Just read this http://ning.it/rpSKh7 about a militarized police force who feels it was justified to spray over 70 bullets in a home, 22 hitting the target, when they knew he was an employed man annd could have arrested him at work. Enough.
Organ Mountain Zen
Tuesday, November 29, 2011
Sunday, November 27, 2011
Cracking Open the Heart
Good Morning Everyone,
Something happened this morning . I was writing a reply to a comment on the Tricycle blog when, as I was sharing the back-story with Soku Shin, the reply itself was lost. I felt a real sense of loss, as I know that I will not be able to re-capture the thing. It’s not the words, you see, it’s the gestalt in the moment of producing the words that cannot be re-captured. I must be careful today not to allow this loss to infiltrate my perception. To do this I am going back into the sense of it now.
The theme of the reply was to an Open Heart. Open Hearts require strength. They require authenticity of their own. To be an Open Heart I must be willing to expose my heart to the suffering, anger, and hurt of others, whether those feelings are directed elsewhere or toward me.
Open Hearts require a relentless practice. A practice that involves going inside with hammer and pick to fearlessly chip away at all the walls I have built to protect myself, while calling those walls, clothes. The clothes I use, which is to say, the various roles and accomplishments, skills and assets, I think I possess, are just ways of keeping things out, or keeping myself in, and it is through my practice that I began to see this.
My heart, while open, has been so hidden for so long behind “Dr.”, behind “Roshi,” behind “Dad”, behind “I’m good at…” or “I’ve done…” that it has not been actually open to receive the hearts of others when they were brave enough to become vulnerable in front of me. It has taken many years, particularly the last two in relationship with Soku Shin, to get some serious cracks going.
As Leonard Cohen says, it’s the cracks that lets the light get in. As I posted in a comment on that Trike blog, I am practicing to be an ancient cup with lots and lots of cracks.
Be well.
Something happened this morning . I was writing a reply to a comment on the Tricycle blog when, as I was sharing the back-story with Soku Shin, the reply itself was lost. I felt a real sense of loss, as I know that I will not be able to re-capture the thing. It’s not the words, you see, it’s the gestalt in the moment of producing the words that cannot be re-captured. I must be careful today not to allow this loss to infiltrate my perception. To do this I am going back into the sense of it now.
The theme of the reply was to an Open Heart. Open Hearts require strength. They require authenticity of their own. To be an Open Heart I must be willing to expose my heart to the suffering, anger, and hurt of others, whether those feelings are directed elsewhere or toward me.
Open Hearts require a relentless practice. A practice that involves going inside with hammer and pick to fearlessly chip away at all the walls I have built to protect myself, while calling those walls, clothes. The clothes I use, which is to say, the various roles and accomplishments, skills and assets, I think I possess, are just ways of keeping things out, or keeping myself in, and it is through my practice that I began to see this.
My heart, while open, has been so hidden for so long behind “Dr.”, behind “Roshi,” behind “Dad”, behind “I’m good at…” or “I’ve done…” that it has not been actually open to receive the hearts of others when they were brave enough to become vulnerable in front of me. It has taken many years, particularly the last two in relationship with Soku Shin, to get some serious cracks going.
As Leonard Cohen says, it’s the cracks that lets the light get in. As I posted in a comment on that Trike blog, I am practicing to be an ancient cup with lots and lots of cracks.
Be well.
Friday, November 25, 2011
Spirituality
Good Morning Everyone,
“Spiritual” is a word commonly associated with religous belief and practice. I often say, from my friend Claude Anshin Thomas, Zen is a disciplined spiritual practice. Often people will refer to themselves not as “religious,” but as “spiritual.” In a class I taught for several semesters at the Academy for Jewish Learning, I used a text entitled, Jewish Spirituality, and most students seemed more comfortable with this reference to themselves than as religious people. Because Zen is often not thought of as a religion, it is usually relegated to the “Eastern Philosophy” sections or the “New Age” sections in bookstores, likewise in people’s minds. Clearly, Zen is not something we can easily put in a box, thank goodness.
What does it mean when we use the term, “spiritual”? Especially when posing it as a counter-point to “religious”? Our friend, Brad Warner, goes to lengths in his books, especially, “Sex, Sin, and Zen” to distance Zen from “spirituality” altogether casting spirituality as an idealism. He writes, “It (spirituality)takes the view that the spiritual world, the world of ideas, imagination, and mental formations, is the true reality. Matter is regarded as secondary at best or sometimes non-existent. We are spirits trapped inside bodies…” (p. 13).
In my copy of his book I scribbled in pencil a note, “vocabulary problem” suggesting to myself that we often have a rather narrow view of some words, this one in particular. Let’s talk about this.
