#an introduction to zen buddhism | Explore Tumblr posts and blogs

yoga-onion · 10 months ago

Text

[Image above: D. T. Suzuki (11 November 1870 - 12 July 1966) was a Japanese Buddhist scholar and doctor of literature. ]

A message from 23 nights temple Q&A: Part 2 [Part 1]

Next question was, want to know more about Tendai Buddhism and how to do face-to-face learning outside of Japan:

More than 1,400 years after its introduction, Buddhism in Japan was born from the founders of sects in Japanese history and culture. Today, about 13 major sects exist, including the Tendai sect. Of these, three are Zen sects: the Soto, Rinzai and Obaku.

Among them the most representative are, Saicho, founder of the Tendai sect, whose head temple is Enryaku-ji on Mt. Hiei; Kukai, founder of the Shingon sect, who brought esoteric Buddhism to Japan, whose head temple is Kongobu-ji on Mt. Koya; and Dogen, author of the Shobogenzo, a philosophy book said to be a manual for Zen meditation practice and originator of mindfulness. Founder of the Soto sect, whose main temple is Eiheiji Temple.

Buddhism means 'Buddha's teachings'. In the beginning, everything was transmitted orally and it was only after Buddha's death that documents and scriptures were created. All of the Buddhist scriptures that remain today were described by the memory of Buddha's disciples. In the meantime, it underwent various transformations through the views of translators and other factors, and representative gurus from different countries established and divided into sects. The Tendai sect is one of these sects, founded by Master Saicho. Incidentally, my trusted teacher is a Zen monk of the Soto sect, and he says that one should not be confined to a sect. It is because Dogen, the founder of the Soto sect, taught that the Buddha's teaching is one and that we should not be obsessed with sects.

Those wishing to study face-to-face or Buddhist thought outside Japan should visit your local Buddhist temple or Zen centre. You can easily find one by hitting the usual keywords. However, not all are good teachers. It is recommended to search patiently for a teacher or centre that suits you. For international learners, books by Japanese Buddhist scholar D.T. Suzuki are relatively accessible. He wrote on Zen in English and introduced Japanese Zen culture to the rest of the world. He was also a prolific translator of Chinese, Korean, Japanese, Vietnamese and Sanskrit literature.

In fact, the teachings of Zen that we are learning are not like there is a holy scripture that says this is the absolute truth, nor is there a founder who says that this is the absolute truth.

And it is best not to decide on a teacher based on sect or culture, but to knock on the door of a person you can identify with. More importantly, he or she may not only be in the temple.

二十三夜堂からのメッセージ Q&A: その2 [その1]

次の質問は、天台宗についてもっと知りたい、日本国外で対面で学ぶ方法を知りたいというものでした:

伝来から1400年余りの年月を経て、日本の歴史文化のなかで、宗派の開祖たちから生まれたのが「日本の仏教。現在、大きな宗派として存在しているのは、天台宗を含め約13宗派。その中で禅宗は、曹洞宗、臨済宗と黄檗宗の３宗。

中でも代表的なのは、天台宗の開祖の最澄、総本山は比叡山延暦寺、日本に密教をもたらした、真言宗の開祖の空海、総本山は高野山金剛峯寺、そして、坐禅修行のマニュアルとも言われている哲学書「正法眼蔵 (しょうぼうげんぞう）」の著者でマインドフルネスの元祖、曹洞宗の開祖の道元、大本山は永平寺など、が挙げられる。

仏教とは「ブッダの教え」という意味である。当初、全ては口頭で伝えられており文書·経典ができたのはブッダ没後のことだ。今日残っている仏教経典はすべて、ブッダの弟子たちの記憶によって記述されたもの。その間訳者の見解などを通して様々な変形を繰り返し、各国の代表的な教祖が宗派を立ち上げ分かれていった。天台宗はその一つで、最澄が立ち上げた宗派である。因みに私の信頼できる先生は曹洞宗の禅僧だが、彼は宗派に囚われるべきではないと言っている。というのも曹洞宗の開祖である道元禅師が「ブッダの教えは一つであり、宗派に執われるな」と教えていたからだ。

国外で対面学習や仏教思想を学びたいとご希望の方々は、ローカルの仏教寺院、または禅センターを訪ねてみると良いと思います。お決まりのキーワードを叩けば、すぐに見つかります。但し、全てが良い先生とは限りません。自分に合った先生やセンターを根気よく探すことをお勧めします。海外の方々は、日本の仏教学者、鈴木大拙氏の本が比較的手に入りやすいと思います。彼は英語で禅に関する著作を発表し、日本の禅文化を世界に紹��し、また中国語、韓国語、日本語、ベトナム語、サンスクリット語などの多作な翻訳者でした。

実際、私たちが学んでいる「禅」の教えは、これが絶対の真理だという聖典があるわけでも、これが絶対の真理だという教祖がいるわけでもありません。

宗派や文化で師を決めるのではなく、ご自分が共感できる門を叩くのが最良かと思います。もっと言えば、その人はお寺にのみいらっしゃるとも限りません。

#zen #mindfulness #buddhism #wisdom #philosophy #nature #art #zen teachings

109 notes · View notes

system-of-a-feather · 1 year ago

Text

Full Integration, Final Fusion, Functional Multiplicitly, and General "Spirituality"

(Disclaimer: this is a very long post)

Heyyo, this is a bit of a hodgepodge of connected topics that I was thinking on this morning. For those that don't know, after like three months of being a really solid fused whole, we really decided that we needed to redivide back into our core parts to recenter, rebalance, and reorganize ourselves since our fused whole was loosing sight / vision of the "plot". We don't consider this "splitting" because we are still in - what we like to call "full integration" - and we don't really engage in much dissociation when we do this as the means of how we do this largely stems from the way we perceive, engage with, and view the concept of "self" and "identity." Our system highly values the mastery and art of a very fluid and ever changing sense of identity and self. This morning - thank you Chunn brain for batting our collective brain from the usual urge to get out of bed and get started with our day to give us time to really sit with our inner selves - we spent about an hour and a half and a small half hour nap just laying there thinking among ourselves and I wanted to share a few.

I think at the moment I am still mostly a fused whole and I had considered trying to go to Ray or Lin for them to write this, but it didn't feel right to go to Ray brain and Lin brain directly told me "Dude, this thought line started with Riku-dominant fused brain, trying to have someone else write it would be a disservice to the reflection. Let Riku or Riku-dominant fused brain do it, it's their thought." and you know, fair point. I think I'll use this post as a temporary "bye few thoughts" and love letter to our parts as a fused whole before leaving it to the individual specialists to do their things.

So introduction to this post aside, hello and temporary soon to be farewell before I choose to temporarily redivide into my main parts. Today is May 15, 2024 and I'm gonna document this a bit for when I come back whenever that is and kind of see if my fused-whole perspective and nature changes - mostly for myself. Online I go by Feathers, irl I just go by our chosen name.

I'm a (mostly, technically non-denominational independent, but most of my views and perspectives come from and align closely with) Zen Buddhist. I'm nonbinary vaguely transmasc (not really though?) intersex individual with the pronouns of they/them. I am extremely pro-endo and if I honestly felt like sticking around longer, I was thinking about writing a much more nuanced essay on tulpa-terminology discourse with my current reflections as a fused whole and as a pretty avid Buddhist but, unforunately, unless one of my parts still shares the same insight AND interest, that essay will have to wait for me to potentially be back (hey, Riku or Chunn might still want to who knows). I dunno what else to say, I love bird, Bleach, walking, driving, listening to music, video games, writing, art? I dunno man, I'm just me.

