With palms together,
Good Morning Everyone,
Case One of the Blue Cliff Record tells the story of Master Bodhidharma’s interaction with Emperor Wu-tei. “What is the first principle of the holy teaching?” the Emperor asks. To which Bodhidharma answers, “In the boundless universe there exists nothing to be called ‘holy’.”
“Then whom am I facing?” (Are not you a holy man?), the Emperor asks. Bodhidharma replied, “I know not.”
Sacred and profane are not separate. They are not one. They are mere concepts, like so many leaves scattered on the porch by the wind through branches of aged trees approaching winter. What is this? Meaningless. Who am I? Meaningless.
There is no answer that does not harm us. Master Bodhidharma might have better taught by walking away in silence.
Yet, in doing so we recognize such a teaching would offend our Western sensibilities. We so deeply live in a rationalized, empiricized, dualized interior world that we cannot hear the knock at the door. We cannot perceive the teaching.
My answer? Be still even when running. Pay attention to the whispers in the trees, the whirl of the drier, the sounds of the office, the feeling of your heart beating. There are no words, just life. And if it were water, we need but dive right in.
Be well.
Organ Mountain Zen
Wednesday, March 10, 2010
Tuesday, March 9, 2010
The Great Banana
With palms together,
Good Morning Everyone,
My best guess is that “life,” the “Infinite,” Buddha Mind,” wants nothing from us except that we live. “Consciousness,” “Higher Power,” or Great Banana is nothing more than a reflection of ourselves, and everything else collectively, looking back at us. It has no separate existence, therefore, no separate wants, desires, intentions, plans, or power. It is, as we are, life itself.
So, son Jacob, his partner Lynda, and I were talking yesterday about the practice of releasing one’s grip and turning oneself “over” to a “Higher Power” and how challenging or desirable this practice is. Jacob sees this as conceiving of “the Infinite” as a puppet master sort, much like the God of Job. These three issues emerged: a “Universal” separate from us, a “Universal” that has intent, and the challenge of letting go.
A Zenster perspective might be that the first is meaningless as we discover from our deepest practice that any ultimate reality is One. Our continued deepest practice might reveal that, as One, we are therefore one with all of life and more: all of life is teleological, which is to say, lives with the intent to perform its function. This renders the last as completely acceptable and points to the Heart Sutra’s statement, “no hindrance of the mind, therefore no fear.” Letting go in such a context means nothing more or less than relaxing into the vast processes of life itself.
This does not mean that we do not avoid a rock in the road while driving, nor does it mean we meet a wave with resistance. When driving, we naturally avoid the rock and at the beach, we learn to naturally roll with a wave…or step away from its path or enter it seamlessly.
At root, then, our resistance to letting go is in direct proportion to our trust in life itself. What happens when the Great Banana splits?
We eat it.
Be well.
Good Morning Everyone,
My best guess is that “life,” the “Infinite,” Buddha Mind,” wants nothing from us except that we live. “Consciousness,” “Higher Power,” or Great Banana is nothing more than a reflection of ourselves, and everything else collectively, looking back at us. It has no separate existence, therefore, no separate wants, desires, intentions, plans, or power. It is, as we are, life itself.
So, son Jacob, his partner Lynda, and I were talking yesterday about the practice of releasing one’s grip and turning oneself “over” to a “Higher Power” and how challenging or desirable this practice is. Jacob sees this as conceiving of “the Infinite” as a puppet master sort, much like the God of Job. These three issues emerged: a “Universal” separate from us, a “Universal” that has intent, and the challenge of letting go.
A Zenster perspective might be that the first is meaningless as we discover from our deepest practice that any ultimate reality is One. Our continued deepest practice might reveal that, as One, we are therefore one with all of life and more: all of life is teleological, which is to say, lives with the intent to perform its function. This renders the last as completely acceptable and points to the Heart Sutra’s statement, “no hindrance of the mind, therefore no fear.” Letting go in such a context means nothing more or less than relaxing into the vast processes of life itself.
This does not mean that we do not avoid a rock in the road while driving, nor does it mean we meet a wave with resistance. When driving, we naturally avoid the rock and at the beach, we learn to naturally roll with a wave…or step away from its path or enter it seamlessly.
