Podcasts about soto zen

Gil Fronsdal explores why we suffer and how we can meet our suffering with a supportive presence for the benefit of ourselves and all beings. In this episode, Gil thoughtfully discusses:Becoming like a wise & peaceful snake, shedding our skin from time to timeHow mindfulness practice can contain the goal of cessation of greed, hatred, and delusionHow clinging creates emotional stress, mental pain, and spiritual sufferingNotice the “aah” of skillful action versus the “ouch” of unskillful action as we develop awarenessBeing present for the depth of suffering in the human heartBringing the qualities of the awakened mind in to meet our suffering and help us release itHelping our suffering feel safe and remembering that all suffering can be put to restThe ability to stay with our experiences without clinging and with a sense of wellbeing Meeting our suffering for ourselves and to show the way for othersPracticing mindfulness with sincerity, consistency, and heartfelt dedicationThis episode is sponsored by BetterHelp & Dharma Seed:Join Krishna Das, the most well-known voice of Bhakti chanting (Kirtan) in the West, and David Nichtern - a senior Buddhist teacher, founder of Dharma Moon, guitarist in Krishna Das' band, and producer of several of his albums - for a warm and engaging conversation about these two paths, their shared roots, and how they intersect in contemporary spiritual practice. Learn more about this FREE online gathering - THE HEART & MIND OF PRACTICE: BUDDHISM & BHAKTIToday's podcast is also brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.About Gil Fronsdal:Gil Fronsdal is the co-teacher for the Insight Meditation Center in Redwood City, California; he has been teaching since 1990. He has practiced Zen and Vipassana in the U.S. and Asia since 1975. He was a Theravada monk in Burma in 1985, and in 1989 began training with Jack Kornfield to be a Vipassana teacher. Gil teaches at Spirit Rock Meditation Center where he is part of its Teachers Council. Gil was ordained as a Soto Zen priest at the San Francisco Zen Center in 1982, and in 1995 received Dharma Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center. He currently serves on the SF Zen Center Elders' Council. In 2011 he founded IMC's Insight Retreat Center. He is the author of The Issue at Hand, essays on mindfulness practice; A Monastery Within; a book on the five hindrances called Unhindered; and the translator of The Dhammapada, published by Shambhala Publications. You may listen to Gil's talks on Audio Dharma.This recording was originally published on Dharmaseed.orgNo matter what it is, suffering is always an activity that can be put to rest, that can stop. Suffering is not the deepest thing in you. It doesn't have to define you, it's not all of who you are." – Gil Fronsdal See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

"Zen in Our Time" and "Connecting the Dots" are themes that I have hit upon for 2025, forming the thread running through (one meaning of "sutra") all of my DharmaByte newsletter columns and online UnMind podcasts this year. Contextualizing the teachings and legacy of Zen in modern times — without throwing the baby out with the bathwater — is key to transmitting Zen's legacy. Connecting the dots in the vast matrix of Dharma — while bridging the gap between 500 BC to 2025 CE in terms of the cultures, causes and conditions — is necessary to foster the evolution of Shakyamuni's Great Vow, from the closing verse of the Lotus Sutra's Lifespan Chapter: I am always thinking: by what means can I cause sentient beings to be able to enter the highest path and quickly attain the Dharma? As in so many aspects of our overloaded society, when contemplating the next column or podcast, the question always arises, "Where do I begin?" I turn to my collaborators — Hokai Jeff Harper, publisher of the newsletter, and Shinjin Larry Little, producer of the podcast — for clarity and inspiration. Jeff responded to my call for suggested topics with an intriguing trio: • To everything there is a season• The wax and wane of householder zazen practice• What we are feeling right now IS impermanence manifesting itself Instead of choosing one over the others, it occurred to me that all three are important. And they are interrelated, in a kind of fish-trap narrowing of focus, from the universal span of spacetime as a causal nexus for humankind; then homing in on the social level, considering the modern householder's vacillation in attempting to pursue what began long ago as a monastic lifestyle; and finally zeroing in on the personal: the intimacy of realization within the immediate flow of reality. I will attempt to treat them in succession over the next three installments, in the context of transmission of Zen's Original Mind. TO EVERYTHING THERE IS A SEASONIf you find the 1960s Pete Seeger song popularized by the Byrds running through your brain, you are not alone. If you recollect the poem from Ecclesiastes — which I studied in a unique, small-town high school literature course — you may be hearing echoes of: To every thing there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted; A time to kill, and a time to heal; a time to break down, and a time to build up; A time to weep, and a time to laugh; a time to mourn, and a time to dance; A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; A time to get, and a time to lose; a time to keep, and a time to cast away; A time to rend, and a time to sew; a time to keep silence, and a time to speak; A time to love, and a time to hate; a time of war, and a time of peace. Or from Tozan Ryokai: Within causes and conditions, time and season, IT is serene and illuminating And finally, from Dogen Zenji: Firewood becomes ash and it does not become firewood again.Yet do not suppose that the ash is future and the firewood past. You should understand that firewood abides in the phenomenal expression of firewood, which fully includes past and future, and is independent of past and future. Ash abides in the phenomenal expression of ash, which fully includes future and past.
 Just as firewood does not become firewood again after it is ash, you do not return to birth after death... Birth is an expression complete this moment; death is an expression complete this moment. They are like winter and spring; you do not call winter the "beginning" of spring, nor summer the "end" of spring. There are many more such incisive and insightful references to time in the literature of Zen, as well as Western thinking, of course, most notably Master Dogen's fascicle titled "Uji," which translates as something like "Being-time," "Existence-time," or "Living time," as Uchiyama-roshi renders it. This 13th Century writing is said to have anticipated the theory of Relativity, Einsteins' prodigious accomplishment, perhaps the most important scientific breakthrough of the 20th Century. But these few recollections from the rich legacy of Zen's written record will suffice for our purposes of connecting some of the dots in Indra's Net, or the modern components of the "Matrix of the Thus-Come One" as described in the Surangama Sutra. Scanning the Biblical poem, it is striking to see so many various activities and reactions to the obligations and behaviors of daily human life listed in equally dispassionate terms, not implying false equivalencies, but for example to blithely assert that there is "a time to kill" and "a time to heal"; "a time of war" and "a time of peace" — in the same breath — is in itself breathtaking, considering the admonition against killing, or murder, found in the Ten Commandments as well as the first Five Grave Precepts of Buddhism. Jumping to Master Tozan, or Dongshan, the founder of Soto Zen in 9th Century China, we find a hint of some resolution of the "whole catastrophe" in his reference to "IT" being "serene and illuminating," regardless of time and season, causes and conditions. This "it" appears in various Buddhist sayings and teachings, as tathata in Sanskrit — the inexpressible; or inmo in Japanese — the ineffable, the essential. These all point to what I analogize as a "singularity of consciouness" that emerges in zazen, where we pass the event horizon of conventional perception — the mind collapsing inward of its own mass — returning to and revealing our Original Mind, merging subject and object, duality and nonduality, in mokurai — the resolution of all apparent dichotomies. Earlier in Tozan's Precious Mirror Samadhi, or Hokyo Zammai, from which the above quote is taken, he magnifies the central place of this "it" in the experiential realm of Zen realization: Although IT is not constructed, IT is not beyond wordsLike facing a precious mirror, form and reflection behold each otherYou are not IT but in truth IT is you Master Dogen's coinage of "the backward step" captures this 180-degree attitude adjustment in the way we usually approach learning, self-improvement, and general development as human beings on the learning curve of reality. "From the very beginning all beings are buddhas," as Hakuin Zenji, 18th Century Rinzai Zen master, poet and artist states in the first line of his famous poem, "Song of Zazen." For every thing there may be a season, but when it comes to the most important thing in Buddhism, there is fundamentally no change — from beginning to middle to end — of this "poor player," life, strutting and fretting his/her hour upon the stage. In another line from Chinese Zen, the third Ancestor in 6th Century China captures this succinctly: Change appearing to occur in the empty world we call realonly because of our ignorance. So, somehow, once again, we are getting it all wrong, backwards. Our recourse is, of course, to get our butts back to the cushion; trust the original mind; take the backward step; and embrace the revolutionary notion that WE are not IT, but in truth IT is US. I cannot resist the urge to close this segment with one of my favorite quotes from the great Master Pogo: We have met the enemy and he is us. It may be a comfort to realize that "mine enemy grows older" as we age. We just have to outlive our enemies, including our own ignorance. Next month we will take up the second suggestion, the waxing and waning of householder zazen practice. Been there, done that.

Gil Fronsdal explores the heart of Buddhist tradition by blending mindfulness with the transformative power of compassion and loving kindness.This episode is sponsored by Betterhelp & Dharma Seed:Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.Join Buddhist Teacher David Nichtern and Duncan Trussell for a conversation about finding our own voice, our own expression, and our own way of connecting with people. Learn more about this FREE online gathering - AUTHENTIC PRESENCE: FINDING YOUR OWN VOICEOn this episode of the BHNN Guest Podcast, Gil gives a dharma talk on:Discovering how love is foundational in Buddhist tradition and spiritual practiceExploring the two wings of Buddhism: balancing compassion and wisdomUnderstanding why compassion is essential in both practice and realizationLearning how mindfulness can become fixated on the goal of enlightenmentShifting focus from attaining enlightenment to embodying compassionGil's journey of softening the heart and embracing inner sufferingInsights from the Buddha on cultivating loving kindness in daily lifeHealing inner conflict by embracing the parts of ourselves we often rejectPracticing meeting every experience with radical compassion and presenceLetting compassion bloom as a natural expression of inner peaceRecognizing shared suffering and connecting with others as equalsDiscovering how the dharma reveals itself through all aspects of life.Today's recording was originally published on Dharmaseed.orgAbout Gil Fronsdal:Gil Fronsdal is the co-teacher for the Insight Meditation Center in Redwood City, California; he has been teaching since 1990. He has practiced Zen and Vipassana in the U.S. and Asia since 1975. He was a Theravada monk in Burma in 1985, and in 1989 began training with Jack Kornfield to be a Vipassana teacher. Gil teaches at Spirit Rock Meditation Center where he is part of its Teachers Council. Gil was ordained as a Soto Zen priest at the San Francisco Zen Center in 1982, and in 1995 received Dharma Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center. He currently serves on the SF Zen Center Elders' Council. In 2011 he founded IMC's Insight Retreat Center. He is the author of The Issue at Hand, essays on mindfulness practice; A Monastery Within; a book on the five hindrances called Unhindered; and the translator of The Dhammapada, published by Shambhala Publications. You may listen to Gil's talks on Audio Dharma.“People will say, 'Oh she realized a really deep enlightenment'. But how often do you hear someone say 'oh I got compassioned' or 'that person, he reached the fourth stage of compassion, he was fully compassioned'? I think we all need more compassion than enlightenment—if we want to separate the two. If we don't separate the two, then compassion has to be an integral part of it." – Gil Fronsdal See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

