Inseeing
(i)
Come with me, I shall reveal
the secret of divining
our ancestors knew.
I shall take you to the hallowed spots
where stand pyramids and astrofields
to show you the rim of the cosmic orb
where existed an observatory for all space.
These hieroglyphs tell of a lost civilization
of those who could commune through signs,
masters of geometric anagrams and schemes.
No thinking pigmies
like the jet-set, computer-brained, robots,
no automatons sans feeling or emotion,
who worship only the machine.
The aborigines possess to this day
the knowledge of invisible paths;
locked in their secret science
the treasury of ancient wisdom.
No unfeeling savages
but visionary beings
who knew where to build
the great pyramids.
Who knew the unified field
of quadrangles and triangles
that form the invisible grid
encircling the globe.
Who knew well the movements
of prevailing winds,
of cosmo-oceanic currents,
of hidden forces of the cosmos.
knew the spots of magnetic power
to locate the precise spots
for the countless megalithic structures
to predict the rising and setting of the sun;
made the magnetic field retain the sunstones
in the ordained positions.
Who had the ability to commune
with beings from far-off constellations
we are still struggling to find.
Many a mysterious sign on the ground
be it a bridge over the sea
or an airfield
or the markings of Nasca-
tell of the intelligence
behind the perfect architectural plan
of astroports
for visitors from outer space
to land to consummate
an unknown mission.
The mystery of Ande lines too
points to the invisible hand
of the unknown denizens
from far-aff galaxies.
(ii)
Ancient men possessed
the unerring inruition
to locate the spots
for their minarets and pagodas,
their circles and parabolas.
They had the innate ability
to catch supranatural frequencies
a power modern man has lost.
Sensate values have taken a toll
a sure sign of man's fall.
They were also masters
of the art of dream-divination.
Knew that from coarse erotica
to archetypal myths,
from racial memory-roots of aborigines
to the consciousness of superman,
dreams span the legendary lore.
We sleep to dream,
we dream to sleep
till we are shaken
by a knock at the door.
We shuttle from bliss to horror
breaking the sequence of space-time,
hourly undergo a sea change.
We leave the corporeal frame
to travel by the astral pathways.
After a spell of relaxation,
go to sleep again.
Many a time have I dreamt
in a wakeful state,
seen and thought three-dimensionally,
oblivious of my fourth dimension
the basis of all creativity
that guides the artist's insight,
lets him see the hidden beauty
in the darkest night.
Sleep is a relaxation
a state of receptive passivity,
for paranormal communication,
for entering a trance.
I climb the chestnut,
become the tree,
stand with my peers,
proud of my ancestry.
Oblivious of the hallowed past
that gave meaning to my thoughts,
beneath the banyan I lie.
My roots go back in time,
I recollect each one
who stood there.
I become the wood,
bound to every one ,
stretching my arms in every direction.
I understand the heart
of cyclones and storms,
of creativity and creation,
in my soul's calm.
Travel from trunk downards
far away in space-time,
in my crystal costume
I become all that I see.
Breathe the air of new skies
hopping from sphere to sphere.
Buffeted by electromagnetic weves,
I cross
many a sound barrier,
many a starlit dame,
winging from the earthly roof
to my celestial home.
there I meet my father,
my father's father
and onto the Father.
In His lap I rest a while
to take my place with the pole-star
to guide the stranded.
Go back home
to know the source
I strayed from
to live my mortal destiny.
(v)
In my trances,
in mine circles of the moon/
I unrolled the scroll
of my previous lives.
I relived the crucial roles
of my previous births,
having a bearing on my present,
as if I were acting in a film.
Till my thirties I was a witness
to my thirties I was a witness
from disjointed episodes
from my previous lives
reflected on a screen.
Suddenly, in early thirties,
a strange dispassion entered my being.
I started shunning all men
retreating to lonely spots
for meditations deep and long
till I was summoned to shirdi
by a celestial call.
There I met a realized soul
who transferred the yogic powers
to create and uncreate at will,
to see beyond space-time,
to commune with spirits divine,
to hear the first sermons
of ancient saints and divines
in their original tongues.
My precognition in that state
was marked by precision,
my prophecies were fulfilled,
I was the star of the great
I heard Christ's golden sermon
in his own sonorous voice
in a language alien to my ear;
its music haunts
I was roused
from the sleep of ignorance
to tread the seeker's path
played in my previous births.
Golak and shirdi
Gurcharan and Sat Sai,
wrapped in effulgence,
entered my inmost being;
I was filled with translucent light
They awakened me to my mission,
conferred the mystic sight
to bear the godly light,
to carry the cross of human woes.
From the meshes of worldliness freed,
longing to walk by His light
making it burn into a steady slame,
in my dark cavern I dwell.
Hear the call
to join my voice
to the choir of God.
I sing of the faith,
of the earth as one family,
of unity permeating all,
of service as love made visible:
the destination of every man,
of soul's deliverance,
of its merger with the One,
the source supreme.
(vi)
Ecstasy is a gateway to eternal
from the void of oblivion
to eternities of memory.
It is an invitation
to life divine.
The sages of yore
who sing philosophies to redeem,
prophet, poet and philosopher, rolled in one,
to them I look for inspiration.
Science has to be a hymn to the Creator,
no more a preserve of godless men
or it will become a device
heaping untold miseries upon men.
Reason and spirit interacting mould
the force of personality
that ordains the route mankind will take
when the spirit is caught in a fix.
" To be or not be" is not a question
confined to a mythical person
but the haunting obsession of every epoch
in search of a breakthrough.
No forecast is possible in reverse,
neither about the past nor the future.
History is a graveyard of all prophecies,
of all " ifs" and " buts".
Spirituality is the last retreat
for science and religion to meet;
when clash of creeds alarms,
realization has to drawn.
The savage and the scientist share
the same substratum of intelligence,
the same gene,
yet in the chain of natural progression
savage remains the archetypal man.
Psychokinesis and clairvoyance
belong to every man
in psychic reservoir locked.
What you need is the right intelligence
to attune yourself
to the unified field
of human awareness,
encircling the universe,
hissing for recognition.
I travelled to distant lands,
unknown to my physical mind,
in contemplation firm-fixed
yet moving faster than light
A mental falcon following,
retaining the memory of things I see,
of the sights and sounds
that Lapped around me;
reviving the ability or remote -seeing,
natural to every one.
I have experienced levitation,
materialized out of thin air
sultanas and sacred ash.
Also, solid balls out of nothing,
and let them fall to the ground
without bouncing or making a sound.
Twisted metal spans and knives,
made eerie signs.
Pulled out fires from the walls,
saw flowerpots hanging in midair,
automatic writing on a clean slate,
a shadowy presence in the room.
(vii)
What we do in this life
determines what we gain
in the next.
Good or evil we do
forsakes us not
on our journey to the unknown,
neither in the course of flight
nor on reaching the destination.
What we are, we shall be,
all determined by our deeds.
The universe is not a game of dice
but a mathematical paradigm.
but a mathematical paradigm.
Each and every step of the design
squares well with the pattern of the theorem.
Everything depends on our actions.
Karma and reincarnations
monitor the cosmic mechanism.
Cryptompesia explains
the truth of transmigration,
our turning away from the sun,
our striving for salvation,
an integral aspects of total organism
that inheres in the cosmic unconscious:
the extension of microcosmic self.
We cannot explain
the totality of the human person
by physio-neurology alone,
the truth lies in prenatal existence.
Many a time
meeting a person,
passing through a situation,
or reading some piece,
the sensation of " already seen"
haunts us
as if our double had been to the place
and had met the person.
(viii)
Stuck by weithtlessness
I levitate in space in a state of trance.
In my upward glide swil,
turning in air itself,
into the tunnel,
cross the little hill,
to arrive where my father sleeps.
I too shall sleep there
after I shuffle off my worn-out coil,
cut the umbilical cord that joins
the causal to the mental-physical sheath,
all over the globe to fly.
I follow the music,
cross the astral paths,
the sun and the moon,
cross the river of mortality
needling my way through invisible tunnels,
through inaccessible mountain passes
dotted by sunspots and black shadows,
well-marked by ethereal poles.
Out-of-the-body experience is not the same
as the fact of being out of the body
but an altered state of consciousness.
(ix)
The spirit never dies,
in various incarnations it survives
drinking the bliss sip by sip
till we attain nirvana.
I know reincarnation to be a fact
fro sage Bhrigu unfolds the scroll
of my previous births
spanning many aeons.
In one birth I was King Yayati,
the ancestor of the solar race.
I carry with me Brighu's curse
for my infidelity
to Devayani,
daughter of the mighty sage.
She cried
for restoration of her conjugal rights,
for her son's succession to the throne,
brought upon my head
decrepitude too soon
and a straw bed.
Twenty-nine births from the present one
I was the sage Madan
and lived
in the Hemkund mountains
absorbed in Sat Chit Anand.
In my last birth
was I a scholar-saint
honoured by courts and kings.
In this life reborn to the one
who was no God-man
but true man of God,
free from the taint of worldliness.
The Jiwan Mukta, by Brighu proclaimed,
the liberated while living
and not to be born again.
Father bade me stop
the out-of-body journeys
to confine myself
to ordained duties and affections,
to quicken the liberation of man,
to imbibe earth consciousness,
to make earth-citizens,
to relive the religion of man.
Father touched me by chance,
instantly I went into a trance:
neither a sleep nor a dream was it
but the light of bliss.
Through many a secret pathway
I travelled to unreachable realms
shortening distances
of many million light years.
Suddenly I see something flicker
with a pair of eye-glasses
in a far-off gloom,
my sense of discernment returns.
I retrace my steps ;
a black dog,
tucking at my knees,
coaxes me home.
Tuesday, December 30, 2008
Monday, December 29, 2008
ZEN GITA
ZEN SUTRA
The road to truth runs straight,
the twists and turns,
only prolong the quest.
Every fish breathes the needed air,
in low or high tide,
oblivious of ocean wide.
The wheeling universes
always on the run,
longing for soulful union.
Tired with turning beads
the realized know only one word,
love.
Love’s flame
shall open the secret door,
one step more shall make you free.
Fling these piles of books
in passions’ raging fire
to be the Zen.
Continence
the root restraint
on the path of ascent.
Calm of mind,
a heart that craves not,
makes you free, the living Zen.
Where you get to know who you are,
all your questionings cease,
fixed are you in your Buddha nature.
Futile this search
if it fails to give you equipoise,
the peace of Nirvana.
To obey the inner call,
to pass into life immortal,
death-in-Zen, the way.
No danger to go astray
on the path of Zen,
only caution, no vacillation.
Only intense love makes you see
Life’s hidden mystery,
lets you enter the deathless realm.
Zen will bestow the sight,
the ear to hear the unheard melody,
the joy of living creatively.
Not by ritual purification
but searching within,
the gates of illumination open.
Darkness lets us see
our true essence,
our Buddha nature.
A ceaseless yearning
to be out of the tunnel,
to see the Light.
Prayer is bathing
in pure waters of Zen
to wash the soul clean.
What you lose by excess,
recoup it by restraint,
zest once gone cannot return.
A prayer awakens in you
the hidden melody of existence,
flowers a whole spring within.
What holds the worlds together,
keeps the cosmic balance,
none but love.
Between man and man
the earth and heaven,
only love is.
Love the guide,
love the voyager,
love the destination.
Birth, death, love, time,
points in a unitive scale
to orchestrate life’s harmony.
Each speck in the macrocosm
has an appointed role,
no luminous sun without a black hole.
Life’s lustre lies
in living courageously
from moment to moment.
To the one in love
the whole world wears
the look of a royal feast.
Each one has to step
on one’s dead self,
to rise on to higher planes.
Dig up this fort of lower self
from the very roots,
to dig in the foundation of the higher self.
Smite with Zazen
all chords of your self
to let them emit sweet melodies.
The cross is not
what once shone in Bethelham,
but what shines in every soul.
Where no sense of separateness
there truth shines resplendent,
that's the moment for enlightment.
Light the pyre
to recover the immortal self,
to be filled and fulfilled.
Now and now alone,
descent ends, ascent begins,
the realisation dawns.
Who yearns for the whole
being flooded,
becomes the whole.
Heaven and hell within,
in-between an infinitesmal hair,
now the one, now the other.
Once on the vulture peak
you know the bliss of ordinariness,
your new found majesty.
No quivering restlessness,
no greed,
when dispassion sets in.
The sage enlightner
sets ablaze the fire divine,
burns away the karmic chains.
Close to the creator
in one plunge
touch the roof in one kick.
Renunciation,
of all acquisitiveness,
the way to Zen.
The way to deliverance
within every being,
only if he dives deep.
Your whole being a temple
effulging with loving devotion
the ladder to the ultimate.
The realm,
where forever flows the song,
where the eternal lights a million lamps.
Who tastes truth but once
he savours
its flavoured essence in every sip.
Every order, human or divine,
revolves round love’s nave,
it’s the very logos of life.
Love’s alchemy turns
every base metal into gold,
makes a new man.
The soul’s paradise
only for those who tread
on the razor-edge of life.
Past the flowing stream,
feel the light of bliss,
in all-enveloping darkness.
A million-eyed lotus
in every soul blooms
a thousand miracles in every wink.
Life acquires meaning
passing through love’s crucible
even death becomes divine.
Every moment a star of surprize
the questing soul’s choicest prize
a glow on the face .
The easiest way, the golden mean,
the avoidance of all extremes,
the key to all realisation.
The road to truth runs straight,
the twists and turns,
only prolong the quest.
Every fish breathes the needed air,
in low or high tide,
oblivious of ocean wide.
The wheeling universes
always on the run,
longing for soulful union.
Tired with turning beads
the realized know only one word,
love.
Love’s flame
shall open the secret door,
one step more shall make you free.
Fling these piles of books
in passions’ raging fire
to be the Zen.
Continence
the root restraint
on the path of ascent.
Calm of mind,
a heart that craves not,
makes you free, the living Zen.
Where you get to know who you are,
all your questionings cease,
fixed are you in your Buddha nature.
Futile this search
if it fails to give you equipoise,
the peace of Nirvana.
To obey the inner call,
to pass into life immortal,
death-in-Zen, the way.
No danger to go astray
on the path of Zen,
only caution, no vacillation.
Only intense love makes you see
Life’s hidden mystery,
lets you enter the deathless realm.
Zen will bestow the sight,
the ear to hear the unheard melody,
the joy of living creatively.
Not by ritual purification
but searching within,
the gates of illumination open.
Darkness lets us see
our true essence,
our Buddha nature.
A ceaseless yearning
to be out of the tunnel,
to see the Light.
Prayer is bathing
in pure waters of Zen
to wash the soul clean.
What you lose by excess,
recoup it by restraint,
zest once gone cannot return.
A prayer awakens in you
the hidden melody of existence,
flowers a whole spring within.
What holds the worlds together,
keeps the cosmic balance,
none but love.
Between man and man
the earth and heaven,
only love is.
Love the guide,
love the voyager,
love the destination.
Birth, death, love, time,
points in a unitive scale
to orchestrate life’s harmony.
Each speck in the macrocosm
has an appointed role,
no luminous sun without a black hole.
Life’s lustre lies
in living courageously
from moment to moment.
To the one in love
the whole world wears
the look of a royal feast.
Each one has to step
on one’s dead self,
to rise on to higher planes.
Dig up this fort of lower self
from the very roots,
to dig in the foundation of the higher self.
Smite with Zazen
all chords of your self
to let them emit sweet melodies.
The cross is not
what once shone in Bethelham,
but what shines in every soul.
Where no sense of separateness
there truth shines resplendent,
that's the moment for enlightment.
Light the pyre
to recover the immortal self,
to be filled and fulfilled.
Now and now alone,
descent ends, ascent begins,
the realisation dawns.
Who yearns for the whole
being flooded,
becomes the whole.
Heaven and hell within,
in-between an infinitesmal hair,
now the one, now the other.
Once on the vulture peak
you know the bliss of ordinariness,
your new found majesty.
No quivering restlessness,
no greed,
when dispassion sets in.
The sage enlightner
sets ablaze the fire divine,
burns away the karmic chains.
Close to the creator
in one plunge
touch the roof in one kick.
Renunciation,
of all acquisitiveness,
the way to Zen.
The way to deliverance
within every being,
only if he dives deep.
Your whole being a temple
effulging with loving devotion
the ladder to the ultimate.
The realm,
where forever flows the song,
where the eternal lights a million lamps.
Who tastes truth but once
he savours
its flavoured essence in every sip.
Every order, human or divine,
revolves round love’s nave,
it’s the very logos of life.
Love’s alchemy turns
every base metal into gold,
makes a new man.
The soul’s paradise
only for those who tread
on the razor-edge of life.
Past the flowing stream,
feel the light of bliss,
in all-enveloping darkness.
A million-eyed lotus
in every soul blooms
a thousand miracles in every wink.
Life acquires meaning
passing through love’s crucible
even death becomes divine.
