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Posts Tagged ‘H. Emilie cady’

Buddhism provides us with the opportunity to sit in the silence and do absolutely nothing as I’ve talked about in past blogs. Buddhism also has hundreds of thousands of pages of writings for us to read, to learn, to live, and to spend time contemplating. Buddhism is considered a contemplative practice as well as a way of living. It is deep and wide and vast. There is something for everyone on every path from the beginner to the adept. All are welcome here.

Our ancestors have given us this wonderful verse that we often repeat before we begin to contemplate on some Buddhist verse or teaching or as we get ready to hear a wonderful dharma talk from one of our teachers or guest lecturers. It goes like this:

Opening the Sutra Verse
The unsurpassable, profound, subtle, and wondrous dharma
Is rarely met even in a hundred, thousand, myriad eons.
Now we see it, hear it, receive it, and maintain it.
May we realize the Tathagata’s true meaning (page 51)![1]

We say it a little differently at our sangha, but either way will work:

 

Gatha on Opening the Sutra

The Dharma, incomparably profound and infinitely subtle,
Is rarely encountered even in millions of ages.
Now we see it, hear it, receive and maintain it.
May we completely realize the Tathagata’s true meaning.

In Unity we have something we call “sitting in the silence.” We probably stole it from the Buddhists. In H. Emilie Cady’s book, Lessons in Truth (2003) she writes these words about it:

Do not let waiting in the silence become a bondage to you. If you find yourself getting into a strained attitude of mind, or “heady,” get up and go about some external work for a time. Or, if you find that your mind will wander, do not insist on concentrating; for the moment you get into a rigid mental attitude, you shut off all inflow of the Divine into your consciousness. There must be a sort of relaxed passivity and yet an active taking it by faith. Shall I call it active passivity (page 135)?[2]

I just love her term—active passivity—it is so Buddhist! And thus, Rev. Cady is giving us clear directions to help us when we are looking to “realize the Tathagata’s true meaning” in a verse, a teaching, or in our lives. Even if we are warned in the verse that it “is rarely met even in a hundred, thousand, myriad eons” go for it anyway! What have you got to lose? Find your place in that “relaxed passivity” and wait upon truth and wisdom to be revealed to you.

This is what we do when we work on a koan with our teacher. So if you are struggling or being centered in your “head” do as Rev. Cady suggests and drop into “active passivity” and be ready for nothing, or something, or anything, and simply accept what comes or doesn’t come!

But for now be open to see it, hear it, receive it, and maintain it.”

Let me know how it goes!
In gassho,

ingassho
Shokai

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

[1] Cady, H. E. (2003) Lessons in Truth, Unity Books: Lee Summit, Mo

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Verse of Pure Practice
Abiding in this world of endless space,
A lotus flower is not stained by muddy water.
We follow the unsurpassable one,
Whose mind remains pure and free (page59).[1]

The above is a good example of a short verse that you can use when you want to center yourself. It brings you to the idea of the power of mind and its ability to remain pure and free in any situation, even if it’s “stained by muddy water.”

Our thoughts are the prisons in which we live. Those thoughts lead us to actions of peace, contentment, anxiety, fear, or any myriad number of emotions. To release ourselves from them a wonderful place to start is with a centering verse, prayer, or song. It’s called a “pattern interruption.” When the monkey mind has hold of you it is important to interrupt that negative pattern of thinking and replace it with something else.

I recommend that you have several types of prayers, verses, sutras, or songs that work for you. Something that will help you get centered. So what does it mean to be “centered”? In Buddhism we look to become one with our breath and when we do we feel at the center of all there is. Our body responds by lowering our blood pressure, slowing down our heart beat, and calming our breath. Soon we are overcome by feelings of peace and tranquility and emptiness and fullness. We have entered the stream.

When we feel as though we have entered the stream it is because we are centered on the here and now. We are centered on the only moment that exists—this one.

One of my favorite teachers and authors is Father Robert Kennedy he is a Catholic Priest and a Zen Buddhist teacher. In his book Zen Spirit, Christian Spirit, The Place of Zen in Christian Life (2005), he used an anonymous prayer which sounded like one I had heard many times during my life as a Unity Minister. I have written it below but changed some of the words.

My name is I am,” He paused
I waited. He continued,
“When you live in the past,
With its mistakes and regrets,
It is hard because you are not centered.
My name is not I was, my name is “I am here and now.”

