Over my recent vacation I started reading Ghost Boy: The Miraculous Escape of a Misdiagnosed Boy Trapped Inside His Own Body which provides an autobiographical account of the experience of South African, Martin Pistorius , who, at age 12, descends into a near-death coma. At 18, he re-awakens to the world and, with the help of several caring and insightful helpers, re-discovers his life, his body and his place in the physical world. Instead of being frightening, as with books like Brain on Fire, this is an immensely uplifting, positive and inspiring tale, told simply by the man who lived and lives it. I strongly recommend the book.
At our last mindfulness practice we tried to recreate a ghost-boy experience. We sat completely unmoving, with eyes open. I instructed everyone to block out rather than reach deep into their physical experiences. As people did this, I moved about the room emulating a mildly disinterested care-giver, as Pistorius experienced repeatedly.
In the debrief, some found the experience re-affirmed the safety and richness of their mental space. Others grew impatient and annoyed with their bodies. Myself, as the caregiver, it brought an indifference to the presence of others, a tendency to view them as lumps of flesh, as Pistorius’ helpers often did.
in the Dharma,
Innen
Thursday, March 12, 2015
Thursday, February 19, 2015
LENT
LENT
This week marked a central event in the Christian calendar – Ash Wednesday and the start of Lent. This date signals a preparation for the celebration of Easter (approximately 40 days later, April 3), and all that it represents. Ash Wednesday and Lent are times of ritual purification and preparation, in advance of a Holy Day.
This is a unique artifact of religious ritual in our secularised world which has so thoroughly erased any attention to religious symbols and the enacting of any religious acts. Admittedly, Lent and Ash Wednesday are softened versions of themselves. We joke about what we might “give up for Lent” in terms of doing something which we might have intended to do in our collapsed New Year’s resolutions – no chocolate, more exercise. The emphasis is on how we could find the self-discipline to refrain from doing something, rather than the refinement or preparation of our spirituality or inner lives. In our shallow materialistic lives, Lent is usually an equally shallow statement that we would be better off with a little short-term restraint instead of our usual expectation of unending self-indulgence.
This is nothing unique to Christian practice, Buddhists, in our own way can be as shallow. One only needs to observe how practices like meditation are reduced to “stress-reduction”, rather than one of the essential cogs in the wheel of the Eight Steps to Satisfaction taught by Shakyamuni. Many Buddhists, most noticeably Western ones, firmly believe that there is no necessity for symbolic or ritual activity. We can dispense with bowing to Buddhas, making offerings and creating practice spaces which have spiritual power, as long as we live good lives, don’t harm anyone and do some meditation when we can fit it in to our schedules. Ritual events like Lent, or for us, Nehan, Vesak or Segaki-e, remind us that this material realm remains the Saha realm, one of ceaseless dukkha. Ritual acts are how we prepare ourselves to transcend this dukkha.
in the Dharma,
Innen, doshu
This week marked a central event in the Christian calendar – Ash Wednesday and the start of Lent. This date signals a preparation for the celebration of Easter (approximately 40 days later, April 3), and all that it represents. Ash Wednesday and Lent are times of ritual purification and preparation, in advance of a Holy Day.
This is a unique artifact of religious ritual in our secularised world which has so thoroughly erased any attention to religious symbols and the enacting of any religious acts. Admittedly, Lent and Ash Wednesday are softened versions of themselves. We joke about what we might “give up for Lent” in terms of doing something which we might have intended to do in our collapsed New Year’s resolutions – no chocolate, more exercise. The emphasis is on how we could find the self-discipline to refrain from doing something, rather than the refinement or preparation of our spirituality or inner lives. In our shallow materialistic lives, Lent is usually an equally shallow statement that we would be better off with a little short-term restraint instead of our usual expectation of unending self-indulgence.
