Monday, September 24, 2012

The glass is empty


Joko Beck says we can “slowly open ourselves to the wonder of what life is by meticulous attention to the anatomy of the present moment.”

The point is not that a positive emotion is better than a negative one, but that ALL thoughts and emotions are impermanent, or in Buddhist terms, empty. They have no reality whatsoever. Our only freedom is knowing from years of observation and experiencing that all personally centered thoughts and emotions and the actions born of them are empty. … When we realize this, we can abandon them. When we do, very naturally we enter the space of wonder.

Sunday, September 16, 2012

A Buddhist view

Someone once put me on the spot because of lots of articles in the newspaper about an incident where some Americans were accused of flushing the Koran down the toilet. I was giving a talk two nights later in Perth, and someone asked the question, 'If someone flushed a Buddhist holy book down the toilet, as a Buddhist monk what would you do?' What would I do? Call a plumber.
Ajahn Brahm

Swinging doors


Our usual understanding of life is dualistic: you and I, this and that, good and bad. But actually these discriminations are themselves the awareness of the universal existence. 'You' means to be aware of the universe in the form of you, and 'I' means to be aware of it in the form of I. You and I are just swinging doors.

- Shunryu Suzuki Roshi, "Breathing"


Friday, September 14, 2012

What is sacred to you?

Chogyam Trungpa Rinpoche defined sacred space as "a space that is recognized with heart and mind, that radiates a particular atmosphere you cannot help but feel."

I bet most of us have those places. And for many of us, it's not here. This is ordinary, workaday, clean-the-house, share-with-too-many-strangers space. It's dirty, it's crowded, it smells bad. Sacred space -- that's at the beach or the mountains, maybe in that place we haven't been to but long to go to. Nepal. Tibet. Iceland. Costa Rica.

But Trungpa Rinpoche, who had a strong feeling for the word "sacred," maintained that ordinary spaces can be sacred too. Your tiny apartment, your kitchen, your bedroom can be sacred.

"If you regard space as sacred, if you care for it with your heart and mind, then it will be a palace," he writes in "Shambhala: Sacred Path of the Warrior.

In that way, you can live like a king in a tiny studio apartment.

The Asian-American Arts Alliance is holding a 12-day, 25-event arts festival called the Locating the Sacred Festival. It began this week and continues until Sept. 23 in New York City. It offers a bounty of opportunities to contemplate your relationship with the sacred.

You can nominate your sacred places in the five boroughs to appear on an interactive map. (left)Check it out at www.placematters.net Those dots all represent places or urban sacredness, and the map offers more details about each one.

On Saturday, Sept. 15, I'm helping another IDPeep, Maho Kawachi,and I will lead meditation at an art gallery in Brooklyn. It's part of an exhibit called "Interpreting Rituals: The Butterfly Effect." I'm excited by the chance to meditate with art around me. Art is one of the things that connects me to my mind and heart.

If you read this early enough you can join us. You can check out other festival event offerings on the calendar, the map or by searching by category.

But if you're not in New York, you're not separate from the sacred. To connect with the sacred, your mind and your heart have to be open. And if you are able to do that, then every space -- and every being in it -- is sacred.


Thursday, September 13, 2012

Silence

"Silence: How to Find Inner Peace in a Busy World" by Christina Feldman

"Silence" is an unusual book for a Buddhist. For one thing, it's gorgeous -- there are 230 photos and as many pages of photos as there are pages of text; it's beautifully designed and produced, with sharp, well-reproduced photos and heavyweight, shiny paper. It looks at first to be more of a coffee table book, to be leafed through and admired, than a serious text.

You could, in fact, get a lot out of it simply by paging through, reading the captions and contemplating the photographs of clouds, landscapes, details of nature. But you would lose a lot by skipping the text.

Christina Feldman is a Buddhist teacher, but this book presents a broad view of the spiritual path, noting many common elements among the sages and mystics of wisdom traditions. The journey into silence -- in pilgrimages, walkabouts, retreats, monasteries -- is a path to individual transformation that can lead to societal transformation, she writes.

Silence is the home of compassion, of kindness, awareness, acceptance, calmness. In silence, she writes, we come face to face with our criticisms, judgments, preconceptions, and fears. We learn to connect with the present and find equanimity.

But silence is becoming an elusive quality in modern society. In this book, Feldman lays out ways to cultivate silence or stillness (she uses the terms interchangeably). While she honors all spiritual traditions, her path is Buddhist. That's not surprising as Feldman's bio says she's trained in Tibetan, Mahayana, and Theravada Buddhist traditions since 1970, and has been teaching meditation throughout the world since 1974.

Feldman starts with a history of silence and its role in spiritual journeys. She begins to head down the Buddhist path when she identifies thoughts as noise that disturb the silence. "As long as we view silence as the opposite of sound we will always feel intruded upon and assaulted by life," she writes.

Along with history and philosophy, Feldman offers practices -- essentially, meditation techniques -- to help the reader create "sanctuaries of silence." Buddhist teachings permeate the work -- mindfulness of body, concentration, non-duality, impermanence, non-self, and emptiness, the three poisons, the eight vicissitudes -- but without being identified with Buddhist labels. If you know Buddhism, you'll recognize it here. Her writing offers a blend of Theravada, Mahayana, and Vajrayana Buddhism simply as wisdom.

One of the things I really like about this book is that there's an entire section devoted to the fruition of the practices -- enlightenment and beyond. Often books and teachers talk about the work you have to do to become enlightened but not what the result of that would be. "Enlightenment does not divorce us from the world but teaches us to engage with it with the compassion and care it so desperately needs," she writes.

Feldman's final chapter describes how throughout time awakened, liberated sages and mystics have come back from their internal journeys to engage with and help the world, essentially the bodhisattva path.

Feldman doesn't shy away from the dark side of silence, noting the damage silence has done to victims of abuse and others who too intimidated to speak up. She doesn't present the path as easy or quick. She makes it explicitly clear that while she is describing a common path, the journey is a personal one, and each person's process of awakening will be different.

Feldman's writing can be pedestrian at times when she's speaking about philosophy, but that works when she's describing the meditation process and its simplicity and clarity makes it easy to follow. Her vast array of sources from various traditions could be confusing for someone on a specific path or looking for a particular authority, but I found it fascinating. I wouldn't recommend that book to someone who wants to learn about Buddhism. I would give it as a gift, though, to friends who have a grounding in a tradition and are open to other perspectives on the path.

Wednesday, September 5, 2012

Are you enlightened?

There’s a Zen proverb that says, Before enlightenment, chop wood, carry water. After enlightenment, chop wood, carry water.

Or as Jack Kornfield, a Theravadan teacher, says in the title of one of his books: After the Ecstasy, The Laundry.

All of which points to the idea that when we become enlightened – if we become enlightened – we don’t get to sit under a tree and withdraw from the business of the world. We don’t go poof! and find ourselves on a higher plane of existence where there is no more need for mundane tasks.

We stay in the world, and the tasks stay the same -- we see them differently. How does that happen? Through meditation.

The Buddha, in the Sattipattana Sutta, listed seven factors of enlightenment, which are the results of a meditation practice:

Mindfulness, or knowing what is happening in this very moment.

Investigation of mental objects (such as thoughts, emotions, labels).

Energy.

Joy.

Tranquility.

Concentration.

Equanimity.


Monday, September 3, 2012

A cat is the wonder

... We have turned into very unnatural beings. But with all our difficulties, we have an opportunity open to us that no other animal has. A cat is the wonder; but the cat doesn't know that, it just lives it.* But as human beings we have the capacity to realize it.

-- Charlotte Joko Beck


*Except for Henri.