Documentation aside anyways, I gotta figure out where I want to start. I think I will actually piss my high-school English teachers off and start with the LAST thing in the title card. I might loose a lot of close minded white anti-endos here, but hey, if you are that close minded, then its your loss cause I'm just talking about late-stage recovery as a person with diagnosed DID that is considered polyfragmented. It's a fun conversation to have with other people with DID aiming for recovery so, if you're hell bent on hating people talking about plurality form a non-DID lens enough to disregard cool information, that's your loss. (Thank you XIV brain, crediting that to you for part of our goal today)

Buddhism, Spirituality, Plurality and Our Perspective of Full Integration

According to Buddhism, and one of the largest concepts and principles of Buddhism that we believe the most in and actively work to practice and cultivate the mindset of - is that the concept of "I" and the concept of a singular, distinct, and separate self from the world and others simply does not exist - only the experience and illusion of experience exists. I was talking about it with @quoigenicfromhell in DMs since they were interested in talking shop about Buddhism.

To save myself a whole effort of rewriting a discussion on how one can hold together the clear sensation of existing and being an individual with the idea and Buddhist understanding that the "self" does not exist, I'm going to copy a little bit of what I wrote in response to them. If it doesn't make sense cause its in a bit of Buddhist jargon, then oh well, I'm lazy, it's written for an audience that has done some reading and looking into Buddhist thought so RIP yall srry not srry (Thank you Chunn brain lol)

Honestly the development and understanding of holding those two things together (the non-self and non-existence with the clear experience of self and existence) is largely a lot of exploration on the understanding and respect for the experience without applying too much value or regard to said experience. Its kind of a hard thing to understand just based off of words alone and like all things Buddhism, its one of those sorts of things you really gotta sit on and explore in your own mental space, but like

The experience of self and personhood and existence is a denied concept in Buddhist thought, but its not a bad or incorrect thing, the experience of self and existence is kind of considered an inherent expression of life and the world and while its important to be cognicent that it is an illusion that can cause suffering and muddy an individuals ability to see Things As They Are, the experience and illusion of self is additionally an entirely natural thing to experience and is an important part of being able to, well, be

I kinda of personally perceive it kind of similarly to say a part in a system. Innately the part is not (at least in my experiences of systemhood) a literal entire separate being and thats an important thing to acknowledge for a number of reasons (life organization and direction, system accountability, etc) but its would also be incredibly foolish to completely ignore that the part operates, experiences themselves, and lives in the world (both inner and outer) as if they were an individual of their own

In the same sense that a part in a system can be seen both as an individual and a part of a whole / collective depending on what perspective and demands the moment needs. An individual can be seen both as the individual expression of a self informed by the arguably incorrect illusion of isolation OR as a part of the whole worlds expression depending on what serves the moment the best. I largely kind of see myself as part of a system that is the world much like I see my parts as part of a system that is "me". While the self may be an illusion, its not an experience that can be denied and it is an innate expression that in its own right can prove to be a great teacher So you deny the concept of a self but respect and revere the experience and innate natural expression of self

With that context in mind, while we do not believe in the concept of self and find that trying to seek out a concrete idea of a singular person and singular self in society is a source of extreme suffering, stress, and displeasure, we DEEPLY revere and honor the expression of self. As we see it, in a complete ideal and impossible the world would be in perfect harmony if we let the world express itself as it naturally does. We find that the experiences of self - in whatever form they take - are inherent and natural expressions of the world as a whole and to try to shape oneself to fit a specific image - may that be societally imposed or internally / personally imposed or a sense of envy or any sort of clinging or desire to a specific version / image of self - is a disrespect to the innate beauty found in the natural expression and a means of adding disharmony into the world.

As a result, our system and whole aims deeply, above almost all else to exist simply as we naturally would in any moment time to time. If we find that something we are doing with our sense of self is drawn and influenced too much on a "I should" or "I want" or "I wish" or "I hope" then we tend to pause, self reflect, and ask if we are actually existing in our natural state, or are we trying to fight against our natural state of self to fit into a self-imposed idea of what we "should be".

As a result of that, our system deeply values our flexibility, fluidity, and ability to change any aspect of ourselves, any opinion we hold, any identity label we consider, and our overall presentation in all ways and forms to a very high level. The desire to be consistent and predictable serves us little in simply practicing on "being" and finding the true and simply-run life that we want. That then results in why our system so casually flips around in system size, fusions, redivisions, how we refer to ourselves, etc. We find very little value in committing to labels and concepts and do whatever is natural for us.

Additionally, another large aspect of Buddhism our system deeply reveres and appreciates is the acknowledgement that there are "Buddhas" - or in less Jargon terms, potential for everything both internal and external to be teachers and guides into finding a sense of peace and simplicity in the world - and that it is deeply important to cultivating peace, happiness, and insight to actively always be seeking out the "Buddha" in everything and everyone. It's important to reflect, engage with, and talk with those "Buddhas" as they are the best and number one way to gain the insight that brings happiness and peace into life and removes excessive suffering and stress.

As many Buddhists agree (at least of the Mahayanan branches), everyone is inherently a Buddha because the world and everything is a Buddha. The only issue people have is that they can not connect, hear, and see clearly enough to be in that state due to a large number of human conditions - one large one being the aforementioned illusion of self.

Having lived my life as someone with DID and having gone through a lot of trauma therapy, self reflection, communication and coordination with my parts, and all that to the point we have reached functional multiplicity over a year plus ago and been able to hold a fully fused state for over three months, I feel like its a given to say that of ALL things in the world, the "Buddha nature" of my parts have been the best and most insightful teachers I've ever had. We revere each other's strengths and specialties greatly as each of us have taught the other great strengths, great understandings, great insights, and great appreciations that have collectively brought us so much peace and happiness. It's not to say any part is "enlightened" because each part is also deeply flawed and struggling in their own realms, but it is largely by working and talking and supporting one another and ACTIVELY looking to one another for insight and lessons about the world and our existence that we are able to reach a uniquely peaceful space.

For us, its an incredibly important practice - both for self care and in the art / spirituality of Buddhism - to regularly talk and engage with these specialized and uniquely-wise (and uniquely stupid - thank you XIV) parts of ourselves to gain deeper insight and overall understanding of ourselves and our place in the world.

In the same sense, it is why - despite being completely capable of operating as a fully fused whole - we regularly choose to INTENTIONALLY redivide into our parts. And no, its not us "splitting again" or even really throwing up any real level of dissociation / dissociative barriers. If anything, we usually do this through meditation and mindfulness.

It's a Buddhist practice, its not a mental disorder and its not stemming from the same mechanism's DID stems from. It might operate *based* on the foundation our history with DID stems from, but at this point in our healing, the way our system operates at functional multiplicity that is intentionally chosen to be that way AFTER reaching "final fusion" has a number of differences from how it operated before we reached general full integration.

Again, for those more familiar with the tulpa-terminology discussion, you might be able to see where I would have a long post delving into a highly nuanced and more middle-ground perspective of that syscourse from the paragraph above this one, but I'm gonna leave that cause I already know this post is long and it would detract from the purpose.