This episode is a live recording from a recent SAND Community Gathering (April 2025) facilitated by Jungwon Kim. Join Buddhist scholars and activists Rev. Duncan Ryūken Williams, Ph.D. and Funie Hsu/Chhî, Ph.D. for an illuminating dialogue exploring the intersection of Buddhist practice and social transformation. This conversation weaves together Buddhism, remembrance, healing, and liberation, examining how the dharma offers both a path to personal awakening and Social-Spiritual Liberation. Our guests shared how Buddhist teachings help transform grief into connection, particularly in response to racially motivated violence against Asian American communities. The conversation challenged conventional Western Buddhist approaches to Secularization and Individual Awakening. Duncan Ryuken Williams is a Professor of Religion and the Director of the Shinso Ito Center for Japanese Religions and Culture at the University of Southern California; previously, Chairman of Japanese Buddhism at UC Berkeley, Director of Berkeley's Center for Japanese Studies, and Buddhist chaplain at Harvard University where he received his Ph.D. An ordained priest since 1993 in the Soto Zen tradition, he received Dharma transmission in 2024 at Kotakuji Temple, Japan. His latest book, American Sutra: A Story of Faith and Freedom in the Second World War, an LA Times bestseller, won the 2022 Grawemeyer Religion Award. He also wrote The Other Side of Zen . Funie Hsu/Chhî, Ph.D. is a transdisciplinary scholar from a working class, Taiwanese-American family, raised in a Taiwanese Humanistic Buddhist tradition. Her work melds American, Asian-American, Buddhist, and Taiwan Studies. Currently Associate Professor of American Studies at San Jose State University, she received a Ph.D. in Education with an emphasis in Women, Gender, and Sexuality from UC Berkeley. Aspects of her work explore issues of language, education and colonialism. She is a co-organizer of May We Gather, a national Buddhist memorial ceremony for Asian American ancestors and a former Board Member of the Buddhist Peace Fellowship where she advocated for the recognition of Asian American heritage Buddhist communities in the organization and beyond. Jungwon Kim is an award-winning writer and cultural worker. She is also a communications leader, organizational strategy consultant, and journalist who has dedicated her professional life to human rights and environmental advocacy. As Head of Creative & Editorial at the Rainforest Alliance, she directed a multimedia team of writers, videographers, and graphic designers. Earlier in her career, she served as the editor of Amnesty International USA's human rights quarterly that featured the work of award-winning journalists and documentary photographers (circulation 300,000). She began her storytelling career as a newspaper reporter, magazine editor, and on-air correspondent for nationally syndicated public radio programs. Topics 00:00 Introduction and Welcome 00:41 Introducing the Conversation Topic 01:36 Meet Jungwon Kim 03:20 Introducing the Guests: Funie Hsu/Chhî, and Duncan Ryuken Williams 06:30 Funie Hsu/Chhî's Path to Buddhism 10:19 Duncan Ryuken Williams' Path to Buddhism 13:02 Buddhism as a Cultural Ecosystem 22:16 May We Gather: A Collective Healing Initiative 32:42 Decolonizing Buddhist Practice 37:07 Lessons from Japanese American Buddhists 44:48 Bridging the Gap in American Buddhism 58:02 Concluding Thoughts and Reflections Support the mission of SAND and the production of this podcast by becoming a SAND Member

Perguntas e respostas com Monge Genshō Rōshi - Sensei, qual a visão do Zen em relação aos chakras? Eles existem? - Mestre, "vazio é forma e forma é vazio". A impermanência está contida nessa afirmação? - Sensei, qual o efeito das orações sobre qualquer religião? Elas são funcionais? Como uma oração pode afetar o karma? No budismo Soto Zen, há orações? - Sensei, meu intelecto entende o conceito de vazio e forma, o conceito de talidade. Porém só entender isso não basta. Como viver a talidade? ------ Site: daissen.org.br Instagram: @zendaissen e @mongegensho Youtube: Zen Budismo por Monge Genshō Aplicativo do Daissen na Play Store e App Store: Zen Daissen https://linktr.ee/zendaissen

Ryuko Laura Burges is a lay entrusted Dharma teacher in the Soto Zen tradition, teaches classes and lectures and leads retreats in Northern California. - that's from her SFZC bio. In this, her 3rd podcast, Laura tells a story from her latest book: Wisdom Stories of Tibet: Tales of Magic, Adventure, and Bravery. She also tells a Tassajara story and talks about her book on Recovery.

ZEN IN OUR TIME“Connecting the Dots”Some of you A few may have undergone formal training, in Zen or other meditative traditions, or you may be a relative newcomer to Zen. The objective of this essay is Whatever your experience level, this course should help you sort the wheat from the chaff, to clarify for yourself which teachings of Buddhism are relevant to you, to provide some background on Zen Buddhism, how to integrate Zen practice into your daily life, and the importance of Zen's unique style of meditation, and finally some approaches to integrating Zen practice into your daily life.. My approach to Zen may seem a bit different from others you may be familiar with. The reason for this is NOTE: Applying my professional training in design thinking, which influences how I see the world. To augment more traditional text-based presentations of Zen and buddha-dharma, my training in graphic design, I have charted the basic teachings as 3D structures flattened into 2D charts, available upon request. This illustrates their interrelatedness, providing visual aids and mnemonics to help you visualize and remember them. The graphic models allow further analysis of overlapping and interconnected implications of what otherwise typically appear as linear constructs and literary outlines in the verbal formword. We are literally going to connect the dots to the degree possible.Basics of BuddhismZen NOTE: Applying my training in graphic design, I have charted the basic teachings of Zen as semantic models, 3D structures flattened into 2D charts, for the sake of illustrating their interrelatedness, as well as providing visual aids and mnemonics for you to visualize and remember them. These will also allow you to do further analysis of the overlapping and interconnected implications of what otherwise appear as linear constructs in the written word. Buddhism is both very simple and complex at the same time. As we say in design circles, "simple in concept; difficult in execution." The amount of material available on Buddhism appears virtually endless. I am not a scholar, nor a historian, but it may be helpful to provide some background from the perspective of Zen practice, on the subject as I understand itThe Four Noble TruthsBuddha re-discovered these truths in his meditation and articulatedmeditation them in his "First Sermon.” He unfolds a model of "Four Noble Truths." This quartet constitutes a kind of take-it-or-leave-it description of reality, the causes and conditions of sentient existence, including the Eightfold Path, a thoroughgoing prescription for practice, covering the eight dimensions of leading a Zen life based on meditation. All of the teachings may be seen as corrective descriptions of enlightened realty and prescriptions for taking action based on the enlightened worldview. Buddhism's Four Noble Truths are traditionally translated as the existence of suffering, its origin in craving, the potential of cessation, and the path to follow in daily life, leading to cessation. This begs the question — WhatWhat, exactly, makes them so noble, after all? They can beare ennobling, but only if we embrace them. If we do, : they can enable us to live a life of compassion in the context of inexorable change, or "suffering." The Noble Truths do not change with circumstance. They do not interact with, nor react to, changes in circumstance. The first of the four truths is that this existence — indeed any physical existence — is of the nature of suffering (Skt. dukkha). There is no existence without change, the universal dynamic. Galaxies colliding, the Big Bang — all is dukkha. As human beings, we are caught up in this change, and we tend to take it personally. We suffer not only physically, but also emotionally, mentally, and even socially. The second truth is that most of our suffering is finds its origin in our own attachment and aversion,, craving, or thirst: clinging to the pleasant, and avoiding the unpleasant. Suffering is both natural —, as in aging, sickness and death —, and unnatural or intentional —, as in self-inflicted and mutually-inflicted suffering between human beings, and imposed upon other beings, sentient and insentient. On a personal level, Buddhism embraces suffering, rather than trying to avoid it. The third of the truths offers hopeis that suffering can cease, but only through our embrace of it. The natural processes of aging, sickness and death cannot be avoided no matter how hard we try. They are built into existence itself. UnnecessaryIntentional and unintended suffering can come to an end, however, through relinquishing cessation, or at least lowering,the extent ofof our craving, modifying our craven behavior.The Noble Eightfold PathThe fourth of the quartet posits that there is a way of living daily life as a path to cessation. Theusual interpretation of its eight points begins with worldview, or intention. In time our view evolves toward conformance to that taught by Buddha, through examining our thought, or understanding., "Right" view and thoughtwhich together comprise right wisdom.; Engaging in loving speech, kind action and a compassionate livelihood, add up toor right conduct. E; and engaging effort, mindfulness and meditation, we developas right discipline. The only real discipline in Zen is self-discipline, which applies to lay practice as well as monasticism.Wisdom, conduct and discipline constitute our tripartite path. Fortunately, Zen offers a workaround. The primary focus of Zen is the practice of its highly focused method of meditation (J. zazen), integrating posture, breath and meditationattention, called “zazen” in Japanese. Zazen is like a magnifying glass, an indispensable and instrumental method for focusing attention awareness in an extremely tight awareness on our own direct experience. Which is where the origins of Buddhism arose, from the meditation of Buddha, Shakyamuni. Visualizing the Eightfold Path as a 3-dimenional model of a cube illustrates that these eight components of the three primary divisions — the outer person, or conduct;, the inner person,or discipline;, and the fruit of the practice, the evolution of true wisdom — are all interconnected in complex ways. For example, the intersection of right speech and right action: “You talk the talk, but you do not walk the walk.” Your words do not match your actions. Each pairing of any two of the eight dimensions can be analyzed in such a manner. But the important thing is to be aware of them, and observinge how they affect our lives, and how our manner of living affects them. The Six ParamitasWhen we think of perfecting our practice of any activity, such as playing the piano, or high-performance athletics, naturally we form some sort of goal or expectation that we hope to realize. But the notion of perfection in Zen is not like that. There is an ancient Sanskrit term,from Sanskrit, “paramita,” that is sometimes translated as “perfection.” There are six such, (sometimes expanded to ten,) such in traditional models. — The basic six-pack usually translatessometimes condensed as: generosity or giving;, precepts or (ethics);, energy or or effort;, patience or or forbearance;, meditation, contemplation or concentration;, and wisdom. But in Zen, we instead look to discover their true meaning and application in our meditation. The founder of Soto Zen in 13th Century Japan, Master Eihei Dogen, was said to have commented, paraphrasing: asking In zazen, wwhat Precept (morality) is not fulfilled? In Zen, the perfection of desirable personality traits, and the full comprehension of them, becomes possible only through diligent pursuit of wholehearted meditation practice. My Zen teacher, “sensei” in Japanperese, Soyu Matsuoka-roshi, would often say that we should always aim at the perfect posture in seated meditation, never imagining that we have achieved it. This amounts to “posture paramita.” We engage in a process of perfecting, in lieu of setting goals of perfection. Eventually, with repetition, any endeavor such as practicing the piano, dance moves, sports, or martial arts forms, will reach a turning point, where it becomes truly musical, transcendent, and transformative. Your practice of meditation will likewise naturally go through several turning points in its evolution. Eventually, it will become what my teacher referred to as “the real zazen.” This is when posture, breath and attention all come together in a unified way. Not-two.Zazen: Sitting Still Just Sitting; Still Enough, Straight Enough, For Long EnoughThe focus of Zen is on the present moment, but the activity that is occurring moment by moment is ceaseless, relentless in its changing dynamic. We sit still in order to recover our original mind, in which stillness is not separate from motion. This is one meaning of an ancient Sino-Japanese term, “mokurai”: stillness in motion, motion in stillness. Silence in Zen, to take another example of mokurai,, is not the absence of sound. The silence is in the sound. And vice-versa. Same for stillness and motion. Nonetheless, we emphasize the stillness partsays. It is difficult to slow down, let alone come to a full stop, in today's world. When we do — sitting still enough for long enough — a whole new dimension of reality opens up for us. We enter the original frontier of the mind, discovered by Buddha two-and-a-half millennia ago, and passed on to us by the ancestors of Zen.Concluding the InconclusiveLike most things in life, Zen has to be experienced to be understood, from personal experience. This is one instance of how the highly specialized training in Zen has a halo effect on daily life. If you have become accustomed to the extreme clarity of mind engendered in quiet meditation in the zendo, you will be better equipped to face the chaos in daily life Two aspects of Zen that I have mentionedindicated remain foremost in my mind —- its irreducible simplicity of method, and the importance of finding the right teacher for you. I highly recommend you pursue both with diligence, as if your hair were on fire, as per Master Dogen.

