Reiki: The Five Precepts (Gokai – 五 戒) – 4th Precept: Actualization

Just for today:
Don’t hold on to anger
Don’t focus on worry
Honor all those who came before
Work hard on self-improvement
Be kind to all living things
– Reiki Center App, Windows Phone

Now:
Peace
Faith
Gratitude
Actualization
Compassion
– My shortened mantra of the precepts


It’s been a couple years since the last entry in this series. To be honest, this current post daunted me, and at the time, I put it off as I had a lot of other ideas to write. However, my reiki posts have resonated a lot with followers of this site. There are regularly many who read these posts, and for them, I will continue discussing the last two precepts of Usui-sama’s practice. May this help guide them with their own engagement with the path.

The fourth precept is usually translated as something along the lines of “work hard” or “work diligently”. This has always seemed the clunkiest of the precepts to me. The term “work” seems like an earthy, money-driven concept, or one of bodily toil, rather than commitment to spiritual improvement. In this, I merely observe from my own perspective — outlining my own understanding and associated concepts with the term “work”. It may or may not be lighter or heavier of a concept for you, but I have a sense that there are many who would share my hesitance at this translation.

So what do we make of this? An engaged practice is difficult. It is work in that sense. We could think of this then more as: practice diligently. Ane what brings diligence to a Buddhist practice (recall that Usui was a Tendai monk)? Mindfulness, commitment, continuing to try moment by moment throughout the day without judging yourself for when you come up short. Instead, you merely refocus on the task at hand, when your mind or attention wanders. Thus, we could rephrase this as: practice mindfully with engagement and an open heart.

If we add one more piece of understanding to this, we’ll get to what I mean by “actualization” in my shortened form. Buddhism speaks often of upaya — skillful means. It’s an engagement that fits the situation, responding to it with connection and compassion. This responsiveness does not necessarily fit some greater theoretical technique handed down by a master; rather, it’s a pure presence of being one with the situation. I find this to shed light on the related (in my view) idea of wu wei from Taoism. Wu wei is often translated as inaction, non-action, or not doing. However, in delving into Taoism, it becomes clear that it’s better understood as action that conforms with the natural flow of situations; it’s in this sense that we can get closer to being like water, as Lao Tzu counsels us to do in an early chapter.

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“The best are like water” – Lao Tzu (trans. Red Pine)

“Actualization” is a term that I got from a translation of Dōgen’s Shōbōgenzō from the famous passage Genjo-koan . I was struck by an enigmatic passage at the end in which a monk explains the nature of wind being everywhere around the world while fanning himself. This is the true koan aspect of this chapter, and I honestly cannot say that I’m certain I understand it still. However, I take from it that the situation at hand is a hot summer’s day, and though in the abstract, the wind is an ongoing thing of the world that will never end and goes everywhere, in the concrete of this moment, the summer heat and still calls for the engaged action of fanning. If we take this metaphorically, our lives come up with moment after moment for awareness, connection, and compassion, but this requires us being present and mindful within each of those moments, not grasping onto any ideology or conceptual system with our heads in the clouds; rather, here, in this moment, we can be open and responsive instead of active (which I think of as controlling events to meet one’s own ego-driven desires). This is what it takes to actualize, and in actualizing, one responds to each moment — this is that diligent practice above.

May this discussion bring you new understanding of the precepts and how to practice them.

Gassho!

Previous Reiki: The Five Precepts Post – 3rd Precept: Gratitude


For those compelled by that connection with wu wei and water from the Tao Te Ching, here is chapter 8 from Red Pine’s translation. Read this with all the ideas of this post in mind; it resonates well with them all:

The best are like water
bringing help to all
without competing
choosing what others avoid
thus they approach the Tao
dwelling with earth
thinking with depth
helping with kindness
speaking with honesty
governing with peace
working with skill
and moving with time
and because they don’t compete
they aren’t maligned

Kitty Meditation

Yesterday morning, I got out of bed as my alarm went off. I grabbed my phone from the dresser and turned off the relaxed reminder to awaken. I propped up some pillows in bed near the wall and prepared to sit for meditation. As soon as I settled myself in the sattva posture with my back straight, having just clicked another timer on my phone to count off 15 minutes, I heard a meow from behind me, around the corner.

