With palms together
Good Morning Everyone,
This evening we practice for peace together in support of the United Nations International Peace Day at Temple Beth-El. A number of local religious groups (including Clear Mind Zen) have come together, created an interfaith choir, and will offer songs, prayers and chants in support of peace. The event begins at 7:30 PM here in Las Cruces.
To honor this day I will practice streetZen at the Veteran's Park at 10:00 AM. If any of you are available and are interested please join me.
May you each be a blessing in the universe.
Organ Mountain Zen
Monday, September 21, 2009
Wednesday, September 16, 2009
Notes
With palms together,
Good Afternoon Everyone,
Today has been very interesting. It began with an early 4:30 rise, zazen, and putting together an outline for a workshop on "Compassion Fatigue" for a local hospice organization. I managed to get in a short 1.5 mile walk through the desert park with friends Eve and Allen, but had to leave early to get to the hospice in time for the workshop at 8:00 AM
From there to the Temple to hear the finish of a discussion on the differences between the Christian "Old Testament" and the Hebrew Scriptures. On thing that came out: Jews are most interested in asking questions, Christians seek to find answers. As an aside, my sense is that Zen Buddhists just want to live as fully as possible. Scripture is relatively unimportant in Zen; it's the practice that is the Way and through the practice, the "scripture" reveals itself in our own original face.
Anyway, compassion fatigue, for those who don't know, is a potential condition arising from prolonged work with suffering. We used to call it "trauma by proxy" or "secondary trauma" when I was a clinician. Its a troublesome phenomena that can affect both an individual and an organization. It mimics post traumatic stress disorder in many ways and is an extreme form of burn-out.
Many Buddhist practices can be helpful in dealing with this. Practices like tonglen, zazen, and mindfulness practices as taught by the Buddha in his Four Establishments of Mindfulness sutra can be very helpful. Working to know our limits and establishing boundaries are also helpful. I have found that the basic practice of shikantaza to be the most helpful to me. This is the practice of "just sitting" wholeheartedly hitting the mark. No props, no breath counting, no watching the breath: just sitting. Developing the discipline of this practice is key. We are faced with ourselves, our thoughts and feelings, our internal 'movies' and so on, yet we just sit.
This is helpful as it develops the ability to be present in the presence of whatever. We do not take in and keep anything. We take it in and let it go. We become porous and Teflon like at the same time. The value is that we can be present with another's suffering without making it our own.
While this is a great skill, even harder, it seems to me, is the skill of appropriate response. I can be present. I can float like a duck. But I confess, I am often lost in exactly how to respond...especially with words. I would almost rather remain silent.
Sometimes this is good. Other times silence is not so good. Practice. Practice. Practice.
Be well.
Good Afternoon Everyone,
Today has been very interesting. It began with an early 4:30 rise, zazen, and putting together an outline for a workshop on "Compassion Fatigue" for a local hospice organization. I managed to get in a short 1.5 mile walk through the desert park with friends Eve and Allen, but had to leave early to get to the hospice in time for the workshop at 8:00 AM
From there to the Temple to hear the finish of a discussion on the differences between the Christian "Old Testament" and the Hebrew Scriptures. On thing that came out: Jews are most interested in asking questions, Christians seek to find answers. As an aside, my sense is that Zen Buddhists just want to live as fully as possible. Scripture is relatively unimportant in Zen; it's the practice that is the Way and through the practice, the "scripture" reveals itself in our own original face.
Anyway, compassion fatigue, for those who don't know, is a potential condition arising from prolonged work with suffering. We used to call it "trauma by proxy" or "secondary trauma" when I was a clinician. Its a troublesome phenomena that can affect both an individual and an organization. It mimics post traumatic stress disorder in many ways and is an extreme form of burn-out.
Many Buddhist practices can be helpful in dealing with this. Practices like tonglen, zazen, and mindfulness practices as taught by the Buddha in his Four Establishments of Mindfulness sutra can be very helpful. Working to know our limits and establishing boundaries are also helpful. I have found that the basic practice of shikantaza to be the most helpful to me. This is the practice of "just sitting" wholeheartedly hitting the mark. No props, no breath counting, no watching the breath: just sitting. Developing the discipline of this practice is key. We are faced with ourselves, our thoughts and feelings, our internal 'movies' and so on, yet we just sit.
