Feeds:
Posts
Comments

Posts Tagged ‘environment’

In the The Little Book of Zen the editors have taken this wonderful yet simpperson eating reading newspaperle koan to illustrate the importance of being mindful all day—even when you are eating. I might say “especially” when you are eating since this is a series on food.

Joshu’s koan goes like this:

A monk said to Joshu, “I have just entered this monastery.  Please teach me”
“Have you eaten your rice porridge?” asked Joshu. “Yes, I have, “replied the monk.
“Then you had better wash your bowl,” said Joshu. With this the monk gained enlightenment.[1]

It seems that the young monk was to start each day with a good bowl of porridge eaten quietly and then begin his meditation time.  So what was the motivation for Joshu to ask that question to the young man? The editors indicate that Joshu was saying since the monk was no longer eating, he should be paying attention to the now moment or his meditation or his breath, and not that sometime in the past he had eaten breakfast.

As silly as that may seem one of the great teachings in Buddhism is “being here now!”  Once your breakfast has been eaten, or dishes washed, or relationship has ended keep moving forward. You do this by staying in the now moment and experiencing what is in the here and NOW.

Alas, we spend so much time going backwards in our lives ruminating over the failures of the past or bragging about the successes we’ll have in the future.  When we do this we are not enjoying this current moment hearing the sounds around us, smelling the smells, tasting the food that is in our mouth, or feeling the touch of our friends’ hand in ours.

Stop for a minute and close your eyes: can you hear the voice of someone that you love, feel their laughter vibrating the air, or hear them praising the cook for the fabulous meal? Were you really there or were you simply thinking about the past or the future during your time with them?

We miss so much each and every day because we are not being present in this now moment. What have you missed today when eating with your friends and family?

Now go wash your bowl.

[1]Manuela Dunn Mascetti (editor). The Little Book of Zen. Fall River Press, New York, 2001

Read Full Post »

tea and typewriterWhen I was growing up my mother would never allow us to have coffee, not sure why, but she said not until we were in high school? Hmmmm

So we could have water, milk, juice, soda, and yes tea!  Hot tea or cold tea and Lipton tea, of course.  I learned a lot about tea, as I’ve said, from Aaron Fisher’s book The Way of Tea Reflections on a Life with Tea.  Thus this blog post…

Once I was allowed to drink coffee, I decided that I would try it.  Mom had an old metal coffee pot with a glass window in the top so you could see the coffee perking.  Not sure why that was there but it was fun watching the coffee going up and down in the pot.  Kept me out of trouble for a few minutes anyway!

The day finally came, and I got the coffee cup and the hot pot of coffee off the stove and poured some into the cup.  I saw mom put cream and sugar in her coffee so I figured that was how it was to be fixed before drinking it.  It was very hot and so I figured I’d better blow on it a little before taking my first sip and finally I jumped into the coffee with great expectations.  Yikes!  Was I shocked it was awful, it tasted like mud to me.  It was not light and flavorful like the tea or transparent enough to see to the bottom of the cup. It’s kind of like life our “great expectations” don’t always turn out as we had expected…

Thus I did not drink coffee until I was grown up…I mean really grown up!  I was working in the Emergency Room in the local hospital as a Unit Secretary.  My shift was 3-11 PM on weekends and holidays.  Thus the cafeteria closed at 7 pm and if I wanted a hot drink, I had to drink what was in the nurse’s lounge.  Yes, you guessed it!  A giant old coffee pot filled with that nasty dark concoction!

