For those interested, I am posting an email dialogue Ken and I shared after the last meeting. I have written Ken's words in black and mine in red. After explaining that I did not take his comments personally but rather that I was poking fun at myself, the following perspectives were shared. Anyone having comments about our comments are encouraged to post them. If you have trouble doing so, please contact Nadine for all technical assistance.
Hello Bob,
I have been thinking about your comment of my astute observation. It was not aimed at you and I am sorry if that was implied.
What I was inarticulately trying to say is something that I learned many years ago when I worked at a science museum and had to try and explain complex stuff (lasers, holograms, biodiversity, AID’s, simple machines, dinosaurs, climate, DNA...) to the general public. The lesson was to try and explain everything in as simple a language as possible considering that the general public has a seventh grade reading and vocabulary level. Its tough but it is possible to explain the most complex and arcane topic, and avoid jargon, undefined words and concepts and ambiguity. I think the same communications concepts apply to philosophy.
I would agree that in order to explain complex ideas to people who have little or no knowledge about the subject, it is imperative that the explanation be simplified and given in terms with which they are familiar.
I have one caveat however that may or may not be salient. When we are dealing with an explanation for something that is part of a larger, more general subject, and is somewhat familiar to the audience (like science for instance), we can draw from ideas or aspects of that familiar subject matter in order to elucidate some arcane subject within it. This situation lends itself more easily to finding terms or ideas that are somewhat familiar to the average listener and will act as a bridge to the more difficult.
The problem I think becomes more difficult when we are trying to address issues or subjects that are not subject to the scientific process, i.e. those metaphysical in nature. This is also what happens when we encounter terminology from different languages and cultures which point to something that might, or might not, have a word in the English language, or is not part of the lexicon of science. Oneness comes to mind here, which actually points to something that we can easily extrapolate from the results of accepted scientific process. More on that below.
I believe that Buddhism and Zen are like other fields of human endeavor in that it is easy to get the impression that things are more difficult and complex than they actually are. I am sure that coincidently this also benefits the teaching and book writing folks. While it may not be their goal to be obtuse, it may not be in their interest to be otherwise. In some cases complexity is associated with importance and the dharma is considered very important, so it must be complex. If we told people it was simple (which I think it is) the fear is that most folks would take that as meaning trivial.
I agree one-hundred percent with what you have said here. In the world of money, power, and prestige the human tendency is to create a situation where there is only a privileged, or erudite few who can understand. However, I don't see this as being the case with Taoist or Buddhist basic tenets and of course the highly vaunted Zen to which I am so attracted.
The subtlety is that the concepts are simple and should (can?) be stated in simple terms, but the difficulty is completely integrating them into life, at a level that becomes second nature.
I do agree that the difficulty of integation is the major obstacle and for the most part the simplicity of the 4 Noble Truths and what they point to is much easier to understand than to implement into daily life.
However, I also think that for people with different modes of expression and understanding, there needs to be more in the way of explanation for them to reach the point where they can accept the teachings as worthy of integration. Now that's a very clumsy way of saying what I'm meaning here, but that further points to why some explanations are too simple to be taken seriously for some minds.
I personally don't value anything just because it is complicated or difficult to understand. I value highly some very simple scientific notions but they do not necessarily answer questions that gnaw at me and scream for answers.
I find that integration requires understanding first, and there are some things that Zen writings make clear for me but only after much work. And my type of "work" is not needed by everyone; it's not enjoyed by everyone, and it is in no way to be construed as being any more enlightening than someone elses belief system. We all have a "way" that is dictated by our history and the particulars of each person's biology.
I find it hard to understand that concepts about the perception of reality should be so obscure as to be difficult to explain. Maybe I am just missing the point.
I don't know what point it is you might be missing but let me ask some questions that are of the "gnawing" type for me and seem not to be explained in simple terms. Perhaps you can help me see it another way.
1. Scientifically speaking we can agree (I think) that our world of vision is only partial within certain parameters dictated my our brain chemistry, as is the case for all our senses. If I accept this as fact, then two possibilites seem to arise;
a) what we sense is not ultimate reality because science has shown us that there is more beyond our natural ability to apprehend. It is partially real at best
- or-
b) science lies.
Now, if I choose to believe a) then how will I be able talk about, theorize about, or come to understand or know all that lies beyond our biology?
Enter the world of Zen.
It seems to me that if I must use familiar terms to describe what is now only a theory or an "imagining," I will be accused of obfuscation (for instance; self, or Self, or real-self). On the other hand, if I make up a new word for the subject of my theory, I will be further impaled on the stake of mysticism or new age fuzzy thinking at best.
So, let me ask this; if one understands Dependent-Arising as the inter-relation of all things in the ongoing creation-destruction process which is our universe, how much simpler could it be than to use the term "Oneness" as a metaphor representing that overall process?
And if I can understand Oneness as simply a name signifying the totality that it points to, why would it be confusing to understand that there was a culture that used the term TAO to represent that very same idea. And if this is accepted as possible, is it not a somewhat simple stretch (though again seemingly difficult) to understand what is pointed to in the statement, "the tao that can be named is not the true tao." That is, if I have a word that "stands for," (represents, points to) the totality of everything (all-things)......does it not make sense that "it" (the word that functions only as a "finger pointing") could not possibly be the real or actual totality itself?
The "map is not the territory" catches my meaning here, but the Taoist phraseology is part of a different culture and a broader issue, or subject, that is even more nebulous to our way of thinking about life.
The "work" I referred to earlier is, for me, the path by which I can integrate the notion of interconnectedness which leads me to compassion. It is a term (work) that I use to represent an actual process of wrestling with terminology and ideas in order to become less self-centered or perhaps one might say "ego-oriented" depending on how they process the same confusing writings. I don't think anything here is intentionally abstruse....it's the nature of the subject.
If you can help me explain more simply the ideas represented here, I would be very grateful and bow at the feet of simplicity?
I think I've gone off again into that fuzzy thinking you abhor but it is so clear to me, that I can't seem to avoid it. But my last - (I know, thank god!) - point - (if I've made any at all so far) is that none of this, as far as I can see, is equivalent to intentional obfuscation or the human need for money, power, or one-up-man-ship. Thank you so much for sharing your vision and understanding.
And now your dissection is eagerly awaited.
Wednesday, December 29, 2010
Tuesday, December 21, 2010
The Topic for January Has Arrived
Constance chose Metta as the topic for our January meeting and has offered the following information to direct our attention to our own personal relationship to Loving Kindness.
Specific to our meeting, we might consider what Loving Kindness means for us personally, what place it occupies in our lives, how we nurture it, and what benefits we may have received as a result.
- Metta -- loving kindness -- is one of the "Four Immeasurables" or Four Divine States of Buddhism.
- These are mental states or qualities cultivated by Buddhist practice. The other three are compassion, sympathetic joy, and equanimity.
- Metta is sometimes translated as "compassion," in the Pali language. Karuna connotes active sympathy and gentle affection and is manifested in the Bodhisattva's willingness to bear the pain of others.
- Metta is a benevolence toward all beings that is free of selfish attachment.
- By practicing metta, a Buddhist overcomes anger, ill will, hatred and aversion.
Specific to our meeting, we might consider what Loving Kindness means for us personally, what place it occupies in our lives, how we nurture it, and what benefits we may have received as a result.
For those interested in the Sharon Salzberg's thoughts on the subject you can read her book titled Loving Kindness, or simply read an excerpt from that work at the website below:
Sunday, December 19, 2010
December Synopsis
We all enjoyed another spirited meeting. Special thanks were in order as we took a moment to reflect on the season. I will take this as another opportunity to tell you all how much our meetings mean to me. They are a very important part of my practice. And I respect each of you as teachers as well as fellow travelers. I consider myself honored and extremely blessed to have you all as my friends.
Nadine began the discussion by reiterating our topic and offering personal examples. She brought out the importance of recognizing that the idea of "letting go" is but one aspect of a three part process. A process that can be understood by having a solid grasp of impermanence as the fondation on our intellectual, as well as material, existence.
First we need to recognize our reactions (anger, fear, etc.) to what is presented to us, and then we must "let go" of the emotional or judgmental component of our reaction, and finally, with the resulting openness or objectivity that arises, we can skillfully decide on an action based on the issue and not attachment to our emotions or intellectual stories about the issue.
Ken pointed out - astutely I might add - that I tend toward what appears to be obfuscating explanations for simple ideas. With that in mind I offer what may be a more concise sentence; we let go of emotional baggage so a solution can be seen based on the issue and not my feelings about it.