Every moment a star of surprize
the questing soul’s choicest prize
a glow on the face .
The easiest way, the golden mean,
the avoidance of all extremes,
the key to all realisation.
Friday, December 26, 2008
CHIRISTIAN MYSTICISM
There is an insightful write up entitled "Can mysticism lead to God?"
by Richard Bennett (former Catholic priest)which offers a new light on orthodox Christianity.
Mysticism is an attempt to gain ultimate knowledge of God by a direct experience that bypasses the mind. The strong influence of Catholic mysticism has helped immensely to transform the New Age Movement from being merely a counter-culture sub-culture to becoming a new source of spiritual vision for the world. Catholic mysticism has very effectively and subtly invaded many facets of life without being recognized or critically examined.
This has been actively promoted through self-help medical, educational and psychological programs employing methods such as meditation, philosophical programming, and self-hypnotic contemplation.
In melding Eastern subjective spirituality with Western self-assurance, Catholic mysticism has done much to effectively hijack public and private religious life and to invert core beliefs and values of the West. Mystical God consciousness is an attempt to replace Christ's redemption and salvation.
Catholicism, Pagan Religions and Pantheism
For centuries, the Roman Catholic Church has assimilated to herself the mystery elements of pagan religions. Subjective religious experience, or mysticism, continues to be the meeting point of pagan religions and Catholicism, particularly so since Vatican Council II, when Rome changed her major strategy in an attempt to bring Protestants back under the papal fold.
The marriage between Romanism and paganism is documented in official statements from Rome. For example, in Vatican Council II documents she states,
"…In Hinduism men explore the divine mystery and express it both in the limitless riches of myth and the accurately defined insights of philosophy. They seek release from the trials of the present life by ascetical practices, profound meditation and recourse to God in confidence and love. Buddhism in its various forms testifies to the essential inadequacy of this changing world. It proposes a way of life by which man can, with confidence and trust, attain a state of perfect liberation and reach supreme illumination either through their own efforts or by the aid of divine help. …The Catholic Church rejects nothing of what is true and holy in these religions." [1]
Jesuit priest William Johnston explains how it happened,
"Then came the Second Vatican Council (1962-1965). Overnight the Catholic Church which had been a Western institution exporting its wares to the East became a world community. Asian and African bishops and theologians assembled in Rome and, with their European and American confreres, acknowledged that the Spirit of God is at work in all peoples and in all religions. Since then, most theologians recognize non-Christian religions as 'valid ways'." [2]
It is on such a quagmire that Catholicism stands hand-in-hand with Buddhism and Hinduism, and out of which well-known Catholic mystics such as William Johnston and Thomas Keating have emerged. For example, Johnston describes the effect of enlightenment,
"Self-realization lies at the very heart of BuddhismIn self-realization I become one with God just as the object is one with the mirror and just as Jesus is one with his Father." [3]
The famous mystical monk, Thomas Merton, developed this pantheistic identification with God, as does his present day devotee, William Shannon. Merton states,
"now I realize what we all are. And if only everyone could realize this! I suddenly saw all the secret beauty of their hearts, the depths of their hearts where neither sin nor desire nor self-knowledge can reach, the core of their reality, the person that each one is in God's eyes. If only they could or see themselves as they really are. If only we could see each other that way all the time. There would be no more war, no more hatred, no more cruelty, no more greed… I suppose the big problem would be that we would fall down and worship each other." [4]
[See: What is Monism and Pantheistic Monism?]
Shannon endorses the idolatrous self-identification with God and cites his mentor, Merton,
"A person of true faith travels, not without difficulty, towards the heart of mystery. Such a person, as Merton puts it, 'works his way through the darkness of his own mystery until he discovers that his own mystery and the mystery of God merge into one reality, which is the only reality.' DQ 180." [5]
These quotations are standard descriptions of the pantheistic myth that we are all in God. In their own minds, Merton and Shannon have literally transmuted God Himself into their own image, having exchanged Him for human beings as an object of worship. Have they not, in the words of Romans 1:23,
"changed the glory of the uncorruptible God into an image made like to corruptible man"?
Leading Buddhists acknowledge Soul Unity with Catholicism
Leading Buddhists recognizes the marriage of Rome and paganism. Thich Nhat Hanh, states,
"Buddhists and Christians know the nirvana, or the Kingdom of God, is within their hearts [sic]. The Gospels speak of the Kingdom of God as a mustard seed planted in the soil of consciousness [sic]. Buddhist sutras speak of Buddha nature as the seed of enlightenment that is already in every one's consciousness. The practices of prayer and meditation help us touch the most valuable seeds that are within us, and they put us in contact with the ground of our being." [6]
The Buddhist leader Dalai Lama on visiting the grave of Thomas Merton at Gethsemane Abbey prayed, "Now our spirits are one." [7] It is an appalling blasphemy to affirm of the thrice-Holy God that the Kingdom of God is "as a mustard seed planted in the soil of consciousness" and that "meditation help[s] us touch the most valuable seeds that are in us" and that it "put[s] us in contact with the ground of our being."
Listen to the razor-sharp words of the Redeemer,
"Except a man be born again, he cannot see the kingdom of God." [8]
The Holy Spirit's unique office is to lead true believers into all truth by convicting us of "sin, and of righteousness, and of judgment." [9] It is not by the darkness of meditation on "the ground of our being" that leads us to the kingdom of Christ; rather in the words of Scripture, it is the Father "which hath made us meet to be partakers of the inheritance of the saints in light: who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son." [10]
“Evangelical” Endorsement of Pantheism
A leading Evangelical, Richard Foster, lauds this pantheistic identification with God. Foster states,
"Contemplative Prayer immerses us into the silence of God. How desperately we in the modern world need this wordless baptism!Progress in intimacy with God means progress toward silence." [11]
Foster asks rhetorically, "What is the goal of Contemplative Prayer?" And he answers,
"To this question the old writers answer with one voice: union with God. Bonaventure, a follower of Saint Francis, says that our final goal is 'union with God,' which is a pure relationship where we see 'nothing.'" [12]
Seeing "nothing" and the "wordless baptism" are just an Evangelical rehashing of Catholic irrational superstitious myth. Rather, as II Corinthians 4:3 states,
"But if our gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ."
The Catholic priest Thomas Keating agrees with Foster as he writes,
"Contemplative Prayer is the opening of mind and heart - our whole being - to God, the Ultimate Mystery, beyond thoughts, words and emotions." [13]
Thus Keating depersonalized God to the nameless "Ultimate Mystery" in mythology. This impersonal, "Ultimate Mystery" is a non-speaking, non-judgmental, "god." Is Keating in the twenty-first century any better off than the men on Mars Hill to whom Paul spoke regarding their "altar with this inscription, TO THE UNKNOWN GOD, whom therefore ye ignorantly worship"? [14] Nor is any morality derived from Keating's "Ultimate Mystery".
Thus Keating Merton and Shannon with their pantheistic identification with God have attempted destroy God's self-sufficiency as Creator, and the Lord God Almighty. They have endeavored to clone God into the image of humans. According to Romans 1:25, have they not…
"changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever"?
No wonder Merton admits,
"If only they could or see themselves as they really are… I suppose the big problem would be that we would fall down and worship each other."
In the place of the true worship of God, they have set about to establish pantheistic idolatry.
The Pope's Approval
In an official "Apostolic Letter" the Pope has endorsed Rome's own mystical tradition and the "great mystical tradition of the Church both East and West." His official teaching is,
"we are greatly helped not only by theological investigation but also by that great heritage which is the 'lived theology' of the saints. The saints offer us precious insightsthrough their personal experience of those terrible states of trial which the mystical tradition describes as the 'dark night'. Not infrequently the saints have undergone something akin to Jesus' experience on the Cross in the paradoxical blending of bliss and pain. In the Dialogue of Divine Providence, God the Father shows Catherine of Siena how joy and suffering can be present together in holy souls:
'Thus the soul is blissful and afflicted: afflicted on account of the sins of its neighbour, blissful on account of the union and the affection of charity which it has inwardly received. These souls imitate the spotless Lamb, my Only-begotten Son, who on the Cross was both blissful and afflicted'.
What an illuminating testimony!Is it not one of the 'signs of the times' that in today's world, despite widespread secularization, there is a widespread demand for spirituality, a demand which expresses itself in large part as a renewed need for prayer? Other religions, which are now widely present in ancient Christian lands, offer their own responses to this need, and sometimes they do so in appealing ways.The great mystical tradition of the Church of both East and West has much to say in this regard. It shows how prayer can progress, as a genuine dialogue of love, to the point of rendering the person wholly possessed by the divine Beloved" [15]
This is a brilliant piece of political bridge building on the Pope's part. By citing experiences of "saints", he attempts to make these experiences universal standards of deep and authentic spirituality. Then he grants approval to other religions by stating that they meet the "renewed need for prayer" in ways which are "appealing", affirming the idea that the process of prayer can become so consuming that it "render[s] the person wholly possessed by the divine Beloved."
High thoughts, vain imaginations, and carnal reasonings about the greatness of human efforts have always exalted themselves against the knowledge of God. If "a progress, as a genuine dialogue of love, to the point of rendering the person wholly possessed by the divine Beloved" were true, there would have been no need of salvation by the Redeemer. Scripture declares the reality and truth, "not by works of righteousness which we have done, but according to his mercy he saved us." [16]
In 1986, Pope John Paul II seized the inter-faith initiative by gathering 160 of the world's religious leaders for a prayer summit at Assisi, Italy. They flew in from around the globe, Islamic Mullahs from nine nations, the Dalai Lama, (traditionally regarded by Buddhists as a living deity), native American Shamans and Indian cultists, African animists, Hindus, Zoroastrians, Catholics and, of course, Protestants. "We will stand side by side asking God to give us peace," declared the Pope.[41]
The grand encore to this initial dramatization of Luciferian unity occurred in January 2002, as Pope John Paul II led 200 leaders of different religions once again at Assisi, Italy. By public demonstration, by official sanction, in countless books and seminars, as well as Web pages with broad ecumenical support, Popedom has set a mystical agenda, which the world loves and accepts. Any believer or confessing fellowship group that remains silent in the face of such bald-faced blasphemy inevitably lends credence to the Pope's deceit. For Rome still assumes her ancient legal principle to stand, "He who is silent is understood to consent."[42]
Truth Contrasted to Crafted Mythology
True Christianity is unique among the religions of the world in that it is a rational-historical faith. For the Christian, salvation is based on something entirely outside of man. Salvation is found in the faithfulness and perfect sacrifice of the Christ of history. Catholic and Eastern mystics claim to discover God in the depths of their being. The true Christian looks away from himself to the righteousness of Christ Jesus.
Before God, Christ's satisfaction for sin is a reality that is all-sufficient. It does not need to be supplemented by any other reality. God's verdict of justification is not grounded on any state of being within the believing sinner, rather it is established on Christ Jesus alone. The principle that man can save himself by his experience and by his own life has been the foundation of every pagan religion, as it is of Catholicism. What is so sinister about the present communion of Rome with paganism is that it is contaminating our entire society.
The deadly deceptions of mysticism arrogantly advertise a way of direct access to the All Holy God and thereby repudiate any need of the Lord Jesus Christ, the One Mediator between God and men. The believer's worship and approach to God is in the Lord's own words to be with "all thy heart, and with all thy soul, and with all thy mind." [17]
In the words of the Apostle Paul,
"I will pray with the spirit, and I will pray with the understanding also." [18]
The same Apostle warned believers,
"Let no man beguile you of your reward intruding into those things which he hath not seen, vainly puffed up by his fleshly mind." [19]
The censure of the Lord God remains on those who have issued lies,
"Woe unto the foolish prophets, that follow their own spirit, and have seen nothing!" [20]
Because of this debasement of Christ and His Gospel we again outline the essentials of historical faith.
Objective Salvation in the Lord of Glory
As Mediator, Christ Jesus is the only means of union between God and man,
"that in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; in him." [21]
Christ Jesus is exalted to "the right hand of the Majesty on high" [22] as the One Savior. He and His Gospel are objective and real! This Gospel is not an idle tale, nor a piece of incomprehensible mysticism; rather it is the proclamation of the awesome historical work of redemption accomplished by God Himself.
The Father appointed Christ Jesus as the guarantee of real salvation. Christ Jesus was glorified in finishing the Father's mightiest work. In Christ's own words, "I have glorified thee on earth; I have finished the work which thou gavest me to do." [23] He had fulfilled all the Father's will and so gloriously honored the Father. As Savior He is exalted high above "all principality and power, and might and dominion, and every name that is named, not only in this world, but also in that which is to come." [24]
He alone, and not some mystic charm of Rome or Buddha, has been given all authority in heaven and in earth. He has been given power over all flesh that He should in His own words, " give eternal life to as many as thou hast given him." [25] He alone has been given a name, which is above every name, "that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." [26] It is God's commandment that we trust on Christ, "This is His command, that we should believe on the name of His Son Jesus Christ." [27]
True faith involves a repudiation of the self-deceit of experiential mystical means of reaching God, "for there is one God, and one mediator between God and men, the man Christ Jesus." [28] The Lord Jesus stands ready to receive every sinner who will throw away his rebellion and pride and trust in Him alone for salvation!
Preaching the real historical Christ and His Gospel is the answer to the mindless adumbrations of Rome and the ecumenical mystics. Thus alone can the true Church, God's People "go forth fair as the moon, clear as the sun, and terrible as an army with banners." [29] The Gospel is a mighty deliverance from the groveling religious subjectivism of Rome and her pagan mistresses. To know God is life itself to a Christian, in the words of the Lord Himself, "this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." [30]
Knowledge of God, and faith in Him, are the means whereby all spiritual supports and comforts are conveyed to the true believers.
"According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue." [31]
The Fulfillment of the New Age Aspiration?
The goal of the New Age Movement has consistently been to bring in the Age of Aquarius when all will recognize "the God with themselves". A major step towards this in the words of the New Age prophetess Alice Bailey, is "the regeneration of the churches." [32] Her vision was that…
"The Christian church in its many branches can serve as a St. John the Baptist, as a voice crying in the wilderness, and as a nucleus through which world illumination may be accomplished." [33]
In a word, she desired the time when the "Christian churches" would embrace the New Age concepts of illumination and self-realization. The New Age plan to bring in world peace cannot fully establish the Golden Age of Aquarius until Biblical Christianity is outlawed or destroyed.
Now that the Church of Rome has entered into liaison with paganism, she has again concocted another successful work of syncretism. As Catholicism has become the religion of the European Union,[34] the desires of New Age leaders appear to be coming true. Even at the local parish level according to William Shannon "contemplative spirituality" has now widely replaced old-style Catholicism.[35]
With New Age convictions being voiced by leading Catholics and Evangelicals, it appears that the desired goal is closer to being achieved. The New Age aspiration to establish a one-world order lead by "a Christ Leader" is being met by the Pope and his Church. All of this ought not to surprise any believer, for the Bible has persistently warned believers of the enormity, growth and prevalence of the apostate church system and her mistresses.
The ruin of the Antichrist's kingdom is declared by the Apostle Paul,
"Because they received not the love of the truth, that they might be saved, and for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness."[36]
Conclusion
What has been shown here regarding Catholic mysticism's outright invasion of Evangelicalism and its commandeering of New Age verbiage and paraphernalia, should cause serious individuals to examine carefully the foundation upon which his or her hopes are built. A mere "I hope I am saved" is not enough, nothing short of the full assurance of faith on the solid Rock, the Lord Christ Jesus, will suffice. It is in God's light, and in it only, that "we see light."[37]
True Christians interpret all religious experience by the normative revelation of God recorded for them in the Holy Bible. The wicked love darkness; but God's people love the Light! Mystics have not scrupled openly to equate the true God with "the god" within. They have thought to divest themselves of God Himself by turning to inward self-realization and enlightenment. Rather, the values that they set are based on personal inner feelings that are often incapable of reasoned explanation.
The Gospel is the exact opposite, the historical message of the Cross of Christ for a lost world. The Gospel proclaims Christ Himself, and the God and Father of our Lord and Savior Jesus Christ, who in His love gave His Son to die for sinners. There is no valid excuse for true believers to be deceived by "false apostles," who transform themselves into the "apostles of Christ," "for Satan himself is transformed into an angel of light."[38]
There are many false prophets gone out into the world, if we study diligently these things, which God has recorded for our safeguard against the subtle deceptions of Satan, we will not mislead nor be misled. True believers in Christ must take to heart solemn warnings of the Apostle Paul,
"Be not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you."[39]
"And have no fellowship with the unfruitful works of darkness, but rather reprove them."[40]
Footnotes and References
1. Vatican Council II Documents, No. 56, Nostra Aetate, "Declaration on the Relation of the Church to Non-Christian Religions,", 28 Oct. 1965, Vol. I, Para. 2, p. 739.