Kokyo (AKA Luminous Owl) Henkle is a Soto Zen priest who came to the SF Zen Center in 1990 and is currently leading a practice period at Green Gulch Farm. He and his wife Shoho Kuebast founded the Bright Window Hermitage on Tassajara Road. Check it out at brightwindowhermitage.weebly.com. In his college years Kokyo was a dedicated Deadhead. Listen to this podcast with him and learn more.

Considering how we relate to the world, Gil Fronsdal offers insight into freedom from our mental constructs through stillness of mind.Today's podcast is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.In this episode, Gil Fronsdal offers wisdom on:The relationship between fundamental insight and fundamental happinessDividing the present moment into three parts (what's happening, our relationship to it, and the self)The Anicca Vata Sankhara chant, an important chant among Theravada BuddhistsSeeing happiness through stilling our mental constructionsObjective reality versus human-made conventionsUnderstanding the world of relatedness and settling it downBeing aware of the breath within the breathThe season of being in relationship and the season of letting things beThe ever-presence of awareness and the freedom it can bringBuddhist practice helps us see when something is a constructionSeeing the arising and passing of all mental activity We have all these conventions and they're useful, we play with them, they're antidotes, they settle things. It's also possible to relate to the breathing, to be present for the breath, without a convention, but present. The mind doesn't go towards the breath, the breath doesn't go to you, the breath arises in awareness. The awareness doesn't go anywhere.” – Gil FronsdalThis 2008 recording was originally published on DharmaseedAbout Gil Fronsdal:Gil Fronsdal is the co-teacher for the Insight Meditation Center in Redwood City, California; he has been teaching since 1990. He has practiced Zen and Vipassana in the U.S. and Asia since 1975. He was a Theravada monk in Burma in 1985, and in 1989 began training with Jack Kornfield to be a Vipassana teacher. Gil teaches at Spirit Rock Meditation Center where he is part of its Teachers Council. Gil was ordained as a Soto Zen priest at the San Francisco Zen Center in 1982, and in 1995 received Dharma Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center. He currently serves on the SF Zen Center Elders' Council. In 2011 he founded IMC's Insight Retreat Center. Gil has an undergraduate degree in agriculture from U.C. Davis where he was active in promoting the field of sustainable farming. In 1998 he received a PhD in Religious Studies from Stanford University studying the earliest developments of the bodhisattva ideal. He is the author of The Issue at Hand, essays on mindfulness practice; A Monastery Within; a book on the five hindrances called Unhindered; and the translator of The Dhammapada, published by Shambhala Publications. You may listen to Gil's talks on Audio Dharma.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

03/02/2025, Kokyo Henkel, dharma talk at Green Gulch Farm. An introduction to this ancient Zen poem that is often recited at SF Zen Center and Soto Zen temples around the world. The metaphor of a mirror and its reflections to clarify buddha-nature and the world of experience is offered by the Buddha in various sutras, and by many Zen ancestors as well.

Rev. Master Jiyu-Kennett continues her lecture series by briefly talking about the third kensho or third 'stage of enlightenment' and its relationship to the precepts. She then continues to study and commentate on the Shushogi. There are questions and answers at the end. This talk is part of a lecture series given in 1979.YouTube: N/ATwitter/X: @shastaabbey

Rev. Master Jiyu-Kennett works directly with the Shushogi, a short compilation of Great Master Dogen's writings, and gives an in  depth analysis of the precepts. There are assorted questions and answers at the end. This talk was part of a winder lecture series given in 1979. YouTube: N/ATwitter/X: @shastaabbey

Renowned Buddhist teacher Gil Fronsdal outlines how a connection to the body is the gateway into the present moment.Today's podcast is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.This time on the BHNN Guest Podcast, Gil Fronsdal dives into:Reminding ourselves to be in the present momentFinding the dharma in the here and nowOur lived spaces of awakeningNot being in conflict with realityStaying aware and being able to trust ourselvesRelishing in our own uniqueness and allowing it to flowerThe importance of the body in Buddhist practiceWatching the rhythms in our bodyThe body as a royal road to the unconsciousThis episode is also brought to you by Dharma Moon. Join Buddhist teachers David Nichtern and Professor Robert Thurman for a free online event on Tuesday, March 4th at 6pm ET. Together, they'll explore the power of lineage, tradition, and the evolution of mindfulness practices. They'll also discuss Dharma Moon's renowned mindfulness meditation teacher training program. Visit dharmamoon.com/lineage for more info and to reserve your spot for the free online event with David Nichtern and Professor Robert Thurman!About Gil Fronsdal:Gil Fronsdal is the co-teacher for the Insight Meditation Center in Redwood City, California; he has been teaching since 1990. He has practiced Zen and Vipassana in the U.S. and Asia since 1975. He was a Theravada monk in Burma in 1985, and in 1989 began training with Jack Kornfield to be a Vipassana teacher. Gil teaches at Spirit Rock Meditation Center where he is part of its Teachers Council. Gil was ordained as a Soto Zen priest at the San Francisco Zen Center in 1982, and in 1995 received Dharma Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center. He currently serves on the SF Zen Center Elders' Council. In 2011 he founded IMC's Insight Retreat Center. Gil has an undergraduate degree in agriculture from U.C. Davis where he was active in promoting the field of sustainable farming. In 1998 he received a PhD in Religious Studies from Stanford University studying the earliest developments of the bodhisattva ideal. He is the author of The Issue at Hand, essays on mindfulness practice; A Monastery Within; a book on the five hindrances called Unhindered; and the translator of The Dhammapada, published by Shambhala Publications. You may listen to Gil's talks on Audio Dharma.This recording was originally published on Dharmaseed“The body is really like a meditation hall. So much unfolds. So much emphasis in Buddhism is made for practicing within the body, becoming embodied, where we feel like we are inhabiting our body rather than just pulling it around.” – Gil FronsdalSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Joining us on the show is the founder and abbot of the Sokukoji monastery, Sokuzan. Having received his full ordination as a priest in the Soto Zen lineage, Sokuzan has spent the past 50+ years of his life studying, practicing, and teaching the Buddhist Dharma. He also happens to be a lifelong artist who paints and teaches his students how to expand their awareness using meditative techniques that he's developed. In this conversation, we explore some of his prominent teachings on awareness. What it is, what it isn't, and how we can live our lives operating from a more clear and present state of mind. We also explore his artistic expressions and the technique of ‘Opening the Eye Mind' which is the focus of his upcoming book. If you want to stay plugged in with Sokuzan, you can head over to sokukoji.org to watch recorded teachings and practice with the Sokukoji monastery on a daily basis. He also has many teachings available on YouTube which can be easily found. Show Topics - Sokuzan's Story of Finding the Dharma - The Teacher's Path - Where do Teachings Come From? - The Role of Conceptual Practice - What is Awareness? - Understanding Enlightenment - The Nature of Cultivation - Nature of Personality - The Meditator's Role in Today's Social Climate - Managing Overwhelm - Monastic Vows - Art and Awareness

02/08/2025, Doshin Dan Gudgel, dharma talk at City Center. Doshin Dan Gudgel offers suggestions and principles for providing and engaging in online practice, and celebrates the connection between ‘sacred' and ‘everyday' activities in Soto Zen.

