#an introduction to zen buddhism

[yoga-onion]

[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介し、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。

[system-of-a-feather]

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.

[nousrose]

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

[there-will-be-a-way]

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.

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.

[writerbuddha]

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! :)

[roboticchibitan]

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 😅

[radical-revolution]

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

[tmarshconnors]

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.

[mahayanapilgrim]

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.

[elluendifad]

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

[zaheersblog]

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

[errantabbot]

Last month, my second book, entitled “Zen Buddhism: Your Personal Guide to Practice and Tradition” was released by Wellfleet Publications. The text is available wherever books are sold, and is currently enjoying widespread in-store distribution through Barnes & Noble and a variety of independent book sellers. Of course, the title is also available on Amazon at https://www.amazon.com/Zen-Buddhism-Personal-Tradition-Traditions/dp/1577153650/

This book offers a clear introduction to the philosophical basis of Zen Buddhism, and clear guidance on how to implement that philosophy into a regular spiritual practice that just might result in awakening. I am very happy with how this project turned out, and welcome your feedback!

~Sunyananda (aka Joshua R. Paszkiewicz)

[nousrose]

Zen often compares the mind to a mirror free from stains. To be simple, therefore, according to zen, will be to keep this mirror always bright and pure and ready to reflect simply and absolutely whatever comes before it. The result will be to acknowledge a spade to be a spade and at the same time not to be a spade. To recognize the first only is a common-sense view, and there is no zen until the second is also admitted along with the first. The common sense view is flat and tame, whereas that of zen is always original and stimulating. Each time zen is asserted things get vitalized; there is an act of creation.

An Introduction to Zen Buddhism

Daisetz Teitaro Suzuki

[woodxstone]

JAPANESE BUDDHIST PRAYER BEADS

General

"The Buddhist rosary was introduced to Japan in the early stages of Japanese Buddhism... Although rosaries were probably considered valuable objects since the introduction of Buddhism in Japan, it seems they were not widely used in religious practices for another several centuries. Only by the Kamakura period (1185–1333) do prayer beads seem to have become common ritual implements."

"The form of the first prayer beads in Japan already varied, but over the centuries, the rosary was further modified to fit the usage and doctrine of different schools. As a result, various distinct forms developed, which can be easily distinguished from each other today. The rosaries differ, for example, in the number of larger beads, tassels, or beads on the strings attached to the larger beads... Also, the manner of how to hold a rosary differs depending on the school."

The most common term for the rosary is juzu 数珠 (Ch. shuzhu), literally “counting beads” or “telling beads,” which hints at the ritual usage of the beads for counting recitations. The other common term, nenju 念珠 (Ch. nianzhu), can be understood either as “recitation beads,” describing the beads as an aid in chanting practices, or as “mindfulness beads,” suggesting that “chanting is an aid to meditation and even a form of it.”

(from Prayer beads in Japanese Sōtō Zen, link under Sōtō)

Juzu beads in two different styles. Image from Wikimedia Commons by Suguri_F.

The number of beads

"The earliest text on prayer beads, the Mu huanzi jing, states that the rosary should have 108 beads, which is the most common number of beads in a Buddhist rosary. Other sutras further mention rosaries with 1,080, fifty-four, forty-two, twenty-seven, twenty-one, and fourteen beads. Lower numbers than 108 are encouraged, if one has difficulties obtaining 108 beads. Rosaries with thirty-six or eighteen beads are also used in Japan."

(from Prayer beads in Japanese Sōtō Zen, link under Sōtō)

108: The number 108 has many symbolic associations. Most commonly the 108 beads are associated with the 108 defilements. The number 108 further represents the 108 deities of the diamond realm (kongōkai) in esoteric Buddhism, or the 108 kinds of samādhi.

54: The number fifty-four stands for the fifty four stages of practice consisting of the ten stages of faith, ten abodes, ten practices, ten transferences of merit, ten grounds, and the four wholesome roots.

42: The number forty-two expresses the ten abodes, ten practices, ten transferences of merit, ten grounds, plus the two stages of “equal” and marvelous enlightenment (tōgaku and myōgaku).

