Good Morning Everyone,
This is the time of month when I must don my robe and pick up my bowl to ask for donations to our Clear Mind Zen Temple. We are open for service from 7:00 AM to 9:00 PM Monday through Friday and from 9:00 AM to noon of Sunday. That is a lot of candles. :)
Dana (Generosity) is a key to letting go of self: it is an opportunity to practice.
Please either mail your donation to the Temple directly at the address below or go to our website and use our convenient Paypal button.
A bow to each of you.
Order of Clear Mind Zen
642 South Alameda Blvd.
Las Cruces, NM 88005
btw, here is our T'ai Chi Chih Instructor's schedule. It is a wonderfulpractice, please consider joining us.
T’AI CHI CHIH: JOY THRU MOVEMENT Classes 2010
T’ai Chi Chih: Joy Thru Movement Schedule
When: Every Tuesday (T’ai Chi Chih Tuesday)
Where: Mountain View Medical Plaza
4311 E. Lohman Ave. in the 4th floor
Women’s Resource Room
Time: 9:00 – 10:00 AM Beginner’s Class
10:15 – 11:15 AM Intermediate Class
Cost: None
For more information on T’ai Chi Chih: call Rose at 575.526.3016
www.t’aichichih.org
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T’ai Chi Chih: Joy Thru Movement
When: Every Wednesday
Where: Clear Mind Zen Temple 642 S Alameda Blvd. Suite E
Dates: Classes begin on September 8, 2010
Time: 5:00 - 6:00 PM
Cost: We gratefully appreciate a donation of $5.00.
Note: For more information on T’ai Chi Chih: www.t’aichichih.org,
*****************************************************************
T:ai Chih Chih: Joy Thru Movement
Individual and small groups (between 4 and 5 students)
When: Wednesday
Where: Rose’s home
Dates: Sept. 30 - Oct. 27.
Time: 10:0 0 - 11:30 AM
Cost: $75.00
To register call Rose at 575.526.3016
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Review classes are held once a month on the last Thursday of the month at the same time and the same place..
Time: 10:00 – 11:30 AM
Place: Rose’s home
Cost: $10.00 - Advanced registration
$15.00 - At the door
For more information on T’ai Chi Chih classes call Rose – 575.526.3016
For more information on T’ai Chi Chih: www.t’aichichih.org
Rev. Harvey Daiho Hilbert
Order of Clear Mind Zen
Telephone: 575-680-6680
Organ Mountain Zen
Thursday, September 2, 2010
Wednesday, September 1, 2010
Suki
With palms together,
Good Morning Everyone,
There are two things I need to say this morning. First, we will be holding Sesshin this weekend beginning Friday at 7:00 PM and concluding Sunday afternoon at Clear Mind Zen Temple. We will do something different this sesshin. We will begin sesshin at the Center for Spiritual Living at the downtown mall where we will study the masterful film, “Zen.” We will then begin zazen at 6:00 AM on Saturday and continue through Sunday. Please let me know if you will attend.
Second, my puppy, Suki, managed to get her mouth around a full bottle of Mirapex in the middle of the night and eat it. The bottle was on the dining room table and somehow she managed to get up to it. She vomited profusely, which is what woke me. Between cleaning up and watching her, I called poison control and stayed on the line over an hour to no avail. Websites suggested immediate medical care for an overdose of this drug. I called the Emergency Vet Clinic only to find there was little they could do. There is no antidote and she had already cleared her stomach. This morning she is alert, but still not herself. She has drunk water, but continues sporadic vomiting. I brought her, with her crate, to the Temple this morning. We will sit together.
Needless to say, I am both tired and worried. As in all things, however, this will pass, Suki will survive, or she will not survive. We do what is there to do and let the rest go.
Be well
Good Morning Everyone,
There are two things I need to say this morning. First, we will be holding Sesshin this weekend beginning Friday at 7:00 PM and concluding Sunday afternoon at Clear Mind Zen Temple. We will do something different this sesshin. We will begin sesshin at the Center for Spiritual Living at the downtown mall where we will study the masterful film, “Zen.” We will then begin zazen at 6:00 AM on Saturday and continue through Sunday. Please let me know if you will attend.
Second, my puppy, Suki, managed to get her mouth around a full bottle of Mirapex in the middle of the night and eat it. The bottle was on the dining room table and somehow she managed to get up to it. She vomited profusely, which is what woke me. Between cleaning up and watching her, I called poison control and stayed on the line over an hour to no avail. Websites suggested immediate medical care for an overdose of this drug. I called the Emergency Vet Clinic only to find there was little they could do. There is no antidote and she had already cleared her stomach. This morning she is alert, but still not herself. She has drunk water, but continues sporadic vomiting. I brought her, with her crate, to the Temple this morning. We will sit together.
