Four weeks ago, in anticipation of the fiftieth anniversary of John F. Kennedy’s assassination, we of a certain age were asked to recall where we were when the president was shot. As it happened, I was then a sophomore at Drake University in Des Moines, Iowa, and I listened to the announcement of the president’s death in the lobby of Goodwin-Kirk Residence Hall, where a few of us had gathered around a portable radio. In retrospect, however, the question of where I was seems less important than where I went, having just received that sad and shocking news.
Posts Tagged ‘meditation’
Posted in 1, tagged contemplation, Drake University, Eero Saarinen, ichigo ichie, JFK assassination, meditation, Oreon E Scott Memorial Chapel, Scott ChapelDrake University, Thomas Merton, zen on 18 December 2013| 4 Comments »
Here in the village of Alfred, New York, many of us subscribe to our community newspaper, the Alfred Sun. And some us have discovered that the Alfred Sun, accompanied by a few well-placed squirts of Windex, can make short work of washing windows. The Sun is compact, maneuverable, and eco-friendly. Two full pages will suffice to wash a standard casement window. You can wash as many as three with a single issue.
A few weeks ago, I was engaged in that very task, but the work was not going well. Although I’d liberally applied the Windex and energetically rubbed it off, thick streaks remained. Repeated efforts produced the same result. Newsprint is effective for cleaning glass, I recalled, because the oil in printer’s ink repels the dirty water. Could someone have quietly switched inks? Should I try the Times Literary Supplement instead? (more…)
Every morning at half-past six, I make a cup of coffee for my wife, using a device known as an AeroPress. Simplicity itself, this device consists of a plunger, a cylinder, a paper filter, and a perforated cap. To brew a cup of coffee, I place the AeroPress on top of a mug, pour the prescribed amount of freshly ground coffee into the cylinder, and add a small amount of hot water to release the flavor. Moments later, I add the full complement of hot water, insert the plunger, and press down. If I press too hard, I will encounter formidable resistance from the volume of air trapped between the plunger and the coffee, and the AeroPress won’t work. But if I press gently, with virtually no effort, the plunger will go down smoothly, emitting an audible sigh as it reaches the bottom. Almost always, the result will be a delicious cup of coffee.
I first heard about the AeroPress from a friend and fellow Zen practitioner, who also makes morning coffee for his missus. That is perhaps no accident, because the skills required to operate the AeroPress resemble their counterparts in Zen meditation. Both the AeroPress and the practice of Zen require balance, patience, and steady attention. Beyond that, both enlist the kind of energy known to Taoists as wu wei, or “effortless effort,” whether the object of the effort be the breath, the contents of the mind, or the situations encountered in everyday life. Press too hard, and you will fail. Press lightly, aligning yourself with natural forces, and you will allow the desired result to occur.
Most meditative practices begin with attention to the breath. Some schools of meditation, including Zen, advocate the counting of breaths in general and exhalations in particular. Others employ such words as “in” and “out” to track the process of respiration. Whatever the method, however, many people find it difficult to observe the process of breathing without attempting to control that process or bring it into conformity with an imagined ideal. To counter that tendency, I have found it helpful merely to listen to the breath, as the Zen-trained teacher Toni Packer advises, rather than employ an analytic method. In the same spirit, one can view oneself not as the owner/operator of one’s breathing but as the one “being breathed,” both by one’s body and by the life force common to all living beings. Approached in this way, the breath becomes an object of interest rather than willful concentration.
Turning from the breath to the contents of the mind, the same quality of attention may be applied. In his essay Samadhi of the Self, the Soto master Menzan Zuiho Zenji (1683-1769) defines the contents of the mind as “emotion-thought,” which he views as “the root of delusion; that is, a stubborn attachment to a one-sided point of view, formed by our own conditioned perception.” The purpose of zazen, or sitting meditation, is not to suppress thoughts, as some would have it, but to clarify “how emotion-thought melts.” Through the regular practice of zazen, “the frozen blockage of emotion-thought will naturally melt away.” This will occur not through cutting off thought, a practice Menzan likens to cutting the trunk of a tree and leaving the root alive. Rather, it will occur through effortless effort: through mindful observation of self-centered thoughts and their emotional subtexts. The equivalent of a gentle hand on the AeroPress, such observation serves to illuminate the roots, the dynamics, and the consequences of ego-centered, prejudicial thinking. Over time, it can thaw the frozen block of emotion-thought.
