Wipe it On, Wipe it Off

Breathing the Four Seasons

Being born is kind of simple. I've read about schoolgirls going out to the woods during recess and delivering their baby before the bell rings.

I was surprised to hear Buddhists believe that birth is one of the four causes of suffering, along with sickness, old age and death. Why?

The world where the fetus grows is very different from its next environment. Are we then done with birth? Not at all—our life and our birthing has just begun.  We contend (over and over again) with not getting what we want, and getting what we don't want. This goes on and on until we grow old and die.

In the meantime, we experience sickness and old age. As we recover from one mode of suffering we start a new one. So why is it so special to be human?

As I sat tonight I went from spring to summer to autumn to winter in each breath. I'd watch my breath arrive and it was spring. Soon what was so pleasurable became bothersome, so I would breathe out feeling pleasure. Yet the grasping for another breath soon followed that relief, and the cycle continued … on and on.

We welcome each new breath as it is born and grieve it when it leaves us a moment later. The cycle continues. And this cycle replicates itself in every mode of life.

Relationships start and stop. What was once glorious is replaced by excruciating pain. My grandfather, after losing his last dog, said he couldn't endure the pain of losing another one. He had lost his wife (the love of his life) when he was in his twenties. “No more loss for me,” he said.

So why is it so special to be human? Because we can watch as we bounce back with each exhale and enjoy the next fresh breath that bathes our lungs, our blood, and our psyche. It is our ability to watch that separates us from other life forms. 

Grief

Favorite Child (More) and Art Saved by Prayer

Here are a couple more messages from Jesus today.

In ancient times, God would appear by placing a cloud over a tent. In Austin, he produces a little clump of snow.

Who Is My Favorite Child?

Where Am I?

Here's a workshop I took with Kokyo Henkel last weekend on mirror awareness in case you didn't know this was about a Zen teaching:

http://austinzencenter.org/teachings/audio/mp3s/kh042013p1.mp3
http://austinzencenter.org/teachings/audio/mp3s/kh042013p2.mp3

Or, if you don't want to spend three hours, then read this:

Song of the Jewel Mirror Awareness

The Dharma of thusness
Is intimately conveyed by Buddha Ancestors.
Now you have it, Keep it well.
Filling a silver bowl with snow,
Hiding a heron in the moonlight.
They are similar though not the same.
Side by side you can see the differences.
The meaning is not in the words,
Yet one pivotal instant can reveal it.
Move and you are trapped;
Miss and you fall into confusion and doubt.
Turning away and touching are both wrong,
For it is like a massive fire.
To depict it with complex words
Is to defile it.
In the darkest night,
It is perfectly clear.
In the brilliance of dawn,
It remains hidden.
It acts as a guide for beings.
Its use removes all suffering.
Although it is not created,
It is not beyond words.
It is like facing a jewel mirror;
Form and image behold each other.
You are not it; Yet it is you.
Like a newborn child,
It is endowed with five aspects.
No coming, no going,
no arising no abiding.
“Baba wawa” is there anything said or not?
In truth, this has no meaning,
For the words are not yet clear.
Like the six lines of the double split hexagram,
The relative and absolute integrate.
Piled up, they make three;
The complete transformation makes five.
It is like the taste of the five-flavored herb,
Like the diamond thunderbolt.
Wondrously embraced within the absolute,
drumming and singing go together.
Penetrating the source and traveling the way;
You cover the territory and embrace the road.
Complications are auspicious;
Do not resist them.
What is natural and inconceivable,
Belongs neither to delusion nor enlightenment.
Causes and conditions at this moment
Shine completely in the silence.
So fine, it enters nowhere,
So vast it exceeds all bounds.
A hairsbreadth deviation
And you are out of harmony.
Through the teachings of sudden and gradual,
Different methods have arisen.
Even though you master such teachings,
The truth keeps on escaping.
Sitting still, yet inwardly moving,
Like a tethered colt, a trapped rat.
The Ancestors pitied them,
And offered them the teachings.
According to their delusions,
they called black as white.
When delusions disappear,
The natural mind reveals itself.
If you want to follow the ancient path,
Please observe the Ancients of former times.
Some try to attain the Buddha Way
By gazing at a tree for ten eons
They are like a tiger with tattered ears
Or a hobbled horse.
With low aspirations,
You will see jewel pedestals, fine clothing.
And with a sense of wonder,
You will see black badgers and white bulls.
Yi, with his archer's skill,
Could hit the mark from a hundred paces.
But when arrow points meet head on,
How could it be a matter of skill?
When the wooden man begins to sing,
The stone woman gets up to dance.
This does not come by knowing,
Nor does it involve ideas.
Ministers serve their lords
Children obey their guardians.
Not obeying is not filial,
Failure to serve is of no help.
Practice invisibly, work intimately,
Be the fool with no voice.
For realizing true continuation
Is called ∞ the host within ∞ the host.