At root, then, our resistance to letting go is in direct proportion to our trust in life itself. What happens when the Great Banana splits?
We eat it.
Be well.
Monday, March 8, 2010
OCMZ
With palms together,
Good Morning Everyone,
This morning I would like to talk about the Order of Clear Mind Zen. Traditionally “Orders” are understood to be lineages within sects that hold certain precepts and a common mission. The Order of Clear Mind Zen (OCMZ or, the Order) is no different. In our case, the Order is open to anyone who has taken the Buddhist precepts and who has an interest in, and commitment to, engaged Zen practice.
I have envisioned the Order to be homeless, that is to say, without a headquarters, building, and other baggage. In a sense, it is a child of the Internet, a virtual community, with a real world presence in the hearts of each of its members.
One need not shave one’s head, vow celibacy, or wear robes. Of course, these are permissible, and as to head shaving and robes, encouraged. Yet, we are contemporary Zen Practitioners with modern and post-modern minds.
Our mission is to bring “good” into the world through our practice. We define “good” as that which sustains and nurtures life, work for peace, and teach non-violent solutions to everyday issues.
Rev. KoMyo, my disciple and able adjunct, will accept your applications to join our order. The process is simply, simply ask and offer either your willingness to take the precepts or evidence that you have already done so, along with a statement about your current practice. We will then get in contact with you to complete the process of affirming your membership in the Order.
A bow to each of you,
Good Morning Everyone,
This morning I would like to talk about the Order of Clear Mind Zen. Traditionally “Orders” are understood to be lineages within sects that hold certain precepts and a common mission. The Order of Clear Mind Zen (OCMZ or, the Order) is no different. In our case, the Order is open to anyone who has taken the Buddhist precepts and who has an interest in, and commitment to, engaged Zen practice.
I have envisioned the Order to be homeless, that is to say, without a headquarters, building, and other baggage. In a sense, it is a child of the Internet, a virtual community, with a real world presence in the hearts of each of its members.
One need not shave one’s head, vow celibacy, or wear robes. Of course, these are permissible, and as to head shaving and robes, encouraged. Yet, we are contemporary Zen Practitioners with modern and post-modern minds.
Our mission is to bring “good” into the world through our practice. We define “good” as that which sustains and nurtures life, work for peace, and teach non-violent solutions to everyday issues.
Rev. KoMyo, my disciple and able adjunct, will accept your applications to join our order. The process is simply, simply ask and offer either your willingness to take the precepts or evidence that you have already done so, along with a statement about your current practice. We will then get in contact with you to complete the process of affirming your membership in the Order.
A bow to each of you,
Sunday, March 7, 2010
Now
With palms together,
Good Morning Everyone,
The Zen way is the way of no “Way.” The Zen way is the way of picking up a piece of paper on the sidewalk without thinking much at all about it. Or if annoyed, being completely there with the annoyance, doing what is necessary to deal with the annoyance.
There is no perfection other than this moment exactly how it is and if we engage it exactly how it is, everything is as it should be and is “good.” On the other hand, if we imagine our situation as needing to be other than it is, measuring this against that, our mind is separating us from what is, and this is not a good situation.
Perfection is easy for a mind that engages reality directly and without preconception. Our practice is to be in this “now” as fully as possible and doing within it what the reality demands of us. It is no problem.
When hungry eat; when sleepy, sleep.
By all accounts, I should be miserable. Nevertheless, I am not. Instead, I am alive in this moment, experiencing all of the thoughts and feelings that arise out of it and am doing what I must in each moment. Feelings and thoughts come and go: they are impermanent. Holding them is like trying to hold air in motion and just as futile...be it a gentle breeze or a storm.
To me Zen is about practicing appreciation of the now.
Be well.
Good Morning Everyone,
The Zen way is the way of no “Way.” The Zen way is the way of picking up a piece of paper on the sidewalk without thinking much at all about it. Or if annoyed, being completely there with the annoyance, doing what is necessary to deal with the annoyance.