2. William Johnston, The Mirror Mind (New York: Fordham University Press, 1990) p. 7.
3. Ibid., p. 33, 39.
4. Thomas Merton, Conjectures of a Guilty Bystander, Image edition Dec. 1989 (Garden City, New York: Doubleday, 1966) pp. 157, 158. This book has official Roman Catholic approval.
5. William Shannon, Seeds of Peace Contemplation and Non-Violence (New York: Crossroad Publ. Co, 1996) p. 73.
6. Thich Nhat Hanh, Introduction to Contemplative Prayer by Thomas Merton, Image Book edition (New York, NY: Doubleday, 1996) p. 5.
7. http://www.americancatholic.org/Messenger/Jan1997/feature1.asp 10/8/2002 The website also states that Merton died in Bangkok, Thailand, in 1968, apparently electrocuted by a faulty room fan.
8. John 3:3
9. John 16:8
10. Colossians 1:12-13
11. Foster, Richard J., Prayer: Finding the Heart's True Home (San Francisco: Harper, 1992) p. 155.
12. Ibid., p 159.
13. Thomas Keating, "The Method of Centering Prayer" http://www.thecentering.org/centering 10/22/02.
14. Acts 17:23
15. OFFICIAL APOSTOLIC LETTER OF POPE JOHN PAUL II "NOVO MILLENNIO INEUNTE" www.vatican.va/holy_fa ther/john_paul_ii/apost_letters/documents/hf_jp-ii_apl_20010106_novo-mill ennio-ineunte_en.html+Novo+Millennio+Ineunte - Para 27, 33 Bolding in any quotation indicates emphasis added in this paper.
16. Titus 3:5
17. Matthew 22:37
18. I Corinthians 14:15
19. Colossians 2:18
20. Ezekiel 13:3
21. Ephesians 1:10
22. Hebrews 1:3
23. John 17:4
24. Ephesians 1:21
25. John 17:2
26. Philippians 2:10-11
27. I John 3:23
28. I Timothy 2:5
29. Song of Solomon 6:10
30. John 17:3
31. II Peter 1:3
32. Alice Bailey, Problems of Humanity (New York, NY: Lucis Publ. Co., 1964) p. 152.
33. Alice Bailey, The Externalization of the Hierarchy (New York, NY: Lucis Pub. Co., 1957) p. 510.
34. This fact of syncretism in the EU we wish to deal with in our next newsletter.
35. Shannon, Seeds of Peace, p 25.
36. II Thessalonians 2:10b-12
37. Psalm 36:9
38. II Corinthians 11:13-14
39. II Corinthians 6:14,15,17
40. Ephesians 5:11
41. L'Osservatore Romano, English version of the official Vatican newspaper, Oct. 27, 1986, p. 1.
42. "Qui tacet consentire videtur."
43. Ephesians 2:3
44. 2 Corinthians 10:5
45. Malachi 3:18
http://www.christiananswers.net/q-eden/mysticism-bennett.html
by Richard Bennett (former Catholic priest)which offers a new light on orthodox Christianity.
Mysticism is an attempt to gain ultimate knowledge of God by a direct experience that bypasses the mind. The strong influence of Catholic mysticism has helped immensely to transform the New Age Movement from being merely a counter-culture sub-culture to becoming a new source of spiritual vision for the world. Catholic mysticism has very effectively and subtly invaded many facets of life without being recognized or critically examined.
This has been actively promoted through self-help medical, educational and psychological programs employing methods such as meditation, philosophical programming, and self-hypnotic contemplation.
In melding Eastern subjective spirituality with Western self-assurance, Catholic mysticism has done much to effectively hijack public and private religious life and to invert core beliefs and values of the West. Mystical God consciousness is an attempt to replace Christ's redemption and salvation.
Catholicism, Pagan Religions and Pantheism
For centuries, the Roman Catholic Church has assimilated to herself the mystery elements of pagan religions. Subjective religious experience, or mysticism, continues to be the meeting point of pagan religions and Catholicism, particularly so since Vatican Council II, when Rome changed her major strategy in an attempt to bring Protestants back under the papal fold.
The marriage between Romanism and paganism is documented in official statements from Rome. For example, in Vatican Council II documents she states,
"…In Hinduism men explore the divine mystery and express it both in the limitless riches of myth and the accurately defined insights of philosophy. They seek release from the trials of the present life by ascetical practices, profound meditation and recourse to God in confidence and love. Buddhism in its various forms testifies to the essential inadequacy of this changing world. It proposes a way of life by which man can, with confidence and trust, attain a state of perfect liberation and reach supreme illumination either through their own efforts or by the aid of divine help. …The Catholic Church rejects nothing of what is true and holy in these religions." [1]
Jesuit priest William Johnston explains how it happened,
"Then came the Second Vatican Council (1962-1965). Overnight the Catholic Church which had been a Western institution exporting its wares to the East became a world community. Asian and African bishops and theologians assembled in Rome and, with their European and American confreres, acknowledged that the Spirit of God is at work in all peoples and in all religions. Since then, most theologians recognize non-Christian religions as 'valid ways'." [2]
It is on such a quagmire that Catholicism stands hand-in-hand with Buddhism and Hinduism, and out of which well-known Catholic mystics such as William Johnston and Thomas Keating have emerged. For example, Johnston describes the effect of enlightenment,
"Self-realization lies at the very heart of BuddhismIn self-realization I become one with God just as the object is one with the mirror and just as Jesus is one with his Father." [3]
The famous mystical monk, Thomas Merton, developed this pantheistic identification with God, as does his present day devotee, William Shannon. Merton states,
"now I realize what we all are. And if only everyone could realize this! I suddenly saw all the secret beauty of their hearts, the depths of their hearts where neither sin nor desire nor self-knowledge can reach, the core of their reality, the person that each one is in God's eyes. If only they could or see themselves as they really are. If only we could see each other that way all the time. There would be no more war, no more hatred, no more cruelty, no more greed… I suppose the big problem would be that we would fall down and worship each other." [4]
[See: What is Monism and Pantheistic Monism?]
Shannon endorses the idolatrous self-identification with God and cites his mentor, Merton,
"A person of true faith travels, not without difficulty, towards the heart of mystery. Such a person, as Merton puts it, 'works his way through the darkness of his own mystery until he discovers that his own mystery and the mystery of God merge into one reality, which is the only reality.' DQ 180." [5]
These quotations are standard descriptions of the pantheistic myth that we are all in God. In their own minds, Merton and Shannon have literally transmuted God Himself into their own image, having exchanged Him for human beings as an object of worship. Have they not, in the words of Romans 1:23,
"changed the glory of the uncorruptible God into an image made like to corruptible man"?
Leading Buddhists acknowledge Soul Unity with Catholicism
Leading Buddhists recognizes the marriage of Rome and paganism. Thich Nhat Hanh, states,
"Buddhists and Christians know the nirvana, or the Kingdom of God, is within their hearts [sic]. The Gospels speak of the Kingdom of God as a mustard seed planted in the soil of consciousness [sic]. Buddhist sutras speak of Buddha nature as the seed of enlightenment that is already in every one's consciousness. The practices of prayer and meditation help us touch the most valuable seeds that are within us, and they put us in contact with the ground of our being." [6]
The Buddhist leader Dalai Lama on visiting the grave of Thomas Merton at Gethsemane Abbey prayed, "Now our spirits are one." [7] It is an appalling blasphemy to affirm of the thrice-Holy God that the Kingdom of God is "as a mustard seed planted in the soil of consciousness" and that "meditation help[s] us touch the most valuable seeds that are in us" and that it "put[s] us in contact with the ground of our being."
Listen to the razor-sharp words of the Redeemer,
"Except a man be born again, he cannot see the kingdom of God." [8]
The Holy Spirit's unique office is to lead true believers into all truth by convicting us of "sin, and of righteousness, and of judgment." [9] It is not by the darkness of meditation on "the ground of our being" that leads us to the kingdom of Christ; rather in the words of Scripture, it is the Father "which hath made us meet to be partakers of the inheritance of the saints in light: who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son." [10]
“Evangelical” Endorsement of Pantheism
A leading Evangelical, Richard Foster, lauds this pantheistic identification with God. Foster states,
"Contemplative Prayer immerses us into the silence of God. How desperately we in the modern world need this wordless baptism!Progress in intimacy with God means progress toward silence." [11]
Foster asks rhetorically, "What is the goal of Contemplative Prayer?" And he answers,
"To this question the old writers answer with one voice: union with God. Bonaventure, a follower of Saint Francis, says that our final goal is 'union with God,' which is a pure relationship where we see 'nothing.'" [12]
Seeing "nothing" and the "wordless baptism" are just an Evangelical rehashing of Catholic irrational superstitious myth. Rather, as II Corinthians 4:3 states,
"But if our gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ."
The Catholic priest Thomas Keating agrees with Foster as he writes,
"Contemplative Prayer is the opening of mind and heart - our whole being - to God, the Ultimate Mystery, beyond thoughts, words and emotions." [13]
Thus Keating depersonalized God to the nameless "Ultimate Mystery" in mythology. This impersonal, "Ultimate Mystery" is a non-speaking, non-judgmental, "god." Is Keating in the twenty-first century any better off than the men on Mars Hill to whom Paul spoke regarding their "altar with this inscription, TO THE UNKNOWN GOD, whom therefore ye ignorantly worship"? [14] Nor is any morality derived from Keating's "Ultimate Mystery".
Thus Keating Merton and Shannon with their pantheistic identification with God have attempted destroy God's self-sufficiency as Creator, and the Lord God Almighty. They have endeavored to clone God into the image of humans. According to Romans 1:25, have they not…
"changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever"?
No wonder Merton admits,
"If only they could or see themselves as they really are… I suppose the big problem would be that we would fall down and worship each other."
In the place of the true worship of God, they have set about to establish pantheistic idolatry.
The Pope's Approval
In an official "Apostolic Letter" the Pope has endorsed Rome's own mystical tradition and the "great mystical tradition of the Church both East and West." His official teaching is,
"we are greatly helped not only by theological investigation but also by that great heritage which is the 'lived theology' of the saints. The saints offer us precious insightsthrough their personal experience of those terrible states of trial which the mystical tradition describes as the 'dark night'. Not infrequently the saints have undergone something akin to Jesus' experience on the Cross in the paradoxical blending of bliss and pain. In the Dialogue of Divine Providence, God the Father shows Catherine of Siena how joy and suffering can be present together in holy souls:
'Thus the soul is blissful and afflicted: afflicted on account of the sins of its neighbour, blissful on account of the union and the affection of charity which it has inwardly received. These souls imitate the spotless Lamb, my Only-begotten Son, who on the Cross was both blissful and afflicted'.
What an illuminating testimony!Is it not one of the 'signs of the times' that in today's world, despite widespread secularization, there is a widespread demand for spirituality, a demand which expresses itself in large part as a renewed need for prayer? Other religions, which are now widely present in ancient Christian lands, offer their own responses to this need, and sometimes they do so in appealing ways.The great mystical tradition of the Church of both East and West has much to say in this regard. It shows how prayer can progress, as a genuine dialogue of love, to the point of rendering the person wholly possessed by the divine Beloved" [15]
This is a brilliant piece of political bridge building on the Pope's part. By citing experiences of "saints", he attempts to make these experiences universal standards of deep and authentic spirituality. Then he grants approval to other religions by stating that they meet the "renewed need for prayer" in ways which are "appealing", affirming the idea that the process of prayer can become so consuming that it "render[s] the person wholly possessed by the divine Beloved."
High thoughts, vain imaginations, and carnal reasonings about the greatness of human efforts have always exalted themselves against the knowledge of God. If "a progress, as a genuine dialogue of love, to the point of rendering the person wholly possessed by the divine Beloved" were true, there would have been no need of salvation by the Redeemer. Scripture declares the reality and truth, "not by works of righteousness which we have done, but according to his mercy he saved us." [16]
In 1986, Pope John Paul II seized the inter-faith initiative by gathering 160 of the world's religious leaders for a prayer summit at Assisi, Italy. They flew in from around the globe, Islamic Mullahs from nine nations, the Dalai Lama, (traditionally regarded by Buddhists as a living deity), native American Shamans and Indian cultists, African animists, Hindus, Zoroastrians, Catholics and, of course, Protestants. "We will stand side by side asking God to give us peace," declared the Pope.[41]
The grand encore to this initial dramatization of Luciferian unity occurred in January 2002, as Pope John Paul II led 200 leaders of different religions once again at Assisi, Italy. By public demonstration, by official sanction, in countless books and seminars, as well as Web pages with broad ecumenical support, Popedom has set a mystical agenda, which the world loves and accepts. Any believer or confessing fellowship group that remains silent in the face of such bald-faced blasphemy inevitably lends credence to the Pope's deceit. For Rome still assumes her ancient legal principle to stand, "He who is silent is understood to consent."[42]
Truth Contrasted to Crafted Mythology
True Christianity is unique among the religions of the world in that it is a rational-historical faith. For the Christian, salvation is based on something entirely outside of man. Salvation is found in the faithfulness and perfect sacrifice of the Christ of history. Catholic and Eastern mystics claim to discover God in the depths of their being. The true Christian looks away from himself to the righteousness of Christ Jesus.
Before God, Christ's satisfaction for sin is a reality that is all-sufficient. It does not need to be supplemented by any other reality. God's verdict of justification is not grounded on any state of being within the believing sinner, rather it is established on Christ Jesus alone. The principle that man can save himself by his experience and by his own life has been the foundation of every pagan religion, as it is of Catholicism. What is so sinister about the present communion of Rome with paganism is that it is contaminating our entire society.
The deadly deceptions of mysticism arrogantly advertise a way of direct access to the All Holy God and thereby repudiate any need of the Lord Jesus Christ, the One Mediator between God and men. The believer's worship and approach to God is in the Lord's own words to be with "all thy heart, and with all thy soul, and with all thy mind." [17]
In the words of the Apostle Paul,
"I will pray with the spirit, and I will pray with the understanding also." [18]
The same Apostle warned believers,
"Let no man beguile you of your reward intruding into those things which he hath not seen, vainly puffed up by his fleshly mind." [19]
The censure of the Lord God remains on those who have issued lies,
"Woe unto the foolish prophets, that follow their own spirit, and have seen nothing!" [20]
Because of this debasement of Christ and His Gospel we again outline the essentials of historical faith.
Objective Salvation in the Lord of Glory
As Mediator, Christ Jesus is the only means of union between God and man,
"that in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; in him." [21]
Christ Jesus is exalted to "the right hand of the Majesty on high" [22] as the One Savior. He and His Gospel are objective and real! This Gospel is not an idle tale, nor a piece of incomprehensible mysticism; rather it is the proclamation of the awesome historical work of redemption accomplished by God Himself.
The Father appointed Christ Jesus as the guarantee of real salvation. Christ Jesus was glorified in finishing the Father's mightiest work. In Christ's own words, "I have glorified thee on earth; I have finished the work which thou gavest me to do." [23] He had fulfilled all the Father's will and so gloriously honored the Father. As Savior He is exalted high above "all principality and power, and might and dominion, and every name that is named, not only in this world, but also in that which is to come." [24]
He alone, and not some mystic charm of Rome or Buddha, has been given all authority in heaven and in earth. He has been given power over all flesh that He should in His own words, " give eternal life to as many as thou hast given him." [25] He alone has been given a name, which is above every name, "that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." [26] It is God's commandment that we trust on Christ, "This is His command, that we should believe on the name of His Son Jesus Christ." [27]
True faith involves a repudiation of the self-deceit of experiential mystical means of reaching God, "for there is one God, and one mediator between God and men, the man Christ Jesus." [28] The Lord Jesus stands ready to receive every sinner who will throw away his rebellion and pride and trust in Him alone for salvation!
Preaching the real historical Christ and His Gospel is the answer to the mindless adumbrations of Rome and the ecumenical mystics. Thus alone can the true Church, God's People "go forth fair as the moon, clear as the sun, and terrible as an army with banners." [29] The Gospel is a mighty deliverance from the groveling religious subjectivism of Rome and her pagan mistresses. To know God is life itself to a Christian, in the words of the Lord Himself, "this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." [30]
Knowledge of God, and faith in Him, are the means whereby all spiritual supports and comforts are conveyed to the true believers.
"According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue." [31]
The Fulfillment of the New Age Aspiration?
The goal of the New Age Movement has consistently been to bring in the Age of Aquarius when all will recognize "the God with themselves". A major step towards this in the words of the New Age prophetess Alice Bailey, is "the regeneration of the churches." [32] Her vision was that…
"The Christian church in its many branches can serve as a St. John the Baptist, as a voice crying in the wilderness, and as a nucleus through which world illumination may be accomplished." [33]
In a word, she desired the time when the "Christian churches" would embrace the New Age concepts of illumination and self-realization. The New Age plan to bring in world peace cannot fully establish the Golden Age of Aquarius until Biblical Christianity is outlawed or destroyed.