In the new Thursday Workshop I have initiated for 2025, I am attempting to lay out in great detail what I believe to be the most natural way to meditate: zazen before Zen, so to speak. It may not be your daddy's meditation, but it is that of our ancient forefathers. Meditation, after all, was not the exclusive discovery of the historical Buddha, and his realization could not have been the first in the long presence of humankind on the planet, just the first recorded in history. What he discovered represents a return to something more primordial than Buddhism; Buddha was not a Buddhist, after all. Traditional teachings emphasize the perfecting of the Six Paramitas, which enumerate both personal and social dimensions of the place of Zen philosophy and practice in the cultures of India, China, Korea, Japan, and the far East. They are variously translated as charity, ethics, patience, effort, meditation, and wisdom. But in Zen practice, the perfecting of the paramitas in our daily lives is not merely a matter of remembering and agreeing with them in principle. It is, instead, recommended that we observe them in everything we do, within each dimension of the Eightfold Path; most especially including meditation, the eighth in the usual order, and the first place we begin to make effort. As Master Dogen is quoted as saying, In zazen what precept or ethical principle, is not fulfilled? The main method of Zen cannot be detached from the Eightfold Path, nor can it be left out of the process of perfecting the other five paramitas. Posture ParamitaIn fact, in zazen we begin by taking up another process of perfecting — perfecting the posture. Matsuoka-roshi would often say that you have to work your way through every bone in your body, and suggested that we develop an attitude of continually aiming at the perfect posture, never imagining that we have achieved it. This amounts to a practical application of Dogen's cryptic phrase, "making effort without aiming at it." This is what I refer to as "posture paramita": an exploratory search for the natural posture. Much like the proposition that we are already enlightened but we don't yet know it, this approach suggests that our posture is already perfect, but we keep interfering with it. Much of our training in zazen method is about how to stop doing that. The Natural Way to MeditateOne of the misconceptions I would like to address up-front is that we can do zazen the "right" way — and its corollary, the "wrong" way. While the ancient teachings mention "right meditation" along with all the other "rights" in the Eightfold Path, this translators' choice is not meant to indicate that there is an absolutely right way to meditate, as opposed to wrong ways. The "right" in this construction is more like a verb than an adjective — as in righting a capsized boat, in order to continue sailing. Or righting a wheel that is out of round, so that it rolls smoothly. In Zen, we continually correct as we go, when we detect that we are off-course. The vacillation is built into our conscious mind, continually swinging from one end of the spectrum to the other. For example, most practitioners interpret the instructions for zazen as strictly indicating that we are to sit stock still. Don't move. And empty the mind of thoughts. The former command to sit still may comprise a more pedantic obiter dictum in Rinzai praxis than in Soto Zen; the latter notion of the empty mind, a Western misconstruing of Master Dogen's "non-thinking." But most Americans, when first approaching Zen meditation, probably harbor these two ideas as a preconception. To which I say "good luck" with either of these notions, especially in combination. Unless you give yourself permission to move, you will never discover why it is that we sit still. Unless you give yourself permission to think, you may never realize what Dogen meant by "non-thinking." This was Master Dogen's expression of the natural state of attention in zazen. It is neither thinking, nor not thinking, which are opposite sides of the same coin. We sit without relying on thinking, our default go-to in most other areas of endeavor. Feeling GravityTake an example from early childhood. Gravity is said to be the "constant teacher." As a toddler just beginning to transition from crawling to walking, we stand up, we fall down. We stand up again, we fall down again. This natural process may be the origin of the old saying that Dogen adapted, "Fall down seven times, get up eight." I always wonder why he didn't say "get up seven." We don't learn to stand and walk by thinking it through. At that age it is not likely that there is much thinking going on at all, in the ordinary sense of the word. We might better regard it as a process of adaptation. We are learning to navigate and negotiate the causes and conditions of our world, in which gravity is a major player, by trial and error. Which involves intuition and observation rather than intellectual analysis. Similarly, the very act of sitting and facing a blank wall for extended periods of time is a counter-intuitive and counter-cultural act. That is, its simplicity sets aside the usual resort to thinking and analysis, bringing forth the intuitive, instinctual side of awareness. Taken for GrantedOnce we can successfully balance, standing and walking in the field of gravity, it becomes less and less of a concern, and eventually goes subliminal. We are less and less aware of its influence. Until we take up athletics, dancing, or some other activity that challenges our security in the face of gravitational attraction, such as mountain climbing or walking tightropes. Maybe bungie-jumping. As Master Dogen was wont to say, after laying out an analogy to help us grasp the principles of Zen, "All things are like this." That is, we adapt to all sensations over time, becoming less acutely aware of all the multiple stimuli that are acting upon us at any given time. In doing so physically and sensorially, we take more and more of our world for granted, until some natural or manmade disaster comes along as a wakeup call. Stepping BackAnother natural way to de-condition ourselves and recover our awareness of the fundamentals of our existence — like gravity — is to practice zazen. Finding and engaging the most natural posture — upright seated meditation — combined with the most natural breathing pattern, we afford ourselves the best opportunity for discovering, or recovering, our most natural, original mind. As our attention withdraws from our usual ruminations over the ongoing conditions of our lives that we find unsatisfactory (dukkha) — in what Master Dogen referred to as the "backward step" — we naturally return to a more primordial state of awareness, sometimes referred to as "bare awareness," becoming aware of, or remembering, what it is to exist as a sentient being. This "returning to" is the root meaning of "refuge" — refugo, refugare from the Latin — rather than escaping or hiding out, we are returning to familiar territory, our true home. I would say, remembering what it means to be a "fully conscious human being," but Zen's teachings caution us to accept that we are not necessarily fully conscious — in fact that we are largely asleep. The Zen Buddhist proposition regarding consciousness is relatively simple in concept, but difficult in execution, as we say of certain problems and processes in design thinking. That is, we were all asleep last night, and we all woke up this morning, and we all know the difference between the two. Although lucid dreaming sometimes calls the difference into question. One key tenet of Buddhism, that I do not believe is characteristic of any other religious or spiritual practice, is that — as wide awake as we may seem to be at the moment — we are still asleep, to a certain degree. And that we can wake up — fully — as Buddha did. The honorific means, literally, the "fully awakened one." And that we will know the difference. This suggests that we can do this on our own recognizance. We don't need no stinking teachers, as the threefold Lotus Sutra reminds us. Zen is pointing at something natural, primordial, that comes with the territory of being a human being. We look to teachings for guidance, but we cannot depend upon them, nor upon our teachers, for our own insight. In this matter, Zen is truly the ultimate in do-it-yourself, which helps to explain its appeal to the Western mindset of independent thinking, the cult of the individual. As we turn our attention away from the pressing concerns of the social sphere, shining the bright light of Zen meditation upon the personal sphere, the natural process of sensory adaptation will set in. By stressing stillness and sameness over motion and change, we begin to experience motion in the stillness, on deeper and more subtle levels. As Matsuoka-roshi would often say, "Zen goes deeper." At bottom, we embrace the reality that these apparent differences are really not separate, that nothing has really changed from the beginning. It is what it is, what it has always been, and what it will always be: everchanging. Please plan to join our new online and onsite practice opportunities for 2025. My new Thursday evening Advanced Workshop, in particular, is designed to take a deep dive into the more subtle secrets of zazen and Zen.

Rev. Master Jiyu-Kennett continues her lecture series on aspects of meditation within the context of our Soto (Serene Reflection) Zen lineage. In this talk she talks about the traditional four stages of Enlightenment; moving from the stream entrant to the arahant. She uses drawings from her book 'How to Grow a Lotus Blossom' to try and explain this process. There are questions and answers at the end. This talk was given in 1979. YouTube: N/ATwitter/X: @shastaabbey

This talk explores some of the history and mythology behind the development of zazen (including Shikantaza or just sitting) meditation, and how it has been described as a way of practice. Broadly following the historical timeline of Zen development, it draws on several key sources such as Red Pine's translations of Bodhidharma's sermons and the work of Guo Gu on Chinese Chan ‘silent illumination' practice. This sets the scene for the travels of Dogen Zenji to China in the 13th Century and the eventual transmission of the Shikantaza zazen practice to Japan. Dogen would go on to establish Soto Zen and his important practical and philosophical teachings still resonate in Zen practice today. The talk explores both historical facts and the interesting and sometimes amusing mythology that has evolved around Zen over the ages.

Guiding us along the path, Gil Fronsdal shows how to develop spirituality into enduring inner strengths rather than solitary experiences.Today's podcast is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.In this episode, Gil Fronsdal teaches listeners about:Developing personal, inner strengthsThe tendency of meditators to over-value spiritual experiencesWisdom as one of our inner strengthsThe clarity of awakening and seeing the functions of our heart and mindHow something arises and how something ceasesWhat it means to be awake in the here and nowRecognizing all of the times we are in the past or the futureShedding, letting go, and simplifying our experienceFinding the path in the present momentRemaining composed and settling our entire beingHow the Buddhist path does not have a destinationAbout Gil Fronsdal:Gil Fronsdal is the co-teacher for the Insight Meditation Center in Redwood City, California; he has been teaching since 1990. He has practiced Zen and Vipassana in the U.S. and Asia since 1975. He was a Theravada monk in Burma in 1985, and in 1989 began training with Jack Kornfield to be a Vipassana teacher. Gil teaches at Spirit Rock Meditation Center where he is part of its Teachers Council. Gil was ordained as a Soto Zen priest at the San Francisco Zen Center in 1982, and in 1995 received Dharma Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center. He currently serves on the SF Zen Center Elders' Council. In 2011 he founded IMC's Insight Retreat Center. Gil has an undergraduate degree in agriculture from U.C. Davis where he was active in promoting the field of sustainable farming. In 1998 he received a PhD in Religious Studies from Stanford University studying the earliest developments of the bodhisattva ideal. He is the author of The Issue at Hand, essays on mindfulness practice; A Monastery Within; a book on the five hindrances called Unhindered; and the translator of The Dhammapada, published by Shambhala Publications. You may listen to Gil's talks on Audio Dharma.This recording was originally published on Dharmaseed“The right attitude, the right intention, is to begin finding that way of being that simplifies our experience. One of the right intentions is the intention of letting go, of renunciation. You can't take a lot of baggage with you, even good baggage, if you want to walk the path.” – Gil FronsdalSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Send us a textSo many of us lead overly busy lives and often find ourselves consumed with caring for others, including our children. Self-care is often the last thing on our priority list. Perhaps the whole concept of self-care feels frivolous or trendy. In today's episode of In the Den, Sara sits down with Reverend Florence Caplow, a Zen priest and teacher, to discuss the reality of self-care and some very practical suggestions for prioritizing personal well-being so that we're better equipped to care for ourselves and those around us. Special Guest: Rev. Florence Caplow Rev. Florence Caplow is a queer UU minister and an ordained Soto Zen priest and teacher, as well as a climate change and social justice activist, writer, and change coach. She regularly leads classes at Zen Centers around the country, and she offers one-on-one coaching for big life changes/transitions. To learn more about her you can visit her website, www.cloudway.live.Links From the Show: The Greater Good Science Center https://greatergood.berkeley.edu/ Rest Is Resistance Tricia Hersey: https://www.hachettebookgroup.com/titles/tricia-hersey/rest-is-resistance/9780316365536/ The Nap Ministry Rest Deck: https://rep.club/products/nap-ministry-rest-deck?srsltid=AfmBOooY7EHhGScb4MXTpWDzEnCUr0CzyqMPb-QjbzOc6VR4q2kZ-DW4 The Contemplative Pastor: https://www.eerdmans.com/9781467418874/the-contemplative-pastor/ Rev. Caplow's website: www.cloudway.live Rev. Caplow offers coaching here: https://www.cloudway.live/change-coaching Real Self-Care by Pooja Lakshmin: https://www.poojalakshmin.com/realselfcare Join Mama Dragons today: www.mamadragons.org In the Den is made possible by generous donors like you. Help us continue to deliver quality content by becoming a donor today at www.mamadragons.org. Connect with Mama Dragons:WebsiteInstagramFacebookDonate to this podcast