The Oracle of Delphi and Delusions

To Slowly, or Too Slowly?

You Can Never Move Too Slowly

Stepping on Jesus and Growing Taller

See NYTimes article: http://opinionator.blogs.nytimes.com/2013/04/15/stepping-on-jesus/
Dogen, thousands of years ago ... not quite. See: http://en.wikipedia.org/wiki/Dōgen

Overfilling the Cup

http://www.prairiewindzen.org/emptying_your_cup.html tells a story which I tried to tell, but since it was confusing I'm not sure if I was successful.;)

Going to San Antonio and the Myth of Sisyphus

First attempt at making a you-tube, after a full day traveling with mostly sweet women (Mark came too and he was the exception."

Privacy, Secrecy, and Transparency

Two strangers look at my artworks at the AMOA (click to enlarge)

When I hear everyone agreeing about something, I like to take the other side. Many of my neighbors are bemoaning the fact that Google is coming to Austin to connect the city (only the second in the country) with high speed fiber for Internet and TV. They fear a breach of their privacy.

I've been thinking about secrecy, which is what privacy may be about. We protect our secrets mightily. And yet, in the end, we all have the same secrets.

Here are mine (I told my wife that I was going to tell my secrets on my blog and that she could look at it. She said, "I just have a few minutes to finish what I'm doing before Charlie wakes up." I guess she knows.):

1. I've been greedy.
2. I cheated.
3. I robbed.
4. I hurt people.
5. I hurt animals.
6. I hurt plants.
7. I polluted.
8. I wished harm to others.

I could go on and on. Don't we all have these secrets? I heard of a therapist whose first question was, "what's your biggest secret." What a relief it must be to get that off one's chest. Yet, we all know everyone's secrets. They are on the list. And if you deny any of the above, you are to be congratulated (or you are "in denial").

Marcus Aurelius, the Roman Emperor who lived 2000 years ago, said that we should live each day as if it will be the one by which we are judged. I'm supposed to be writing what I've been doing for fifty years for my upcoming high school reunion. I thought yesterday that what I did yesterday was enough to write about. It was my greatest accomplishment. I'd like to say I did something grandiose. But, unfortunately, I don't think I did. I just did some little things that were possible because of the stuff I've done over the years. So insignificant were those actions that today all I remember is that they felt good. The details escape me.

I'm imagining a world that we may in fact live in, where there is nothing but transparency. My psychoanalyst sister would probably say that we need boundaries. Yet the reality is that we are moving toward a world without boundaries. I can see where you live, how much you earn (if you are a professor at a public institution), how much your house is worth, and much more. Suppose we live our lives as if everything we do is broadcast? Would we live a better life?

Sometimes when I taught I'd have an interpretor for a deaf student in my class. I found that I had to watch my diversions because the interpretor would get worn out. I tried to keep my explanations short. The interpretor acted as mirror/recorder to my actions. A video camera recording my reality would do the same (aka reality TV).

I asked my palates teacher today if she'd rather have a magazine with advertisements showing the products that she's interested in ... or an assortment of ads as they do now. She didn't answer, knowing better than to answer any of my questions. Instead we had a great session. 

So here's a plea for complete transparency, which, if we don't have now, we'll have tomorrow. Object if you want. I'm not sure it will make any difference. As they used to say in Chicago, "you can't fight city hall." 

Thoughts while Meditating

A prisoner wrote yesterday asking me what went through my mind when I meditated. I'm glad I wrote a day or two ago about the precept “do not lie” because that makes this more of a challenge. My answer is somewhat different than what I've said doing meditation instruction, but I think it will encourage me to be more honest in the future.

I've heard some objections in the Zen community to the word meditation. What we do is very different than some other kinds of meditation where one leaves their consciousness, or repeats a mantra over and over again.

In Zen, we practice what is called Shikantaza (只管打坐?)

Dogen, our 13th century patriarch, said: “In this moment of sitting look into what sitting in itself is. Is it turning a somersault? Is it a state of vigorous activity? Is it thinking? Is it not thinking? Is it doing something? Is it not doing anything? Is there sitting inside of sitting? Is sitting inside of the bodymind? Is sitting free of 'sitting inside' and 'inside of the bodymind'? And so on. You should investigate thousands, tens of thousands, of points such as these.”

A contemporary translator of Dogen, Okamura, tells his students, “sit, don't move, don't think.” Are these men saying the same thing?

