"Searching for the sign and the sign is us"

Damian Marley

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I see a vision of a great rucksack revolution, thousands or even millions of young Americans wandering around with their rucksacks, going up the mountains to pray, making children laugh and old men glad ... Zen lunatics who go about writing poems.
Jack Kerouac
The Dharma Bums

Were I a cloud I'd gather
My skirts up in the air,
And fly well know whither,
And rest I well know where.
- Robert Seymour Bridges

O soul, be patient: thou shalt find
A little matter mend all this;
Some strain of music to thy mind,
Some praise for skill not spent amiss.
- Robert Seymour Bridges

The world? Moonlit
Drops shaken
From the crane's bill.
- Dogen

If you are a poet, you will see clearly that there is a cloud floating in this sheet of paper. Without a cloud there will be no water; without water, the trees cannot grow; and without trees, you cannot make paper. So the cloud is in here. The existence of this page is dependent upon the existence of a cloud. Paper and cloud are so close.
- Thich Nhat Hahn

Nothing remains
Of the house that I was born in--
Fireflies.
- Santoka

Basket Case

Clean Up

choppy wind
slaps my face

leaves grind
within the tree

form cannot hold
if the ingredients
will not coalesce

up a steep hill
between scotch broom
right hand presses earth
to catch myself

but if there is
no center
i'll just do it again
and again and again

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text by Jack Lord

as a child perhaps five
i would play in a
field of scotch broom
seemed as tall as
a redwood does to me now
there was room at the base
on the earthen floor
underneath the grand sweeps
for tonka trucks
and scooping dirt
now it's known as
noxious weed
but i won't be able
to think of it
as anything other than
a fantastical field
i waded into like
a dark green sea

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text by Jack Lord

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october
blood-red leaf grounded
crow brood eats from
smashed pumpkin bowl
tail follows where
squirrel goes

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text by Jack Lord

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Before enlightenment, I chopped wood and carried water.
After enlightenment, I chopped wood and carried water.

Consider the trees which allow the birds to perch and fly away without either inviting them to stay or desiring them never to depart. If your heart can be like this, you will be near to the way.

Sitting peacefully doing nothing
Spring comes
and the grass grows all by itself.

Sun rises in the east
Moon sets in the west.

A Hindu story tells of a fish who asked of another fish: "I have always heard about the sea, but what is it? Where is it?"
The other fish replied: "You live, move and have your being in the sea. The sea is within you and without you, and you are made of sea, and you will end in sea. The sea surrounds you as your own being."
Frequently Asked Questions from alt.zen

St. Anger

Taking Care of Anger by Thich Nhat Hanh

To be happy, to me, is to suffer less. If we were not capable of transforming the pain within ourselves, happiness would not be possible.

Many people look for happiness outside themselves, but true happiness must come from inside of us. Our culture tells us that happiness comes from having a lot of money, a lot of power and a high position in society. But if you observe carefully, you will see that many rich and famous people are not happy. Many of them commit suicide.

The Buddha and the monks and nuns of his time did not own anything except their three robes and one bowl. But they were very happy, because they had something extremely precious: freedom.

According to the Buddha’s teachings, the most basic condition for happiness is freedom. Here we do not mean political freedom, but freedom from the mental formations of anger, despair, jealousy and delusion. These mental formations are described by the Buddha as poisons. As long as these poisons are still in our heart, happiness can not be possible.

In order to be free from anger, we have to practice, whether we are Christian, Muslim, Buddhist, Hindu or Jewish. We cannot ask the Buddha, Jesus, God or Mohammed to take anger out of our hearts for us. There are concrete instructions on how to transform the craving, anger and confusion within us. If we follow these instructions and learn to take good care of our suffering, we can help others do the same.

The Knots of Anger

In our consciousness there are blocks of pain, anger and frustration called internal formations. They are also called knots because they tie us up and obstruct our freedom.

When someone insults us or does something unkind to us, an internal formation is created in our consciousness. If you don’t know how to undo the internal knot and transform it, the knot will stay there for a long time. And the next time someone says something or does something to you of the same nature, that internal formation will grow stronger. As knots or blocks of pain in us, our internal formations have the power to push us, to dictate our behavior.

After a while, it becomes very difficult for us to transform, to undo the knots, and we cannot ease the constriction of this crystallized formation. The Sanskrit word for internal formation is samyojana. It means "to crystallize." Every one of us has internal formations that we need to take care of. With the practice of meditation we can undo these knots and experience transformation and healing.

