Showing posts with label Pope John Paul II. Show all posts
Showing posts with label Pope John Paul II. Show all posts

Saturday, July 8, 2017

Zazen, Pure Experience

Recognize that a concept is just a concept, and not reality. --Joko Charlotte Beck

Generalizations. Assumptions. We all make them. And they cause all of us grief. The world as it is. Reality is not an assumption. It's not the way we want things to be, or the way we think about things to be. "Each moment, life as it is--the only Teacher. Being just this moment--compassion's way."

Joko Beck writes in her book, Nothing Special, Living Zen, about the Sufi sage and fool, Nasrudin who was once said to have been in his flower garden sprinkling bread crumbs over everything. His neighbor saw what he was doing and asked him why. To which Nasrudin replied, "to keep the tigers away!" The neighbor laughing, said, "but there aren't tigers within a thousand miles!"
"Effective, isn't it?" said Nasrudin.
Beck writes, "we laugh because we're sure that the two things--bread crumbs and tigers-- have nothing to do with each other. Yet as with Nasrudin, our practice and our lives are based upon false generalizations that have nothing to do with reality."

If we base our lives, most often unconsciously, upon generalizations or assumptions, and we do not ask ourselves or others about what is happening in our lives in this moment, in this day, like Nasrudin we build our understanding upon false notion, upon false generalizations. "Such generalities obscure the specific, concrete reality of our lives."
In fact says Beck, "life is not general, it is specific." Sitting practice, or zazen cuts through the unconsciousness, the grey lights that obscure the more specific observations that we might otherwise make about ourselves and others, views which lead to the questions of how, why, what is this about, or what is necessary?

For example, "instead of I can't stand myself when I do such and such, we [then come to] see more clearly what's going on. We're not covering events with a broad brush" of assumptions, generalizations, powerful emotions--energies that take our focus elsewhere, away from our experience, our situations.

Often, in conversations, we exchange notions and we are like two ships at sea, continuing on, lost in a grey murk of conceptual material, of analytic, virtual thought. Avoiding experience, no contact takes place. It may be a form of Zen combat, or it may be without of an experience precisely for that reason-- experience is what we fear to know about.'

"In Zen practice, we tend to toss around many fancy concepts: Everything is in perfect being as it is, we're all doing the best we can, things are all one, I [you, we are] one with him. We call this Zen bullshit, though other religions have their own versions."
And it's not that the statements are false; they have a universal truth. But, says Beck, "if we stop there, we have turned our practice into an exercise of concepts, and we've lost awareness of what's going on with us right this second. Good practice [zazen] always entails moving through our concepts... recognize that a concept is just a concept, and not reality."

When we "notice our thoughts... then we have to experience the pain that accompanies the thought." Why? Simply because it is our thought, and our pain. We have made them both; they are our very own.
"When we can stay with the pain as a pure physical sensation, then at some point it will dissolve, and we can move into the truth... But we have to move from experience which is painful, into truth and not plaster thoughts over our experience. Intellectual people are particularly prone to this error."
The rational world of concepts is a mere description of the real world. In contrast, when we allow this pure experience of our own, we come into zazen.

As Bassui says, "clearly seeing into one's nature is called practice. And the seat that puts an end to analytic thoughts is called Zazen."
And only when we "move through [to] the experiential level does life have meaning. This is what Christians and Jews mean by 'being with God.'
Experiencing is out of time: it is not the past, not the future, not even the present in the usual sense." Unable to say in words what it is, we can only learn to be of it. Some call it 'an-other world,' or 'living in the spirit.'

Catholic Christian writer, theologian, mystic and Pope, John Paul II, exhorted the practice, saying that "it is not enough to have, we must instead be." He emphasized that we must not only, for example, be in love, to have love, but we ourselves must be that experience--we must be love itself. We must not only have pain or grief, but we must, moreover, be that pain and grief.

A challenge indeed for those on the Way. We all have our favorite notions, our concepts of ourselves and others. They can become 'frozen in time.'
We are caught by the thinking that emphasizes permanence. Yet the world, ourselves, and others are not permanent. At any moment, any cloud, any storm may take us far away to other shores in other places.
Remember that practice is just what is; it is not unusual or exotic. It is not only open to the few; all beings have experiences. Learning to live fully those experiences is what in traditional Buddhist terms, is being buddha-nature itself. "Compassion grows from such roots," emphasizes Joko Beck.

