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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Zen Practice Is Difficult And Dangerous
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<blockquote data-quote="spnadmin" data-source="post: 153742" data-attributes="member: 35"><p>by Rev. Zesho Susan O'Connell</p><p></p><p>The world we live in, and the very nature of our mind, push us to stay self-focused and self-protective. We are encouraged to widen our stance in the world by accumulating materials goods, and by pushing away people who are "not like us". We live our lives in a constant state of concern that our "objects" will disappear and our territory will be infringed. Looking over our domain, if we take even a moment to assess the effects of this strategy, it might become clear that these activities do not bring about a happy, fulfilling life. We may notice that the practice of acquisition is endless; that there is never enough. We start to wonder, "Does it need to be this way?"</p><p></p><p>It is at this point that our spiritual eyes are opened, and the energy to investigate is aroused. Perhaps then, through the recommendation of friends, or from the vast, impersonal but algorithmically wise internet -- we stumble into a Zen Center -- where we are told that Zen is a training in how to wake up, in how to transform our deep suffering into flexible, and kind composure, into ease and joy. This transformation is realized through a particular method of meditation (zazen) both on the cushion and in our daily activities. Zen meditation is offered as the radical practice of "objectless meditation," a path of relinquishing all things, including the self.</p><p></p><p>Zen training is not merely a "self-improvement" program. It is a program whose endeavor is the transcendence of the whole notion of self and selfishness. Lama Suryadas says: "This endeavor goes against the grain of every self-help program our culture has conditioned us to seek".</p><p></p><p>But is this what we bargained for? It sounds difficult. Couldn't we just make a few adjustments in our patterns, learn to relax and feel some relief from day-to-day stress?</p><p></p><p>Since our minds are forever looking to control any given situation in a fruitless attempt to minimize or erase the causes of pain and maximize or permanently establish what is pleasurable, the mind might be willing to make some minor adjustments but it basically wants us to maintain the habits that have made us miserable! And the mind fights really hard for its self-oriented ways.</p><p></p><p>In recent times, there has been a wholesome effort to extend Zen teaching and the many benefits of zazen to more and more people. And, in order to make zazen increasingly palatable, and possible for people, this ancient radical practice is sometimes clothed in blue jeans and Nikes -- and quietly introduced into the medical and mental health systems as "stress reduction." In addition, there are other attempts to make Zen more accessible by mixing Zen practice with other traditions like Vipassana, or psychology.</p><p></p><p>I would say that all gates that lead us into exploring the most thorough and compassionate way to lives our lives are wholesome. Please choose whichever one resonates most with you. But, here is my question: In making Zen more accessible, are we forgetting to mention that what we are talking about, while including the benefits of stress reduction, goes beyond it? The Buddha said that there are three characteristics of this human life -- impermanence, dissatisfaction and emptiness. Are we avoiding a discussion of the realization of emptiness?</p><p></p><p>Zen practice is difficult and dangerous, in that directs us to see the hollowness of our basic concepts of who we are. The essence of Zen is not merely about being relaxed, or about improvement -- it is about being awakened. Zen calls for "relinquishment." Relinquishment of what? Relinquishment of the dualism of opposites -- the ideas of good and bad, being and non-being, pure and impure... of self and other. This relinquishment, when it is total, is the dropping off of body and mind. It is a situation where self-centeredness is vaporized. It is the experience of the end of suffering.</p><p></p><p>Sometimes teachers of other Buddhist traditions say that Zen meditation is too difficult for most people. It is my experience that almost all meditation practices lead to the same place -- the experiential evidence of not having a separate "self". Zen merely starts at this place. I often liken Zen practice to jumping into the deep end. Are you ready?</p><p></p><p>Are you are grounded enough in conventional reality to hear about how our lives actually arise? By entering Zen practice, we have come in a door from which there is no way to get out with our ideas of separate self intact.</p><p></p><p>It takes courage to enter into this difficult and dangerous study.</p><p></p><p><a href="http://www.huffingtonpost.com/rev-zesho-susan-oconnell/zen-practice-is-difficult-and-dangerous_b_973769.html" target="_blank">http://www.huffingtonpost.com/rev-zesho-susan-oconnell/zen-practice-is-difficult-and-dangerous_b_973769.html</a></p></blockquote><p></p>