The issue of self and real-self was brought up with regard to those aspects of ourselves that we are aware or conscious of, versus those that we come to know only when we are elightened by others observations. This brought observations about the notion of a metaphoric "psychological" versus a "spiritual" self in the literature. Specifically, the self being synonymous with the psychological construct called the ego and the real-self (or Self) being understood as being akin to the idea of "cosmic unconscious," or Buddha Nature, or Oneness, depending on one's spiritual proclivities: all of which point us to the interconnectedness which is our true nature. A reminder that words are all simply metaphors; fingers pointing to the moon.
Mary Ann once again shared her heart in the following poem which beautifully embodies both the place and the process.
How much we are blessed!
The Practice
The Practice isn’t David Kelley’s creation!
Its practitioners meet at Ginny’s and Claudine’s, a shrine where the outdoors breathes indoors.
Large trees hug the parameters.
Talk grows in the air, fast forwards and reverses.
The practice has become a home for the heart of matters - an attempt to iron out the creases of the soul in thoughtful action.
It’s another name for love in action, authentic in deed and word.
Practice is sitting with thought, bowing in prayer, walking to faith.
The road home is on the way.
The path is the practice.
It holds the tears, the joy, the open air balloon that sails next to the puffy clouds aside the lark’s nest.
It opens the windows of gratitude and compassion.
Love just naturally grows from the practice.
Thanks Ginny, Claudine, Nadine, Bob , Elizabeth, Mary, Ken, Constance, and Mary Beth, for adding a new dimension to my practice.
I find healing in our Sunday shrine.
Mary Ann Weatherman 12/19/10
And thank you, Mary Ann, for so open and offering your self to us through your beautiful writings.
We decided the next meeting will be on January 16th and the topic is forthcoming and will be forwarded as soon as it arrives.
I will continue to dialogue with the Chapel Hill Zen Center regarding our visit and will pass on information as it arrives.
May you all have a safe and rewarding holiday season.
Nadine began the discussion by reiterating our topic and offering personal examples. She brought out the importance of recognizing that the idea of "letting go" is but one aspect of a three part process. A process that can be understood by having a solid grasp of impermanence as the fondation on our intellectual, as well as material, existence.
First we need to recognize our reactions (anger, fear, etc.) to what is presented to us, and then we must "let go" of the emotional or judgmental component of our reaction, and finally, with the resulting openness or objectivity that arises, we can skillfully decide on an action based on the issue and not attachment to our emotions or intellectual stories about the issue.
Ken pointed out - astutely I might add - that I tend toward what appears to be obfuscating explanations for simple ideas. With that in mind I offer what may be a more concise sentence; we let go of emotional baggage so a solution can be seen based on the issue and not my feelings about it.
The issue of self and real-self was brought up with regard to those aspects of ourselves that we are aware or conscious of, versus those that we come to know only when we are elightened by others observations. This brought observations about the notion of a metaphoric "psychological" versus a "spiritual" self in the literature. Specifically, the self being synonymous with the psychological construct called the ego and the real-self (or Self) being understood as being akin to the idea of "cosmic unconscious," or Buddha Nature, or Oneness, depending on one's spiritual proclivities: all of which point us to the interconnectedness which is our true nature. A reminder that words are all simply metaphors; fingers pointing to the moon.
Mary Ann once again shared her heart in the following poem which beautifully embodies both the place and the process.
How much we are blessed!
The Practice
The Practice isn’t David Kelley’s creation!
Its practitioners meet at Ginny’s and Claudine’s, a shrine where the outdoors breathes indoors.
Large trees hug the parameters.
Talk grows in the air, fast forwards and reverses.
The practice has become a home for the heart of matters - an attempt to iron out the creases of the soul in thoughtful action.
It’s another name for love in action, authentic in deed and word.
Practice is sitting with thought, bowing in prayer, walking to faith.
The road home is on the way.
The path is the practice.
It holds the tears, the joy, the open air balloon that sails next to the puffy clouds aside the lark’s nest.
It opens the windows of gratitude and compassion.
Love just naturally grows from the practice.
Thanks Ginny, Claudine, Nadine, Bob , Elizabeth, Mary, Ken, Constance, and Mary Beth, for adding a new dimension to my practice.
I find healing in our Sunday shrine.
Mary Ann Weatherman 12/19/10
And thank you, Mary Ann, for so open and offering your self to us through your beautiful writings.
We decided the next meeting will be on January 16th and the topic is forthcoming and will be forwarded as soon as it arrives.
I will continue to dialogue with the Chapel Hill Zen Center regarding our visit and will pass on information as it arrives.
May you all have a safe and rewarding holiday season.
Wednesday, December 15, 2010
December Meeting Musings
The following excerpts are food for thought leading to the December meeting:
"When non-doing appears as inaction it is peaceful, silent, and still; when it appears as action it is thoughtless, reflexive, and intuitive....This apersonal momentum is what moves the fingers of the pianist; it seems as if no one is deliberately playing the piano, as if the player has become the instrument and the music is making itself." Griggs, The Tao of Zen
“He who gives up action, falls. He who gives up only the reward, rises. But renunciation of fruit in no way means indifference to the result….He, who….is without desire for the result, and is yet wholly engaged in the due fulfillment of the task before him, is said to have renounced the fruits of his action…..When there is no desire for fruit, there is no temptation for untruth….Take any instance of untruth or violence, and it will be found that at its back was the desire to attain the cherished end.” –Ghandi
"May I give an example of the perfect act? You are walking to the station with a friend. Someone in front drops his umbrella, and as you come to it, you pick it up and hand it to the man who dropped it. You then walk on, still talking to your friend, and in two minutes have forgotten the whole incident. Here is the perfect act - no motive, no desire for gain, no thought of self. The right time, place, and means - you have forgotten it." - Christmas Humphreys, A Western Approach to Zen
"Th[e] Taoist sense of virtue shares with Zen a standing aside from self so that things are left to do themselves. Detachment from doing permits doing to arise thoughtlessly and spontaneously, without the labored self-involvement that imparts ulterior motives. Such doing, consequently, becomes something more than ordinary doing because it is allowed to happen within the flow of a larger, selfless wisdom. The highest form of doing in Taoism and Zen occurs without any interference from a deliberate or contriving self. The doing is happening but no one is doing it." –Griggs
“Spiritual practice must be carried out quietly and calmly {do you hear mindfulness, acceptance, “letting go,” non-doing?....Bob} because a passage to freedom opens to you only when you deal with right now, right here. So under all circumstances, whatever feeling, emotion, or idea your dualistic human consciousness has produced, just accept it. Then next, don’t attach to it, just let it go, let it return to oneness. Then you can return to oneness. This is nothing but practice in action. {Wu-Wei} This practice is naturally pure and clean.” –Dainin Katagiri, Each Moment Is the Universe.
Reconciling Non-attachment but still Working for Change
"When non-doing appears as inaction it is peaceful, silent, and still; when it appears as action it is thoughtless, reflexive, and intuitive....This apersonal momentum is what moves the fingers of the pianist; it seems as if no one is deliberately playing the piano, as if the player has become the instrument and the music is making itself." Griggs, The Tao of Zen
"When an archer is shooting for nothing
He has all his skill.
If he shoots for a brass buckle
He is already nervous.
If he shoots for a prize of gold
He goes blind
Or sees two targets -- He is out of his mind!
His skill has not changed. But the prize
Divides him. He cares.
He thinks more of winning
Than of shooting --
And the need to win
Drains his power." - Chuang Tzu
“He who gives up action, falls. He who gives up only the reward, rises. But renunciation of fruit in no way means indifference to the result….He, who….is without desire for the result, and is yet wholly engaged in the due fulfillment of the task before him, is said to have renounced the fruits of his action…..When there is no desire for fruit, there is no temptation for untruth….Take any instance of untruth or violence, and it will be found that at its back was the desire to attain the cherished end.” –Ghandi
"May I give an example of the perfect act? You are walking to the station with a friend. Someone in front drops his umbrella, and as you come to it, you pick it up and hand it to the man who dropped it. You then walk on, still talking to your friend, and in two minutes have forgotten the whole incident. Here is the perfect act - no motive, no desire for gain, no thought of self. The right time, place, and means - you have forgotten it." - Christmas Humphreys, A Western Approach to Zen
"Th[e] Taoist sense of virtue shares with Zen a standing aside from self so that things are left to do themselves. Detachment from doing permits doing to arise thoughtlessly and spontaneously, without the labored self-involvement that imparts ulterior motives. Such doing, consequently, becomes something more than ordinary doing because it is allowed to happen within the flow of a larger, selfless wisdom. The highest form of doing in Taoism and Zen occurs without any interference from a deliberate or contriving self. The doing is happening but no one is doing it." –Griggs
“Spiritual practice must be carried out quietly and calmly {do you hear mindfulness, acceptance, “letting go,” non-doing?....Bob} because a passage to freedom opens to you only when you deal with right now, right here. So under all circumstances, whatever feeling, emotion, or idea your dualistic human consciousness has produced, just accept it. Then next, don’t attach to it, just let it go, let it return to oneness. Then you can return to oneness. This is nothing but practice in action. {Wu-Wei} This practice is naturally pure and clean.” –Dainin Katagiri, Each Moment Is the Universe.