Here's what I do:

I drive to the zendo to sit. A car goes through a stop sign without stopping and I slam on the breaks. My heart is racing. I'm tired and frazzled. I walk to my cushion, only to realize that I forgot my cushion in my car. So I go back to the shoe rack, get my shoes, my keys, my red stocking cap and look for my cushion in my car. No, I remember, it is in the closet in the temple with the extra zabutons (mats). So I get my zafu (cushion) and two little cushions that I put under my knees that are gradually (after six years) making their way to the mat.

Remember, I'm borderline ADD, easily distracted. I make my way to my place. It might be a day when I'm the doan (time keeper/bell ringer). I make sure I can see the clock, position the chant so I can see it when the time comes, and arrange the chant cards all going the same direction (is that a little OCD, I don't know?).

I might read the chant as the fukudo (person who strikes the han to tell us when sitting will begin) does her job. I try to get comfortable, knowing that I will try not to move for 35 or 40 minutes. I look around the room to see if anything is not the way it should be. Then I place my hands together under my rakusu (small robe hanging from my neck), almost close my eyes, looking down at approximately 45°.

Sitting has begun. Now for the question ... “what goes on in my mind.” A tsunami has occurred in my head. I survived a near death experience, I rushed to get to sitting, I am lamenting that I should attend something after sitting that I really am not interested in attending (luckily my friend asked me to go to dinner). These thoughts are going through my head. Quickly they become fodder for observation. I'm on the shore, watching the waves. They are what they are. I notice that they don't hang around. They aren't getting anything to eat. It isn't that I'm ignoring them, but I'm not feeding them either. Gradually they get bored.

Then I realize I'm tired. I suspect that I drift off a little, but soon feel revived. Then I might start to count my breaths. I try to count to ten. This informs me whether the tsunami has quieted down. I check my posture. I think about by shoulders. I look at the time and wonder what happened to the last ten minutes.

A thought crosses my mind. And another thought. And another thought. Each time, I try to let them go. At first I thought that "my thoughts" were those pegs at a county fair that you'd hit with a mallet as they popped up to win a prize. But now they are much different. It isn't me against them. They aren't my enemies. They aren't my friends. They are just my mind doing what it does, breathing, so to speak. Just that!

Gradually I slow down. Gradually I am sitting, not just physically but mentally.

I remind myself that this is not an athletic event. I'm like the photographer who has taken 1000 pictures. I'm a 1000 picture photographer—no better, no worse. Some day I'll be a ten or twenty or thirty year sitter. I'll sit differently. Maybe I can quiet the tsunami faster. Maybe I won't come to the zendo with a racing mind. In any case, this is what I am now.

And that's what I do when I sit.

Kim Mosley

Do Not Lie

One of my prisoner BuddhaPals wrote me, complaining that some of his fellow prisoners lie to their penpals. Here is my response.

L,

You started me thinking about “do not lie.” When we go through lay ordination, we think about each of the precepts. But later, we realize there are some (if not all) of the precepts we have not been considering whole-heartedly and that we need to revisit.

The first thing that comes to mind is “do not judge.” There is that great line from the Bible “And why behold you the speck that is in your brother's eye, but consider not the beam that is in your own eye.” I think that is humbling. And it reminds me of the considerable job it is to get that beam out of my own eye.

There are so many levels of telling the truth. It is not just our words, but our actions. Do we know ourselves? Are we pretending to be someone we are not?

The idea of karma is that we are the result of our actions. Creating good karma is a full-time job. One response to those that are generating bad karma is compassion. The Buddha, in a previous life, killed a pirate who was going to kill everyone on a boat. Did he do it to save all but the pirate? No. He did it, out of compassion, to save to pirate from accumulating bad karma.

It is easier to be compassionate toward those that we like. When they are having a hard time, it hurts us. But how about those that we detest? Can we have compassion for them too? That's a good challenge for all of us.

Mr. Kim

Here's Buddha's Metta Sutta on kindness:

This is what should be done
By one who is skilled in goodness,
And who knows the path of peace:
Let them be able and upright,
Straightforward and gentle in speech.
Humble and not conceited,
Contented and easily satisfied.
Unburdened with duties and frugal in their ways.
Peaceful and calm, and wise and skillful,
Not proud and demanding in nature.
Let them not do the slightest thing
That the wise would later reprove.
Wishing: In gladness and in saftey,
May all beings be at ease.
Whatever living beings there may be;
Whether they are weak or strong, omitting none,
The great or the mighty, medium, short or small,
The seen and the unseen,
Those living near and far away,
Those born and to-be-born,
May all beings be at ease!