Not all internal formations are unpleasant. There are also pleasant internal formations, but they can still make us suffer. When you taste, hear or see something pleasant, then that pleasure can become a strong internal knot. When the object of your pleasure disappears, you miss it and you begin searching for it. You spend a lot of time and energy trying to experience it again. If you smoke marijuana or drink alcohol and begin to like it, then it becomes an internal formation in your body and in your mind. You cannot get it off your mind. You will always look for more. The strength of the internal knot is pushing you and controlling you. So internal formations deprive us of our freedom.

Falling in love is a big internal formation. Once you are in love, you only think of the other person. You are not free anymore. You cannot do anything; you cannot study, you cannot work, you cannot enjoy the sunshine or the beauty of nature around you. You can only think of the object of your love. That is why we speak about it as a kind of accident: “falling in love.” You fall down. You are not stable anymore because you have gotten into an accident. So love can also be an internal knot.

Pleasant or unpleasant, both kinds of knots take away our liberty. That is why we should guard our body and our mind very carefully, to prevent these knots from taking root in us. Drugs, alcohol and tobacco can create internal formations in our body. And anger, craving, jealousy, despair can create internal formations in our mind.

Training in Aggression

Anger is an internal formation, and since it makes us suffer, we try our best to get rid of it. Psychologists like the expression, “getting it out of your system.” And they speak about venting anger, like ventilating a room filled with smoke. Some psychologists say that when the energy of anger arises in you, you should ventilate it by hitting a pillow, kicking something, or by going into the forest to yell and shout.

As a kid you were not supposed to say certain swear words.

Your parents may not have allowed you to say these words because they are harmful, they damage relationships. So you went into the woods or to an isolated place and shouted these words very clearly, very strongly, in order to relieve the feeling of oppression. This is also venting.

People who use venting techniques like hitting a pillow or shouting are actually rehearsing anger. When someone is angry and vents their anger by hitting a pillow, they are learning a dangerous habit. They are training in aggression. Instead, our approach is to generate the energy of mindfulness and embrace anger every time it manifests.

Treating Anger with Tenderness

Mindfulness does not fight anger or despair. Mindfulness is there in order to recognize. To be mindful of something is to recognize that something is there in the present moment. Mindfulness is the capacity of being aware of what is going on in the present moment. “Breathing in, I know that anger has manifested in me; breathing out, I smile towards my anger.” This is not an act of suppression or of fighting. It is an act of recognizing. Once we recognize our anger, we embrace it with a lot of awareness, a lot of tenderness.

When it is cold in your room, you turn on the heater, and the heater begins to send out waves of hot air. The cold air doesn’t have to leave the room for the room to become warm. The cold air is embraced by the hot air and becomes warm—there’s no fighting at all between them.

We practice taking care of our anger in the same way. Mindfulness recognizes anger, is aware of its presence, accepts and allows it to be there. Mindfulness is like a big brother who does not suppress his younger brother’s suffering. He simply says, “Dear brother, I’m here for you.” You take your younger brother in your arms and you comfort him. This is exactly our practice.

Imagine a mother getting angry with her baby and hitting him when he cries. That mother does not know that she and her baby are one. We are mothers of our anger and we have to help our baby, our anger, not fight and destroy it. Our anger is us and our compassion is also us. To meditate does not mean to fight. In Buddhism, the practice of meditation should be the practice of embracing and transforming, not of fighting.

Using Anger, Using Suffering

To grow the tree of enlightenment, we must make good use of our afflictions, our suffering. It is like growing lotus flowers; we cannot grow a lotus on marble. We cannot grow a lotus without mud.

Practitioners of meditation do not discriminate against or reject their internal formations. We do not transform ourselves into a battle field, good fighting evil. We treat our afflictions, our anger, our jealousy with a lot of tenderness. When anger comes up in us, we should begin to practice mindful breathing right away: “Breathing in, I know that anger is in me. Breathing out, I am taking good care of my anger.” We behave exactly like a mother: “Breathing in, I know that my child is crying. Breathing out, I will take good care of my child.” This is the practice of compassion.

If you don’t know how to treat yourself with compassion, how can you treat another person with compassion? When anger arises, continue to practice mindful breathing and mindful walking to generate the energy of mindfulness. Continue to embrace tenderly the energy of anger within you. Anger may continue to be there for sometime, but you are safe, because the Buddha is in you, helping you to take good care of your anger. The energy of mindfulness is the energy of the Buddha. When you practice mindful breathing and embrace your anger, you are under the protection of the Buddha. There is no doubt about it: the Buddha is embracing you and your anger with a lot of compassion.

