Brief History Of Buddhism Part 1-2

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New Video – “Impairment and Isolation” Series




An honest and sometimes humorous Zen Exploration of the social influence and behaviors which attempt to define, stereotype and stigmatize men and women with impairments or disabilities.

Part 1 (Part 2 to be released 4-29-13)



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Blue Mountain Zendo Winter Sesshin December 14-21 2012

“Sesshin”, literally “to collect the mind”, is the Zen Buddhist seclusion or intensive, consisting of seven days of silent meditative practice, Dharma talks (sermons) and a private interview twice a day with Rev. Joriki Baker, a Zen monk. During Sesshin, the student concentrates on nothing but collecting the scattered shards of the mind so that they can realize/remember their original unity with the universe from which they ordinarily feel separated from. This experience of unity is just the beginning of true Zen Practice, however, many settle for just this experience. The Zen rabbit hole is infinitely deeper and ever more amazing than any concept or philosophy we could ever manifest or filter through. For centuries, philosophy and religion have tried to evoke this awakened state but, with with transitory results at best. This awakening is beyond word and letter and requires an honest and inward investigation which helps to uncover and manifest our inner nature which is the focal catalyst that initiates the restorative process required to take our rightful place as Buddhas.
Sesshin is the core of all Zen Buddhist Practice. While other traditions tend to be distracted by the playful words left by the Buddhas of the past, Zen concerns itself with the engagement, validation, and embodiment of such wisdom. In other words, some traditions study the path of Ancient Buddhas while others walk their own path using the advice of Ancient Buddhas as encouragement. Sesshin is the time for the inward exploration of our essential self and ultimately the relinquishment of even that. Sesshin is a time for women and men to come together and support each other in this most noble of quests. As a sangha, in sesshin, we experience together our struggles, our wonders, our tears, and our joy which arise during our practice time together. Sesshin at Blue Mountain Zendo includes lodging, meditation instruction, koan practice, samu practice, chanting practice, vegetarian meals, daily woodland walking meditations and daily private interviews.

FMI Call: 610-760-3033 or

* In memory of Taipo Joe McIntyre, Zenji

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Fudo Myo-o Unveil Sept. 14 2012

Sept. 14 2012 the Blue Mountain Zendo Sangha will meet at the Banana Factory in Bethlehem at 7:00pm to witness the unveil of our Fudo Myoo drawing completed by artisan Arturo. The gallery is on the second floor and all are invited to come.


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Mini Retreat October 27-28 2012

There will be an overnight retreat on October 27-28 2012 at the temple in Allentown. The retreat will start Saturday at 7pm and end at 8pm on Sunday. The retreat is all inclusive and the cost is $60.00. This is a great way to experience extended periods of Zen Practice without the week long commitment of sesshin. Our mini retreats are based upon the standard monastic sesshin schedule. Please call for more information 1-484-268-0724 or email the Jisha at

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Obon Reminder August 18 2012

Obon is this Saturday August 18 2012 and we are preparing for a wondrous evening of family and fun. Obon is an opportunity to celebrate our family and friends both living and deceased. With the rush of daily life and the pursuit of the grasping and consuming self we loose our connection and grounding with those whose who have given our lives its shape. There appears to be a forward only

direction when perceiving time in the west, and what is viewed as in the past, is forgotten and given little significance other than a passing cue and ensuing memory. Time is not so linear, within the present is both the past and future working within a beautiful synergy to create what is now. They reside in one another, and although we separate them, and draw clear lines between them, this is of no significance to anything but, ourselves. The mind can resurrect worlds of ash and summon things to come at the turning of word or the sway of a willow. During Obon we suspend linear time and invite the spirits to once again walk within our world and partake of food and drink through our being. We light the bonfire and call their names to help the spirits find us. We also offer those stray spirits who have no one to call their names rice and water to honor and feed them. Our ancestors then visit with us and enjoy the food, drink and music that is offered in their honor. Through us, they once again return and remind us of their presence; in our lives, guiding our hand, in every exhalation and inhalation they sit in shadow, hidden by our linear mind. At the close of Obon, it is time for the spirits to return to their place and they are sent off with silence and deep gratitude. In their rightful place, our ancestors are now content and live on as a part of us, our family and our lives.
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Tibetan Medicine Workshop/Consultations August 12 2012 4-8pm