Let none deceive another,
Or despise any being in any state.
Let none through anger or ill-will
Wish harm upon another.
Even as a mother protects with her life
Her child, her only child,
So with a boundless heart
Should one cherish all living beings:
Radiating kindness over the entire world
Spreading upwards to the skies,
And downwards to the depths;
Outwards and unbounded,
Freed from hatred and ill-will.
Whether standing or walking, seated or lying down
Free from drowsiness,
One should sustain this recollection.
This is said to be the sublime abiding.
By not holding to fixed views,
The pure-hearted one, having clarity of vision,
Being freed from all sense desires,
Is not born again into this world.

Conversation with a relative on Willpower, Zen, Jews, and Guilt

This is my workspace. It is the most organized that it has ever been.

B:

Thanks for the very interesting article link on Susan Nolen-Hoeksema. I had missed the article and am interested in checking out the book. It does sound as if worry and rumination are two sides of the same coin, or maybe the same coin altogether. And yes, I "worry" that they are ways of avoiding the present. Clearly, willpower (i.e. telling myself to focus on the here and now) doesn't work. Have your zen practices been more helpful?

Regarding your Torah study and the notion of worry as a Jewish trait—I have many times thought that worry (and guilt) may be particularly prevalent among Jews of eastern European ancestry, a cultural trait developed over centuries of hard times. I, too, was in a Torah study group but never felt the connection so strongly there. Still, as Jews with eastern European ancestry (you through your mother's side and I through my mother's side), we may be wired ...

K:

Willpower: I agree that willpower isn't the way. I've heard teachers say that they pull rather than push. I think when we push ourselves we burn out quickly. I couldn't sit at my desk unless a movie or music was playing. I had to check my email all the time. So I tried various willpower techniques, including using a pomodoro timer (neat project management system) but it still was an incredible effort. I think willpower is exhausting, though maybe (sometimes) useful in developing habits. My sister Gail (a psychoanalyst) urged me to try some ADD medicine (generic Ritalin) ... so I went through some testing and since I was “borderline,” they gave it to me. I've been taking it for about six weeks now and feel pretty much like a different person. Supposedly the pills stimulate the front part of the brain that controls willpower. In any case I felt like I was a car out of alignment, using “willpower” (over and over again) to go straight, where now I feel I'm in alignment. I have no interest in having video or audio on when I'm working, though if someone interrupts me, that's ok too. It has made me question the perception that many others just don't “try” hard enough. Perhaps they have some part of their brain that isn't functioning properly. I saw so many students struggle, and no matter how hard they tried, barely improve. I wondered why. In fact, I worked to try to get our campus disabilities office to consider learning disabilities as a disability (sounds so obvious). The disability folks were much more into the deaf and those using wheelchairs and never pursued it. On the other hand, I know that some people think that many kids are over-medicated. I'm sure that some ADD/ADHD drugs are used for the convenience of the teachers rather than for the growth of the student.

Zen: There are so many Buddhisms, and even more than one school of Zen, and they don't agree. Buddha's #1 goal is to relieve people of their suffering, which he feels is a result of their attachment to things. (I think of Buddha as ever present, and existing in all things.) Greed, hate, and delusion are the three poisons that come from attachment. Perhaps rumination is an attachment to the past, and worry is a fear that things won't be as they are. I realize now that I was fixated on certain things that had happened to me in the past. Now (with the meds) I remember the incidents and see that I was fixated (obsessed) about them, but realize that I'm not concerned about them any more.

In Soto Zen, (which is what I practice), we say the "Zen is good for nothing." People come to us because they want relief from this or that. And most say that they have benefited from their practice. But those who just do it for the end goal often don't stick with it. It is like wanting to be a famous artist. There is no better formula for failure.

The prisoners with whom I communicate want to meditate as a means of numbing their suffering and suppressing their anger. I try to shift their thinking a little so they'll observe their anger rather than trying to get rid of it. I believe that someone who says "I am so angry" really isn't so angry at the moment when they are observing their anger. They are a guy/gal observing themselves being an angry person. Did I send you the poem, The Guest House, by Rumi? It is the best description of Zen meditation.

So a question, are you worrying when you are aware that you are worrying? I suspect that both can't occur simultaneously.

Jews: My grandma Rebecca was certainly the modicum of worry, wasn't she? And my mother worried a lot. She wrote in her notes that she was depressed a lot. In the Torah study group it was mentioned the other day that Jews suffer from their persecution. This seems very non-productive to me because it is making the world the cause of our thoughts. I like better the Buddhist idea that pain is like a dart thrown at us, which hurts, but suffering comes from a second dart that we create in our mind. (But back to the brain ... how much emotion and how many thoughts are the result of too many or too few chemicals being released by the brain?)