Giving and Receiving Mindfulness Energy

When you are angry, when you feel despair, you practice mindful breathing, mindful walking, to generate the energy of mindfulness. This energy allows you to recognize and embrace your painful feelings. And if your mindfulness is not strong enough, you ask a brother or a sister in the practice to sit close to you, to breathe with you, to walk with you in order to support you with his or her mindfulness energy.

Practicing mindfulness does not mean that you have to do everything on your own. You can practice with the support of your friends. They can generate enough mindfulness energy to help you take care of your strong emotions.

We can also support others with our mindfulness when they are in difficulty. When our child is drowning in a strong emotion, we can hold his or her hand and say, “My dear one, breathe. Breathe in and out with mommy, with daddy.” We can also invite our child to do walking meditation with us, gently taking her hand and helping her calm down, with each step. When you give your child some of your mindfulness energy, she will be able to calm down very quickly and embrace her emotions.

Recognizing, Embracing, Relieving the Suffering of Anger

The first function of mindfulness is to recognize, not to fight. “Breathing in, I know that anger has manifested in me. Hello, my little anger.” And breathing out, “I will take good care of you.”

Once we have recognized our anger, we embrace it. This is the second function of mindfulness and it is a very pleasant practice. Instead of fighting, we are taking good care of our emotion. If you know how to embrace your anger, something will change.

It is like cooking potatoes. You cover the pot and then the water will begin to boil. You must keep the stove on for at least twenty minutes for the potatoes to cook. Your anger is a kind of potato and you cannot eat a raw potato.

Mindfulness is like the fire cooking the potatoes of anger. The first few minutes of recognizing and embracing your anger with tenderness can bring results. You get some relief. Anger is still there, but you do not suffer so much anymore, because you know how to take care of your baby. So the third function of mindfulness is soothing, relieving. Anger is there, but it is being taken care of. The situation is no longer in chaos, with the crying baby left all alone. The mother is there to take care of the baby and the situation is under control.

Keeping Mindfulness Alive

And who is this mother? The mother is the living Buddha. The capacity of being mindful, the capacity of being understanding, loving and caring is the Buddha in us. Every time we are capable of generating mindfulness, it makes the Buddha in us a reality. With the Buddha in you, you have nothing to worry about anymore. Everything will be fine if you know how to keep the Buddha within you alive.

It is important to recognize that we always have the Buddha in us. Even if we are angry, unkind or in despair, the Buddha is always within us. This means we always have the potential to be mindful, to be understanding, to be loving.

We need to practice mindful breathing or walking in order to touch the Buddha within us. When you touch the seed of mindfulness that lies in your consciousness, the Buddha will manifest in your mind consciousness and embrace your anger. You don’t have to worry; just continue to practice breathing or walking to keep the Buddha alive. Then everything will be fine. The Buddha recognizes. The Buddha embraces. The Buddha relieves, and the Buddha looks deeply into the nature of anger. The Buddha understands. And this understanding will bring about transformation.

The energy of mindfulness contains the energy of concentration, as well as the energy of insight. Concentration helps you to focus on just one thing. With concentration, the energy of looking becomes more powerful. Because of that it can make a breakthrough that is insight. Insight always has the power of liberating you. If mindfulness is there, and you know how to keep mindfulness alive, concentration will be there too. And if you know how to keep concentration alive, insight will also come. So mindfulness recognizes, embraces and relieves. Mindfulness helps us look deeply in order to gain insight. Insight is the liberating factor. It is what frees us and allows transformation to happen. This is the Buddhist practice of taking care of anger.

Every time you give your internal formations a bath of mindfulness, the blocks of pain in you become lighter and less dangerous. So give your anger, your despair, your sorrow a bath of mindfulness every day—that is your practice. If mindfulness is not there, it is very unpleasant to have these seeds come up. But if you know how to generate the energy of mindfulness, it is very healing to invite them up every day and embrace them. And after several days or weeks of bringing them up daily and helping them go back down again, you create good circulation in your psyche, and the symptoms of mental illness will begin to disappear.

Mindfulness does the work of massaging your internal formations, your blocks of suffering. You have to allow them to circulate, and this is possible only if you are not afraid of them. If you learn not to fear your knots of suffering, you can learn how to embrace them with the energy of mindfulness, and transform them.