Sunday, November 21, 2010
November's High-spirited Meeting
As expected the discussion morphed into a wide range of topics after the initial one was addressed, and was accompanied by much laughter. There was agreement that the sangha has aided several of us in integrating into a new environment here in the south. The connecting with others who share the same general perspective was noted as an impotant part of spiritual growth and maintaining a connection to our intentions.
There was discussion on the difficulty of being self-motivated with regard to actual sitting meditation. Several suggestions were discussed including adjusting our activities and time allotted to work and pleasure. Likely causes for our apparent torpor in this area ranged from lack of time, feeling that other activities are more important, and simply the nature of our thought processes. But that in the end the most important aspect was establishing and maintaining a routine, not how long one sits.
It was noted how learning another's point of view, as well as hearing ourselves state our own, can be a valuable "editor" as to what we really think or feel. Also, that we find it reinforcing when we something shared in the group yesterday strikes us in a serendipitous moment during some unrelated activity a week later.
The group has been instrumental in allowing some of us to recognize that while we can have an opinion about anything - so can everyone else. And this has led to an ability to listen to a point of view that may be different than our own without judgment or censure. To be open to others perspectives and understand that we all have a right to our own and how when adopted, this understanding translates into the rest of our lives.
A book worthy of our attention was introduced - A Path with Heart, by Jack Kornfield - and was quoted numerous times. One such quote was that "love and letting go can be the same thing" and was echoed, with a nod by all, in the statement by one of our own when she remarked, "love and beauty are here and it's authentic." What more can be said.
In a rare, quick, and decisive move we agreed that our next meeting will be at Ginny and Claudine's on December 19th. The subject will be:
There was discussion on the difficulty of being self-motivated with regard to actual sitting meditation. Several suggestions were discussed including adjusting our activities and time allotted to work and pleasure. Likely causes for our apparent torpor in this area ranged from lack of time, feeling that other activities are more important, and simply the nature of our thought processes. But that in the end the most important aspect was establishing and maintaining a routine, not how long one sits.
It was noted how learning another's point of view, as well as hearing ourselves state our own, can be a valuable "editor" as to what we really think or feel. Also, that we find it reinforcing when we something shared in the group yesterday strikes us in a serendipitous moment during some unrelated activity a week later.
The group has been instrumental in allowing some of us to recognize that while we can have an opinion about anything - so can everyone else. And this has led to an ability to listen to a point of view that may be different than our own without judgment or censure. To be open to others perspectives and understand that we all have a right to our own and how when adopted, this understanding translates into the rest of our lives.
A book worthy of our attention was introduced - A Path with Heart, by Jack Kornfield - and was quoted numerous times. One such quote was that "love and letting go can be the same thing" and was echoed, with a nod by all, in the statement by one of our own when she remarked, "love and beauty are here and it's authentic." What more can be said.
In a rare, quick, and decisive move we agreed that our next meeting will be at Ginny and Claudine's on December 19th. The subject will be:
How can we be non-resistant to the moment but still work for change?
And in the interest of the season we might also want to take the next month to ponder just how the practice may have informed our present attitude toward the holiday season and what it means to you today.
We also decided to take a field trip to the Chapel Hill Soto Zen Group for a dharma talk by its Abbess, Josho Pat Phelan Sensei. Organization for that trip will focus on January 16th with our regular meeting on the 23rd. Information will follow in the coming weeks so keep your "cyber-ears on."
Sunday, October 31, 2010
November's Subject
I was looking back at the Book Club blog entries and realized that our first meeting was October 18, 2009. While we missed the opportunity to have an anniversary party, I thought it might be appropriate to dedicate the next meeting to the past year. I ran the idea past my “better judgment” and she agreed that it would likely “lead to all sorts of interesting segues and tangents” which has thus far been the hallmark of our time together. So having received the green light, I offer this as the subject for our next meeting on November 21, 2010.
I have found the group to be a richly rewarding experience, particularly because my past is littered with discarded, unfulfilled, attempts at interpersonal connections. I have always been a bit of a loner whose attitudes were fueled primarily by an assortment of fear, anger, and judgment. But my practice today is about jettisoning long held illusions of self and finding what it means to love. Our discussions have offered a fertile ground for this journey and to learn about gratitude.
Everyone’s willingness to share their perspectives has given me the opportunity to risk “being” the person I want to be. For this I am very grateful and is in part, dependent upon all of you as my teachers. The journey is mine to travel alone on one hand, but I am also assisted, in no small measure, by the kindness and honesty with which you support me through your presence and sharing. I have been able to clarify my own perspectives because you have listened to me spout off about them, and this has enabled me to grow and think beyond the narrow constraints of my mind.
How Has The Group Impacted Your Life/Practice?
Or
What Has Been The Best Thing About The Group For You?
I have found the group to be a richly rewarding experience, particularly because my past is littered with discarded, unfulfilled, attempts at interpersonal connections. I have always been a bit of a loner whose attitudes were fueled primarily by an assortment of fear, anger, and judgment. But my practice today is about jettisoning long held illusions of self and finding what it means to love. Our discussions have offered a fertile ground for this journey and to learn about gratitude.
Everyone’s willingness to share their perspectives has given me the opportunity to risk “being” the person I want to be. For this I am very grateful and is in part, dependent upon all of you as my teachers. The journey is mine to travel alone on one hand, but I am also assisted, in no small measure, by the kindness and honesty with which you support me through your presence and sharing. I have been able to clarify my own perspectives because you have listened to me spout off about them, and this has enabled me to grow and think beyond the narrow constraints of my mind.
Sunday, October 10, 2010
October Meeting Synopsis
Many thanks to all who made this discussion a wonderful success. An adequate synopsis would take many pages to do justice to the depth and breadth of the disussion. We found the process morphing through Gratitude, Belief, Faith, to the Teacher/Student process being present in all our communications. The final consensus was support for the Buddha's admonition to find our own truths through observation and analysis.
One such observation was how much the teachings always seem to come full circle as we personally become more experientially intimate with them. A second was the value of the sangha to each of our spiritual journeys through being an environment supportive of openness and sharing in which the exploration of thoughts and feelings is nurtured, though they may not always be in agreement with others. Many laughs and personal annecdotes made this another in what I hope will be a long line of insightful moments with this group of spiritual warriors.
The next meeting will be November 21st and Ken will let me know what the subject will be and I will notify you all in short order.
One such observation was how much the teachings always seem to come full circle as we personally become more experientially intimate with them. A second was the value of the sangha to each of our spiritual journeys through being an environment supportive of openness and sharing in which the exploration of thoughts and feelings is nurtured, though they may not always be in agreement with others. Many laughs and personal annecdotes made this another in what I hope will be a long line of insightful moments with this group of spiritual warriors.
The next meeting will be November 21st and Ken will let me know what the subject will be and I will notify you all in short order.
Thursday, September 23, 2010
Subject on the table for October 10th
After some consultation the next book club topic for discussion will be:
Our Beliefs: How they arise and their relation to Truth.
We gratefully acknowledge Elisabeth's suggestion as noted below:
"Do not believe anything simply because you have heard it. Do not believe anything simply because it is spoken and rumored by many. Do not believe anything simply because it is found written in your religious books. Do not believe anything merely on the authority of your teachers and elders. Do not believe in traditions because they have been handed down for many generations. But after observation and analysis when you find that anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it." -- Buddha
We could use it to discuss "belief" as it applies to our practice, which is a little different from the discovery of [our] world and giving our heart to it.
Further food for thought on the subject can be found at http://www.quietepiphany.blogspot.com/
Our Beliefs: How they arise and their relation to Truth.