In this retreat recording, Gil Fronsdal applies Buddhism to parenting and explains family life as one of the best forms of practice.Today's podcast is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.This time on the BHNN Guest Podcast, Gil Fronsdal explains:Buddhism as a training for all aspects of our livesFinding balance, freedom, and compassion in the day-to-dayFamily and children as one of the greatest forms of practiceEquanimity as the crown jewel of BuddhismHow children are more influenced by how we are rather than what we sayOur emotional presence as an integral part of our children's developmentHow anger and anxiety can pass onto our childrenStepping back and looking at our prioritiesTaking responsibility to show up for practiceControlling ourselves and staying presentBeing accepting and allowing our children to be themselvesMaking space when our children say hurtful thingsGil's own stories and examples as a fatherModeling equanimity and acceptance towards ourselvesAbout Gil Fronsdal:Gil Fronsdal is the co-teacher for the Insight Meditation Center in Redwood City, California; he has been teaching since 1990. He has practiced Zen and Vipassana in the U.S. and Asia since 1975. He was a Theravada monk in Burma in 1985, and in 1989 began training with Jack Kornfield to be a Vipassana teacher. Gil teaches at Spirit Rock Meditation Center where he is part of its Teachers Council. Gil was ordained as a Soto Zen priest at the San Francisco Zen Center in 1982, and in 1995 received Dharma Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center. He currently serves on the SF Zen Center Elders' Council. In 2011 he founded IMC's Insight Retreat Center. Gil has an undergraduate degree in agriculture from U.C. Davis where he was active in promoting the field of sustainable farming. In 1998 he received a PhD in Religious Studies from Stanford University studying the earliest developments of the bodhisattva ideal. He is the author of The Issue at Hand, essays on mindfulness practice; A Monastery Within; a book on the five hindrances called Unhindered; and the translator of The Dhammapada, published by Shambhala Publications. You may listen to Gil's talks on Audio Dharma.“We can't really control the world and there are enough times we can't control our children. But, we can control ourselves, or part of ourselves. When we can't control the situation around us, can we at least monitor ourselves enough so that we can stay balanced, not caught, not lost, not distracted, but really stay present in an effective way?” – Gil FronsdalSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In this episode, our host Gaby Azorsky speaks with Kasia Stiggelbout. Kasia is a Soto Zen student, podcast host, and founder of In Flow, a women's wellness brand rooted in feminine cycles. In Flow's first product, a planner, helps women align their schedules, movement routines, and habits with the natural ebb and flow of their cycles to transition from burnout to flow. *In Flow is designed inclusively for all women, whether they bleed or not. Kasia's inspiration for In Flow arose after years of hustle culture led to a severe autoimmune flare, prompting her to rethink her approach to productivity. In 2021, she left a decade-long tech career to study Traditional Chinese Medicine, which sparked a cascade of shifts. Kasia is a graduate of the Institute for Integrative Nutrition, a former Executive Director of TEDxSF, and host of The Other Way, a podcast that explores alternative paths in spirituality, life, health, and business. In her free time, she enjoys spending time in nature, connecting with her husband + pup, and going off-grid (with her LightPhone). In our episode today, we talk about her origin story and how we met, her previous career working in Ad Tech as a Product Manager, being a “recovering type A”, her podcast The Other Way and her company In Flow, the In Flow Planner, tech boundaries, creating a product, we speak about her journey and perspective as her mom has been diagnosed with cancer, balancing where we are in our cycles and the discipline of maintaining a meditation practice, resistance. She also shares so much valuable advice for those of us who are seeking a new job, wanting to create a product, or also feel like a “recovering type A”! Thank you, Kasia! We love you! If you feel inspired by our conversation today, Kasia has offered a code for 15% off your In Flow Planner - Code ‘GABY15'. COME JOIN THE WINTER REIKI CIRCLE CODE SPIRALOFFLOWERS FOR 20% OFF YOUR FIRST MONTH IN THE FLOWER PORTAL ROOT TO CROWN WAITLIST FOR SPRING COHORT SIGN-UP TO RECEIVE GABY'S MONTHLY NEWSLETTER Connect ~ With our guest Kasia Stiggelbout | IG @the_other_way_podcast The Other Way Podcast: **Spotify + Apple** With the In Flow Planner With our host Gaby Azorsky | Website and IG @gaby.azorsky With Spiral Deeper | Website and IG @spiral.deeper Partners ~ Thank you to our partners! Moon Juice - Code ‘GABY.AZORSKY' Activist Manuka Honey - Code ‘GABY15' The Retreat Newspaper - Code ‘GABY100' for your first issue free In Flow Planner - Code ‘GABY15' Music by Gaby's incredible partner, Connor Hayes. Spiral Deeper Icon by Kami Marchand. If you would like to advertise on Spiral Deeper and collaborate, please email gabyazorsky@gmail.com for packages and information. Please rate, review, and subscribe wherever you listen ~ it means so much. Thank you for your support!

Through meditation and lecture, Gil Fronsdal outlines how the awareness of awareness is more important than the content of an experience.Today's podcast is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.This time on the BHNN Guest Podcast, Gil Fronsdal explains:Giving too much importance to our experiencesBeing mindful of whatever is present in a given momentThe authority we give to our fixationsDropping into the experience of the body breathingKnowing our feelings and thoughts and noticing when we are distractedA guided mediation from Gil to develop awareness of awarenessAbout Gil Fronsdal:Gil Fronsdal is the co-teacher for the Insight Meditation Center in Redwood City, California; he has been teaching since 1990. He has practiced Zen and Vipassana in the U.S. and Asia since 1975. He was a Theravada monk in Burma in 1985, and in 1989 began training with Jack Kornfield to be a Vipassana teacher. Gil teaches at Spirit Rock Meditation Center where he is part of its Teachers Council. Gil was ordained as a Soto Zen priest at the San Francisco Zen Center in 1982, and in 1995 received Dharma Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center. He currently serves on the SF Zen Center Elders' Council. In 2011 he founded IMC's Insight Retreat Center. Gil has an undergraduate degree in agriculture from U.C. Davis where he was active in promoting the field of sustainable farming. In 1998 he received a PhD in Religious Studies from Stanford University studying the earliest developments of the bodhisattva ideal. He is the author of The Issue at Hand, essays on mindfulness practice; A Monastery Within; a book on the five hindrances called Unhindered; and the translator of The Dhammapada, published by Shambhala Publications. You may listen to Gil's talks on Audio Dharma.“In some ways, it doesn't matter that much where you bring your attention, what matters is that you're using it. You can develop just as much clarity of mind and presence of mind on the rain sound as you can on your breathing, as you can on almost anything.” – Gil FronsdalSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In this episode, we continue to look at koans from the Blue Cliff Record, specifically cases 7 to 12. We do that through the Soto Zen lens, extracting the practical essence from these famous ancient exchanges. Further reading and discussion for this talk are available on the Treeleaf forum: November 2024, monthly Zazenkai »

Random Cool People I Know with, Ed HowardJoin us as Ed shares his incredible journey from Corporate Law and Banking, to being ordained a Zen Buddhist monk in Japan, to now bringing Zen principles of mindfulness and non-duality to industry leaders. Discover a refreshing take on 'Zen' and how we can adopt Zen's ancient principles into modern busy lives. Born in the North West of England, Ed Howard relocated to Singapore in 2016 bringing with him extensive experience in investment and wholesale financial law and regulation including roles at Merrill Lynch, Bank of America, SMBC and Standard Chartered. Having lived for five years in Japan after university, he was ordained in the Soto Zen tradition and completed a Master's degree in Advanced Japanese.  In 2024, having graduated from incubators with the Founder's Institute and ACE he set up Kokoro Business Performance, combining almost 30 years of Zen and other techniques with a deep understanding of the corporate world, executive coaching and consultancy. Drawing on the latest research in neuroscience and psychology, he currently offers online and in-person speaking engagements and seminar programmes and 1-1 coaching. Kokoro is also building online AI driven tools for large businesses, aimed at providing techniques to prevent burnout in employees and leaders by discovering what really matters whilst developing resilience and an innovative mindset.  You can contact Ed here:info@kokorobusinessperformance.comwww.kokorobusinessperformance.comwww.linkedin.com/in/edward-howard-a86aa823/And if your spirit is stirred by these amazing conversations, don't forget to like, subscribe and leave a review - so more people can find their way to The Modern Crone. Thank you for tuning in!   The Modern Crone team -Theme music and season intro tracks:Sam Joole: www.samjoole.comCover design and photographyLuana Suciuhttps://www.instagram.com/luanasuciu/Luanasuciu@gmail.com Voice editing:Christopher Hales - Mask Music Studiosmaskmusicstudios@outlook.com

Today, I am delighted to welcome Scott Peppet, President of Chai Trust Company, the private company that administers trusts established for the benefit of members of Sam Zell's family and that serves as the Zell family office. Scott was a Professor of Law at the University of Colorado from 2000-2018, where he focused on bargaining and dispute resolution, transactional law, and the complexities of multigenerational family enterprises. He is also an ordained priest and transmitted Soto Zen teacher in the related lineages of Kobun Chino Otakawa and Keibun Otakawa. He practices at the Hakubai Zen Center in Boulder, CO. Scott is a good friend of FOX, and he and the Chai Trust Company are long-time valued members of FOX and are very generous and insightful contributors to the FOX community. Throughout his career, Scott has seen and participated in his fair share of enterprise family journeys and has had the opportunity to observe and synthesize what it takes for families and their family offices to be successful. He shares his views and accumulated wisdom on the subject of what it takes for a family to be successful in the long run. We at FOX think and talk a lot about the concept of time capital – how we all deploy our most precious and finite asset. Scott points out that a simple yet powerful way to assess and guide the strategic role and effectiveness of a family office is to look at how it allocates and spends its resources – especially, how the family office leaders and employees spend their time. He describes the importance of – and potential cognitive dissonance associated with – how family office time capital is managed and expended. One practical suggestion Scott offers to families and their family offices is to invest in cultivating, educating, and engaging the whole ecosystem of human and intellectual capital that serves the family – not just the family members, but also the family office employees, and even all the external advisors who are integral to the family enterprise. To up-level and educate an entire system is such a tremendous undertaking and families are not the only ones who can and should lead and invest in it. All the other participants in the ecosystem also have a part to play. Scott provides his views on what family office executives and employees, as well as external advisors, should do to ensure the entire enterprise family ecosystem is flourishing. This is a must-hear conversation with one of the most prominent and celebrated thought leaders, practitioners, and enterprise family leaders in the family wealth and family office field.

This month, accompanying our sangha's book study, we take a look at the first five koans from the famous Blue Cliff Record. We do that through the Soto Zen lens, extracting the practical essence from these famous ancient exchanges. Further reading and discussion for this talk are available on the Treeleaf forum: October 2024 Monthly Zazenkai»

10/02/2024, Ryushin Paul Haller, dharma talk at City Center. Our narratives and our histories shape our conditioned being. Acknowledging this conditioning, we take Refuge in Buddha, the innate capacity to awaken. In this talk, given at Beginner's Mind Temple, Ryushin investigates how our stories and narratives influence our experience of the world. By examining the truth of our lives, we can recognize that our experience is just one, subjective version of reality. After briefly getting the community into small groups to discuss their own experiences, Ryushin points out the clarifying and encouraging power of acknowledging, and speaking our experiences out loud to another human being, non-judgmentally - each of us enacting "Only a Buddha Together with a Buddha” — the title of a fascicle (Yuibutsu Yobutsu 唯佛與佛) of the Shobogenzo by Eihei Dogen, founder of Soto Zen in Japan.

Mariana Restrepo, deputy editor of Buddhadharma, speaks with Rosamaría Segura. With a background in the Vipassana and Soto Zen traditions, Rosamaría's work has focused on advocating for social justice, supporting disenfranchised communities, and serving as a death doula — a central topic of today's discussion. The conversation delves into how her Buddhist practice shapes her approach to death and dying, how to support those going through this transition, and the profound insights she has gained from those approaching the end of life.

