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The Virtue of the Tao's HerbAki No Hashi Dojo: "Auttum Bridge Dojo" "Beauty, youth, and allure fade even as they first appear. In the The Virtue of the Tao’s Herb By Augusto Al Q’adi Alcalde I have been chewing one of Dogen’s experiences and phrases through the Shobogenzo. And that phrase. “Do Toku”, was shining. There are many possible translations of that Do Toku, but of course, enough to say, the only real “translation” is the living experience of it. The “common” living experience, the social one, the one that has the power to change our hearts and the world. But the words themselves, the ideographs themselves are quite interesting. We could also translate not only as “total dedication” but also as “total availability”, to practice and essential nature. Our Zapatista brothers and sisters do say “the word is half of the one who says it, and half of the one who hears.” Thus, our “hearing” reality and our common heart, does create reality, makes our true nature shine. So we can say that this is the power or energy or virtue, and not in the moral sense of the word “virtue” but as potential, as in what is the “virtue” of this plant or this herb. The Tao. We shouldn’t forget, if we understand what Lao Tzu is saying in his little book, it is the unknown, is the nameless, is the black female, the mother of all mystery. Dogen talks about this total dedication as one of the fundamental elements of Zazen, the formless actualization of Unconditional Attention. Or, as a friend said, “making Love to emptiness” right on!!! Total dedication. When we talk about the word Zen and the meaning of the word Zen we see more and more Zen as being much more than a practice, and see Zen more as an experience, a living experience, a flowing and unfolding living experience. Seeing it as such, does open really many many gates. And as Dogens says, Zen is the Dharma Gate of ease and joy. And at the same place as an inquiry, an inquiring, deep, formless, daring, fearless inquiring. Inquiry not being caught up by any fixed form but just inquiring, So we can see Zen, as well as Life and relationship, is a practice, and actualization, as well as an inquiry. And this walking is contained in a form and community. even if in one moment is is a community of simply an ass and a pillow, a community of two feet and the ground. Thus we have this form and this community which is basically the container of that inquiry and play. At that point Zen or Shikantaza or Koan is a living experience renewed moment by moment falling, diving into that container of this form and the community and how it expresses outside the limits of the formal place, be it called Zendo or another name in and as our very everyday life. When we say this word “intense” or “intensive” we touch the possible relationship between time and practice and life. And Passion and Love. Time! such a mystery! As well as practice or life itself. How do we touch or how we become, actualize, express that passion, that intensity without which I don’t think we can touch and become intimate with that heart of inquiry and practice. The notion of continuity blocks that passion to come forth. But this I don’t think nothing works as well, as bad, we should say, as the illusion of having time, we “think” we have time. Yes tomorrow we continue here?, who knows!!! I don’t think so. It may be, it may be not . And when we fearlessly challenge that security about next moment taken for granted we touch that passion. So what is practice then? what is play? Is that very Do Toku as Zazen, as Shikantaza, as the “Koan of everyday life”, that Koan named as Genjo Koan. So we have two wings in this practice, there is a lot of emphasis in certain schools about not searching but I think it is also important not to postpone that possibility. Not to postpone the horizon, not to postpone the New World, New Heart. We don’t direct ourselves to our aim but also we don’t postpone the potential of this very moment as the only one for that awakening. In the Taoist tradition the word for Zazen that is used is not the same. Then there is nothing known, thus there is no point of reference. Here then time is our heart and body, space is our heart and body, this brand new living moment is our heart and body. And it is a Common heart and Body, thus, a common walking. Dogen, in a very interesting essay called Being Time or “the identity of being and time”, he says like this: “You may suppose that time is only passing away and not understand that time never arrives. Although understanding itself is time, understanding does not depend on its arrival.”
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