We gratefully acknowledge Elisabeth's suggestion as noted below:
"Do not believe anything simply because you have heard it. Do not believe anything simply because it is spoken and rumored by many. Do not believe anything simply because it is found written in your religious books. Do not believe anything merely on the authority of your teachers and elders. Do not believe in traditions because they have been handed down for many generations. But after observation and analysis when you find that anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it." -- Buddha
We could use it to discuss "belief" as it applies to our practice, which is a little different from the discovery of [our] world and giving our heart to it.
Further food for thought on the subject can be found at http://www.quietepiphany.blogspot.com/
Sunday, September 19, 2010
September Meeting: Synopsis
We were back at Ginny and Claudine's (finally - they are such gypsies) and discussed the Dalai Lama quote noted in the previous entry: "Your work is to discover your world and then with all your heart give yourself to it."
A spirited discussion ensued with everyone having a slightly different take on its meaning, yet in essence we were all on the same page. Whether we took exception to this word or that, we realized that the essential message is to find your love in life and dedicate your heart to manifesting it. The world is that one within and your heart is found through the search for it. Ever growing, changing, and forever uniquely your own.
I am clearly not up to the task of doing battle with the bevity and clarity of Nadine's overviews so I would like to offer excerpts from the thoughts of two of our members.
MM was reminded during the opening meditation of a quote from Rumi who wrote, "Let the beauty you love be what you do." She related it to her love for those grandmothers in Africa who struggle to raise their grandchildren orphaned by AIDS and the joy she receives from a dedication to her project for these courageous women (www.nyanyaproject.org).
Marian offered another very poetic take on the quote with the following observation:
"In order to discover my world, I have to go outside and wrap the arms of Nature around me every day and take notice of life in the wild natural world. Outside I feel God's hand in the sweeping landscape so teeming with ground squirrels and chipmunks and birds and dragonflies in flight. The purposeful movement of all the outdoor inhaibitants flows with ease and is tempered with silences of wonderment as I discover the reflective spaces inside of me. The outside world of Nature is the foundation of my world. It is as close as a door or window, or a memory of how its arms feel around me. My heart resonates with the joy of whispering wind, seeing the squirrel find all its needs jovially, and the birds content to soar and land, hunt and perch. It is like the face of God melts into mine when I discover the world outside for it teaches me to give my joy and love away the same way that Nature gives hers to me. The sinking sunset is the merging of light and dark, limitless possibilities of dreams and wonderment. My world is a reflection of how I process the world outside of me. The graces of Nature sustain my world and nourish me with will and purpose to stay focused and awake in order to discover my heart's desires in the process. I give myself to Nature everyday when I walk in It's presence and I'm mindful of how much love lives in my heart for Her gentle nurturing of all her inhabitants. She has a space for every being. Unconditional love and acceptance then is becoming my world." (Italics is mine, for it is such wonderful truths we often lose sight of.)
I for one consider myself more than blessed to have such friends in my life and to have the opportunity to be taught by them on a regualr basis.
But let us not forget the value of humor for as M pointed out - though we began the discussion on the discovery of love in the heart, somehow that morphed into C's love for paper products and whether or not we filled the toiletpaper roll dispenser so as to unroll from the top or the bottom. "I guess we could say that we began with work and ended in the toilet." she quipped.
I love you all.
We decided to have the next meeting on October 10th and the subject will be given by Nadine (though she said she's have it to me by now) and will be forwarded in the near future.
A spirited discussion ensued with everyone having a slightly different take on its meaning, yet in essence we were all on the same page. Whether we took exception to this word or that, we realized that the essential message is to find your love in life and dedicate your heart to manifesting it. The world is that one within and your heart is found through the search for it. Ever growing, changing, and forever uniquely your own.
I am clearly not up to the task of doing battle with the bevity and clarity of Nadine's overviews so I would like to offer excerpts from the thoughts of two of our members.
MM was reminded during the opening meditation of a quote from Rumi who wrote, "Let the beauty you love be what you do." She related it to her love for those grandmothers in Africa who struggle to raise their grandchildren orphaned by AIDS and the joy she receives from a dedication to her project for these courageous women (www.nyanyaproject.org).
Marian offered another very poetic take on the quote with the following observation:
"In order to discover my world, I have to go outside and wrap the arms of Nature around me every day and take notice of life in the wild natural world. Outside I feel God's hand in the sweeping landscape so teeming with ground squirrels and chipmunks and birds and dragonflies in flight. The purposeful movement of all the outdoor inhaibitants flows with ease and is tempered with silences of wonderment as I discover the reflective spaces inside of me. The outside world of Nature is the foundation of my world. It is as close as a door or window, or a memory of how its arms feel around me. My heart resonates with the joy of whispering wind, seeing the squirrel find all its needs jovially, and the birds content to soar and land, hunt and perch. It is like the face of God melts into mine when I discover the world outside for it teaches me to give my joy and love away the same way that Nature gives hers to me. The sinking sunset is the merging of light and dark, limitless possibilities of dreams and wonderment. My world is a reflection of how I process the world outside of me. The graces of Nature sustain my world and nourish me with will and purpose to stay focused and awake in order to discover my heart's desires in the process. I give myself to Nature everyday when I walk in It's presence and I'm mindful of how much love lives in my heart for Her gentle nurturing of all her inhabitants. She has a space for every being. Unconditional love and acceptance then is becoming my world." (Italics is mine, for it is such wonderful truths we often lose sight of.)
I for one consider myself more than blessed to have such friends in my life and to have the opportunity to be taught by them on a regualr basis.
But let us not forget the value of humor for as M pointed out - though we began the discussion on the discovery of love in the heart, somehow that morphed into C's love for paper products and whether or not we filled the toiletpaper roll dispenser so as to unroll from the top or the bottom. "I guess we could say that we began with work and ended in the toilet." she quipped.
I love you all.
We decided to have the next meeting on October 10th and the subject will be given by Nadine (though she said she's have it to me by now) and will be forwarded in the near future.
Wednesday, August 25, 2010
September Meeting
Next month we will be back at Claudine and Ginny's on the regular third Sunday schedule (Sept.19). They suggested a quote from the Buddha (or perhaps it was the Dali Lama?) as our topic for discussion:
"Your work is to discover your world and then with all your heart give yourself to it."
"Your work is to discover your world and then with all your heart give yourself to it."
Sunday, August 22, 2010
Preferences
This month we met at Mary Beth's beautiful (and art filled) home out by the Yadkin River. Thank you Mary Beth for opening your home to us.
The topic generated a lot of personal-experience conversation (rather than referencing articles or books that we had read). In the end I think we all agreed that it is futile to fight against having preferences, it is our human nature. The thing to pay attention to, is our tendency to cling to those "preferred" experiences and to resist the "un-preferred". By all means, delight in the things that bring you happiness, and then be open to the change when it inevitably comes.
We all struggled with how to deal with preferences when it came to things that seem morally black and white - murder, rape, incest etc. Bob shed some light by reminding us that the Buddha's teaching were about the present moment. What is happing right now. We can be activists against injustice and still live in equanimity with the present moment. Holding one's preferences loosely is about the NOW rather than in reference to a concept (such as incest) which is separate from our immediate experience.
If you haven't already, I suggest a read of Bob's latest post on Preferences and Equanimity. It expands on several of the things that came up at the Book Club today.
Check back for information about September's topic and location.
The topic generated a lot of personal-experience conversation (rather than referencing articles or books that we had read). In the end I think we all agreed that it is futile to fight against having preferences, it is our human nature. The thing to pay attention to, is our tendency to cling to those "preferred" experiences and to resist the "un-preferred". By all means, delight in the things that bring you happiness, and then be open to the change when it inevitably comes.
We all struggled with how to deal with preferences when it came to things that seem morally black and white - murder, rape, incest etc. Bob shed some light by reminding us that the Buddha's teaching were about the present moment. What is happing right now. We can be activists against injustice and still live in equanimity with the present moment. Holding one's preferences loosely is about the NOW rather than in reference to a concept (such as incest) which is separate from our immediate experience.
If you haven't already, I suggest a read of Bob's latest post on Preferences and Equanimity. It expands on several of the things that came up at the Book Club today.
Check back for information about September's topic and location.
Sunday, July 25, 2010
Fear and Changes
A little late getting this up, but hopefully I will remember much of what we covered.