At this point, my system is mostly an "intentionally created one" to Western label standards. We personally do not see any significance or binary in plural VS singular people beyond it being a label some people identify with and not. Plural VS Singular is a false binary perpetuated in white, western, and european society and while I respect that perspective and view in a space that is primarily filled with white, western, and/or european individuals, I am going to firmly state that and expect you to give me that same respect. (and if you refuse to give me that same respect, then you are close minded and being very white / western lmao <- thank you XIV, again)

And so the other related but slightly different topic away from the more philosophical, esoteric, mysticism sounding topic of Buddhism...

Full Integration, Final Fusion, and Functional Multiplicitly

At this point, what we used to call "Wishiwashi Recovery" we kind of have taken to just calling "full integration" generally as a means of really breaking apart the suggested categorical and boxed binary of "final fusion" and "functional multiplicity" as our own experience and discussion with other systems at and near full integration have made us realize that the difference between functional multiplicity and final fusion is FAR more a spectrum than it is two seperate categories. Some systems stick to one end, some to the others, but the largest difference is in external and internal expression of the parts and less any fundamental or biological / clinical difference; at least not in terms of integration. (Note: Integration =/= Fusion; Integration is the general connectivity and accessibility of parts with less / limited / no dissociation)

It's a false binary to say Final Fusion or Functional Multiplicity and its why a lot of the "ones bad and ones good" syscourse is dumb. They're two heads of the same Doduo and they should be kissing. (JOKING, thank you Riku-Aya brain)

With that said, our system, as we've made clear, regularly and freely practices sliding and flying all over that spectrum as just how we like to engage with ourselves. We change between the two as we see fit and having spent probably like 9~ months in functional multiplicity and 3~ months in final fusion I wanted to share some pros and cons of both sides.

I would also like to put a disclaimer that this isn't meant to be "positives and why this side sucks" as much as it is the differences in life style according to our opinion and our experience. Both final fusion and functional multiplicity are absolutely WONDERFUL things overall and we love both states. If we got "stuck" in either, we would still be immensely happy. The purpose of this part is just to share certain differences in how we experience the two different ends. The Cons in these case are only "cons" relative to the "alternative" and not "to not ever reaching either"

Functional Multiplicity Pros:

A lot more clear and direct communication between parts internally that allows for a SHIT ton of internal banter, productive conversation about complex topic and perspectives from unique and diverse perspectives; the communication is a lot more intentional and a lot more in focus so its easier to properly sit and attend to the complex differences and sometimes conflicting directions

It's honestly just a lot of fun, not gonna lie. A lot more dramatic and extravagant expression + brain friends in a more overt sense

Easier to let certain parts of the brain take "breaks" - it's not the same as it is with not-fully-integrated DID but compared to Full Fusion, certain parts of the brain can "tune out" easier than not

More palatable to DID / OSDD spaces online

Easier to focus and use a wide variety of skills, interests, hobbies, and thinking patterns by simply just having a specialist part take their look at it

Generally easier to target specific boxes to look into as you process all the newly accessible memories and information from being highly / fully integrated

Final Fusion Pros:

Quick and a lot more inherent understanding of all parts on a general gut level without necessarily needing to fully think about everything and listen to every opinion and perspective; there is a lot more of an inherent understanding, trust, and awareness of the collective whole which makes decision making and seeing whats good for the system as a whole a lot easier

It's honestly way more calming, relaxing, and solid feeling. There is a unique sense of confidence, understanding, and trust within yourself and you have a HUGE arsenal of skills and interests that come from the combined parts that you've lived as

You are a lot more present and aware of your life and you actually get to live YOUR life and have all parts of yourself be engaged in life; no part feels really left behind or is caught off guard from having their brain partially turned off. The awareness is really present and engagement is so much more complete.

More palatable in real life and non-DID/OSDD spaces

Easier to simultaneously use skills from multiple parts at once; very much a jack of all trades all at once situation

Generally easier to integrate multiple complex and otherwise seemingly detatched boxes of memory and the past as you process all the newly accessible memories and information from being highly / fully integrated

Functional Multiplicity Cons:

Takes more intention, focus, and often time to get the same level of full understanding of the whole system when making decisions. It can be slow and it requires a lot more internal engagement which can make it harder to be fully present in life

Sometimes you can get what I call "lite" amnesia where a part was not paying attention and doesn't fully process what was going on / what is going on and so sometimes you get poor attention-driven "amnesia". It's small and easily recovered by simply going "hold up wait" and thinking back or asking another part

Harder to use skills from different parts at the same time; albeit definitely still possible and only "harder" relative to final fusion

Generally harder / requires intentional discussion between parts to integrate multiple complex boxes as you process all the newly accessible memories and information from being highly / fully integrated

Final Fusion Cons:

Less direct and overt bantering and discussion between parts (still present by the way, just less frequent and less overt). It can be a little less fun (still is fun cause they are sill there) and it can be a bit harder to fully see the extent of a more extreme perspective

It can be tiring and overwhelming to be aware and present so much for so long if you were accustomed to the breaks DID / OSDD tends to give parts

Easier to forget to use a lot of the skills and hobbies that may have been more niche to less-dominant and less-prominent parts; you don't "loose" the skills, you just aren't accustomed to using them as much so you can just kinda forget to use them

Harder to focus on a targetted recovered memory / information that you want to process and can sometimes be a bit overwhelming trying to connect a number of things at once

And this is all just to say that both are absolutely astonishing and great places to mentally be. The main point is that - for us - sometimes one state works better for us in the moment and another state works better for us later and that's completely cool cause - as aforementioned - the difference between plural vs singular is not a binary one for us anyways.

Anyways, I don't know how to wrap this up so I'mma just post it

Ideally today we will focus on cultivating our independent parts and return to Functional Multiplicity end of the spectrum so I guess tata for now

-Feathers

EDIT and PS: Anyone is allowed to add their thoughts to this so long it is in good faith.

#feathers speaks #functional mulitplicity #final fusion #actuallydid #dissociative identity disorder #syscourse #syscourse tw #tulpacourse #tulpacourse tw #full integration #buddhism #long post

77 notes · View notes

entanglingbriars · 5 months ago

Text

I've recently gotten a bunch more followers (thank you!), so I decided to do a brief introduction.

I'm Dove/Briars. I have an extensive academic education in Judaism and Christianity, particularly biblical studies, and went to Yale Divinity School for a year before dropping out due to illness.

I'm Jewish, but was largely raised in a secular environment. My interest in Christianity is primarily academic rather than lived; my interest in Judaism is both academic and (G-d willing) lived. I had a fairly long flirtation with Buddhism (particularly Zen) in my 20s, and remain interested in it academically, although to a lesser extent than I am with Christianity and Judaism.

I also have a Masters degree in English and I'm working on a Master of Public Administration; I sometimes post about stuff related to those parts of my life.

I also use this blog to talk about academia and the problems I have with it. My basic position on academia boils down to "The grapes of academia are sour."

Feel free to send me asks or DMs. I also have a spirituality sideblog, @agnosticmysticism.