Needless to say, I am both tired and worried. As in all things, however, this will pass, Suki will survive, or she will not survive. We do what is there to do and let the rest go.
Be well
Tuesday, August 31, 2010
Awake?
With palms together,
Good Morning Everyone,
Last night was wonderful. We had five of us in the Zendo for zazen. It was good to see zafus meeting butts. Someone asked a very basic question. Usually, these are the kind I like. The practitioner asked, “What does it mean to be “awake”? Well, I do not like this basic question. It’s rather like asking “What is Zen?”
Questions like this are really impossible to answer. As son as we say anything it is wrong. I think of lightning striking within a few yards of me: my response to that event is what I mean by being awake. Or my response to the sudden, jarring out of sleep, or the sudden dropping of a plate to the floor. All senses open and exactly present: no mind involved. To say anything about the interior world of that experience is to take us further away from the experience itself.
Then mind rushes in to fill the vacuum. Our eyes close once more, but not all the way. We cannot maintain a startled, mind-not-involved, state for very long, but we can maintain a sense of openness and wonder. We can maintain an open heart. We can be present and upright. We can practice what Uchiyama refers to as “opening the hand of thought.”
Be well
Good Morning Everyone,
Last night was wonderful. We had five of us in the Zendo for zazen. It was good to see zafus meeting butts. Someone asked a very basic question. Usually, these are the kind I like. The practitioner asked, “What does it mean to be “awake”? Well, I do not like this basic question. It’s rather like asking “What is Zen?”
Questions like this are really impossible to answer. As son as we say anything it is wrong. I think of lightning striking within a few yards of me: my response to that event is what I mean by being awake. Or my response to the sudden, jarring out of sleep, or the sudden dropping of a plate to the floor. All senses open and exactly present: no mind involved. To say anything about the interior world of that experience is to take us further away from the experience itself.
Then mind rushes in to fill the vacuum. Our eyes close once more, but not all the way. We cannot maintain a startled, mind-not-involved, state for very long, but we can maintain a sense of openness and wonder. We can maintain an open heart. We can be present and upright. We can practice what Uchiyama refers to as “opening the hand of thought.”
Be well
Monday, August 30, 2010
Bearing Witness
With palms together,
Good Morning Everyone,
Since this morning is a Zen in the Park day, I would like to address a reader’s question regarding our use of the phrase, “bear witness” as, for her, it has a strong “missionary” connotation.
First, let me say that often words and phrases, while initially having one meaning, can be co-opted by a group and be made to have a wholly different meaning. Sin is such a word, having one initial meaning used by Jews, only to be framed quite differently by a later group, the Christians.
Bearing witness is to offer evidence for, testify to, prove or show something. According to an on-line dictionary, it can also mean to attest, certify, manifest, or demonstrate something. In the Order of Clear Mind Zen, and I believe this is consonant with Roshi Glassman’s use as well, we use it to mean “manifest” and “demonstrate.” While sitting in a park or in some other public space, we are manifesting serene reflection and peace through our practice. We are also demonstrating the practice so that others might see how it is done.
We have a “mission” but are not “missionary” in the same sense as some Christian sects use the word. Our mission is to manifest the Three Pure Precepts through our practice, but we do not aim to attract adherents. We would like others to see that it is possible to be non-violent; it is possible to float like a duck, yet engage the world around us for the sake of an awakened existence,
Whenever we hear someone blaming a victim, we might call attention to that fact, provide a balance or counterpoint, additional information, etc. so that victims are fairly treated and perpetrators helped. If I say, for instance, that all Muslims are terrorists in their heart of hearts, you might bear witness to the fact that such a statement is prejudicial, incorrect, and even inflammatory. When I sat at the Federal Building with a small sign that simply read PEACE, I did so with my severely scared and dented skull in full view, bearing witness as to my price to pay for war.
I do not believe we who take the Bodhisattva vows can simply be Zen Center Buddhists. We have an obligation to engage the world round us, to practice what Jews call tikkun olam, repair the world, and one way to do this is through bearing witness.
Be well.
Good Morning Everyone,
Since this morning is a Zen in the Park day, I would like to address a reader’s question regarding our use of the phrase, “bear witness” as, for her, it has a strong “missionary” connotation.
First, let me say that often words and phrases, while initially having one meaning, can be co-opted by a group and be made to have a wholly different meaning. Sin is such a word, having one initial meaning used by Jews, only to be framed quite differently by a later group, the Christians.