This is helpful as it develops the ability to be present in the presence of whatever. We do not take in and keep anything. We take it in and let it go. We become porous and Teflon like at the same time. The value is that we can be present with another's suffering without making it our own.
While this is a great skill, even harder, it seems to me, is the skill of appropriate response. I can be present. I can float like a duck. But I confess, I am often lost in exactly how to respond...especially with words. I would almost rather remain silent.
Sometimes this is good. Other times silence is not so good. Practice. Practice. Practice.
Be well.
Tuesday, September 15, 2009
Words
With palms together,
Good Morning Everyone,
The meaning of words, goodness, they form such peculiar common ground. A word is a vocal symbol for something. To the degree to which we share an understanding of the symbol determines the degree to which we understand each other. The rub is that understanding is never pure. It is always distorted by our prior experience and memory of that experience. Moreover, the symbol itself has an often unspoken social meaning. It all gets so convoluted. Yet, we think we understand each other.
Sometimes shared agreement on a meaning is reached. What becomes important is the shared agreement, not the word. The word is just a trigger, so to speak, which fires up recall of the underlying shared meaning. But even this is not the thing itself.
Just because we share an understanding of something and the common words pointing to it, does not mean we are in actual touch with that thing. In such cases, shared meaning clouds our mind and we think we are in touch, but are only touching a cloud.
So a word is a symbol that points to something, but is not the thing. A meaning is something, a thought or belief, we assign to a word or an experience. And because each of these are thought processes, they are dualistic, produced as a result of sensory data being processes by a brain that sees itself apart from that which it perceives. Its all just chemical and electrical processes that dupe us.
So what is this? What is a cup or a foot or a computer? What is love, compassion, hate, distortion? These are words pointing to something, but not the things themselves. To uncover the truth we must set aside what we think we know, drop our baggage, and take the next step totally naked.
I'm getting a headache.
I take an aspirin. Simple. Not complicated. Zen.
Be well.
Good Morning Everyone,
The meaning of words, goodness, they form such peculiar common ground. A word is a vocal symbol for something. To the degree to which we share an understanding of the symbol determines the degree to which we understand each other. The rub is that understanding is never pure. It is always distorted by our prior experience and memory of that experience. Moreover, the symbol itself has an often unspoken social meaning. It all gets so convoluted. Yet, we think we understand each other.
Sometimes shared agreement on a meaning is reached. What becomes important is the shared agreement, not the word. The word is just a trigger, so to speak, which fires up recall of the underlying shared meaning. But even this is not the thing itself.
Just because we share an understanding of something and the common words pointing to it, does not mean we are in actual touch with that thing. In such cases, shared meaning clouds our mind and we think we are in touch, but are only touching a cloud.
So a word is a symbol that points to something, but is not the thing. A meaning is something, a thought or belief, we assign to a word or an experience. And because each of these are thought processes, they are dualistic, produced as a result of sensory data being processes by a brain that sees itself apart from that which it perceives. Its all just chemical and electrical processes that dupe us.
So what is this? What is a cup or a foot or a computer? What is love, compassion, hate, distortion? These are words pointing to something, but not the things themselves. To uncover the truth we must set aside what we think we know, drop our baggage, and take the next step totally naked.
I'm getting a headache.
I take an aspirin. Simple. Not complicated. Zen.
Be well.
Monday, September 14, 2009
Visitors
With palms together,
Good Morning Everyone,
This weekend was a beautiful one. Two of my wife's friends from graduate school (class of 1966) visited. It was the first they've seen each other since that time. They used to drive to their field placements in Akron together from the Cleveland area a couple of days a week. All three got married, had children, and then lived out their lives. Now, over forty years later, thanks to the Internet, they have reconnected. Its as if the intervening forty odd years did not exist. It was fascinating to witness.
Much older, grayer, and wizened, these three students, now Masters, came face to face with a sort of timelessness and a shared construction of reality with a few cracks. "Remember? Don't remember?" As each sought common ground, they each differentiated with the expectation of inclusion.