Rei Ray, the gregarious, love-needy cat was excited to see me awake and wanted my attention. I almost sighed, as I knew what would happen next (she’s done this before): she would jump up on the bed, try to snuggle me, and if I didn’t respond, she’d meow at me or try to wake my partner still sleeping on the other side of the bed. For half a second, I pondered gently setting her down on the floor, hoping she’d get the message, but then I realized that my whole meditation practice is about wise and compassionate insight. Where’s the compassion in ignoring and pushing away such a being in need of connection with its family? How is that embodying the paramitas? Rei cannot understand any explanations that I’ll pay attention to her in a few minutes. She needs attention now. Beyond that, it’s not like when she interrupts my sleep or somehow otherwise reaches out in a way that impacts activities when I cannot pay attention to her.

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She may not look it, but this Katze can be quite the handful.

I decided that I should sit there in my meditation stance and pet Rei as much as she needed and at the same time keep her from waking my partner. So, I pulled her into my lap, and noticed my breathing as well as the feeling of her fur against my hand. I tried some lojong — breathing in the feelings of anxiety, lack, or whatever the kitty sensation may be that make her so driven for attention at times, breathing out peace, love, connection, and security. I looked into her eyes as she gazed up at me and tried to mentally extend a sense of calm to those inquisitive eyes.

The “kitty meditation” took up the whole 15 minutes, and although I didn’t get as solidly settled into the groove of a shamatha meditation, there was a certain just-sitting with the arising nature of a sentient being in need, and I feel there was more wisdom to be gained from responding to that patiently and open-heartedly than ever could be gained through strongly administering boundaries and standard practices.


May this provide you the insight on how to be flexible enough to be wise and compassionate when the moment calls for it.

Gassho!

The Shadow and Compassion

Recently, my dreams have seemed more erratic and emotionally charged. I think there are a few reasons for this.

  1. I misplaced my dream journal for a while, and even though I don’t write in it that often, it seems to have had an impact on my dream recall. When I found it again, my dreams suddenly were more remembered when I woke again, almost as though my dreaming process appreciated its reappearance.
  2. Last week, I underwent a bout of sickness that renewed my sense of mortality — my awareness of impermanence and gratitude for health are currently sharp.
  3. Recent events have made this summer feel like a charged examination of current cultural and social trends as well as the human condition.
  4. I’ve been reading a lot about The Heart Sutra and, therein, about the prajnaparamita teachings’ deep yet confusing pronouncements regarding emptiness and the view of no view.

Those dreams I mentioned have been all over the place. They’ve ranged from feverish problem-solving of work issues to brutal violence. The most unsettling thing about the violence, to my waking, analytical mind, was that I was perpetrating it, and although purposeful, it was still violence of the most disturbing and vicious sort — carnal murder with a blunt instrument of someone who wasn’t even fighting back.

My analytic, waking mind reacts to memories of this dream by lashing back, saying “I could never do that!” and “How horrible!” However, this judgmental simplicity covers over truths I know from both my academic and self-reflective studies. Furthermore, I recognize this quick reaction to be an attempt to shore up my ego-identity to fit a narrative in which “I” am a permanently righteous being, always wearing the white hat without any aberration.

Here are some truths I know to the contrary of my ego’s simplistic, self-defensive narrative: I know that the greatest finding of social psychology is that people do strange things when in strange situations. Study after study, ranging from Milgram to Zimbardo to Asch challenge our understanding of identity. Beyond that, my studies of Buddhism and existentialism make me question any simplistic appeal to an unchanging thing as the core of who I am. Even the most introductory of Buddhists should know that this is a concept to be cut through with Manjushri’s sword. Another truth: I’ve gone through enough life and have sat with my thoughts for hours in meditation, both leading me to know that I have a great capability for anger. If anything, it may be my greatest personal obstacle to overcoming reactivity for pure, responsive, and compassionate awareness. All of my experience in academics and in personal reflection lead me to know that I have a Shadow (as Jung would call it – but without the intended hard understanding of the term with a Jungian “Unconscious” at play).