Such is life and how it affects our eating, drinking, and way of living.  Fisher writes, “The Chinese, always so fond of making lists—of virtues, of bests and worsts, and even of benefits—made a list of the ten virtues of tea and it became common knowledge:

  1. Tea is beneficial to health, as the “Qi” clears all blockages and cures ailments.
  2. Tea helps refresh one after a night of drinking alcohol.
  3. Tea, mixed with other things like nuts or even milk can provide nourishment.
  4. Tea can cool one off in the heat of summer.
  5. Tea helps one slough off all fatigue and drowsiness, promoting an awakened mindset.
  6. Tea purifies the spirit, removes anxiety and nervousness and brings ease and comfort, conducive to meditation.
  7. Tea aids in the digestion of food.
  8. Tea removes all toxins from the body, flushing out the blood and urinary system.
  9. Tea is conducive to longevity, promoting longer, healthier life.
  10. Tea invigorates the body and inspires the mind to creativity (page 54).”[1]

So for me I’m going to drink more TEA!  Can’t wait to see if the benefits of tea can make me healthier, live longer, be more creative and inspired by life!  How about you? Care to join me!?

 

[1] Fisher, Arron, The Way of Tea Reflections on a Life with Tea, Tuttle Publishing, North Clarendon, Vermont, 2010

[2] Picture is from Pixabay website

Read Full Post »

Now that’s a silly name for this chapter when I’ve just spent the last 5 chapters talking about “how to practice Zen!”  Kaz  Tanahashi has a great chapter entitled “Guidelines for Studying the Way.” In it there is a DO NOT DO LIST for students:

imagesStudents! Do not practice buddha-dharma [teachings] for your own sake. Do not practice buddha-dharma for name and gain. Do not practice buddha-dharma to attain blissful reward. Do not practice buddha-dharma to attain miraculous effects.  Practice buddha-dharma solely for the sake of buddha-dharma.  This is the way (page 13). [1]

I am sure you are asking yourself then why am I practicing?  I like to think it is to follow the dharma [teachings] so beautifully shared in the four vows of Buddhism.  I really love the translation that my friends at the Wet Mountain Sangha in Pueblo, Colorado use:

The Four Boundless Vows

I vow to wake the Beings of the world
I vow to set endless heartaches to rest
I vow to walk through every wisdom gate
I vow to live the great Buddha way. [2]

Practice is neither easy nor hard it depends on how you are feeling and what you are thinking in each moment. That’s why they call it practice.  They don’t call it “done” or “finished” or “fulfilled.” As a Buddhist everything we do, every thought we think, every word we speak is “practice.”  So what are you practicing: fear, anger, and animosity or peace, love, and compassion? How about some simplicity of thoughts and words and deeds?

Our practice isn’t just sitting on a cushion with our eyes lowered in the cross-legged position or on a chair, or at the top of a mountain or by a beautiful lake or stream.  It is when we are in the midst of the chaos and noise, traffic and confusion of the “real world” that our practice comes alive through our focus, our breath, and keeping our dharma-eye on the Buddha way. Begin by realizing that we are all one: the moon, the stars, the earth and the people around us are one. When we do this it is so much easier to live the life of the Buddha through peace, love, and compassion for all beings and for our planet.  There are too many preaching it and not enough living it!  Which one are you?

[1] Tanahashi, K. (1985) Moon in a Dewdrop Writings of Zen Master Dogen North Point Press: New York

[2] http://wetmountainsangha.org/

Read Full Post »

In Edward Espe Brown’s wonderful book, No Recipe–Cooking as Spiritual Practice, he writes:

 “We could do well to study how we do what we are doing—what is the most important point?—because as Suzuki Roshi mentioned, “If I tell you something, you will stick to it, but it is not always so. When you stick to something that I say, you will abandon your capacity to study and investigate for yourself (page 63).”

So, if you really want a more fulfilling life you need to discover what that means for you.  Try things out, practice, evaluate, and learn, and then decide if you want to stick to it or not.  I’ll bet it hasn’t been long since someone told you what to do and how to do it and maybe even when and why to do it.  I can see you shaking your head right now, I can hear you saying, “Yes, just 5 minutes ago!”  Like he or she knows how to do it better than you do!?

Edward does not want us to get caught in what he calls, “the realm of thinking” rather than observing for yourself how things happen in your experience and using that information to possibly make better choices for yourself.  I hear the little cogs in your brain turning around and around right now thinking of that last conversation you had with your boss, significant other, or coworker telling you how to do something.  You listen and begin to think it could be faster, quicker, more accurate and much more effective, or fun—if you didn’t do it that way!