Now that the Church of Rome has entered into liaison with paganism, she has again concocted another successful work of syncretism. As Catholicism has become the religion of the European Union,[34] the desires of New Age leaders appear to be coming true. Even at the local parish level according to William Shannon "contemplative spirituality" has now widely replaced old-style Catholicism.[35]
With New Age convictions being voiced by leading Catholics and Evangelicals, it appears that the desired goal is closer to being achieved. The New Age aspiration to establish a one-world order lead by "a Christ Leader" is being met by the Pope and his Church. All of this ought not to surprise any believer, for the Bible has persistently warned believers of the enormity, growth and prevalence of the apostate church system and her mistresses.
The ruin of the Antichrist's kingdom is declared by the Apostle Paul,
"Because they received not the love of the truth, that they might be saved, and for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness."[36]
Conclusion
What has been shown here regarding Catholic mysticism's outright invasion of Evangelicalism and its commandeering of New Age verbiage and paraphernalia, should cause serious individuals to examine carefully the foundation upon which his or her hopes are built. A mere "I hope I am saved" is not enough, nothing short of the full assurance of faith on the solid Rock, the Lord Christ Jesus, will suffice. It is in God's light, and in it only, that "we see light."[37]
True Christians interpret all religious experience by the normative revelation of God recorded for them in the Holy Bible. The wicked love darkness; but God's people love the Light! Mystics have not scrupled openly to equate the true God with "the god" within. They have thought to divest themselves of God Himself by turning to inward self-realization and enlightenment. Rather, the values that they set are based on personal inner feelings that are often incapable of reasoned explanation.
The Gospel is the exact opposite, the historical message of the Cross of Christ for a lost world. The Gospel proclaims Christ Himself, and the God and Father of our Lord and Savior Jesus Christ, who in His love gave His Son to die for sinners. There is no valid excuse for true believers to be deceived by "false apostles," who transform themselves into the "apostles of Christ," "for Satan himself is transformed into an angel of light."[38]
There are many false prophets gone out into the world, if we study diligently these things, which God has recorded for our safeguard against the subtle deceptions of Satan, we will not mislead nor be misled. True believers in Christ must take to heart solemn warnings of the Apostle Paul,
"Be not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you."[39]
"And have no fellowship with the unfruitful works of darkness, but rather reprove them."[40]
Footnotes and References
1. Vatican Council II Documents, No. 56, Nostra Aetate, "Declaration on the Relation of the Church to Non-Christian Religions,", 28 Oct. 1965, Vol. I, Para. 2, p. 739.
2. William Johnston, The Mirror Mind (New York: Fordham University Press, 1990) p. 7.
3. Ibid., p. 33, 39.
4. Thomas Merton, Conjectures of a Guilty Bystander, Image edition Dec. 1989 (Garden City, New York: Doubleday, 1966) pp. 157, 158. This book has official Roman Catholic approval.
5. William Shannon, Seeds of Peace Contemplation and Non-Violence (New York: Crossroad Publ. Co, 1996) p. 73.
6. Thich Nhat Hanh, Introduction to Contemplative Prayer by Thomas Merton, Image Book edition (New York, NY: Doubleday, 1996) p. 5.
7. http://www.americancatholic.org/Messenger/Jan1997/feature1.asp 10/8/2002 The website also states that Merton died in Bangkok, Thailand, in 1968, apparently electrocuted by a faulty room fan.
8. John 3:3
9. John 16:8
10. Colossians 1:12-13
11. Foster, Richard J., Prayer: Finding the Heart's True Home (San Francisco: Harper, 1992) p. 155.
12. Ibid., p 159.
13. Thomas Keating, "The Method of Centering Prayer" http://www.thecentering.org/centering 10/22/02.
14. Acts 17:23
15. OFFICIAL APOSTOLIC LETTER OF POPE JOHN PAUL II "NOVO MILLENNIO INEUNTE" www.vatican.va/holy_fa ther/john_paul_ii/apost_letters/documents/hf_jp-ii_apl_20010106_novo-mill ennio-ineunte_en.html+Novo+Millennio+Ineunte - Para 27, 33 Bolding in any quotation indicates emphasis added in this paper.
16. Titus 3:5
17. Matthew 22:37
18. I Corinthians 14:15
19. Colossians 2:18
20. Ezekiel 13:3
21. Ephesians 1:10
22. Hebrews 1:3
23. John 17:4
24. Ephesians 1:21
25. John 17:2
26. Philippians 2:10-11
27. I John 3:23
28. I Timothy 2:5
29. Song of Solomon 6:10
30. John 17:3
31. II Peter 1:3
32. Alice Bailey, Problems of Humanity (New York, NY: Lucis Publ. Co., 1964) p. 152.
33. Alice Bailey, The Externalization of the Hierarchy (New York, NY: Lucis Pub. Co., 1957) p. 510.
34. This fact of syncretism in the EU we wish to deal with in our next newsletter.
35. Shannon, Seeds of Peace, p 25.
36. II Thessalonians 2:10b-12
37. Psalm 36:9
38. II Corinthians 11:13-14
39. II Corinthians 6:14,15,17
40. Ephesians 5:11
41. L'Osservatore Romano, English version of the official Vatican newspaper, Oct. 27, 1986, p. 1.
42. "Qui tacet consentire videtur."
43. Ephesians 2:3
44. 2 Corinthians 10:5
45. Malachi 3:18
http://www.christiananswers.net/q-eden/mysticism-bennett.html
THE SUFI MYSTICISM IN SUFIS’ WORDS
Sufism is defined as “truth without form,” and the Sufi aspires to become “featureless and formless,” to be so lost in God that only He remains. But there are certain qualities that belong to these travelers on the path of love.
The Sufis are folk who have preferred God to everything, so that God has preferred them to everything.( DHÛ-L-NÛN )
The Sufi is he who aims, from at first, at reaching God, the Creative Truth. Until he has found what he seeks, he takes no rest, nor does he give heed to any person. For Thy sake I haste over land and water; over the plain I pass and the mountain I cleave and from everything I turn my face, until the time when I reach that place where I am alone with Thee. (AL-HALLÂJ )
When Abû Sa‘îd ibn Abî-l-Khayr was asked what Sufism entailed he replied: “Whatever you have in your mind— forget it; whatever you have in your hand—give it; what¬ever is to be your fate—face it!” (ABÛ SA‘ÎD IBN ABÎ-L-KHAYR)
“Dervishes” is a term which refers to holy poverty: “the poor man is not he whose hand is empty of provisions, but he whose nature is empty of desires.” (HUJWÎRÎ)
Dervish is a Persian term referring to a state of spiritual poverty. The early dervishes were wandering ascetics.
A dervish wearing a sackcloth coat and woolen cap once came to meet Master Abû ‘Alî. One of Abû ‘Alî’s disciples tried to humor him, saying, “How much did you purchase that sackcloth for?”
The dervish answered, “I purchased it for the sum of the world. I was offered the hereafter in exchange, but refused to trade.” (ABÛ ‘ALÎ AD-DAQQÂQ )
Four thousand years before God created these bodies, He created the souls and kept them beside Himself and shed a light upon them. He knew what quantity each soul received and He showed favor to each in proportion to its illumination. The souls remained all that time in light, until they became fully nourished. Those who in this world live in joy and agreement with one another must have been akin to one another in that place. Here they love one another and are called the friends of God, and they are brothers who love one another for God’s sake. These souls know one another by smell, like horses. (ABÛ SA‘ÎD IBN ABÎ-L-KHAYR)
There was a king, who, one day, entering his royal court, observed one person who among all those present, was not bowing down before him. Unnerved by the impudent act of this stranger in the hall, the king called out: “How dare you not bow down before me! Only God does not bow down before me, and there is nothing greater than God. Who then are you?” The tattered stranger answered with a smile, “I am that nothing.” (ANONYMOUS)
You too put your best foot forward. If you do not wish to, then follow your fantasies. But if you prefer the secrets of the love of your soul you will sacrifice everything. You will lose what you consider valuable, but you will soon hear the sacramental word “Enter.”(‘ATTÂR)
An intending disciple said to Dhû-l-Nûn, the Egyptian: “Above everything in this world I wish to enroll in the Path of Truth.”
Dhû-l-Nûn told him: “You can accompany our caravan only if you first accept two things. One is that you will have to do things which you do not want to do. The other is that you will not be permitted to do things which you desire to do. It is ‘wanting’ which stands between man and the Path of Truth.”( DHÛ-L-NÛN )
Know that when you learn to lose yourself, you will reach the Beloved. There is no other secret to be learnt, and more than that is not known to me.
(AL-ANSÂRÎ)
A man came to Abû ‘Alî ad-Daqqâq and said, “I have come to you from a very distant place.”
Abû ‘Alî ad-Daqqâq replied, “Attaining knowledge of the path has nothing to do with traversing great distances and undergoing journeys. Separate from yourself even by one single step, and your goal will be reached.”(ABÛ ‘ALÎ AD-DAQQÂQ)
In your own land seek the hidden flame…. It is unworthy of man to borrow light from elsewhere. (AL-HALLÂJ)
When you seek God, seek Him in your heart—
He is not in Jerusalem, nor in Mecca nor in the hajj. (YÛNUS EMRE )
The minute I heard my first love story I started looking for you Not knowing how blind I was.
Lovers don’t finally meet somewhere. They’re in each other all along.(RÛMÎ)
When truth has taken hold of a heart she empties it of all but Herself.
(AL-HALLÂJ)
One day a man from Mount Locam came to visit Sarî al-Saqatî.
“Sheikh So-and-So from Mount Locam greets you,” he said.
“He dwells in the mountains,” commented Sarî. “So his efforts amount to nothing. A man ought to be able to live in the midst of the market and be so preoccupied with God that not for a single minute is he absent from God.”(SARÎ)
The perfect mystic is not an ecstatic devotee lost in contemplation of Oneness, nor a saintly recluse shunning all commerce with mankind, but “the true saint” goes in and out amongst the people and eats and sleeps with them and buys and sells in the market and marries and takes part in social intercourse, and never forgets God for a single moment. (ABÛ SA‘ÎD IBN ABÎ-L-KHAYR)
Everything in the world of existence has an end and a goal. The end is maturity and the goal is freedom. For example, fruit grows on the tree until it is ripe and then falls. The ripened fruit represents maturity, and the fallen fruit, freedom.
The final goal is returning to one’s origin. Everything which reaches its origin has reached its goal. A farmer sows grain in the ground and tends it. It begins to grow, eventually seeds, and again becomes grain. It has returned to its original form. The circle is complete. Completing the circle of existence is freedom.(NASAFÎ)
The inner pilgrim wraps himself in the light of the holy spirit, transforming his material shape into the inner essence, and circumambulating the shrine of the heart, inwardly reciting the name of God. He moves in circles because the path of the essence is not straight but circular. Its end is its beginning.
(‘ABDU’L-QÂDIR AL-GÎLÂNÎ)
Dhû-l-Nûn was asked, “What is the end of the mystic?”
He answered, “When he is as he was where he was before he was.” (DHÛ-L-NÛN )
Do not take a step
on the path of love without a guide.
I have tried it
one hundred times and failed. (HÂFIZ)
Abû Sa‘îd was asked, “If someone wishes, is it possible to travel the mystic path without a teacher?”
The Sheikh replied, “It is impossible because someone is required to guide him along the way, someone who has already reached the goal travelling that path, who will tell him what are faults and what are virtues on this path. At each stage he will say this is the such-and-such stage, here one must remain a little longer. And if there is a dangerous place somewhere, he will tell him to be on his guard, and will give him kindly encouragement, so that travelling that path with a strengthened heart, he may reach the goal.
“When he has reached the goal he will find peace.” (ABÛ SA‘ÎD IBN ABÎ-L-KHAYR)
Abû Sa‘îd was asked, “Who is the spiritual guide who has attained to Truth, and who is the sincere disciple?”
The Sheikh replied, “The spiritual guide who attained to Truth is he in whom at least ten characteristics are found, as proof of his authenticity:
First, he must have become a goal, to be able to have a disciple.
Second, he must have travelled the mystic path himself, to be able to show the way.
Third, he must have become refined and educated, to be able to be an educator.
Fourth, he must be generous and devoid of self-impor¬tance, so that he can sacrifice wealth on behalf of the disciple.
Fifth, he must have no hand in the disciple’s wealth, so that he is not tempted to use it for himself.
Sixth, whenever he can give advice through a sign, he will not use direct expression.
Seventh, whenever he can educate through kindness, he will not use violence and harshness.
Eighth, whatever he orders, he has first accomplished himself.
Ninth, whatever he forbids the disciple, he has abstained from himself.
Tenth, he will not abandon for the world’s sake the disciple he accepts for the sake of God.
If the spiritual guide is like this and is adorned with these character traits, the disciple is bound to be sincere and a good traveller, for what appears in the disciple is the quality of the spiritual guide made manifest in the disciple.”
As for the sincere disciple, the Sheikh has said, “No less than the ten characteristics which I mention must be present in the sincere disciple, if he is to be worthy of discipleship:
First, he must be intelligent enough to understand the spiritual guide’s indications.
Second, he must be obedient in order to carry out the spiritual guide’s command.
Third, he must be sharp of hearing to perceive what the spiritual guide says.
Fourth, he must have an enlightened heart in order to see the spiritual guide’s greatness.
Fifth, he must be truthful, so that whatever he reports, he reports truthfully.
Sixth, he must be true to his word, so that whatever he says, he keeps his promise.
Seventh, he must be generous, so that whatever he has, he is able to give away.
Eighth, he must be discreet, so that he can keep a secret.
Ninth, he must be receptive to advice, so that he will accept the guide’s admonition.
Tenth, he must be chivalrous in order to sacrifice his own dear life on the mystic path.
Having these character traits, the disciple will more easily accomplish his journey and more quickly reach the goal set for him on the mystic path by the spiritual guide.” (ABÛ SA‘ÎD IBN ABÎ-L-KHAYR)
It should be borne in mind that the function of the disciple is to focus a stream of energy of some special kind upon the physical plane where it can become an attractive center of force and draw to itself similar types of ideas and thought currents, which are not strong enough to live by themselves or to make a sufficiently strong impact upon human consciousness.(IRINA TWEEDIE )
Love cannot be more or less for the Teacher. For him the very beginning and the end are the same; it is a closed circle. His love for the disciple does not go on increasing; for the disciple, of course, it is very different; he has to complete the whole circle…. As the disciple progresses he feels the Master nearer and nearer, as the time goes on. But the Master is not nearer; he was always near, only the disciple did not know it. (BHAI SAHIB)
God is nowhere. God can only be known through the Master. If you are being merged into the Teacher, you will know God. Only the Teacher is important for you. Only the Teacher. The Divine Master is complete in every way. By simply becoming like him one becomes complete in every way…. (BHAI SAHIB)
I am transcendent reality, and I am the tenuous thread that brings it very close. I am the secret of man in his very act of existing, and I am that invisible one who is the object of worship…. I am the Sheikh with the divine nature, and I am the guardian of the world of human nature. (JÎLÎ, ON KHIDR)
Saints are like rivers, they flow where they are directed…. If a Hint is there, I have to do it, and if I don’t, I am MADE to do it. A Divine Hint is an Order. Sometimes the Saints have to do things the people will misjudge, and which from the worldly point of view could be condemned, because the world judges by appearances. One important quality required on the Path is never to judge by appearances. More often than not things look different from what they really are. There is no good and evil for the Creator. Only human society makes it so. A Saint is beyond good and evil, but Saints are people of the highest morality and will never give a bad example. (BHAI SAHIB )
The saints of God are known by three signs: their thought is of God, their dwelling is in God, and their business is with God. (MA‘RÛF AL-KARKHÎ)
O you who stab the selfless one with the sword, you are stabbing yourself with it. Beware!
For the selfless one has passed away, he has become a mirror: naught is there but the image of another’s face.
If you spit at it, you spit at your own face; and if you strike the mirror, you strike yourself.
And if you see an ugly face in the mirror, ‘tis you; and if you see Jesus and Mary, ‘tis you. He is neither this nor that: he is pure and free from self; he puts your image before you. (RÛMÎ)
The Sufis are folk who have preferred God to everything, so that God has preferred them to everything.( DHÛ-L-NÛN )
The Sufi is he who aims, from at first, at reaching God, the Creative Truth. Until he has found what he seeks, he takes no rest, nor does he give heed to any person. For Thy sake I haste over land and water; over the plain I pass and the mountain I cleave and from everything I turn my face, until the time when I reach that place where I am alone with Thee. (AL-HALLÂJ )
When Abû Sa‘îd ibn Abî-l-Khayr was asked what Sufism entailed he replied: “Whatever you have in your mind— forget it; whatever you have in your hand—give it; what¬ever is to be your fate—face it!” (ABÛ SA‘ÎD IBN ABÎ-L-KHAYR)
“Dervishes” is a term which refers to holy poverty: “the poor man is not he whose hand is empty of provisions, but he whose nature is empty of desires.” (HUJWÎRÎ)
Dervish is a Persian term referring to a state of spiritual poverty. The early dervishes were wandering ascetics.