24 notes · View notes

nousrose · 1 year ago

Text

All the causes, all the conditions of satori are in the mind; they are merely waiting for the maturing. When the mind is ready for some reasons or others, a bird flies, or a bell rings, and you at once return to your original home; that is, you discover your now real self. From the very beginning nothing has been kept from you, all that you wished to see has been there all the time before you, it was only yourself that closed the eye to the fact. Therefore, there is in zen nothing to explain, nothing to teach, that will add to your knowledge. Unless it grows out of yourself no knowledge is really yours, it is only a borrowed plumage.

An Introduction to Zen Buddhism

D.T. Suzuki

#dt suzuki #spirituality

38 notes · View notes

christiangittingsblog · 22 days ago

Text

Why does Japan stay clean despite the lack of bins:

Check out this cool video about the subject

youtube

1. Introduction:

Japan's reputation for cleanliness stems from a combination of cultural factors, educational practices, and a strong sense of individual responsibility. It's not just about having strict rules, but also about a deeply ingrained cultural mindset that emphasizes respect for public spaces and cleanliness.

Japan stays remarkably clean despite having very few public garbage cans due to a combination of cultural norms, social responsibility, and practical habits. Here's why:

2. Strong Cultural Norms Around Cleanliness

Cultural values: Cleanliness is deeply rooted in Japanese culture, influenced by Shinto and Buddhist traditions that emphasize purity and respect for shared spaces.

Group mentality: There’s a strong societal pressure to not inconvenience others, so people avoid leaving trash behind out of consideration.

3. Personal Responsibility for Trash

Many Japanese people carry a small bag for their trash and carry their trash home—especially after eating or drinking on the go. This is common because: There’s an expectation that if you generate waste, it’s your responsibility to dispose of it properly.

4. Early Education

From a young age, children in Japan are taught to clean their classrooms and public spaces as part of their school life, and this instills a sense of responsibility for communal areas early on.

5. Limited Street Eating

It’s uncommon (and sometimes frowned upon) to eat while walking in public.

This naturally reduces the amount of litter since people usually eat in designated places where trash bins are available.

6. Community Involvement

Neighbourhoods often have organized clean-up efforts because Japanese people take pride in maintaining the cleanliness of their immediate surroundings.

Many organizations and individuals actively participate in community cleanups, further promoting the culture of cleanliness.

7. Recycling System

Japan has a strict and detailed waste separation system, this makes people more conscious of what they throw away and where.

The Japanese are known for their meticulous approach to sorting and disposing of garbage, even at home.

8. Few Bins = Less Target for Trash Overflow

Having fewer bins discourages the misuse and overfilling of public garbage cans, It also reduces the chance of pests or odours in public spaces.

The lack of readily available public trash cans encourages people to take their waste home, contributing to the overall cleanliness.

9: Other factors:

Japan's reputation for cleanliness stems from a combination of cultural factors, educational practices, and a strong sense of individual responsibility. It's not just about having strict rules but also about a deeply ingrained cultural mindset that emphasizes respect for public spaces and cleanliness.

9.1 Religion

9.1.1 Buddhism and Shintoism:

These religions, particularly Zen Buddhism, emphasize cleanliness as a form of spiritual practice and purification. Rituals like washing hands and mouth before entering shrines in Shintoism are also deeply ingrained.

9.1.2 Zen Buddhism:

Daily tasks like cleaning and cooking are considered spiritual exercises, similar to meditation.

9.2 Respect for Public Spaces:

A strong sense of community and a desire to maintain harmony with others contribute to a culture where littering and carelessness are seen as disrespectful.

10 Conclusion:

Japan stays clean not because of a government-imposed system alone but also because of a shared cultural ethic of self-discipline, respect for others, and pride in public spaces.

Reference:

#japanese #japan #culture #japanese culture #activism #history #youtube #travel #religion #japanese religion

3 notes · View notes

there-will-be-a-way · 11 months ago

Text

Introduction to my parts

1. Chris | 2. Kiran | 3. Tato

4. Adrian | 5. Young N. | 6. Freya

7. BR | 9. Amely

Chris

Chris is a part who escapes real life by writing or playing video games. He comes out when I am stressed and flees from the world. He carries some heavy depression and feelings of alienation. The whole world is "too much" for him and he just wants to be left alone.

Kiran

I have no idea who this guy is. The only reason I know of his existence is that he has a profile in our SimplyPlural app and has written a message before.

Tato

Tato is a part who holds the positive memories of living with our family and caring for the horses. She misses our old life and has trouble with us being trans - she is the only part who still views us as a whole as a woman.

Adrian

Adrian is the part who holds our addictions. He is very depressed, suicidal and impulsive. He feels hopeless and stuck, as if every try to get better is in vain.

Young N.

Young N. is between 15 and 17 years old. He remembers some of our trauma and is angry about it - he is especially angry at the older parts who are in denial. He likes listening to Linkin Park and Rap and generally fits the role of an angry, angsty teenager.

Freya

Freya is a gatekeeper who can open "portals" in our inner world and move parts from one place to another. She is grumpy and shows she cares via tough love. She comes out in high stress situations and goes through the motions like a robot (aka without any feelings that make her "weak").

BR (aka "Business Rose")

BR is the responsible adult in our system. She handles appointments and deals with angry men, or people who make us uncomfortable in general. She is a huge fawner.

Amely

Amely is about 15 years old and a part who is loyal to our family. She is really homesick, although she remembers the trauma we went through in our childhood home. She carries a lot of guilt about being "a bad daughter" and cries easily.

Other parts:

N. is a gatekeeper and our Big Boss who doesn't like being talked about so I leave it at that.

Darius

Darius is a social part who comes out only around our sister or parents. He formed during our first stay at a psych ward and fills the role of appearing to be happy, funny and easy going - he doesn't allow people to see our "broken" side.

Rose

Rose has been dormant for years. She holds the trauma with an ex partner and some of our family trauma. She was very caring towards other parts and worked hard on our healing.

"Me"

Me is a part who practices zen buddhism and helps other parts.

#personal posts

8 notes · View notes

writerbuddha · 2 years ago

Note

Hi! I love your blog. It's very interesting and highly informative, and I was wondering if I may ask about resources for learning about Buddhism? I've always held an interest but have been hesitant to dive deep into it because I'm unsure of the validity of most websites' information on it, I don't want to be misinformed.

Hi! I'm really glad you love my blog! :) I think, at first it's the best to look for information coming from Buddhist monastics or someone who was trained as a Buddhist monk. Buddhism doesn't require the monastic lifestyle to reach enlightenment, but in a very real sense, monasteries are the power-houses and “laboratories” of Buddhism. They’re the centers where the teachings are studied, preserved, put into practice and tested, and from the results are shared. Buddhist monks and nuns are full-time practitioners, who prioritize and dedicate all time and energy to lifelong meditative, intellectual, emotional, and psychological development.

Buddhism for Beginners written by Thubten Chödrön might be the best place to start! It's a clear and easy-to-read guide to get familiar with the basics. Approaching the Buddhist Path, that she co-wrote with the XIV. Dalai Lama is also an excellent book to introduce the core of Buddhism. They also penned Buddhism - One Teacher, Many Traditions, with the intention to offer a cohesive introduction of the traditional paths of practicing Buddhism, it's a very reliable guide. I can also recommend you "Study Buddhism," that's a website offering quality knowledge on Tibetan Buddhism.