Bearing witness is to offer evidence for, testify to, prove or show something. According to an on-line dictionary, it can also mean to attest, certify, manifest, or demonstrate something. In the Order of Clear Mind Zen, and I believe this is consonant with Roshi Glassman’s use as well, we use it to mean “manifest” and “demonstrate.” While sitting in a park or in some other public space, we are manifesting serene reflection and peace through our practice. We are also demonstrating the practice so that others might see how it is done.
We have a “mission” but are not “missionary” in the same sense as some Christian sects use the word. Our mission is to manifest the Three Pure Precepts through our practice, but we do not aim to attract adherents. We would like others to see that it is possible to be non-violent; it is possible to float like a duck, yet engage the world around us for the sake of an awakened existence,
Whenever we hear someone blaming a victim, we might call attention to that fact, provide a balance or counterpoint, additional information, etc. so that victims are fairly treated and perpetrators helped. If I say, for instance, that all Muslims are terrorists in their heart of hearts, you might bear witness to the fact that such a statement is prejudicial, incorrect, and even inflammatory. When I sat at the Federal Building with a small sign that simply read PEACE, I did so with my severely scared and dented skull in full view, bearing witness as to my price to pay for war.
I do not believe we who take the Bodhisattva vows can simply be Zen Center Buddhists. We have an obligation to engage the world round us, to practice what Jews call tikkun olam, repair the world, and one way to do this is through bearing witness.
Be well.
Sunday, August 29, 2010
Tug-o-War
With palms together,
Good Morning Everyone,
Morning came early today thanks to warring between pups. Tripper and Suki were playing tug-o-war with a rope toy when it turned ugly. Nobody was bloodied, but the growls were serious. “OUTSIDE!” I said in my most stern voice. That was 3:15. Since then the poor rope toy has been shredded. I am sipping coffee, having just enjoyed two pieces of toasted whole wheat bread with honey.
This morning at 9:00 AM, we will invite the bell to ring and we will sit with our own wrestling dogs. Zazen is sometimes like that, thoughts and feelings playing out a tug-o-war in the theater of our mind. Some of these conflicts are very difficult to “let go of” as they have a tendency to play out over and over. The trick is to get ahead of the wave. Practice teaches us to pay attention to nuance, from there, to the gentle rising of a ripple heading to full-blown wave.
Pay attention: Notice, let go; notice, let go. If the wave becomes overwhelming, surrender. Paradoxically, the wave resolves. In other words, give permission for something arguing to be, and it will lose its power. We are on the cushion to bear witness, not to change. Yet, in the act of bearing witness, everything changes.
Be well.
Good Morning Everyone,
Morning came early today thanks to warring between pups. Tripper and Suki were playing tug-o-war with a rope toy when it turned ugly. Nobody was bloodied, but the growls were serious. “OUTSIDE!” I said in my most stern voice. That was 3:15. Since then the poor rope toy has been shredded. I am sipping coffee, having just enjoyed two pieces of toasted whole wheat bread with honey.
This morning at 9:00 AM, we will invite the bell to ring and we will sit with our own wrestling dogs. Zazen is sometimes like that, thoughts and feelings playing out a tug-o-war in the theater of our mind. Some of these conflicts are very difficult to “let go of” as they have a tendency to play out over and over. The trick is to get ahead of the wave. Practice teaches us to pay attention to nuance, from there, to the gentle rising of a ripple heading to full-blown wave.
Pay attention: Notice, let go; notice, let go. If the wave becomes overwhelming, surrender. Paradoxically, the wave resolves. In other words, give permission for something arguing to be, and it will lose its power. We are on the cushion to bear witness, not to change. Yet, in the act of bearing witness, everything changes.
Be well.
Saturday, August 28, 2010
Work
With palms together,
Good Morning Everyone,
My goodness, this morning I woke at a quarter after eight! For me, that is very beyond late. I think my tardiness might have something to do with the fact that we are now past the Opening and Dedication of the Temple. In addition, Saturday is my day off. Whatever the reason, it was a delicious moment to wake up to light coming in through the windows.
I am one of those individuals who feels the need to always be working. Not physical work, mind you, but the sort of work that takes place in one’s heart/mind. It’s a sort of creation thing, like an artist, I suppose. For me life is this creation process and because it is what it is, it resides in every moment. It is very difficult for me to step away from my creation. Why? This question is what I call a ‘practice point.’
It has been said that we create ourselves through our work. If this is true, then it might mean that for me to stop working is for me to stop living. More, that my very self is dependent on my work; without work, the I that is me no longer exists.
So, the problem is that the work which should be for itself becomes something in service to me. A further question arises: What am I doing what I do for? This is also a key question. In a very real way it takes me to the central question of Zen practice: the matter of life and death.
