Greetings to all,
SHUGYO: BODY-MIND TRAINING
Shugyo is an important term in our practice, one which distinguishes the methods of ordinary instruction from Dharma instruction. Monshin sensei has noted that shugyo is “mind-body training in which physical training masters the techniques perfectly so that the practitioner's body internalizes the techniques completely as second nature... (it) consists of two phases: repeated somatic training (such as posture and movements) and internalization”.
We have this term “muscle memory” , which describes how the repetition of an action, such as how you learn to ride a bicycle, is retained more strongly than reading a manual, for example. Its not that our muscles have memory, but that certain patterns are deeply encoded in our brains and retrieved easily and strongly through repeated performance. The performance then becomes automatic, as it were, by-passing the analytics of reason. We don’t have to think our way through repeat performance, we have to release those rational tendencies and allow the body to communicate directly with the stored memory.
It is for this reason that we understand our pedagogy is not one of lectures. Only the most introductory practice skill can be acquired by reading books or watching videos. If we wish to transform practice into the form of our life’s activities, we must associate with a more advanced practitioner who can transmit their own shugyo to us. Practice grows by this transmission to us and the gradual intensification of our own guided practice until those methods, as Monshin sensei reminds, are internalized as second nature.
Yours in the Dharma,
from Akashaloka,
Innen, doshu
om namo amida butsu
.
Saturday, September 21, 2013
Monday, September 16, 2013
CALM IN THE FACE OF SUFFERING
Greetings to all,
CALM IN THE FACE OF SUFFERING
I recently spoke with someone who went through a tragic loss in their life and felt they had fallen short of a Buddhist expectation for a calm and peaceful mind. There was a large “should” hanging over them but an equally large pain deep inside. As Buddhists, we aspire to certain virtues. What might come closest is the fourth of the Four Immeasurables, upekkha (equanimity), an even-mindedness amid experiences of pleasure and pain. This does not mean a coldness or indifference, but rather a state of dynamic balance where we are not agitated.
This virtue is not an absolute, but an aspiration. The extended training which is our practice will regularly display how we behave up to or less than our aspiration. We must begin somewhere and, like all training, it is a process where we grow and develop over time.
All Buddhist virtues apply, not just calm or upekkha. The most central one is karuna (compassion), our capacity to open ourselves to our own and, more importantly, the pain of all sentient beings. It is this awareness of the common experience of all beings which inspires us, as it does all Buddhas and bodhisattvas to set out on the Dharma path. As with any burden, we will struggle as we come to understand its meaning, we will stumble as we learn to carry it and we will grow to be able to carry it with a calm and peaceful mind too.
Yours in the Dharma,
from Akashaloka,
Innen, doshu
om namo amida butsu
CALM IN THE FACE OF SUFFERING
I recently spoke with someone who went through a tragic loss in their life and felt they had fallen short of a Buddhist expectation for a calm and peaceful mind. There was a large “should” hanging over them but an equally large pain deep inside. As Buddhists, we aspire to certain virtues. What might come closest is the fourth of the Four Immeasurables, upekkha (equanimity), an even-mindedness amid experiences of pleasure and pain. This does not mean a coldness or indifference, but rather a state of dynamic balance where we are not agitated.
This virtue is not an absolute, but an aspiration. The extended training which is our practice will regularly display how we behave up to or less than our aspiration. We must begin somewhere and, like all training, it is a process where we grow and develop over time.
All Buddhist virtues apply, not just calm or upekkha. The most central one is karuna (compassion), our capacity to open ourselves to our own and, more importantly, the pain of all sentient beings. It is this awareness of the common experience of all beings which inspires us, as it does all Buddhas and bodhisattvas to set out on the Dharma path. As with any burden, we will struggle as we come to understand its meaning, we will stumble as we learn to carry it and we will grow to be able to carry it with a calm and peaceful mind too.
Yours in the Dharma,
from Akashaloka,
Innen, doshu
om namo amida butsu
Monday, September 09, 2013
MINDFUL MOVEMENT MONDAYS
MINDFUL MOVEMENT MONDAYS
Ray is leading a mindful movement series (two of them actually). It will proved time for walking and sitting practice as well as teaching you a very simple tai chi set. Its called the 10-Form Set and its a snap to learn in the three sessions we provide.
Sessions are
Mondays 5.30-7.00 pm
Mondays 5.30-7.00 pm
WBCHC Site
20 Robertson Dr.
BEACHBURG
The sessions are free and in two separate series, 1=Oct 23, 30, Nov 7; 2= Nov 22,29 and Dec 05
I have scheduled it for two sets of evenings. If you would prefer a morning group, let me know and, if we have a committed group of 4 people, I will add a Monday morning series as well.
I’d appreciate your passing this information to anyone who may be interested in either the movement series.