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Knowing the truth of this Shadow takes me beyond the ego’s defense, and I have nothing to do but embrace these darker, incomplete, difficult feelings, for which I have a propensity. Those are all possible ways for me to be and feel, but seeing them, however, embracing their possibility even, doesn’t mean that I have to act out upon them. If anything, it allows me to potentially move beyond them to the compassionate awareness I just mentioned. Recognizing and accepting our feelings without repressing them or enacting them is a way to understand the emptiness of who we are and our connection to all other beings. Recognizing my own dark, destructive impulses allows me a point of connection with even the most pained or hateful of beings, giving some small ounce of understanding to see those current perpetrators in our world and hope to better understand how I can communicate with them to help them get beyond their own darkness.

When I think of this, I inevitably think of the closing section of Hesse’s Siddhartha, in which Siddhartha is shown to share the face of all people in Govinda’s mind — even thieves and murders. If you haven’t read it, I suggest you do, and if you’d like to know more about The Heart Sutra, I recommend Karl Brunhölzl’s The Heart Attack Sutra. If you’re interested in social psychology’s findings regarding identity, I recommend this episode (The Personality Myth) of the wonderful podcast Invisibilia. If you’re interested in a more Buddhist take thereof, check out the Dalai Lama’s How to See Yourself as You Really AreFinally, to read more on dream yoga itself, Dream Yoga by Andrew Holecek is a good all around source.


May this help you see yourself as you really are and help you reach out to the world with compassionate wisdom.

Gassho!

 

Savoring the Moment

Rushing
Exhausts
But gives meaning
Excitement about the next:
Thing
Event
Experience
Time ticks by
So quickly
Hardly experienced at all
Each moment passed over
For the next
A succession
No calm
No focus
Just consumption
With an ongoing
Indigestion
Not savoring any moment
In its fullness

Stop
Just breathe
Just be

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May this help you pause and attend to your ephemeral existence in its fullness.

Gassho!

Reactivity

Careening –
Toward, against
Retreating –
Away, behind
Reactivity
On course?
No, bound

Locked, empty, and confused
Seeking to wrest control
From the jaws
Of existential angst
– A threat to overcome
A life overrun

Where is there to be found
A freedom from endless rounds?
– In letting go
In just this

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When you encounter difficulties, the feelings and stories that arise in reaction are just that, feelings and stories. They are whirlwinds of confusion, based not in what is happening now but in deeply held beliefs about you and your relationship to the world. Let them swirl — leaves in the wind. Sometimes you fall back into them and lose touch with the present, but a moment of recognition always comes. Right then, come back to your body, come back to your breath, and rest. The confusion, the stories and the feelings are still there. They continue to swirl, but you are not lost in them.

Just rest. Do not try to control your feelings. Open to all the stories and feelings as much as you can without being consumed by them. You will experience shock, disorientation, anger and self-blaming — reactive mechanisms that protect you from the full impact of what has happened. Sit patiently and let your system sort itself out.

As you rest in the confusion, bit by bit, you separate your confusion from the challenge you are facing. Still the impulse is to oppose. Ask yourself, “What am I opposing?” Then, “Do I need to oppose this?” And, finally, “Is opposing called for at all?”

When you no longer oppose what is happening in you, you are able to rest and see more clearly. What do you see? Look in the resting. Rest in the looking. In doing this, you are mixing awareness with what you experience and what you experience with awareness. Keep coming back to the clarity without losing the stability. Keep coming back to the stability without losing the clarity.

Learn to trust that clarity. Over time it enables you to act without relying on conceptual thinking or strategizing.

