C.S. Sloan's Integral Strength

 Essays and Thoughts on The Dokkodo Part Nineteen Do Not Seek to be Rich in Your Old Age Bodhidharma sits facing the wall (Reigen Eto, 18th century) Bodhidharma is considered the founder of Zen Buddhism, and his "style" of meditation may be something that "helps" us with what we REALLY need for old age. Although Musashi died at the "ripe old age" of 60 or 61 - there is some disagreement as to the date of his birth - he lived to be surprisingly old considering both his occupation and the number of duels that he participated in.  Most samurai - especially  those who lived before the Tokugawa era - would have died at a significantly younger age.  Interestingly, it is only because  Musashi lived to be so old (for a samurai) that he understood the wisdom of this musing.  With age does  come wisdom in many cases, and so you can look at the whole of The Dokkodo  in this same vein.  He knows the wisdom of these "precepts" because he has lived them until

  Essays and Thoughts on  The Dokkodo Part Seven Do Not Regret What Has Been Done Woodblock print by the artist Ichiyusai Kuniyoshi of a man holding a mirror to Musashi in order to get a better look at the swordsman.  Library of Congress, Washington, D.C. (digital. id. jpd 01793) Often, regret is nothing more than a way of "holding on," of our inability to truly let go .  In this way, you can see how this maxim relates to our previous one of being "detached from the desire" for worldly things.  Our regret, when looked at from this perspective, is something that we are actually attached to .  We don't want  to let go of our past.  And so we don't! Our regrets - as with many other things - are nothing more than our attachment to the past.  We think, we ruminate, we worry about what we might have done different.  And so we stay stuck in a past that only exists in our mind, or in our thoughts , to be a little more precise.  For we could say that our mind - whate

 I have - on and off since my youth - practiced zazen.  But the sort of zazen that I was introduced to as a young man in the Isshin-Ryu dojo of my formative years was (as I have said before elsewhere on this blog) decidedly of a Soto-style nature.  Specifically, it was what is known in Zen as shikantaza , often translated as just sitting.  But "just sitting" can be a lot harder than it sounds. The following is from Japanese-American monk-priest Sokuzan, in a new book of his entitled "108 Meditation Instructions."  I admit to knowing very little about Sokuzan, despite typically being familiar with the American-Buddhist "scene", but what he has to say here has a depth to it that you don't typically encounter in American Zen. Enjoy! Kodo Sawaki sitting in Zazen Why do this kind of meditation (shikantaza) rather than shine or thaktong or samatha and vipassana?  Why not do creation/completion practices or deity yoga visualizations?  Or mantras?  Why not do

  Zen Master Kodo Sawaki (known affectionately as "Homeless Kodo") sitting Zazen* Zen and the martial arts have a complex history.  And it is one that is (a) almost completely misunderstood by all martial artists, especially practitioners of the Japanese martial arts who seem to talk about it the most but also seem to understand it the least, and (b) not even understood at all by the modern "zennist".** In this short little post, I'm not going to get into all of the reasons both A and B above are true, but simply want to express how similar both Zen and the Japanese martial arts are, and maybe this will give a good reason for the budo-ka to take up zazen, and while I expect even less zennists to take up budo, it does help for him/her to understand the martial arts better. Zazen is a physical practice.  It's at least as much a physical practice as it is a mental one.  I think this is vastly - and I do mean vastly - overlooked by most people, even practitioner

 Happiness Sucks and the Zen Way to Contentment C.S. sitting on his zabuton as he prepares for meditation I once read of a study dealing with music and happiness.  The study had two groups of participants listen to a composition of classical music.  The first group was told to simply listen to the music.  The second group was told to listen to the music and to try to have the music cultivate a sense of happiness within them while listening.  Afterwards, both groups were asked how happy listening to the music made them feel.  Interestingly, it was the first group that said they felt really happy while listening to the music.  The sense of simple bare attention, without attempting to alter the atmosphere through "being" happy, was enough to create happiness without effort. We live in a culture - and this is especially true if you're like me and deal with the "health and wellness" community - that is in the middle of a "happiness boom".  But the truth is

Entering Deeply into Practice Bodhidharma (a.k.a. Da Mo), first patriarch of Zen*       “ While you are continuing this practice, week after week, year after year, your experience will become deeper and deeper, and your experience will cover everything you do in your everyday life.  The most important thing is to forget all gaining ideas, all dualistic ideas.  In other words, just practice zazen in a certain posture.  Do not think about anything.  Just remain on your cushion without expecting anything.  Then eventually you will resume your own true nature.  That is to say, your own true nature resumes itself. ” Shunryu Suzuki, Zen Mind, Beginner’s Mind      In a past blog entry on Zen, martial arts, and building muscle mass, I made a brief mention of entering deeply into practice .  But what does this mean, to “enter deeply into practice”?  First, and for some odd reason this seems to be a point that practitioners are apt to miss, it means that you must have a daily practice that you