To live life fully and die serenely--surely we all share these goals, so inextricably entwined. Yet a spiritual dimension is too often lacking in the attitudes, circumstances, and rites of death in modern society. Kapleau explores the subject of death and dying on a deeply personal level, interweaving the writings of Western religions with insights from his own Zen practice, and offers practical advice for the dying and their families.
The comparative study of mysticism and inter-religious spirituality has gained more space in universities and research centers that radiate everywhere. They are also research involving Eastern religions, in its peculiar mystical trait. Also in the context of Buddhism one can talk on spirituality, understood as a search path of liberation. This article presents the theme of Zen Buddhist spirituality based on the reflection of Eihei Dogen Zenji (1200 – 1253), one of the most important and prominent teachers of the (...) Soto Zen Tradition. This text aims to show the richness of spirituality and its peculiarity concerning the everyday reality. To promote understanding of the central question presented, the theme of spirituality was situated within the historical context of the birth of Zen Buddhism and the insertion of the presence of Dogen in its field of action. The theme of Zen spirituality was becoming evident in the approach to the problem of search of the Dharma in Dogen and his attention to small signs of everyday life. Keywords: Spirituality. Buddhism. Zen. Daily life. Religions. Resumo Os estudos de mística comparada e de espiritualidade interreligiosa vão ganhando espaço cada vez mais singular nas universidades e núcleos de pesquisa que se irradiam por toda parte. São pesquisas que envolvem também as religiões orientais, em seu traço místico peculiar. Também no âmbito do budismo pode-se falar em espiritualidade, entendida como um caminho de busca da libertação. Esse artigo visa apresentar o tema da espiritualidade zen budista, com base na reflexão de Eihei Dôgen Zenji (1200-1253), um dos mais importantes e destacados mestres da tradição Soto Zen. O objetivo é mostrar a riqueza dessa espiritualidade e sua peculiaridade de adesão à realidade cotidiana. Para favorecer a compreensão da questão central apresentada, visou-se situar a temática no âmbito do contexto histórico do nascimento do zen budismo e da inserção da presença de Dôgen em seu campo de ação. A temática da espiritualidade zen foi se evidenciando na abordagem da problemática da busca do Dharma em Dôgen e de sua atenção aos pequenos sinais do cotidiano. Palavras-Chave : Espiritualidade. Budismo. Zen. Cotidiano. Religiões. (shrink)
Introduction: Experiential deconstructive inquiry -- Foundational philosophies and spiritual methods -- Non-duality in Advaita Vedanta and Zen Buddhism -- Ontological differences and non-duality -- Meditative inquiry, questioning, and dialoguing as a means to spiritual insight -- The undoing or deconstruction of dualistic conceptions -- Advaita Vedanta : philosophical foundations and deconstructive strategies -- Sources of the tradition -- Upaniads that art thou (Tat Tvam Asi) -- Gauapda (c.7th century) : no bondage, no liberation -- Aakara (c.7th-8th century) (...) : there is no apprehender different from this apprehension to apprehend it -- Modern and contemporary masters -- Ramana Maharshi (1879-1950) : who am I? -- H.W.L Poonja (1910-1997) : you have to do nothing to be who you are! -- Gangaji (b. 1942) : you are that! -- Advaita Vedanta summary : nothing ever happens -- Zen Buddhism : philosophical foundations and deconstructive strategies -- Sources of the tradition -- The Lakvatra Sutra and the Vajracchedik Prajñpramit Sutra all things ... are not independent of each other and not two -- Ngrjuna (c.113-213) : Sasra is Nirva -- Eihei Dgen (1200-1253) : if I am already enlightened, why must I practice -- Contemporary masters -- Ekai Korematsu (b. 1948) : return to the spine -- Hgen Yamahata (b. 1935) : why not now -- Zen Buddhism summary : neither being nor non-being is to be taken hold of -- Deconstructive techniques and dynamics of experiential undoing -- Deconstructive techniques common to both traditions -- The teacher-student dynamic -- Key deconstructive techniques -- Unfindability analysis -- Bringing everything back to the here and now -- Paradoxical problems -- Negation -- Dynamics of experiential undoing -- Non-dual experiential space -- Experiential mapping : practitioners in the space -- Experiential undoing in Advaita Vedanta -- Experiential undoing in Zen Buddhism -- Conclusion: Deconstruction of reified awareness. (shrink)
would probably have taken over the translating profession by now. At best, computer translations read awkwardly, and some of them are downright humorous. Precise, word-for-word, humanrendered translations fare no better.