Now, these are offered by predominantly Tibetan Buddhist teachers, who follow the path of practice laid down in the Vajrayana tradition, which is a form of the Mahayana path of practice. Mahayana includes many other traditional ways of practicing Buddhism, such as Zen and its Vietnamese form, Thiền. Shunryu Suzuki (Zen) and Thich Nhat Hanh (Thiền) were both great teachers, and they both made effort to bring Buddhism to non-Buddhist countries, communities, cultures, so their works are very easily processable for non-Buddhists. For Chinese Buddhism, you may find Orthodox Chinese Buddhism by Sheng Yen very informative. The other main path of practice is the Theravada tradition. I think you should check out Jack Kornfield's website. He is a clinical psychologist and was trained as a Buddhist monk by Ajahn Chah, who made a great effort to bring Theravada Buddhism to the West. Kornfield's book, The Wise Heart: A Guide to the Universal Teachings of Buddhist Psychology is pointing out how Buddhist psychology can benefit everyone.

These are reliable sources for Buddhist teachings! :)

#buddhism #anon ask

26 notes · View notes

lingshanhermit · 4 months ago

Text

Lingshan Hermit: Reflections on Zen and Esoteric Buddhism

In the monumental Zen anthology "The Five Lamps Meeting at the Source" (Wudeng Huiyuan), compiler Master Puji typically offers only brief introductions to the past Zen masters, often summarizing their lives in a single sentence. For example: "Qingliang Xiufu Zen Master, from Shengzhou Qingliang Temple, Master Xiufu Wukong, born to the Wang family of Beihai. He became a monk in his youth and took full precepts at nineteen." The compiler rarely mentions these masters' past experiences, causing many readers to overlook their previous lives—what kind of people they were, what they had experienced. Consequently, many mistakenly believe these masters did nothing significant until one day, they met an old Zen master, exchanged a few words, and suddenly became enlightened. This is certainly not the case. If you read carelessly, you might think their enlightenment came easily. Reading "The Five Lamps," you might believe these Zen masters were born only to accomplish this one thing—as if they never had childhoods, never experienced adolescence, never felt sadness or fear, never had parents or siblings, never faced setbacks or witnessed their country's fall. They appear as people without histories. The lack of description about their past deeds leads many to mistakenly view Zen as an easy path, believing they too can achieve enlightenment without effort, merely through a chance encounter with a Zen master who offers a few words of guidance.

When I was young, for a long time I thought people held this belief because they didn't read carefully enough. Later, as I met more people, I noticed that this misunderstanding wasn't always due to careless reading but was deeply connected to their cultural background—the same reason they were drawn to Zen in the first place, believing that "Zen requires no practice" and "everything is Zen." This aligns with their habitual self-deception and laziness. Although true Zen indeed involves "doing nothing," this "doing nothing" is completely different from what they imagine. But one shouldn't expect ordinary students to distinguish these nuances. They were born into a culture where people generally want everything without giving anything in return. They want to exert minimal effort for maximum results. Therefore, they seek shortcuts in everything they do. Behind this impatience lies the fundamental belief that "people only live once, so they should enjoy themselves." In daily life, they want gains without labor and permanent solutions; in spiritual practice, they desire the same.

So when they pursue spiritual practice, many choose Vajrayana Buddhism, not because they are suitable vessels for these teachings, but because Vajrayana provides countless excuses to maintain their ego. They can avoid abstaining from alcohol, giving up hamburgers, staying away from luxury cars and beautiful women, or becoming monks. Vajrayana teaches that desire is great bliss, so they can shamelessly indulge in their greed, anger, and ignorance, even proudly promoting these traits. When some of them discover Zen, they believe they've finally found what they wanted. Because Zen seems even more extreme than Vajrayana and harder to see through. They can do nothing, know nothing, practice nothing, and just say a few ambiguous words no one understands, pretending to be profound and mysterious. Most people cannot distinguish whether they are genuine or fake anyway. Such people always extract from Buddhism elements that nourish their "self," always picking out what their "self" desires most. Because they constantly seek methods to gain without effort, they can immediately smell a shortcut. They want to practice but without the hardships of practice; they want the freedom that comes after enlightenment but without the difficult cultivation beforehand; they want teachers but don't want to follow their teachers' instructions.

Zen becomes their dream spiritual path, a tool for self-deception. They can claim to practice without practicing anything, pretending it's the highest form of non-practice practice. They can fake enlightened detachment and claim their practice is everywhere: tea drinking is Zen, walking is Zen, even playing games and arranging furniture is Zen—Zen is present in walking, standing, sitting, and lying down. Zen even allows talking back to teachers under the pretext of "testing the teacher's wisdom," which would be unimaginable in a Vajrayana teacher-student relationship.

In the past, when I read "The Five Lamps Meeting at the Source," I saw between the lines the struggles of each accomplished Zen practitioner. What they probably saw was only quick success and the secret delight of appearing spiritual without doing anything. They don't see the hardships of Zen masters who climbed mountains and crossed rivers seeking the dharma; they don't see the calluses on their feet and the dust on their faces; they don't see their shoulders scarred and scabbed from carrying sutra cases; they don't see their disappointment and confusion after meeting many Zen masters and studying for years without results; they don't see them sleeping outdoors and enduring hunger; they don't see them being chased by tigers and wolves; they don't see them being ridiculed, ignored, and sabotaged; they certainly don't see their swollen faces when sick. They only see the glorious moment of enlightenment, leading them to mistakenly believe this is an easy path. This is truly a sad misunderstanding. But for them, this outcome is almost inevitable—their habit of wanting gains without effort only allows them to see what they truly desire.

Written by Lingshan Hermit on March 11, 2025, first published on March 12, 2025.

Copyright Notice：All copyrights of Ling Shan Hermit's articles in Simplified and Traditional Chinese, English, and other languages belong to the natural person who owns "Ling Shan Hermit". Please respect copyright. Publishers, media, or individuals (including but not limited to internet media, websites, personal spaces, Weibo, WeChat public accounts, print media) must obtain authorization from Ling Shan Hermit before use. No modifications to the articles are allowed (including: author's name, title, main text content, and punctuation marks). We reserve all legal rights.

灵山居士：禅密忧思录

在禅宗巨典《五灯会元》里，编纂者普济禅师对那些过往的禅宗大师的生平介绍通常都很简单，大多数时候都是一句话带过。譬如：“清凉休复禅师升州清凉院休复悟空禅师，北海王氏子。幼出家，十九纳戒。”《五灯会元》的编纂者很少提及这些大师们的过往，所以很多人会忽略他们的过往。忽略掉他们之前都做过什么，是什么样的人，经历过什么。所以很多人会误以为他们什么都没做，只是在某年某月某日，他走到那里，和一位老禅师说了两句话，然后，开悟就发生了。这当然不是事实。假如你不会读书，你大概会以为他们的开悟很容易。读五灯会元，你会觉得这些禅宗大师们很多人生下来就只做了这一件事，就仿佛他们没有过童年、没有过青春期、没有过悲伤和恐惧，没有父母姐弟、没有经历挫折和国破家亡。他们就像是个没有过往历史的人一样。因为经典里缺乏对他们过往事迹的描述，这让很多人误以为禅宗是轻松之道，误以为自己什么都不做只要机缘到了遇到某个禅师点拨几句就能开悟。

