Saturday, January 10, 2015

surveillance spyware or assault gun -- this year we’ll all have one or the other aimed at us


To prison guards, airport security, police officers, intelligence agencies, immigration officials, military recon squads, or any school's vice principal, everyone is under suspicion. And the mistrust goes both ways.

It's a fact of life these days.
In response to recent announcements that Apple and Google have built into their new cell phones a default encryption that the companies themselves cannot decode, FBIDirector James Comey and GCHQ head Robert Hannigan have expressed concern that important information will not be available and called for public debate on terrorism and technology. It is disappointing, if not surprising, that they see a need for public debate only when new technologies may impair their ability to monitor us, and not when such technologies enhance their monitoring. A public debate is needed, but it cannot proceed without the kind of transparency that thus far the security agencies have obdurately resisted. 
Of course, transparency has costs as well as benefits, and secrecy is sometimes necessary. But secrecy has significant costs, too—not just to human rights, but to democracy itself. As US Court of Appeals Judge Damon Keith warned in 2002, in a case involving secret immigration trials, “Democracy dies behind closed doors.” We won’t have a chance to arrive at defensible policies on surveillance and targeted killing if the questions are not fully and fairly debated. When the balance between individual rights and security is struck in secret one-sided determination, as has been the case with both drone killing and electronic surveillance, as well as the CIA’s enhanced interrogation program, it will inevitably be skewed. 
Increasingly, our governments seem to be insisting that our lives be transparent to them, while their policies remain hidden from us. For the sake of democracy itself, we must do all we can to resist that impulse. 
—December 10, 2014 
(The New York Review of Books, Must Counterterrorism Cancel Democracy? By David Cole, JANUARY 8, 2015 ISSUE ) http://www.nybooks.com/articles/archives/2015/jan/08/must-counterterrorism-cancel-democracy/?insrc=hpma
Protection and security are vast obsessions of contemporary protectors and law enforcement. And now, with the political distribution of a particularly monied and elite ideology in place in Washington DC, it appears a new suspected class will be under greater scrutiny -- the poor, the middle class, and intelligent opposition to the unregulated use of power and money. A new set of battles will emerge, political and cultural. Most likely, militarized force will threaten to completely replace our moribund ability to converse, debate, disagree, and work out compromises.

We are going, in the words of the poet, into madness, "nobility of soul at odds with circumstance."

At least, thank goodness, there are poets:

In a Dark Time

BY THEODORE ROETHKE
In a dark time, the eye begins to see, 
I meet my shadow in the deepening shade;   
I hear my echo in the echoing wood— 
A lord of nature weeping to a tree. 
I live between the heron and the wren,   
Beasts of the hill and serpents of the den. 


What’s madness but nobility of soul 
At odds with circumstance? The day’s on fire!   
I know the purity of pure despair, 
My shadow pinned against a sweating wall.   
That place among the rocks—is it a cave,   
Or winding path? The edge is what I have. 


A steady storm of correspondences! 
A night flowing with birds, a ragged moon,   
And in broad day the midnight come again!   
A man goes far to find out what he is— 
Death of the self in a long, tearless night,   
All natural shapes blazing unnatural light. 


Dark, dark my light, and darker my desire.   
My soul, like some heat-maddened summer fly,   
Keeps buzzing at the sill. Which I is I?
A fallen man, I climb out of my fear.   
The mind enters itself, and God the mind,   
And one is One, free in the tearing wind.
(--Theodore Roethke, “In a Dark Time” from Collected Poems of Theodore Roethke, c.1963)

conversatio


When not well, be not well.

Like dawn light, change arises --

Nothing has I

(to say)

I have nothing

to say
י  יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר,  {ס}  וּבְתֹהוּ יְלֵל יְשִׁמֹן;  {ר}  יְסֹבְבֶנְהוּ, יְבוֹנְנֵהוּ--  {ס}  יִצְּרֶנְהוּ, כְּאִישׁוֹן עֵינוֹ.  {ר}
10 He found him in a desert land, and in the waste, a howling wilderness; He compassed him about, He cared for him, He kept him as the apple of His eye. 
יא  כְּנֶשֶׁר יָעִיר קִנּוֹ, עַל-גּוֹזָלָיו יְרַחֵף;  {ס}  יִפְרֹשׂ כְּנָפָיו יִקָּחֵהוּ, יִשָּׂאֵהוּ עַל-אֶבְרָתוֹ.  {ר}
11 As an eagle that stirreth up her nest, hovereth over her young, spreadeth abroad her wings, taketh them, beareth them on her pinions-- 
יב  יְהוָה, בָּדָד יַנְחֶנּוּ;  {ס}  וְאֵין עִמּוֹ, אֵל נֵכָר.  {ר}
12 The LORD alone did lead him, and there was no strange god with Him. 
יג  יַרְכִּבֵהוּ עַל-במותי (בָּמֳתֵי) אָרֶץ,  {ס}  וַיֹּאכַל תְּנוּבֹת שָׂדָי;  {ר}  וַיֵּנִקֵהוּ דְבַשׁ מִסֶּלַע,  {ס}  וְשֶׁמֶן מֵחַלְמִישׁ צוּר.  {ר}
13 He made him ride on the high places of the earth, and he did eat the fruitage of the field; and He made him to suck honey out of the crag, and oil out of the flinty rock; 
יד  חֶמְאַת בָּקָר וַחֲלֵב צֹאן,  {ס}  עִם-חֵלֶב כָּרִים וְאֵילִים  {ר}  בְּנֵי-בָשָׁן וְעַתּוּדִים,  {ס}  עִם-חֵלֶב, כִּלְיוֹת חִטָּה;  {ר}  וְדַם-עֵנָב, תִּשְׁתֶּה-חָמֶר.  {ס}
14 Curd of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and he-goats, with the kidney-fat of wheat; and of the blood of the grape thou drankest foaming wine. 
(--from Deuteronomy 32 http://www.mechon-mamre.org/p/pt/pt0532.htm