This is nothing unique to Christian practice, Buddhists, in our own way can be as shallow. One only needs to observe how practices like meditation are reduced to “stress-reduction”, rather than one of the essential cogs in the wheel of the Eight Steps to Satisfaction taught by Shakyamuni. Many Buddhists, most noticeably Western ones, firmly believe that there is no necessity for symbolic or ritual activity. We can dispense with bowing to Buddhas, making offerings and creating practice spaces which have spiritual power, as long as we live good lives, don’t harm anyone and do some meditation when we can fit it in to our schedules. Ritual events like Lent, or for us, Nehan, Vesak or Segaki-e, remind us that this material realm remains the Saha realm, one of ceaseless dukkha. Ritual acts are how we prepare ourselves to transcend this dukkha.
in the Dharma,
Innen, doshu
Sunday, February 15, 2015
NEHAN
 |
| An 18th c. Tibetan representation of the Buddha's paranirvana |
At our service yesterday, we held a brief Nehan Service. Nehan is the marking of the final passing on of Shakyamuni Buddha, the historical Buddha and founding teacher of our and all Dharma lineages. Although he had his awakening experience may years earlier, and it was this that set him on his many decades of presenting the Dharma all over North India, this was referred to as his nirvana. This is described as the “blowing out” of his conventional self-identity, his recognition of the 3 conditions and the 4 truths which inform our practice and teaching. His death marks his para-nirvana, (nehan in Japanese) the end of his time as a human body. His body would simply decay and disappear, as all of our bodies do.
During the service I read a short memorial verse from the chanting collection of the White Wind Zen Community which I have always found moving. Then, for our contemplation we reflected on who this being, this Shakyamuni was and is to us, nearly 3,000 years later. For myself, I have found it challenging to understand my view of someone from the ancient past of the world. Its like asking how to relate to Pythagoras or Confucius. Even more recent personages like our Dharma grandfathers, Saicho or Kukai, remain shadowy, distant and shrouded in legend. How much more so the historical Buddha?
Who is he to you?
in the dharma,
Innen, doshu
om namu shaka nutsu
Monday, February 09, 2015
RECITATION
On Saturday the question came up about the use of a mala (or nenju or rosary), so we worked on "recitation" practice. This is what we call the traditional practice of nembutsu. In this we select a specific phrase, om namo amida butsu, in this case, as the focus phrase for reciting. We used our mala to count the recitations and worked through the recitation at different cadences.
In some respects it does not matter what the phrase may be, what matters is that you practice sustaining the phrase, excluding all other extraneous thoughts or mental activity. This allows us to keep a stable mental space, undisturbed by intruding thoughts or other content. When we do this we sustain our practice free of distractions. The result is a more stable and continuous experience.
In a more traditional vipassana style, this would probably seem both unnecessary and distracting. In that more restrictive style of meditation the goal is open awareness, developing the capacity to observe whatever arises and maintain a continuous attentive state to whatever arises. It tends to be more like a large open space, where activity shows up in contrast to the emptiness of the perspective. That style is quite demanding because it leaves us very open to distractions and intrusive thoughts.
Recitation, in a sense fills our mental space with the phrase of recitation thereby excluding most of the distractions we experience. This leaves us greater capacity to sustain a continuous awareness, even if it does reduce the scope of our attention. It is a valuable introductory practice that cultivates strength when we need it, preparing us to grow and deepen our practice.
in the Dharma,
Innen , doshu,
om namu amida butsu
.
In some respects it does not matter what the phrase may be, what matters is that you practice sustaining the phrase, excluding all other extraneous thoughts or mental activity. This allows us to keep a stable mental space, undisturbed by intruding thoughts or other content. When we do this we sustain our practice free of distractions. The result is a more stable and continuous experience.
In a more traditional vipassana style, this would probably seem both unnecessary and distracting. In that more restrictive style of meditation the goal is open awareness, developing the capacity to observe whatever arises and maintain a continuous attentive state to whatever arises. It tends to be more like a large open space, where activity shows up in contrast to the emptiness of the perspective. That style is quite demanding because it leaves us very open to distractions and intrusive thoughts.
Recitation, in a sense fills our mental space with the phrase of recitation thereby excluding most of the distractions we experience. This leaves us greater capacity to sustain a continuous awareness, even if it does reduce the scope of our attention. It is a valuable introductory practice that cultivates strength when we need it, preparing us to grow and deepen our practice.
in the Dharma,
Innen , doshu,
om namu amida butsu
.
Sunday, January 25, 2015
JUKAI CEREMONY
 |
| Kojun, Innen and Jiho |
Deep bows of appreciation to Janet and Cam, now Kojun and Jiho, for their dedication and decision to complete the ceremony of Going For Refuge yesterday. This is one of the oldest ceremonies in all of Dharma and signifies an individual’s announcement to others in a sangha that they are now guiding their lives by their vows and practice. All of us are enriched by this decision.
We also extend our appreciation to the friends who attended the ceremony and showed their support and encouragement for the two refuge-takers. It was especially nice to have several friends who themselves are not practising Buddhists but wanted to witness this and to encourage Jiho and Kojun.