In Taking the Path of Zen , Robert Aitken provided a concise guide to zazen (Zen meditation) and other aspects of the practice of Zen. In The Mind of Clover he addresses the world beyond the zazen cushions, illuminating issues of appropriate personal and social action through an exploration of the philosophical complexities of Zen ethics. Aitken's approach is clear and sure as he shows how our minds can be as nurturing as clover, which enriches the soil and benefits the (...) environment as it grows. The opening chapters discuss the Ten Grave Precepts of Zen, which, Aitken points out, are "not commandments etched in stone but expressions of inspiration written in something more fluid than water." Aitken approaches these precepts, the core of Zen ethics, from several perspectives, offering many layers of interpretation. Like ripples in a pond, the circles of his interpretation increasingly widen, and he expands his focus to confront corporate theft and oppression, the role of women in Zen and society, abortion, nuclear war, pollution of the environment, and other concerns. The Mind of Clover champions the cause of personal responsibility in modern society, encouraging nonviolent activism based on clear convictions. It is a guide that engages, that invites us to realize our own potential for confident and responsible action. (shrink)
In his discussion of conversion experience, in The Varieties of Religious Experience, William James draws attention to a variety of experience which has not been much investigated in the philosophy of religion literature, but which seems to be of some importance religiously—namely, an experience which consists in a re-vivification of the sensory world as a whole. In this paper, I develop four accounts of the nature of this kind of experience, and I show how the experience can inform our conception (...) of the spirituallife, considered as a world-directed mode of experience and practice. (shrink)
The true man without any rank.--Two dimensions of ego consciousness.--Sense and nonsense in Zen Buddhism.--The philosophical problem of articulation.--Thinking and a-thinking through kōan.--The interior and exterior in Zen.--The elimination of color in Far Eastern art and photography.
This book is the first to engage Zen Buddhism philosophically on crucial issues from a perspective that is informed by the traditions of western philosophy and religion. It focuses on one renowned Zen master, Huang Po, whose recorded sayings exemplify the spirit of the 'golden age' of Zen in medieval China, and on the transmission of these writings to the West. The author makes a bold attempt to articulate a post-romantic understanding of Zen applicable to contemporary world culture. While (...) deeply sympathetic to the Zen tradition, he raises serious questions about the kinds of claims that can be made on its behalf. (shrink)
Yoga came to Tibet from India more than a thousand years ago, and it was quickly absorbed into the culture's rich traditions. In this small book readers will discover Heart Yoga, which developed over the centuries in the Gelukpa tradition of the Dalai Lamas. The program presented here combines popular yoga exercises wtih special Tibetan poses, and methods of working from the inside to give a healthy and a happy heart. Roach discovered a number of previously unknown Tibetan works on (...) yoga in the course of his ongoing efforts to find and preserve ancient Tibetan Buddhist texts. He discusses the ideas and insights presented in these texts and places them within the context of the Buddhist tradition. To help readers incorporate this ancient wisdom in their daily lives, he provides a specific regime of yoga postures and meditations. Combining instructive illustrations with the unique philosophical underpinnings of the Buddhist approach, Geshe Roach has created a unique program for yoga on a physical and spiritual level. (shrink)
At times we may be called to be companions on a journey we would rather not take--the journey of a loved one toward the end of life. For those who choose to serve as close companions of terminally ill relatives or friends, Parting offers the collective wisdom of people from many cultures and faith traditions as a "travel guide" for meaningful companionship--helping someone toward a peaceful transition from this life. Sections of the book discuss how to cross the (...) bridge from ordinary conversation to spiritual reflection how to provide comforts for the body, mind, and soul and how to care for yourself while concentrating on the needs of another. Transcending any specific religion or culture, this handbook addresses universal spiritual needs. Designed for easy reading by weary travelers, this practical, pocket-sized guide prepares the spiritual companion for an enriching experience, even on the journey toward life's end. It is an indispensable tool for family members and friends, hospice workers, religious leaders, counselors, and medical providers. (shrink)
The aim of this book is simple: to invite readers to consider what it means to lead a good life, and to offer practical advice, based on the Buddhist teachings, as to how this can be accomplished. In each of more than thirty brief essays, Master Hsing Yun treats a specific moral or ethical issue, using quotations from the rich treasury of the Buddhist scriptures as a point of departure for his discussion. Among the topics he considers are control (...) of the body and of speech, overcoming greed, ending anger, patience under insult, how to manage wealth, how to get along with others, what it means to practice Buddhism, and the blessings and joys of that practice. The Buddhist precepts are introduced as guideposts along this path of liberation, and friendship, gratitude, and service to others are presented as essential elements of a common quest to discover and to embody our innate goodness and humanity. (shrink)