Last week's gathering was hosted by Elisabeth and we thank her for opening her home and sharing her pups with us. The topic was fear, and we covered many aspects of fear in our lives - fear that manifests as anger, fear that surounds dying, experiencing fear in the present about situations in the future.
The August meeting will be at Mary Beth's home. Bob will email the directions. We will be meeting on the fourth rather than the third Sunday. Sunday August 22nd at the usual time. The topic is preferences.
Last week's gathering was hosted by Elisabeth and we thank her for opening her home and sharing her pups with us. The topic was fear, and we covered many aspects of fear in our lives - fear that manifests as anger, fear that surounds dying, experiencing fear in the present about situations in the future.
The August meeting will be at Mary Beth's home. Bob will email the directions. We will be meeting on the fourth rather than the third Sunday. Sunday August 22nd at the usual time. The topic is preferences.
Friday, July 9, 2010
July 18th Meeting Location Change
We will meet at Elisabeth's this month. Bob will be sending out an email with directions.
See you then!
See you then!
Sunday, June 20, 2010
Emptiness
The first gathering with our new "topical" format and it seems a great success!
We opened with a short centering sit (to the sounds of Nadine's dog Jimmy panting heavily from the excitement of so many new people to add to his pack). Elisabeth caught us up on her recent trip to Peterborough, Ontario and the two sanghas she visited. Maryanne read a short poem she had written years ago that spoke to her of emptiness. Nadine read a passage she found online that brought on her a-ha moment on emptiness. Elisabeth read part of the Heart Sutra. Ken suggested rather than"emptiness" one could use Thich Nhat Hanh's word "interbeing". Much discussion ensued about emptiness and how it is related to no-self and impermanence. We talked about the "preciousness" of life and if that was in conflict with emptiness.
The topic for the July 18 meeting will be fear.
Check back here for meeting location.
We opened with a short centering sit (to the sounds of Nadine's dog Jimmy panting heavily from the excitement of so many new people to add to his pack). Elisabeth caught us up on her recent trip to Peterborough, Ontario and the two sanghas she visited. Maryanne read a short poem she had written years ago that spoke to her of emptiness. Nadine read a passage she found online that brought on her a-ha moment on emptiness. Elisabeth read part of the Heart Sutra. Ken suggested rather than"emptiness" one could use Thich Nhat Hanh's word "interbeing". Much discussion ensued about emptiness and how it is related to no-self and impermanence. We talked about the "preciousness" of life and if that was in conflict with emptiness.
The topic for the July 18 meeting will be fear.
Check back here for meeting location.
Wednesday, May 19, 2010
The Impermanence of a Book Club
At last Sunday's gathering we once again covered all manner of topics - suffering, fate, labeling. The most important discussion was around the decision to morph "Not Nadine's Book Club" into "Not Ginny's Discussion Group" :-)
We thought it would still be good to have some structure to the gatherings, but instead of sticking to one or two books, we will pick a monthly topic and each person can bring an article, book, website, insight, question etc. relating to it.
Next month's topic is emptiness. Bob has offered an excerpt from "Complete Enlightenment" in the post below to get your brain cells warmed up.
NOTE LOCATION CHANGE for June 20th meeting!
We will meet at Nadine's house - 234 West End Blvd.
Big yellow house just off of Broad Street. Fire hydrant in front.
Feel free to call if you get lost - 723-3671.
White dog lives on premises. Black pants not advised.
We thought it would still be good to have some structure to the gatherings, but instead of sticking to one or two books, we will pick a monthly topic and each person can bring an article, book, website, insight, question etc. relating to it.
Next month's topic is emptiness. Bob has offered an excerpt from "Complete Enlightenment" in the post below to get your brain cells warmed up.
NOTE LOCATION CHANGE for June 20th meeting!
We will meet at Nadine's house - 234 West End Blvd.
Big yellow house just off of Broad Street. Fire hydrant in front.
Feel free to call if you get lost - 723-3671.
White dog lives on premises. Black pants not advised.
The Emptiness of Mind
From: Complete Enlightenment, by Zen Master Sheng-yen
“The Buddha elaborates further on the transient nature of the body and mind. The body is a collection of the four elements and the six sense faculties (eyes, ears, nose, tongue, body, and mind); and the mind is created by the interaction of the six sense faculties with the six sense objects (six dusts ie; what is seen, heard, snelled, tasted, felt, and thought). Everything is in a continual state of change. Thoughts unceasingly come and go; the body and its environment unceasingly interact. Arising, perishing, birth, death – everything changes…..The mind is an illusion. There is no such entity* called mind.”
“It is important that we read and trust the Buddha’s words in the sutra, trust that the Dharma is spoken from a level of Complete Enlightenment and that the Buddha would not mislead us. The mind is false, transient…..The false mind arises from the external sense objects interaction with the sense faculties of the body. It is the interaction of sensation, body, and worldly phenomena that the idea of mind arises. Objectively speaking I am a mass with shape, contour, and color…..because human beings have a memory of experience that makes the shape familiar (we) call me a person – (but) without a mind (we) are nothing more than a mass of flesh….without a mind you cannot react to my words or to worldly phenomena….Nothing external exists independent of the mind. It is our feelings and sensations that mediate the world, but even they do so within the context of mind.”
“Common sense leads you to say. ‘I exist.’ You believe that you have a mind and that here is an external world (which is exactly the way your mind registers it). In this external world - the world exists, other sentient beings exist, God exists. However, without your mind, there is no existence: no world, no people, no God. If you know that your own mind is false –merely a succession of uninterrupted thoughts – then all external objects are also false. To directly experience this emptiness is enlightenment.”
“After enlightenment, we do not deny the existence of things. A rock is still a rock; it does not vanish. But (we know) there is nothing that exists continually. Everything is in constant flux. We cannot say that things continue to exist from moment to moment.”
*Parentheticals and italics are mine.
I would like to follow up on this notion that mind is empty in-itself and that all manner or ideations, emotions, thoughts, fears, are added through the sense contacts. The idea resonates for me. In the absence of thinking how would I best describe or locate mind? It is empty; emptiness. Empty of ideation, emotion, sound, taste, and visions, as well as all judgments about any one of them in terms of like or dislike, good or bad, pleasant or unpleasant, etc. In the absence of the arising of this attraction/aversion process, the mind simply reflects the world as-it-is; in its isness. In short, what we are usually referring to when we use the word mind is actually the reflection of this sensory contact. The mind - in itself - is as empty as a mirror with nothing in front of it.
I heard a teacher relate a story about her friend who was thinking about having an affair with a married man. This friend, call her Mary, was struggling a great deal with feelings of guilt and remorse that intensified every time she thought about the affair. She was literally driving herself crazy; crying, losing sleep, and neglecting her duties at work as well as her own physical health. Finally her friend said to her “But Mary, you aren’t having the affair!” “Oh,” Mary exclaimed in a moment of joyous awareness, “That’s right. I’m not - I can change things!”
This story reminded me of times when I would find myself dreaming about some terrible thing that has happened. Perhaps something I’ve done to my friend, or a great loss due to some accident. Or I find myself in a position of being the only person who can save someone and then finding that I’ve made the wrong decision, or was too afraid to act at all. Then I wake up and realize that it was in fact, just a dream and I have the visceral experience of relief that is, I imagine, much like our friend Jane experienced.
So it seems I am able to be comfortably at peace when I realize that the suffering I experience - the contracting, choice-numbing fear that I have so often experienced - is the result of my attachment to fleeting, ephemeral, sensory contact with the world; and that I can liberate my mind through my practice.
“The Buddha elaborates further on the transient nature of the body and mind. The body is a collection of the four elements and the six sense faculties (eyes, ears, nose, tongue, body, and mind); and the mind is created by the interaction of the six sense faculties with the six sense objects (six dusts ie; what is seen, heard, snelled, tasted, felt, and thought). Everything is in a continual state of change. Thoughts unceasingly come and go; the body and its environment unceasingly interact. Arising, perishing, birth, death – everything changes…..The mind is an illusion. There is no such entity* called mind.”
“It is important that we read and trust the Buddha’s words in the sutra, trust that the Dharma is spoken from a level of Complete Enlightenment and that the Buddha would not mislead us. The mind is false, transient…..The false mind arises from the external sense objects interaction with the sense faculties of the body. It is the interaction of sensation, body, and worldly phenomena that the idea of mind arises. Objectively speaking I am a mass with shape, contour, and color…..because human beings have a memory of experience that makes the shape familiar (we) call me a person – (but) without a mind (we) are nothing more than a mass of flesh….without a mind you cannot react to my words or to worldly phenomena….Nothing external exists independent of the mind. It is our feelings and sensations that mediate the world, but even they do so within the context of mind.”