Dr. Namgyal Tsering will be visiting Blue Mountain Zendo to offer an introduction to Tibetan Medicine lecture followed by private consultations. Dr. Namgyal Tsering was the personal physician for HH The Dalai Lama for over ten years and graduated  from the Tibetan Medical & Astro-Institute at Dharasala India in 1978. Dr. Tsering went on to serve the Tibetan Medicine Institute for over 30 years and has traveled extensively lecturing on Tibetan medicine and consulting with various organizations.

Tibetan Medicine is a very ancient medical system based on Buddhist philosophy and psychology. It explains that everything existing or non-existing in the world derives from the mind and the five elements. The mind is considered to be the base because all existences and moments depend on its movements; it is the creator of every external and internal phenomena.

The mind and the five elements manifest themselves in the form of energy and gross materials into three aspects: body, energy and mind, which, in the human body, are reflected in the form of three humors or energies called Wind (tib: rLung), Bile (mKhrispa, pronunciation: Tripa) and Phlegm (Badken). These humors, or principles, are the quintessence of the energy that constantly flows in the human body and sustains the health with mental awareness. The three principles give positive health when they are in equilibrium and harmony, and bring ill health when the balance between them is lost. This is the central concept of the general theory, etiology, pathology, diagnosis and treatment of the body/mind in Tibetan Medicine. In short, it is through the gradation of the energy of mind, humors and physical constructions that the framework of the theory and practice of Tibetan Medicine is established.

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This Sunday’s schedule will be based on private interview mode. Private interview or Dokusan is a dynamic opportunity to meet privately with a Zen Buddhist Monk, in a formal atmosphere, to begin clarifying the depths of our being. Nothing is given to a student in Dokusan, only reflected and clarified. This may seem confusing if we enter this exchange with the idea we need to learn something or obtain something. Usually we view the teacher as the vehicle by which to obtain this. This view leads to frustration and disappointment as our desires are not satisfied. Many times we go stomping off in anger, “This is not what Zen is about that teacher has no idea what he is talking about. I know what Zen is about, I read books!” Frequently our spiritual pangs are misunderstood and we begin to seek relief through external means, or we begin to solidify our fantasies about some “enlightened state”. The result inevitably leads to disappointment. The concept of “enlightenment” is like dangling the proverbial carrot in front of the horse in Buddhism. The patriarchs were so playful, and we fall into their skillful traps time and time again. Ya Ya! Off we go galloping full speed ahead, our blinders obscuring our view from everything but, this great carrot! We believe, “If I can just get that carrot things will be so different. I will feel good all the time, like I should. This carrot will pacify all my sorrows and I will never want again.” Like Narcissus, we gaze into the pool and fall in love with a reflection, without ever realizing its true origin and place. Dokusan is an opportunity to clarify this origin, via a relationship which sets into motion the alignment and dispersion of teacher and student.

4-5:30 Zazen
5:30pm – Samu
6:00-6:30pm – Zazen
6:30-7:30pm – Private Interview with Rev. Joriki Dat Baker

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Obon August 18 2012 Blue Mountain Zendo, Koryu-ji Allentown, Pa. 18080 6:00-9:00pm