我年轻的时候，有很长一段时间都以为他们会这么想是因为他们读书不够仔细。后来接触的人多了，我注意到有些人之所以会这么想并不全是因为他们读书不仔细，他们会这么想和他们的文化背景有很大关系，就如同他们会选择禅宗那是因为他们认为“禅什么都不用做”、“一切皆是禅”，也是出于同样的文化原因一样。这符合他们一贯自欺偷懒的作风。虽然真正的禅确实是什么都不做，但这个“什么都不做”和他们以为的“什么都不做”完全不同。但是不要指望普通学人能区分这些。他们生在一种文化里，这种文化里的人普遍都是什么都不想付出，却想要得到一切。他们想要出最少的力却能得到最大的功果。所以他们干什么事都想要速成。而急于求成的背后则是基于“人只能活这一世所以要好好享受”的底层观念。在生活上他们想要不劳而获一劳永逸，在修行上他们同样会想要不劳而获一劳永逸。所以，当他们去修行，他们很多人会选择金刚乘作为修行法门，这不是因为他们是金刚乘的法器，而是因为金刚乘提供了无数可以被他们拿来维护自我的借口。他们可以不用戒酒、不用抛弃牛肉堡、不用避开香车美女、更加不用出家。金刚乘教导说贪欲即大乐，所以他们可以毫不掩饰自己的贪嗔痴，甚至可以到处宣传自己的贪嗔痴且以此为荣。而当他们中的一些人看到禅宗这样的法门时，他们觉得终于找到了自己想要的东西。因为禅宗比金刚乘还要极端，也更加不容易被识破。你可以什么都不做，什么都不会，什么修行也没有，只要说几句似是而非谁也不懂的话，就能装成很高深莫测的样子。反正大多数人根本无从分辨你是真是假。像这样的人他们总是能从佛教里截取那些能够营养“自我”的东西，总是能扒拉出那些“自我”最想要的东西。因为他们一直都在寻找各种不劳而获的方法，所以他们总是能在第一时间闻到捷径的味道。他们想要修行但却又不想要修行的苦，想要证悟后的自在洒脱却又不想要证悟前的苦修，想要有老师却又不想听老师的话。禅宗就成了他们的梦中的情宗，成为了他们自欺的利器。他们可以什么都不修却宣称自己在修，而且是最高级别的无修之修。可以假装证悟的洒脱和无所不在的修行，什么都是禅，喝茶是禅，走路是禅，连打游戏摆桌子也是禅，行走坐卧处处皆是禅。禅宗里面甚至还允许你和老师顶嘴，只要你打着机锋的名义，就可以名正言顺地和老师斗嘴。这在金刚乘的师徒之间是无法想象的。

过去我在看《五灯会元》的时候从字里行间里看到的是每个禅门成就者的不易，而他们在看五灯会元的时候看到的大概只有速成，还有就是什么都不用做却又能装得很有修行的窃喜。他们看不到那些爬山涉水去求法的禅师的辛苦，看不见他们脚上的茧子和满脸的尘土，看不见他们被法箧磨出血结痂的肩，看不见他们见了很多禅师参学了很久却一无所得的失望和迷惘，看不见他们风餐露宿忍饥挨饿，看不见他们被虎狼追逐，看不见他们被嘲讽被冷落被落井下石，更看不见他们生病时肿胀的脸，他们只看见了他们开悟那一瞬间的高光时刻。这让他们误以为这是一条易与之道。这实在是个可悲的误会。但是对他们而言，这几乎是必然的结果，他们身上那种想要不劳而获一劳永逸的习惯让他们只能看到这些，因为这些才是他们真正想要的。

灵山居士写于2025年3月11日，首发于2025年3月12日。

2 notes · View notes

roboticchibitan · 1 year ago

Note

Hey, wondering if you have any advice/recommendations for someone interested in Buddhism but with no temple or community nearby to learn from?

There's a lot of different types of Buddhism, so it depends on which type you're interested in. But Sravasti Abbey in Newport, WA does a lot of online teachings and they have a program called Sravasti Abbey Friends Education (SAFE) that's an online class about Buddhism that starts from the basics and then builds up over time. Sravasti Abbey is a Tibetan Buddhist abbey but their classes start out more general.

The class lasts 12 weeks and you have to answer 5 discussion questions a week. There's some reading and some audio recordings of teachings you have to listen to (tho I find it much faster to read the transcripts of the recording that's provided below each video) and some discussion required. It takes me maybe 2-3 hours a week, but I am a fast reader.

If that's too much for you (a class is a commitment!) or you're more interested in other types of Buddhism, there's a lot of books out there and also post covid a lot of sanghas broadcast over zoom so I'd look for a sangha in a tradition that interests you that does zoom. Maybe look for sanghas in your nearest large metro area that use zoom.

Buddhism isn't a closed religion but it IS an initiatory religion, meaning you NEED a teacher to transmit the teachings to you. You have to be able to point to a guy and say This Guy taught me and he learned from That Guy who learned from This Other Guy who learned from (etc) until The Last Guy On The List learned it from Buddha Himself. This is called your lineage and some sanghas chant the names in their lineage at special occasions. Having a teacher that you can ask questions to, not just reading books on your own, is important.

That being said, there's nothing stopping you from starting out slow, reading a bunch of books (in a variety of traditions if you're not sure which you're interested in) and taking your time to pick a sangha you want to engage with online and just connecting with a teacher over email. My teacher loves answering questions over email! He says "if no one has questions, then I have questions" because he sees questions as a sign that you're engaging with the literature and teachings and trying to grow your understanding. So don't be afraid to ask questions when you find a teacher!

Some authors I'd recommend are Thich Nhat Hanh (Zen but a very specifc sect of Zen), His Holiness the Dalai Lama (Tibetan) and a western nun named Thubten Chödrön (abbess of Sravasti Abbey, Tibetan with Taiwanese influence). His Holiness and Thubten Chodron have written a series of books called the Library of Compassion and Wisdom that is meant to be an introduction to Buddhism for westerners who haven't grown up in a society largely influenced by Buddhism like Asian societies are. Volume 1 is called Approaching the Buddhist Path and is available as an audiobook also. (I believe the first two or three volumes are currently available as audiobooks, with the others on the way).

Wow this got kinda long 😅

#buddhism tag

9 notes · View notes

radical-revolution · 2 years ago

Text

The basic idea of Zen is to come in touch with the inner workings of our being, and to do so in the most direct way possible, without resorting to anything external or superadded.

— D.T. Suzuki, An Introduction to Zen Buddhism

20 notes · View notes

tmarshconnors · 2 years ago

Text

Lost in Zen: Navigating the Path to Inner Peace

Introduction

In today's fast-paced world, where chaos and distractions seem to be the norm, finding inner peace has become a coveted goal for many. The journey to inner peace often leads individuals to explore various practices and philosophies. One such path is the practice of Zen Buddhism, which offers a unique and profound way to navigate the complexities of life while seeking tranquility. In this blog, we'll delve into the concept of being "Lost in Zen" and how it can guide us towards a more peaceful existence.

Understanding Zen

Zen is a branch of Mahayana Buddhism that originated in China and later spread to Japan, where it became most prominent. At its core, Zen is about direct experience and intuitive understanding rather than relying on conventional knowledge or intellectual concepts. It emphasizes the importance of meditation, mindfulness, and living in the present moment to achieve enlightenment or "Satori."

