How to gift-wrap zen

[Houzan]

Many non-zen people are afraid of zen traditions (e.g., bowing, chanting, bells, incense, words and expressions such as “enlightenment”, the kesa, etc.). This is also true for other spiritual practices with a long history. I believe these traditions scare many people away (e.g. social stigma, believe that zen stands in conflict with science, etc.) from something that could be a great force of good in their life. I believe the traditions and expressions used in zen are only expedient means, and strictly speaking, don’t have any value in themselves. Personally I have come to appreciate these traditions and expressions and value them a lot. I view them as “moves” in a dance (the zen master’s dance ). And there are many different moves, and non are more correct than others. Sometimes a non-move is the right move. However, and to be honest, many of the traditions did scare me away for some time. These traditions and expressions can be changed or removed if that helps the “everyday-person” to practice zen.

Therefore I ponder: how could zen be stripped down and/or “adapted” for the everyday-person in order to attract a bigger audience? What could this “gift-wrapping” look like? How far could it be adapted without loosing the essence of zen?

(I know the question sounds like a market competition, but it’s really not. It is about adapting the message to the receiver and where they are.)

Gassho, Michael
Satlah

[Kotei]

Hello,

I believe that there are different ways of practicing that complement each other.
Through directly experiencing the Dharma (Zazen), through studying, discussing and learning (with mind), and through symbols, ritual and ceremonies (with body).
To me personally, these are all important and I believe that at Treeleaf, we are already walking a 'stripped down to the minimum' version of it.
Stripping away more and more.. At some point it stops being 'Zen'.

Of course just my personal 2 cents.
Gassho,
Kotei sat/lah today.

[Houzan]

How to gift-wrap zen

Thanks, Kotei [emoji120] Yes, this more stripped down approach was one of the things that attracted me to Treeleaf. Personally I would not like Treeleaf to take away more. But I think there are still things here that would scare away a “newbie” or someone looking through the window. Just curious of how far you can go and how it would look like.

Gassho, Michael
Satlah

[Bion]

How to gift-wrap zen

You can strip it down to zazen, I think. Even beyond that. Strip it down the mind of zazen, to acting sincerely in this very moment, whether on the cushion, off it, at work, while dealing with disease, family, death, poverty, stress etc When we sit upright, we are free of judgments and preferences seeing things as they are, not taking the vastness of an experience and bottling it up in a tiny container that is a word, an expression or thought.
The “forms”, change, and they are a means, I’d say, for us to be able to use to learn “just doing” and “just being”.

This is just a minimalistic version of how I look at your question.

Apologies for running a bit over 3 sentences!

[emoji1374] Sat Today

[Jundo]

Years ago, one of the first little things I wrote, was called "Turning Japanese." I still believe it.

We keep what is worthwhile, but not only because it is old. Sometimes we keep just to respect tradition. But sometimes we change. Sometimes we try ways totally new, never heard from before.