Friday, January 09, 2015

hikikomori


Today I am Hikikomori.
Hikikomori (ひきこもり or 引き籠もり Hikikomori?, literally "pulling inward, being confined", i.e., "acute social withdrawal") is a Japanese term to refer to the phenomenon of reclusive adolescents or adults who withdraw from social life, often seeking extreme degrees of isolation and confinement. The term hikikomori refers to both the sociological phenomenon in general as well as to people belonging to this societal group. Hikikomori have been described as recluses, loners, or "modern-day hermits."[1].  (--Wikipedia)
All day in room. In bed. With books.

Under weather.

As Paris streets settle for night.

alors, in France, Je suis


Je suis, "I am", is the phrasing of identity, connection, non-separation. 

The Jewish, Muslim, and Christian God self-identified as "I Am." 

As difficult as many of us find it, it is likely true that poet Thich Nhat Hanh's "Please Call Me By My True Names" poem is our fate, and that he would suggest: 
  • We are those who were slain; 
  • We are those who murdered them; 
  • We are those engaged in their capture. 
It sometimes seems we delight in separative, divisive, uncompassionate exclusion. 

Which is why, I suspect, we choose political stance over spiritual surrender.

unknowing (that which appears) remains


Sometimes koans...

Would dying be here? 
Never go anywhere you        
         can't live. 
                     (--Robert Creeley, in his book of poems,"Pieces")

just show up.

As these did...

Things come and go--
then let them. 
                       (--Ibid)

in 1969

as did (an unknowing) I

read them.

Thursday, January 08, 2015

weather warning


Minus nine (-9) degrees in dooryard. Wind-chill as low as twenty nine below (-29).

Like new parent, get up every two hours to feed wood stove.

Furnace doesn't know off.

Between weather and men shooting what they refuse, acting to eliminate what threatens their opinions, it is a very cold, dark, and apprehensive night we find around us.

"Dark, dark my light, and darker my desire." 
               (--Theodore Roethke, from poem, in a Dark Time.) 
                    http://www.poetryfoundation.org/poem/172120

Wednesday, January 07, 2015

monos, (Gk. alone)


I am shot dead in France.

I am shot dead in America.

I am shot dead in Yemen.

... ( silence ) ...

and, maybe, the chocolate donut


In dialogue someone is suggesting Jesus might not have existed. It is a curious choice for Tuesday Evening Practice, an advaita gnostic epiphany piece on an abandoned 6th in a secular age when no one knows what to do with fact or fiction. 

We sit through it. We do our teisho circle. Time out of joint. Still, it is ours to consider.

I think: the question of Jesus is the question of you and me. Who, without laughing, would say "I do not exist!" We are. No doubt jesus was. As with each of us it is a matter of death and resurrection, coming to end, continuing by saying "I am ended, my saying so indicates I am continuing in my overview of my declarative ending."

I am not interested in speculative death or resurrection. I am not interested in speculative me,or Jesus. It is the real and present I find interesting. Like the man in Tarkovsky's ending of 1972 Solaris, arriving at frozen pond, running dog, looking through window to room dripping wet on books on another man (father?) water dripping on shoulder in kitchen -- there is an embracing gratitude pointed to yet isolated by narrative as camera withdraws perspective up and away suggesting it is a dream sequence emanating from consciousness itself surrounding the enactment of what we call our lives.

And if Jesus did not exist? Would that change my desire to see through this dream sequence into a continuation wherein I tell of my dream as epilogue to enfolding narrative?

We are Jesus. In the dream we are each character, and each situation scene by scene. We are cameraman and we are director. We are also audience popcorning it's way through the dramatic unfolding.