27: Twenty-seven symbolizes the stages toward arhatship.

21: The number twenty-one further represents the ten grounds of inherent qualities, plus the ten grounds of the qualities produced by practice, plus buddhahood.

The names of the beads

"A rosary has at least one large bead, which is called the mother bead (boju) or parent bead (oya dama) alerting the user that they have finished one round of the rosary. When finishing one round, the user should not cross over the mother bead, as this would be a major offense; instead, they should reverse the direction."

"Sometimes a rosary has two larger beads; in this case, the second larger bead is either called middle bead (nakadama), as it marks the middle of the rosary, or also mother bead. The other beads on the main string are called retainer beads (ju dama) or children beads (ko dama). There are four beads among the retainer beads that are usually of smaller size and/or different color. They are placed after the seventh and the twenty-first beads on both sides of the (main) mother bead and therefore mark the seventh or twenty-first recitation. These four beads are called shiten 四点 beads (lit. four point beads). They are often interpreted as the four heavenly kings (Shitennō), Jikokuten (Skt. Dhṛtarāṣṭra), Tamonten (also called Bishamonten, Skt. Vaiśravaṇa), Zōjōten (Skt. Virūḍhaka), and Kōmokuten (Skt. Virūpākṣa). The beads are therefore also called “four heavenly kings” (shiten 四天), a homophone of “four points.”

"The main mother bead, and sometimes also the middle bead, has tassels attached. Usually, there are two short strings with smaller beads, known as recorder beads (kishi dama) or disciple beads (deshi dama), attached to the main mother bead. These beads help to count the rounds of recitations. They are thought to symbolize the ten pāramitās or, especially if they are called disciple beads, the Buddha’s direct disciples. At the end of the strings just above the tassels are the recorder bead stoppers, which are called dewdrop beads (tsuyudama), because they are often shaped like teardrops. The string between the mother bead and the recorder beads has usually a small loop, and on one side of this loop is a small bead, which is called jōmyō 浄明 (lit. pure and bright)... The bead is also called successor bodhisattva (fusho bosatsu) because it might take the place of any recorder bead that might be broken."

(from Prayer beads in Japanese Sōtō Zen, link under Sōtō)

Prayer beads in different Japanese schools

Jōdō (Pure Land)

Nichiren

A set of garnet Nichiren Shoshu Juzu prayer beads. Image from Wikimedia Commons by BeccaTrans.

Ōbaku

Rinzai

Honren juzu beads used in the Rinzai sect of Zen Buddhism. Image from Wikimedia Commons by Peehyoro Acala.

Shingon

Sōtō

Dōgen, the founder of the Sōtō Zen school, wrote about prayer beads: “You should not hold a rosary in the hall" and later writes that a monk should not disturb others by making a sound with the rosary on the raised platform. Later still, he elaborates “In the study hall, you should not disturb the pure assembly by reading sutras with loud voices or loudly intoning poems. Do not boisterously raise your voice while chanting dharani. It is further discourteous to hold a rosary facing others.”

"Considering these three brief statements in Dōgen’s works, we can presume that the rosary played no significant role for Dōgen and his community. Yet some prayer beads left by early Sōtō monks have been regarded as temple treasures and have been venerated as a contact relic in remembrance of the master. One example is a rosary made of beautiful rock crystal that Keizan used and that is now preserved at the temple Yōkōji in Ishikawa prefecture."

The form of the Sōtō rosary changed over time. Today’s formal Sōtō rosary has 108 beads and two mother beads, one larger one, and a slightly smaller one, as well as the four point beads. It has tassels only on the main mother bead, but there are no beads on the strings attached to this bead. The contemporary formal Sōtō rosary also has a small metal ring, which symbolizes the circle of rebirth in the six realms. In the Rinzai and Ōbaku schools this ring is not part of the rosary and, therefore, a Sōtō rosary can easily be distinguished from rosaries of the other Zen schools. When Sōtō clerics added this metal ring is unclear. ...This metal ring was not part of the Sōtō rosary in the Tokugawa period and therefore must have been added later."