The only question are which are the good ways.

~~~~



======================================

This practice is not limited to any place or time ... we drop all thought of place and time. It certainly is not Indian, Chinese, Japanese, French or American. But, of course, we live in place and time, so as Buddhism traveled over the centuries from India to China, Japan, Korea and other places, it naturally became very Indian/Chinese/Japanese/Korean etc.

But what of the cultural trappings?

Must we bow, ring bells, chant (in Japanese, no less), wear traditional robes, have Buddha Statues, burn incense? ... All that stuff besides Zazen. Are they necessary to our Practice?


No, not at all!


We don't need anything other than Zazen, any of those trappings. In fact, they are no big deal, of no importance, when we drop all viewpoints in sitting Zazen.

On the other hand, we have to do something, to greet each other somehow, read some words, dress some way. Why not do such things? As I often say, for example, we have to do something with our hands when practicing walking Zazen ... why not hold them in Shashu (I mean, better than sticking 'em in your pockets)? What is more, wearing certain special clothes and holding one's hands with a certain formality, placing a statue and burning incense can all work as points of focus to remind us of the specialness of this moment and Practice (no problem so long as we also learn the lesson that all the so-called "mundane" instants of life, great and small, are special moments, each a "sacred ceremony" in its way, from taking a bath to making a peanut butter sandwich for the kids).

As well, there are parts of our practice which we do BECAUSE we resist (for example, when visiting a temple for Retreat, I usually put my heart fully into ceremonies and arcane rituals BECAUSE I resist and think some of it silly or old fashioned). Ask yourself where that kind of resistance is to be found (here's a clue, and it is right behind your own eyes).

What is more, there is method to the madness, and many (not all) customs have centuries of time tested benefits ... embody subtle perspectives ... that support and nurture Zazen Practice at the core. Many parts of our Practice, though "exotic", are worth keeping, even if they strike someone as strange at first. Bowing, statues, rigid decorum in the Zen Hall and, yes, weird talks about Koans and arcane ceremonies all fit in that category. They may seem like unnecessary "Japanese" or "Esoteric" elements at first, until you understand the role they serve. I have given talks on all these things recently, for example ... the humility and wholeness of Bowing.

Many aspects of tradition can be seen in new ways when the barriers of the mind are knocked down. Thus, for example, the Kesa, the Buddha's Robes ... though just cloth ... can be seen to cover and enfold the whole universe, laughter, cries of pain, old age, becoming and fading away ... life ...

On the other hand again, it is okay to abandon or reject many practices. However, KNOW very well what you are rejecting before you reject it.

Absorb what is useful and discard the rest. For example, I think Oryoki [formal meal ritual] is a great practice, and worth keeping.. Same for bowing.

When tasted as such ... every action and gesture in this life is Sacred and Magical when experienced as such, from changing a baby diaper to cooking dinner to chanting the Heart Sutra. So, why not Chant as well as the rest?

Some things I keep out of respect for TRADITION [the robes, the ways of doing some ceremonies]. It is important to keep ties to where we come from. Some things also have a special symbolic meaning if you look into them, so worth keeping [for example, a Rakusu]

But other stuff, no need to keep: For example, I usually avoid to chant in Japanese or Chinese [except once in awhile, out of respect for tradition]. Tatami mats and Paper screens have nothing to do with Zen practice particularly [but I happen to live in an old Japanese building, so ... well, tatami and paper screens!} Some things I think are just dumb (except symbolically), like the Kyosaku stick. Incense is great, until it was recently shown to cause cancer. Many beliefs of Buddhism are rather superstitious things that were picked up here and there. I abandon many of those.

The outer wrap of Zen Buddhism is changing greatly as it moves West. The greater emphasis on lay practice over monastics, the greater democracy in what was a feudal institution (arising in societies where the teacher's word was law ... oh, those were the days! ), giving the boot to a lot of magico-supersticio hocus-pocus bunkum, the equal place of women ... heck, the use of the internet to bring teachings that were once the preserve of an elite few into everyone's living room.Those are good and great changes to the outer wrapping (you can read about them in books like this one (author interview here: http://atheism.about.com/library/boo...olemanChat.htm). The coreless core, however, remains unchanged.

Do not throw out the Baby Buddha with the bath water. Many completely "Japanese" practices which seem silly at first are worth keeping. ...

... other things, like some of the arcane incense, bell & drum filled rituals, take 'em or leave 'em.

Gassho, J

https://youtu.be/nGy9uomagO4

satLah

[Risho]

Thank you Jundo roshi - that talk meant a lot back then and it still resonates. I think about this topic a lot.

When I first started practice I was enthralled with the novelty, then I got into a phase where I completely rejected it; I was rejecting myself, my understanding of this practice.

To me - and this is just my particular journey based on my experience so take that for what it's worth - I chant gathas when washing my hands and making coffee. Sometimes I bow to the toilet, computer and coffee maker.

I do that from a sincere place of gratitude. I also bow to the difficulties in my life.

Gassho'ing isn't really something we do here in the West, but I've not found a better way of expressing gratitude, and that's what is beautiful and so unique to zen. Everything we do involves the body.