Did Jesus exist? Do I exist? Go ahead, make my day, give answer!

This, the psalmist says, is the day the lord has made. Let us be glad and rejoice in it!

If this is a dream, it is my dream. Let me be ironic and act through it! 

Perhaps "the real" is beyond fathoming. There is enough to do stepping into and through what presents itself each moment of our manifestation.

We show up. In dream and in middle of night, we show up. We pee, stock wood stove, sip green juice, climb stairs, re-enter bed and wonder about one and two, two and one, two and two, one and one.

"In dialogue..." We begin to write. All the time knowing, like lungs sounding their own moan with each breath, there is a conversation taking place that has no beginning no end. In this conversation sounds come to fore then return to rest.

We ask, "what is this?"

We look around, continuing to ask,"what is this?"

All is, as God is, good.

There, just there, is where I am, we are, Jesus and Tom Reardon (who died, his beloved Maria calls to inform us, at 4:39 pm Sunday the 4th, Three King's Day) is, the frozen pond at another Tom's birthday will be in a few hours.

There's a chocolate donut, I think, on counter in brown waxed bag.

Tuesday, January 06, 2015

ina rusu


No being away from home. Japanese, ina = no; rusu = absent, being away from home.

No absence.

It is the traditional date for the celebration of Epiphany.
Epiphany (Koine Greek: ἐπιφάνεια, epiphaneia, "manifestation", "striking appearance") or Theophany (Ancient Greek (ἡ) Θεοφάνεια, Τheophaneia meaning "vision of God."       (--Wikipedia)
We celebrate not being away from home, ina rusu, no absence. Why is this wording chosen? 

It matters where we think we are. It matters whether we feel separate. It matters if we think God is somewhere else inattentive or violently judgmental.

What does it say when we say ina rusu? It says God is no absence. God is not being away from home.
(I can see in future ages theologians arguing over that last sentence. Some will read it "not-being, away from home" to argue God is not, we are desolate and abandoned, away from any home we imagine ourselves to have)

Rather, as bastardized poet nicking foreign words, I submit intention to have it read "not being away from home." There. Here. Whoever. Whenever. Wherever.

Today is that feast.

Epiphany is the celebration of non-duality. It is holistic integrality wherein all is included in one reality, distinct and diverse, shining through our thinking, feeling, imagination.

We imagine this so.

It matters to do so.

Moreso, it matters to be so.

Hai...  (Yes!)

God is zen seeing itself


God is looking.

Is listening.

Not at.

But as.

You.

Me.

This itself.

brink


If I pray silently, what can I lose?

Noise. Explanation. Rationalization. Opinion.

Sounds, right?

Sounds right!

Monday, January 05, 2015

in your hands


Gust rattles chimes hanging by barn in dooryard. Moonlight, bright on snow through cold air, slides downhill along Barnestown Road. It is January. It is Maine. Winter has awoken.
Psalm 30 (31)
Lord, let your face shine on your servant. 
Take pity on me, Lord, for I am troubled:    my eyes grow weak with sorrow,    the very centre of my being is disturbed.For my life is worn out with distress,    my years with groaning;my strength becomes weakness,    my bones melt away. 
I am a scandal and a disgrace,    so many are my enemies;to my friends and neighbours,    I am a thing to fear.When they see me in the street,    they run from me. 
I have vanished fro their minds as though I were dead,    or like a pot that is broken.I know this – for I have heard the scolding of the crowd.    There is terror all around,for when they come together against me    it is my life they are resolved to take. 
But I put my trust in you, Lord;    I say: “You are my God,    my fate is in your hands.”Tear me from the grip of my enemies,    from those who hound me;let your face shine upon your servant,    in your kindness, save me. 
Glory be to the Father and to the Son and to the Holy Spirit,    as it was in the beginning, is now, and ever shall be,    world without end.Amen.
Lord, let your face shine on your servant.

At table Sunday Evening Practice we read Taitetsu Unno’s piece, “Jesus Prayer and the Nembutsu,” in Buddhist-Christian Studies #22 (2002). The Pure Land Buddhism tradition made clearer in juxtaposition. He writes:

Buddhist meditative practice may also begin in a dualistic mode with personal benefits as the goal, but ultimately it becomes a nondualistic experience, whereby conceptual distinctions of subject and object disappear, so that a deeper reality is realized. The Soto Zen teacher Kosho Uchiyama sums up this awareness:
In our zazen, it is precisely at the point where our small, foolish self remains unsatisfied, or completely bewildered, that immeasurable natural life beyond the thought of the self functions. It is precisely at the point where we become completely lost that life operates and the power of Buddha is realized.
http://muse.jhu.edu/login?auth=0&type=summary&url=/journals/buddhist-christian_studies/v022/22.1unno01.pdf 
The metaphors of this journey pass like early morning motorcar heading east on wet road. Lost to be found. Gone to be awake. Drop mind and body to arrive where you are.

