About Zen

Zen is only one thing: complete attention.  Typically, we go through our day half asleep, on autopilot, as it were.   We are thinking about something, what we are doing, what we will do next, what we didn’t do.  We feel anxious, happy, or sad. Yet, we rarely have any real sense of it or ourselves because we are simply not paying attention.  We are seeing our thoughts or our feelings or our behavior, but we are not seeing clearly, directly, what is actually there:  Past and future take us away from the present.

Zen is a practice that invites us to exist in this present moment and this moment only. We say, when washing the dishes, just wash the dishes.  This is meditation and meditation is awakened living.

Zen means meditation.  Zazen means seated meditation. However, this tells us nothing of importance.  We each have some idea of what meditation is, some of us have practiced some form of meditation, and know that it is only in the practice that we come to know it.

Zen is a Buddhist practice.  Zen is Buddhism in its most pure form.  Practicing Zen is practicing the Buddha’s Way; it is in effect, being a buddha right here, right now.

You do not have to be a Buddhist to be a buddha.  Nevertheless, practicing Zen and being buddha are one in the same.

There are some things about Zen Buddhism you should know about.  Our practice is about arousing the thought of awakening, of opening our eyes.  Although we arouse the thought, we should not pursue it.  We arouse the thought and, like all thoughts and feelings, let it go.

As we let go of thoughts, one after another, feelings, one after another, something begins to happen.  We realize we are being still, yet not completely so.  Our mind continues, our heart continues, our body continues, but we reside in serene reflection, like the water of a pond. From this space, our understanding of the universe and ourselves unfolds. Our realization of ourselves as a complete universe begins to be experienced. We begin to see our Way.

To accept Zen Buddhism as a philosophy, one only need read a few of the thousands of books about it, become familiar with Oriental thinking and concepts, and understand it as one view among many regarding the nature of man and the universe. To accept Zen Buddhism as a religion means to do the above, but with a sense of faith that there are truths applicable to us in the philosophy, and then to adopt the practices of Zen.  To come to Zen Buddhism as a practice is the way of a buddha.  To do this means letting go of thoughts, concepts, philosophy, all of the religion of ideas, and to look deeply into one’s self, so deeply that in the looking, the self itself, becomes meaningless. So, in both the beginning and the end, the most important thing is to practice. Everything else is window dressing.  We now arrive at the critical questions: what does it mean to practice Zen?  How do we “do” Zen?  To address these, we pursue other questions such as what is your life?  Where have you been?  Where are you going? And most importantly, who are you?

These questions will inevitably arise as you practice.  Sitting quietly, all things eventually come up and present themselves.  To sit Zazen means to sit in a chair or on a cushion in a certain way, with a certain attitude.  This attitude is everything.  It is an attitude that is true. The form of us changes moment to moment, while our essence is unchanging change.

Paradigm Shifts

With palms together,
Good Afternoon All,

This afternoon I spent an hour and a half at Milagros Cafe sipping green tea and discussing time with my "Great Conversations" co-conspirator, Randy Harris.  As my fellow Zen Teacher, Judy Roitman, pointed out, "It's complicated."

Together we are reading the book, "The Order of Time" by Carlo Rovelli.  It is a wonderfully challenging text discussing time from a physics perspective. The book challenges our understanding of time, and it is that fact that I deem most important.

Its the challenge in thinking that is of utmost importance. Far too often, it seems to me, we are prone to go with our assumptions and core beliefs, those traits and characteristics we grew up with and believe to be true.

Such beliefs when shared within a population become a "paradigm," a model for understanding a particular thing. Paradigms explain the world around us, often explain our behavior, and certainly guide us if in the darkness of unknowing.  The problem is this: change happens.

Paradigms shift as a result  As new knowledge comes to light a  paradigm expands to include it. At some point in the effort to integrate the change, the paradigm collapses as the new knowledge simply cannot be incorporated. 

Imagine a round hole and a small square peg. As long as the peg remains smaller than the round hole, it will slip into it. Now, lets suppose the square peg begins to become larger.  At some point that peg just will not go in the round hole. What happens?  We must find another hole that will accept the peg. More often than not, some begin to see this development as it occurs and sound the alarm.  The Earth is not flat and is not the center of the universe.

In past posts I have been talking about a paradigmatic shift regarding values. But more precisely its about language and the meanings of values. Robert Pirsig in his masterful work,
"Zen and the Art of Motorcycle Maintenance" addresses a dichotomy of values, those considered "classical" and those he considered "romantic." One was more convergent and one more divergent; one was of a scientific bent, the other more artistic. These values clash in some ways, but he thought something, a value, could act as a bridge to bring them together. The was the concept of quality.