Obon or “Ullambana” (S) is a Buddhist festival which invites us to investigate our connectedness to others while also reminding us of our great responsibility to repay our deceased parents and family for their care and effort. The Buddha said, “The gravity of debt we owe to our parents is as boundless as the heavens.” Obon allows us an opportunity to STOP, and invite our ancestors to once again share our lives. During Obon we repay some of this debt by reaffirming our responsibility to honor our loved-ones and to treat all sentient beings with compassion, understanding and patience. Obon also helps us address our fears and insecurities stemming from the transient nature of form.
Obon is celebrated in mid- July and mid-August and has been celebrated since the 7th Century. Obon finds its roots within the Urabon Sutra and is based on the teachings of Gotama Buddha. The Urabon Sutra contains the story of a monk called Mokuren Sonja who through his meditative practice sees that his deceased mother has become entangled within the realm of hungry ghost. Mokuren Sonja soon after asks the Buddha for his guidance on the matter. The Buddha instructs Mokuren to be compassionate to the young monks who were just returning from a retreat and offer alms. In return, Mokuren’s effort frees his mother from her torment and allows her to ascend to the pure land. Today’s Obon celebration keeps this spirit of giving alive. Through the celebration of Obon we give our love, respect and remembrance to those who have come before us. We open ourselves to an unseen interconnected web which bonds us all together. Obon is a time for deep reflection; however, it is also a time of great celebration.

Obon at Blue Mountain Zendo is open to the public, and you do not need to be a Buddhist to attend. The ceremony begins with the lighting of the temple lanterns and the bonfire which guide our ancestors back home. Pictures of our ancestors are then placed on the main alter while lanterns are offered to each individual to decorated. This decoration time is a fun time for the kids, they get to color and decorate while they are reminded of family they may have never met or who they only knew a short time. Family is something that is too often forgotten in this culture and without their efforts, we would not have the honor of this birth. A catered vegetarian meal is then served in an atmosphere of live celebratory acoustic jazz music.  After dinner, a special service and Dharma talk are offered outside under the stars. During this service, the names of the deceased are recited by the temple priest while the lanterns are lit and placed in rows along the alter. Rice and water are then offered to the hungry ghosts while Master *Shakuhachi player Nora Nohraku Suggs offers music. After completion, thanks are offered during a period of silent contemplation; when ready, each individual says goodbye to their loved one by extinguishing their lantern’s flame. To conclude, the community turns and faces the bonfire while it is extinguished and the spirits are sent home.

PS – There will be a marionette movement workshop for the children offered by Grace Spruiell.

FMI Please Call – 1-610-760-3033 or email at

*(bamboo like flute)

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True man/woman of no rank.


By the age of 26 I had my own business, a new home, a family and lots of toys. However, one day at work, at the age of 24, I lost all feeling in my legs and was rushed to the hospital via ambulance; my life would change forever. I was told I had severe facet disease (probably from a surfing accident in my teens) and sympathetic neuropathy. I would never return to the life I once had. Over the next two years I lost my home, business, cars and any sense of security for my family, just like that – gone. I underwent three major surgeries; the last one fused my whole lumbar spine. During my last surgery, my ordination teacher visited me in the hospital, I remember very little but, moaning out load and shadows. The nurse said “Maybe this is not a good time to see him”. What I do remember clearly is six words that were said “This is not who you are”. The words meant little to me at the time, the waves of pain took every bit of concentration I had. After I got home and settled, I sat on the fire escape of my now one bedroom apartment which housed my family of four. I was looking over the Lehigh River in a lightning storm, and pondering that statement that was offer weeks before “This is not who you are” when a bolt of lightning struck across the highway between the river and I and everything changed in that instant. I know this sounds like something from pop-zen but, this is how my awakening began. I share this story not because I want others to know about my experience, but, to demonstrate my history going into formal Japanese Zen Practice.

I had never really done any formal Zen practice before that initial kensho, in 1986 I started practicing SGI after moving to Pennsylvania. In 1990 I met the man who would become my ordination teacher Thich Nguyen, via his son Thien who attended college with me. I started sitting with them occasionally in their townhouse; however, it was very relaxed, we all had outside demanding jobs and commitments. After that lightening flash though, things became clear, I knew what I needed to do next. I needed to peruse personal depth and clarify my experience. To do this, I needed to find a serious environment in which I could train FT or as much as my health would allow me. In return, I ended up at a couple Soto centers initially; however, it was just not what I was looking for. I was seeking a disciplined practice, which seemed to compliment my unfolding practice and nature; great idea huh? A spine full of screws and rods, still walking with canes and I have now navigated to a Rinzai Monastery, known for its fierce physical and mental training. I am chuckling as I write this!