The Paradox of Being Lost in Zen

Being "Lost in Zen" might initially sound counterintuitive. After all, we often associate being lost with confusion and disorientation. However, in the context of Zen, it means letting go of the mental clutter and distractions that keep us disconnected from our true selves and the present moment. Zen encourages us to lose ourselves in the moment, shedding the ego, and experiencing reality as it is, unfiltered.

Key Principles of Zen

Mindfulness: Zen teaches us to cultivate mindfulness, the practice of paying full attention to the present moment without judgment. By doing so, we can break free from the constant mental chatter and worries that often plague our minds.

Meditation: Meditation is a cornerstone of Zen practice. Through meditation, we learn to quiet our minds and observe our thoughts and emotions without attachment. This leads to greater self-awareness and a deeper connection with our inner selves.

Simplicity: Zen advocates for a minimalist and simple lifestyle. By decluttering our physical space and simplifying our lives, we create a conducive environment for inner peace to flourish.

Non-attachment: Zen teaches us to let go of attachments to material possessions, desires, and even our own self-concept. By relinquishing our clinging nature, we free ourselves from suffering and experience greater equanimity.

Practical Steps to Get "Lost in Zen"

Start with meditation: Begin a regular meditation practice to quiet your mind and connect with your inner self. Even a few minutes each day can make a significant difference.

Embrace mindfulness: Practice mindfulness in your daily activities. Pay attention to your breath, the sensations in your body, and the sights and sounds around you as you go about your day.

Simplify your life: Declutter your living space and let go of unnecessary possessions. Simplifying your life can lead to greater mental clarity and a sense of liberation.

Let go of attachments: Reflect on your attachments and desires. Are there things or ideas you're clinging to that cause suffering? Practice letting go and accepting things as they are.

Seek guidance: Consider joining a Zen meditation group or seeking guidance from a Zen teacher. Learning from experienced practitioners can deepen your understanding and practice.

Conclusion

Being "Lost in Zen" isn't about losing your way in life; it's about losing the distractions and attachments that keep you from experiencing true peace and clarity. By embracing the principles of Zen—mindfulness, meditation, simplicity, and non-attachment—you can embark on a transformative journey toward inner peace. Remember, the path to Zen is a lifelong journey, and each step brings you closer to a more meaningful and tranquil existence in our hectic world.

12 notes · View notes

elluendifad · 2 years ago

Note

Hello aaah I've been following you for a while and I think you're really cool and I have so many questions!! -- What does your daily practice look like? Did you come up with those texts you recite (like what you quoted in that Earenya post you had a couple weeks ago) yourself (they're very pretty!)? How do you feel about which language you use (since I'm sure using English vs, say, Quenya will feel differently)? How does Buddhism intersect with your practice? -- Feel free to answer all or some -

- or none of these questions, whichever you prefer :) I'm so very very curious because I'm also an elf (not of the Tolkien variety, though I love his works very dearly too) with both a personal and scholarly interest in Buddhism (I love Shingon the most!) so I'd love to hear more about your practice :) I hope me asking so many questions isn't too weird!! Thank you very much and have a beautiful day ♥" part one and two of this ask put together for readability: Hi and thank you for sending these asks!! i love talkin elf stuff and am very glad to do so with all kinds of elves, not just tolkien folks. i parked this in my drafts for a while so i could ponder the answering! the majority of it will be below this cut here. I am also going to re-order the questions and answers. tumblr keeps destroying this in my drafts so i am just going to post it as is and follow upwith additional posts.

Question 1: Did I write the recitations for calling the valar in this post ? Yes! What I say wiggles around a little bit day to day, but the basic parts of these evocations are standard for me. A hello, this is your day or month, you are the power of (sphere of influence) and i will tell you how i am engaging with your sphere today/this month. Enjoy this gift. Question 2: How do i feel about language used (quenya vs english) ? I am a native english speaker, and have been fiddling with quenya for a few years using two resources: the elfdict dictionary and the atanquesta grammar. I do most things in english just for ease's sake, but do enjoy practicing translation and writing. My usual writing form is quenya-mode sarati <3 i leave the tengwar to the younger elves lol. i will especially use quenya for written spells or charms, as it is less immediate than spoken spells and gives me more time to fiddle and make it pretty and double check grammar. there are one or two 'mantras' or small spoken spells i regularly utilize in quenya, but when i say small i do mean that 'aiya earendil elenion ancalima' is one of the longest ones. Question 3: How does buddhism intersect with my practice? Buddhism is a philosophical backbone for my life, and i am influenced by a few traditions moreso than others: There are Tibetan monks who travel through my region, and they are some of the most dear presenters I have ever met. They are magnificent to sit with. I am also influenced by Soto zen via authors of that tradition, and Thien zen primarily through Thich Nhat Hanh. One of the most formative books i read early on in my introduction to buddhism was Thich Nhat Hanh's "Old Path White Clouds", which is a telling of the life of buddha. I also visit a zendo regularly, and my teacher there is a mix of contemplative christian practices and Soto zen. he's very open to my own unique path, and engages me in serious and respectful conversations about my relationship the legendarium and how the deep still places in my heart connect me to the One. It's been since about 2017 that i took on a modified version of the oldest buddhist precepts for laypeople. To reduce harm, to not steal, to not lie, to avoid unhelpful behaviors (my version of avoiding intoxication), and to avoid unhealthy relationships/to change course if they become so. These 'rules' still make up the meat of my axiology and inform my behavior. They work pretty well with elven philosophy ime and there's a lot of overlap. So, the practical aspects are that 'just sitting' zen style, and doing mantras and compassionate meditation tibetan style are parts of my weekly activity. I do a meditation group via zoom with my zendo teacher and companions every anarya (sunday), and when i am well i generally hold well to daily meditation. when i am unwell, it is harder for me to keep to a schedule and i don't treat myself rough about it. i kind of view re-reading Old Path White Clouds as an occasional pilgrimage. Suffering is inherent to life--this is true for all kindreds including eldar. I can act wisely to reduce un-necessary suffering, and i can extend compassion and patience and wisdom to all my fellow sufferers. quiet observation reveals the nature of this extra suffering and how it has occurred, and how it might abate. Question 4: What does my daily practice look like? I might write a longer post about this sometime, but the basics are that i incorporate small repeated rituals daily or weekly, and do bigger spellworks for my constellation of eldar at the full and dark moon. my minimum daily rituals are: -cleaning my body. this is just the basic brushing teeth and washing face. my adherence kind of fluctuates depending on how busy i am. -anointing seven points in the shape of the septaquetra, usually while intoning the weekdays (so starting right wrist=elenya, and following the progression i use

#tie eldalieva #ardan paganism #elven spirituality #tolkien spirituality #elvenkin #letinwesselma #elfgang #my mothers name is death

7 notes · View notes

mahayanapilgrim · 2 years ago

Text

The Teachings of Bodhidharma: Exploring Formlessness and the Actual Nature

Chapter 29: Bodhidharma

Koan

The Venerable Prajnatara asks Bodhidharma, "What is it that is formless amongst things?"

Bodhidharma says, "Formlessness is unborn."

Prajnatara asks, "What is the highest amongst things?"

Bodhidharma says, "The Actual Nature is the highest."