I love what Edward says next, “When you observe closely how things happen in your experience, change comes from you, out of your experience, rather than being implemented top down from your thinking. ‘Don’t put another head over your head,’ is a Zen saying (page 64).”

500 Hats Dr. SeussOr are you like Bartholomew in Dr. Seuss’ book The 500 Hats of Bartholomew Cubbins creating the same old hat over and over!  Are you sitting in the same old chair with the same old ideas one on top of the other over and over?

I can see myself right now in the mirror with a giant pile of hats from large to small, from fancy to plain filled with my own creations, thoughts, ideas, and plans. I don’t want to be like Bartholomew with the same old hat over and over 499 times!  Once I “observe myself closely” I see myself doing the same old worn out thing over and over again. Only then can I throw away that plain old hat and create something new, innovative, exciting, and adventurous!

Maybe at onetime in the past “it was always so” but now—not so much! Now I might need to make a better or different choice for myself.  What hat are you wearing today?  What hat do you wish you were wearing today?

Read Full Post »

oliver-px.1-195-175Many of us may remember the wonderful play and movie “Oliver! the Musical” with warmth and laughter.  There is a song in it that is so powerful and yet sad if you really listen to the words. Watched by his fellow orphans, Mark Lester, as Oliver Twist, dares to ask for more, in the film “Oliver!” (Columbia Pictures). [1]

There’s not a crust, not a crumb can we find,
Can we beg, can we borrow, or cadge…
When we all close our eyes and imagine food, glorious food!

There are 12.9 million children in the US who are food insecure.[1] There are 15.6 million US households suffering from food insecurity. Around the world 795 million people do not have enough food to lead a healthy active life and thus are undernourished. Every second a person dies of hunger.  This year 36 million people around the world will die of hunger[2]  while billions of tons of food are rotting in our gardens, farms, and city dumps. In 2010 133 billion pounds and $161 billion worth of food was wasted.[3]

In fact, the highest or next highest person in any zendo and monastery is the Tenzo who is in charge of the kitchen! The monks were initially mendicants who went out with only the clothes on their backs and a bowl which they used to beg/ask for food to keep them alive. Thus, the power of prayer before every meal!

In Zen we have many different meal Gathas/chants.  I particularly like the one we use in our Zendo and before I eat, wherever it may be, I recite this gatha to set the tone for a mindful and thankful meal.  How many times a day do you eat so quickly and mindlessly that you haven’t really tasted the food, felt its texture in your mouth, the smell of it, or hot or coldness of it.  In fact, so much so that some time later you do not remember if you ate and if you did what it was. Yikes! Imagine what one of those 36 million people would have done with that meal? If nothing else remembered it as their last. How sad is that?!

Southern Palm Zen Group’s food blessing or chant goes like this:

Earth, water, fire, air, and space combine to make this food.
Numberless beings gave their lives and labors so that I (we) may eat.
May I (we) be nourished so that I (we) may nourish life.

And finally, as a Unity minister we often had meals together and we always said a prayer, of course, before the meal.  At the children’s table our prayer was “Rub-a-dub-dub thank you God for the grub!” Sometimes the parents got a little bent out of shape and upset with me when I taught them this prayer.  However, I knew that it was something easy for them to learn and memorize and to say whenever they ate at school, church, or at home. It helped set up the age-old practice of giving thanks for the good/food that was in their lives.

The song goes on…

What wouldn’t we give for that extra bit more that’s all we live for.  Why should we be fated to do nothing but brood on food, magical food, wonderful food, marvelous food, beautiful food, food, glorious food.