Zazen was always difficult for me and I knew early on that people didn’t understand me, I mean, how could they? They had no frame of reference, and in no way did I wish my experiences on them. So I accepted how I would be viewed, and at first it bothered me greatly. I was told the first day I started practicing at the monastery that it was normal to have pain and it would go away after a few months; I thought “wonderful”! It was a false promise, still to this day, round after round ends in the same way – severe physical pain; however, I sit unmoving. To me the pain is worth it. After a few years of watching the guys across from me falling asleep while I tried to levitate over my zafu due to the overwhelming pain, I knew something was going on here. Yes, yes, pain is a part of sesshin and zen practice in general; however, this observation is based on a healthy student. The key here is “pain is part of practice” not “practice is pain”. We are not all healthy or have perfect spines; does this mean our karma is such that we cannot practice Zen? This is a question that crossed my mind many times and appeared supported by the attitudes of those around me. I remember during sesshin, when it became too much, I would shamefully crawl upon a chair. In return, I would be moved to the lowest place in the Zendo…way down there, you know the spot. Even people who used more than one zafu were designated as members of the “tower of shame” club by fellow monastics. So sitting in a chair was the worst, and I had no example to see what someone who had disabilities sat like, there was none. Yes, there was the guy with an achy knee who would grab a chair or the person with a slipped disc but, no one who had severe constant physical issues. I was viewed in the same way as the other students who could not sit in traditional full or half lotus, failures and not serious students. I understand that many new students or even elder students “give up” and grab the chair without pushing. “Giving up” creates disappointment for both the student and teacher but, it is up to the student in the end to gauge what is healthy sesshin pain, not someone else. I currently suggest to the members of the Zendo, if the pain becomes so consuming that all you can think of is the horrible pain all day long, then it is time to grab a chair or bench. I have even started putting new students in chairs for their first two sits so they don’t confuse the normal “stretch” pain with how all Zazen is. Culturally, we do not sit cross legged and I do not think Asians, who grow up sitting on the floor, have as much initial pain when sitting in Zazen.

I can remember the first Rinzai Monastery I trained at, the teacher told my visiting father that my problems were a result of my weight. Remember I had been in bed for almost a year before my surgery, so of course I gained some weight.  He said if I could just “lose a few pounds” I would be okay. At this time I was five months out from fusion surgery and still using canes. I did my first sesshin seven months out from surgery and was mowing lawns with staples yet in my spine. This is the attitude I have encountered time and time again. Maybe it was attachment, maybe it was looking for a new persona; however, I like to think it was the faith and insight generated by that lightning flash. Looking back on this, it is not anything I would recommend to anybody, to this degree that is. I am just trying to flesh out the main point of this post.

I have read a couple of articles about teachers breaking their legs and not being able to sit full lotus anymore, and about how scared and embarrassed they were. Imagine what the guy or gal is feeling who is required to sit in a chair, on a bench or even lying down. There was one situation that I would like to point out in which a past osho fought with the abbot to allow a woman with severe back injuries to attend sesshin laying down. Think about the strength of that woman! She ended up leaving though after the abbot demanded she sit up during his teisho. In my mind this women was a true student of no rank. There was also a man with mental illness who attended a sesshin I ran, and he had a panic attack which required him to go to the ER to visit his doctor. He returned one day later and sat like a rock the rest of the sesshin. He would later do several sesshins and ultimately take Jukai. His doctor actually told him to return to the sesshin and complete it – wonderful! The courage he must have had to return in presence of everyone – it humbles me still to this day. We also have a blind women who learned to so sesshin by mapping out the temple beforehand. She would later become a core sangha member (Yes you Lee). She makes me think of Gempo Yamamoto whose life as a disabled monk is an inspiration to me. My point in all of this is as follows, teachers and students should be very cautious when pushing or judging student’s practice based on their physical limits, especially those with disabilities. Moreover, if someone says they are sick, and have the diligence to sit out in the Zendo with a blanket around them versus sleeping in their room, to me that should be rewarded, not punished. I do believe in pushing students; however, they are the ones who ultimately know when to say enough – not you.



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