– In “Reflections on Silver River: Tokme Zongpo’s Thirty Seven Practices of a Bodhisattva” by Ken McLeod

May this inspire you to rest in your confusion and find the clarity to act with freedom rather than reacting from your stories.

Gassho!

“Play”?

How do we play out our lives?

Do we play them as though in a game with our interests at stake?
–Using strategies and cleverness in order to cross the finish line,
Walking away with a win and winnings
Which allow us to no longer have to play any more.
Is this merely a gamble in order to find completion and escape at long last?
Does such a stratagem ever see beyond “my”?

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Or do we play as those fulfilling a role to the best extent we are able?
–Our actions echo within a greater interdependent whole, no separation,
“All the world’s a stage”.
Our roles are mysterious, but we fulfill them to our utmost, nevertheless.
Do we have the courage and compassion to face our lives with such play?
Can we see that there is no “mine” to escape from and with?

In line with the second, we could play as the musician.
–Playing our lives as music would require creatively flowing from note to note,
Harmonizing with the laws of the universe which govern acoustics,
Creatively jamming with our fellow artists…
One melody: the unfolding moment of now.
All of existence is the orchestra.
A cacophony only when I assertively play what “I” want above the melody.
Can we hear this and improvise accordingly?

Heartbreak Wisdom Journal — Entry 11: Just Live

The following is a long quote from Dainin Katagiri’s You Have to Say Something: Manifesting Zen Insight. When I read this for the first time a couple of months ago, it took my breath away. It’s been a guiding principle for practice and daily life, by that I mean practicing through the moments of daily life, ever since. If there’s something that has gotten me through the difficulties apparent in my last two Heartbreak Wisdom Journal entries, it’s wise teachings like this. If you don’t find a way to handle each day well and with equanimity, you’ll yearn for escape, and when going through negative emotional terrain, this yearning for escape can be most dire and dark. I hope that you too will be inspired by this and use it as a compass in your daily life as well.


As I mentioned, it is easy to become fed up with daily routine. You do the same thing, day after day, until finally you don’t know what the purpose of human life is. Human life just based on daily routine seems like a huge trap. We don’t want to look at this, so we don’t pay attention to daily routine. We get up in the morning and have breakfast, but we don’t pay attention to breakfast. Quickly and carelessly, we drink coffee and go to work.

But if you don’t pay attention, you will eat breakfast recklessly, you will go to work recklessly, you will drive recklessly, and you will go to sleep recklessly. Finally, you will be fed up with your daily routine. This is human suffering, and it fills everyday life.

The important point is that we can neither escape everyday life nor ignore it. We have to live by means of realizing the original nature of the self right in the middle of daily routine, without destroying daily routine, and without attaching to it. When it is time to get up, just get up. Even though you don’t like it, just get up. Getting up will free you from the fact that you have to get up.

Even though you don’t like your life, just live. Even though death will come sooner or later, just live. The truth of life is just to live. This is no attachment. Zen practice is to be fully alive in each moment. Only by this living activity can you take care of your everyday life.

-Dainin Katagiri, You Have to Say Something: Manifesting Zen Insight, pp. xv-xvi.

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Being fully alive in every moment–even in that of washing the dishes


“Zen practice is to be fully alive in each moment.” This does not mean indulgence, chasing your desires, or trying to set up a string of moments you want. On the contrary, this means to fully be with whatever is at hand: for instance, fully present to washing the dishes, even if you don’t like it. Instead of an endless array of likes and wants–Katagiri says in this book that desires are endless: not the goal of a practice of nonattachment–just live in this moment, whatever arises. Being fully alive in this moment doesn’t mean yearning for something else and attaching to that yearning. Not that yearning is bad; if it comes up, let it be, but don’t invest in it. Don’t spin it. Don’t attach to it. That’s wishing for this moment to end, to be dead. That’s being dead in this moment.