 What can you do today to make a difference in someone’s life when it comes to food insufficiency? Now go and do it…

[1] https://archive.nytimes.com/www.nytimes.com/packages/html/movies/bestpictures/oliver-re.html?scp=2&sq=night%2520train&st=Search
[2] https://whyhunger.org/just-the-facts/
[3] http://www.theworldcounts.com/…/global_hunger_statistics/how_many_people_die_from_hu…
[4] https://www.usda.gov/oce/foodwaste/faqs.htm

Read Full Post »

Avalokiteshvara is known as the person “Who hears the outcries of the World.” There are so many on this earth today who are crying out for help in war zones, from hurricane devastation, earth quakes, in draughts, and famines, through poverty, and more.

avalokitesvara B&W Foundations of BuddhismShe represents the feminine energy of the world as the “holy spirit” represents the feminine energy in the Christian triad of the “father, son, and the holy spirit.”  She represents the fundamental aspect of Buddhahood: Great compassion.  In China she is named Kuan-yin, in Japan Kannon (or Kanzeon or Kwannon), and in Tibet Chenresi. In some cultures, Avalokiteshvara is a man not a woman so which ever pronoun you prefer to use for Avalokiteshvara is perfectly divine!

As you see in the picture she is depicted with many arms. In other pictures she also has many heads. I know that some of you can relate to her very well. You see her reflection in you. Every time you encourage a child or an elderly person to go beyond their struggles and challenges you are Avalokiteshvara in action.  Every time you drop off food at the foodbank, or volunteer with a non-profit organization, or mow the lawn of a disabled vet Avalokiteshvara is moving through you as you.  I know sometimes you feel like you could use those extra arms and at least one extra head if you had access to them.  But I always say, “Fake it till you make it.”

Joan Halifax and Kazuaki Tanahashi translated the Sutra “Great Compassionate Heart Dharani” in the most beautiful way (pages 138-39).[1]  Below is a list of things for you to think about or meditate on. Are these actions appearing in your life on a regular basis?  If not, why not? How can you make these actions more alive and present in your life each and every day? If yes, think about a few examples of who, how, and when they appeared.

  • Embodies great compassion
  • Protects all those who are fearful
  • Grants all wishes
  • Overcomes obstacles
  • Purifies delusion
  • Represents shining wisdom
  • Transcends the world
  • Removes the harm of greed, hatred, and delusion
  • Removes all defilements.
  • Brings joy to others
  • Succeeds greatly in life and love

Make this your project for the year and let me know how it goes!

[1] Tanahashi, K. (2015) Zen Chants Thirty-Five Essential Texts with Commentary. Shambhala: Boston and London

Picture: Avalokitesvara B&W Foundations of Buddhism

Read Full Post »

Sitting Zazen facing wallThere are so many kinds of meditation from the simple Zen method of clearing your mind and counting your breath 1 on the in breath and 2 on the out breath.  Then there is the wonderful description by Frances W. Foulks in her iconic book Effectual Prayer where she writes: “To meditate on a subject is to give it attentive, earnest thought with the idea of having all its meaning revealed; that is, all the meaning that one is capable of receiving at the time (page 65).”[1]

These are different types of meditations, yet both are equally valuable in our lives.  Sometimes we simply want to go where “no” thoughts live.  Where the infinite universe and I are one.  Where no sound, or thought, or fear, or feeling exits.  Then we sit with the Buddha and become one with the breath and emptiness.

And sometimes we would like to sit as Frances describes in her chapter on meditation.

…each moment we give to meditation on the higher truths reveals to us fresh glories.  At any moment, in the night watches or in the midst of the duties of the day, in any place, on a busy street corner, at home or in the office, alone in the open field or deep in the woods, one can drop all outer things, relaxing from crowded thoughts and activities, and sink down, if for only a moment, into a holy meditation that will bring him forth filled with peace and strength, refreshed in mind and body (page 65).”[2]

She describes a “holy meditation” as something outside the ordinary and the mundane.  A place where perfect silence and love exists. Where no thoughts and all thoughts exist simultaneously.  The place outside of fear, anger, judgment, and anonymous.