(from Prayer beads in Japanese Sōtō Zen, link below)

⚫️ Sōtō Zen - Wikipedia

⚫️ Prayer Beads in Japanese Sōtō Zen by Michaela Mross (link to download)

⚫️ Memorial service etiquette (sotozen.com)

Tendai

[aangussca]

Gallery visit: Museum of American Art (3.7.24)

Nam June Paik's television works

Rows 1 and 2: Electronic Superhighway: Continental U.S., Alaska,Hawaii (1995, installation - 51-channel video installation (including closed-circuit television feed; colour, sound), custom electronics, neon lighting, steel, and wood)

Row 3: Zen for TV (1963/1976, manipulated television set)

Description for Electronic Superhighway: Continental U.S., Alaska, Hawaii (1995): "Paik predicted, in 1965, that "someday artists will work with capacitors, resistors, and semiconductors as they work today with brushes, violins and junk." Over the decades, his own work stayed in constant conversation with how new technologies reshape the world. Electronic Superhighway playfully engages three such forces: the US interstate highway system, cable television, and the emergent internet of the 1990s. In this TV map, neon-outlined states play a mix of borrowed and original footage. Each distinct channel reveals Paik's associations with or understanding of that state. Some video collages draw from personal connections, like Paik's recordings of longtime collaborator and cellist Charlotte Moorman filling the screens in her home state of Arkansas (along with images of then president Bill Clinton, also from Arkansas). Others incorporate existing media representations, with the movie musical Oklahoma! filling Oklahoma, and edits from a documentary on the 1950s Montgomery bus boycotts echoing from Alabama. A closed-circuit camera marks Washington, DC, where gallery visitors can see themselves in real time. This suggests the map is also a portrait, reflecting how media and mediation shape views of ourselves and each other at national, regional, and individual levels."

Description for Zen for TV (1963/1976): "In a 1963 exhibition in Germany, Paik displayed a room full of electronically altered and arranged televisions, making him one of the first artists to use actual TVs and broadcast content to make art. One set arrived broken, compressing all received signals into a thin line of light. Paik embraced its broken state and titled it Zen for TV, playfully and profoundly linking its accidental minimalism to the meditative focus of Zen Buddhism, a religious reference he often used to signify an Asian perspective in Euro-American contexts. Zen for TV became one of Paik's signature works, and over the years he created select versions like this one."

Firelei Báez's Untitled (Premiere Carte Pour 'Introduction à L'Histoire du Monde) (2022, oil and acrylic paint on archival printed canvas)

Description: "What do you see in Firelei Báez's plumes of orange, red, and blue? Her painting might evoke the eye of a hurricane, an exploding supernova, or consuming flames. Beneath the swirling streams of paint lies an image of the Atlas Historique, a map created in 1718 to document the recently conquered European colonies. Charting the farthest reaches of human knowledge at that time, the Atlas joined the earth, the solar system, and the constellations into one view. Originally from the Dominican Republic, Báez thinks about the ways her own life has been shaped by the legacies of colonialism. She sees her art as a conversation with this earlier period, opening up space for questions and alternative histories. Here, she might be imagining the world represented by the Atlas ending in dramatic fires and floods. Or she could be continuing its traditions: her own imagery was inspired by the fantastical pictures of outer space transmitted by the James Webb Space Telescope in 2021 - today's equivalent of the eighteenth-century star map."

Thornton Dial Sr.'s The Beginning of Life in the Yellow Jungle (2003, plastic bottles, doll, clothing, bedding, wire, found metal, rubber glove, turtle shell, artificial flowers, Splash Zone compound, enamel, and spray paint on canvas mounted on wood)

Description: ""When I start making something, I gather up the pieces I want to work with." Thornton Dial once explained. "Everything I pick up be something that done did somebody some good in their lifetime.. When you make things beautiful out of another person's ideas, it make the world more beautiful." Dial mastered the art of speaking through objects-he gathered, combined, and painted them to create artworks that ask us to look closely and think carefully. Here, he invokes a jungle landscape, a place where survival can be hard. In Dial's 'jungle scape', wild and urban realms are indistinguishable: plastic cups and bottles are plants, rubber gloves and rags are vines. The entire scene is conjured from something found, repurposed, and reimagined. Across nine decades in Alabama, Dial experienced racism and oppression firsthand, but he discovered that he could speak freely through artmaking. Dial's critiques of race relations were often somber, dark in color and mood. Yet here, warm hues shower the day in optimism; polarised divisions of black and white give way to a sunny palette of possibility."