May this inspire you to find the strength to just be in your life, to just live. May your practice allow you to live fully in each moment, without attachment, without mistaking presence in every moment with only showing up to the moments you want to have happen/trying to acquire as many of those moments as possible. May this help you smile at every moment, liked or disliked, without escapism.

Gassho!


Previous Heartbreak Wisdom Journal Entry– Entry 10: Echoes/Grief
Next Heartbreak Wisdom Journal Entry–  Entry 12: Heartmind’s Abundance

Showing Up?

I wonder right now how much of our lives are lived waiting for the next moment–in anticipation of something else. I just sipped my coffee, and I realized as the taste hit my tongue along with the tender reaction against the hot fluid that for the most part, these sips are taken automatically–rushing to do the next thing. It’s hardly even noticed because your mind is focused on whatever you are very briefly interrupting by picking up the coffee cup or whatever you will be doing as soon as you set it down.

I just took another sip, and I intentionally slowed down, feeling the heat from the coffee rising up against my face, looking down and seeing my reflection in the coffee: my eyes and nose rippling in the dark. How little are we present to our lives?

You might say that you show up all the time, but most any examples you would give would be the handful of moments that you look forward to–your escape from all the things you don’t want to be present for. It’s easy to show up for things you like. In fact, most people try to handle their lives by trying to make it all something they like, but this doesn’t save them from illness, old age, loss, and death. You’re going to be in moments you don’t want to be in–traffic jams, public restrooms, cat barf, and flubbed orders at restaurants… heartbreak, false friends, body aches, and self-righteous dunces.

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It’s hard to show up for the moments you don’t like

The question: Can you show up to all these moments too? Can you be present to all the things you don’t like? Can you sit with the world as it is with equanimity? Can you let this grow into the tender openness of compassion for all? I dare you to try.


May this help you develop mindful presence in all of life’s situations.

Gassho!

The Practice

We go through
Day by day
Expecting…
More of the same
Routines, comfort
–Both good and bad,
“The same” returns

Yet, Life is full
Of happenings
–Unforeseen,
Unwanted
Chaotic
In a word:
Change

In a moment,
All can turn
That is the Truth
Such is All
The Universe:
Impermanent
Flowing–in flux

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All changes. Practice embraces this.

The Practice:
To accept this
As Truth and Path
Without attachment
To the way things were
Or the way things could be
Find comfort in the
Emptiness
And show up
With Compassion
For it All
Impartial:
Bearer of
Awakened Heart
Fearless and open

The Way is in the Heart

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This simple mug, found at a local Ross for a few dollars, has a profound message. The way of an engaged and authentic human life is not to be found in the abstract ideals of dogma and speculations about eternal metaphysical systems. Rather, it is to be found in the concrete embodiment of this body, in the compassionate beat of your heart.

The opening of Jack Kornfield’s book, “A Path with Heart: A Guide Through the Perils and Promises of Spiritual Life”, expresses this lesson deftly:

In undertaking a spiritual life, what matters is simple: We must make certain that our path is connected with our heart. Many other visions are offered to us in the modern spiritual marketplace. Great spiritual traditions offer stories of enlightenment, bliss, knowledge, divine ecstasy, and the highest possibilities of the human spirit. Out of the broad range of teachings available to us in the West, often we are first attracted to these glamorous and most extraordinary aspects. While the promise of attaining such states can come true, and while these states do represent the teachings, in one sense, they are also one of the advertising techniques of the spiritual trade. They are not the goal of spiritual life. In the end, spiritual life is not a process of seeking or gaining some extraordinary condition or special powers. In fact, such seeking can take us away from ourselves. If we are not careful, we can easily find the great failures of our modern society–its ambition, materialism, and individual isolation–repeated in our spiritual life.

