Dear Bodyminds,
We continue from the middle of page 78 (after the paragraph about gold statues), to the end of p. 80 (just before "Clearly, for the last four or five hundred years ... ").
Some folks say that Zazen is primarily a physical, body practice, in which the mind is dropped away while allowing the body to "take over," whether in cleaning, gardening or, of course, sitting in the posture of Zazen.
Some folks say that Zazen is a mental practice of letting thoughts go without tangling with them, dropping judgements, sitting in equanimity.
I say (and I believe that Dogen would agree) that mind is body, body is mind, and that Zazen practice has aspects of both. This is true during seated Zazen, but also during "Zazen in motion" when we pour ourselves into a physical activity.
Question: Have you every had the experience of facing a problem in life but, in pouring yourself into some physical activity, sports activity, dance, cleaning, seated Zazen or the like, the problem and other thoughts/judgements/concerns seemed to drop away? Can you describe the experience briefly?
Next, some folks mistake the point of Zen practice as learning to do "one thing in one moment" for EVERY moment, always "being in the now, being in the moment." I think that is a bit of a misunderstanding, and not practical. While it is a wonderful, treasured skill to develop to be able to do that sometimes (e.g., when drinking tea, just drink tea; when playing with the kids, just be present playing with the kids) it is not necessary or realistic for busy, modern human beings all or even most of the time.
I prefer to emphasize being "at one with the moment" even if that moment is pure, terrible, busy busy chaos!
Do you see how that is different?
The example I sometimes give is when I rushed my daughter to the E.R., half unconscious, with a raging fever due to blood scepsis, the doctors telling me it would be touch and go through the night. Although she was fine in the end, that night was hell. Nonetheless, part of me (the fruit of this practice) was accepting and allowing of this chaotic, terrible hell in that moment. Even as I cried and feared for what might happen, I allowed my tears and fear.
Question: Can you describe what a moment in your life that is chaotic (it does not need to be terrible or "life and death," only "multi-tasking" busy, or pain in the neck bothersome, or some small life confusion or disaster) would be like if you "let the moment be the moment?"
Gassho, J
STLah
We continue from the middle of page 78 (after the paragraph about gold statues), to the end of p. 80 (just before "Clearly, for the last four or five hundred years ... ").
Some folks say that Zazen is primarily a physical, body practice, in which the mind is dropped away while allowing the body to "take over," whether in cleaning, gardening or, of course, sitting in the posture of Zazen.
Some folks say that Zazen is a mental practice of letting thoughts go without tangling with them, dropping judgements, sitting in equanimity.
I say (and I believe that Dogen would agree) that mind is body, body is mind, and that Zazen practice has aspects of both. This is true during seated Zazen, but also during "Zazen in motion" when we pour ourselves into a physical activity.
Question: Have you every had the experience of facing a problem in life but, in pouring yourself into some physical activity, sports activity, dance, cleaning, seated Zazen or the like, the problem and other thoughts/judgements/concerns seemed to drop away? Can you describe the experience briefly?
Next, some folks mistake the point of Zen practice as learning to do "one thing in one moment" for EVERY moment, always "being in the now, being in the moment." I think that is a bit of a misunderstanding, and not practical. While it is a wonderful, treasured skill to develop to be able to do that sometimes (e.g., when drinking tea, just drink tea; when playing with the kids, just be present playing with the kids) it is not necessary or realistic for busy, modern human beings all or even most of the time.
I prefer to emphasize being "at one with the moment" even if that moment is pure, terrible, busy busy chaos!
Do you see how that is different?
The example I sometimes give is when I rushed my daughter to the E.R., half unconscious, with a raging fever due to blood scepsis, the doctors telling me it would be touch and go through the night. Although she was fine in the end, that night was hell. Nonetheless, part of me (the fruit of this practice) was accepting and allowing of this chaotic, terrible hell in that moment. Even as I cried and feared for what might happen, I allowed my tears and fear.
Question: Can you describe what a moment in your life that is chaotic (it does not need to be terrible or "life and death," only "multi-tasking" busy, or pain in the neck bothersome, or some small life confusion or disaster) would be like if you "let the moment be the moment?"
Gassho, J
STLah
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