Man: who're ya voting for?
2nd man: dunno yet.
Man: smart fella.
It is worth commenting for a moment on the phrase dual practice which, itself, causes difficulties similar to our fundamental questions. When it was used at the first meeting of the ongoing working group of practitioners in both traditions at the Boston meeting of the Society of Buddhist-Christian Studies, several people objected strongly to it because they felt that their practice was one thing and not two. But is this not another way of indicating an answer to our question?
In a similar way, to use the phrase dual practice could easily be an indication of an inclination to answer the question in the opposite way. Even the similar phrase "practice across traditions" is not without its problems, for it can indicate a practice that somehow transcends the tradition it is rooted in. "Dual practice" in the sense that Roger Corless uses it, in which he practices his Christianity on alternate days with his Tibetan Buddhism, and is a rather dramatic symbol of his openness to our fundamental questions and could be taken as an answer to our question, i.e., the practice is dual because Zen meditation and the life of prayer are two different things. 77 All this illustrates once again how beneath the surface of the current Buddhist-Christian dialogue powerful currents exist generated by our basic issues.
(--Arraj, James (2012-01-14). Christianity in the Crucible of East-West Dialogue / God, Zen and the Intuition of Being (2 Volumes in 1) (Kindle Locations 558-564). Inner Growth Books and Videos, LLC. Kindle Edition.)When meetingbrook first worded its interest in looking to embody the dwelling place of the Alone, to step aside making room for Another, it used the words “practicing between traditions.”
The world you see is just a movie in your mind.
Rocks dont see it.
Bless and sit down.
Forgive and forget.
Practice kindness all day to everybody
and you will realize you’re already
in heaven now.
That’s the story.
That’s the message.
Nobody understands it,
nobody listens, they’re
all running around like chickens with heads cut
off. I will try to teach it but it will
be in vain, s’why I’ll
end up in a shack
praying and being
cool and singing
by my woodstove
(--from letter to Edie Kerouac, January 1957), by Jack Kerouac)
They ask themselves: "Is there such a thing as a fixed, unchanging tradition or culture or religious consciousness? What does it really mean to be faithful and loyal to tradition?" And they answer: "These questions force us to turn to inner experience as the only foundation for advancement and expansion of consciousness." 52 And they take as their patron Henri Le Saux, Abhishiktananda, who they feel has done from the advaitan, or nondual, point of view what they would like to do from a Taoist and Buddhist one. Let’s see what kind of language this perspective gives rise to. While we make clear distinctions, for example, between creatures and God, the human and the divine, nature and grace, and so forth, we need to realize that: "the real God is different from all such categorization. In the final experience of God there is no question of separation, distinction or relationship." 53.
(-- from CHRISTIANITY IN THE CRUCIBLE OF EAST- WEST DIALOGUE: A Critical Look at Catholic Participation By James Arraj Originally published by Inner Growth Books, LLC, 2001, Loc 432, kindle edition)
Echoing Watts’s philosophy on death, Kerouac considers the illusion of the solid “self” as he contemplates the life and death of mountains:I have lots of things to teach you now, in case we ever meet, concerning the message that was transmitted to me under a pine tree in North Carolina on a cold winter moonlit night. It said that Nothing Ever Happened, so don’t worry. It’s all like a dream. Everything is ecstasy, inside. We just don’t know it because of our thinking-minds. But in our true blissful essence of mind is known that everything is alright forever and forever and forever. Close your eyes, let your hands and nerve-ends drop, stop breathing for 3 seconds, listen to the silence inside the illusion of the world, and you will remember the lesson you forgot, which was taught in immense milky way soft cloud innumerable worlds long ago and not even at all. It is all one vast awakened thing. I call it the golden eternity. It is perfect.
We were never really born, we will never really die. It has nothing to do with the imaginary idea of a personal self, other selves, many selves everywhere: Self is only an idea, a mortal idea. That which passes into everything is one thing. It’s a dream already ended. There’s nothing to be afraid of and nothing to be glad about. I know this from staring at mountains months on end. They never show any expression, they are like empty space. Do you think the emptiness of space will ever crumble away? Mountains will crumble, but the emptiness of space, which is the one universal essence of mind, the vast awakenerhood, empty and awake, will never crumble away because it was never born.
(--in Brain Pickings, by Maria Popova, http://www.brainpickings.org/2014/03/12/jack-kerouac-golden-eternity/There is a settling into what is that surprises. Everything, everything, is what it is. If I come to see this, accept this, and quietly move through this -- then everything is what it it is and I am moving through what is.