08/21/2024, Dan Gudgel, dharma talk at City Center. In this dharma talk, given at Beginner's Mind Temple, Dan uses the Soto Zen standard “Confession” verse to explore the connections between personal and collective karma. The verse is: “All my ancient twisted karma, from beginningless greed, hate and delusion, born through body speech and mind, I now fully avow.” Avowing karma — acknowledging and accepting the reality of the situation a person is in — is a crucial first step in stopping further harm and beginning to repair harms already done. In the talk, Dan looks at examples of his own karma, inherited in his youth and still reverberating today, even though it's not beneficial.

08/17/2024, Sokaku Kathie Fischer, dharma talk at City Center. In this dharma talk, given at Beginner's Mind Temple, Kathie references Eihei Dogen's work, "Receiving the Marrow by Bowing," to tell the stories of important Zen women ancestors in the light of changing demographics over the millennia, and discuss Zen master Dogen's courageous and uncompromising defense of women's practice. "Receiving the Marrow by Bowing” (“Raihai Tokuzui” in Japanese) is a fascicle from Eihei Dogen's (12th-century founder of Soto Zen in Japan) long work, “Shobo Genzo” (Treasury of the True Dharma Eye).

“The dissidents, the ones who disagree, the most eccentric figures… in the world where Soto Zen teaching is alive, these figures become the leadership.” - Gyokei Yokoyama   Gyokei has an unfortunate incident at his temple and takes the opportunity to contemplate his life choices, question entanglements, questions the tradition, and give us a little deep dive into everyone's favorite poet monk, Ryokan, the patron saint of going reverently rogue. Are all rogues and rebels doomed to being respected? Do our teachers need to find their own teachers? Is it possible to leave behind the worlds that let us down?? Find out here!

Sensei Cynthia Kear discusses the parallels between our modern socio-political crisis and those faced by Soto Zen founder Eihei Dogen 800 years ago. Sensei Kear goes over Dogen's four methods […]

How can we use our practice to see us through troubled times and remain a light against the darkness? Laura Burges encourages us to see Buddhist practice as a laboratory, a place to experiment with our own experience. Drawing from the book, "Buddhism Without Beliefs" by Stephen Batchelor, she likens the Four Noble Truths to a diagnosis, prognosis, and treatment for the challenges facing us and the world. If they were contained in bottles, each would come with a simple instruction label:Life is marked by suffering or anguish - "Recognize Me"  The cause of suffering is desire - "Understand Me"There can be an end to suffering - "Realize Me"The Noble 8-Fold Path is the prescription - "Cultivate Me" To approach our practice as an experiment, she encourages us to develop an agnostic curiosity rather than hardening the teachings into firm beliefs. In this way, we can practice with an open mind and heart. ______________ Ryuko Laura Burges, a lay entrusted dharma teacher in the Soto Zen tradition, teaches classes, lectures, and leads retreats in Northern California. She received monastic training at Tassajara Zen Mountain Center. Laura co-founded the Sangha in Recovery Program at the San Francisco Zen Center and is the abiding teacher at Lenox House Meditation Group in Oakland. Shambhala Publications offers her Buddhist children's books, Buddhist Stories for Kids and Zen for Kids. Her most recent book from Shambhala is The Zen Way of Recovery: An Illuminated Path Out of the Darkness of Addiction. Laura lives in San Francisco. ______________ To support our efforts to share these talks with LGBTQIA audiences worldwide, please visit https://gaybuddhist.org/There you can: Donate Learn how to participate live Find our schedule of upcoming speakers Join our mailing list or discussion forum Enjoy many hundreds of these recorded talks dating back to 1996 CREDITSAudio Engineer: George HubbardProducer: Tom BrueinMusic/Logo/Artwork: Derek Lassiter

07/07/2024, Jiryu Rutschman-Byler, dharma talk at Green Gulch Farm. In this talk, Jiryu discusses traditional Zen practices of generating doubt and wonder - through meditating on "huatou" questions like "who drags this corpse around?" - and discusses how Soto Zen practice expresses that same wonder in a more subtle way as a point of posture in sitting and daily life.

Jeff Bickner gives the sixth and final  talk of the "Denkoroku - The Transmission of the Light " 2024 series to the Dharma Seminar.  The Denkoroku was written by Keizan Jokin (1264-1325) who along with Dogen is considered to be one of the two founding patriarchs of the Soto Zen School. The Denkoroku presents the transmission stories of the lineage of Soto Zen ancestors. The series references the  text of Thomas Cleary's "Transmission of the Light: Zen in the Art of Enlightenment by Zen Master Keizan." This talk focuses on Huinen, the successor to Hongren. Suggested donation: $7 https://bit.ly/donate-edz-online-teachings We cannot continue offering teachings online without it. Thank you! https://s3.us-west-1.amazonaws.com/edz.assets/wp-content/uploads/2024/06/Denkoroku-The-Transmisssion-of-the-Light-2024-Talk-6-Huineng-Jeff-Bickner.mp3

Jeff Bickner gives the fifth talk of the "Denkoroku - The Transmission of the Light " 2024 series to the Dharma Seminar.  The Denkoroku was written by Keizan Jokin (1264-1325) who along with Dogen is considered to be one of the two founding patriarchs of the Soto Zen School. The Denkoroku presents the transmission stories of the lineage of Soto Zen ancestors. The series references the  text of Thomas Cleary's "Transmission of the Light: Zen in the Art of Enlightenment by Zen Master Keizan." This talk focuses on Hongren, the successor to Dioxin. Suggested donation: $7 https://bit.ly/donate-edz-online-teachings We cannot continue offering teachings online without it. Thank you! https://everydayzen.org/wp-content/uploads/2024/06/Denkoroku-The-Transmission-of-the-Light-2024-Talk-5-Hongren-Jeff-Bickner.mp3

Norman gives the fourth talk of the "Denkoroku - The Transmission of the Light " 2024 series to the Dharma Seminar.  The Denkoroku was written by Keizan Jokin (1264-1325) who along with Dogen is considered to be one of the two founding patriarchs of the Soto Zen School. The Denkoroku presents the transmission stories of the lineage of Soto Zen ancestors. The series references the  text of Thomas Cleary's "Transmission of the Light: Zen in the Art of Enlightenment by Zen Master Keizan." This talk focuses on Daoxin, the successor to Sengcan. Suggested donation: $7 https://bit.ly/donate-edz-online-teachings We cannot continue offering teachings online without it. Thank you! https://everydayzen.org/wp-content/uploads/2024/06/Denkoroku-The-Transmission-of-the-Light-2024-Talk-4-Daoxin.mp3

Norman gives the third talk of the "Denkoroku - The Transmission of the Light " 2024 series to the Dharma Seminar.  The Denkoroku was written by Keizan Jokin (1264-1325) who along with Dogen is considered to be one of the two founding patriarchs of the Soto Zen School. The Denkoroku presents the transmission stories of the lineage of Soto Zen ancestors. This series references the  text of Thomas Cleary's "Transmission oof Light: Zen in the Art of Enlightenment by Zen Master Keizan." This talk focuses on Sengcan, the successor to Huike. Suggested donation: $7 https://bit.ly/donate-edz-online-teachings We cannot continue offering teachings online without it. Thank you! https://everydayzen.org/wp-content/uploads/2024/06/Denkoroku-The-Transmission-of-the-Light-2024-Talk-3-Sengcan.mp3

06/01/2024, Tenzen David Zimmerman, dharma talk at City Center. In this talk, given at Beginner's Mind Temple's monthly one-day sitting, (this time held at Haight Street Art Center) Abbot David shares highlights of his recent trip to Japan to participate in a memorial ceremony and tour in honor of Keizan Jokin, considered the second of Soto Zen's two founders (along with Dogen Zenji). After providing some historical background on Keizan, he then introduces the opening sections of Keizan's ‘Zazen Yojinki' or ‘Notes on What to Be Aware of in Zazen', which describes zazen as a way to “clarify the mind-ground and rest at ease in your actual nature.”

Norman gives the second talk of the "Denkoroku - The Transmission of the Lamp " 2024 series to the Dharma Seminar.  The Denkoroku was written by Keizan Jokin (1264-1325) who along with Dogen is considered to be one of the two founding patriarchs of the Soto Zen School. The Denkoroku presents the transmission stories of the lineage of Soto Zen ancestors. This series references the  text of Thomas Cleary's "Transmission oof Light: Zen in the Art of Enlightenment by Zen Master Keizan." This talk focuses on Huike, the successor to Bodhidarma. Suggested donation: $7 https://bit.ly/donate-edz-online-teachings We cannot continue offering teachings online without it. Thank you! https://everydayzen.org/wp-content/uploads/2024/05/Denkoroku-The-Transmission-of-the-Light-2024-Talk-2.mp3

Gil Fronsdal discusses having confidence in what the Buddha represents within ourselves and being a refuge for all beings.This episode is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.This time on the BHNN Guest Podcast, Gil Fronsdal explains:How the Buddha defined confidence and fateInstructions from the Buddha on making oneself a refugeBeing a refuge and support for all beingsPersonal worth and finding yourself in communityThe benefit of having confidence in ourselves and in our practiceThe imperfections that stain the mindHaving confidence in that which the Buddha represents within ourselvesReflecting on the times when our minds are not caughtHow the dharma is visible here and now, not there and thenThe balance between responsibility and allowing natural unfoldingAbout Gil Fronsdal:Gil Fronsdal is the co-teacher for the Insight Meditation Center in Redwood City, California; he has been teaching since 1990. He has practiced Zen and Vipassana in the U.S. and Asia since 1975. He was a Theravada monk in Burma in 1985, and in 1989 began training with Jack Kornfield to be a Vipassana teacher. Gil teaches at Spirit Rock Meditation Center where he is part of its Teachers Council. Gil was ordained as a Soto Zen priest at the San Francisco Zen Center in 1982, and in 1995 received Dharma Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center. He currently serves on the SF Zen Center Elders' Council. In 2011 he founded IMC's Insight Retreat Center. Gil has an undergraduate degree in agriculture from U.C. Davis where he was active in promoting the field of sustainable farming. In 1998 he received a PhD in Religious Studies from Stanford University studying the earliest developments of the bodhisattva ideal. He is the author of The Issue at Hand, essays on mindfulness practice; A Monastery Within; a book on the five hindrances called Unhindered; and the translator of The Dhammapada, published by Shambhala Publications. You may listen to Gil's talks on Audio Dharma.This 2014 talk was originally published by Dharmaseed.“The reference point for having confidence or faith or trust in the Buddha is not in the great power and wisdom of the Buddha, but rather something that we can know for ourselves, that we realize is reflected in the Buddha.” – Gil FronsdalSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Podcast Audio The post Dharma talk by Ejo Patrick McMullen, “The Identity of Soto Zen” first appeared on The Village Zendo.