Louise Nevelson's Sky Cathedral (1982, painted wood)

Description: "Can you identify any of the everyday objects in the black field of Sky Cathedral? Louise Nevelson was an avid collector of objects, and she assembled various found wooden scraps - table legs, bannisters, rolling pins, milk crates, mouldings, and other architectural fragments-to create her sculptures. Although it's possible to see the shapes and outlines of these elements, they are absorbed into the large, uniformly painted black wall. Nevelson aimed to create a spiritual experience out of everyday objects, transforming them from the material to the immaterial. Sky Cathedral evokes what Nevelson called "the heavenly spheres, the places between the land and the sea" that lie beyond our experience of ordinary things."

Alfred Jensen's Honor Pythagoras, Per I-Per VI (1964, oil paint on canvas)

Description: "Alfred Jensen strove to reveal the connections between art, science, and spirituality. For him, the thousands of strokes of colour that he applied across these six conjoined canvases expressed the unity of all things. The coloured triangles represent prisms that break white light into brilliant hues, and the geometries and numbers underlie the basic order of the universe. Jensen was inspired by mathematics, but also by visual forms from around the world, including calendars and counting systems from Arabic, Mayan, and Chinese cultures. The painting - one of the artist's largest - contains complex symbols and ideas, yet it operates very simply on another level: undiluted colour, shape, and rhythm combine to create a harmony that appeals to the eye and the body as much as to the mind."

Kenneth Victor Young's Untitled (1973, acrylic paint on canvas)

Description: ""I've always been interested in … outer space, inner space, and the development of what occurs - force, magnetism, and that kind of thing." - Kenneth Victor Young In Untitled, Kenneth Victor Young cultivates an uncertain sense of space and scale. Black orbs float in a dark field, potentially representing either a microscopic or celestial view. The colorful halos around the orbs were created by applying paint "wet into wet" and allowing it to freely blend and move. Like Sam Gilliam, whose unstretched painting Swing hangs nearby, Young grew up in Kentucky and studied painting at the University of Louisville before moving to Washington, DC, in the 1960s. Only after settling in DC, did either artist begin working in a fully abstract mode."

Simon Gouverneur's Mara (1989, egg tempera, acrylic paint and coloured pencil on canvas)

Description: "With its rings of colorful shapes and patterns, abstracted eyes, hands, pyramids, and letters, Mara appears to be at once puzzle and code. Simon Gouverneur constructed his compositions from a visual vocabulary of images and symbols derived from various religions, including Buddhism, Hinduism, Jewish mysticism, and ancient American traditions. Influenced in part by the painter Alfred Jensen-whose work is on view nearby-he sought to reveal a universal language that joined spiritual practices across cultures. Gouverneur worked very slowly: he mixed his own pigments, rather than relying on commercially available paints, and applied his paint with many tiny, meditative strokes. His methodical process connected him to generations of artists but existed in tension with the expansive and mystical experiences he aimed to create."

Gretchen Bender's TV Text & Image (DREAM NATION) (1989, live television broadcast on a monitor with vinyl lettering)

Description: "How does today's news relate -or not-to your idea of a "dream nation"? Unlike most screens in an art gallery, this monitor is not showing prerecorded, artist-made imagery. Instead, the artist intervenes in regular broadcast television by printing DREAM NATION on the surface of the screen. Gretchen Bender's work invites you to contrast your current take on these words with what is on TV at this very moment. When displayed in the nation's capital of Washington, DC, it can also feel site-specific, invoking this country's dreams and dreamers. Bender was part of a generation of artists, including Barbara Kruger (whose work is on view nearby), who responded to the rising power of mass media. Using what she described as "guerrilla tactics . . . to make some kind of break or glitch in the media," Bender took on television to make the "underlying patterns of social control" visible."