When you live in the future,
With its problems and fears,
It is hard. Because you are not centered.
My name is not I will be, my name is “I am here and now.”

When you live in this moment,
It is not hard because you are
Centered right here and right now.
In the only time and place that exists.
Thus my name is I am.”[2]

What name have you given yourself today? Where have you been centered—on fear, anxiety, negativity, and suffering? Have you entered the stream yet? Help your mind “remain pure and free.” Let me know when you enter the stream and I will meet you there!

In gassho,

ingassho

Shokai

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

[2]  Kennedy, R.E. (2005). Zen Spirit, Christian Spirit The Place of Zen in Christian Life. Continuum: New York and London

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Consider movement stationary
and the stationary in motion,
and both the state of movement and the state of rest disappear.
When such dualities cease to exist
oneness itself cannot exist.
To this ultimate finality
No law or description applies.
For the unified mind in accord with the way
all self-centered striving ceases.
Doubts and irresolutions vanish
and life in true faith is possible.
With a single stroke we are freed from bondage;
nothing clings to us and we hold to nothing.
All is empty, clear, self-illuminating,
with no exertion of the mind’s power.
Here thought, feelings, knowledge, and imagination
are of no value. [1]

Faith in Mind is filled with opportunities for us to read and contemplate on the Buddhist principle of the dangers of picking and choosing. These verses help us look at the dualities in our lives and thoughts and the bondage that is created by them.

In the Shambhala Dictionary of Buddhism and Zen (1991) it says this about Seng-ts’an the author of Faith in Mind:

Hardly any details are known of the life of the third patriarch [Seng-ts’an]. There are however, many legends about him and his meeting with Hui-k’o. According to one of these legends Seng-ts’an was suffering from leprosy when he met the second patriarch. Hui-k’o is supposed to have encountered him with these words “You’re suffering from leprosy; what could you want from me?” Seng-ts’an is supposed to have replied, “Even if my body is sick, the heart-mind of a sick person is no different from your heart-mind (page191).” [2]

Which brings us right back to the importance of remembering the difficulties that accumulate in our lives when we are picking and choosing. “For the unified mind in accord with the way all self-centered striving ceases and doubts and irresolutions vanish and life in true faith is possible. With a single stroke we are freed from bondage…”

Unity minister and teacher H. Emilie Cady in her wonderful book, Lessons in Truth, named her very first chapter “Bondage or Liberty, Which?” She writes:

Every man must take time daily for quiet and meditation. In daily meditation lies the secret of power. Watch carefully, and you will find that there are some things, even in the active unselfish doing, that would better be left undone than that you should neglect regular meditation.

No person, unless he has practiced it, can know how it quiets all physical nervousness, all fear, all oversensitiveness, all the little raspings of everyday life—just this hour of calm, quiet waiting alone with God. Never let it be an hour of bondage, but always one of restfulness (pages 23-25). [3]

As you can see meditation is practiced in some form in all religions around the world. Use of a meditation practice to help us quiet the mind is a healthy self-loving process. In the quiet mind we stop the picking and choosing and are free of its bondage. Those musings have no value at all when we are sitting in the silence. As Seng-ts’an says, “Here thought, feelings, knowledge, and imagination are of no value.”

And so our lives become easier and more fulfilling. Self-love and neighborly love can be found without picking and choosing in our time of quiet meditation. As Seng-ts’an said, “Even if my body is sick, the heart-mind of a sick person is no different from your heart-mind.”

Shambhala Dictionary defines the “heart-mind thus:”

In Zen it means, depending on the context, either the mind of a person in the sense of all his powers of consciousness, mind, heart, and spirit, or else absolute reality—the mind beyond the distinction between mind and matter, self-nature, or true nature (page 118).” [4]

The heart-mind melds together in meditation without picking and choosing, simply sit and watch what happens as your “true nature” quietly appears and disappears.

In gassho,

ingassho

Shokai

[1] Osho (2014) Hsin Hsin Ming, The Zen Understanding of Mind and Consciousness. Osho International Foundation

[2] Shambhala Dictionary of Buddhism and Zen, 1991. Boston: MA

[3] Cady, H. E. (1995) Complete Works of H. Emilie Cady. Unity Books. Unity Village: MO

[4] Shambhala Dictionary of Buddhism and Zen, 1991. Boston: MA

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