The passing car has passed. Gone to someone else’s temporary perception. Maybe the friend on Willey Road just back from Boston after aggressive cancer treatment.  Dan, his name.

Even with passing facts, Robert Lowell writes at end of his poem “Epilogue”, there is a gift of accuracy:
We are poor passing facts,
warned by that to give
each figure in the photograph
his living name.
There is, the psalmist says, “terror all around.”

In God’s kindness, it is asked, that there be safety.  

There must be many prayers like this today.

The world being what it is. So distracted with greed, hatred, and delusion.

May grateful generosity, encompassing love, and clear-sighted mind be words falling into action from our language as petals fall from ripe flower.

Grounding themselves.

The fleeting “yes” acknowledging presence.

Sunday, January 04, 2015

imaginable, palpable, embraceable.


Draw close.
Many popular medieval contemplative works were guided imaginative meditations, particularly on the life and sufferings of Christ (a technique later taken up by St Ignatius for his Spiritual Exercises). By imagining oneself into Christ's life, one actually went there, and could connect to Christ, and receive healing, wisdom and grace from him. Christ is God drawn close and made imaginable, palpable, embraceable. From the 11th century on, contemplative practices try to make him more and more real and present, to connect to him in love and sensual imagery. 
(--from,  Politics of Well-Being, 3Jan2015, "What can we recover from medival contemplative culture?")   http://philosophyforlife.org
The real and present connects.

Let's, quietly, think of this.

Saturday, January 03, 2015

the earth; keeps


Spinning around.
The following is adapted from a talk Myogen Steve Stücky gave at San Francisco Zen Center, where he served as abbot. Stucky passed away from cancer one year ago, the morning prior to New Year’s Day 2014. —Eds.Tricycle Magazine
To what shall
I liken the world?
Moonlight, reflected
In dewdrops,
Shaken from a crane's bill.
—Dogen, Zen Master 
... 
Buddhist practice is a wonderful, very important expression of people's interest in something that goes beyond their own self-interest. It is a profound practice, a lineage practice. We actually have the capacity, and, in a sense, each of us has the responsibility—whether we know it or not or like it or not—to understand it. Study it. Practice it. Make it available to others. And in that way, this lineage can continue to be sustained and evolve and develop and be helpful. This has been the most important thing: to do this practice. I propose to each of you, if you can find something better, then do that. But whatever it is, make it the most profound expression of your life. 
(--from, To the Last Moment, Facing a terminal diagnosis, a Zen teacher reflects on what he'll leave behind.   by Myogen Steve Stücky) http://www.tricycle.com/blog/last-moment
 Morning light.

Joyful sound. 

Friday, January 02, 2015

hey good; looking


Peace isn't difficult.

What's difficult is trying to find someone awake to recognize it.

As it wanders in our midst within our gaze alongside our ordinary lives.

in a word


He said God is "the deep-down basic whatever there is." (Alan Watts)

So, I ask you:

Q. In a word...Will you tell me what prayer is?

A. Yes!

Thursday, January 01, 2015

continuāre

The old brothers in their zucchettis lived in a different realm. There was an impish humility as they labored at tasks deflecting attention.

Mary, the Holy Mother of God, a 1Jan feast, calls them back to mind.
What is it to call this young Jewish woman Miriam, מרים, by this title? 
Perhaps it is, among other things, a reminder that attention to anything is to mother that occasion, that incidence, that surrounding. 

And if there is only God, then to mother anything with mere attention is to mother God.

A brown zucchetto accompanies me in meditation and prayer. Like a newborn infant’s skullcap, it gives warmth and security to that place length meets emptiness, height meets no-longer-oneself.

It is a connective humility of prayerfulness, a reminder we are here for one-another. 

It reminds that what happens under the solideo is what is taking place above it -- that the world is both a receiving and a creating -- an originating and a forgetting interbeing where mind and body come to be and fall away in the interplay of matter, form, and emptiness.

Monastics, all.

An unabasing humility of being child, being mother, being world.

Santa Maria, 
Ora pro nobis!
Creatio mundi 
continuāre.

...   ...   ...