Spirituality comes from the root, “spiritus” or breath. Now, let’s say we are standing in front of the Grand Canyon as the sun rises. The visual image, no, the total visceral package, takes or breath away. Then we analyze: 1. “Materialism:” this is a way we have of describing the literal, material, aspects of light striking rocks, impacting our eyes, being interpreted by our brains, and uttering, “Wow!” We try to describe the breath-taking “Wow” and get caught in 2., “idealism.” All of which draws our attention from the actual, direct experience of spiritus. Rudolf Otto, a religious scholar, once wrote a book called, “The Idea of the Holy.” In it he describes this experience and calls it “mysterious tremendum.”
The thing is, we really do not have language for our direct experience of the power of the universe. And the language we do have takes us into the worlds of philosophical discourse and away from the experience of “Wow!”
I think it is a good idea for us to stick with the experience itself, though. It is that total sensation of breath-taking power that is the thing to stay with. In the Bible, it is said God spoke and through his breath the world was created. When we sit outside and the wind moves across our face and through the trees, we could say we experience his breath. The Hebrew word for “spirit” in this context is “ruach” which means breath or wind. The framers of the bible, much like we, did not know what to do with these experiences, sitting as they did, outside under the stars witnessing and experiencing the wonders of the natural world. So, quite naturally, they, as we, thought about their experience, framed it in words, and made wonderful art, literature, philosophies, and even religions, out of their ideas.
Zen, on the other hand, asks us (in my opinion) to go back to the root of the word, spiritus, and it is in the root of the word’s sense, that I argue Zen is a spiritual practice. Our practice is rooted in the breath and our experience of ourselves in the breath without recourse to words.
Zen is not “spiritual” in the sense of soul or disembodied spirits or other ideas about the breath or the so-called vital force or energy supporting life. Zen is rooted in the spirit itself, that which comes before the thought of spirit, the breath. The breath in its actual direct experience. To touch this in a deep and abiding way, we must practice. Hence, a disciplined, spiritual practice. Through this we can begin to see how our breath is connected to everything. It is revealed in how we experience the touch of a cup of coffee, the touch of the keys on our fingertips, the experience of anxiety, joy, sorrow. Our breath is our touchstone and this is why we pay close attention to it.
Be well.
“Spiritual” is a word commonly associated with religous belief and practice. I often say, from my friend Claude Anshin Thomas, Zen is a disciplined spiritual practice. Often people will refer to themselves not as “religious,” but as “spiritual.” In a class I taught for several semesters at the Academy for Jewish Learning, I used a text entitled, Jewish Spirituality, and most students seemed more comfortable with this reference to themselves than as religious people. Because Zen is often not thought of as a religion, it is usually relegated to the “Eastern Philosophy” sections or the “New Age” sections in bookstores, likewise in people’s minds. Clearly, Zen is not something we can easily put in a box, thank goodness.
What does it mean when we use the term, “spiritual”? Especially when posing it as a counter-point to “religious”? Our friend, Brad Warner, goes to lengths in his books, especially, “Sex, Sin, and Zen” to distance Zen from “spirituality” altogether casting spirituality as an idealism. He writes, “It (spirituality)takes the view that the spiritual world, the world of ideas, imagination, and mental formations, is the true reality. Matter is regarded as secondary at best or sometimes non-existent. We are spirits trapped inside bodies…” (p. 13).
In my copy of his book I scribbled in pencil a note, “vocabulary problem” suggesting to myself that we often have a rather narrow view of some words, this one in particular. Let’s talk about this.
Spirituality comes from the root, “spiritus” or breath. Now, let’s say we are standing in front of the Grand Canyon as the sun rises. The visual image, no, the total visceral package, takes or breath away. Then we analyze: 1. “Materialism:” this is a way we have of describing the literal, material, aspects of light striking rocks, impacting our eyes, being interpreted by our brains, and uttering, “Wow!” We try to describe the breath-taking “Wow” and get caught in 2., “idealism.” All of which draws our attention from the actual, direct experience of spiritus. Rudolf Otto, a religious scholar, once wrote a book called, “The Idea of the Holy.” In it he describes this experience and calls it “mysterious tremendum.”
The thing is, we really do not have language for our direct experience of the power of the universe. And the language we do have takes us into the worlds of philosophical discourse and away from the experience of “Wow!”
I think it is a good idea for us to stick with the experience itself, though. It is that total sensation of breath-taking power that is the thing to stay with. In the Bible, it is said God spoke and through his breath the world was created. When we sit outside and the wind moves across our face and through the trees, we could say we experience his breath. The Hebrew word for “spirit” in this context is “ruach” which means breath or wind. The framers of the bible, much like we, did not know what to do with these experiences, sitting as they did, outside under the stars witnessing and experiencing the wonders of the natural world. So, quite naturally, they, as we, thought about their experience, framed it in words, and made wonderful art, literature, philosophies, and even religions, out of their ideas.