Where Jianzhi Sengcan in his writing, Engraving Trust in the Heart, reveals

            One is inseparable from all.
All is inseparable from one.
If you realize this,
You go beyond thinking (page 72).[3]

This is the gift of meditation given freely to all who enter its silence, who chant the words of the teachers, and the words of our heart.  It is the giver of life and love, peace and tranquility at any time and in any place.  Regardless of the faith from which it comes we can blend our truths and our prayers and our chants and create what is right and perfect for us in the moment.  The importance is to begin a practice of prayer and meditation that works for you in that moment.  And in the next moment a different chant or prayer or breath will appear in the right and perfect time, at the right and perfect place, with the right and perfect tenor.

The thing is we have to be open and receptive to receive it and embody it and be one with it! Or expect nothing and be one with that. Are you?

[1] Foulkes F.W. (1945) Effectual Prayer. Unity School of Christianity: Lee’s Summit MO

[2] Ibid.

[3] Tanahashi, K. (2015) Zen Chants Thirty-Five Essential Texts with Commentary. Shambhala: Boston and London

Read Full Post »

What a fascinating name for this chapter, “Contemplation of a Once-Tree.”  Here he takes us on a long walk in winter through a forest and spends the time sharing his thoughts on a dead tree in the woods. It brought up a vision of my first house that I lived in after I got married, it was damp and cold in the winter and hot and unbearable in the summer.

tree with buddhists half alive and half deadAs I read on he shared with the reader two important words in Buddhism anicca and dukkha in English impermanence and suffering. I did not live permanently in that cold old house, but I sure did suffer while I was there. That was, of course, before I began studying Buddhism!

Thus, when the opportunity arrived I left that place and moved to Florida where the winters were like springs in New Jersey. I moved into a brand-new townhouse and the summers were surrounded with every building and every car filled with air conditioning! No more dukkha!

Well almost…. instead I replaced it with too much traffic on A1A in the winter with all those “snowbirds” and vacationers.  As I read on I soon came to this line, “In all this immensity and motion our wisp of self becomes ridiculous (page 29).”[1]  I  started to notice that about myself after I began studying the principles of Unity and New Thought and then moved into the teachings of Buddhism.

I realized that I could make my life as happy or as sad as I wanted to.  I could make my days drag on like an endless winter freezing in the cold or melting in the heat of the relentless Florida sun. Or I could simply say “just this.” This choice is mine to make without any judgment, description, story, or emotion. Simply deal with what is…get into an air-conditioned vehicle or building, get a warmer coat or step into a place with heat.  Done!

Once a tree—once a person blaming my mistakes in life on everything and everyone but myself, my own thinking, and my own reactions to my own thoughts.  At least now I can catch myself when I begin to act like that old dying, feeling sorry for myself “tree,” and take a deep breath and say “just this” and move on!

[1] picture https://thaivillage72.wordpress.com/2014/02/18/the-old-man-who-made-the-dead-trees-blossom/

[2] Nyanasobhano, B. (1998) Landscapes of wonder Discovering Buddhist Dhamma in the world around us. Somerville Massachusetts: Wisdom Publications

Read Full Post »

Landscapes of Wonder book coverIn this chapter Bhikkhu talks about meditation as not just something to do when you are at the zendo, on your cushion at home, or in your yoga class. It is to live a life filled with opportunities to “mediate” in each and every moment to be mindful and to be present!

He writes:

To be effective in revealing truth, meditation or bhavana must include mindfulness (satti). Mindfulness means pure attentiveness, an alert, impartial function of mind that simply notes whatever appears by way of the senses of sight, hearing, smell, taste, touch, and mind itself.  Mindfulness does not cogitate, judge, or interpret; it only observes, naturally and without commentary, the actual character of an object or phenomenon (page 16-17). [1]

Wow!  Imagine how different your life would be if you walked around in a mindful way, without judgment, criticism, or expectation.  Without judgment!  I am not saying this effort won’t be difficult since we have been living a life filled with judgments and opinions and rules.  Yes, we need some so we won’t try to cross the street on the red instead of the green and won’t eat food that looks or smells spoiled and get food poisoning that’s for sure! But those are extremes.

I’d like for you to give this technique a try for just 5 minutes!  I’d like for you to simply go about your business focusing your thoughts on looking at things as they actually are.  This is a curb I need to step down.  Not—look at this curb it’s all busted up and the yellow paint is all chipped!  Where are my tax dollars going!?