There is hindrance of the mind and there is no hindrance of the mind. When we reside in no hindrance of the mind, there is no fear as we are beyond delusive thinking: no birth, no death. When we reside in hindrance of the mind, we are residing in delusive thinking: there, we reside in fear, because there reside birth and death.
Being awake means we are fully aware of both states of being and that each depend on the other.
At this point in our practice we should let go of it all. Aware that Big Mind requires Small Mind and that Small Mind requires Big Mind is delusion itself.
At this point, we set it all aside, let it all fall away, and just breathe. There is no work; there is no not work.
At this point, there is just the light coming through the window and dogs sleeping at my feet.
Be well
Good Morning Everyone,
My goodness, this morning I woke at a quarter after eight! For me, that is very beyond late. I think my tardiness might have something to do with the fact that we are now past the Opening and Dedication of the Temple. In addition, Saturday is my day off. Whatever the reason, it was a delicious moment to wake up to light coming in through the windows.
I am one of those individuals who feels the need to always be working. Not physical work, mind you, but the sort of work that takes place in one’s heart/mind. It’s a sort of creation thing, like an artist, I suppose. For me life is this creation process and because it is what it is, it resides in every moment. It is very difficult for me to step away from my creation. Why? This question is what I call a ‘practice point.’
It has been said that we create ourselves through our work. If this is true, then it might mean that for me to stop working is for me to stop living. More, that my very self is dependent on my work; without work, the I that is me no longer exists.
So, the problem is that the work which should be for itself becomes something in service to me. A further question arises: What am I doing what I do for? This is also a key question. In a very real way it takes me to the central question of Zen practice: the matter of life and death.
There is hindrance of the mind and there is no hindrance of the mind. When we reside in no hindrance of the mind, there is no fear as we are beyond delusive thinking: no birth, no death. When we reside in hindrance of the mind, we are residing in delusive thinking: there, we reside in fear, because there reside birth and death.
Being awake means we are fully aware of both states of being and that each depend on the other.
At this point in our practice we should let go of it all. Aware that Big Mind requires Small Mind and that Small Mind requires Big Mind is delusion itself.
At this point, we set it all aside, let it all fall away, and just breathe. There is no work; there is no not work.
At this point, there is just the light coming through the window and dogs sleeping at my feet.
Be well
Friday, August 27, 2010
Perfection
With palms together,
Good Morning Everyone,
Opening and Dedication today at 4:00 PM.
This promises to be a busy day and to meet it I decided to take the night “off” last night to rest. Rev. Kajo did the evening Zen service for the Temple. This morning I spoke with Rev. Dai Shugyo and arranged for he and Zen Shin will meet at Temple at 9:00 AM for Zazen and, later, planning.
Somewhere in between Zazen and the Opening, I need to get supplies, a shower, shave my head, print handouts, and prepare the Temple for lots of visitors.
I am practicing letting go of perfection practice. In this practice, we let go of our ideas of perfection and realize perfection as it arises naturally. I recommend this practice, but it only truly opens, I believe, through adversity and stress. Like a koan, we rarely actualize it until we are at the end of our proverbial rope. Once there, we can practice letting go of perfection and then take the practice into the everyday world.
I have been thinking about this a lot lately. Maturity in practice is critical and it only happens with a willingness to reflect, contextualize, and let go. As my friend Rudi, from Tricycle.com says, its prajna. Frankly, I think we expect far too much of ourselves far too early in our practice. Just practice. This is all that really matters in the Zen world.
And now, on to the Temple for my day.
Be well.
Good Morning Everyone,
Opening and Dedication today at 4:00 PM.
This promises to be a busy day and to meet it I decided to take the night “off” last night to rest. Rev. Kajo did the evening Zen service for the Temple. This morning I spoke with Rev. Dai Shugyo and arranged for he and Zen Shin will meet at Temple at 9:00 AM for Zazen and, later, planning.
Somewhere in between Zazen and the Opening, I need to get supplies, a shower, shave my head, print handouts, and prepare the Temple for lots of visitors.
I am practicing letting go of perfection practice. In this practice, we let go of our ideas of perfection and realize perfection as it arises naturally. I recommend this practice, but it only truly opens, I believe, through adversity and stress. Like a koan, we rarely actualize it until we are at the end of our proverbial rope. Once there, we can practice letting go of perfection and then take the practice into the everyday world.
I have been thinking about this a lot lately. Maturity in practice is critical and it only happens with a willingness to reflect, contextualize, and let go. As my friend Rudi, from Tricycle.com says, its prajna. Frankly, I think we expect far too much of ourselves far too early in our practice. Just practice. This is all that really matters in the Zen world.
And now, on to the Temple for my day.
Be well.
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