Applied Zen for an Active Life

Per my last article, you don't need to be a monk to learn, or even master, Zen.

Now, let's talk about getting there.

Zen as Prelude to Action

The samurai did not shave their heads (unless they were retiring!), yet they were nonetheless practitioners of Zen. Monks might have been expected to be the true masters of Zen, but everyone was free to try and live according to its fundamental principles: liberating the mind from worldly vices such as greed, anger, and ignorance.

This does not, however, mean that Zen need be a passive endeavor, doing nothing but accepting the world around us.

Certainly, acceptance is a key issue. Truth is all around us; it stares us in the face every day, yet we do our utmost to deny and repel it with our minds. This feeds our ignorance and fuels our anger. Greed leads to frustration, which fuels our anger. Anger blinds us to Truth.

When we are angry, we are fighting ourselves. For the warrior, anger means wasting energy fighting yourself instead of the opponent. In some battles, this waste will prove fatal.

Thus, the Zen-practicing warrior accepts the truth as it is before him. If he is stronger than his opponent, he accepts that is true; he also accepts a weaker opponent can kill him. If he is outnumbered four to one, he accepts that; if he must fight, he makes taking his life a costly endeavor.
  
Acceptance is the prelude to action.

Here, Zen is not passive; it is inner calm, employing the principle of One Mind to focus on the task at hand without prejudice, denial, or anger. The warrior is 100% focused on the task at hand. He wastes no effort feeling sorry for himself and applies his entire mind and body to that which is expected of him.

This is how samurai hoped to live up to duty and honor.

Zen In Motion

There is a simple, practical reason a samurai could not fight with half-measures: a sword cut without proper follow-through is only half as powerful. A samurai must not only cut; he must see the cut through to the very end. Only in this manner will he succeed in felling his opponent in a single blow.

A martial artist must remain loose except when landing a blow. Relaxation frees the body to flow and engage in a highly skilled dance with the opponent. Timing is critical.

Zen works in motion because it allows you to do one simple, hard, and critical thing: Free your mind.

Zen is a tool. How we use it is up to us.


Article first published as Applied Zen for an Active Life on Technorati.

Zen Without Zen

You do not need Zen to find Zen.

What could I possibly mean by this?

You don't need the trappings of Zen Buddhism, the organized religion, to find Zen, the attitude. You do not need to shave your head and become a monk to find enlightenment.

Of course, some think that it helps. Also, it allows someone to find material support while focusing solely on enlightenment. Yet not only is this not realistic for most of us; it is not required at all.

Reciting mantras is not required. Again, some may find that it helps. Others will find this impractical or beyond the point.

Did samurai shave their heads to practice Zen? No, they only did that when they were retiring from being samurai. They found Zen through the little things in life: the practice of arms, the tea ceremony, the appreciation of quality, the acceptance of natural beauty, and so forth. This was their Zen.

Zen means "meditation." Zen is simply about what you can appreciate beyond words. It does not mean no words at all; it means, words are irrelevant. Zen is about appreciating things without words.

So why do we recite words to find Zen? Why do we ponder koans that seem to have no logical answer (mainly because they don't have logical answers)?

We do this because we are very devoted to our logical strictures. However true this was in old Japanese society, it is far more true for our modern world, based on the logic of Aristotle and on the data of scientific experimentation.

At some point, we have to say: enough.

Zen does not require the song and dance of Zen. It does not require monasteries, or monks, or even koans. These are simply ways to slap us in the face to snap us out of thinking logically. They amount to getting people to think more about thinking less.

That is something of a paradox, is it not?

The paradox of Zen is that what we think of as Zen is unnecessary, if only we would stop needing to think so hard of it at all.

Zen is about tearing down the walls. To truly reach enlightenment, we must tear down the walls of even Zen itself. Some people do this after years of study and being neck-deep in the structure of the religion of Zen.

Why wait?

Zen without Zen is the search for direct enlightenment, going straight to the source. Like shaving one's head, it isn't for everyone. Yet, it is something that everyone can pursue and that everyone can achieve, if they can only learn how to let go of the weight of the world.

Isn't that the purpose of all this?

Article first published as Zen Without Zen on Technorati.

One Mind

The words "One Mind" are a direct translation from the Japanese 一心 (isshin). Like many concepts, this means different things to different people in different contexts.

To the martial artist, One Mind is unity of thought.

The martial artist puts his hand around the handle of a hammer. He grips the texture of the old wood, feeling the grain against his palms as any slight sweat he might have is channeled away ever so slightly, leaving his grip secure. He lifts the implement, feeling its balance against the strength of his hands. The weight is balanced towards the head of the hammer. To feel its "balance" is to acknowledge its imbalance.