You may be thinking I don’t have time to practice mindfulness or mediation I’m too busy!  Bhikkhu writes, “…insight meditation is not an extra duty to be piled on top of our already overburdened minds, but rather a way of looking more clearly at what is actually happening (page 18).”

He encourages us to “rouse and employ mindfulness in all situations, to perceive simply what is there, to note calmly and objectively the rising and the passing away of phenomena, specifically with regard to (1) the physical body; (2) pleasant, unpleasant, and neutral feelings; (3) mind or consciousness and (4) mental objects (page 18).”

In doing so you will see your life and the external world more clearly and yet less judgmentally.  You will see it just as it is.  He goes on to recommend that there is, “No need to comment on these; mindfulness merely notices, holding on to nothing. Likewise, the mind entertains countless ideas and perceptions.  They all come and go, come and go—and the consistent, moment by moment observations of these is meditation (page 19).

So, if you think in order to be meditating you have to be sitting on your cushion, or at the beach, or in the mountains you are wrong! When you find yourself focused on this “moment” without judgment you are meditating!  How easy is that…simply live in the now moment not in the past not in the future.  What a novel idea! Let me know how it goes!

[1] Nyanasobhano, B. (1998) Landscapes of wonder Discovering Buddhist Dhamma in the world around us. Somerville Massachusetts: Wisdom Publications

Read Full Post »

Shibayama’s first paragraph in this section reads:

The real life and spirit of Zen is an experiential fact.  It does not rely on letters, that is, on written or verbal expressions which function within the dualistic limitations.  From the very beginnings of human self-consciousness, human beings have been making the mistake of confounding the experiential fact and its expressions in letters which are just the conceptual shadows of the fact. We are liable to believe that the experience itself exists in letters and words. Zen, which insists that the direct, genuine experience is basic, regards letters and verbal expressions as of secondary importance (page 23).[1]

Don’t get me wrong in this part or in Part 3 I am not suggesting that you don’t read and study and learn about Buddhism and Zen in particular.  It is good to understand and know the philosophy by which Buddhists live and how they relate to the outer world in a Buddhist way. But the words we read are empty and temporary and do not in and of themselves make this a better place in which to live or make you a better person.  When we demonstrate our knowledge of the teachings by our own “direct actions” and not by reciting a koan or a sutra or something we read in a book we are demonstrating the life and spirit of Zen.

 

Peace Pilgrim

One of my favorite people that ever walked on planet Earth was life’s perfect example of living the spirit of Zen and she was not a Buddhist: The Peace Pilgrim.  From 1953 until 1981 when she died she walked around the world to share her message of peace and to stop the proliferation of nuclear arms. She did not rely on letters!  She believed “when enough of us find inner peace, our institutions will all become more peaceful and there will be no more occasion for war (page xi).”[2]  In those few years she walked 25,000 miles for her vow: “I shall remain a wanderer until mankind has learned the way of peace, walking until I am given shelter and fasting until I am given food.”  She walked those 25,000 miles without a penny in her pocket.

 

 

She was a great example of Shibayama’s teaching that we demonstrate our knowledge by our own direct actions. Her “real life” was demonstrated in her actions as she walked as a “prayer” and as a chance to inspire others to pray and work with her for peace.  Peace in all ways she suggested: within ourself, as we express it toward others, and how our peaceful actions can encourage our communities, states, and countries to work toward peace.

She was the spirit of Zen that did not rely on letters but her “direct genuine experience” of walking and sharing her peace and love with everyone she met as she walked those 25,000 miles.

Ask yourself today are you simply reading about Zen or are you living Zen and how many miles would you walk expressing your vow?  Do you even have a vow?

 

[1] Shibayama, Z. (1970) A Flower Does Not Talk Zen Essays. Charles E. Tuttle Co.: Vermont & Tokyo Japan

[2] Friends of Peace Pilgrim publication, first published in 1982, http://www.peacepilgrim.org

Read Full Post »

Older Posts »