Jeff Bickner gives the first talk of the "Denkoroku - The Transmission of the Lamp 2024"  series to the Dharma Seminar.  The Denkoroku was written by Keizan Jokin (1264-1325) who along with Dogen is considered to be one of the two founding patriarchs of the Soto Zen School. The Denkoroku presents the transmission stories of the lineage of Soto Zen ancestors. This series references the  text of Thomas Cleary's "Transmission oof Light: Zen in the Art of Enlightenment by Zen Master Keizan." Suggested donation: $7 https://bit.ly/donate-edz-online-teachings We cannot continue offering teachings online without it. Thank you! https://everydayzen.org/wp-content/uploads/2024/05/Denkoroku-The-Transmission-of-the-Lamp-2024-Talk-1-Jeff-Bickner.mp3

We closed the last segment with a quote from Master Dogen from Shobogenzo Zuimonki, regarding monastic practice in 13th century Japan: How do we practice the Way without being disturbed by the slandering remarks of others, and without reacting to the resentment of others, or speaking of the right or wrong of others? Only those who thoroughly devote even their bones and marrow to the practice can do it. These instructions and admonitions for practicing the Zen Way and maintaining harmony in the Zen monastic community, from over 800 years ago, come across with great currency, as if Dogen may have been attending some of our past board meetings. It just goes to show that people have always been people, and that conflicts arising in day-to-day dealings with the propagation of communal Zen practice have not changed fundamentally over the centuries, and even millennia, since the inception of Buddhism. I think it appropriate to raise some of these quintessentially Western attitudes that have come to my attention in the recent past, and especially during the pre- and post-COVID period we have all just come through. Like most of Dogen's teachings – which can sometimes come across as harsh shaming, or finger-wagging scolding – the old adage applies: “If you see yourself in this picture…” or “If the shoe fits, wear it.” Any and all criticism in Zen, whether implied or explicit, is intended to be reflected back upon ourselves, as in a Zen mirror, and not held up to denigrate others. This is in line with the Ten Grave Precepts, particularly those advising against discussing the faults of others, or praising oneself at the expense of others. While we encourage independence of thinking in Zen, and further, claim that zazen is one of the only dependable ways of developing it to fruition, this does not imply that we then become the sole judge, and final arbiter, of all behaviors of others in the sangha. This is one of the many misconceptions, or delusions, that arise in community practice. One of our longer-term members once declared, some decades ago, that, in his dealings with others, he saw himself as the kyosaku – the somewhat controversial “warning stick,” usually used to strike the shoulders to help you “wake up” during long retreats. He felt it was his role and, indeed, his responsibility, to administer the stick, metaphorically, to those he thought were out of line with the Zen Way. I reminded him, gently, that there is a reason why the stick has to be requested, in Soto Zen. We do not simply go around whacking people with it willy-nilly, without so much as a by-your-leave. Dogen said somewhere that we should never regard ourselves as someone else's “teacher.” If and when we put ourselves in the position of teaching others whatever we consider to be the necessary lessons in Zen, we should remember that in the design of communications, it is the message received – not the message sent – that counts. We may teach another person a lesson we think they need to learn, all right, but it is not likely to be the lesson we intended. Our actions will likely tell them more about us, than they do about them. Dogen admonished his young wards on this point, urging juniors, and seniors in particular, to avoid using harsh words and behavior in the unfounded belief that criticism, however warranted, will work to their benefit, or that of the target of their reproval, or of their fellow community members who may witness the confrontation. In some general comments about one of the attitude adjustments that all students of the Buddhist way should adopt, Master Dogen stresses listening, over expressing your own limited understanding. Especially in the beginning of your practice and study of the buddha-dharma, which, remember, may require many decades to mature. His remarks seem as timely today as in the 13th century, and taken with the above quote, comprise as good a model of independent thinking and interdependent action that you may come across: 6 — 12These days, many people who are learning the Way listen to a talk on the dharma, and above all want their teacher to know that they have a correct understanding and want to give good replies. This is why the words they listen to go in one ear and out the other. They still lack bodhi-mind and remain self-centered. First of all, forget your ego and listen quietly to what others say, and later ponder it well. Then, if you find some faults or have some doubts, you may make criticism. When you have grasped the point, you should present your understanding to your teacher. Waiting to claim immediate understanding shows that you are not really listening to the dharma. Note that the popular trope – “in one ear and out the other” – is apparently not of recent coinage. We have to be careful of a certain cultural arrogance, in assuming that our present situation is overly unique. “It was ever thus,” as we say. Or, in Zen terms: “Buddhas and ancestors of old were as we; we in the future shall be buddhas and ancestors,” taken from Dogen's Vow. But to become buddhas and ancestors we have to learn tolisten, and that entails learning how to listen; which means learning how to hear. You may protest that you already know how to hear! That is, you are hearing, and have been doing so all along. But training in design thinking, particularly in the Bauhaus tradition, says “not so fast.” You may think you are hearing, seeing, and feeling, but are you really? Drawing, photography, and the other visual arts are all considered ways of training the eye to truly see. The audial arts – music, singing, et cetera – are likewise ways of training the ear to hear. Kinetic body work – dance, theater, athletics and so on, train the body to feel, and to move in gravity with efficiency and elegance. Similarly in Zen training we find expressions such as attributed to Dogen's teacher in China, Tiantong Rujing, where he said something like, paraphrasing freely, “gouge out your eyes so that you cannot see and then you may be able to see for the first time...” cut out your tongue, plug up the ears, burn the body, etc. so that they may be replaced with the true body and senses of buddha-nature. This, obviously, on a much deeper level than the Bauhaus training is shooting for. But simply on a social level of discourse, the need to listen is greater than ever, what with all the voices vying for our attention. With the recent burgeoning of interactive meetings on the internet – which incidentally, Master Dogen did not have to contend with, fortunately for him – we have witnessed a dramatic evolution of etiquette in public dialog. Standard admonitions include not interrupting the speaker; keeping your comments brief so that more attendees have an opportunity to participate; directing your comments to the moderator or guest panelist and avoiding cross-talk; and generally resisting the impulse to hijack the proceedings to pursue your own agenda. This syndrome has long been a known issue in American Zen circles, where even in intimate, in-person settings, when called upon, certain members of the audience will suddenly turn to the audience to share their viewpoint, rather than deferring to the person hosting the dialog. This is at a minimum impolite, if not downright rude. But this is America, where all opinions are considered equal, especially by those who hold them. Dogen goes on to modify his admonition to privilege a discerning silence over blurting out our opinion at every opportunity; giving it some time to gain clarity; then engaging the dialog in a respectful way. Application to today's social media transactions is too obvious to point out, but I could not resist. Later on, Dogen repeats this instruction, indicating that the issue had arisen again, in real facetime dialog: 6 — 14Students of the Way, when you practice with a certain teacher and learn the dharma, you should listen thoroughly again and again until you completely understand. If you spend time without asking what should be asked, or without saying what should be said, it will certainly be your own loss. Teachers always await questions from their disciples and give their own comments. You should ask again and again to make sure even of things that you have already understood. Teachers also should ask their disciples whether they have really understood or not, and thoroughly convince them (of the truth of the dharma). Taking Dogen's point, and following along the lines of appropriate attitudes and behaviors in the context of Zen community — including its traditional respect for seniority and today's smugly iconoclastic attack on anything that smacks of authority — the usual caveats regarding comparisons between our practice of Zen and that of the ancients, particularly the social or sangha dimension, include the disingenuous excuse that in the time of Dogen and before, male patriarchy and misogyny were prevalent in society, so the societal norms, mores and memes do not apply to us in modern America. To which our female members and others would likely react with a great rollingof the eyes. Furthermore, the thinking goes, the practitioners of that time were primarily monastic. Thus, the rules and regulations (J. shingi) governing the behavior of nuns and monks were themselves not characteristic of the larger community in those days. That is, they were even less egalitarian than conventions prevalent in the cities and villages, among the leadership structures of the times, and so, therefore, how much more so today. A closer reading of history might expose the relatively mythological status of these notions, but we cannot be faulted too much for trying to back-plot our current views of what is right and wrong – including ethical behavior and social injustice – to a place in history where our perspective may have had little or no relevance whatsoever. We like to imagine that the arc of history is bending toward the modern concept of justice, as Master Martin Luther King suggests. Admittedly, the language and culture of Buddha's and Dogen's times were somewhat determinative, if not dispositive, of the form and character of Zen practice of the time, both on personal and social levels. Particularly on the level of personal practice — by which term today, we primarily refer to zazen — the tangible differences might be somewhere in the 5% range of effectiveness on outcomes, including such technical developments as those of clothing and seating options. In other words, Zen “gear” has undergone its own cultural evolution. But the age-old relevance of the Four Noble Truths and the Eightfold Path still holds. In the social sphere is where we will find the most salient differences that cause confusion, and to which we may point, if we are inclined to mount challenges to Zen orthodoxy. In this regard — the social propagation of Zen — I want to share a few reminders about our root lineage. Matsuoka-roshi was definitely not in a class by himself. He belongs to a small, rarefied club of ancestors who not only took on the propagation of Zen in their time and cultural milieu, but also transported, imported, the face-to-face practice and transmission of Zen to a whole ‘nother country. O-Sensei joins the likes of Bodhidharma, who sojourned to China, apparently on foot, from the Indian subcontinent around 500 CE. He stands shoulder-to-shoulder with Eisai Zenji and Master Dogen, who in the 12th and 13th centuries, respectively, traveled by sailing ship to China, bringing what they experienced there back to Japan. In the process Eisai revitalized Rinzai Zen, which had been predominant in Japan for centuries. Dogen Zenji introduced Soto Zen, emphasizing zazen over all other methods, around 1225. Matsuoka-roshi brought Dogen Zen to this continent in 1940, though the much longer journey by steamship may have been relatively safer, than those of Eisai and Dogen in ancient times. The period between each of these seminal international importations of Zen averages just over 700 years. I am gratified to be the recipient of the benefits of these great founders of our Zen past, as one of the current successors of Matsuoka-roshi. I am also somewhat concerned with the future of Zen, including the vitality of the branch of the tree that I have cultivated here in the Southeast Region of the USA. Thus this analysis. If you have any questions or comments on this subject, I would like to hear them. Tune in to the next episode of UnMind as we explore the future of Zen in America a bit further, with an intent to understand how the hybrid nature of our online and in-person interface may effect face-to-face transmission, for good or for bad, or, more likely, both.

Patrick Yunen Kelly, Senior Lay Student - ZCNYC - 5/19/24 - Yunen explores the many forms found in Zen practice, especially as taught by Zen Master Dogen in the Soto Zen lineage. Why is any of it important, and how do we take it up?