Introduction

Bodhidharma, a legendary figure in Zen Buddhism, is often credited with transmitting the Zen tradition from India to China. Within the rich tapestry of Zen teachings, one can find numerous koans, or paradoxical riddles, that provoke deep contemplation. Among these, the exchange between Bodhidharma and the Venerable Prajnatara in Chapter 29 stands out as a profound exploration of formlessness and the highest truth.

The Koan

In this koan, Prajnatara, a disciple of Bodhidharma, seeks to understand the nature of reality. He asks two fundamental questions:

1. "What is it that is formless amongst things?"

2. "What is the highest amongst things?"

Bodhidharma's responses are succinct and enigmatic:

1. "Formlessness is unborn."

2. "The Actual Nature is the highest."

Let's delve deeper into these responses and their implications.

Formlessness is Unborn

Bodhidharma's assertion that "formlessness is unborn" speaks to the fundamental tenet of Zen Buddhism – the concept of emptiness or "shunyata." Formlessness suggests the absence of fixed, intrinsic characteristics. It is the state of being beyond all distinctions and dualities. In Zen, this is often associated with the realization that nothing possesses a permanent, unchanging essence. Everything is in a state of constant flux and interdependence.

The term "unborn" signifies that this formlessness is not created or born into existence. It has always existed, and it is beyond birth and death. In essence, Bodhidharma is pointing to the inherent emptiness of all phenomena and the need to transcend our attachment to perceived forms and concepts.

The Actual Nature is the Highest

When Bodhidharma responds that "The Actual Nature is the highest," he is referring to our true nature or essential self. In Zen, this is often called "Buddha-nature" or the "One Mind." It represents the unconditioned, unobscured awareness that lies at the core of every sentient being. This nature is considered the highest because it transcends all dualities and limitations.

By emphasizing the "Actual Nature" as the highest, Bodhidharma is urging us to recognize our own innate wisdom and potential for enlightenment. It is a reminder that our true nature is not separate from the highest truth but is, in fact, the very embodiment of it.

The Paradox of Zen Koans

Zen koans are intentionally paradoxical and elusive, designed to disrupt the ordinary thought process and provoke direct, intuitive insight. In the case of Bodhidharma's responses, they challenge our conventional understanding of form and reality while pointing us towards the profound wisdom within.

Conclusion

The exchange between Bodhidharma and Prajnatara encapsulates the essence of Zen Buddhism: the exploration of formlessness, emptiness, and the realization of our highest nature. It encourages practitioners to look beyond the surface of things, question their preconceptions, and seek direct experience of the truth.

While this koan may appear cryptic and baffling, it is an invitation to transcend conceptual thinking and tap into the boundless potential of our own consciousness. It reminds us that enlightenment is not something to be gained but something to be realized within ourselves. In the end, Bodhidharma's teachings encourage us to go beyond words and concepts, and through our own direct experience, discover the formless and the highest truth.

#buddha #buddhism #buddhist #dharma #sangha #mahayana #zen #milarepa #tibetan buddhism #thich nhat hanh

7 notes · View notes

zaheersblog · 1 year ago

Text

Exploring the Art of Meditation: A Pathway to Inner Peace and Self-Discovery

Introduction:

In the hustle and bustle of modern life, finding moments of tranquility and self-reflection can seem like an elusive dream. However, amidst the chaos, there exists a timeless practice that has been embraced by cultures worldwide for millennia – meditation. Often depicted as a serene figure sitting cross-legged with closed eyes, meditation is more than just a physical posture; it is an art form that unlocks the gateway to inner peace, self-discovery, and spiritual growth. In this article, we delve into the depths of the art of meditation, exploring its rich history, varied techniques, and profound benefits.

The Origin and Evolution of Meditation:

The roots of meditation can be traced back to ancient civilizations such as those in India, China, and the Middle East. In India, the practice of meditation finds its origins in the Vedas, ancient scriptures dating back thousands of years, where it was primarily used as a means to attain spiritual enlightenment and self-realization. Similarly, in China, Taoist and Buddhist monks practiced meditation as a tool for cultivating inner harmony and achieving a deeper understanding of existence.

Guidance books has been attached with link

As meditation spread across different cultures and continents, it underwent various transformations, giving rise to a multitude of techniques and approaches. From the mindfulness-based practices of Zen Buddhism to the focused concentration of Vipassana meditation, each tradition offers a unique perspective on the art of stillness and introspection.

The Essence of Meditation:

At its core, meditation is about cultivating awareness and presence in the present moment. It is a practice that invites us to observe our thoughts, emotions, and sensations without judgment or attachment. By quieting the mind and turning inward, we create space for inner clarity and insight to emerge.

One of the fundamental principles of meditation is breath awareness. By directing our attention to the rhythmic flow of breath, we anchor ourselves in the present moment, allowing the mind to settle and the body to relax. This simple yet powerful technique forms the foundation of many meditation practices, including mindfulness meditation, loving-kindness meditation, and transcendental meditation.

Techniques of Meditation: While the essence of meditation remains constant, the techniques used to facilitate the practice vary widely. Some of the most common meditation techniques include:

Mindfulness Meditation: In mindfulness meditation, practitioners focus their attention on the present moment, observing thoughts, feelings, and sensations as they arise without judgment. Through regular practice, mindfulness cultivates a sense of inner peace and acceptance.

Loving-Kindness Meditation: Also known as Metta meditation, loving-kindness meditation involves directing well-wishes and compassion towards oneself and others. By fostering feelings of love and goodwill, this practice cultivates empathy and strengthens social connections.

Transcendental Meditation: Transcendental meditation involves the use of a mantra—a word or phrase repeated silently—to transcend ordinary consciousness and access deeper states of awareness. This technique is often practiced for stress reduction and spiritual growth.

Guided Visualization: Guided visualization meditation involves imagining a peaceful scene or desired outcome while engaging the senses. By creating vivid mental imagery, practitioners evoke feelings of relaxation and empowerment.

Guidance books has been linked

Benefits of Meditation:

The benefits of meditation extend beyond the realm of mental and emotional well-being, encompassing physical health and spiritual growth. Some of the notable benefits of regular meditation practice include:

Stress Reduction: Meditation has been shown to reduce levels of cortisol, the stress hormone, leading to decreased feelings of anxiety and tension.

Improved Focus and Concentration: By training the mind to maintain attention on a single point of focus, meditation enhances cognitive function and concentration.

Enhanced Emotional Regulation: Meditation cultivates emotional resilience and equanimity, enabling practitioners to respond to challenging situations with greater calmness and clarity.

Increased Self-Awareness: Through self-reflection and introspection, meditation fosters a deeper understanding of oneself and one's inner workings.

Spiritual Growth: For many practitioners, meditation serves as a pathway to spiritual growth and enlightenment, facilitating a sense of connection to something greater than oneself.

Conclusion:

In a world filled with distractions and noise, the art of meditation offers a sanctuary of stillness and self-discovery. As we journey inward, we uncover the depths of our being and awaken to the inherent peace and wisdom that reside within. Whether practiced for stress relief, spiritual growth, or simply as a means of finding moments of tranquility amidst the chaos, meditation holds the transformative power to enrich every aspect of our lives. So, let us embrace the art of meditation and embark on a journey of inner exploration and awakening.

Disclaimer:

Affiliate link has been attached for your easy access to books, which benefit me when someone buy books through this link

2 notes · View notes