Author: Joriki

Dana “giving” is an important part of spiritual practice. Commonly we perceive the recipient as the blessed one, however, in Zen Practice we perceive both the recipient and the benefactor as equally blessed. They are interconnected and one. As the benefactor we are blessed with the feelings, thoughts and karma of giving. The apparent of giving is the sense of connection we form with the receiver (other) and the positive mental energy (nen) we experience and emanate. Our heart opens and our consciousness expands outward, infecting others as they too open. As the beneficiary, we feel held and loved. Our heart opens and we experience joy and gratitude. As with the benefactor, our gratitude and joy ripples outward and manifests within those around us. For example, we see a homeless man begging at a local intersection. We think for a moment, and then decide to offer charity. We wave the man over and give him money. He thanks and blesses us. Unbeknownst to us, others who are also debating what to do see us, and they too are inspired to give based on our example. These small acts are like casting a little stone within a large pond. The stone is cast, it strike the surface, and the ripples move outward enveloping the waters. Charity comes in many different ways. Holding the door open, allowing someone to go before us, listening to a friend, offering your time or just being fully present. It could even include doing nothing. The ways of giving are infinite. Please enjoy investigating them all.

Zen Practice is one of those lifetime endeavors, it is not something we ever truly perfect. There are no “Zen Masters”, only students of the way. With this being said, it only makes sense that those senior Dharma bothers and sister help guide those with less experience. As with any endeavor, the longer and more diligent we practice, the more proficient we become at it. It takes a few years for a new student to begin to embody and experience the practice with any maturity. There is a lot of emptying and healing that must take place before we begin to see clearly. So for those students who have done a few zazenkai or sesshin and think they understand the practice…you don’t. Keep that “don’t know” mind and march onward. If you stay the course and apply yourself, the reward confirms your conviction. There are no shortcuts, and there are no formulations to learn and deploy. A few sits are a good start but, will not do. Relinquish your projections and settle into the form, and in the readiness of time, your roots will strike deep and the cool waters will nourish you. Wouldn’t that be wonderful?

The fear of death is the great usurper of life. We dress death in infinite suffering and pain, swathed in a dark cloak of totality. We attempt to hide, yet it always finds us. We try to ignore it, yet its patience always surpasses our own. It is only when we open ourselves completely to life, do we also open ourselves completely to death. Two sides of the same coin, within death there is life and within life there is death. So I ask you, when death comes and your elements scatter to the four directions, what of you then?

Unbridled waves playfully chase as they dance across the sands. Exhausted, empty, and vast, the ocean calls its own. Neither deep nor shallow, nor trench nor shore. Called forth, called home. A willows whisper, a lions roar.

When I first started to chant the “Great Vows” I was concerned that I didn’t know exactly what I was chanting. Moreover, the chants were in another language. I spent a lot of time researching various translations and attempting to chant it in English to “understand” it better. “It surely would be better if it was done in English”, I thought to myself. Why then are we chanting in Japanese? This line of questioning would carry over to all the other chants, a preoccupation with conceptual understanding. Understanding has its importance but, is there more to it? There is something in Zen Practice I like to call the “living word”. The best way to convey its meaning is to point to the experience of the word(s) not just the conceptual understanding. This “Living word” is only realized amongst the swaying pines and the summer breeze. It is the Rosetta stone of the dregs of Zen. Not only Zen but, all awakened residual that was playful left by saint and sinner. These fragments hint yet remain closed off like an iron mountain. When we open heart and mind and step into the moment completely, we step though the conduit of the word. Stepping through, the living word becomes our own and we “…see with the same eye and hear with the same ear…” as our ancestors. The word dissolves and we completely feel and experience the source. We return home. Today when I chant the “Great Vows” there is no thought, no forced concentration but, a complete immersion into the limitless experience of the sound. There is no chant and there is no one chanting, there is just the experience of returning home amongst the swaying pines and summer breeze. The next time you chant or read, I invite you to let go of the word, open yourself completely and allow the gate to fall away as the living word washes over you.

Beginners Welcomed

Sesshin is a great opportunity to experience Zen Monastic practice. Come join the Blue Mountain Sangha for Summer Sesshin, and gain true and lasting insight.
“Sesshin”, literally “to collect the mind”, is the Zen Buddhist seclusion or intensive period, consisting of one to ten days of silent meditative practice. Included in these periods are daily Zazen, Dharma Talks/Teisho (sermons), Samu (work) periods, and private interview/meeting (Dokusan) twice daily with Ryuun Joriki Baker, Osho. During Sesshin, the Zen Student concentrates on nothing but collecting the scattered energies of the mind, so they may realize their true nature. For many, the awakened experience feels hidden and separate from our daily lives, in return, we seek it outwardly. It is only when we take a backward step, that we realize how intimate it truly is.

I remember early in practice wanting change so badly. Buddhism was to be my refuge and surely magical things would follow. It was a rude awakening, and letting go of a headful of ignorance was no small undertaking. Oh, the patience and understanding of my teachers. Not to mention my stubbornness used for positive change for once. I knew there was something there, I knew I had to find change and I knew I would not give up. Thirty years later and here I am. There was no magical occurrence yet there was something unexpected, that is for another time. So for all those students out there who “know” there is something to this Zen thing, you’re right. Use that faith and do not waiver in this endeavor. Keep at it, and even if your practice is off and on, find a teacher you can relate to and a group you feel comfortable with. Big or small temple, known or unknown teacher, these matter little. Is the teacher filled with joy, and is the sangha supportive of each other? Trust yourself, you will find the way.

Goal are needed and they give us direction, however, what happens when we are caught by setting and achieving goals? When we feel that ache and desire that arises pondering the obtainment of our muse. Often we become consumed when the blinders are placed on and we are off to the races. I can’t wait! If only! It is going to be so much better when! We begin to create a fantasy around the obtainment of our goal. Maybe more money, a new job, a car or even completion of our koans. I know for myself ordination was that, a unicorn, and the projected key to my discontentment. We fantasize and begin to fast forward through life, ignoring what we do have. Finally we get that new car, lump sum or koan completion. We experience great joy and wonder, for a short time. This is followed by that dreaded question….NOW WHAT? We feel let down, deflated and even panicked. In material sales they call it buyers remorse. WHAT NEXT? Most of the time we fall back on a goal or obtaining, and the process begins all over again. We are caught in a repetitive loop.. How much of of our lives are wasted over grasping? Next time you feel that ache or desire to obtain, remember that question that arises when the magic fades away, NOW WHAT? The strength to turn yourself around is found within the question.

Sesshin is a great opportunity to experience Zen Monastic practice. Come join the Blue Mountain Sangha for Summer Sesshin, and gain true and lasting insight.
“Sesshin”, literally “to collect the mind”, is the Zen Buddhist seclusion or intensive period, consisting of one to ten days of silent meditative practice. Included in these periods are daily Zazen, Dharma Talks/Teisho (sermons), Samu (work) periods, and private interview/meeting (Dokusan) twice daily with Ryuun Joriki Baker, Osho. During Sesshin, the Zen Student concentrates on nothing but collecting the scattered energies of the mind, so they may realize their true nature. For many, the awakened experience feels hidden and separate from our daily lives, in return, we seek it outwardly. It is only when we take a backward step, that we realize how intimate it truly is.

Come join us for Full zazenkai (meditation service) at the Bushkill Temple for the first time in 1.5 years. All are welcomed. Members are free, visitors are $20.00.