Gassho-ing is this big thank you from the entire being. Zazen is something we do - despite whatever is going on. It's this huge surrender and expression of gratitude.

I had to, and I think we all have to understand this liturgy in the West because Zen is relatively new here.

But I absolutely do not think we should ever gift wrap this.

This is where it is a very personal practice. You need to really, really think about the liturgy and the chanting, and what it means to you. That takes time; for me it did. You can't just do it a couple of times.

My personal reason is that gathas set my mind right so to speak - I am very, very stubborn in my habits, and I default to selfishness and impatience.

When I wash my hands I say:

Washing my hands,
I vow with all sentient beings
to wholeheartedly polish the mirror
which is always shining brightly and can never be defiled.

I am not special - I'm not trying to point out anything special here - that was an early trap of my practice as well - I'd like to show off; there is nothing to show off, so please do not take it like I'm being arrogant.

I just want to illustrate how liturgy and our chanting and practices are really really good.

That being said, if I walked around Tampa wearing my rakusu and gasshoing and putting on a show, that would not be authentic for me.

I prefer practicing and liturgy by myself, and I don't let anyone know I even do it, well except here because we are friends on the path.

So do not gift wrap this - our practice and ceremonies are already a gift. It may not always feel so, but please keep going and see for yourself.

Gassho

Risho
-stlah

Apologies for going over; this is one of those topics I'm passionate about hahahaha

[Tairin]

Therefore I ponder: how could zen be stripped down and/or “adapted” for the everyday-person in order to attract a bigger audience? What could this “gift-wrapping” look like? How far could it be adapted without loosing the essence of zen?

Why? For what purpose? There are many paths up the mountain. Zen doesn’t need to attract a bigger audience. Either this path appeals or it doesn’t.

One thing I like about Zen and Buddhism is that they (generally speaking) do not speak to convert others. Buddhism is here when the individual is ready.


Tairin
Sat today and lah

[Seiko]

I don't think a purposeful review of what we do, what we continue, what we abolish, is needed at all. Changes occur gradually, influenced by the culture and society of the city, county, country that we practice in.

I have been a member of a church that I would say is more entertainment than spirituality. When I was old enough to choose for myself, I left.

I have also been a member of a sangha in England - comprised mainly of Westerners - but they conduct the entirety of their puja in Pali. It just seemed unnecessary and a bit like a secret club.

I was also a member of a zen church that was so Anglicised that you may have mistaken their services for the Mass.

There is a balance to be reached in this. I think trying too hard always makes a mess of things. My way is to just go with the flow. If small changes appear now and then, that's fine.

Gasshō
Seiko
stlah

[Nengei]

One of the things I sometimes run across as an artist is the difference between a figurative nude painting and a pornographic painting. Two artists can paint the same nude figure in the same position under the same conditions and one, to my eye, is a classical expression of the beauty of human form, while the other is... well, porn. Subtle differences make the thing happen.

At what point does a figurative work become pornography? Where is the dividing line?

At what point does Zen Buddhism stop being a religion or spiritual practice?

Jon Kabat-Zinn stripped Buddhist meditation down to its most basic form and created the Mindfulness-Based Stress Reduction (MBSR) movement. Practitioners of MBSR may or may not acknowledge any spiritual basis for what they do. Yoga practitioners are the same way; often a yoga session involves some form of guided meditation, while some are only exercise classes with no spiritual trappings at all. Nevertheless, just like some people accept a figurative nude while blushing and turning away from porn, some people can accept a new, spiritual-origin practice into their lives while others reject any form of meditation as "against my religion."

To me, Zen practice is gloriously beautiful. It is both rigid and not-rigid. We can, and do, change so much, according to what is meaningful to us and our time. But I don't think I would do anything to try to make it look like it is not a spiritual path. There are certain core beliefs that make me Buddhist, and core practices that make me a Zen Buddhist. If that scares some folks away, well, I'm not trying to do that, but that is their response.

It is not my job to convince anyone that Zen is the right path for them. It is my job to live my life according to my vows (hopeful in compassion and with some peace), and be detached from other's choices in this regard.

Gassho,
Nengei
Sat today. LAH.

[Houzan]

You can strip it down to zazen, I think. Even beyond that. Strip it down the mind of zazen, to acting sincerely in this very moment, whether on the cushion, off it, at work, while dealing with disease, family, death, poverty, stress etc When we sit upright, we are free of judgments and preferences seeing things as they are, not taking the vastness of an experience and bottling it up in a tiny container that is a word, an expression or thought.
The “forms”, change, and they are a means, I’d say, for us to be able to use to learn “just doing” and “just being”.

This is just a minimalistic version of how I look at your question.

[emoji1374] Sat Today

Thank you for your input, Bion [emoji120]

Gassho, Michael
Satlah

[Houzan]

Years ago, one of the first little things I wrote, was called "Turning Japanese." I still believe it.

We keep what is worthwhile, but not only because it is old. Sometimes we keep just to respect tradition. But sometimes we change. Sometimes we try ways totally new, never heard from before.

The only question are which are the good ways.