A dervish wearing a sackcloth coat and woolen cap once came to meet Master Abû ‘Alî. One of Abû ‘Alî’s disciples tried to humor him, saying, “How much did you purchase that sackcloth for?”
The dervish answered, “I purchased it for the sum of the world. I was offered the hereafter in exchange, but refused to trade.” (ABÛ ‘ALÎ AD-DAQQÂQ )
Four thousand years before God created these bodies, He created the souls and kept them beside Himself and shed a light upon them. He knew what quantity each soul received and He showed favor to each in proportion to its illumination. The souls remained all that time in light, until they became fully nourished. Those who in this world live in joy and agreement with one another must have been akin to one another in that place. Here they love one another and are called the friends of God, and they are brothers who love one another for God’s sake. These souls know one another by smell, like horses. (ABÛ SA‘ÎD IBN ABÎ-L-KHAYR)
There was a king, who, one day, entering his royal court, observed one person who among all those present, was not bowing down before him. Unnerved by the impudent act of this stranger in the hall, the king called out: “How dare you not bow down before me! Only God does not bow down before me, and there is nothing greater than God. Who then are you?” The tattered stranger answered with a smile, “I am that nothing.” (ANONYMOUS)
You too put your best foot forward. If you do not wish to, then follow your fantasies. But if you prefer the secrets of the love of your soul you will sacrifice everything. You will lose what you consider valuable, but you will soon hear the sacramental word “Enter.”(‘ATTÂR)
An intending disciple said to Dhû-l-Nûn, the Egyptian: “Above everything in this world I wish to enroll in the Path of Truth.”
Dhû-l-Nûn told him: “You can accompany our caravan only if you first accept two things. One is that you will have to do things which you do not want to do. The other is that you will not be permitted to do things which you desire to do. It is ‘wanting’ which stands between man and the Path of Truth.”( DHÛ-L-NÛN )
Know that when you learn to lose yourself, you will reach the Beloved. There is no other secret to be learnt, and more than that is not known to me.
(AL-ANSÂRÎ)
A man came to Abû ‘Alî ad-Daqqâq and said, “I have come to you from a very distant place.”
Abû ‘Alî ad-Daqqâq replied, “Attaining knowledge of the path has nothing to do with traversing great distances and undergoing journeys. Separate from yourself even by one single step, and your goal will be reached.”(ABÛ ‘ALÎ AD-DAQQÂQ)
In your own land seek the hidden flame…. It is unworthy of man to borrow light from elsewhere. (AL-HALLÂJ)
When you seek God, seek Him in your heart—
He is not in Jerusalem, nor in Mecca nor in the hajj. (YÛNUS EMRE )
The minute I heard my first love story I started looking for you Not knowing how blind I was.
Lovers don’t finally meet somewhere. They’re in each other all along.(RÛMÎ)
When truth has taken hold of a heart she empties it of all but Herself.
(AL-HALLÂJ)
One day a man from Mount Locam came to visit Sarî al-Saqatî.
“Sheikh So-and-So from Mount Locam greets you,” he said.
“He dwells in the mountains,” commented Sarî. “So his efforts amount to nothing. A man ought to be able to live in the midst of the market and be so preoccupied with God that not for a single minute is he absent from God.”(SARÎ)
The perfect mystic is not an ecstatic devotee lost in contemplation of Oneness, nor a saintly recluse shunning all commerce with mankind, but “the true saint” goes in and out amongst the people and eats and sleeps with them and buys and sells in the market and marries and takes part in social intercourse, and never forgets God for a single moment. (ABÛ SA‘ÎD IBN ABÎ-L-KHAYR)
Everything in the world of existence has an end and a goal. The end is maturity and the goal is freedom. For example, fruit grows on the tree until it is ripe and then falls. The ripened fruit represents maturity, and the fallen fruit, freedom.
The final goal is returning to one’s origin. Everything which reaches its origin has reached its goal. A farmer sows grain in the ground and tends it. It begins to grow, eventually seeds, and again becomes grain. It has returned to its original form. The circle is complete. Completing the circle of existence is freedom.(NASAFÎ)
The inner pilgrim wraps himself in the light of the holy spirit, transforming his material shape into the inner essence, and circumambulating the shrine of the heart, inwardly reciting the name of God. He moves in circles because the path of the essence is not straight but circular. Its end is its beginning.
(‘ABDU’L-QÂDIR AL-GÎLÂNÎ)
Dhû-l-Nûn was asked, “What is the end of the mystic?”
He answered, “When he is as he was where he was before he was.” (DHÛ-L-NÛN )
Do not take a step
on the path of love without a guide.
I have tried it
one hundred times and failed. (HÂFIZ)
Abû Sa‘îd was asked, “If someone wishes, is it possible to travel the mystic path without a teacher?”
The Sheikh replied, “It is impossible because someone is required to guide him along the way, someone who has already reached the goal travelling that path, who will tell him what are faults and what are virtues on this path. At each stage he will say this is the such-and-such stage, here one must remain a little longer. And if there is a dangerous place somewhere, he will tell him to be on his guard, and will give him kindly encouragement, so that travelling that path with a strengthened heart, he may reach the goal.
“When he has reached the goal he will find peace.” (ABÛ SA‘ÎD IBN ABÎ-L-KHAYR)
Abû Sa‘îd was asked, “Who is the spiritual guide who has attained to Truth, and who is the sincere disciple?”
The Sheikh replied, “The spiritual guide who attained to Truth is he in whom at least ten characteristics are found, as proof of his authenticity:
First, he must have become a goal, to be able to have a disciple.
Second, he must have travelled the mystic path himself, to be able to show the way.
Third, he must have become refined and educated, to be able to be an educator.
Fourth, he must be generous and devoid of self-impor¬tance, so that he can sacrifice wealth on behalf of the disciple.
Fifth, he must have no hand in the disciple’s wealth, so that he is not tempted to use it for himself.
Sixth, whenever he can give advice through a sign, he will not use direct expression.
Seventh, whenever he can educate through kindness, he will not use violence and harshness.
Eighth, whatever he orders, he has first accomplished himself.
Ninth, whatever he forbids the disciple, he has abstained from himself.
Tenth, he will not abandon for the world’s sake the disciple he accepts for the sake of God.
If the spiritual guide is like this and is adorned with these character traits, the disciple is bound to be sincere and a good traveller, for what appears in the disciple is the quality of the spiritual guide made manifest in the disciple.”
As for the sincere disciple, the Sheikh has said, “No less than the ten characteristics which I mention must be present in the sincere disciple, if he is to be worthy of discipleship:
First, he must be intelligent enough to understand the spiritual guide’s indications.
Second, he must be obedient in order to carry out the spiritual guide’s command.
Third, he must be sharp of hearing to perceive what the spiritual guide says.
Fourth, he must have an enlightened heart in order to see the spiritual guide’s greatness.
Fifth, he must be truthful, so that whatever he reports, he reports truthfully.
Sixth, he must be true to his word, so that whatever he says, he keeps his promise.
Seventh, he must be generous, so that whatever he has, he is able to give away.
Eighth, he must be discreet, so that he can keep a secret.
Ninth, he must be receptive to advice, so that he will accept the guide’s admonition.
Tenth, he must be chivalrous in order to sacrifice his own dear life on the mystic path.
Having these character traits, the disciple will more easily accomplish his journey and more quickly reach the goal set for him on the mystic path by the spiritual guide.” (ABÛ SA‘ÎD IBN ABÎ-L-KHAYR)
It should be borne in mind that the function of the disciple is to focus a stream of energy of some special kind upon the physical plane where it can become an attractive center of force and draw to itself similar types of ideas and thought currents, which are not strong enough to live by themselves or to make a sufficiently strong impact upon human consciousness.(IRINA TWEEDIE )
Love cannot be more or less for the Teacher. For him the very beginning and the end are the same; it is a closed circle. His love for the disciple does not go on increasing; for the disciple, of course, it is very different; he has to complete the whole circle…. As the disciple progresses he feels the Master nearer and nearer, as the time goes on. But the Master is not nearer; he was always near, only the disciple did not know it. (BHAI SAHIB)
God is nowhere. God can only be known through the Master. If you are being merged into the Teacher, you will know God. Only the Teacher is important for you. Only the Teacher. The Divine Master is complete in every way. By simply becoming like him one becomes complete in every way…. (BHAI SAHIB)
I am transcendent reality, and I am the tenuous thread that brings it very close. I am the secret of man in his very act of existing, and I am that invisible one who is the object of worship…. I am the Sheikh with the divine nature, and I am the guardian of the world of human nature. (JÎLÎ, ON KHIDR)
Saints are like rivers, they flow where they are directed…. If a Hint is there, I have to do it, and if I don’t, I am MADE to do it. A Divine Hint is an Order. Sometimes the Saints have to do things the people will misjudge, and which from the worldly point of view could be condemned, because the world judges by appearances. One important quality required on the Path is never to judge by appearances. More often than not things look different from what they really are. There is no good and evil for the Creator. Only human society makes it so. A Saint is beyond good and evil, but Saints are people of the highest morality and will never give a bad example. (BHAI SAHIB )
The saints of God are known by three signs: their thought is of God, their dwelling is in God, and their business is with God. (MA‘RÛF AL-KARKHÎ)
O you who stab the selfless one with the sword, you are stabbing yourself with it. Beware!
For the selfless one has passed away, he has become a mirror: naught is there but the image of another’s face.
If you spit at it, you spit at your own face; and if you strike the mirror, you strike yourself.
And if you see an ugly face in the mirror, ‘tis you; and if you see Jesus and Mary, ‘tis you. He is neither this nor that: he is pure and free from self; he puts your image before you. (RÛMÎ)
SUFI MYSTICISM
Sufism is a mystical path of love comprising seekers known as “Wayfarers on the Mystical Path.” Their deep yearning for God led them to realization that Truth was “The Beloved,” and they “The Lovers of God.” Since they wore white woolen garments (Sûf ), and known for their purity of heart (Safâ’ ) they in time came to be called Sufis. An eighteen century phenomena among Muslims,these seekers gathered around spiritual teachers in small numbers and, in course of time, grew into fraternities and orders, bearing the name of its initiator.
The Sufi experience of God-realization was handed down from teacher to disciple in an uninterrupted chain of transmission. This way certain practices and principles of each Sufi order and teacher were passed on to seekers on the path and thus kept their passion and fire burning within their hearts and their attention firm-fixed in their goal.
“The teaching and writings of the Sufis offer us the richest and most impassioned understanding of the relationship of lover and Beloved, what in
essence is at the core of every mystical path. The mystical path is the soul’s journey from separation back to union. On this homeward journey the seeker is seeking his own innermost essence, the pearl of great price that lies hidden within the heart.
The Sufi travels three Journeys—the Journey from God, the Journey to God, and the Journey in God.”
They reveal to us the way to realize our eternal essence and that our Beloved reveals Himself to us in our moment of dire need : He who had seemed so far away is discovered so near, indeed even “closer to you than yourself to yourself.” They let us realize the essential oneness of all life and, in a simple direct way bring home the paradoxical nature of this mystical journey which in essence is beyond time, space, and all form. The Sufi masters remind us of our divine nature and provide signposts on the way back to our home, our innermost self.
This select Sufi sayings are offered as inspiration to pilgrim-seekers on whatever path since the Sufi says that there are as many ways to God as there are human beings, “as many as the breaths of the children of God.” This journey on whatever path the seeker has chosen to follow is mankind’s most cherished dream and the deepest purpose of life. The new wayfarers on this journey have beckoning examples of all those masters who have gone before them and it is their footprints that shall blaze the path.
The Sufi experience of God-realization was handed down from teacher to disciple in an uninterrupted chain of transmission. This way certain practices and principles of each Sufi order and teacher were passed on to seekers on the path and thus kept their passion and fire burning within their hearts and their attention firm-fixed in their goal.
“The teaching and writings of the Sufis offer us the richest and most impassioned understanding of the relationship of lover and Beloved, what in
essence is at the core of every mystical path. The mystical path is the soul’s journey from separation back to union. On this homeward journey the seeker is seeking his own innermost essence, the pearl of great price that lies hidden within the heart.
The Sufi travels three Journeys—the Journey from God, the Journey to God, and the Journey in God.”
They reveal to us the way to realize our eternal essence and that our Beloved reveals Himself to us in our moment of dire need : He who had seemed so far away is discovered so near, indeed even “closer to you than yourself to yourself.” They let us realize the essential oneness of all life and, in a simple direct way bring home the paradoxical nature of this mystical journey which in essence is beyond time, space, and all form. The Sufi masters remind us of our divine nature and provide signposts on the way back to our home, our innermost self.
This select Sufi sayings are offered as inspiration to pilgrim-seekers on whatever path since the Sufi says that there are as many ways to God as there are human beings, “as many as the breaths of the children of God.” This journey on whatever path the seeker has chosen to follow is mankind’s most cherished dream and the deepest purpose of life. The new wayfarers on this journey have beckoning examples of all those masters who have gone before them and it is their footprints that shall blaze the path.
Thursday, December 25, 2008
Best Rendering Of Psalms By David L Frost
PSALM 1
1 Happy are they who have not walked
in the counsel of the wicked, *
nor lingered in the way of sinners,
nor sat in the assembly of the scornful!
2 Their delight is in the law of the Lord, *
and they meditate on his law day and night.
3 Like a tree planted by streams of water
bearing fruit in due season,
with leaves that do not wither; *
whatever they do, it shall prosper.
4 As for the wicked, it is not so with them; *
they are like chaff which the wind blows away
from the face of the earth;
5 Therefore the wicked shall not be able to stand in the judgement,*
nor the sinner in the congregation of the righteous.
6 For the Lord upholds the way of the righteous, *
but the way of the wicked shall perish.
PSALM 2
1 Why are the nations in tumult? *
and why do the peoples devise a vain plan?
2 The kings of the earth rise up,
and the rulers take counsel together, *
against the Lord and against his Anointed.
3 `Let us break their bonds asunder *
and cast away their cords from us.'
4 He who dwells in heaven shall laugh them to scorn; *
the Lord shall have them in derision.
5 Then shall he speak to them in his wrath *
and terrify them in his fury.
6 `Yet have I set my king * upon my holy hill of Zion.'
7 I will proclaim the decree of the Lord; *
he said to me: `You are my Son; this day have I begotten you.
8 `Ask of me
and I will give you the nations for your inheritance *
and the ends of the earth for your possession.
9 `You shall break them with a rod of iron *
and dash them in pieces like a potter's vessel.'
10 Now therefore be wise, O kings; *
be prudent you judges of the earth.
11 Serve the Lord with fear,
and with trembling kiss his feet; *
Lest he be angry and you perish from the way,
for his wrath is quickly kindled.
12 Happy are all they * who take refuge in him!
PSALM 3
1 Lord, how many are my adversaries! *
Many there are that rise up against me!
2 Many there are who say of my soul, *
`There is no help for him in his God.'
3 But you, O Lord, are a shield about me; *
you are my glory, and the one who lifts up my head.
4 When I call with my voice to the Lord *
he will answer me from his holy hill;
5 When I lie down and sleep,*
I rise up again, for the Lord sustains me.
6 I will not be afraid of tens of thousands of the peoples *
that are set against me all around.
7 Rise up, O Lord and deliver me, O my God! *
O that you would strike all my enemies upon the cheek,
and break the teeth of the wicked!
8 Salvation belongs to the Lord: *
May your blessing be upon your people!
PSALM 4
1 Hear me when I call, O God of my righteousness; *
you set me at liberty when I was hard-pressed;
have mercy on me and hear my prayer.
2 `How long will you people dishonour my glory; *
how long will you love vain things and seek after falsehood?'
3 But know that the Lord has chosen to himself the one that is faithful;*
When I call upon the Lord, he will hear me.
4 Stand in awe, and sin not;*
commune with your own heart upon your bed, and be still.
5 Offer the sacrifices of righteousness*
and put your trust in the Lord.
6 There are many that say, `Who will show us any good?'*
Lord, lift up the light of your countenance upon us.
7 You will put gladness in my heart,*
more than when their corn and wine and oil increase.
8 I will lie down and sleep in peace;*
for it is you, Lord, only who make me dwell in safety.
PSALM 5
1 Give ear to my words, O Lord; *consider my lamentation.
2 Hearken to the voice of my crying, my King and my God, *
for to you I make my prayer. 3 In the morning, Lord,
you will hear my voice; *
early in the morning I make my appeal to you, and look up.
4 For you are the God who takes no pleasure in wickedness*
no evil can dwell with you.
5 The boastful cannot stand in your sight; *
you hate all those that work wickedness.
6 You destroy those who speak lies; *
the bloodthirsty and deceitful, O Lord, you abhor.
7 But as for me, through the greatness of your mercy,
I will come into your house; *
I will bow down towards your holy temple in awe of you.