Thursday, October 22, 2009

Evil Love

"A human being is beautiful and may be revealed as beautiful to another human being."
--Love and Responsibility
by Karol Wojtyla, Pope John Paul II

Love and truth, writes Karol Wojtyla, are inseparable. "When we speak of truth in attraction, it is essential ... that the attraction not be limited to partial values, to something inherent in a person, but not to the person as a whole... there must be a direct attraction to the whole person... And the person as an entity, and hence as a good, is different from all that is not a person... The object of attraction which is seen as a good, is also seen as a thing of beauty. This is very important in the attraction on which love between masculine and feminine is based... A human being is beautiful and may be revealed as beautiful to another human being."

A woman, reckons Wojtyla, may be beautiful in a way all her own, and a man attracted to her through her beauty. Likewise, a man is also beautiful in his own particular way. This beauty must necessarily include the entirety of the individual, not merely his physical nature. Desire also belongs to true love; it is perhaps the most powerful component of human love; this is true because we are all limited beings, social beings and we have need for others. And yet love between man and woman would prove evil, if it went no further than love as desire; it is not enough to love and desire others as a good for yourself, one must however long for and seek that person's good. If this is not present, then an egoism exists.

Genuine love completes the life and enlarges the existence of a person. Love given and received in friendship, in goodwill, with desire, are closely connected. How so? If for example, one person desires another as a good for himself, then they must want that person to be a true good, not false goods. Goodwill is indeed free of self interest, it is selflessness in love. Such love is the love which does the most good to those who experience it; both persons are fulfilled in the exchange.

Evil may generally be defined as the sum of opposition to the genuine needs and desires of individuals. Evil seeks not acquisition but loss or deprivation of an otherwise good. Thus truth is the antithesis of evil. In love, truth is the factor which balances its parts, such as desire, friendship, good will, attraction, tenderness among others. One may, in truth, realize what one experiences to be genuine good or not. Truth allows for the objective evaluation of a possible good, and contrasts that good against its opposite. Thus, in the Christian mind, God is the ultimate; his love is truth to which Christians may aspire.

Thursday, July 16, 2009

The Cloud of Unknowing

"Our intense need to understand will always be a powerful stumbling block to our attempts to reach God in simple love..." --14th century English mystic

The modern reader of spiritual texts may surely have come upon this 14th century text. Its roots go even farther and deeper to the days of Plato and before. Some may deduce that they have come into an esoteric knowledge after reading excerpts of The Cloud of Unknowing when called by another name.

Indeed this ancient text again finds currency in 20th century spiritual thought. Yet the simplicity and the point which its author sought to bring forth was one that expressed the vitality of love as the central authority and force of all created beings; that, when at the 'end of words,' one must turn to the "cloud of unknowing" to further enter into the mystery of love.

For its writer expounds, there is no other way to knowing the All [god, god-head] save through love in its expanded form, a form that is not intellectual. Today's thinker is familiar with the term 'mysticism' which the Cloud's writer was not. He thought of it, simply, as hid [middle English-- hide, hidden] divinity. In this mind, he delves into the secrets of divine love. The heart of his revelation is disarmingly simple: love. We are all creations of love, he says.

He seeks to lead the practitioner of his method of meditation to the very being of god, which he says is being itself. Employing the simplest of methods, this mystic teaches a "here-there" or a "from-to" way of meditating a person between the everyday world into a world of light, of humility, of charity. The Cloud states, "for in this [everyday] life, no man can see God."

With simple confidence the Cloud says, 'The one who perseveres, who walks with courage, with faith, hope, and most of all, love, guides his soul through all manner of difficulty, which if faithfully followed leads the seeker to loving, in union with the One, the God.'

Throughout the ages and into modernity, many have loved and been moved by the writing, The Cloud of Unknowing. They would include thinkers such as St. Bernard, St. John of the Cross, French theologian, Teilhard de Chardin, and Pope John Paul II.