Kill the Children...

With respect to all,

Killing or torturing children is, apparently, a popular pass time in the United States. It is not new, having a very long history in factories, sweatshops, and homes. The first case of child abuse was prosecuted using cruelty to animals as a legal basis because there were no laws protecting children in the US at the time. Today we have children kept in chains, forced starvation, and, of course, used as targets for deranged people with guns.

So we argue that we should ban guns. Seems simple. Yet misses the most important issue: why do people want to harm children in the first place? The history, breadth and depth of child abuse and neglect, should teach us that any weapon will do. It feels right to ban the weapon. It feels as though we are "doing something" about killing innocents. But violence is not about the weapon, its about violence. And we in the United States, are obsessed with violence. We don't go to a movie unless there is an incredible amount of gratuitous violence, we support corporal punishment, and we give up parenting because its too hard (or because to parent means we are not our child's friend).

We Americans often miss the mark as we too often want simple, direct, and sexy answers. War is sexy, lets not negotiate or mediate, lets "bomb them back into the stone age." We use bumper sticker logic, "Spare the rod, spoil the child," Someone shoots someone take away their gun. Right, problem solved. Not even close.

Unless and until we are willing to look at root causes, consider less sexy, but more appropriate and effective measures, we will suffer the consequences. How hard is that? Very.

Yours, Daiho Hilbert

A Continuum

Good Evening All,

Up late waiting on the moon to come into view. Telescope is ready. There is nothing that humbles a person more than to be in the presence of the solar system, gateway to our universe. Such presence offers us an opportunity to put ourselves in a greater perspective than the one we tend to hold in our day-to-day existence.

The moon seemed to fascinate Master Dogen. He used its presence often in presenting his understanding and is depicted gazing at the moon in the artwork about him.

It never ceases to amaze me how great the discoveries in the past were uncovered with the most simple tools, perhaps even without any tools at all, save the human mind. Our reliance on devices diminishes our senses instead of enhancing them. I was reminded of this earlier today when I needed to put down my wife's phone number and I had to look it up on my phone. As such reliance increases so our reliance on our own senses decreases.

So, I often look through the telescope to see what I can see in the outward universe and sometimes with my microscope look deeply in the other direction. In either case I am both there and not there residing somewhere in the continuum of space.

Gassho

Heart Sutra

Heart Sutra

3:14 Watch later                  

Eternal Life

Zen is eternal life says Kennet-Roshi. Now why would she say that? To realize the truth of her statement one must practice to see a much larger picture of life and death. Master Dogen says this is the most important practice for practitioners. Why? 

To realize the truth of life and death is to realize there is no life and death and yet there is life and death. Wherefore? 

The subject and object, the past present and future, are not separate, but are one. In such a case, what is life and death? 

This question should resonate in your consciousness night and day. 

Gassho

On Teachers

Rev.  Jundo Cohen-roshi has offered several talks on his cancer.  In the process he wrote about Zen Teachers and the challenges to being accepted by the AZTA.  I recorded a response:

On Teachers

Nothing? Part One.

We are taught, 'All dharmas are empty.' This sort of statement, along with the negations in the Great Heart of Wisdom Sutra must be very confusing to newcomers to Zen. As well they ought be. What could the Buddhas mean when they say, "No birth, no death..."? The language used doesn't help make the dharmas understandable at all, yet we recite these words on a daily basis with great confidence that they are true. Let's talk briefly about this.

The word that gives rise to the confusion is "empty." For English speakers the word means without content. The cup is empty means there is nothing in it. In a way that's one way of understanding the word as used in the sutra. But in a specific way. If the cup is empty it has no meaning as a "cup." But to get to what "empty" means to Zensters we must go a little farther. 

Technically, "empty" means without independent existence. From a Buddhist perspective all things are "conditional," meaning, as Buddha said, "this is because that is." In other words everything comes about due to the conditions for which they are able to come about. All things are connected, or better, interconnected. So to say life and death are empty is to say life is conditional, as is death. 

Now to the "No birth, no death..." stuff. In the Zen Buddhist world, in the world of so-called "Big Mind," everything is one with no separations. My body is your body is the chair, and in my case right now, my MacBook Pro."
From such a vantage point there could be no birth or death as these "concepts" would be meaningless, just as, if everything were one, one would cease to exist because its existence is dependent on "two." 

This flies in the face of the empirical world, however. From an empiricist's vantage point, all things are separate: this tool versus that tool; this person or that person. This understanding is what we call "Small Mind" or the mind that exists in the relative world. But Zen practice teaches us that both "minds" inter-are. They are not separate. The separation is a delusion.

More to come in Part Two