Zen, on the other hand, asks us (in my opinion) to go back to the root of the word, spiritus, and it is in the root of the word’s sense, that I argue Zen is a spiritual practice. Our practice is rooted in the breath and our experience of ourselves in the breath without recourse to words.
Zen is not “spiritual” in the sense of soul or disembodied spirits or other ideas about the breath or the so-called vital force or energy supporting life. Zen is rooted in the spirit itself, that which comes before the thought of spirit, the breath. The breath in its actual direct experience. To touch this in a deep and abiding way, we must practice. Hence, a disciplined, spiritual practice. Through this we can begin to see how our breath is connected to everything. It is revealed in how we experience the touch of a cup of coffee, the touch of the keys on our fingertips, the experience of anxiety, joy, sorrow. Our breath is our touchstone and this is why we pay close attention to it.
Be well.
Thursday, November 24, 2011
Open Heart
Good Morning Everyone,
The season is upon us. A season of introspection and manifestation of good will. Every year I hope this season’s underlying feeling will spread out like a warm and loving pool supporting each of us with compassion and generosity through the year. My sense is this is exactly what is happening, although sometimes the subtle nature of the pool is difficult to see. Let’s endeavor to bring our heart out into the open not only this year, but the next, and the next after that.
Be well.
The season is upon us. A season of introspection and manifestation of good will. Every year I hope this season’s underlying feeling will spread out like a warm and loving pool supporting each of us with compassion and generosity through the year. My sense is this is exactly what is happening, although sometimes the subtle nature of the pool is difficult to see. Let’s endeavor to bring our heart out into the open not only this year, but the next, and the next after that.
Be well.
Wednesday, November 23, 2011
Happy Thanksgiving Y'all
Dear Readers,
Thank you very much for visiting my blog and taking the time to read my notes. I am deeply thankful to you as only readers make a writer a writer.
Happy Thanksgiving.
Thank you very much for visiting my blog and taking the time to read my notes. I am deeply thankful to you as only readers make a writer a writer.
Happy Thanksgiving.
Tuesday, November 22, 2011
Is Buddhism a Religion?
Good Morning Everyone,
This morning I would like to address the word “religion.” Religion is a word that is like an intersection with many avenues for discussion. What does it mean to be “religious”? Some say they are “spiritual” rather than “religious.” Are “spiritual” and “religious” synonymous? Are they different? In what ways? Is Buddhism (or the Buddha Way) a religion? Is it a spiritual practice?
The Oxford English Dictionary says religion is derived from Latin roots which meant “bond,” “scruple” and “reverence.” So, the first definition of religion from the OED is, “a state of life bound by religious vows, the condition of belonging to a religious order.” The second definition suggests it means “a particular religious order or rule.” The third definition (and the most challenging): “Belief in or sensing of some superhuman controlling power or powers entitled to obedience, reverence, and worship, or a system defining a code of living as a means to achieve spiritual or material improvement; acceptance of such belief as a standard of spiritual and practical life; the expression of this in worship, etc., also action or conduct indicating such belief.” (Shorter Oxford English Dictionary, 5th edition, emphasis mine.)
So, apparently, according to the OED, the driving definition of “religion” is that a religion is a system of belief or practice that binds us to a way of life through a vow. It also suggests a link between religion and spirituality either through a sense of a higher power or to a systematic way of living aiming at “spiritual or material improvement.”
I am impressed with these definitional terms as I believe they identify many of the avenues for discussion I mentioned above. It is significant to me that the OED has bifurcated the turning point definition. The third definition includes a fork: belief in the superhuman or a systematic code of living. It is this bifurcation that allows Buddhism to be considered a religion, especially when coupled with the first two and the Latin origins of the word.
This definition also suggests a significant point: religion itself should not be entered into lightly and is a serious thing as it involves vows, a code of conduct, and a set of practices which we must hold in high esteem and actually practice. Simple belief in something, even a higher power such as a God, does not itself, apparently, qualify. To be “religion” there must be a vow involved and a practice.
In my next post, “Spirituality.”
Be well.
This morning I would like to address the word “religion.” Religion is a word that is like an intersection with many avenues for discussion. What does it mean to be “religious”? Some say they are “spiritual” rather than “religious.” Are “spiritual” and “religious” synonymous? Are they different? In what ways? Is Buddhism (or the Buddha Way) a religion? Is it a spiritual practice?