I am suggesting that, while this may be so, an underlying problem is that values in all three areas are shifting. It's as though the ground beneath them is collapsing. The words used to identify values are changing so that a word no longer means what we might believe it to mean.  What this may suggest is that, while we believe we are communicating, we are, in fact, not, leading us to ever increasing confict at best and isolation at worst.

In future sections I will attempt to explore the values involved, the shift and potential consequences of this dialectic.  Thank you for reading this introduction.

Yours,

Daiho

Shift

Gassho,

We are living in a time of radical change.  The dominant paradigm regarding societal structures no longer seem viable. We are faced with technological changes that are effectively changing how we think, what we perceive, and how we perceive. The shift from analog to digital thinking has a profound effect on this. It’s an evolutionary outcome of our cognitive and technological growth, as well as our moral development.

Traditional conflict theory has lost its ground.  People are more interested in collaboration than dominance. We want all of us to grow and thrive with no one left behind. Cooperative models seem the most viable and, I believe the so-called “information highway “ is one of the major vehicles enabling or perhaps even driving this change.  Knowledge is gained and shared, different social models are out there to be examined and experimented with, and we each can access this knowledge with a few clicks on our various devices.

People respond to these changes in differing ways. Conservatives wish to hold on to past models, progressives accept and often wish to enable this change.


The evolutionary model of social change has its appeal. It can absorb the conflict model as the energy for change, yet remain in the larger context as a flowing stream. The water engages the rock and subtly changes it giving rise to sand. Different from water; different from rock.

We are at a point where the rock is becoming sand.

Lots of rocks resist the water. Some rocks look forward to being sand. Others are along for the process, swept up in it and passively witnessing it.

Our nature is change. Like it or not, it’s what we do. The evolution of our planet demands compliance to change. Resistance is futile.  Acceptance is life. 

When we talk about happiness we should be talking about our relationship to change.  The species that lives with the flow is happy. Those who resist the flow are not. This doesn’t mean we are to be victims in the process, far from it. What it means is we are awake in the process, engaging the process and doing what we can to go in the direction of our survival .

There’s a phrase I like but rarely use: being in  concert. When we are in concert there’s a synthesis, a collaboration. It is this collaboration that I believe is our salvation as a species, as nations and as communities.

An evolutionary model asks us to look at the largest picture possible. As we do that our small issues recede and we can find ways to be together in reasonable harmony.

Be well, Daiho Hilbert

Zen?

Gassho Y'all,

This morning over coffee Shukke and I talked about Zen, what it is exactly.  Many folks including renowned teachers answer the question talking about zazen and other forms. And while that is satisfactory, I find it leads many to believe the forms are the practice, but the forms, dear readers, are not Zen, they are practice to be Zen.  And in that practice, our eyes open. But do not mistake:  practice apart from life, seen as separate from lived experience, is a duality.

Life, with a mind that is present, is Zen: nothing special. As we sip our coffee, do our dishes, put one foot in front of another, and do so fully and completely, that is Zen.

Bowing practice, eating practice, walking and sitting practice, these are both Zen (when done with eyes open) and the practice that gets us there. How do we open our hearts if we fear touching it? How do wechange our response in situations if we are iunaware of the need?

Zen "practice," then,  is a gate and the field beyond when we
realize the dualities within us and begin to let them fall away.

Two Truths

With palms together, 

Buddhism teaches there are two truths: the relative and the absolute. One is particular the other relative. We live in both. 

When aware of the relative, we are each separate beings living on a particular planet in a particular solar system. When aware of the absolute, there is no us, no planet, no solar system: nothing is separate, all is one. Both “inter-are.” 

What does this have to do with anything at all? Everything. Derived from the absolute, our morality guides us. Our oneness teaches us to do no harm. Our relative enables us to live and survive. I am drinking a cup of coffee, and in doing so I am drinking the beans grown in Guatemala or Brazil; I am enabled to do this as a result of the many lives and many hands that brought this coffee into existence and to my table. 

When in the absolute all of this is clear and yet dissolves. When in the relative it is important to honor those hands and lives for they have provided us. 

One might say living in the absolute is living in awakening. One might further say that living in the relative is living in delusion. Both would be true, yet, these distinctions themselves are meaningless. Our teaching is to live without attaching to either, but instead accepting both as the true nature of our reality. 

This is what it means to “float like a duck.” The storm comes and we float. The storm resolves and we float. We know there is no storm and there is no calm. There is just this, what’s in your moment right now. 

So allow the storm, but don’t be guided by it; allow the calm, but don’t be deceived by it. This is the Great Way.

Gassho

Zen of Trauma part. six

https://youtu.be/C--wpeUEYt4

Zen of Trauma part fuve

https://youtu.be/tT9Ackvcj5Q