8 Lead me, O Lord, in your righteousness,
because of my enemies; *
make your way straight before my face.
9 For there is no truth in their mouth;
in their heart is destruction; *
their throat is an open sepulchre;
they flatter with their tongue.
10 Declare them guilty; O God; *
let them fall through their own machinations.
11 Because of their many transgressions cast them out*
for they have rebelled against you.
12 But let all who take refuge in you be glad; *
let them sing out their joy for ever.
13 You will shelter them, *
so that those who love your name may exult in you.
15 For you, O Lord, will bless the righteous; *
and with your favour you will defend them as with a shield.
The Liturgical Psalter © 1976, 1977, David L. Frost, John A. Emerton, Andrew A. Macintosh.info@aquilabooks.co.uk
1 Happy are they who have not walked
in the counsel of the wicked, *
nor lingered in the way of sinners,
nor sat in the assembly of the scornful!
2 Their delight is in the law of the Lord, *
and they meditate on his law day and night.
3 Like a tree planted by streams of water
bearing fruit in due season,
with leaves that do not wither; *
whatever they do, it shall prosper.
4 As for the wicked, it is not so with them; *
they are like chaff which the wind blows away
from the face of the earth;
5 Therefore the wicked shall not be able to stand in the judgement,*
nor the sinner in the congregation of the righteous.
6 For the Lord upholds the way of the righteous, *
but the way of the wicked shall perish.
PSALM 2
1 Why are the nations in tumult? *
and why do the peoples devise a vain plan?
2 The kings of the earth rise up,
and the rulers take counsel together, *
against the Lord and against his Anointed.
3 `Let us break their bonds asunder *
and cast away their cords from us.'
4 He who dwells in heaven shall laugh them to scorn; *
the Lord shall have them in derision.
5 Then shall he speak to them in his wrath *
and terrify them in his fury.
6 `Yet have I set my king * upon my holy hill of Zion.'
7 I will proclaim the decree of the Lord; *
he said to me: `You are my Son; this day have I begotten you.
8 `Ask of me
and I will give you the nations for your inheritance *
and the ends of the earth for your possession.
9 `You shall break them with a rod of iron *
and dash them in pieces like a potter's vessel.'
10 Now therefore be wise, O kings; *
be prudent you judges of the earth.
11 Serve the Lord with fear,
and with trembling kiss his feet; *
Lest he be angry and you perish from the way,
for his wrath is quickly kindled.
12 Happy are all they * who take refuge in him!
PSALM 3
1 Lord, how many are my adversaries! *
Many there are that rise up against me!
2 Many there are who say of my soul, *
`There is no help for him in his God.'
3 But you, O Lord, are a shield about me; *
you are my glory, and the one who lifts up my head.
4 When I call with my voice to the Lord *
he will answer me from his holy hill;
5 When I lie down and sleep,*
I rise up again, for the Lord sustains me.
6 I will not be afraid of tens of thousands of the peoples *
that are set against me all around.
7 Rise up, O Lord and deliver me, O my God! *
O that you would strike all my enemies upon the cheek,
and break the teeth of the wicked!
8 Salvation belongs to the Lord: *
May your blessing be upon your people!
PSALM 4
1 Hear me when I call, O God of my righteousness; *
you set me at liberty when I was hard-pressed;
have mercy on me and hear my prayer.
2 `How long will you people dishonour my glory; *
how long will you love vain things and seek after falsehood?'
3 But know that the Lord has chosen to himself the one that is faithful;*
When I call upon the Lord, he will hear me.
4 Stand in awe, and sin not;*
commune with your own heart upon your bed, and be still.
5 Offer the sacrifices of righteousness*
and put your trust in the Lord.
6 There are many that say, `Who will show us any good?'*
Lord, lift up the light of your countenance upon us.
7 You will put gladness in my heart,*
more than when their corn and wine and oil increase.
8 I will lie down and sleep in peace;*
for it is you, Lord, only who make me dwell in safety.
PSALM 5
1 Give ear to my words, O Lord; *consider my lamentation.
2 Hearken to the voice of my crying, my King and my God, *
for to you I make my prayer. 3 In the morning, Lord,
you will hear my voice; *
early in the morning I make my appeal to you, and look up.
4 For you are the God who takes no pleasure in wickedness*
no evil can dwell with you.
5 The boastful cannot stand in your sight; *
you hate all those that work wickedness.
6 You destroy those who speak lies; *
the bloodthirsty and deceitful, O Lord, you abhor.
7 But as for me, through the greatness of your mercy,
I will come into your house; *
I will bow down towards your holy temple in awe of you.
8 Lead me, O Lord, in your righteousness,
because of my enemies; *
make your way straight before my face.
9 For there is no truth in their mouth;
in their heart is destruction; *
their throat is an open sepulchre;
they flatter with their tongue.
10 Declare them guilty; O God; *
let them fall through their own machinations.
11 Because of their many transgressions cast them out*
for they have rebelled against you.
12 But let all who take refuge in you be glad; *
let them sing out their joy for ever.
13 You will shelter them, *
so that those who love your name may exult in you.
15 For you, O Lord, will bless the righteous; *
and with your favour you will defend them as with a shield.
The Liturgical Psalter © 1976, 1977, David L. Frost, John A. Emerton, Andrew A. Macintosh.info@aquilabooks.co.uk
Wednesday, December 24, 2008
Frequently Asked Questions about ZEN from alt.zen
What's in this FAQ?What is Zen? (the simple question)
What is Zen? (the real question) Why do people post such nonsense to this group?
Instructions for the practice of zazen (sitting meditation)
Glossary, some terms related to Zen Buddhism briefly defined
On the use of words Introductory reading list
About this FAQ (editors note)
What is Zen? (the simple question)
Zen is short for Zen Buddhism. It is sometimes called a religion and sometimes called a philosophy. Choose whichever term you prefer; it simply doesn't matter.
Historically, Zen Buddhism originates in the teachings of Siddhartha Gautama. Around 500 B.C. he was a prince in what is now India. At the age of 29, deeply troubled by the suffering he saw around him, he renounced his privileged life to seek understanding. After 6 years of struggling as an ascetic he finally achieved Enlightenment at age 35. After this he was known as the Buddha (meaning roughly "one who is awake"). In a nutshell, he realized that everything is subject to change and that suffering and discontentment are the result of attachment to circumstances and things which, by their nature, are impermanent. By ridding oneself of these attachments, including attachment to the false notion of self or "I", one can be free of suffering.
The teachings of the Buddha have, to this day, been passed down from teacher to student. Around 475 A.D. one of these teachers, Bodhidharma, traveled from India to China and introduced the teachings of the Buddha there. In China Buddhism mingled with Taoism. The result of this mingling was the Ch'an School of Buddhism. Around 1200 A.D. Ch'an Buddhism spread from China to Japan where it is called (at least in translation) Zen Buddhism.
What is Zen? (the real question)
This question basically asks "What is the essence of Zen?". It appears in various guises throughout Zen literature, from "What is the meaning of Bodhidharma's coming from the West?" to "Have you eaten yet?". The question cuts right to the heart of the matter and can only be answered by you. Perhaps the best answer is "practice".
Why do people post such nonsense to this group?
One of the central points of Zen is intuitive understanding. As a result, words and sentences have no fixed meaning, and logic is often irrelevant. Words have meaning only in relation to who is using them, who they are talking to, and what situation they are used in. Some postings are indeed nonsense; other postings appear to be nonsense at first but this is because the meaning is all between the lines. Zen and poetry have gone hand in hand for centuries.
Instructions For The Practice Of Zazen (Sitting Meditation)
This zazen FAQ is based (with modification) on the publication Shikantaza: An Introduction to Zazen published by the Kyoto Soto-Zen Center. Some sectarian differences are noted under Difficulties and Expedients. The main text is minimalist in aiming to present what is most common in as many teaching lines as practicable.
Terms for zazen portion of FAQ (see also glossary)
Gassho (Korean: hapchang): See under Hand Positions.
Hokkaijoin (Cosmic Mudra): See under Hand Positions.
Hondo: A formal hall for rituals and ceremonies. The altar is against a wall in a hondo.
Isshu: See under Hand Positions.
Kinhin: Walking zazen.
Rinzai: A Japanese (Chinese: Linji) sect of Zen Buddhism.
Shashu: See under Hand Positions.
Sodo: A formal hall for meditation, meals, and sleeping. The altar is in the center of a sodo.
Soto: A Japanese (Chinese: Caodong) sect of Zen Buddhism.
Zafu: A small round cushion used as a seat in zazen.
Zabuton: See Zaniku.
Zaniku: A large reactangular flat cushion placed under the zafu which cushions the knees.
Zendo: An informal hall for zazen is practice, which may combine the function and layout of a sodo and hondo.
Zendo Manners
In a zendo the altar is placed in either the sodo or hondo position.
Enter the zendo on the left side of the entry, left foot first.
Gassho and bow to the altar.
Walk forward across the room past the altar and go to a seat turning corners squarely (cross in front of the altar only during kinhin).
Gassho and bow toward the seat, greeting the people to both sides.
The people on both sides respond to greeting.
Turn clockwise and face front.
Gassho and bow to those directly across room, greeting them.
They respond with a gassho-bow in greeting.
Sit down on the zafu.
Turn clockwise toward the wall. (If in a Soto style zendo, Rinzai style is to sit facing in from the wall.)
Always turn or move clockwise as viewed from above the zendo.
Hand Positions
Gassho is performed by placing the hands palm to palm slightly in front of the chest with the arms parallel to the floor.
Shashu is performed by placing the thumbtip of the left hand as close to the left palm as comfortable and making a fist around it. Place the fist in the center of the chest and cover it with the right hand. Keep the elbows away from the body with the forearms parallel to the floor.
Isshu is the same as shashu but with the left fist turned thumb side toward the chest. Left fist and thumb are parallel to the floor and not vertical as in shashu.
Hokkaijoin (Cosmic Mudra) is performed in the following manner. Place your right hand palm upward in your lap against the lower abdomen. Place the left hand palm upward on top of the right. The second joints of the middle fingers should be touching, and your fingers parallel. Raise the thumbs up opposite the fingers and touch the thumb tips lightly together; forming an oval between the thumbs and fingers. The thumb tips should join at the approximate level of the navel. In some Tibetan teaching lines the right hand is placed on top of the left.
Settling Into the Posture
Place a thick mat (zaniku or zabuton) in front of the wall and place a small round cushion (zafu) on it. Sit on it facing the wall. There are several positions for the legs. If not too cold sit with bare feet. Leave your wristwatch off.
The cross legged positions provide greatest stability. To sit in full lotus, place the right foot on the left thigh and then the left foot on the right thigh. To sit in half lotus place your left foot on your right thigh. Try to cross the legs firmly so that a stable tripod of support is provided by the knees and the base of the spine. The order of the crossing of the legs may be reversed. It is also possible to simply sit on the floor with one foreleg in front of the other or kneeling using a bench or a cushion. To sit in a chair, place the feet flat on the floor and use a cushion to elevate the seat so that the upper thighs fall away from the body and follow the rest of the applicable instructions.
Rest the knees firmly on the zaniku, straighten the lower back, push the buttocks outward and the hips forward, and straighten your spine. Pull in your chin and extend the neck as though to support the ceiling. The ears and shoulders should be in the same plane with the nose directly above the navel. Straighten the back and relax shoulders, back, and abdomen without changing posture.
Keep the mouth closed placing the tongue with the tip just behind the front teeth and the rest of the tongue as close to the roof of the mouth as comfortable. Keep the eyes at least slightly open cast downward at a 45 degree angle without focusing on anything. If closed you may slip into drowsiness or daydreaming.
Rest the hands palm up on the knees and take 2 or 3 deep abdominal breaths. Exhale smoothly and slowly with the mouth slightly open by pulling in on the abdominal wall until all air has been expelled and inhale by closing the mouth and breathing naturally. Hands still on the knees sway the upper half of the body left to right a few times without moving the hips. Sway forward and back. These swayings are at first larger and then smaller enabling you to find the point of balance of your posture.
Finally, place your hands in Hokkaijoin (Cosmic Mudra, the oval shape against your abdomen described above under Hand Positions).
Breath
Observe breathing during zazen, but do not try to manipulate the rhythm or depth of the breath. Breathe gently and silently through the nose without attempting to control or manipulate the breathing. Let the breath come and go naturally so that you forget all about it. Simply let long breaths be long and short ones short. On inhalation the abdomen expands naturally like a ballon inflating, while on exhalation simply let it deflate. There are some additional remarks about breathing under Difficulties And Expedients.
In some Rinzai and Tibetan teaching lines it is recommended that one feel a sense of strength in the abdomen in breathing, that the exhala- tion be done in a very slow smooth and gradual way or a very slight contraction of the anus on exhalation (this should be so slight it may be more felt as an intention than as a physical contraction) be per- formed. While these recommendations have their origin in energy yogas (Kundalini and Qigong) some Tibetan and Rinzai teachers recommend their use. Theravada and Soto teachers in general do not recommend this approach. Soto especially emphasizes just observing the breath as it is without trying to improve it in any way. Specifically, Dogen states that counting the breath and following it are not quite zazen and recommends avoiding their use. Some lineages (mostly Rinzai) recommend a long period of breath counting before simply practicing zazen, others (mostly Soto) do not. Similarly, some recommend that if you are without a teacher, only practice breath counting not zazen, others encourage practice with or without a teacher.
Awareness
Do not concentrate on any particular object or attempt to control thoughts, emotions, or any modification of consciousness. By simply maintaining proper posture and breathing the mind settles by itself without fabrication. When thoughts, feelings, etc. arise, do not get caught up by them or fight them. Simply permit any object of mind to come and go freely. The essential point is to always strive to wake up from distraction (thoughts, emotions, images, etc.) or dullness and drowsiness. Letting go of any thought is itself thinking non thinking.
Arising From Zazen
Bow in gassho. Place hands on the knees and sway the body slightly and then more so. Take a few deep breaths and unfold the legs. Arise slowly especially if the legs are asleep and do not stand abruptly. Return your sitting place to its original condition. (Plump up the zafu and brush it off with your hand.)
Kinhin - Walking Zazen
Place the hands in shashu (or isshu). Walk clockwise around the room so that your right shoulder is toward the altar in the center of the zendo. The posture from waist up is the same as in zazen. Walk taking a half step for each full breath, slowly, smoothly, and noiselessly, without dragging the feet. Always walk straight ahead and turn to the right. Rinzai kinhin is often much faster and the pace may vary. Match your pace to that of the group.
Difficulties and Expedients
The art of right awareness may seem difficult and the description given above is idealized. If you are finding difficulties invent your own way. In zazen we each must find our own way. If you find you are struggling and need a suggestion as to what to do, it is possible to follow or count the breath among other things.
Counting the breath may be done on inhalations, exhalations or both depending on what you find useful. Count from one to ten and then simply start over again at one. Be aware of the count and the breath and try to maintain continuous awareness of both. If you find that you are constantly losing the count, try counting to five.
Following the breath is done by watching the rise with inhalation and fall with exhalation of the abdomen with each breath. The abdominal wall is viewed as a leaf slowly waving in response to the in and out breaths. Maintain awareness of the entire posture as much as possible and watch the breath reach and leave the lower abdomen.
Please note that opposite breathing (abdomen in on exhalation, out on inhalation) is a Taoist Qigong (energy yoga) method and is not appropriate to do with zazen since it has a specific, health related purpose.
Keizan Zenji recommends settling awareness in the abdomen if bothered by distracting thoughts and above the eyebrows or at the hairline if bothered by drowsiness. Others recommend watching contact of the air with the nostrils or upper lip if drowsy. Dogen Zenji mentions only the palm of the left hand as a point of concentration in difficulties. Hakuin Zenji also mentions slowly scanning the attention from the top of the head downward throughout the body, like following a slowly melting substance as a specific remedy against excess nervousness in zazen. These are mentioned here only as examples of the expedient devices that have been adopted by others. Remember these are only for use in difficulty, the norm of awareness for zazen is to be awake without preference to everything in the universe regardless of whether it is inside or outside the body. Be awake to everything over and over again, that is the essential art of zazen.
Glossary, some terms related to Zen Buddhism briefly defined
Unless otherwise noted or obvious the Japanese form is given first.
The Pinyin romanization of Chinese will be used.
Ch = Chinese, J = Japanese, K = Korean, P = Pali, Skt = Sanskrit
Ango (J): A period of practice and training typically 1-3 months long.
Arhat (Skt): One free from the ten fetters to freedom. Used both to criticise an individual who practices only for self benefit and to praise an accomplished adept. In the latter sense, one of the Ten Names of a Buddha.
Avidya (Skt, P: Avijja): Ignorance although unawareness and unconsciousness are also good translations. Most simply it is manifested as attachment to greed, anger, and delusion.