Of course, we are individuals, bodies with extremely sensitive nerves which intimately map all the pains and pleasures that the world offers us. We seek out the positive sensations that these senses perceive, and as such, of course we desire these higher goods, ultimate “goods” or the purest pleasures one might say, promised in spiritual pursuits. This is what gets us started. Otherwise, why would we begin? In any path, even if advanced, there will be some small shadow of that egoistic motivation. That’s why Dōgen, one of the greatest Zen ancestors, says: “Those who greatly realize delusion are buddhas. Those who are greatly deluded in realization are living beings” (Genjōkōan in the Shōbōgenzō). To put this as simply as I can, as embodied individuals with a limited perspective, we struggle to realize the greater picture of a huge, interconnected, flowing universe of which we are part (in fact, not “part” per se as this can imply separation–there is no separation). We create elaborate stories of “Me” and accumulate myriad possessions as “Mine”. One particularly cutting and separative term I’ve experienced many times of this type is “My Truth”. This individualizes and upholds the ego’s limited perception above all else, thereby glorifying the Self as spiritual ideal (what Chögyam Trungpa would call “spiritual materialism“) and misunderstanding the concept of truth as well (for example, while a schizophrenic’s experience of a hallucination is true insofar as we can believe that he or she experiences it, it is not true in the same sense as “Water freezes at 32°F.”). From our limited perspective, we can aspire to greater understanding, insight, and experience. This is why buddhas greatly realize delusion–out of their self-centered motivation, they begin practice. They are also living beings (a buddha is clearly a living being!), still feeling some sense of separation and individuality even when realizing the greater truth that all is one. Hence, they are greatly deluded in realization.

The danger here for Dōgen is as Kornfield mentioned. A path without heart can mean: “Furthermore, there are those … who are deluded within delusion.” Those are the practitioners of spirit who get trapped in their pictures of the world, their fabrications, and their value systems. They fall into their own fantasies of being heroes or heroines. Rather than compassionately and vulnerably opening their hearts to the universe, this is selfishly putting on armor to protect their ego, their persona, their “story”–it’s a security blanket.


I’ve said that a way with heart is embodied rather than abstract and openly vulnerable and compassionate rather than egoistic and self-protective. The Buddhist idea of bodhicitta is the perfect expression of this. It translates to “awakened heart” or “noble heart”. However, citta in Sanskrit means both mind and heart in English. They don’t have quite as clear of a distinction as we do in the English language. However, this is apt – the heart (poetically meant) has an understanding–a very visceral and experiential one that grounds more than the airy concepts of the mind (from our Western understanding of “mind”). The heart pumps life throughout our entire body day in and day out for our entire lives–taking the air and nutrients from the world and circulating it through our entire bodies, making that external stuff into our bodies and taking the waste of our bodies to be returned to the world. Last, but perhaps most importantly, the heart is the symbolic organ of compassion–with phrases like “opening your heart” or “have a little heart”. The heart chakra is a perfect example of this in the Indian energetic system of the chakras–the point of connection, compassionate connection rather than individuated separation, with all life and existence. It is the symbolic seat of being open to and aware of the sacredness and wonder of everything rather than the self-centered idea of “My Truth”. In fact, in some of my reading about the heart chakra, I’ve read that developing and focusing on the energy of this green, open chakra can be the most fundamentally beneficial energy healing practice, and this position resonates well with the symbol of Yin-Yang (actually called Tai Chi, meaning supreme ultimate or universal harmony) in the Chinese energy practices of Qi Gong and Tai Chi. My point is that bodhicitta, “the awakened heart”, is the open, tender connection of the spiritual practitioner to the universe. It’s the compassionate engagement that brings a gentle support of all people–recognizing their confusion, pain, and human ways, ways needing compassion and guidance without the self-certain way of dogma (which is basically rigid opinion) or the sterile and abstractly disembodied ideals of some belief systems.

Bodhicitta, the perfect example of a way with heart, opens us to wonder at the universe and to compassionate action towards all. Like Ganesha on the cup, bodhicitta removes obstacles in our way, giving us a path forward, without it being a pre-constructed one; rather, we create the path with each engaged step of practice. This is a way that is in the heart and protects us from Kornfield’s identified failures of ambition, materialism and individual isolation.

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To those seeking a path with heart,

Gassho

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