This marks only the second time we have completed a jukai service in Canada, and it has been several years since the previous one. We were pleased to be able to do this ceremony at a new practice space at my home in Renfrew. Since closing Akasha-loka, our former Renfrew practice space a few months ago, we are testing the waters with a new space in Renfrew to complement the main site at the Red Maple Mindful Living Centre in Pembroke.
We wish Kojun and Jiho much satisfaction as they step forward in their Dharma lives.
Yours in the Dharma,
Innen, doshu
om namo amida butsu
Friday, January 16, 2015
NEW YEAR PLANS
 |
| How 'bout that for creative! |
This tells us we act in awareness of what is occurring around and within us, so that whatever we do becomes an expression of our intention to expound the Dharma for all suffering beings. In the past few decade we have looked to the animal theme of the Chinese calendar to prompt us to consider what might be useful this year. For 2015, we are shaped by the Year of the Ram. This year stresses relationship building, care and creativity. These are quite skillful for us, as we adjust to practicing in a new community and look for creative ways to bring the Dharma to our community.
The plan is not the same as what business people call a “goal statement”. We understand that intentions are expressions of our awareness of the momentum of our lives and that we can set a direction or intention, but that we cannot guarantee any outcomes. We do not change or control the world, let alone our immediate environment. We align ourselves to it. The most any of us can do is to set a firm and committed intention and dedicate our selves to that.
I invite all to review our plan and offer any comment or suggestion which may better help us fulfill these intentions.
Thursday, January 08, 2015
FORGIVING AND NON-JUDGMENT
The horrifying massacre at Charlie Hebdo in Paris this week has been another reminder of the incomprehensible form of what Buddhists call the 3 kleshas. These are the characteristics of life in this Saha world that keep us cycling through birth and death in apparently endless succession. The kleshas are
• lust, passion or greed
• hostility, anger, or aggression
• dullness, stupidity or laziness
The murderous actions of these wanna-be Muslims demonstrate once more the capacity of humans to sink to the bottom of the barrel. There is no defense, no justification, no rationale for this. Its plain and simple mindless brutality and terror.
It is a challenge for any of us in any religious tradition to uncover common humanity, forgiveness and compassion for these perpetrators. This is not unique. We face this regularly with the Robert Picktons, Paul Bernardos and Luka Magnottas who parade their viciousness across the media.
We often hear that ours is a practice of non-judging and acceptance. This does not mean we are numb or passive about such atrocities. It certainly does not mean we accept such acts. Non-judgment in Dharma practice means we can acknowledge and condemn the shameless violation of the standards for human behaviour while, at the same time, acknowledging the presence of the kleshas in all our lives. We can find forgiveness and compassion through accepting how all humans are capable of such brutality, and are also capable of escaping that three-pronged curse through a life of honest faith. The pathetic excuse of espousing violence as a religious duty only deepens the stains of ignorance, selfish greed and aggression, only embeds the actors deeper in the endless suffering of samsara. May there be peace for all the heart-broken families.
Yours in the Dharma,
Innen, doshu
om namo amida butsu
• lust, passion or greed
• hostility, anger, or aggression
• dullness, stupidity or laziness
The murderous actions of these wanna-be Muslims demonstrate once more the capacity of humans to sink to the bottom of the barrel. There is no defense, no justification, no rationale for this. Its plain and simple mindless brutality and terror. It is a challenge for any of us in any religious tradition to uncover common humanity, forgiveness and compassion for these perpetrators. This is not unique. We face this regularly with the Robert Picktons, Paul Bernardos and Luka Magnottas who parade their viciousness across the media.
We often hear that ours is a practice of non-judging and acceptance. This does not mean we are numb or passive about such atrocities. It certainly does not mean we accept such acts. Non-judgment in Dharma practice means we can acknowledge and condemn the shameless violation of the standards for human behaviour while, at the same time, acknowledging the presence of the kleshas in all our lives. We can find forgiveness and compassion through accepting how all humans are capable of such brutality, and are also capable of escaping that three-pronged curse through a life of honest faith. The pathetic excuse of espousing violence as a religious duty only deepens the stains of ignorance, selfish greed and aggression, only embeds the actors deeper in the endless suffering of samsara. May there be peace for all the heart-broken families.
Yours in the Dharma,
Innen, doshu
om namo amida butsu
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