Bodhisattva (Skt): A Buddha to be who may be delaying his/her own enlightenment to continue a practice benefiting all beings. As praise, it is for selfless practice, as criticism for insufficient attention for one's own practice.
Buddha (Skt): an enlightened one.
Gassho (K: hapchang): A hand position in which palms are placed together vertically in front of the body. (See Hand Positions in zazen FAQ.)
Hokkaijoin: Cosmic Mudra the oval hand position used in zazen.
Hondo: A formal hall for rituals and ceremonies. The altar is against a wall in a hondo.
Isshu: Similar to shashu but with a horizontal fist. (See Hand Positions in zazen FAQ.)
Karma (Skt; Kamma P): Literally deed or phenomenon. Also short for the law of karma, or cause and effect. Actions have foreseeable and unforeseeable consequences.
Kensho: An experience of seeing into one's own nature.
Kinhin: Walking zazen usually practiced between sittings but may also be practiced on its own.
Koan (Ch: kungan): Literally, a 'public record' pointing to realization in a Zen teaching context, usually involving interaction. Short Example:
A monk asked Joshu, 'Does a dog have Buddha nature?'
Joshu replied, 'Mu.' (literally: without or lacking)
Koans may be used discursively or as objects of meditation.
Nirvana (Skt, P: Nibbana, J: Nehan): An aspect of the world expressed as oneness, stillness, and exhaustion of desires.
Rinzai: A Japanese (Ch: Linji) sect of Zen Buddhism.
Samsara (Skt & P): An aspect of world expressed as differentiation, change, becoming, impermanence and desires.
Satori: An experience of enlightenment
Sesshin: Literally to inspect the heart-mind, a period of intense practice, typically approximately a week.
Shashu: A hand position with the left fist vertically against the chest and covered with the right. (See Hand Positions in zazen FAQ .)
Sodo: A formal hall for meditation, meals, and sleeping. The altar is in the center of a sodo.
Soto: A Japanese (Ch: Caodong) sect of Zen Buddhism.
Sutra (Skt; P: Sutta): The teaching discourses of the Buddhist canon, most are presented as the words of the historic Buddha.
Tathata (Skt): Thusness, the as-it-is-ness of the world.
Tathagatha (Skt): The thus-come-thus-gone one, an epithet of the Buddha.
Ten Fetters (Skt: Samyojanas): Illusion of an ego, skepticism, belief in magic as solving the problem of life, sensory delusion, ill-will, desire for formed existence, desire for formless existence, arrogance, restlessness, and ignorance of the true nature of reality.
Wato (K: Hwadu, Ch: Huatou): The head word of a koan, as in the example under Koan 'Mu'.
Yongmaeng Chongjin (K): Intensive retreat (more literally, "fearless practice").
Zafu: A small round cushion used as a seat in zazen.
Zabuton: See Zaniku.
Zaniku: A large rectangular flat cushion placed under the zafu which cushions the knees.
Zazen (Ch: Zuochan): Sitting meditation.
Zen (K: Son; Ch: Chan; Skt: Dhyana; P: Jhana): Meditation.
Zendo (K: Sonbang): An informal hall for zazen is practice, which may combine the function and layout of a sodo and hondo.
On The Use Of Words
"Bodhisattavas never engage in conversations whose resolutions depend on words and logic."
These words, attributed to Shakyamuni Buddha 2,500 years ago, embody the attitude Zen has towards the use of words. Truth and Meaning have existence beyond and independent of words. Words may or may not contain truth. Ultimately the awakening to our fundamental enlightened mind, is beyond descriptions possible in words. Words are convienient tools or sounds limited by the both the nature of sound itself, and the minds of both speaker and listener.
Ever try explaining how a certain food tastes to someone who's never tasted that particular food before? When you were finished did you think they really knew the taste? Could they honestly, just from your description, say they've tasted it?
No they couldn't. But you could, through the use of language, build motivation in the person to taste the food for themselves (at which point they they'd probably be more than happy to tell you how your description was lacking!)
In that exact same way, Zen Masters use words only to coax, prod, push, or drag a person to enlightenment, both as an experience and a way of life. Zen has little use for words which don't precipitate or point to, Awakening. Even logic must take a far, far, second place to the all important task of a personal realization of the unborn, undying, pure wisdom source which is the birthright of every human.
For more specific and philosophical discussion on the use of words refer to the Surangama and Lankavatara Sutras. You can find both these sutras in "A Buddhist Bible" (the first book on the reading list).
Introductory Reading List
The following short list of books is meant to help the beginner gain, not only a philosophical understanding of Zen, but also, at least, an intellectual understanding of why the practice of Zazen is the primary practice of Zen. There are many other good books available, so many that space on this FAQ does not permit anything close to a comprehensive list. Instead we give this short list which covers most fundamental aspects of Zen, Zen practice, and Zen Buddhism. Most of the writers in this list have written more than one book, so if you like your first taste of a particular author, you are encouraged to pick up other titles by the same author. There are also many other wonderful writers and books on this subject, this list is introductory only. You are encouraged to use your intuition when selecting material to read (or not).
May these books be the starting point of your own path to Awakening.
Two Books On Buddhism
A Buddhist Bible Edited by Dwight Goddard:
This is the classic work which began many of the beatnik Zen practioners of the sixties (including Jack Kerouac) on the path. There are certain books which are considered gateway books, that is to say, books that introduce whole generations of people to Zen and this is one of them. Even if you would like to practice Zen without being a Buddhist, it is important to understand the practical and philosohical ties between the two. This book serves this purpose well, while keeping a Zen slant. In addition to the two sutras mentioned earlier, this book also has translations of the Diamond Sutra, Dao De King (more popularly known as Tao Te Ching), the Platform Sutra of the Sixth Zen Patriarch (See NOTE) the Awakening of Faith Shastra, solid fundemantal discusions of the historical Buddha and his teachings. The latest reprint has a foreward by Aitken Roshi.
NOTE: This particualar translation of the Sixth Patriarch's Platform Sutra is worded in a way which might be easier understood by reading other translations.
Buddhism; A Way of Thought and Life By Nancy Ross Wilson.
A simple, clear, accurate overview of the Buddha's teachings, with chapters specifically on Tibetan Buddhism, and Zen Buddhism.
Nine Books On Zen
The Three Pillars of Zen By Roshi Phillip Kapleau:
Another gateway book. This book covers Zazen practice, common questions and problems, and the enlightnment experience. Written by an American who studied in Japan for 15 years, this is classic work by a modern western master.
Zen Mind, Beginners Mind By Shunryu Suzuki:
This book covers Zen practice with especially good comments on bringing practice from the sitting experience into each minute of our lives. It is written in simple style which still manages to convey the deeper meanings of Zen and its practice.
Questions to a Zen Master By Taisen Deshimaru:
Except for the excellent chapter on Zazen (Soto style) this book shows many basic religious and philosphical implications of Zen. With a heavy taste of the "just sitting" Soto Zen style, Master Deshimaru covers frontiers of the mind in an easy reading style that maintains the integrity of Truth.
Every Day Zen By Charlotte Joko Beck:
Another American Master, Beck, speaks in a way easily understandble to the western mind, with especially good advice on sitting practice and relations between people, along with some insightful comments on how Zen history means.
Dropping Ashes on the Buddha By Sueng Sahn:
This book by the Korean Master is written in a question and answer style. It covers main points on practice, finding a teacher (and why you should bother), and basic koan practice. Also shows excellent exchanges between master and student.
Taking the Path By Robert Aitken.
Written in a no nonsense western style, this book is another gateway book. Aitken Roshi has knack for making esoteric or difficult concepts, easier for those unfamiliar with Zen or those whose practice is just starting. Aitken Roshi is an American master who heads the Diamond Sangha in Hawaii.
The Miracle of Mindfulness By Thich Nhat Hahn.
This Vietnamese Zen Master has had intimate contact with the west since the 60's when he campaigned for peace during the war (in spite of opposition from both U.S. and North Vietnamese, Governments). His life has been exemplary and his skill as an essayist is only rivaled by his ability to bring Zen intimately into our daily lives.
About this FAQ (editors note)
This FAQ is a compilation of efforts by some denizens of alt.zen. It is intended to provide what a FAQ might be expected to provide, some answers to frequently asked questions. To my knowledge none of the contributors to this FAQ (especially not its editor) are Zen masters or even particular authorities on Zen. Perhaps the best way to view this FAQ is by seeing it as "what Zen has done to some other folks."
The present incarnation of this FAQ has no credits (although some of the contributors have taken to making sly references to each others work). This gives me the freedom to make editorial changes (usually minor) without going through the tedium of approvals. It also saves us all the effect of an imagined alt.zen hierarchy of some sort. I can only hope and beg that no one attaches any sense of authority to me because of it. (I may be forced to start making puerile jokes if this happens!)
Finally, the items in this FAQ are here because I decided they should be. I wouldn't have posted it otherwise. By even choosing what to include I am biasing this FAQ. It is my hope that this bias will not be great. The problem of life and death is already great enough.
-Daryl
What is Zen? (the real question) Why do people post such nonsense to this group?
Instructions for the practice of zazen (sitting meditation)
Glossary, some terms related to Zen Buddhism briefly defined
On the use of words Introductory reading list
About this FAQ (editors note)
What is Zen? (the simple question)
Zen is short for Zen Buddhism. It is sometimes called a religion and sometimes called a philosophy. Choose whichever term you prefer; it simply doesn't matter.
Historically, Zen Buddhism originates in the teachings of Siddhartha Gautama. Around 500 B.C. he was a prince in what is now India. At the age of 29, deeply troubled by the suffering he saw around him, he renounced his privileged life to seek understanding. After 6 years of struggling as an ascetic he finally achieved Enlightenment at age 35. After this he was known as the Buddha (meaning roughly "one who is awake"). In a nutshell, he realized that everything is subject to change and that suffering and discontentment are the result of attachment to circumstances and things which, by their nature, are impermanent. By ridding oneself of these attachments, including attachment to the false notion of self or "I", one can be free of suffering.
The teachings of the Buddha have, to this day, been passed down from teacher to student. Around 475 A.D. one of these teachers, Bodhidharma, traveled from India to China and introduced the teachings of the Buddha there. In China Buddhism mingled with Taoism. The result of this mingling was the Ch'an School of Buddhism. Around 1200 A.D. Ch'an Buddhism spread from China to Japan where it is called (at least in translation) Zen Buddhism.
What is Zen? (the real question)
This question basically asks "What is the essence of Zen?". It appears in various guises throughout Zen literature, from "What is the meaning of Bodhidharma's coming from the West?" to "Have you eaten yet?". The question cuts right to the heart of the matter and can only be answered by you. Perhaps the best answer is "practice".
Why do people post such nonsense to this group?
One of the central points of Zen is intuitive understanding. As a result, words and sentences have no fixed meaning, and logic is often irrelevant. Words have meaning only in relation to who is using them, who they are talking to, and what situation they are used in. Some postings are indeed nonsense; other postings appear to be nonsense at first but this is because the meaning is all between the lines. Zen and poetry have gone hand in hand for centuries.
Instructions For The Practice Of Zazen (Sitting Meditation)
This zazen FAQ is based (with modification) on the publication Shikantaza: An Introduction to Zazen published by the Kyoto Soto-Zen Center. Some sectarian differences are noted under Difficulties and Expedients. The main text is minimalist in aiming to present what is most common in as many teaching lines as practicable.
Terms for zazen portion of FAQ (see also glossary)
Gassho (Korean: hapchang): See under Hand Positions.
Hokkaijoin (Cosmic Mudra): See under Hand Positions.
Hondo: A formal hall for rituals and ceremonies. The altar is against a wall in a hondo.
Isshu: See under Hand Positions.
Kinhin: Walking zazen.
Rinzai: A Japanese (Chinese: Linji) sect of Zen Buddhism.
Shashu: See under Hand Positions.
Sodo: A formal hall for meditation, meals, and sleeping. The altar is in the center of a sodo.
Soto: A Japanese (Chinese: Caodong) sect of Zen Buddhism.
Zafu: A small round cushion used as a seat in zazen.
Zabuton: See Zaniku.
Zaniku: A large reactangular flat cushion placed under the zafu which cushions the knees.
Zendo: An informal hall for zazen is practice, which may combine the function and layout of a sodo and hondo.
Zendo Manners
In a zendo the altar is placed in either the sodo or hondo position.
Enter the zendo on the left side of the entry, left foot first.
Gassho and bow to the altar.
Walk forward across the room past the altar and go to a seat turning corners squarely (cross in front of the altar only during kinhin).
Gassho and bow toward the seat, greeting the people to both sides.
The people on both sides respond to greeting.
Turn clockwise and face front.
Gassho and bow to those directly across room, greeting them.
They respond with a gassho-bow in greeting.
Sit down on the zafu.
Turn clockwise toward the wall. (If in a Soto style zendo, Rinzai style is to sit facing in from the wall.)
Always turn or move clockwise as viewed from above the zendo.
Hand Positions
Gassho is performed by placing the hands palm to palm slightly in front of the chest with the arms parallel to the floor.
Shashu is performed by placing the thumbtip of the left hand as close to the left palm as comfortable and making a fist around it. Place the fist in the center of the chest and cover it with the right hand. Keep the elbows away from the body with the forearms parallel to the floor.
Isshu is the same as shashu but with the left fist turned thumb side toward the chest. Left fist and thumb are parallel to the floor and not vertical as in shashu.
Hokkaijoin (Cosmic Mudra) is performed in the following manner. Place your right hand palm upward in your lap against the lower abdomen. Place the left hand palm upward on top of the right. The second joints of the middle fingers should be touching, and your fingers parallel. Raise the thumbs up opposite the fingers and touch the thumb tips lightly together; forming an oval between the thumbs and fingers. The thumb tips should join at the approximate level of the navel. In some Tibetan teaching lines the right hand is placed on top of the left.
Settling Into the Posture
Place a thick mat (zaniku or zabuton) in front of the wall and place a small round cushion (zafu) on it. Sit on it facing the wall. There are several positions for the legs. If not too cold sit with bare feet. Leave your wristwatch off.
The cross legged positions provide greatest stability. To sit in full lotus, place the right foot on the left thigh and then the left foot on the right thigh. To sit in half lotus place your left foot on your right thigh. Try to cross the legs firmly so that a stable tripod of support is provided by the knees and the base of the spine. The order of the crossing of the legs may be reversed. It is also possible to simply sit on the floor with one foreleg in front of the other or kneeling using a bench or a cushion. To sit in a chair, place the feet flat on the floor and use a cushion to elevate the seat so that the upper thighs fall away from the body and follow the rest of the applicable instructions.
Rest the knees firmly on the zaniku, straighten the lower back, push the buttocks outward and the hips forward, and straighten your spine. Pull in your chin and extend the neck as though to support the ceiling. The ears and shoulders should be in the same plane with the nose directly above the navel. Straighten the back and relax shoulders, back, and abdomen without changing posture.
Keep the mouth closed placing the tongue with the tip just behind the front teeth and the rest of the tongue as close to the roof of the mouth as comfortable. Keep the eyes at least slightly open cast downward at a 45 degree angle without focusing on anything. If closed you may slip into drowsiness or daydreaming.
Rest the hands palm up on the knees and take 2 or 3 deep abdominal breaths. Exhale smoothly and slowly with the mouth slightly open by pulling in on the abdominal wall until all air has been expelled and inhale by closing the mouth and breathing naturally. Hands still on the knees sway the upper half of the body left to right a few times without moving the hips. Sway forward and back. These swayings are at first larger and then smaller enabling you to find the point of balance of your posture.
Finally, place your hands in Hokkaijoin (Cosmic Mudra, the oval shape against your abdomen described above under Hand Positions).
Breath
Observe breathing during zazen, but do not try to manipulate the rhythm or depth of the breath. Breathe gently and silently through the nose without attempting to control or manipulate the breathing. Let the breath come and go naturally so that you forget all about it. Simply let long breaths be long and short ones short. On inhalation the abdomen expands naturally like a ballon inflating, while on exhalation simply let it deflate. There are some additional remarks about breathing under Difficulties And Expedients.
In some Rinzai and Tibetan teaching lines it is recommended that one feel a sense of strength in the abdomen in breathing, that the exhala- tion be done in a very slow smooth and gradual way or a very slight contraction of the anus on exhalation (this should be so slight it may be more felt as an intention than as a physical contraction) be per- formed. While these recommendations have their origin in energy yogas (Kundalini and Qigong) some Tibetan and Rinzai teachers recommend their use. Theravada and Soto teachers in general do not recommend this approach. Soto especially emphasizes just observing the breath as it is without trying to improve it in any way. Specifically, Dogen states that counting the breath and following it are not quite zazen and recommends avoiding their use. Some lineages (mostly Rinzai) recommend a long period of breath counting before simply practicing zazen, others (mostly Soto) do not. Similarly, some recommend that if you are without a teacher, only practice breath counting not zazen, others encourage practice with or without a teacher.