The Oxford English Dictionary says religion is derived from Latin roots which meant “bond,” “scruple” and “reverence.” So, the first definition of religion from the OED is, “a state of life bound by religious vows, the condition of belonging to a religious order.” The second definition suggests it means “a particular religious order or rule.” The third definition (and the most challenging): “Belief in or sensing of some superhuman controlling power or powers entitled to obedience, reverence, and worship, or a system defining a code of living as a means to achieve spiritual or material improvement; acceptance of such belief as a standard of spiritual and practical life; the expression of this in worship, etc., also action or conduct indicating such belief.” (Shorter Oxford English Dictionary, 5th edition, emphasis mine.)
So, apparently, according to the OED, the driving definition of “religion” is that a religion is a system of belief or practice that binds us to a way of life through a vow. It also suggests a link between religion and spirituality either through a sense of a higher power or to a systematic way of living aiming at “spiritual or material improvement.”
I am impressed with these definitional terms as I believe they identify many of the avenues for discussion I mentioned above. It is significant to me that the OED has bifurcated the turning point definition. The third definition includes a fork: belief in the superhuman or a systematic code of living. It is this bifurcation that allows Buddhism to be considered a religion, especially when coupled with the first two and the Latin origins of the word.
This definition also suggests a significant point: religion itself should not be entered into lightly and is a serious thing as it involves vows, a code of conduct, and a set of practices which we must hold in high esteem and actually practice. Simple belief in something, even a higher power such as a God, does not itself, apparently, qualify. To be “religion” there must be a vow involved and a practice.
In my next post, “Spirituality.”
Be well.
Sunday, November 20, 2011
Enough Already
Good Morning Everyone,
This morning I read a piece by a professor at UC-Davis in response to the savage pepper spraying of peaceful demonstrators on campus. It was heartening to see a voice rise up, as if in the wilderness, to say, “You know what? Enough!” His point was that we are reaping the rewards of a gradual, but escalating militarization of urban police forces. Our language has been one driver of this with phrases like, “War on Drugs,” “War on Terror,” “War on Poverty.” For goodness’ sake, to listen to us, it’s all we know how to do. So when people get fed-up with the 1% getting richer and richer while crying “poor me” at every effort to balance things out a bit, and decide to say “Enough!” using one of the few methods they have, peaceful demonstration, we now see a war on demonstrators.
Here’s the thing, it seems to me that we are on the edge as a civilization, moving ever closer to a collapse. What has made it possible for the 99% to stay satisfied was the existence of stores like Wal-Mart, Sam’s Club, and cheapy gas stations. But a casual look at the prices even in these places reveals a growing inability for everyday people to purchase the basics, to say nothing of their distractions.
For a society being raped by the rich to remain peaceful it needs it’s distractions. The 1% really needs to get this. I am hopeful that it doesn’t appreciate this as, since, as our ability to distract ourselves disappears, the truth rises, and one possible result is a societal refusal to go along anymore.
We have allowed ourselves to be pacified too long. Corporate profits, especially in banking and oil, have gone through the proverbial roof. Meanwhile, we at the middle and lower end of the economic spectrum are barely able to afford to eat, let alone buy a candy bar that once was easily affordable, but now is thought of as a luxury.
Be well, verbalize and actualize your dissatisfaction with your life and find ways to make it better.
This morning I read a piece by a professor at UC-Davis in response to the savage pepper spraying of peaceful demonstrators on campus. It was heartening to see a voice rise up, as if in the wilderness, to say, “You know what? Enough!” His point was that we are reaping the rewards of a gradual, but escalating militarization of urban police forces. Our language has been one driver of this with phrases like, “War on Drugs,” “War on Terror,” “War on Poverty.” For goodness’ sake, to listen to us, it’s all we know how to do. So when people get fed-up with the 1% getting richer and richer while crying “poor me” at every effort to balance things out a bit, and decide to say “Enough!” using one of the few methods they have, peaceful demonstration, we now see a war on demonstrators.
Here’s the thing, it seems to me that we are on the edge as a civilization, moving ever closer to a collapse. What has made it possible for the 99% to stay satisfied was the existence of stores like Wal-Mart, Sam’s Club, and cheapy gas stations. But a casual look at the prices even in these places reveals a growing inability for everyday people to purchase the basics, to say nothing of their distractions.
For a society being raped by the rich to remain peaceful it needs it’s distractions. The 1% really needs to get this. I am hopeful that it doesn’t appreciate this as, since, as our ability to distract ourselves disappears, the truth rises, and one possible result is a societal refusal to go along anymore.
We have allowed ourselves to be pacified too long. Corporate profits, especially in banking and oil, have gone through the proverbial roof. Meanwhile, we at the middle and lower end of the economic spectrum are barely able to afford to eat, let alone buy a candy bar that once was easily affordable, but now is thought of as a luxury.
Be well, verbalize and actualize your dissatisfaction with your life and find ways to make it better.
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