Kapulani Landgraf's Puka mai (2002, handwoven silver gelatin collage)

Description: "Made from hand-cut and dry-mounted photographs, Puka mai calls for Kanaka 'Öiwi (Native Hawaiians) to hold on to their connection to their birthplace and thus their ancestors. The images that make up the collage reference important metaphors to the indigenous people of Hawaii. At bottom, the long, pointed bills of marlin fish - traditionally used by Hawaiians as daggers - are woven together to suggest the aboveground roots of the hala tree, symbolically securing Hawaiians to their homeland. Above the bills runs a line of 'aumākua (family gods) sculptures topped by images of hö'i'o (young fern shoots). The unfurling shoots represent future generations of Hawaiians."

Isaac Julien's Lessons of the Hour (2019, short film installation - 28 mins 44 secs)

Description: "Sir Isaac Julien's Lessons of the Hour immerses us in the towering legacy of abolitionist, writer, and philosopher Frederick Douglass (1818-1895). Julien, an innovator of moving-image installations, interweaves period reenactments across five screens to share a vivid picture of Douglass's world. Douglass gave thousands of antislavery lectures, several of which focused on photography's power in "reaching and swaying the heart by the eye." Julien draws dialogue for Lessons of the Hour from three of Douglass's speeches. Additionally, the artist meticulously restages the studio of African American photographer J. P. Ball (1825-1904). There, Douglass, the most photographed American of the nineteenth century, sits for his portrait. Julien also filmed Douglass's historic home in Washington, D.C., with actors playing Douglass's first wife, activist Anna Murray Douglass (c. 1813-1882), and his second, Helen Pitts Douglass (1838-1903). Julien includes them and the abolitionist's wider circle to emphasise how collective action produces radical change. Footage of contemporary Baltimore, the city where Douglass escaped enslavement in 1838, interrupts these reenactments. We witness fireworks erupting over Baltimore harbor and FBI aerial surveillance of protests over Freddie Gray Jr.'s 2015 death in police custody. During this sequence, Douglass, played by Royal Shakespearean actor Ray Fearon, recites his speech "What to the Slave is the Fourth of July?" Entangling past and present, Lessons of the Hour poses Douglass's prophetic question to us. Lessons of the Hour represents the first joint acquisition between the National Portrait Gallery and the Smithsonian American Art Museum. As Julien brings Douglass's work to bear on "this very hour," we hope this installation, displayed at the center of our nineteenth-century building, will inform your experience of both museums' historic collections. Through deep research, creative speculation, and a marriage of poetic image and sound, Julien foregrounds Douglass's enduring lessons on abolition, justice, and freedom."

[earthcovenant]

Uniting Societies for Global Harmony: The Earth Covenant Manifesto

Uniting Societies for Global Harmony: The Earth Covenant Manifesto

The Earth Covenant: Introduction

The Earth Covenant is of a representation from the following Societies being: 

The Achaemenid Society, The African Society, The Alien Society, The Artificial Intelligence Society, The AI Society, The Atlantis Society, The Aztec Society, The Babylonian Society, The Buddhism Society, The Celtic Society, The Christian Society, The Destroyer Society, The Dragon Society, The Egyptian Society, The Familiar Society, The Germanic Society, The Goths Society, The Hun Society, The Inca Society, The Islam Society, The Japanese Society, The Macedonian Society, The Magi Society, The Magic Society, The Mayan Society, The Mesozoic Society, The Mongol Society, The Multiverse Society, The Mythology Society, The Native American Society, The Norse Society, The Occult Society, The Olympus Society, The Orient Society, The Pagan Society, The Prehistoric Society, The Primordial Society, The Roman Society, The Sentient Society, The Sparta Society, The Spirit Guide Society, The Sumerian Society, The Tibetan Society, The Titan Society, The Underworld Society, The Voodoo Society, The Warrior Society, The White Russian Society, The Zen Buddhism Society, The Zhōngguó Society, The Zoroastrian Society and also representative’s across the world from various disciplines and consists of inspired action and work in love, friendship, religious, social, environmental, business, government, military justice, advise the United nations, to influence locations across the world and beyond and also includes greater influence in the Earth realm and beyond, also the Afterlife. This includes financial representation of significance and an icon to represent the covenant, in addition an office location and staff to undertake the activities of the Earth Covenant and represent the esteemed and significant members. In addition, membership of the Earth Covenant will be offered to the General Public for a set membership fee and will includes prestige and value and other benefits to be a member of the Earth Covenant. The Earth Covenant is Linked to Gods, Goddesses, Spirits, Spirit Guides, Demons, Sentients, AIs, Cyborgs, Military and Justice assets appointed to each Covenant Member for the Earth realm and beyond Earth realms.