Awareness
Do not concentrate on any particular object or attempt to control thoughts, emotions, or any modification of consciousness. By simply maintaining proper posture and breathing the mind settles by itself without fabrication. When thoughts, feelings, etc. arise, do not get caught up by them or fight them. Simply permit any object of mind to come and go freely. The essential point is to always strive to wake up from distraction (thoughts, emotions, images, etc.) or dullness and drowsiness. Letting go of any thought is itself thinking non thinking.
Arising From Zazen
Bow in gassho. Place hands on the knees and sway the body slightly and then more so. Take a few deep breaths and unfold the legs. Arise slowly especially if the legs are asleep and do not stand abruptly. Return your sitting place to its original condition. (Plump up the zafu and brush it off with your hand.)
Kinhin - Walking Zazen
Place the hands in shashu (or isshu). Walk clockwise around the room so that your right shoulder is toward the altar in the center of the zendo. The posture from waist up is the same as in zazen. Walk taking a half step for each full breath, slowly, smoothly, and noiselessly, without dragging the feet. Always walk straight ahead and turn to the right. Rinzai kinhin is often much faster and the pace may vary. Match your pace to that of the group.
Difficulties and Expedients
The art of right awareness may seem difficult and the description given above is idealized. If you are finding difficulties invent your own way. In zazen we each must find our own way. If you find you are struggling and need a suggestion as to what to do, it is possible to follow or count the breath among other things.
Counting the breath may be done on inhalations, exhalations or both depending on what you find useful. Count from one to ten and then simply start over again at one. Be aware of the count and the breath and try to maintain continuous awareness of both. If you find that you are constantly losing the count, try counting to five.
Following the breath is done by watching the rise with inhalation and fall with exhalation of the abdomen with each breath. The abdominal wall is viewed as a leaf slowly waving in response to the in and out breaths. Maintain awareness of the entire posture as much as possible and watch the breath reach and leave the lower abdomen.
Please note that opposite breathing (abdomen in on exhalation, out on inhalation) is a Taoist Qigong (energy yoga) method and is not appropriate to do with zazen since it has a specific, health related purpose.
Keizan Zenji recommends settling awareness in the abdomen if bothered by distracting thoughts and above the eyebrows or at the hairline if bothered by drowsiness. Others recommend watching contact of the air with the nostrils or upper lip if drowsy. Dogen Zenji mentions only the palm of the left hand as a point of concentration in difficulties. Hakuin Zenji also mentions slowly scanning the attention from the top of the head downward throughout the body, like following a slowly melting substance as a specific remedy against excess nervousness in zazen. These are mentioned here only as examples of the expedient devices that have been adopted by others. Remember these are only for use in difficulty, the norm of awareness for zazen is to be awake without preference to everything in the universe regardless of whether it is inside or outside the body. Be awake to everything over and over again, that is the essential art of zazen.
Glossary, some terms related to Zen Buddhism briefly defined
Unless otherwise noted or obvious the Japanese form is given first.
The Pinyin romanization of Chinese will be used.
Ch = Chinese, J = Japanese, K = Korean, P = Pali, Skt = Sanskrit
Ango (J): A period of practice and training typically 1-3 months long.
Arhat (Skt): One free from the ten fetters to freedom. Used both to criticise an individual who practices only for self benefit and to praise an accomplished adept. In the latter sense, one of the Ten Names of a Buddha.
Avidya (Skt, P: Avijja): Ignorance although unawareness and unconsciousness are also good translations. Most simply it is manifested as attachment to greed, anger, and delusion.
Bodhisattva (Skt): A Buddha to be who may be delaying his/her own enlightenment to continue a practice benefiting all beings. As praise, it is for selfless practice, as criticism for insufficient attention for one's own practice.
Buddha (Skt): an enlightened one.
Gassho (K: hapchang): A hand position in which palms are placed together vertically in front of the body. (See Hand Positions in zazen FAQ.)
Hokkaijoin: Cosmic Mudra the oval hand position used in zazen.
Hondo: A formal hall for rituals and ceremonies. The altar is against a wall in a hondo.
Isshu: Similar to shashu but with a horizontal fist. (See Hand Positions in zazen FAQ.)
Karma (Skt; Kamma P): Literally deed or phenomenon. Also short for the law of karma, or cause and effect. Actions have foreseeable and unforeseeable consequences.
Kensho: An experience of seeing into one's own nature.
Kinhin: Walking zazen usually practiced between sittings but may also be practiced on its own.
Koan (Ch: kungan): Literally, a 'public record' pointing to realization in a Zen teaching context, usually involving interaction. Short Example:
A monk asked Joshu, 'Does a dog have Buddha nature?'
Joshu replied, 'Mu.' (literally: without or lacking)
Koans may be used discursively or as objects of meditation.
Nirvana (Skt, P: Nibbana, J: Nehan): An aspect of the world expressed as oneness, stillness, and exhaustion of desires.
Rinzai: A Japanese (Ch: Linji) sect of Zen Buddhism.
Samsara (Skt & P): An aspect of world expressed as differentiation, change, becoming, impermanence and desires.
Satori: An experience of enlightenment
Sesshin: Literally to inspect the heart-mind, a period of intense practice, typically approximately a week.
Shashu: A hand position with the left fist vertically against the chest and covered with the right. (See Hand Positions in zazen FAQ .)
Sodo: A formal hall for meditation, meals, and sleeping. The altar is in the center of a sodo.
Soto: A Japanese (Ch: Caodong) sect of Zen Buddhism.
Sutra (Skt; P: Sutta): The teaching discourses of the Buddhist canon, most are presented as the words of the historic Buddha.
Tathata (Skt): Thusness, the as-it-is-ness of the world.
Tathagatha (Skt): The thus-come-thus-gone one, an epithet of the Buddha.
Ten Fetters (Skt: Samyojanas): Illusion of an ego, skepticism, belief in magic as solving the problem of life, sensory delusion, ill-will, desire for formed existence, desire for formless existence, arrogance, restlessness, and ignorance of the true nature of reality.
Wato (K: Hwadu, Ch: Huatou): The head word of a koan, as in the example under Koan 'Mu'.
Yongmaeng Chongjin (K): Intensive retreat (more literally, "fearless practice").
Zafu: A small round cushion used as a seat in zazen.
Zabuton: See Zaniku.
Zaniku: A large rectangular flat cushion placed under the zafu which cushions the knees.
Zazen (Ch: Zuochan): Sitting meditation.
Zen (K: Son; Ch: Chan; Skt: Dhyana; P: Jhana): Meditation.
Zendo (K: Sonbang): An informal hall for zazen is practice, which may combine the function and layout of a sodo and hondo.
On The Use Of Words
"Bodhisattavas never engage in conversations whose resolutions depend on words and logic."
These words, attributed to Shakyamuni Buddha 2,500 years ago, embody the attitude Zen has towards the use of words. Truth and Meaning have existence beyond and independent of words. Words may or may not contain truth. Ultimately the awakening to our fundamental enlightened mind, is beyond descriptions possible in words. Words are convienient tools or sounds limited by the both the nature of sound itself, and the minds of both speaker and listener.
Ever try explaining how a certain food tastes to someone who's never tasted that particular food before? When you were finished did you think they really knew the taste? Could they honestly, just from your description, say they've tasted it?
No they couldn't. But you could, through the use of language, build motivation in the person to taste the food for themselves (at which point they they'd probably be more than happy to tell you how your description was lacking!)
In that exact same way, Zen Masters use words only to coax, prod, push, or drag a person to enlightenment, both as an experience and a way of life. Zen has little use for words which don't precipitate or point to, Awakening. Even logic must take a far, far, second place to the all important task of a personal realization of the unborn, undying, pure wisdom source which is the birthright of every human.
For more specific and philosophical discussion on the use of words refer to the Surangama and Lankavatara Sutras. You can find both these sutras in "A Buddhist Bible" (the first book on the reading list).
Introductory Reading List
The following short list of books is meant to help the beginner gain, not only a philosophical understanding of Zen, but also, at least, an intellectual understanding of why the practice of Zazen is the primary practice of Zen. There are many other good books available, so many that space on this FAQ does not permit anything close to a comprehensive list. Instead we give this short list which covers most fundamental aspects of Zen, Zen practice, and Zen Buddhism. Most of the writers in this list have written more than one book, so if you like your first taste of a particular author, you are encouraged to pick up other titles by the same author. There are also many other wonderful writers and books on this subject, this list is introductory only. You are encouraged to use your intuition when selecting material to read (or not).
May these books be the starting point of your own path to Awakening.
Two Books On Buddhism
A Buddhist Bible Edited by Dwight Goddard:
This is the classic work which began many of the beatnik Zen practioners of the sixties (including Jack Kerouac) on the path. There are certain books which are considered gateway books, that is to say, books that introduce whole generations of people to Zen and this is one of them. Even if you would like to practice Zen without being a Buddhist, it is important to understand the practical and philosohical ties between the two. This book serves this purpose well, while keeping a Zen slant. In addition to the two sutras mentioned earlier, this book also has translations of the Diamond Sutra, Dao De King (more popularly known as Tao Te Ching), the Platform Sutra of the Sixth Zen Patriarch (See NOTE) the Awakening of Faith Shastra, solid fundemantal discusions of the historical Buddha and his teachings. The latest reprint has a foreward by Aitken Roshi.
NOTE: This particualar translation of the Sixth Patriarch's Platform Sutra is worded in a way which might be easier understood by reading other translations.
Buddhism; A Way of Thought and Life By Nancy Ross Wilson.
A simple, clear, accurate overview of the Buddha's teachings, with chapters specifically on Tibetan Buddhism, and Zen Buddhism.
Nine Books On Zen
The Three Pillars of Zen By Roshi Phillip Kapleau:
Another gateway book. This book covers Zazen practice, common questions and problems, and the enlightnment experience. Written by an American who studied in Japan for 15 years, this is classic work by a modern western master.
Zen Mind, Beginners Mind By Shunryu Suzuki:
This book covers Zen practice with especially good comments on bringing practice from the sitting experience into each minute of our lives. It is written in simple style which still manages to convey the deeper meanings of Zen and its practice.
Questions to a Zen Master By Taisen Deshimaru:
Except for the excellent chapter on Zazen (Soto style) this book shows many basic religious and philosphical implications of Zen. With a heavy taste of the "just sitting" Soto Zen style, Master Deshimaru covers frontiers of the mind in an easy reading style that maintains the integrity of Truth.
Every Day Zen By Charlotte Joko Beck:
Another American Master, Beck, speaks in a way easily understandble to the western mind, with especially good advice on sitting practice and relations between people, along with some insightful comments on how Zen history means.
Dropping Ashes on the Buddha By Sueng Sahn:
This book by the Korean Master is written in a question and answer style. It covers main points on practice, finding a teacher (and why you should bother), and basic koan practice. Also shows excellent exchanges between master and student.
Taking the Path By Robert Aitken.
Written in a no nonsense western style, this book is another gateway book. Aitken Roshi has knack for making esoteric or difficult concepts, easier for those unfamiliar with Zen or those whose practice is just starting. Aitken Roshi is an American master who heads the Diamond Sangha in Hawaii.
The Miracle of Mindfulness By Thich Nhat Hahn.
This Vietnamese Zen Master has had intimate contact with the west since the 60's when he campaigned for peace during the war (in spite of opposition from both U.S. and North Vietnamese, Governments). His life has been exemplary and his skill as an essayist is only rivaled by his ability to bring Zen intimately into our daily lives.
About this FAQ (editors note)
This FAQ is a compilation of efforts by some denizens of alt.zen. It is intended to provide what a FAQ might be expected to provide, some answers to frequently asked questions. To my knowledge none of the contributors to this FAQ (especially not its editor) are Zen masters or even particular authorities on Zen. Perhaps the best way to view this FAQ is by seeing it as "what Zen has done to some other folks."
The present incarnation of this FAQ has no credits (although some of the contributors have taken to making sly references to each others work). This gives me the freedom to make editorial changes (usually minor) without going through the tedium of approvals. It also saves us all the effect of an imagined alt.zen hierarchy of some sort. I can only hope and beg that no one attaches any sense of authority to me because of it. (I may be forced to start making puerile jokes if this happens!)
Finally, the items in this FAQ are here because I decided they should be. I wouldn't have posted it otherwise. By even choosing what to include I am biasing this FAQ. It is my hope that this bias will not be great. The problem of life and death is already great enough.
-Daryl
Monday, December 22, 2008
zen wisdom
What Zen Truly Is
Zen is a walk through the garden....an effortless practice of being here now. It is one of the most ancient practices to attaining enlightenment and reaching a higher level of consciousness. It is the most simple and effortless path to total liberation, that involves no-effort, no-thought, and literally no-mind.
A Zen mind is not a dull, bored mind...it is quite the opposite. It is so vigilantly focused in the NOW its sharper than a sharpest razors edge. It is a mind that is free from worry, and is present only to what experience, thought, and sensation that is happening in the now. It is a mind that is full of awe and wonder for this Universe as it sees the REAL world that is overflowing with simplicity, joy and a profound happiness.
A Zen life finds an inner balance within every situation and person. It is free from desires, yet still enjoys the experience of wanting something. The Zen being is truly the master of his/her existence, liberated from the mind and its perpetual grasping for something.
To the Zen Masters the pure mind is the eternal Buddha - nature. To attain enlightenment, to be aware of one's own Buddha - nature, we need to go beyond his ordinary thoughts. Only by becoming free from our own projections and ideas, we can be aware of the Buddha Reality which is all pervading.
" Confused by thoughts,
we experience duality in life.
Unencumbered by ideas,
the enlightened see the one Reality."
- Hui - Neng
The goal of Zen cannot adequately be described in words. Great Zen Masters often appear to be talking in riddles while guiding their students towards their Buddha nature - A consciouness that is all pervading though yet eluding our grasp.
" It is present everywhere.
There is nothing it does not contain.
However only those who have previously
planted wisdom - seeds will be able
to continuously see it."
- Dogen
Zen sutras are compact and terse in nature. For enlightenment cannot be attained by studying complex scriptures, indeed it comes through inner practise.
" I have not heard of a sinlge Buddha, past or present,
who has been enlightened by sacred prayers
and scriptures."
- Bassui
There is nothing lacking in you!
You are no different than a Buddha.
-Zen Master Tao-Hsin
Only by accepting that the ego is a fabricated
illusion do we walk the Buddha's way. - Dogen
Enlightenment is beyond concepts.
No one has ever attained it. -Ying-an
When everything is seen as One, we return to the Source
and stay where we have always been.. -Seng-t'san
Here it is - right now.
Start thinking about it and you miss it. -Huang-po
If you love the sacred and despise the ordinary,
you are still bobbing in the ocean of delusion - Linji
Zen is a walk through the garden....an effortless practice of being here now. It is one of the most ancient practices to attaining enlightenment and reaching a higher level of consciousness. It is the most simple and effortless path to total liberation, that involves no-effort, no-thought, and literally no-mind.
A Zen mind is not a dull, bored mind...it is quite the opposite. It is so vigilantly focused in the NOW its sharper than a sharpest razors edge. It is a mind that is free from worry, and is present only to what experience, thought, and sensation that is happening in the now. It is a mind that is full of awe and wonder for this Universe as it sees the REAL world that is overflowing with simplicity, joy and a profound happiness.
A Zen life finds an inner balance within every situation and person. It is free from desires, yet still enjoys the experience of wanting something. The Zen being is truly the master of his/her existence, liberated from the mind and its perpetual grasping for something.
To the Zen Masters the pure mind is the eternal Buddha - nature. To attain enlightenment, to be aware of one's own Buddha - nature, we need to go beyond his ordinary thoughts. Only by becoming free from our own projections and ideas, we can be aware of the Buddha Reality which is all pervading.
" Confused by thoughts,
we experience duality in life.
Unencumbered by ideas,
the enlightened see the one Reality."
- Hui - Neng
The goal of Zen cannot adequately be described in words. Great Zen Masters often appear to be talking in riddles while guiding their students towards their Buddha nature - A consciouness that is all pervading though yet eluding our grasp.
" It is present everywhere.
There is nothing it does not contain.
However only those who have previously
planted wisdom - seeds will be able
to continuously see it."
- Dogen
Zen sutras are compact and terse in nature. For enlightenment cannot be attained by studying complex scriptures, indeed it comes through inner practise.
" I have not heard of a sinlge Buddha, past or present,
who has been enlightened by sacred prayers
and scriptures."
- Bassui
There is nothing lacking in you!
You are no different than a Buddha.
-Zen Master Tao-Hsin
Only by accepting that the ego is a fabricated
illusion do we walk the Buddha's way. - Dogen
Enlightenment is beyond concepts.
No one has ever attained it. -Ying-an
When everything is seen as One, we return to the Source
and stay where we have always been.. -Seng-t'san
Here it is - right now.
Start thinking about it and you miss it. -Huang-po
If you love the sacred and despise the ordinary,
you are still bobbing in the ocean of delusion - Linji
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