Notes: from  Miriam meaning | Miriam etymology __ Abarim Publications
Jones' Dictionary of Old Testament Proper Names reads Their Rebellion. NOBSE Study Bible Name List reads Obstinacy, Stubbornness. 
To a creative audience, the first part of the name Miriam could also be regarded as related to the verb מרר (marar), meaning to be bitter or to be strong: 
And the second part of the name Miriam holds some resemblance to the word ים (yam) meaning sea:Hence, the name Miriam also means Bitter Waters or Waters Of Strength. 
Jerome (4th century AD) suggested relations with the word מאור(ma'or), meaning star, from the verb אור ('or), to be light or shine. Combined with the word ימ (yam), sea, the name Miriam would translate to Stella Maris (star of the sea), but that strikes as a very free interpretation. 
Here at Abarim Publications we like to believe that these names have to do with מר (mor), meaning myrrh
http://www.abarim-publications.com/Meaning/Miriam.html#.VKXF6HTxT8s 

Wednesday, December 31, 2014

not divided


Listen up.
The real reason why human life can be so utterly exasperating and frustrating is not because there are facts called death, pain, fear, or hunger. The madness of the thing is that when such facts are present, we circle, buzz, writhe, and whirl, trying to get the “I” out of the experience. We pretend that we are amoebas, and try to protect ourselves from life by splitting in two. Sanity, wholeness, and integration lie in the realization that we are not divided, that man and his present experience are one, and that no separate “I” or mind can be found.To understand music, you must listen to it. But so long as you are thinking, “I am listening to this music,” you are not listening. 
(--from, The Wisdom of Insecurity" by Alan Watts)
As Wednesday becomes Thursday.
As 31 becomes 1.
As 14 becomes 15.
Become the hearing of listening.

cold night, firewood


Bangor Daily News after stoking wood stove at 3:30am. The many ways we encounter or cause suffering. Honoring our humanity, practicing compassion. Breathing in, breathing out. The silence of prayer.

Tuesday, December 30, 2014

what is between; the word, “happy”


We say,  “I remember the time.” It’s a trick phrase. One the mind creates to soothe the worry that everything is right now, right here, all at once. It is a useful expedience.
One in All
All in One—
If only this is realized,
No more worry about your not being perfect!    
                                                         - Sosan Ganchi Zenji, "Shin Jin Mei
Yesterday, remembering Thomas Becket, I thought of T.S. Eliot’s “Murder in the Cathedral.” Which threw me to “Burnt Norton.” Hence, to Morris Weitz:
We must start with the temporal, the ever-changing experience; and come to see its dependence upon the Timeless: 
                                Time past and time future
Allow but a little consciousness.
To be conscious is not to be in time
But only in time can the moment in the rose-garden,
The moment in the arbour where the rain beat,
The moment in the draughty church at smokefall
Be remembered; involved with past and future.
Only through time time is conquered.
In the final movement of 'Burnt Norton', the distinction between the Timeless and the temporal becomes the distinction between The Word and words. Words lie, but it is only through words that we can conquer them, to express the truth which is The Word. And what we want to say we cannot say because words are always changing, being in the flux; but even with words we can suggest The Word: That God, Who is the Final
Cause, did initiate the first event and does determine the last event:
Desire itself is movement
Not in itself desirable;
Love is itself unmoving,
Only the cause and end of movement,
Timeless, and undesiring
Except in the aspect of time
Caught in the form of limitation
Between un-being and being.
The movement and the poem end with a concrete and visual return to the rose-garden with their contrast between the inadequate affirmation of the sole reality of the flux and the true recognition that there is something more, the Eternal, echoing in the laughter of the children. How ridiculous, then, the sole acceptance of 'the waste sad time Stretching before and after'. 
--Morris Weitz, from “T.S. Eliot: Time as a Mode of Salvation." Sewanee Review (1952). http://www.english.illinois.edu/maps/poets/a_f/eliot/norton.htm
2014 has a single day remaining. 2015 happens in a fraction of a second measured by an atomic clock.

Q: What happens in the interval between ‘before’ and 'after'?

A: The poem.
Hubble photo
The poem is un-being written, whose first word arrives as being . . . ‘happy'.

The between gives birth to what is ‘new'.

Some call it a 'year’.


no; getting away from it

One.

Two?

One.

Three?

One.

Monday, December 29, 2014

while sitting with quakers


dios sola; ora sola

(god alone; only now)

Sunday, December 28, 2014

what role as actor do you long to disappear into?


I think Stephen would understand. So too John. As also the Holy Innocents. It is awareness itself of family.
your brightness is my darkness 
"Your brightness is my darkness.
I know nothing of You and, by myself,
I cannot even imagine how to go about knowing You.
If I imagine You, I am mistaken.
If I understand You, I am deluded.
If I am conscious and certain I know You, I am crazy.
The darkness is enough."
(—Thomas Merton, prayer before midnight mass at Christmas, 1941)
(--from louie, louie website) http://fatherlouie.blogspot.com/
"Night holds no terrors for me sleeping under God's wings."(Antiphon, compline)

Awareness itself knows nothing other.

Saturday, December 27, 2014

mute ontic nothingness only silence


The poetics of mythic narrative serves to move the mind through impossible leaps of assumption and investigation.

John, if there was a John, wrote some words, if these are a valid reconstruction, about origin, if pinpointing a speck of infinite eternity with semiological coordinates and reference bespeaks a transcendance of mute ontic nothingness only silence (monos).