~~~~



======================================

This practice is not limited to any place or time ... we drop all thought of place and time. It certainly is not Indian, Chinese, Japanese, French or American. But, of course, we live in place and time, so as Buddhism traveled over the centuries from India to China, Japan, Korea and other places, it naturally became very Indian/Chinese/Japanese/Korean etc.

But what of the cultural trappings?

Must we bow, ring bells, chant (in Japanese, no less), wear traditional robes, have Buddha Statues, burn incense? ... All that stuff besides Zazen. Are they necessary to our Practice?


No, not at all!


We don't need anything other than Zazen, any of those trappings. In fact, they are no big deal, of no importance, when we drop all viewpoints in sitting Zazen.

On the other hand, we have to do something, to greet each other somehow, read some words, dress some way. Why not do such things? As I often say, for example, we have to do something with our hands when practicing walking Zazen ... why not hold them in Shashu (I mean, better than sticking 'em in your pockets)? What is more, wearing certain special clothes and holding one's hands with a certain formality, placing a statue and burning incense can all work as points of focus to remind us of the specialness of this moment and Practice (no problem so long as we also learn the lesson that all the so-called "mundane" instants of life, great and small, are special moments, each a "sacred ceremony" in its way, from taking a bath to making a peanut butter sandwich for the kids).

As well, there are parts of our practice which we do BECAUSE we resist (for example, when visiting a temple for Retreat, I usually put my heart fully into ceremonies and arcane rituals BECAUSE I resist and think some of it silly or old fashioned). Ask yourself where that kind of resistance is to be found (here's a clue, and it is right behind your own eyes).

What is more, there is method to the madness, and many (not all) customs have centuries of time tested benefits ... embody subtle perspectives ... that support and nurture Zazen Practice at the core. Many parts of our Practice, though "exotic", are worth keeping, even if they strike someone as strange at first. Bowing, statues, rigid decorum in the Zen Hall and, yes, weird talks about Koans and arcane ceremonies all fit in that category. They may seem like unnecessary "Japanese" or "Esoteric" elements at first, until you understand the role they serve. I have given talks on all these things recently, for example ... the humility and wholeness of Bowing.

Many aspects of tradition can be seen in new ways when the barriers of the mind are knocked down. Thus, for example, the Kesa, the Buddha's Robes ... though just cloth ... can be seen to cover and enfold the whole universe, laughter, cries of pain, old age, becoming and fading away ... life ...

On the other hand again, it is okay to abandon or reject many practices. However, KNOW very well what you are rejecting before you reject it.

Absorb what is useful and discard the rest. For example, I think Oryoki [formal meal ritual] is a great practice, and worth keeping.. Same for bowing.

When tasted as such ... every action and gesture in this life is Sacred and Magical when experienced as such, from changing a baby diaper to cooking dinner to chanting the Heart Sutra. So, why not Chant as well as the rest?

Some things I keep out of respect for TRADITION [the robes, the ways of doing some ceremonies]. It is important to keep ties to where we come from. Some things also have a special symbolic meaning if you look into them, so worth keeping [for example, a Rakusu]

But other stuff, no need to keep: For example, I usually avoid to chant in Japanese or Chinese [except once in awhile, out of respect for tradition]. Tatami mats and Paper screens have nothing to do with Zen practice particularly [but I happen to live in an old Japanese building, so ... well, tatami and paper screens!} Some things I think are just dumb (except symbolically), like the Kyosaku stick. Incense is great, until it was recently shown to cause cancer. Many beliefs of Buddhism are rather superstitious things that were picked up here and there. I abandon many of those.

