oneself does not mean simply getting rid of the typical things we "think" about, such as that which we think we know, or our own grief, it means also emptying ourselves of our love and joy. Perhaps the better word is "transfer" as in the "fueko" prayers we offer after zazen and incense offering. We are transferring our "merit" to those in need.

One might ask, if this is done without saying a word to others, how is it at all helpful? The answer is that by generating a compassionate heart which empties itself of love moment to moment, we are both in a position to be present for others and developing the ability to understand other's more clearly at the same time. This practice teaches us the habit of shifting personal focus from self to other and by extension, to the Infinite.

We are bringing the light of the Infinite into existence.

May we each be such a blessing.

2fer

With palms together,

Good Morning Everyone,

Last night at Temple Meditation, what I like to call Zen Judaism, after the book by the same name (author, Rabbi Joseph Gelberman), we discussed good and evil, the precepts, and how this plays out in everyday life.

When all things are relative, how can we know what is good or bad in everyday life? I've written about this before, but it is the "everyday life" part that intrigues me. Once we begin and sustain a strong practice of mindfulness, our lives will change. The changes will be subtle and often a challenge to discern, but they will be there. We will notice our impact on others, other's impact on us. We will not our reactions. We will notice their reactions. In true form to symbolic interactionism, we will make adjustments in our "self". These adjustments will allow for a subtle (and sometimes not so subtle) change in us, in our presentation of ourselves to the world.

When we behave in ways that positively affect others, we are doing "good". When we behave in ways that negatively affects others, we are doing "bad". In Zen, the notion of harm is attached, almost as a definition, of evil. Moreover, it is never seen as independent of behavior. In other words, evil and good are not independent of us, they are us as we enact ourselves in the world. When we cause harm, we are doing (manifesting) evil. When we cause well-being, enhance life, we are doing good.

In our everyday life we are presented with myriad opportunities to make life better or worse for those around us. When we pay attention, with our eyes wide open, we will see what is good and what is not.

Be Well.

With palms together,

Good Morning Everyone,

This morning is, once again, cold. Hmmm. Mother Nature is a coyote, a Trickster, she raises expectations of blissful days ahead, then with the swish of her tail, gone! I am told by the weather report that the temps will climb quickly today. I plan to ride my bike to the Temple for class. Let's see if the Trickster has gone back into her den. Bike, foot, car: no difference.

Life is life that.

Constant change; constant surprise.

When we train ourselves to be delighted by change, awed by surprise, life itself becomes an every moment amusement park. Lets let go and enjoy!

Zen is a good teacher. We see with an open eye and smile. The Trickster is a marvelous Master.

To become a Master yourself, you must come to realize this and bow before her.

Be well.

With palms together,

Good Morning Everyone,

Last night at Temple Meditation, what I like to call Zen Judaism, after the book by the same name (author, Rabbi Joseph Gelberman), we discussed good and evil, the precepts, and how this plays out in everyday life.

When all things are relative, how can we know what is good or bad in everyday life? I've written about this before, but it is the "everyday life" part that intrigues me. Once we begin and sustain a strong practice of mindfulness, our lives will change. The changes will be subtle and often a challenge to discern, but they will be there. We will notice our impact on others, other's impact on us. We will not our reactions. We will notice their reactions. In true form to symbolic interactionism, we will make adjustments in our "self". These adjustments will allow for a subtle (and sometimes not so subtle) change in us, in our presentation of ourselves to the world.

When we behave in ways that positively affect others, we are doing "good". When we behave in ways that negatively affects others, we are doing "bad". In Zen, the notion of harm is attached, almost as a definition, of evil. Moreover, it is never seen as independent of behavior. In other words, evil and good are not independent of us, they are us as we enact ourselves in the world. When we cause harm, we are doing (manifesting) evil. When we cause well-being, enhance life, we are doing good.

In our everyday life we are presented with myriad opportunities to make life better or worse for those around us. When we pay attention, with our eyes wide open, we will see what is good and what is not.

A few notes today: For our local kabbalah class members, Gail has suggested we might consider a coffee gathering to discuss kabbalah outside of class at a location other than the temple. I thought I would pass this along and seek your feedback. Also, please let me know ASAP regarding the sesshin in late April. It will be a wonderful opportunity to get away and look deeply.

Schedule for the week:

Daily Zazen at Clear Mind Zendo at 6:30 AM

Sunday morning Zazen at Clear Mind Zendo at 9:00 AM

Sunday Kabbalah Class at 2:00 PM

Monday evening Zen Judaism at TBE at 7:00 PM

Wednesday afternoon Yoga at TBE at 5:00 PM

Be well.

Which Way?

With palms together,

Good Morning Everyone,

This morning I woke to chilled air and a few wind gusts coming through our open bedroom window. The forecast for the day is "windy" which means something in the desert southwest. My Little Honey and I are planning to drive to Palomas, Mexico this morning for her last dental appointment. We will keep a close eye on the wind.

Keeping a close eye is an important practice. It is paying attention. Sometimes we seem to go through our day nearly asleep. Things just seem to happen. Sometimes we embrace them, sometimes not. Yet, if we were awake and paying attention, we might not see life as so capricious.

Buddha taught "this happens because that happens." A simple phrase, but a deep, penetrating truth. It points to a beginningless beginning and an endless end: a continuous chain of interdependent cause and effect in all directions. In short, nothing is capricious, nothing happens without a cause, caused by a prior cause. Or, as Aristotle suggested, a future cause.

We can see this happens because that happens. It is a little more challenging to see 'this happens for the sake of that happening'. We often understand our lives in formal cause terms. Yet, there is a teleological cause, as well. We live purposeful lives. We are meaning making creatures.

Paying attention means paying attention to the ten directions, the three worlds, and living in the vortex.

Be well.

Upholding the World

With palms together,

Good Afternoon All,

In my very shallow study of kabbalah, I am coming to more deeply appreciate the actuality of Oneness. A 13th century kabbalist pointed out that "Being is in nothingness the mode of nothingness and nothingness is in being in the mode of being". In other words, as Rabbi Matt points out, "Nothing is being and being is nothingness".

Hmmm...sounds an awful lot like "Oh, Shariputra, form is emptiness and emptiness is form" to me.

We are left with the next step. In Zen the next step is always a step into the manifestation of the paramitas. In kabbalistic Judaism (which has become very much integrated into mainstream belief) the next step is always the partnership with the Divine Image to being completion to the Universe and we do this through manifesting the various "seferot". This is more specifically accomplished through doing the mitzvot (commandments regarding our actions).

"One pillar extends from earth to heaven. Its name is Righteous One, named for the righteous. If there are righteous people in the world, the pillar is strengthened, if not, it is weakened. It upholds the entire world, as it is written: 'The righteous one is the foundation of the world' " (the Essential Kabbalah, Daniel Matt, p. 78).

Here we might think of Buddha Nature as the pillar, zazen as the practice of the "righteous" (those committed to a life of practice), and realize the fact that the practice of Zen upholds the universe.

In fact, the practice of a disciplined spiritual practice is the universe.

Be well.