Still, this:
1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was with God in the beginning. 3 Through him all things were made; without him nothing was made that has been made. 4 In him was life, and that life was the light of all mankind. 5 The light shines in the darkness, and the darkness has not overcome it.   (John 1, NIV)
We're biasd toward English, or Indo-European. And the human species. A decipherable, translatable communication. Not tree-talk, or drop-of-water speak. Certainly not vague utterance of sand grain.

Outside our hearing, what does the urge-to-create sound like?

If we began to think about it, everything is alien to us. Even one another. It's a marvel anything is, and that the faintest semblance of sanity shows itself. So, we amble on tepidly assured ours is the prototype and apex. We shop at Walmart and Saks Fifth Avenue and turn our radios on after starting the car. If a prominent man embezzles 4 million dollars, we tsk tsk. If a street kid steals 50 dollars or some cigarillos we lock him up or shoot him dead. We're not fond of the not-wealthy or people a different skin-color. Our opinions are more important to us than God -- whatever ideas we have of that possibility.
What do you say to a space alien? This question might not be the foremost puzzle in your life, but it was the subject of a lively two-day conference at California's SETI Institute this week.
Here's why: A decade of research by astronomers now suggests that a trillion planets dot the Milky Way. It takes a real Debbie Downer to believe that they're all as dead as the Equal Rights Amendment. Unless Earth is special beyond reason, you can confidently assume there are plenty of societies out there.
...
But a linguist precipitated on this parade by noting that -- given the uncertainties about why Homo sapiens even has language (is it merely a talent conferred by a random genetic mutation that hit our species 150,000 years ago?), there's no guarantee that the extraterrestrials will be blessed with the gift of gab. They might not have language any more than we have a great sense of smell. 
(--from, Talking to Aliens, by Seth Shostak, Senior Astronomer, SETI Institute)Posted: 11/14/2014 12:13 pm http://www.huffingtonpost.com/seth-shostak/talking-to-aliens_b_6159330.html
There's a simplicity to monos.

Someplace to reside thought after seeing no further reach toward sensible resolution of a given moment.

As if...prayer.

Ora sola.

Friday, December 26, 2014

think again; nothing to say -- the rare joy of unsaying


Now that word has entered voice, we must learn whether there is something to say.

How pronounce it, where to allow it to be said, and the skill to say it in silence.

All without any saying becoming attached to the one saying it. Emptiness.

If God is a success it is because this is God's open accomplishment.

God is before, because of, and beyond any words of God. 

As though hearing without hearer a wordless voice.

A glance, a mere gaze, through, unknowing.

The sound of what is being said.

A rustling of tree in wind.

An empty resonance.

A felt utterance.

Still, in all.

Gone by.

Here.

Now.

See?

Oh!

Thursday, December 25, 2014

And so, it is...


Now 

gratefulness.org

Wednesday, December 24, 2014

rain and mud


A single candle.

"When the sun rises in the morning sky, you will see the King of kings coming forth from the Father like a radiant bridegroom from the bridal chamber."
(--Antiphon, vespers)

Lighting what is near.

Faith, the zen master said, is "I am"

Will I?

Antiphon. “Today you will know the Lord is coming, and in the morning you will see his glory."              (--Invitatory, 24Dec2014)

Will we?
There is a wonderful Christian saying which says If faith, then faith. If you could penetrate that you would go right through to the bottom. If faith, what need of results? What need of changing things, getting things, getting rid of things? If faith, then faith. But so often faith is a bribe.   
We say to God, I’ll have faith in you, but you must deliver. And when he doesn’t deliver, we complain, saying, “I had faith in him so why is all this happening to me? Was my faith not strong enough?” If you have faith in the practice and this faith is that the practice is going to produce something for you, then you are a merchant trafficking in some kind of magical results for which you are prepared to pay what you call faith. But on the other hand, if faith then faith. If one prays to God and that comes out of faith, then nothing else matters.
(--from, A fountain of miracles, article by Albert Low) http://www.zenmontreal.ca/en/teacher/fountain.htm
Prayer is itself-faith.