This paper addresses the ways that we can understand and transform our strong emotions and how this project contributes to moral and spiritual development. To this end, I choose to think with two Tibetan Buddhist thinkers, both of whom take up the question of how passionate emotions can fit into spiritual and moral life: the famous, playful yogin Shabkar Tsodruk Rangdrol (1781–1851) and the wandering, charismatic master Patrul Rinpoche (1808–1887). Shabkar's The Autobiography of Shabkar provides excellent examples (...) of using one's own passionate emotions to connect to others and gain insight into the world. Patrul Rinpoche's The Words of My Perfect Teacher (kun bzang bla ma'i zhal lung) focuses on passionate empathy with the emotions of others. Drawing on these texts, I present a (distinctly Buddhist) conception of a passionate life and argue that passionate emotional experience is a central part of moral and spiritual development more broadly construed. (shrink)
This paper intends to understand the experience of enlightenment in Zen Buddhism from a perspective of poetics. Enlightenment is understood as an existential breakthrough, which delivers people from the habitual or conventional mind set into new horizon of consciousness. This breakthrough takes place in one’s overall consciousness rather than only in cognitive thought. Therefore, it cannot be adequately described on an abstract level with a conceptual paradigm. The poetic language provides a significant alternative for capturing this leap and revealing (...) the spiritual meaning and the practical wisdom of enlightenment. Enlightenment, as concrete experiences in the “flux” of the mind, can be most directly expressed and effectively transmitted in poetic language. (shrink)
Introduction -- The significance of story -- Morphogenic fields -- The universe story and Christian story -- Morphic resonance : two stories converge -- The "kingdom of God" -- Emerging capacities -- Meditation -- The power of intention -- The fields converge -- A field of compassion -- Manifesting a field of compassion -- Engaging the grace we imagine.
While there has been a surge in scholarship on Imperial Way Buddhism (kōdō Bukkyō) in the past several decades, little attention has been paid, particularly in Western scholarship, to the life and work of Ichikawa Hakugen (1902–1986), the most prominent and sophisticated postwar critic of the role of Buddhism, and particularly Zen, in modern Japanese militarism. By way of a thorough and critical investigation of Ichikawa’s critique, Imperial-Way Zen: Ichikawa Hakugen’s Critique and Lingering Questions for Buddhist Ethics (...) by Christopher Ives seeks to provide answers to a number of important questions regarding Zen ethics in the context of modern Japan. Particularly fruitful is Ives’ discussion, in chapter 7, of the .. (shrink)
Jewish by birth, though from a secular family, Alan Morinis took a deep journey into Hinduism and Buddhism as a young man. He received a doctorate for his study of Hindu pilgrimage, learned yoga in India with B. K. S. Iyengar, and attended his first Buddhist meditation course in the Himalayas in 1974. But in 1997, when his film career went off track and he reached for some spiritual oxygen, he felt inspired to explore his Jewish heritage. In (...) his reading he happened upon a Jewish tradition of spiritual practice called Mussar. Gradually he realized he had stumbled on an insightful discipline for self-development, complete with meditative, contemplative, and other well-developed transformative practices designed to penetrate the deepest roots of the inner life. Eventually reaching the limits of what he could learn on his own, he decided to seek out a Mussar teacher. That was not easily achieved, since almost the entire world of the Mussar tradition had been wiped out in the Holocaust. In time, he did find an accomplished master who stood in an unbroken line of transmission of the Mussar tradition, and who lived at the center of a community of Orthodox Jews on Long Island. This book tells the story of Morinis’s journey to meet his teacher and what he learned from him, and reveals the central teachings and practices that are the spiritual treasury and legacy of Mussar. Alan Morinis has written this book because the wisdom and practices that helped him so much have not penetrated the world beyond the confines of Orthodox Judaism, and may not be fully appreciated even there at this time. His hope is that Jews and non-Jews alike will find in Mussar a time-tested path of spiritual practice that will help them discover the hidden radiance within. (shrink)
We're all given the same twenty-four hours a day. We can spend our time feeling hurried and harried, overwhelmed by chores and demands, distracted and burned out . . . or we can awaken to Buddha Standard Time, the realm of timelessness where every choice, every action, and every breath can be one of renewal and infinite possibilities. Buddha Standard Time shares one of the great realizations of Buddhism, an insight that anyone can learn to apply. The minutes and (...) hours of our days do not simply march from future to present to past. Rather, each moment is intersected by a fourth dimension. By learning to live in this dimension-Buddha Standard Time-we reduce the amount of stress in our lives and find greater focus, fulfillment, creativity, and even wisdom. Drawing on Tibetan Buddhism and other great wisdom traditions, as well as on neuroscience and holistic traditions, renowned teacher and national bestselling author Lama Surya Das shares real world examples, practical exercises, and essential techniques. The pace and pressure of today's world feels relentless. That is why, now more than ever, we need the ancient wisdom contained in Buddha Standard Time. Far from being at the mercy of time's demands, we will finally realize that we have, in fact, all the time in the world. (shrink)