He smells the faint whiff of tempered steel and the remnants of the preservatives in the wood. The environment is ever-present: his own breath, his own heartbeat, the feel of the air around him, the feel of the ground beneath the shoes on his feet. He tastes the air. He hears his breath, and faintly, the beating of his own heart, but more importantly, he feels these things. He knows they are there because they announce their presence to his senses.

Yet, the martial artist feels something before him that cannot be seen, that cannot be heard, that cannot be smelled, that defies the taste, that cannot be touched, but that he knows nonetheless is there: a wall. This is a wall of perception, a wall of complication, a collection of restrictions around him that obstruct his spirit.

In one instant, he smashes the wall with the hammer, shattering it into a thousand tiny pieces.

By breaking down the wall of perception, he is left with nothing but himself, forgetting even his hammer, which never existed to begin with.

This is One Mind.

One Mind is breaking down the walls that obstruct our thoughts as if a tangible thing. While intangible, these walls obstruct our minds, and therefore, our actions. The martial artist breaks down these walls to free his mind and release himself from fear, doubt, and hesitation, and thus achieve unity of thought.

To non-martial artists, One Mind means freeing the self from worrying about the self. Resentments about one's position in life, the behavior of other people, and simple random luck, simply wither away, dissolving as if morning mist burned away by the rays of the rising sun. The aromatic scent of the breeze through the evergreen forest replaces the mist, leaving the mind uncluttered and devoid of complications.

The real problem is how to tear down that wall.

Article first published as One Mind on Technorati.

What Is Enlightenment?

Let's start with something easy, but hard. What is enlightenment, anyway?

What follows is my own opinion, not the teachings of this or that Zen master. Ultimately, one's path to enlightenment is individual. No one can just hand it to you. This is my attempt to define enlightenment in some small way.

So far as I can tell by distilling the words of those who are Zen monks, enlightenment is tearing down the walls of logical society, orthodox philosophy, and what is generally thought of as "rational thought."

Enlightenment is realizing that there are things beyond these structures. Perhaps, it is more that there are things that fall beneath the cracks of these structures, things that cannot be appreciated properly through use of them.



Think about words you might use to describe this image. What comes to mind? What words can do justice to this image? Think about it for a moment.

Whatever words you have just summoned into your mind, are useless for achieving enlightenment.

It is not so much that words suffice, as that they distract. Words establish boundaries within which the image must exist in our minds. Words are shackles and chains that restrict where our thoughts may lead.

As a linguist and writer, I am all the more sensitive to the limitations and drawbacks of the written and spoken word. Some things should be understood without words, simply for the raw visual, emotional, and spiritual power they possess.

The beauty of the sky does not need you to describe it. All that is required, is that you accept it.

This is one small piece of enlightenment: a window into the uncluttered soul.

Article first published as What Is Enlightenment? on Technorati.

The Importance of a Fresh Perspective

初心 (shoshin) combines the Japanese kanji for "beginning" and "heart." Though 心 does represent the physical heart - look at the big image closely, it shows the valves of a human heart - it also refers to the figurative heart: the mind, the spirit, etc. From this, we arrive at the usual translation: Beginner's Mind.

A Fresh Outlook

Too often, we human beings are burdened by preconceptions. We do not come to a problem with what the law calls "clean hands"; our minds are polluted by external influences prejudicing us towards particular outcomes. These prejudices may be based on what we consider to be common knowledge, or represent a particular political or social viewpoint.

Regardless, preconceptions are weights upon our minds that must be cast off in order to view something with an open heart. By setting aside what we know, or think we know, we ready ourselves for new knowledge and fresh appreciation.

The beginner starts with a lack of knowledge, an openness to knowledge, and an eagerness to acquire knowledge. A beginner does not know right from left; these things must be learned. However, a beginner possesses boundless energy. By reproducing this spirit within ourselves, we touch upon the passion that drives us to expand our universe to include that which we did not know previously, and perhaps simply missed because we were blinded by old perspectives.

Instead of merely thinking outside the box, Beginner's Mind is emptying the box: clearing the mind of the clutter that interferes with viewing things with the eagerness, hope, and energy of a child.

Clearly, to do this for everything would be to act as though we know nothing, and never knew anything. On the other hand, to clear the mind of preconceived notions for one particular case allows us to approach that case with a clear, focused mind, untainted by the past.

Though this is a concept in Zen, it is also the foundation of the scientific method. To begin an inquiry in earnest, we must isolate a question and strip away prejudice, examining it solely on its own merits. In turn, we propose hypotheses and test them, allowing tangible, measurable evidence to take center stage. From this evidence, we derive conclusions and gradually develop theories to better explain the results.