I admire My Little Honey and her two friends. This took courage. Clearly, people can and do care deeply for one another, and the constructions we call memories, can form a sort of knitting that holds each together.
Being in the moment, appropriate is the moment, and each moment's condition demands its own attention and authenticity. Letting expectations drop away like so many bags at a train station, we learn to recognize there is wisdom in letting go of those worn too thin.
Time to create a new story. Perhaps. But this time we should know: our stories don't define us; how tightly or loosely we clutch them does.
This is the Zen of Now.
Be well.
Good Morning Everyone,
This weekend was a beautiful one. Two of my wife's friends from graduate school (class of 1966) visited. It was the first they've seen each other since that time. They used to drive to their field placements in Akron together from the Cleveland area a couple of days a week. All three got married, had children, and then lived out their lives. Now, over forty years later, thanks to the Internet, they have reconnected. Its as if the intervening forty odd years did not exist. It was fascinating to witness.
Much older, grayer, and wizened, these three students, now Masters, came face to face with a sort of timelessness and a shared construction of reality with a few cracks. "Remember? Don't remember?" As each sought common ground, they each differentiated with the expectation of inclusion.
I admire My Little Honey and her two friends. This took courage. Clearly, people can and do care deeply for one another, and the constructions we call memories, can form a sort of knitting that holds each together.
Being in the moment, appropriate is the moment, and each moment's condition demands its own attention and authenticity. Letting expectations drop away like so many bags at a train station, we learn to recognize there is wisdom in letting go of those worn too thin.
Time to create a new story. Perhaps. But this time we should know: our stories don't define us; how tightly or loosely we clutch them does.
This is the Zen of Now.
Be well.
Thursday, September 10, 2009
Life Bites
With palms together,
Good Morning Everyone,
Zen is neither mine nor yours. Awareness is neither mine nor yours. This moment is neither mine nor yours. Awakening is neither mine nor yours. Mine and yours have no place in the world of Zen. Even place itself does not exist. Mine and yours are convenient fictions we live by. We give them legal sanction, moral sanction, and sometimes even spiritual sanction. So: Everything is no thing.
Yet, a mosquito has bitten the back of my knee and it itches. At 4:30 AM Tripper barks and Judy grumbles. Our water is hard and leaves a residue on our glasses. No thing is everything.
We can say these do not exist, that mine and yours, like I and Thou, are based on constructions of a mind created through a neural net. But we live within this net. When our net collapses: so collapses mine and yours. So collapses mosquito, bite, itch, dishes, Tripper's bark. So collapses I and Thou.
Zen is living in both with full awareness of both and acting accordingly.
Be well.
Good Morning Everyone,
Zen is neither mine nor yours. Awareness is neither mine nor yours. This moment is neither mine nor yours. Awakening is neither mine nor yours. Mine and yours have no place in the world of Zen. Even place itself does not exist. Mine and yours are convenient fictions we live by. We give them legal sanction, moral sanction, and sometimes even spiritual sanction. So: Everything is no thing.
Yet, a mosquito has bitten the back of my knee and it itches. At 4:30 AM Tripper barks and Judy grumbles. Our water is hard and leaves a residue on our glasses. No thing is everything.
We can say these do not exist, that mine and yours, like I and Thou, are based on constructions of a mind created through a neural net. But we live within this net. When our net collapses: so collapses mine and yours. So collapses mosquito, bite, itch, dishes, Tripper's bark. So collapses I and Thou.
Zen is living in both with full awareness of both and acting accordingly.
Be well.
Tuesday, September 8, 2009
Where Are You?
With palms together,
Good Morning Everyone,
Going out into the world, going inside, good grief! Enough going. I practice not-going. Practicing not-going is to practice Zen. Everything is here now: no path, no attainment, no 'other shore'.
Of course, sometimes "I" "go", as in playing iPhone games, wandering around looking at things, diving into Torah or the Sutras, etc., yet, this is just the shift of an eye, isn't it. One "eye" says "this is relative to that", suggesting two. Another "Eye" says "this and that are one and seeing a 'this' and a 'that' is a delusion, a mortal mind-trick". The Infinite is constantly demanding of us, "Where are you?!"
Watch out for shifty eyes.
Practice not-going and witness an eternal Eye.