Some common conceptions of Buddhist meditative practice emphasize the elimination of emotion and desire in the interest of attaining tranquility and spiritual perfection. But to place too strong an emphasis on this is to miss an important social element emphasized by major figures in the Mahāyāna and Chan/Zen Buddhist traditions who are critical of these quietistic elements and who stress instead an understanding of an enlightenment that emphasizes enriched sociality and flexible readiness to engage, and not avoid, life's (...) fluctuations in fortune and essential impermanence. It is argued here that these criticisms of quietism are bolstered by recent advances in the philosophy and psychology of the emotions that highlight the role of emotions in framing the context of decision making—that is, in sorting out the relevant from the irrelevant, identifying salience, and directing decisions when uncertainty prevents definitive judgment. This research makes clearer why self-liberation is fundamentally a matter of liberation from judgmental habit and inflexibility, and lends support to a view of enlightenment that emphasizes compassionate engagement with others. It also provides for a more plausible picture of the cognitive transformation involved in liberation and sheds light on the rationale for certain traditional Chan and Zen teaching tactics, such as those involving koan introspection. (shrink)
This paper attempts to delve into the heart of Zen Buddhism by discussing the four Zen mottos, which provide the philosophical and spiritual pillars of Zen. The four Zen mottos, “special transmission outside doctrine,” “not to establish language,” “direct point to the mind,” and “seeing into one’s nature and attaining the Buddhahood,” address the fundamental questions about language in its role of the expression and transmission of the spirituality. The mottos indicate that enlightenment is nothing but breakthroughs in (...) an individual’s searching for meanings and a new level of consciousness in their life practice. The experiences of enlightenment as new horizons of consciousness cannot be fixed in conceptual language and reduced to doctrinal principles. Enlightenment, as concrete experiences in the “flux” of the mind, can be most directly expressed and effectively transmitted in poetic language. Poetry can metaphorically capture, articulate, and evoke the spiritual experiences that are often viewed as mystical or ineffable in an abstract paradigm. Poetry can capture the living experiences of life without making judgments and fixation based on doctrines and conceptual frameworks; therefore it is “a special transmission outside the doctrine.” Poetry can deliver spiritual messages without directly asserting and delimiting them; therefore, it “does not establish language.” Poetry can “directly point to the mind” by freeing the speaker from any fixed positions, frameworks, and logical rules, so it can directly appeal to people’s minds and respond to concrete situations. The poetics of Zen renders a contrast to the traditional approach to Buddhism that seeks the abstract representation of enlightenment based on exegeses and interpretations of the established words given by the founders and predecessors. (shrink)
Even the chapters that at first didn't seem relevant to my current practice contained such great gems of teaching that they turned out to be extremely relevant and very helpful.”—Catherine Fordham “To me, this book is like the world's ...
Simon P. James' Zen Buddhism and Environmental Ethics offers an engaging, sophisticated, and well-argued defence of the notion that Zen Buddhism has something positive to offer the environmental movement. James' goal is two-fold: first, dispel criticism that Zen (by virtue of its anti-philosophical stance) lacks an ethical program (because it shuns conventional morality), has no concern for the environment at large (because it adopts a thoroughly anthropocentric stance), and deprives living entities of any intrinsic worth (because it operates (...) from the standpoint of the doctrine of emptiness); second, to argue that Zen's quietist stance in fact fosters the development of certain character traits (compassion, non-violence, selflessness, etc.) that in turn lead to having an enlightened attitude toward the environment. (shrink)
Following the lead of daisetz t. Suzuki, The authors of almost all english-Language commentaries on zen buddhism are in general agreement that zen is not a philosophy. The primary purpose of this paper is to show how and why this view is fundamentally mistaken and that the continued espousal of it is counterproductive for furthering an understanding of any facet of zen, Philosophical or otherwise.
In reviewing four works from the 1990s-monographs by Christopher Ives and Phillip Olson on Zen Buddhist ethics, Damien Keown's treatment of Indian Buddhist ethics, and an edited collection on Buddhism and human rights-this article examines recent scholarship on Zen Buddhist ethics in light of issues in Buddhist and comparative ethics. It highlights selected themes in the notional and real encounter of Zen Buddhism with Western thought and culture as presented in the reviewed works and identifies issues and problems (...) for further consideration, in particular, problems of comparative and cross-cultural understanding and the articulation and redefinition of Zen Buddhist tradition. (shrink)