[QUOTE="spnadmin, post: 153742, member: 35"] by Rev. Zesho Susan O'Connell The world we live in, and the very nature of our mind, push us to stay self-focused and self-protective. We are encouraged to widen our stance in the world by accumulating materials goods, and by pushing away people who are "not like us". We live our lives in a constant state of concern that our "objects" will disappear and our territory will be infringed. Looking over our domain, if we take even a moment to assess the effects of this strategy, it might become clear that these activities do not bring about a happy, fulfilling life. We may notice that the practice of acquisition is endless; that there is never enough. We start to wonder, "Does it need to be this way?" It is at this point that our spiritual eyes are opened, and the energy to investigate is aroused. Perhaps then, through the recommendation of friends, or from the vast, impersonal but algorithmically wise internet -- we stumble into a Zen Center -- where we are told that Zen is a training in how to wake up, in how to transform our deep suffering into flexible, and kind composure, into ease and joy. This transformation is realized through a particular method of meditation (zazen) both on the cushion and in our daily activities. Zen meditation is offered as the radical practice of "objectless meditation," a path of relinquishing all things, including the self. Zen training is not merely a "self-improvement" program. It is a program whose endeavor is the transcendence of the whole notion of self and selfishness. Lama Suryadas says: "This endeavor goes against the grain of every self-help program our culture has conditioned us to seek". But is this what we bargained for? It sounds difficult. Couldn't we just make a few adjustments in our patterns, learn to relax and feel some relief from day-to-day stress? Since our minds are forever looking to control any given situation in a fruitless attempt to minimize or erase the causes of pain and maximize or permanently establish what is pleasurable, the mind might be willing to make some minor adjustments but it basically wants us to maintain the habits that have made us miserable! And the mind fights really hard for its self-oriented ways. In recent times, there has been a wholesome effort to extend Zen teaching and the many benefits of zazen to more and more people. And, in order to make zazen increasingly palatable, and possible for people, this ancient radical practice is sometimes clothed in blue jeans and Nikes -- and quietly introduced into the medical and mental health systems as "stress reduction." In addition, there are other attempts to make Zen more accessible by mixing Zen practice with other traditions like Vipassana, or psychology. I would say that all gates that lead us into exploring the most thorough and compassionate way to lives our lives are wholesome. Please choose whichever one resonates most with you. But, here is my question: In making Zen more accessible, are we forgetting to mention that what we are talking about, while including the benefits of stress reduction, goes beyond it? The Buddha said that there are three characteristics of this human life -- impermanence, dissatisfaction and emptiness. Are we avoiding a discussion of the realization of emptiness? Zen practice is difficult and dangerous, in that directs us to see the hollowness of our basic concepts of who we are. The essence of Zen is not merely about being relaxed, or about improvement -- it is about being awakened. Zen calls for "relinquishment." Relinquishment of what? Relinquishment of the dualism of opposites -- the ideas of good and bad, being and non-being, pure and impure... of self and other. This relinquishment, when it is total, is the dropping off of body and mind. It is a situation where self-centeredness is vaporized. It is the experience of the end of suffering. Sometimes teachers of other Buddhist traditions say that Zen meditation is too difficult for most people. It is my experience that almost all meditation practices lead to the same place -- the experiential evidence of not having a separate "self". Zen merely starts at this place. I often liken Zen practice to jumping into the deep end. Are you ready? Are you are grounded enough in conventional reality to hear about how our lives actually arise? By entering Zen practice, we have come in a door from which there is no way to get out with our ideas of separate self intact. It takes courage to enter into this difficult and dangerous study. [url]http://www.huffingtonpost.com/rev-zesho-susan-oconnell/zen-practice-is-difficult-and-dangerous_b_973769.html[/url] [/QUOTE]
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