Be well.
Good Morning Everyone,
Going out into the world, going inside, good grief! Enough going. I practice not-going. Practicing not-going is to practice Zen. Everything is here now: no path, no attainment, no 'other shore'.
Of course, sometimes "I" "go", as in playing iPhone games, wandering around looking at things, diving into Torah or the Sutras, etc., yet, this is just the shift of an eye, isn't it. One "eye" says "this is relative to that", suggesting two. Another "Eye" says "this and that are one and seeing a 'this' and a 'that' is a delusion, a mortal mind-trick". The Infinite is constantly demanding of us, "Where are you?!"
Watch out for shifty eyes.
Practice not-going and witness an eternal Eye.
Be well.
Monday, September 7, 2009
Suffering
With palms together,
Good Morning Everyone,
Last night son Jacob invited us to dinner at his condo. He prepared a wonderful dinner, bread, arugula and butter lettuce salad, and sole, all prepared exquisitely. The condo was spotless, extremely well appointed, and very comfortable. I was out of my comfort zone.
Fidgeting, I played a game of "paper toss" followed it by winning a chess game on my iPhone. I wandered around looking at his pictures and books. My Little Honey and Jacob talked and talked.
The other night we had dinner at a friend's. At the dinner table, I checked my email on my iPhone. One of my friends asked me to please put my iPhone away. Interesting. She was right, of course, and others have made comments about my inattentiveness at functions. If its not the iPhone, its wandering, if not wandering, its meditating. Something has changed.
It wasn't all that long ago that I wouldn't be caught dead owning and using a cell phone, when people commented that I was so 'alive' and it was a challenge to pull me away from people. For all my talk of being in the moment, being mindful, and being compassionate, I am very far away.
Maybe its a phase. Maybe I am adapting. Maybe its all the drugs I have to take. Maybe I am bored. Maybe, maybe, maybe. I wish I knew. I read last night about a couple of rabbis. One asks, "Who am I?" The other replies, "Who is asking?"
What I know is this: I practice.
The Buddha taught:
Whoever sees suffering, sees the making of suffering, the ending of suffering, and the path that leads to the end of suffering.
Whoever sees the making of suffering, sees suffering, the end of suffering, and the path.
Whoever sees the end of suffering, sees suffering, the making of suffering, and the path.
Whoever sees the the path that leads to the end of suffering, sees suffering, the making of suffering, and the end of suffering.
(the First Turning of the Wheel of Dharma sutra).
Be well.
Good Morning Everyone,
Last night son Jacob invited us to dinner at his condo. He prepared a wonderful dinner, bread, arugula and butter lettuce salad, and sole, all prepared exquisitely. The condo was spotless, extremely well appointed, and very comfortable. I was out of my comfort zone.
Fidgeting, I played a game of "paper toss" followed it by winning a chess game on my iPhone. I wandered around looking at his pictures and books. My Little Honey and Jacob talked and talked.
The other night we had dinner at a friend's. At the dinner table, I checked my email on my iPhone. One of my friends asked me to please put my iPhone away. Interesting. She was right, of course, and others have made comments about my inattentiveness at functions. If its not the iPhone, its wandering, if not wandering, its meditating. Something has changed.
It wasn't all that long ago that I wouldn't be caught dead owning and using a cell phone, when people commented that I was so 'alive' and it was a challenge to pull me away from people. For all my talk of being in the moment, being mindful, and being compassionate, I am very far away.
Maybe its a phase. Maybe I am adapting. Maybe its all the drugs I have to take. Maybe I am bored. Maybe, maybe, maybe. I wish I knew. I read last night about a couple of rabbis. One asks, "Who am I?" The other replies, "Who is asking?"
What I know is this: I practice.
The Buddha taught:
Whoever sees suffering, sees the making of suffering, the ending of suffering, and the path that leads to the end of suffering.
Whoever sees the making of suffering, sees suffering, the end of suffering, and the path.
Whoever sees the end of suffering, sees suffering, the making of suffering, and the path.
Whoever sees the the path that leads to the end of suffering, sees suffering, the making of suffering, and the end of suffering.
(the First Turning of the Wheel of Dharma sutra).
Be well.
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