“Common sense leads you to say. ‘I exist.’ You believe that you have a mind and that here is an external world (which is exactly the way your mind registers it). In this external world - the world exists, other sentient beings exist, God exists. However, without your mind, there is no existence: no world, no people, no God. If you know that your own mind is false –merely a succession of uninterrupted thoughts – then all external objects are also false. To directly experience this emptiness is enlightenment.”
“After enlightenment, we do not deny the existence of things. A rock is still a rock; it does not vanish. But (we know) there is nothing that exists continually. Everything is in constant flux. We cannot say that things continue to exist from moment to moment.”
*Parentheticals and italics are mine.
I would like to follow up on this notion that mind is empty in-itself and that all manner or ideations, emotions, thoughts, fears, are added through the sense contacts. The idea resonates for me. In the absence of thinking how would I best describe or locate mind? It is empty; emptiness. Empty of ideation, emotion, sound, taste, and visions, as well as all judgments about any one of them in terms of like or dislike, good or bad, pleasant or unpleasant, etc. In the absence of the arising of this attraction/aversion process, the mind simply reflects the world as-it-is; in its isness. In short, what we are usually referring to when we use the word mind is actually the reflection of this sensory contact. The mind - in itself - is as empty as a mirror with nothing in front of it.
I heard a teacher relate a story about her friend who was thinking about having an affair with a married man. This friend, call her Mary, was struggling a great deal with feelings of guilt and remorse that intensified every time she thought about the affair. She was literally driving herself crazy; crying, losing sleep, and neglecting her duties at work as well as her own physical health. Finally her friend said to her “But Mary, you aren’t having the affair!” “Oh,” Mary exclaimed in a moment of joyous awareness, “That’s right. I’m not - I can change things!”
This story reminded me of times when I would find myself dreaming about some terrible thing that has happened. Perhaps something I’ve done to my friend, or a great loss due to some accident. Or I find myself in a position of being the only person who can save someone and then finding that I’ve made the wrong decision, or was too afraid to act at all. Then I wake up and realize that it was in fact, just a dream and I have the visceral experience of relief that is, I imagine, much like our friend Jane experienced.
So it seems I am able to be comfortably at peace when I realize that the suffering I experience - the contracting, choice-numbing fear that I have so often experienced - is the result of my attachment to fleeting, ephemeral, sensory contact with the world; and that I can liberate my mind through my practice.
Sunday, May 16, 2010
Sunday, April 11, 2010
April Book Club Report
We met at Claudine and Ginny's.
We bantered about whether the PBS special "The Buddha" was good or not so good.
We sat for three minutes.
Claudine summarized chapters 10, 11 and 12: "Stuff will come up. Keep breathing."
We talked about suffering vs. dissatisfaction.
And how the practice makes us more compassionate, more able to deal with suffering (or dissatisfaction or whatever you call it ...)
We talked about how the practice changes us and how that affects our relationships.
Then we sat for five minutes.
:-)
The next meeting will be at Claudine and Ginny's on May 16th at 10am. No assigned reading this time.
We bantered about whether the PBS special "The Buddha" was good or not so good.
We sat for three minutes.
Claudine summarized chapters 10, 11 and 12: "Stuff will come up. Keep breathing."
We talked about suffering vs. dissatisfaction.
And how the practice makes us more compassionate, more able to deal with suffering (or dissatisfaction or whatever you call it ...)
We talked about how the practice changes us and how that affects our relationships.
Then we sat for five minutes.
:-)
The next meeting will be at Claudine and Ginny's on May 16th at 10am. No assigned reading this time.
Sunday, March 21, 2010
First Bookclub of Spring 2010
Another lovely meeting of the bookclub out in Claudine and Ginny's sunroom. I think I can speak for the whole group when I say how much gratitude I feel for the offering of their space to hold our meetings.
We started with a short 5 minute sit then picked up where we left off last time, discussing the need (or not) for a teacher. We talked of finding an author that one resonates with as one way of having a teacher and that there is also an emotional element which can be a powerful connector.
The discussion moved on to the different styles - Vipassana, Zen Philosophy vs. Zen Meditation and segued to some personal experiences on the cushion. Nadine's acceptance of thoughts during a sit, Gale's issues with falling asleep and whether to be accepting of the experience or explore if it may be a hindrance. We explored the idea of enlightenment being here all the time vs. being off in the future and what that meant for some of us.
We touched again on "dependent arising," "interdependence," "no-self" and "emptiness" and how all those terms point to the same concept.
Much was said on the idea of the "Middle Way". What does it refer to? A moral code? Claudine wondered how the Middle Way related to situations where there was most certainly a "right way" vs. a "wrong way" (the Milgram shock experiment stirred much discussion).
We closed with another short sit and agreed to read Chapters 10, 11 and 12 in Mindfulness in Plain English for the next meeting. We will meet at Claudine and Ginny's on Sunday April 11th (the second Sunday this time) at the usual time.
I love this group :-)
Sunday, February 28, 2010
Teachers, teachers everywhere.
We had a lovely meeting at Gale's place last Sunday. Thank you Gale for hosting and providing coffee and to Constance for the carrot cake.
I should have written this immediately after the meeting, for I've already lost much of it, so please feel free to fill in the holes in the comments section :-)
Our discussion started with ideas about reincarnation vs. rebirth, then moved on to karma and finally to the benefits (or not) of attending retreats and thoughts on finding a teacher (see Elizabeth's comment on the last post for more on teachers).
Our next meeting will be March 21st at Ginny and Claudine's. Homework is Chapter 5 in Essential Buddhism.
I should have written this immediately after the meeting, for I've already lost much of it, so please feel free to fill in the holes in the comments section :-)
Our discussion started with ideas about reincarnation vs. rebirth, then moved on to karma and finally to the benefits (or not) of attending retreats and thoughts on finding a teacher (see Elizabeth's comment on the last post for more on teachers).
Our next meeting will be March 21st at Ginny and Claudine's. Homework is Chapter 5 in Essential Buddhism.
Friday, February 12, 2010
Location Change for Feb.21
We will be meeting at Gale's place on the February 21.
Directions below. Looking forward to seeing everyone!
1873 Salem Bluff Drive
Take Ebert Road west off Silas Creek
Turn left at the second light (Ardmore)
Take second right into Ivy Glen -- that's Salem Bluff.
Townhouse is the next to last on the right.
Park in the driveway or in the cul du sac at the clubhouse.
Wednesday, January 27, 2010
Breaking the Surface with Nadine
I have been using the invitation to Nadine’s art showing as a bookmark and as I looked down at it today, it prompted me to think (imagine that coming from me) about the phrase "breaking the surface."
I imagined how the surface of a pond, by way of reflection or refraction, distorts our view of what is at the bottom of the pond. No less so for the lake or ocean, we are rendered ignorant of what resides below the surface.
In breaking the surface of thought, if I am permitted the analogy, we become en-lightened to what lay beneath the surface of our everyday mind; prejudices, fears, judgments, and all the manifestations of self.
It occurred to me that our discussions, the sharing of our thoughts whether seemingly clear or opaque with confusion, are a vehicle that allows us to pierce the surface of our illusions, and to see with unmistakable compassion, our true nature; the Love which embraces both love and hate in equal measure.
Viva’ la book club
I imagined how the surface of a pond, by way of reflection or refraction, distorts our view of what is at the bottom of the pond. No less so for the lake or ocean, we are rendered ignorant of what resides below the surface.
In breaking the surface of thought, if I am permitted the analogy, we become en-lightened to what lay beneath the surface of our everyday mind; prejudices, fears, judgments, and all the manifestations of self.
It occurred to me that our discussions, the sharing of our thoughts whether seemingly clear or opaque with confusion, are a vehicle that allows us to pierce the surface of our illusions, and to see with unmistakable compassion, our true nature; the Love which embraces both love and hate in equal measure.
Viva’ la book club
Wednesday, January 20, 2010
One Man's Journey
I was “thinking” about a couple of comments from the last book club meeting. Should we or should we not be “thinking” in order to advance our understanding of Buddhism and to take steps toward enlightenment? I recall from our meeting that someone (Ken?) had suggested the idea that reducing/suppressing our thinking may be a means to becoming more enlightened. This is highly compelling and consistent with the taming and silencing of the mind we seek during meditation.