Itself-faith is profound trust in what-is taking place, what-is showing up, right here right now, as it is.
Nisargadatta, in a conversation that he had with a visitor, said, ”Remember whatever happens, does so because ‘I am'”. You are the tenth person.* Everything is contained in you. To say, “I am everything” or “I am the whole world” is really redundant. ‘I am’ is “I am the whole world”. The whole world, at the moment, is the totality of your experience that is possible because ‘I am’. Even ‘I am’ is redundant. ‘The world’ is the result of being able to live without the sense of self, without the reflection back in a verbal way.   
The truth that the whole world is contained in ‘I am’ is fundamental. It is not something which we learn, nor is it a philosophy that we acquire. It is not something that we get hold of or get to know about. Everything, every philosophy, everything we get to know about, the whole division of experience in the multiplicity of words comes out of the most fundamental truth, the whole world is ‘I am’. Knowing is being. This is true whether you are conscious of it or not.
... 
 Mu is non reflection. “From the beginning, not a thing is”, or, if you like, “True self is no self.” When Dogen said, “To know the self is to forget the self,” he too is saying no reflection. Let go of the reflection and then you are, as Bassui has pointed out, “one with the ten thousand things”. You must go directly towards simplicity. ‘Letting go,’ ‘non attachment’ is non reflection, non turning back. This takes great courage because in doing so you let go of the sense of self. It seems as though you are dying, because the sense of self gives the illusory sense of existing.   
All religions talk of thee need for the death of the old person and birth of the new. But all that is required is just an unfolding. For a long time we just don’t have the faith. We feel that we have to hang on, we cling, we struggle. But if we can see our practice as the self releasing its grip on the self, we will have the confidence that we are coming home. 
Wherever you are is real; you can never get outside yourself. Theoretically I could duplicate your body in every possible detail, but I cannot duplicate you. I cannot get you outside of yourself in anyway. There is no outside of you, nor is there an inside. 
Nisargadatta told his visitor, “Whatever happens, happens because ‘I am’. All reminds you that you are.” Everything is your face. He went on to say that to experience, you must be.  
When Nisargadatta says that you are, he don’t mean that you are ‘something.’ All that I can say is that you are; I cannot say what you are. I sometimes say that you are pure awareness, or that you are knowing. But this is saying far too much. I say it because I want to direct your orientation away from things and objects. But what you are is truly inexpressible. When I ask, “Who walks?” some people still sit and think about this. And yet I ring the bell, and up they leap and off they go without a thought. Now, who responded to the bell? Who walks? Who bows? Who eats?  
(--from Thoughts Along the Way, Zen Master of the Montreal Zen Center Albert Low’s articles about life, The Spasm of the Mind, by Albert Low 2Oct2014) https://albertlow.wordpress.com
...

*Note: I thought , perhaps, there was a misprint with this word “tenth.” After research I came upon this interesting reference:
In the 2013 film, World War Z, Gerry Lane (Brad Pitt) is riding through the streets of Jerusalem as Jurgen Warmbrunn (Ludi Boeken) explains how the city was able to avoid the zombie apocalypse: 
 The tenth man. If nine of us look at the same information and arrive at the exact same conclusion, it’s the duty of the tenth man to disagree. No matter how improbable it may seem, the tenth man has to start thinking with the assumption that the other nine are wrong.  
While Hollywood may have simplified the idea a bit for the screen, this is apparently a very real tactic which Israel has used in the past. Their military has a unit often referred to as the “devil’s advocate office” [PDF]. And yes, the goal is simply to avoid falling prey to group think.
(from, THE 10TH MAN THEORY, GOD OF DEVIL’S ADVOCATE, July 28, 2014, 5 minute read, by Anoop Rajiv)   http://anooprajeev.com/the-10th-man-theory-god-of-devils-advocate/   

Tuesday, December 23, 2014

nobody’s side


WIth us. A strange name, “With us.”
“O Emmanuel, king and lawgiver, desire of the nations, Savior of all people, come and set us free, Lord our God.”(--antiphon, vespers)
Are you with us? someone asks.

You’re either with us or against us, another says. And it becomes clearer.

This side-taking talk is all about God.

With us in no side-taking.

Against us is side-taking.

a, b, c, d, -- the tremendous challenge of being;lettered


Who needs poetry?

Nobody.

What does poetry need?

"Poetry needs the breath. It needs the voice. It needs the body. It needs the mind."
(-- Anne Waldman, "Radical Presence")

OK. Now substitute spelling the word "God" for "poetry."

Now do you see why so few give themselves completely to either one of those spellings?

Monday, December 22, 2014

prologue


Silence means consent.
“O King of all the nations, the only joy of every human heart; O Keystone of the mighty arch of man, come and save the creature you fashioned from the dust.”
(--antiphon, Vespers)
Dust, the consonants of God. Vowels are God’s breath.

Breath and earth fashion the form of human comprising the word God is.

Cosmos opens its mouth.

It has something to say.

auslander


Start with bread where you are.


Now, go straight.

No need to know where you go.

Roethke tells us, we learn by going where we have to go. 

Sunday, December 21, 2014

if God wanted to become human, why not our wanting to become human


“O Radiant Dawn, splendor of eternal light, sun of justice: come, shine on those who dwell in darkness and the shadow of death.”
(--antiphon, Vespers)

Humans aren’t certain.

Often befuddled.