In the last UnMind segment on “Election Year Zen,” we stressed Zen's emphasis on thinking independently and acting interdependently, as a kind of rule of thumb for approaching the quadrennial campaign and politics in general. Returning to the main theme running through the UnMind podcast, the intersection of design thinking and Zen, the importance of independent thought and interdependent action to the future of Zen in America, and the world at large, takes on an even more central role. Especially in the context of Buddha's teaching of the codependent origination of all things sentient – the comprehensive model of the Twelvefold Chain. Physics might agree that even the insentient universe is co-arisen, despite the singularity of the “Big Bang.” The following thoughts were first shared in my opening remarks for the Silent Thunder Order's annual conference in 2022, themed “Clarifying Interdependence.” The title of my address was “Future Zen: Thinking Independently; Acting Interdependently” Buddha himself was clearly an independent thinker, the original Order of monks and nuns, an example of interdependent action, choosing to relinquish their place in the social order and hierarchy of the time, with its rigid caste system. Buddha was also a problem-solver of the highest order, having defined the problem of existence itself in terms of suffering, and prescribed a solution based on the real-world context, articulated as the Middle Way, and modeled as the Four Noble Truths, including the Eightfold Path as the plan of action. Simply stated, the propagation of genuine Soto Zen practice in America is the logical extension of that plan, but in order to realize that potential, we must adapt the design intent of the Zen mission to the cultural and technological evolution that has taken place over two-and-a-half millennia. Nevertheless, the basic challenge to practice has remained the same. As we chant in the Dharma opening verse: The unsurpassed, profound and wonderous Dharma is rarely met with even in a hundred thousand million kalpas. Now we can see and hear it, accept and maintain it. May we unfold the meaning of the Tathagata's truth. Accepting that the unsurpassed Dharma is rarely realized, even under the best of circumstances, we proceed with the Zen mission with lowered expectations, commensurate with geometrically expanded distractions currently on offer. These days, Buddha would not draw the typical crowd that attends a professional sports venue, nor even smaller concert venues. He might attract a considerable following online, however. Seeing and hearing the Dharma is now often first encountered online, via searching the plethora of web sites devoted to posting the teachings of Buddha and his successors, by following podcasts, or downloading audiobooks. “Doing your research,” as we say. For my generation, television may have been the medium in which one first discovered the hoofprints of the ox, in the form of the “Kung Fu” series of the 1970s. Seeing and hearing the true Dharma – as well as accepting and maintaining it – is still, however, a low-tech enterprise, requiring only the instrument of the human body, sitting upright and still in meditation. Unfolding the meaning of it, however, is another matter altogether, a near-impossible order of difficulty. In effect, it has to reveal itself to us. Meanwhile, we face a variety of conflicting interpretations of Zen, from the cultural milieu and idioms of today. For example, Zen is not really, or merely, a social program, as many of its proponents seem to feel. Interdependent action certainly entails the recognition of suffering in the form of social injustice, and the principle of karmic retribution does not explain or justify ignoring the suffering of others. The teachings of Buddhism are meant, first and foremost, to provide a mirror to ourselves, reflecting the good, bad, and the ugly without discrimination; focusing our attention upon our own follies, foibles, and foolishness; definitely not to be held up to criticize others. Our implementation of the “design of Zen” to-date – including the incorporation of the Atlanta Soto Zen Center (ASZC) in 1977, and the umbrella organization of the Silent Thunder Order (STO) in 2010 – has been intended to establish and maintain a stable training center, along with a service organization as we attracted affiliate centers, to facilitate the process of propagating what is called “Dogen Zen,” with the same intent of its 13thcentury founder, and his successors, especially Keizan Jokin Zenji. I use the term “design,” as this has been an intentional design process. ASZC is the home temple & training center of the STO network of affiliates, resulting from a group process of the individual efforts, financial support, and community service of hundreds of people over the past half-century or so. In carrying out this design intent, we are extending the legacy and lineage of our founding teacher, Matsuoka-roshi, who would frequently remind us that “Zen is always contemporary.” In a book surveying the origins of Zen in America, “Zen Master Who?” (2006), by James Ishmael Ford, we learn: Soyu Matsuoka ranks with Nyogen Sengaki and Sokei-an as one of the first teachers to make his home and life work in North America. He also seems to be the first teacher to clearly and unambiguously give Dharma transmission to Western students. I would add that these pioneers of American Zen also belong in the rarified ranks of those ancestors who traveled great distances and crossed cultural boundaries to bring the genuine practice to another country, a whole other continent, like Bodhidharma, and Dogen Zenji. Sensei, as he modestly asked us to call him, also is credited with opening the first Zen meditation hall, or zendo, for westerners. Needless to say, I was one of those Western students he transmitted, though he did so informally, rather than by the formal standards of Soto Shu, the headquarters in Japan. We inherit his estimable legacy and lineage, as well as those of the Kodo Sawaki-Uchiyama lineage, thanks to Shohaku Okumura-roshi. We also enjoy a link to that of Shunryu Suzuki-roshi through Seirin Barbara Kohn-roshi, who graciously agreed to be my Preceptor for my formal Transmission, or “Shiho” ceremony, after hosting my 90-day training period at Austin Zen Center in 2007. We may be somewhat unique in the American Zen cohort, having received formal recognition from three recognized priests, including pre- and post-WWII generation Japanese patriarchs, as well as an American Zen matriarch. Let us do what we can to honor our predecessors. We honor them most appropriately by thinking independently and acting interdependently. Before considering the future of Zen in America, we could do worse than to take a look at its past. In the Shobogenzo Zuimonki, collected and compiled under the direction of one of his dharma successors, Koun Ejo Zenji, some of Master Dogen's more offhand comments and spontaneous inspirations are recorded, apparently with little editing, much like our publications of “The Kyosaku” and “Mokurai,” the collected talks of O-Sensei. Dogen instructed, 4 — 13It is said in the secular world that a castle falls when people start to whisper words within its walls. It is also said that when there are two opinions in a house, not even a pin can be bought; when there is no conflict of opinions, even gold can be purchased. Even in the secular world, it is said that unity of mind is necessary for the sake of maintaining a household or protecting a castle. If unity is lacking, the house or the castle will eventually fall. Much more, should monks who have left home to study under a single teacher be harmonious like the mixture of water and milk. There is also the precept of the six ways of harmony.* Do not set up individual rooms, nor practice the Way separately either physically or mentally. [Our life in this monastery is] like crossing the ocean on a single ship. We should have unity of mind, conduct ourselves in the same way, give advice to each other to reform each other's faults, follow the good points of others, and practice the Way single-mindedly. This is the Way people have been practicing since the time of the Buddha. Echoes of Honest Abe's house divided against itself… a footnote explains the “six ways” reference: *The unity of the three actions – those of body, mouth, and mind, keeping the same precepts, having the same insight, and carrying on the same practice. This same precepts, insight and practice includes the harmony of sameness and difference, not an absolute identity. The milk-and-water bit reminds me of Sri Ramakrishna's expression that, like the swan, you have to be able to drink only the milk, mixed with water, to grasp the truth of this existence. This is the nonduality of duality. So here is the great unifying principle underlying Zen practice from the time of Buddha and Dogen down to the present. The past is prologue to the present, as is the present to the future, of Zen. This may not be true of our contemporary cultural and political institutions, however, as we are witnessing. Let us turn to Zen for something more substantial to hang our hopes on for the future. We will have to leave it here for now. Be sure to join us for the next three segments of UnMind, which will round out this contemporary take on the design intent of future Zen.* * * Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Shinjin Larry Little

05/01/2024, panel discussion at City Center. In this discussion, held in place of the regular Wednesday night dharma talk at Beginner's Mind Temple, Eli Brown-Stevenson leads a discussion featuring Community Village co-founders Caleb Tenenbaum, Nina Raddy, and Richard Bae; and, representing San Francisco Zen Center, resident priest Sozan Michael McCord. Community Village is an emerging peer-led, co-created, pan-Buddhist meditation community primarily focused on younger meditators. San Francisco Zen Center is a long-established Buddhist training organization, firmly based on the Soto Zen lineage of Japan. In the discussion, many common themes and experiences emerge, as well as notable areas of overlap and mutual support.

Distinguishing commentary from direct experience, Gil Fronsdal helps us break free from the conventions and comparisons that the mind makes.Today's episode is brought to you by BetterHelp. Give online therapy a try at betterhelp.com/beherenow and get on your way to being your best self.In this episode, Gil Fronsdal speaks to listeners about:Paying homage to those who have purified their heartsDirect experience versus attempting to describe thingsThe way that comparison arisesSelf-image and appreciating our own suchnessResting in the part of ourselves that is not an idea or a conceptThe conditioning that can happen from societyWisdom from sitting with physical painLiving in the present moment instead of the stories we tell ourselvesLetting things be as they areSeeing God in our simple, direct experiencesComing back to the breath and practicing all throughout the dayThis 1998 talk was originally published on DharmaseedAbout Gil Fronsdal:Gil Fronsdal is the co-teacher for the Insight Meditation Center in Redwood City, California; he has been teaching since 1990. He has practiced Zen and Vipassana in the U.S. and Asia since 1975. He was a Theravada monk in Burma in 1985, and in 1989 began training with Jack Kornfield to be a Vipassana teacher. Gil teaches at Spirit Rock Meditation Center where he is part of its Teachers Council. Gil was ordained as a Soto Zen priest at the San Francisco Zen Center in 1982, and in 1995 received Dharma Transmission from Mel Weitsman, the abbot of the Berkeley Zen Center. He currently serves on the SF Zen Center Elders' Council. In 2011 he founded IMC's Insight Retreat Center. Gil has an undergraduate degree in agriculture from U.C. Davis where he was active in promoting the field of sustainable farming. In 1998 he received a PhD in Religious Studies from Stanford University studying the earliest developments of the bodhisattva ideal. He is the author of The Issue at Hand, essays on mindfulness practice; A Monastery Within; a book on the five hindrances called Unhindered; and the translator of The Dhammapada, published by Shambhala Publications. You may listen to Gil's talks on Audio Dharma.“Most of us know the wonderful smell of a rose, but if you could try to describe in words what that fragrance is, you'd have a hard time I think. The actual sense, the direct experience of smell, is something we can all experience; seeing this flower as it is. In Buddhism, there is a lot of emphasis on seeing things as they are.” – Gil FronsdalSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

04/10/2024, Jisan Tova Green, dharma talk at City Center. In this talk, given at Beginner's Mind Temple, Jisan Tova Green speaks of her recent visit to Montana de Silencio, a Suzuki Roshi lineage Zen Center in Medellin, Colombia, where the late Blanche Hartman's name is mentioned daily as "our first woman ancestor in America." Tova's presence as a woman teacher was encouraging to women in the sangha, as there are few women Zen teachers in South America. Tova also draws from “The Gathering” — a novel by Professor Sasson about the ways in which the first Buddhist women came together and persevered in their requests for ordination. She refers to Dr. Paula Arai's “Women Living Zen” which illustrates the strengths of Japanese women who pursued a monastic lifestyle. Tova ends with her reflections on challenges for contemporary women practicing in Soto Zen centers, including San Francisco Zen Center.