This said, we must guard against empiricism being mistaken for all existence. The Beginner's Mind is intangible, yet is quite real nonetheless.

Article first published as The Importance of a Fresh Perspective on Technorati.

Zen: It's Not Complicated

Many people have heard about Zen Buddhism. Many people have heard Zen described in indecipherable terms with all the clarity of a squid's ink cloud. Let's start with the basics:

What Is Zen?

The Japanese kanji 禅 (zen) is two steps removed from a Sanskrit word meaning "silent meditation." Native Japanese words identified with the character are しずか (shizuka, "quiet") and ゆずる (yuzuru, "to yield.")

Zen is a renunciation of enlightenment found via the trappings of organized religion, such as mass prayer, ritualistic chants, and large structures. Zen has no institutions, no bishops, no popes, and no dogma. Zen does have schools of thought that are separate traditions, but these are simply like-minded people following a similar path.

Zen is finding enlightenment by looking within, via personal meditation, silent appreciation of the natural world, and seeing things beyond scriptures and spoken words. Zen recognizes that there are things in this world for which no words will suffice; therefore, the Zen practitioner seeks to appreciate these things beyond words, and ultimately, without words.

For the martial artist, or in older times, for the samurai (among which Zen was very popular), the upside - besides not being forced to follow an organized faith - is really quite simple.

Zen: Clearing the Mind of Clutter

For the 戦士 (senshi), or warrior, Zen is about clearing the mind of distractions. In a life or death struggle, the warrior wants to focus solely on the situation: his opponent, himself, and what he must do to survive and triumph - or failing that, take his enemy with him. Every thought and emotion that is not in service of this goal is a burden. In particular, fear, confusion, and hesitation are a warrior's bane.

A warrior employing Zen is effective because he is efficient. By not wasting thoughts on trivial things, he is decisive in spirit; by not wasting physical motions, he is decisive in body. This is the warrior's path to victory.

For those not facing life or death situations, Zen is the art of making things simple. Meditation, or simply a habit of emptying the mind of distraction, allows a person to focus. Through this focus, less metaphysical forms of enlightenment become easier as well: problems become easier to solve, stories become easier to write, and in general, thoughts become clearer.

Zen isn't complicated. In fact, simplicity is its true beauty.

Article first published as Zen: It's Not Complicated on Technorati.

Chi:: The Asian Concept of Internal Energy

The Asian concept of 気 ("chi" in Chinese, "ki" in Japanese) is much discussed in realms such as Tai Chi, acupuncture, martial arts, and so on. Usually, "chi" is described in supernatural terms: as a force that cannot be measured by modern science, but that Asians firmly believe to exist. The truth is somewhat less, and somewhat more, than this.

The kanji used for "chi" represents breath, but not so much in a physical sense - in Japanese, 息 (iki) is used for breath, which is "nose" above "heart," implying regular physical breathing - but in a figurative sense. In fact, let's get Biblical for a moment and think of "the breath of life." It is in this sense that "breath" represents vigor, or vital force.

Thus, the first problem with describing chi as "real" is that the entire concept is a metaphor to begin with.

Beyond this, the "flow" of chi is a figurative representation of how different muscular and skeletal systems of the human body are interconnected. Take, for instance, body building; a body builder can place special emphasis on certain muscle groups to make himself or herself appear particularly muscular. A martial artist, however, is chiefly concerned with using different parts of the body together. A single punch obtains its power from a balanced standing position, the twisting of the hips and, to some degree, the chest, and is channeled through the shoulder, arm, and fist, finally reaching the attacker's target.

In this case, we might say that the chi flows from the foot, up the legs, up the hips, into the torso, through the shoulder, down the arm, into the fist, and out towards the opponent's body. This becomes a mental representation of the energy of the punch from its origin to its final completion.

There is nothing supernatural about a punch. There is, however, something profound about the inter-connectedness of the human body. A martial artist must train all segments of his body, else he will simply pull or rip something and damage himself before he ever lays a finger on an opponent.

Chi as a real, but scientifically unmeasurable force with supernatural power belongs in the realm of martial arts movies. Chi as a representation of wholesome interconnectedness, something that is quite real and tangible, but difficult to quantify, is a valuable and worthy concept in these cluttered, hyper-technical times.

Article first published as Chi: The Asian Concept of Internal Energy on Technorati.

Welcome, Technorati Readers!

Some of you may be familiar with my Technorati feature: Zen for an Uncluttered Life. This blog will serve as a place to put all my Zen writings in one place, serve as an online Zen headquarters, and will look nice. These are all worthy goals.

Zen is simple, but the words used to guide people to Zen get very complicated. I believe that the best way to unravel the Gordion knot is to use a sword. This blog is dedicated to that purpose.