Only unhumans are certain and convinced beyond doubt.

toot, toot, toot -- train comes;train goes


Doris writes. She includes poem. 
                                                                        Manna

                                                    Everywhere, everywhere, snow sifting down,
                                                    a world becoming white, no more sounds,
                                                    no longer possible to find the heart of the day,
                                                    the sun is gone, the sky is nowhere, and of all
                                                    I wanted in life – so be it – whatever it is 
                                                    that brought me here, chance, fortune, whatever
                                                    blessing each flake is the hint of, I am
                                                    grateful, I bear witness, I hold out my arms,
                                                    palms up, I know it is impossible to hold 
                                                    for long what we love of the world, but look
                                                    at me, is it foolish, shameful, arrogant to say this,
                                                    see how the snow drifts down, look how happy
                                                    I am.
                                                                                                         (--poem by Joseph Stroud)

The men in prison miss her. In her mid-eighties, she has moved from Maine closer to Hudson River and family member. They called her 'old cow' with affection after she told them the story about the zen woman.

Deano says again he'll soon write her after he finds her letter he misplaced. 

Not much was said about Christmas when we were there for final time this year. We did an experiment passing around in silence, person to person, some 16+ orbits, the exquisite & subtle book, Marla Frazee’s “The Farmer and the Clown”. This artistic, near wordless (but for "toot, toot, toot") book, engrossed and engaged a roomful of unlikely 'readers' gazing at a "for ages 3 to 9" masterpiece of visual poetry while the white border collie pursued a blue handball around feet and chairs.

It was a morning of smiles and handshakes and gratefulness (near;wordless) with our prison sangha.

Chris, Saskia, Bill, rokpa, Armin, Reed, Deano, Doug, Rory, Everett, Tony, Charlie, Greg, and all the others who looked in, stopped in, smiled at Rokie or rubbed his appreciated doggy presence. 

And the larger sangha from years gone by, some still there, or transferred to another prison, or released: Joseph, Sonny, Dennis, Douglas, Brandon, Dale, Ricky, Mark, John, Antonio, Pat, Olin, Ryan, Joe-Pete, Peter, Kevin, Wesley, Chris, Andre, Kyle, Tree, Danny, Sean, Chris, Darren, Josh, Stephen, Ed, Chip, Mike, Lamarr, Kyle, Matthew,  Brian, Artie, Jon, Nick, boots and gloves guy, Tony’s posse, Jonathan, Vann, Scott, Jose, and the ones whose faces & shoes I recall but names evade. The volunteers who joined us inside or visited in visiting room -- Erica, Jean, Gail, Cheryl, Seth, Doris, Chris. And dear friends who came in with us who've died - Janet, David, and Richard. To each and all, thank you! Plus the staff and guards who periodically sat in. Meetingbrook all.

Look how happy I am!

May all beings, in and out of prison, be happy, safe, free, and come to dwell in their true home!

Saturday, December 20, 2014

prison;weekly walking the mile


"O Key of David, O royal Power of Israel controlling at your will the gate of Heaven: Come, break down the prison walls of death for those who dwell in darkness and the shadow of death; and lead your captive people into freedom.”
(--antiphon, vespers)

where are we;to look: at/as creative creating creativity

Q. Is there God?

A. Oh yes.

Q. Did God create everything?

A. God is the creative creating creativity.
Comment:  ‘What is’ comes to be seen via the urge to be. The urge to be -- whatever wherever whenever whoever -- is the constant changing, itself into itself, with forms upon form moving through emptiness toward creative appearance creating beings whose inner being is creativity longing to become itself creative.
[silence]

Q. Any other questions?

Q. What is, how is, when is, why is, who is -- One, Alone?

[pause]

[silence]

[time passes]

[then...fingers touch pewter attached to doorframe, then touch lips]]

A. (quietly)

Sh'ma Yis'ra'eil Adonai Eloheinu Adonai echad.
Hear, Israel, the Lord is our God, the Lord is One.  

[exeunt]
....     ......     .......     ......
 Note:
Shema Yisrael (or Sh'ma Yisrael; Hebrew: שְׁמַע יִשְׂרָאֵל; "Hear, [O] Israel") are the first two words of a section of the Torah, and is the title (sometimes shortened to simply Shema) of a prayer that serves as a centerpiece of the morning and evening Jewish prayer services. The first verse encapsulates the monotheistic essence of Judaism: "Hear, O Israel: the LORD our God, the LORD is one", found in Deuteronomy 6:4, sometime alternately translated as "The LORD is our God, the LORD alone." Observant Jews consider the Shema to be the most important part of the prayer service in Judaism, and its twice-daily recitation as a mitzvah (religious commandment). It is traditional for Jews to say the Shema as their last words, and for parents to teach their children to say it before they go to sleep at night. https://en.wikipedia.org/wiki/Shema_Yisrael

Friday, December 19, 2014

Nothing; keeps you


“O Flower of Jesse’s stem, you have been raised up as a sign for all peoples; kings stand silent in your presence; the nations bow down in worship before you. Come, let nothing keep you from coming to our aid.”
(--Antiphon, Vespers)