“Let nothing disturb you, Let nothing frighten you, All things are passing away: God never changes. Patience obtains all things. Whoever has God lacks nothing; God alone suffices.”Suffice it
Neil's Harbour is a small fishing village in northern Cape Breton Island, in Victoria County, Nova Scotia, Canada. It is located between Ingonish and Dingwall, just south of the Cape Breton Highlands National Park. (Wikipedia)
possible, we think
scattered drifting dreams, tree leaf
showers earth -- autumn
[wfh, nunc ipsum]Every explanation falls behind woodpile. Rotting wood from old excavations damp with dark soil wondering why they are moved now. For now, no explanation suffices.
[Basho] practiced Zen without insignia or ordination. Every decade he experienced a catastrophic reordering of his life. 'Let my name be "Traveler,"' he implored, following the narrow road of poetry to the far north. He shattered clever wordplay haiku to create a new mosaic of language, solitary and raw. ‘ he old verse can be about willows,’ he observed, 'but haiku requires crows picking snails in a rice paddy.' -- Wendy Johnson, "Seventeen Syllable Medicine"I will take oar and trust swell and chop to carry across morning.
Yamada Roshi once asked one of his students who was a Catholic sister, "" What is the relation between Emptiness and God?" Without the least sign of trepidation she answered, "Emptiness is God. God cannot be thought of as other than emptiness."" 3
(--Arraj, James (2012-01-14). Christianity in the Crucible of East-West Dialogue / God, Zen and the Intuition of Being (2 Volumes in 1) (Kindle Locations 145-147). Inner Growth Books and Videos, LLC. Kindle Edition.)There.
MemorialWords are so interesting.
Zen does not teach concentration, so much as it teaches you how to give yourself perplexity as a way of controlling your mind. It teaches that you must inevitably experience the complexities and sorrows of human life. Obviously, knowing perplexity and suffering need not take the form of Zazen meditation or the Koan; there are plenty of things in daily life that will provide chances to have this kind of Zen experience.
People who are deeply experienced in Zen meditation are rarely solemn or saintly in the conventional way. On the contrary they are people who are filled with bright interest in their surroundings. They are easily surprised. They laugh easily. And even people who have less Zen experience than advanced priests say that , after a session of meditation, they see and hear everything with greeter clarity and vividness.
(pp.54-55, in Zen Meditation Therapy, by Tomio Hirai MD, c.1975)These Days of Awe!
The ten days starting with Rosh Hashanah and ending with Yom Kippur are commonly known as the Days of Awe (Yamim Noraim) or the Days of Repentance. This is a time for serious introspection, a time to consider the sins of the previous year and repent before Yom Kippur.
One of the ongoing themes of the Days of Awe is the concept that G-d has "books" that he writes our names in, writing down who will live and who will die, who will have a good life and who will have a bad life, for the next year. These books are written in on Rosh Hashanah, but our actions during the Days of Awe can alter G-d's decree. The actions that change the decree are "teshuvah, tefilah and tzedakah," repentance, prayer, good deeds (usually, charity). These "books" are sealed on Yom Kippur. This concept of writing in books is the source of the common greeting during this time is "May you be inscribed and sealed for a good year."
Among the customs of this time, it is common to seek reconciliation with people you may have wronged during the course of the year. The Talmud maintains that Yom Kippur atones only for sins between man and G-d. To atone for sins against another person, you must first seek reconciliation with that person, righting the wrongs you committed against them if possible.
(Judaism 101), http://www.jewfaq.org/holiday3.htmI’ve not righted much in my life. It is unfortunate. This is clear to me. It is vivid. It sorrows.
Probably I am an ordinary middle-class
believer in individual rights, the word
"freedom" is simple to me, it doesn't mean
the freedom of any class in particular.
Politically naive, with an average
education (brief moments of clear vision
are its main nourishment), I remember
the blazing appeal of that fire which parches
the lips of the thirsty crowd and burns
books and chars the skin of cities. I used to sing
those songs and I know how great it is
to run with others; later, by myself,
with the taste of ashes in my mouth, I heard
the lie's ironic voice and the choir screaming
and when I touched my head I could feel
the arched skull of my country, its hard edge.
(--Poem, Fire, by Adam Zagajewski; Translated by Renata Gorczynski)
Along this road
Goes no one;
This autumn evening.