Through meditation, I can sometimes briefly see my “thoughts” as being separate from my true “self” and being counter-productive to finding the real “me.” But approaching and sharing these concepts in any way other than verbal communication and thorough analysis is farfetched for me (and most of the western world). And it seems that I’ve read over and over that Buddha insisted that we analyze, study, and test the concepts to see if they are valid, rather than accept them blindly (i.e. Without critical thought). So it is clear that on some level we need to use intellect to “get it.”
The seemingly contradictory approaches of suppressing the intellect versus engaging the intellect as a means to becoming more enlightened was harmonized quite nicely by the statement that we have to use the intellect as a means to see beyond the limitations of the intellect. It actually tied it together very well.
I can see that all concepts are only readily shared and absorbed through the use of written or spoken language. Then we need to mentally conceptualize the ideas that were expressed by words against the background of what we already know. However, after a period of getting comfortable with a concept, it seems that we can store it on a gut level and not have to pull it out by its label when we see or experience it. Instead, when the concept or idea is present or applicable I can try to “feel” it on a level that precedes the voice in my head calling it by the word that we (speaking humans) have collectively agreed will be the symbol for the concept. Somehow the intellect allows us to “get it” on a thinking level, and the intellect can then help recognize that, in order to truly “get it,” you have to experience it on an unspoken, visceral level that is intuitive yet tangible, rather than merely symbolic and conceptual.
Reducing “thoughts” to tools or machinations to be employed skillfully and intentionally makes sense. Although I only get small glimpses of it, I have been able to sometimes distinguish between my conditioned thoughts and reactions and see some evidence of a true “me” that underlies these trappings. I like the idea of utilizing thought as a tool in everyday life, while continuing to search underneath the thoughts for what truly inspires me rather than what I have been taught by others to seek to achieve.
The problem seems to be that the glimpses of what I think (hard to be sure) is the real me, are so short and so new, that it is hard to tell exactly what (if anything) the real underlying me is inspired by. When I get a spark, it is challenging to tell if it is genuine, and also hard to keep if from being extinguished by “rational” and “realistic” thinking.
I tried to think about what that means. For me (at least for now), it means something like this:
Buddhist concepts are most readily (maybe exclusively) shared and received through the use of written or spoken language. For example: I don’t think I would have ever spent much time on the concept of “impermanence” or intuit its relation to suffering just through my normal mental wanderings. Rather, it is by having read about impermanence many times in Buddhist writings and talking about it within our group that I even contemplated the concept of impermanence.
Then after we (the listener/student) process the individual words and what they objectively symbolize, we need to mentally conceptualize the ideas that were expressed by the combination of words and sentences. For instance: Impermanence -- “Oh, I’ve noted constant change in my life before, but I just called it ‘getting older sucks.’” And, I understand that example of impermanence given in the teaching, because it is similar to the time I visited a hospice.” “Hmmmm, since impermanence is consistent with what I have learned to date and I’ve seen examples of it in my life, I think it is valid and I’ll try to remember this concept.”
The new concept, if accepted and deemed worthwhile, is then labeled and categorized somewhere in my mind, but is most likely for me filed in relation to similar and contrasting concepts already within my mental framework. For example: Impermanence is filed in my mind with relations to -- (1) That image of the rotting log covered in moss that I saw in the woods, and (2) the memory of the death of my grandfather, and (3) within a mental file containing “central Buddhist teachings”; and (4) with some relation to other Buddhist concepts like suffering, 4 noble truths, etc., and (5) I know that I first heard about impermanence on a CD by Pema Chodron, and on and on and on.
However, after a period of getting comfortable with a concept analytically and placing it on the mental shelf with appropriate connections to other knowledge, I don’t need to pull the entire concept and its constituent parts from the shelf every time I want to apply it. I just access it by the label on the outside without the need to redemonstrate its validity or completeness or immediately note its relation to other mental constructs. However, when I access by the concept by its label, I’m still “hearing” the word that is the label in my head. I don’t “hear” the label on an auditory level, but rather on a conscious level . For example: Oh, that event I’m witnessing is an example of “impermanence.”
I don’t think I often do this, but at times new concepts eventually become so familiar and accepted within my mind that I’m able to access the concepts (now “knowledge”) on an immediate gut level (i.e. without even having to use my label for it). This is most likely to happen when external events occur and I’m truly present to them.
In this state, when an event occurs to which the concept applies, I try to “feel” it on a level that precedes the voice in my head calling it by the word that we (speaking humans) have collectively agreed will be the symbol for the concept or whatever individual label I’ve chosen. For example: I see a recent, persistent pain in my knee and just note it with an “ahhhhh.” But behind the “ahhhhh” there is a knowledge that this is just aging and an example of impermanence, and I need to accept it and experience it just as it is in order to avoid denying it or revising the experience and thus causing suffering.
In order to be fully present to the teaching inherent in the present event, I don’t take the time to say the label and don’t allow the cascade of my mental associations to the label to follow. Instead, I just say “ahhhh” (or nothing at all) and just mentally acknowledge that I see it for what it is without the need for pulling away from the experience even for a moment to label, compare, filter, deconstruct, “spin,” or otherwise think about it. “Ahhhh,” there it is, “Yes” . . . . But even without those mental words, if possible. Just a noting and acknowledging of what is present until things change and something else is present.
So, with regard to Buddhist concepts, the intellect allows us to “get it” on a thinking level, and the intellect can then help recognize that in order to truly “get it,” you might need to experience the concept in your life on an unspoken, visceral level that is intuitive and internally tangible, rather than merely symbolic and conceptual (i.e. Experience an event on a level that transcends the very intellect that led you to even conceive of a conscious experience devoid of thought).
Reducing “thoughts” to tools or machinations to be employed skillfully and intentionally makes sense if the evolutionary purpose of the ability to think relates to our effectiveness and survival in the material world. When meditating or really watching my mind closely I have been able to sometimes distinguish between my conditioned thoughts and reactions and see some evidence of a true “me” that underlies these trappings. However, when off the cushion, I tend to quickly slip back into “being my thoughts” rather than just utilizing and employing my thinking capacity. While difficult, I like the idea of pulling “thinking” off the shelf and using it as a tool in everyday life, while continuing to search underneath the thoughts for what truly inspires me rather than what I have been taught by others that I should seek to achieve.
But I don’t think I have yet found a way to impassively watch myself as I’m thinking. It is instead a toggling back and forth between thinking and being. Nonetheless, I hope to at least eventually be able to merely note non-intentional and non-directed thinking with a simple “ahhh” and continue attending to what is actually occurring right then and there without the ancillary label of “oh, damn, I’m "thinking" once again” and the inevitable distracting dialogue about what it means to be thinking, when I’d like to just be “being.”
This stuff sure is hard.
Thanks to all for this opportunity to share,
Bill
Through meditation, I can sometimes briefly see my “thoughts” as being separate from my true “self” and being counter-productive to finding the real “me.” But approaching and sharing these concepts in any way other than verbal communication and thorough analysis is farfetched for me (and most of the western world). And it seems that I’ve read over and over that Buddha insisted that we analyze, study, and test the concepts to see if they are valid, rather than accept them blindly (i.e. Without critical thought). So it is clear that on some level we need to use intellect to “get it.”
The seemingly contradictory approaches of suppressing the intellect versus engaging the intellect as a means to becoming more enlightened was harmonized quite nicely by the statement that we have to use the intellect as a means to see beyond the limitations of the intellect. It actually tied it together very well.
I can see that all concepts are only readily shared and absorbed through the use of written or spoken language. Then we need to mentally conceptualize the ideas that were expressed by words against the background of what we already know. However, after a period of getting comfortable with a concept, it seems that we can store it on a gut level and not have to pull it out by its label when we see or experience it. Instead, when the concept or idea is present or applicable I can try to “feel” it on a level that precedes the voice in my head calling it by the word that we (speaking humans) have collectively agreed will be the symbol for the concept. Somehow the intellect allows us to “get it” on a thinking level, and the intellect can then help recognize that, in order to truly “get it,” you have to experience it on an unspoken, visceral level that is intuitive yet tangible, rather than merely symbolic and conceptual.
Reducing “thoughts” to tools or machinations to be employed skillfully and intentionally makes sense. Although I only get small glimpses of it, I have been able to sometimes distinguish between my conditioned thoughts and reactions and see some evidence of a true “me” that underlies these trappings. I like the idea of utilizing thought as a tool in everyday life, while continuing to search underneath the thoughts for what truly inspires me rather than what I have been taught by others to seek to achieve.