Guilt: I haven't thought a lot about guilt. I do remember how bad I used to feel when I messed up in the Zen temple, doing something that was “wrong.” like moving a cushion with my foot. And now, when I see newcomers do such things I just think “they are a newcomer and they don't know any better.” Buddhists do have a concept of repentance, but it is simply acknowledging that they messed up and then move on. There is no sin, nor commandments that they should do this and not that (though precepts are taken to inform one's path).

Negativity: Letter to a BuddhaPal

Nice to get your letter. I read how you felt you were surrounded by negativity all day long and that you were trying to clear your mind of it.

I think you should congratulate yourself that you are able to see what is surrounding you. At the same time, we talk in Zen about obstacles being “opportunities for practice.” The fact that you are able to see the negativity is a first step. Think about the reasons for the negativity. Think how many of the prisoners got a bad roll of the dice from the day that they are born. Realize that if you don't put wood in the fire you are taking a step at putting out the fire. Talk about positive things that are going on either with you or with the prison.

I'm sending you some of the Buddha's words on right speech. It is quite a practice to only say something that is affectionate. It is disarming to say the least.

Keep writing, and let me know how this goes.

Mr. Kim

P.S. I have the three monkeys on a little altar on my desk. Above them is Suzuki Roshi, who is our link to the Buddha. When someone complained about the people they were working with, he replied, “If you want to see virtue, you have to have a calm mind.”

We don't have a calm mind to numb our anguish, but rather to see the Buddha (or beauty) in everything (my words).

Here's some Buddhist text that I sent my BuddhaPal: http://www.accesstoinsight.org/ptf/dhamma/sacca/sacca4/samma-vaca/index.html

Wheat-free, Egg-free and Dairy-free Nut Bread

From Facebook

On bus back to Austin. Didn't get mugged. Was it because of inherited karma or earned karma or just didn't?

Mark Manders, painted bronze figure

Waiting for trains to museums

Inside Bank

There was a big copper building and I thought that was the bank. But no, it is a nice neighborhood bank with lots of wood.

Coppermart Bank

Dart train to Lovers Lane

Progress in Big D.

30 minutes to Big D

No photos

Cop just told me I can't take pictures. Said it had to do with terrorist activities.

Austin Greyhound Station

Going on the bus today to big D to see art. Actually just to have a mid-life adventure.

May the Lord smile on you and be gracious to you. (Numbers 6:25)

First I made this sketch in 2009:

I made this drawing in 2009.

Then I decided that a line drawing wouldn't work well in the book. So I colored it.

Kingdom of God is within you.

Once, having been asked by the Pharisees when the kingdom of God would come, Jesus replied, "The kingdom of God does not come with your careful observation, nor will people say, 'Here it is,' or 'There it is,' because the kingdom of God is within you."—Luke 17:20-2

There is nothing either good or bad ...

There is nothing either good or bad, thinking makes it so. 

(Shakespeare, Hamlet, Act II, Scene II)

My former student, Jeff, wrote that he disagreed with William, saying that harming another is bad, especially when there is murder (my words). At the same time, another former student, from my days teaching in Dallas, wrote about virtuous capitalism. He imagines a bunch of business men who forego profits to give more to their employees and public than need be. Of course, the net result might actually not be so good for some. The shareholders might need to tell their kids that they can't go to college, and their competitors might go out of business because they can't compete with a company that gives away bread. Is this really virtue? (For a much more articulate expression of the social responsibility of business see: http://www.worldchanging.com/archives/005373.html).

I like to think about what morality would be like if there are no humans on Earth. Most people would agree that there would be no good and bad. There is only be ecosystems. One animal eats another, who then eats another and so on. They are usually wired to protect their own and to survive by taking advantage of those smaller or weaker than themselves.

Enter humans onto Earth who make judgments galore. And then they make judgments on others making judgments. Hitler decides that "X" could make his country better. Then someone else decides that Hitler is evil. A cycle is started that produces strife and war. Even two people who love each other have a tough time at getting along.

Buddha wrote (though not with Shakespeare's conciseness),

Do not form views in the world through either knowledge, virtuous conduct, or religious observances; likewise, avoid thinking of oneself as being either superior, inferior, or equal to others. The wise let go of the “self” and being free of attachments they depend not on knowledge. Nor do they dispute opinions or settle into any view. For those who have no wishes for either extremes of becoming or non-becoming, here or in another existence, there is no settling into the views held by others. Nor do they form the least notion in regard to views seen, heard, or thought out. How could one influence those wise ones who do not grasp at any views. —from the Sutta nipata