To register 613-582-3685
Sunday, September 08, 2013
BEING A GOOD PERSON
Greetings to all,
BEING A GOOD PERSON
People say “I’m not really into religion, all its about is being a good person”. While I would never disagree on the importance of being a good person, I would point us as Buddhists to the full teaching of the historical Buddha and centuries of our teachers. They tell us the Buddha-path is three distinct arenas - ethical living, wisdom and practice.
Ethical living is what we mean by trying to be a good person, and it is based on what we call the precepts. Some of us are familiar with our version of these through regular recitation. Wisdom or insight is the deep understanding we have, far beyond any mere conceptual knowledge. It is our penetration into the four Truths that Shakyamuni provided for our study which explain the nature of suffering and our escape. Finally, we are told that we need to engage in a practice. We may strive to be good people, but we also need to enact our insight through some structured activity. Insight is not something acquired once and then placed in a frame on the wall, like a diploma. Insight derives from our moment-by-moment practice and is re-affirmed through the continuing engagement in that practice.
Neither of these three can stand alone. They inform and extend into the others. It would be handy if we could simplify it down to "be a good person", but this begs the question - what makes a good person? That can only be answered from our insight. For Buddhists this means an appreciation of the interconnectedness of all beings, the commonality of our suffering and our awareness of the impermanence of all conditioned existence. Buddhist teaching does not posit any absolute moral principles, like "Love thy neighbour". Moral principles emerge from insight, we enact ethical behaviour from our understanding. Furthermore, we can only sustain and deepen this insight from which we derive morality out of a sustained and disciplined practice.
Yours in the Dharma,
from Akashaloka,
Innen, doshu
om namo amida butsu
BEING A GOOD PERSON
People say “I’m not really into religion, all its about is being a good person”. While I would never disagree on the importance of being a good person, I would point us as Buddhists to the full teaching of the historical Buddha and centuries of our teachers. They tell us the Buddha-path is three distinct arenas - ethical living, wisdom and practice.
Ethical living is what we mean by trying to be a good person, and it is based on what we call the precepts. Some of us are familiar with our version of these through regular recitation. Wisdom or insight is the deep understanding we have, far beyond any mere conceptual knowledge. It is our penetration into the four Truths that Shakyamuni provided for our study which explain the nature of suffering and our escape. Finally, we are told that we need to engage in a practice. We may strive to be good people, but we also need to enact our insight through some structured activity. Insight is not something acquired once and then placed in a frame on the wall, like a diploma. Insight derives from our moment-by-moment practice and is re-affirmed through the continuing engagement in that practice.
Neither of these three can stand alone. They inform and extend into the others. It would be handy if we could simplify it down to "be a good person", but this begs the question - what makes a good person? That can only be answered from our insight. For Buddhists this means an appreciation of the interconnectedness of all beings, the commonality of our suffering and our awareness of the impermanence of all conditioned existence. Buddhist teaching does not posit any absolute moral principles, like "Love thy neighbour". Moral principles emerge from insight, we enact ethical behaviour from our understanding. Furthermore, we can only sustain and deepen this insight from which we derive morality out of a sustained and disciplined practice.
Yours in the Dharma,
from Akashaloka,
Innen, doshu
om namo amida butsu
Sunday, September 01, 2013
Greetings to all,
CAUTION PEACOCKS
Like a summer breeze made visible
Luminescent blue peacock tail
Sweeps across pavement
Commuting to work along most of the main roads of eastern Ontario over the past 25 years I would have thought I had seen every conceivable mammal cross the road in front of me. Last week, heading home from my job in Beachburg, I had to skid my brakes to avoid a large male peacock. That was a first!
Week after week and month after month I’ve driven that same road and its easy to get lulled into a mindless ride, same old - same old. This little wake-up suggests a larger lesson. So much of our lives we take for granted, with no expectation of novelty or change. Blurring that which does not fit into our usual view is a favourite strategy of ego. It robs us of the richness and variety of our moment-by-moment experience. Like teenagers we respond to our lives with a yawn and a “Boring”.
All our forms of wholesome attention practice, formal and informal, prompt us to shatter that flatness with the legendary sword of insight. We cut through the tedium and the predictability to let the brilliance of our experience shine through.
The term we know is open attention. This means we adopt a perspective which suspends conclusions and judgements, one which is persistently seeking a wider and a deeper experience. This open attention is dynamic and flexible, stretching and collapsing as we need it to. It will of course collapse spontaneously whenever we become reactive and shut our awareness down. We drift into distant memories, emotion-driven reactions or lumbering ruminations on meaning. Then we must let go and begin again - where is my breath, where are my feet?
In Indian mythology, peacocks are symbols of undying devotion. We are immersed in the ocean of endless and unlimited love that is Amitabha. Keep your eyes on the road, you can’t miss it.
om namo amida butsu
Innen, doshu
CAUTION PEACOCKS
Like a summer breeze made visible
Luminescent blue peacock tail
Sweeps across pavement
Commuting to work along most of the main roads of eastern Ontario over the past 25 years I would have thought I had seen every conceivable mammal cross the road in front of me. Last week, heading home from my job in Beachburg, I had to skid my brakes to avoid a large male peacock. That was a first!