The problem seems to be that the glimpses of what I think (hard to be sure) is the real me, are so short and so new, that it is hard to tell exactly what (if anything) the real underlying me is inspired by. When I get a spark, it is challenging to tell if it is genuine, and also hard to keep if from being extinguished by “rational” and “realistic” thinking.
I tried to think about what that means. For me (at least for now), it means something like this:
Buddhist concepts are most readily (maybe exclusively) shared and received through the use of written or spoken language. For example: I don’t think I would have ever spent much time on the concept of “impermanence” or intuit its relation to suffering just through my normal mental wanderings. Rather, it is by having read about impermanence many times in Buddhist writings and talking about it within our group that I even contemplated the concept of impermanence.
Then after we (the listener/student) process the individual words and what they objectively symbolize, we need to mentally conceptualize the ideas that were expressed by the combination of words and sentences. For instance: Impermanence -- “Oh, I’ve noted constant change in my life before, but I just called it ‘getting older sucks.’” And, I understand that example of impermanence given in the teaching, because it is similar to the time I visited a hospice.” “Hmmmm, since impermanence is consistent with what I have learned to date and I’ve seen examples of it in my life, I think it is valid and I’ll try to remember this concept.”
The new concept, if accepted and deemed worthwhile, is then labeled and categorized somewhere in my mind, but is most likely for me filed in relation to similar and contrasting concepts already within my mental framework. For example: Impermanence is filed in my mind with relations to -- (1) That image of the rotting log covered in moss that I saw in the woods, and (2) the memory of the death of my grandfather, and (3) within a mental file containing “central Buddhist teachings”; and (4) with some relation to other Buddhist concepts like suffering, 4 noble truths, etc., and (5) I know that I first heard about impermanence on a CD by Pema Chodron, and on and on and on.
However, after a period of getting comfortable with a concept analytically and placing it on the mental shelf with appropriate connections to other knowledge, I don’t need to pull the entire concept and its constituent parts from the shelf every time I want to apply it. I just access it by the label on the outside without the need to redemonstrate its validity or completeness or immediately note its relation to other mental constructs. However, when I access by the concept by its label, I’m still “hearing” the word that is the label in my head. I don’t “hear” the label on an auditory level, but rather on a conscious level . For example: Oh, that event I’m witnessing is an example of “impermanence.”
I don’t think I often do this, but at times new concepts eventually become so familiar and accepted within my mind that I’m able to access the concepts (now “knowledge”) on an immediate gut level (i.e. without even having to use my label for it). This is most likely to happen when external events occur and I’m truly present to them.
In this state, when an event occurs to which the concept applies, I try to “feel” it on a level that precedes the voice in my head calling it by the word that we (speaking humans) have collectively agreed will be the symbol for the concept or whatever individual label I’ve chosen. For example: I see a recent, persistent pain in my knee and just note it with an “ahhhhh.” But behind the “ahhhhh” there is a knowledge that this is just aging and an example of impermanence, and I need to accept it and experience it just as it is in order to avoid denying it or revising the experience and thus causing suffering.
In order to be fully present to the teaching inherent in the present event, I don’t take the time to say the label and don’t allow the cascade of my mental associations to the label to follow. Instead, I just say “ahhhh” (or nothing at all) and just mentally acknowledge that I see it for what it is without the need for pulling away from the experience even for a moment to label, compare, filter, deconstruct, “spin,” or otherwise think about it. “Ahhhh,” there it is, “Yes” . . . . But even without those mental words, if possible. Just a noting and acknowledging of what is present until things change and something else is present.
So, with regard to Buddhist concepts, the intellect allows us to “get it” on a thinking level, and the intellect can then help recognize that in order to truly “get it,” you might need to experience the concept in your life on an unspoken, visceral level that is intuitive and internally tangible, rather than merely symbolic and conceptual (i.e. Experience an event on a level that transcends the very intellect that led you to even conceive of a conscious experience devoid of thought).
Reducing “thoughts” to tools or machinations to be employed skillfully and intentionally makes sense if the evolutionary purpose of the ability to think relates to our effectiveness and survival in the material world. When meditating or really watching my mind closely I have been able to sometimes distinguish between my conditioned thoughts and reactions and see some evidence of a true “me” that underlies these trappings. However, when off the cushion, I tend to quickly slip back into “being my thoughts” rather than just utilizing and employing my thinking capacity. While difficult, I like the idea of pulling “thinking” off the shelf and using it as a tool in everyday life, while continuing to search underneath the thoughts for what truly inspires me rather than what I have been taught by others that I should seek to achieve.
But I don’t think I have yet found a way to impassively watch myself as I’m thinking. It is instead a toggling back and forth between thinking and being. Nonetheless, I hope to at least eventually be able to merely note non-intentional and non-directed thinking with a simple “ahhh” and continue attending to what is actually occurring right then and there without the ancillary label of “oh, damn, I’m "thinking" once again” and the inevitable distracting dialogue about what it means to be thinking, when I’d like to just be “being.”
This stuff sure is hard.
Thanks to all for this opportunity to share,
Bill
Sunday, January 17, 2010
He came out of her SIDE??!!
And thus started the January 17th book club.
We opened the meeting by discussing the "new book" and the merits of pursuing an academic rather than a practice based read. Some specific questions about the different Buddhist styles were fielded by Ken who also mentioned a handful of other books which could be helpful (see his comment on the previous post for titles and short descriptions). We decided knowledge of the history and basic tenets of Buddhism would serve us well in both this group and the Monday night sangha, so we will continue with Essential Buddhism for at least another month.
Other topics included:
• Buddhism as a philosophy vs. a religion - many of us seemed to view it as a philosophy and were not so interested in the religious trappings
• What enlightenment/liberation/awakening might look like. Is it a destination or something that comes in fleeting moments? Bob thought if you reached enlightenment you wouldn't actually be able to recognize it because your ability to dichotomize would be gone!
• Karma and reincarnation (did not prompt any real discussion)
• The importance, or not, of how word choice relates your ideas and thoughts
• Suffering. Can suffering enhance compassion? Is suffering always a "bad thing"?
Much discussion was generated around the idea of attachment. Are there levels of attachment? Is there any point in exploring them? How can one love yet not be attached? Nadine posited that attachment was really aversion to the loss of that thing and thus can only exist when one is engaged in future thinking (future loss). Does being in each present moment mean attachment cannot exist in that moment?
Attachment segued to aversion and the idea that "pain is inevitable suffering is optional". Pain will be experienced in life but aversion, resisting the pain is what adds the extra layer - the suffering to the experience.
We had a great turn out and another lovely Sunday morning at Ginny and Claudine's in front of the fire.
The next meeting will be Sunday February 21. Homework is to have up to and including Chapter 4 of Essential Buddhism read with the focus on Chapter 4 ready for discussion.
We opened the meeting by discussing the "new book" and the merits of pursuing an academic rather than a practice based read. Some specific questions about the different Buddhist styles were fielded by Ken who also mentioned a handful of other books which could be helpful (see his comment on the previous post for titles and short descriptions). We decided knowledge of the history and basic tenets of Buddhism would serve us well in both this group and the Monday night sangha, so we will continue with Essential Buddhism for at least another month.
Other topics included:
• Buddhism as a philosophy vs. a religion - many of us seemed to view it as a philosophy and were not so interested in the religious trappings
• What enlightenment/liberation/awakening might look like. Is it a destination or something that comes in fleeting moments? Bob thought if you reached enlightenment you wouldn't actually be able to recognize it because your ability to dichotomize would be gone!
• Karma and reincarnation (did not prompt any real discussion)
• The importance, or not, of how word choice relates your ideas and thoughts
• Suffering. Can suffering enhance compassion? Is suffering always a "bad thing"?
Much discussion was generated around the idea of attachment. Are there levels of attachment? Is there any point in exploring them? How can one love yet not be attached? Nadine posited that attachment was really aversion to the loss of that thing and thus can only exist when one is engaged in future thinking (future loss). Does being in each present moment mean attachment cannot exist in that moment?
Attachment segued to aversion and the idea that "pain is inevitable suffering is optional". Pain will be experienced in life but aversion, resisting the pain is what adds the extra layer - the suffering to the experience.
We had a great turn out and another lovely Sunday morning at Ginny and Claudine's in front of the fire.
The next meeting will be Sunday February 21. Homework is to have up to and including Chapter 4 of Essential Buddhism read with the focus on Chapter 4 ready for discussion.
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