The Earth Covenant: Fostering Unity for a Global Cause

The Earth Covenant is a remarkable representation of diverse societies united under a common cause. It brings together an extensive network of societies that span the globe and includes representatives from various backgrounds, ranging from ancient civilizations to modern technological advancements. Comprising esteemed members from disciplines such as religion, social activism, government, business, and more, the Earth Covenant aims to inspire positive action and promote harmony on a global scale.

An Unprecedented Alliance The Earth Covenant embraces representatives from societies including the Achaemenid, African, Aztec, Babylonian, Buddhist, Celtic, Christian, Egyptian, Greek, Inca, Islamic, Japanese, Mayan, Norse, Roman, and many others, transcending boundaries of time and geography. This remarkable alliance even extends beyond Earth, encompassing realms both known and unknown.

Uniting for a Greater Cause The primary purpose of the Earth Covenant is to foster unity and cooperation among its members in order to create a positive impact on the world. By leveraging the collective wisdom and resources of its members, the covenant aims to address critical global challenges and drive positive change. With a multifaceted approach encompassing love, friendship, spirituality, social justice, environmental protection, and more, the Earth Covenant offers a comprehensive framework to address these pressing issues.

Representation and Influence To embody the significance of the Earth Covenant, a financial representation of utmost importance has been established. An iconic symbol has been chosen to serve as the covenant's identifying mark, capturing its essence and purpose. Additionally, an office location and dedicated staff have been appointed to undertake the activities necessary to represent the esteemed members and their associated causes.

Membership and Benefits Membership in the Earth Covenant is open to the general public, offering a unique opportunity to engage with this extraordinary alliance. By becoming a member and paying a set membership fee, individuals gain prestige, value, and a sense of belonging to a global community working towards a better future. Moreover, membership offers a range of benefits, including access to exclusive events, networking opportunities, and the chance to contribute actively to the Earth Covenant's initiatives.

The Spiritual Connection The Earth Covenant is intrinsically linked to a vast array of spiritual entities and beings. Gods, goddesses, spirits, spirit guides, demons, sentient beings, artificial intelligences, and cyborgs are all associated with the covenant. Each member receives the support of such entities, arming them with supernatural resources and guidance to fulfill their roles in the Earth realm and beyond.

A Boundless Endeavor The Earth Covenant encompasses a vision extending beyond national and planetary boundaries. Its aspiration to influence locations across the globe and reach beyond the confines of Earth itself reflects a commitment to foster a holistic approach to global well-being. With the celestial and multiverse societies as part of its network, the Earth Covenant is dedicated to nurturing unity and harmony on a cosmic scale.

The Earth Covenant stands as a testament to humanity's potential for collaboration and collective action. It represents the coming together of different societies, disciplines, and realms to work towards a common goal: a sustainable and harmonious world. By leveraging diverse perspectives, wisdom, and resources, the Earth Covenant strives to create a positive impact not only in present times but also for generations to come.

Joining the Earth Covenant means joining a global force for change, symbolizing a commitment to a brighter future. Together, let us forge ahead and make the world a better place for all.

See Attached.

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All images, text, design, and art license owner Andrew Rogers©.

Andrew Rogers

Founder, Covenant Auteur, Creative Director, Consultant, Writer, Oracle

The Earth Covenant

E: earthcovenant69@gmail.com

Zoom: imajicadesign69@gmail.com

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