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Posts Tagged ‘thich nhat hanh’

Matthew Arnold
1822-1888

In his sonnet “To a Friend” (1849), the Victorian poet Matthew Arnold offers “special thanks” to the tragic dramatist Sophocles, whose “even-balanced soul . . . / Business could not make dull, nor Passion wild.” The “mellow glory of the Attic stage,” the author of Antigone and Oedipus Rex “saw life steadily, and saw it whole.”

To see life steadily, which is to say, to remain continuously present for the present moment, is a fundamental aim of Zen practice. Toward that end, a  variety of means are available to the serious practitioner, most prominently sitting meditation, conscious breathing, and mindful attention to everyday life. With proper instruction and sufficient diligence, all of these methods can eventually be mastered. Being fully present can become a dominant mental habit, replacing older habits of inattention and distraction.

Seeing life whole is another matter. What, exactly, Arnold meant by that phrase is open to question, but whatever else his words might imply, they suggest a balanced and comprehensive vision of the human condition. Such a vision would, as Zen teachers put it, “include everything”: illness as well as health, sorrow as well as joy, death as well as life. To attain to so equable and inclusive a view is a noble objective, but many practical obstacles stand in the way. Three in particular come to mind. (more…)

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Roshi Joan Halifax

Altruism. Empathy. Integrity. Respect. Those abstract words enjoy an exalted status in contemporary discourse, perhaps because the qualities they designate often seem in short supply.  Those who embody them earn our admiration, both for their courage and their moral example. In many spiritual traditions, Zen included, the manifestation of such qualities is both an aim and a fruit of dedicated practice.

Yet even the noblest human qualities have their shadow sides. Practiced unskillfully, they can harm both the practitioner and those whom he or she purports to serve. In her new book Standing at the Edge (Flatiron Books, 2018), Roshi Joan Halifax, founder and Abbot of the Upaya Zen Center, takes a hard look at five such qualities, examining their nature, their agency in the world, and their capacity to relieve human suffering. At the same time, she acknowledges the emotional damage that even such commendable qualities as empathy and compassion, practiced without sufficient knowledge or wisdom, can inflict on oneself or others. As a longtime caregiver for the dying, a volunteer in maximum-security prisons, and the director of clinics and service projects in Tibet and elsewhere, Halifax knows whereof she speaks. Grounded in her practical experience and her scholarly training in the social sciences, her book is at once a manual for caregivers and an illuminating collection of cautionary tales, detailing the hazards and the fulfillments attendant to a life of selfless service. (more…)

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In the spring of 1998, at a meditative retreat in Burlington, Vermont, Zen master Thich Nhat Hanh offered some basic instructions for seated meditation. “Just sit there,” he said. “Don’t try to become someone else.”

A year later, in Brownsville, Vermont, I attended a subsequent retreat conducted by Thich Nhat Hanh. On an August afternoon, I sat outdoors with “Thay,” as we called him, and a dozen others, drinking herbal tea. A gentle monk in his early seventies, he wore the earth-brown robes of his Vietnamese order. Now and then, he lifted his cup with both hands and took a sip of tea. At that time, Thich Nhat Hanh was already a figure of international renown. Describing him as an “apostle of peace and non-violence,” Dr. Martin Luther King had nominated him, in 1967, for the Nobel Peace Prize. Yet, on that August afternoon, his silent presence seemed as humble as it was peaceful. Well established in the present moment, he was the very embodiment of his own advice. He showed no sign of wanting to be anywhere or anyone else. (more…)

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I once had a neighbor who rarely stopped complaining, chiefly about his ailments. On one day it was his allergies, on another his asthma. On rare occasions, when his body was being relatively compliant, his monologues might briefly turn to other matters, but sooner rather than later they came back to his maladies. He seemed incapable of changing the subject.

However pronounced, my neighbor’s habit of mind was not all that unusual. The activity of complaining is as embedded in human nature as the verb describing it is in the English language. Complain derives from the Latin plangere, which means “to lament or bewail.” From the same root come plaintive, plangent, and of course complaint.  If you are of a certain age, you may recall that physical afflictions and disorders, which are now euphemistically called “issues,” were once known as complaints. There were back complaints, neck complaints, stomach complaints, and many more. Some were real, others imagined. All caused the sufferer to complain, which is say, lament, often to no avail. (more…)

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ENSO by Shinge RoshiThe British poet Sir Geoffrey Hill (1932-2016) once described words as repositories of meanings. Those meanings may be social, historical, or political. They may also be hidden or manifest, dormant or active. The word silly, for example, once meant “innocent,” as in “the silly sheep,” but that meaning is no longer current. By contrast, the original meanings of other words may be extant in one culture but not in another, though the two share a common language.

Nature is one such word. In ordinary usage, nature refers to a physical world apart—or seemingly apart—from the human: the world of stars and planets, mountains and rivers, flora and fauna. But as recently as the mid-nineteenth century, the word nature could also refer to a quality altogether human: one’s “natural feeling and affection” (O.E.D.). Thus, in 1841, the English cleric Charles Henry Hartshorne could observe that “There’s often more nature in people of that sort than in their betters.” Commoners, in other words, often expressed more natural feeling than did the lords and ladies. By the end of the nineteenth century, lexicographers had deemed that older meaning archaic, at least in England. But in Ireland, it has persisted into the present century. In Brendan Behan’s play The Quare Fellow (1954), a prison guard who has just learned that a fellow guard has done him a favor responds by saying, “I’m more than grateful to you. But sure I’d expect no less from you. You’re all nature.” (more…)

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A few months ago, our bathroom wall clock ticked its last. Shopping online for a replacement, I settled on a contemporary Hito analog clock, with a stark white face, plain Arabic numerals, and a stainless-steel rim. The size and shape of a pie plate, our new timepiece incorporates a thermometer and hygrometer, both of them reliably inaccurate. But it also possesses two additional features, which together make its presence distinctive, compelling, and curiously unsettling.

Nowadays, most wall clocks tick. The tick may be as soft as a heartbeat—or loud enough to keep a light sleeper awake. By contrast, the Hito makes no sound at all. Advertised as a “silent, non-ticking” clock, it lives up to that description. If you wish to be aware of time’s winged chariot hurrying near, you must employ your eyes rather than your ears.

Should you do so, you will discover the Hito’s other distinguishing feature: a needle-thin second hand that never stops. Moving smoothly and continuously above the two main hands, it brings to mind the flow of sand through a nineteenth-century hourglass. Combined with the eerie silence of its movement, this concrete reminder of time passing leaves an impression of time itself as objective, inexorable, and unnervingly swift.  And by so doing, it evokes three realities that Zen teachings admonish us to remember, lest we live in ignorance and delusion. (more…)

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Shohaku Okumura

Shohaku Okumura

“I live in America as a foreigner and need a great deal of patience,” writes Shohaku Okumura Roshi, a respected Zen scholar, priest, and teacher who lives in Bloomington, Indiana. In the United States, he explains, “the spiritual and cultural backgrounds are very different from Japan.” And actually, he adds, “any two people who live and work together will sometimes have conflicts and need to practice patience.”

Like other spiritual traditions, Zen Buddhism accords the mental factor of patience a place of honor in its hierarchy of values. By cultivating and exercising patience, we forestall unnecessary suffering. By developing patience as a quality of heart and mind, we avoid causing harm to others and ourselves. With that end in view, Zen teachings offer a wealth of insights and practices, which those willing to make the effort can incorporate into their everyday lives. Four of the most helpful might be summarized as follows. (more…)

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