The outer wrap of Zen Buddhism is changing greatly as it moves West. The greater emphasis on lay practice over monastics, the greater democracy in what was a feudal institution (arising in societies where the teacher's word was law ... oh, those were the days! ), giving the boot to a lot of magico-supersticio hocus-pocus bunkum, the equal place of women ... heck, the use of the internet to bring teachings that were once the preserve of an elite few into everyone's living room.Those are good and great changes to the outer wrapping (you can read about them in books like this one (author interview here: http://atheism.about.com/library/boo...olemanChat.htm). The coreless core, however, remains unchanged.

Do not throw out the Baby Buddha with the bath water. Many completely "Japanese" practices which seem silly at first are worth keeping. ...

... other things, like some of the arcane incense, bell & drum filled rituals, take 'em or leave 'em.

Gassho, J

https://youtu.be/nGy9uomagO4

satLah

Thank you for sharing this, Jundo. Reading it again I was reminded where my own perspectives and feelings on this subject came from[emoji120]

Gassho, Michael
Satlah

[Houzan]

How to gift-wrap zen

So do not gift-wrap this […]. It may not always feel so, but please keep going and see for yourself.

Thank you for sharing, Risho[emoji120] Nice read. You don’t have to worry about me. Personally I value, and practice many of the traditions and expressions. I even bow to the toilet every once in a while, as well [emoji28]

Also, I’m in no position to gift-wrap anything. Just a hypothetical question out of curiosity

Gassho, Michael
Satlah

[Houzan]

How to gift-wrap zen

Why? For what purpose? There are many paths up the mountain. Zen doesn’t need to attract a bigger audience. Either this path appeals or it doesn’t.

One thing I like about Zen and Buddhism is that they (generally speaking) do not speak to convert others. Buddhism is here when the individual is ready.


Tairin
Sat today and lah

Thanks, Tairin[emoji120] The purpose is as I wrote. The question did not come from a wish to “grow” zen or to convert anyone [emoji4]

I am so grateful to have stumbled upon these teachings. What a luck. When I now look at the average person in an industrialized country, glued to their cell phones on the subway, buying stuff they know they don’t need, worrying day after day about future income, etc., I can’t help but feel great sympathy. A great wish that they also could receive this gift. But, I know they would never receive it wrapped with the gift paper that I’d like it wrapped in. So I wonder, what gift-wrapping could be used without damaging what’s inside?

Bear in mind all, it’s a hypothetical question and out of curiosity [emoji28]

Gassho, Michael
Satlah is

[Amelia]

My perspective on this has changed over time. When I first began practicing Zen I wanted to learn and do everything. Now that I'm training to do all those things, what is really most important to me is zazen. If my robes and bowls burned away, what would be left but where I stand?

I agree that our traditional forms at Treelaf are already very stripped down, and if I was to start a physical zendo somewhere, there is probably little that I would change. Each practice has its place and reason, even if some is only to uphold tradition.

In my daily life though, I am more trying to embody this practice in the most practical ways. This is not dropping the spiritual aspect, but trying to bring it all together as I feel it is meant to direct my life as a practice. I do not have room for an altar or practice space where I live. I put my zafu down where there is some privacy, gassho, and sit. Sometimes facing a wall, sometimes not. I do not often chant the gathas, but I put my hands palm to palm to bring my attention to the practice of WHY gathas are chanted, such as for eating or bathing.

But to answer OPs question, to package it up properly for someone, I would simply stick to describing the practice of shikantaza. I have had to do this to satisfy the curiosity of very religious family I would rather not have a strain with.

In truth, I strip my daily practice down quite a bit, but this is only because I have great respect for, and continue to practice the traditional forms when it is appropriate. I did not strip them down due to distaste or aversion to ritual.


stlah

[Rich]

People want to fit in with the crowd, to be accepted. The society is not very tolerant of ‘foreign’ cultural practices. So it takes courage to try a totally different approach to religion that is not practiced by the mainstream. My advice to zen newbies is to focus on zazen and adopt other practices as you feel comfortable. At some point you will be true to your experience and not what others say is true.

Gassho
Sat/lah


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