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sunday afternoon
with my girls
watching three kites
in the sun

blue white nylon
against the wind
sailing through a
labyrinth of clouds

down here
my youngest daughter
spies the
largest woodchip
she can hold
and
lugs the stump
all the way back
to the playground
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text by Jack Lord

"In the process of working with the breath, the thoughts that come up, for the most part, will be just noise, just random thoughts. Sometimes, however, when you're in a crisis or involved in something important in your life, you'll find that the thought, when you let it go, will recur. You let it go again but it comes back, you let it go and it still comes back. Sometimes that needs to happen. Don't treat that as a failure; treat it as another way of practicing. This is the time to let the thought happen, engage it, let it run its full course. But watch it, be aware of it. Allow it to do what it's got to do, let it exhaust itself.

Then release it, let it go."
Zen Meditation - The Seat of Enlightenment

Historic Impressions: Irish and Celtic Artifacts

"Triple Spirals of Life"

Klaudia Marr Gallery: Contemporary Realism/Laura Orchard

ether

Buddha's Palm

"Meditate on... THIS!!!"

Lord Ganesh the Remover of Obstacles

"In heaven Lord Ganesh will establish the predominance of gods, on earth that of people, in the nether world that of serpents and anti-gods"
~A Hymn from Sri Bhagavat-Tathva~

The chubby, gentle, wise, elephant-headed Ganesh, or Ganesha, is one of Hinduisms most popular deities. He is the remover of obstacles, the deity whom worshippers first acknowledge when they visit a temple. He is also patron of letters and of learning; he is the legendary scribe who, using his broken tusk, which he often holds, wrote down parts of the Mahabharata epic. Ganesh is usually depicted colored red; he is pot bellied, has one tusk broken, and has four arms that may hold a pasam, a goad, and a pot of rice or sweetmeats. The sweet meats are held in a type of bowl known as a laddus. His appetite for these sweets is legendary and offerings of them are often left at his shrine.

Statues of Ganesh can be found in most Indian towns. his image is placed where new houses are to be built; he is honored at the start of a journey or business venture, and poets traditionally invoke him at the start of a book.

A pasam is a triple twine weapon. Each of the three twines represent 1. Arrogance and conceit, 2. Maya - the illusory nature of the real world 3. and Ignorance.

In Hindu ideology weapons are a viewed as symbolic tools to destroy the ego rather than to cause any type of bloodshed.

Goads (or elephant prods) are typically used to direct elephants.

Goads are symbolic of how one should steer the soul away from the ignorance and illusions of this earthly world just as a mahout would steer an elephant away from any treacherous path.

Ganesh's characteristic pot belly is usually bound around with a cobra. The cobra is an animal usually associated with Shiva, a reminder that Ganesh is his son.

Ganesh is usually shown in sculpture accompanied by or riding a rat. Since rats are seen as being capable of gnawing their way through most things, the rat symbolizes Ganesh's ability to destroy every obstacle.

Ganesh's name literally means "Lord of Gana." Ganesh was entrusted by Shiva with the leadership of the ganas, Shiva's dwarfish, rowdy retinue, in compensation for the loss of his human head.

In sculpture the position of Lord Ganesh's trunk has a symbolic meaning. If the trunk turns to the Ganesh's left, that is the direction for success in the world. It is a position associated with grihastas, or householders. To his right, the trunk represents moksha, good for renouncing the world. When one chooses a Ganesh sculpture that is proper for their own spiritual path the trunk position is one thing that is good to keep in mind.

How Ganesh came to have the head of an elephant is explained in various stories. One account of his birth is that Parvati formed him from the rubbings of her body so that he might stand guard at the door while she bathed. When Siva approached, unaware this was his son, he was enraged at being kept away from his wife and proceeded to lop off the head of Ganesh. To ease Parvati's grief, Shiva promised to cut off the head of the first living thing he saw and attach it to the body. That creature was an elephant. Ganesh was thus restored to life and rewarded for his courage by being made lord of new beginnings and guardian of entrances. A prayer to Ganesh is invariably accompanied by smashing a coconut, symbolic of smashing the undesirable forces inherent in oneself.

Lotus Sculpture

link

A Touch of Zen

kick ass
meditate later

[minstrels] A Dream Pang -- Robert Frost

I had withdrawn in forest, and my song
Was swallowed up in leaves that blew away;
And to the forest edge you came one day
(this was my dream) and looked and pondered long,
But did not enter, though the wish was strong:
You shook your pensive head as who should say,
'I dare not--too far in his footsteps stray--
He must seek me would he undo the wrong.'

Not far, but near, I stood and saw it all,
Behind low boughs the trees let down outside;
And the sweet pang it cost me not to call
and tell you that I saw does still abide.
But 'tis not true that thus I dwelt aloof,
For the wood wakes, and you are here for proof.