But can that degree of awareness, attainable within the confines of private meditation, be sustained within the arena of everyday life? Can it withstand the violence, physical and verbal, of contemporary culture? In his address in Tucson on January 12, President Obama invited us to ask ourselves whether “we’ve shown enough kindness and generosity and compassion to the people in our lives.” He also asserted that “what matters is not wealth, or status, or power, or fame” but “how well we may have loved.” Those are stirring words, and they rightly locate the nexus of non-violence in immediate, human interaction. At the same time, they remind us of the centuries of negative conditioning—the monumental blocks of emotion-thought—that must be addressed with awareness, if the President’s vision of a kinder society is to be realized.
Given present conditions, that may seem a Herculean project, requiring nothing short of a social and spiritual revolution. But such a project can begin with an effortless effort, which is to say, with a clear and intimate awareness of what we are about to say or do in this very moment. Living in that awareness, we can ask ourselves whether what we’re about to say is necessary, true, and kind, and whether our words and actions are likely to be hurtful or harmful. And we can speak and act accordingly.
*Menzan Zuiho Zenji, “Jijuyu-zanmai” (“Samadhi of the Self”), in Shikantaza: An Introduction to Zazen, edited and translated by Shohaku Okumura (Kyoto Soto-Zen Center, 1985), 106.
The AeroPress was invented by Alan Alder in 2005. For more information please see http://en.wikipedia.org/wiki/AeroPress. In the photo above the AeroPress rests on a cup by Robin Caster Howard.
“April is the cruelest month,” wrote T.S. Eliot, but here in Western New York, the month of February seems more deserving of that honor. And for the meditative practitioner, no month presents a sterner challenge. Be here now? You must be joking. I’d rather be in Sarasota. Or better yet, St. Lucia.
In the “Faith-Mind Sutra,” Seng-ts’an, the Third Ancestor of the Zen tradition, offers this advice:
The Great Way is not difficult
for those not attached to preferences.
When neither love nor hate arises,
all is clear and undisguised.
Separate by the smallest amount, however,
and you are as far from it as heaven is from earth.*
To follow the Great Way—the path of liberation from conditioned suffering—is to set aside our habitual preferences. Summer over winter, for instance. Or, in winter, St. Lucia over Western New York.
That may sound like being numb or in denial, but in its context Seng-ts’an’s meaning is quite the opposite. What he is urging is an openness to whatever we encounter, be it sun-drenched beaches or sub-zero temperatures, cloudless tropical skies or a Buffalo winter. Putting our preferences in abeyance, we fully experience our environs.
Beyond that, Seng-ts’an is enjoining us to recognize that by preferring one thing over another, we separate ourselves from the world we live in. We identify with our preferences, fashioning an “I” that dislikes cold weather, that prefers sand and sun over ice and snow. If what we prefer is presently available, we like it and want more of it—and want it to last forever. But if it’s not, we stand apart, resisting what is present and complaining of our lot. On a really frigid day, we blame the cold for being cold, the winter for being winter.
Such responses are not to be suppressed. Their roots lie in generations of conditioning and in social forces well beyond our control. At the same time, what has been learned can be unlearned, and what is causing us suffering can be diminished, not by willful self-denial or efforts at self-improvement but by patient meditative inquiry. In her essay “Consciousness, Attention, and Awareness,” the Zen-trained teacher Toni Packer puts it this way:
Sometimes people say, “I ought to drop this habit, but I can’t.” No one is asking us to drop anything. How can we drop things when we are in our customary thinking and suffering mode? We can drop a bowl of cereal, but our habitual reactions need to be seen thoroughly as they are taking place. When there is awareness, a reaction that is seen and understood to be a hindrance diminishes on its own. It may take a lot of repeated suffering, but a moment comes when the energy of seeing takes the place of the habit. That is all. Seeing is empty of self. The root of habit too is empty.*
Rather than struggle to drop our habitual reactions, we cultivate awareness of those reactions and allow them to change in their own time.
If you would like to explore this practice, you might wish to take a meditative walk on a cold winter day. As you set out, bring your awareness to your body—to your feet as they slog through the snow, your arms as they rhythmically swing, your face as it meets the cold. Open your eyes to the landscape, your ears to the sounds of winter. Then bring your awareness to your resistance: to the concepts and judgments that cross your mind. Pay particular attention to your likes and dislikes, your comforts and discomforts. Continue this practice through the month of February, and see what becomes of your aversions.
**Seng-ts’an, Faith-Mind Sutra, tr. Richard B. Clarke, http://www.mendosa.com/way.html.
*Toni Packer, The Wonder of Presence (Shambhala, 2002), 134.