There is no perfection other than this moment exactly how it is and if we engage it exactly how it is, everything is as it should be and is “good.” On the other hand, if we imagine our situation as needing to be other than it is, measuring this against that, our mind is separating us from what is, and this is not a good situation.
Perfection is easy for a mind that engages reality directly and without preconception. Our practice is to be in this “now” as fully as possible and doing within it what the reality demands of us. It is no problem.
When hungry eat; when sleepy, sleep.
By all accounts, I should be miserable. Nevertheless, I am not. Instead, I am alive in this moment, experiencing all of the thoughts and feelings that arise out of it and am doing what I must in each moment. Feelings and thoughts come and go: they are impermanent. Holding them is like trying to hold air in motion and just as futile...be it a gentle breeze or a storm.
To me Zen is about practicing appreciation of the now.
Be well.
Friday, March 5, 2010
Soku Shin
With palms together,
Good Morning Everyone,
Soku Shin Ze Butsu: Mind here and now is Buddha. Master Dogen writes, “The immediate universe exists; it is not awaiting realization, and it is not avoiding destruction.” (Shobogenzo, Volume I, p. 52)
When we practice, we touch this mind. The mind of practice realization, the mind that understands mountains are not mountains, but mountains are mountains. Words are dust covering the truth. Sweep away the dust and see clearly: mind, object of mind, and thought arising from mind, are one in the same in every moment and in the next moment, non-existent.
Yesterday I worked on arranging time at Upaya Zen Center in Sante Fe and called to begin the process to go to Claude Anshin Thomas’s Veteran’s Retreat in New York. Early this morning I am sitting with a friend’s partner as my friend undergoes a medical procedure and later this morning sitting Street Zen at the Veteran’s Park. Tonight I will attend Shabbat dinner at the house with family.
So, it is a busy time. Son Jacob will be meeting a person about renting a house this afternoon and I am, therefore, hopeful that I may move in to this condominium in full soon.
Be well,
Good Morning Everyone,
Soku Shin Ze Butsu: Mind here and now is Buddha. Master Dogen writes, “The immediate universe exists; it is not awaiting realization, and it is not avoiding destruction.” (Shobogenzo, Volume I, p. 52)
When we practice, we touch this mind. The mind of practice realization, the mind that understands mountains are not mountains, but mountains are mountains. Words are dust covering the truth. Sweep away the dust and see clearly: mind, object of mind, and thought arising from mind, are one in the same in every moment and in the next moment, non-existent.
Yesterday I worked on arranging time at Upaya Zen Center in Sante Fe and called to begin the process to go to Claude Anshin Thomas’s Veteran’s Retreat in New York. Early this morning I am sitting with a friend’s partner as my friend undergoes a medical procedure and later this morning sitting Street Zen at the Veteran’s Park. Tonight I will attend Shabbat dinner at the house with family.
So, it is a busy time. Son Jacob will be meeting a person about renting a house this afternoon and I am, therefore, hopeful that I may move in to this condominium in full soon.
Be well,
Thursday, March 4, 2010
Ready, Aim, Practice!
With palms together,
Good Morning Everyone,
An Order is a community of Zensters that practice vows established by that Order. Clear Mind Zen has as its mantra, the Third Pure Precept: I vow to create conditions for abundant good. This vow, as does all healing and recovery-work, begins inside and works its way out. At some point in our practice, the dichotomy of inside and outside falls away as we realize our original oneness. In the beginning, however, we start with the self.
A daily practice of zazen is good for this, but takes place with the intent to free all beings. Our aim in practice is to free ourselves from ourselves. It is a deep and complete opening of heart/mind with each breath. Breathing in, I accept the universe as it is; breathing out, I enter the universe as it is. With each breath, the universe and “I” are “one.”
This morning I awoke from my sleep in my new personal zendo. I sleep on the floor with my head on my zafu at the foot of my altar. I looked at the beautiful statue of Buddha friend Rachel gave me (which she brought back from Nepal), and feel blessed to be awake for you.
May we each begin our day with the aim of freeing all beings by cutting through the delusions that bind us.
Be well.