Week after week and month after month I’ve driven that same road and its easy to get lulled into a mindless ride, same old - same old. This little wake-up suggests a larger lesson. So much of our lives we take for granted, with no expectation of novelty or change. Blurring that which does not fit into our usual view is a favourite strategy of ego. It robs us of the richness and variety of our moment-by-moment experience. Like teenagers we respond to our lives with a yawn and a “Boring”.
All our forms of wholesome attention practice, formal and informal, prompt us to shatter that flatness with the legendary sword of insight. We cut through the tedium and the predictability to let the brilliance of our experience shine through.
The term we know is open attention. This means we adopt a perspective which suspends conclusions and judgements, one which is persistently seeking a wider and a deeper experience. This open attention is dynamic and flexible, stretching and collapsing as we need it to. It will of course collapse spontaneously whenever we become reactive and shut our awareness down. We drift into distant memories, emotion-driven reactions or lumbering ruminations on meaning. Then we must let go and begin again - where is my breath, where are my feet?
In Indian mythology, peacocks are symbols of undying devotion. We are immersed in the ocean of endless and unlimited love that is Amitabha. Keep your eyes on the road, you can’t miss it.
om namo amida butsu
Innen, doshu
Monday, August 26, 2013
Greetings to all,
START WHERE YOU ARE
Almost every practice session we get at least one new person, who has no experience with our way of practicing and often with little knowledge of Buddhism. Frequently they describe this as a challenge at least, a barrier at worst.
Its rather like my experience of driving to work daily. No matter how fast I might drive and regardless of the speed limit, there is always someone who wants to go faster and does. I used to compete with racers, grumble at them for passing me, grumble about the speeding tickets it cost me. Eventually I realized that it was not a race and all that mattered was me getting to the office safely and on time.
In our engagement with Buddhist teaching and practice there will always be someone who is more experienced, more knowledgeable, someone we admire or aspire to be like. There will be things we don’t understand, endless practices to learn and master. As with my work drive, it is not a race and requires no competition. The common Buddhist image of entering the stream applies well here. Each of us will step into this stream of the Dharma when and how we can. What matters is not how well we navigate the stream but that we get ourselves wet. There will continue to be growth and set-backs, questions and insights.
The crucial element, we are told so often, is shinjin, the depth of our confidence in the ever-present support and guidance of innumerable Buddhas and bodhisattvas. They have vowed to ensure the success of our efforts. We need not worry about what we don’t understand, the fine points of teaching or practice. What matters is our sincerity and our single-minded persistence.
Yours in the Dharma,
from Akashaloka,
Innen, doshu
om namo amida butsu
START WHERE YOU ARE
Almost every practice session we get at least one new person, who has no experience with our way of practicing and often with little knowledge of Buddhism. Frequently they describe this as a challenge at least, a barrier at worst.
Its rather like my experience of driving to work daily. No matter how fast I might drive and regardless of the speed limit, there is always someone who wants to go faster and does. I used to compete with racers, grumble at them for passing me, grumble about the speeding tickets it cost me. Eventually I realized that it was not a race and all that mattered was me getting to the office safely and on time.
In our engagement with Buddhist teaching and practice there will always be someone who is more experienced, more knowledgeable, someone we admire or aspire to be like. There will be things we don’t understand, endless practices to learn and master. As with my work drive, it is not a race and requires no competition. The common Buddhist image of entering the stream applies well here. Each of us will step into this stream of the Dharma when and how we can. What matters is not how well we navigate the stream but that we get ourselves wet. There will continue to be growth and set-backs, questions and insights.
The crucial element, we are told so often, is shinjin, the depth of our confidence in the ever-present support and guidance of innumerable Buddhas and bodhisattvas. They have vowed to ensure the success of our efforts. We need not worry about what we don’t understand, the fine points of teaching or practice. What matters is our sincerity and our single-minded persistence.
Yours in the Dharma,
from Akashaloka,
Innen, doshu
om namo amida butsu
Hi Sangha and Friends,
Starting this week, we'll be using this blog a little differently. We have been sending out a weekly announcement of practice and news, so that will show up on This Week at Red Maple tab above. We're still re-working the Mokugyo and it will be re-incarnated (because of its good karma) as an online newsletter only and will be a new tab above.
This space will be weekly posts of observation and comment on Dharma issues and topics.
We invite your suggestions and questions and will try to incorporate them as much as possible.
in the Dharma, Innen, doshu
Om namu amida butsu
Starting this week, we'll be using this blog a little differently. We have been sending out a weekly announcement of practice and news, so that will show up on This Week at Red Maple tab above. We're still re-working the Mokugyo and it will be re-incarnated (because of its good karma) as an online newsletter only and will be a new tab above.
This space will be weekly posts of observation and comment on Dharma issues and topics.
We invite your suggestions and questions and will try to incorporate them as much as possible.
in the Dharma, Innen, doshu
Om namu amida butsu
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