Good Morning Everyone,
An Order is a community of Zensters that practice vows established by that Order. Clear Mind Zen has as its mantra, the Third Pure Precept: I vow to create conditions for abundant good. This vow, as does all healing and recovery-work, begins inside and works its way out. At some point in our practice, the dichotomy of inside and outside falls away as we realize our original oneness. In the beginning, however, we start with the self.
A daily practice of zazen is good for this, but takes place with the intent to free all beings. Our aim in practice is to free ourselves from ourselves. It is a deep and complete opening of heart/mind with each breath. Breathing in, I accept the universe as it is; breathing out, I enter the universe as it is. With each breath, the universe and “I” are “one.”
This morning I awoke from my sleep in my new personal zendo. I sleep on the floor with my head on my zafu at the foot of my altar. I looked at the beautiful statue of Buddha friend Rachel gave me (which she brought back from Nepal), and feel blessed to be awake for you.
May we each begin our day with the aim of freeing all beings by cutting through the delusions that bind us.
Be well.
Wednesday, March 3, 2010
Clear Mind Order Membership
With palms together,
Good Morning Everyone,
The Order of Clear Mind Zen is a socially engage lay Order. We are not monastics, but rather, everyday practitioners of Zen. The Order was established by Harvey Daiho Hilbert-roshi in 2005. It has no building, it exists through the actual practice of its members. It is a street-bound Order.
Anyone can be a member of the Order. Members do not have to be priests. Members must honor the following six vows:
1. I take Refuge in Everything That Is (Buddha)
2. I take Refuge in Reality and its Teachings (Dharma)
3. I take Refuge in the Order (Sangha)
4. I vow to cease creating evil
5. I vow to do good
6. I vow to work to create abundant good for all beings,
Persons who wish to become members of the Order must telephone Daiho-roshi for a set of brief interviews designed to explore the Order’s precepts and gain Roshi’s approval for membership. Once granted, the petitioner will recite our vows with Roshi.
Each member will have sewn a strip of black cloth into a 2” x 36” strip tacked together to form a loop. This is called a wagessa and is considered a modern version of a Zen robe. Members who wish may order wagessas from us. These will come with our embroidered emblems on each side. (The cost is $15.00 plus shipping)
Membership will include a printed certificate stamped by Daiho roshi. This carries a commitment to live as Zen Buddhists following Clear Mind precepts.
A suggested donation of $24.00 per year is asked for. At $2.00 per month it helps us create printed materials, offer incense, and candles, as well as provide a small degree of comfort to those in need.
If you are interested please reply to Roshi via his personal email. harveyhilbert@yahoo.com
Good Morning Everyone,
The Order of Clear Mind Zen is a socially engage lay Order. We are not monastics, but rather, everyday practitioners of Zen. The Order was established by Harvey Daiho Hilbert-roshi in 2005. It has no building, it exists through the actual practice of its members. It is a street-bound Order.
Anyone can be a member of the Order. Members do not have to be priests. Members must honor the following six vows:
1. I take Refuge in Everything That Is (Buddha)
2. I take Refuge in Reality and its Teachings (Dharma)
3. I take Refuge in the Order (Sangha)
4. I vow to cease creating evil
5. I vow to do good
6. I vow to work to create abundant good for all beings,
Persons who wish to become members of the Order must telephone Daiho-roshi for a set of brief interviews designed to explore the Order’s precepts and gain Roshi’s approval for membership. Once granted, the petitioner will recite our vows with Roshi.
Each member will have sewn a strip of black cloth into a 2” x 36” strip tacked together to form a loop. This is called a wagessa and is considered a modern version of a Zen robe. Members who wish may order wagessas from us. These will come with our embroidered emblems on each side. (The cost is $15.00 plus shipping)
Membership will include a printed certificate stamped by Daiho roshi. This carries a commitment to live as Zen Buddhists following Clear Mind precepts.
A suggested donation of $24.00 per year is asked for. At $2.00 per month it helps us create printed materials, offer incense, and candles, as well as provide a small degree of comfort to those in need.
If you are interested please reply to Roshi via his personal email. harveyhilbert@yahoo.com
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