Podcasts about Upaya

From time to time over the nearly 50 years since the establishment of the Atlanta Soto Zen Center, a significant number of its members and its affiliates in the Silent Thunder Order have complained of burning out in terms of their participation in the Zen community. Some have faded into obscurity and were never heard from again. Others have come back after years. The record for the longest hiatus is about three decades. This cohort would amount to a small percentage of the total attendance, or course, but it has been noted that more people come and go than stay. Matsuoka-roshi used to say, of some disciple that was no longer showing up, "Come-and-go type" or, "Wishy-washy type." I assume that these lost souls continue to practice in some form or other, hopefully maintaining their practice of meditation at least. And they probably retain an interest in reading about Zen and Buddhism. And I think it fair to say that if they had stayed, instead of moving on, we would have no place for most of them to sit. This is why I refer to the Zen sangha — and it is probably true of all communities — that it is like a cloud, constantly evaporating and recondensing, with new molecules of water, over time. People have real lives, other demands on their time and energy, and they always have. Master Dogen pointed out that the famous places in China were not typically comprised of large groups, but a small core of a half-dozen monks or so, with others coming and going from time to time. A cursory reading of the history of the formal transmission in Soto Zen makes this clear. Many of these encounters were short-term. So I don't worry too much about the many former members who are no longer in attendance. I do reach out from time to time if someone has suddenly disappeared who was diligently engaging on a frequent basis for some time, out of curiosity if nothing else. But I have enough to worry about, dealing with those who are presently practicing, as well as the constant flow of newcomers knocking at our doors. Most newcomers report that their first exposure to Zen is through reading — or, nowadays, listening — to a well-known teacher online, such as Thich Nhat Hahn, or Ram Dass. I had the pleasure of meeting Ram Dass in person in the 1960s, when I was teaching at the School of the Art Institute and the University of Illinois at Chicago Circle campus. Some friends of mine who knew him told me he was travelling through the area, so I asked them to connect us, and invited him to speak to one of my classes at the U of I. I still have the 1/4-inch reel-to-reel audiotape somewhere of his talk, which was his classic trip to India, giving LSD to the guru tale. I plan to have it digitized so that those who are interested can listen to it. Not to be too much of a name-dropper — near to greatness, and all that — but he came to our apartment for dinner that evening and cooked chipatis and beans for us. My friends told me later that he had told them he thought I was one of the most spiritual people he had ever met. That may have been because my apartment was full of student work, models of geometric structure studies they had done in one of my design classes.Another factoid of interest, and one of those coincidences that we say are not in Zen — he was driving a Chrysler Airstream at that time, and several years earlier, before I had graduated from the Institute of Design, my best friend at that time and I attended a talk by Claes Oldenburg, the famous Swedish-American sculptor, at the University of Chicago, at which presentation, amongst other things, we saw his life-size soft sculpture of — you guessed it — a Chrysler Airstream. But I digress. I have never heard of anyone burning out from too much study of the dharma, or too much sitting in meditation, although some naturally grow tired of too much group discussion, especially when it slides down the slippery slope of intellectualism and erudition, as has been seen many times in the history of Zen. Ch'an Master Huineng famously made a public show of burning scrolls of sutras to make this point. Dogen held that both things can be true at the same time — that the written record also contains the dharma, even though subject to the limitations of language. No, usually, problems with burnout arise in the context of serving the Zen community. Community, or sangha, is the third leg of the stool of Buddhism, joining that of dharma, the study of the teachings of Buddhism and Zen; and most centrally, buddha, the practice of zazen, or the meditation of Buddha. This is what Zen claims to transmit. Where the rubber hits the road in terms of burnout is usually in an individual's efforts to serve the sangha in ways that demand what seems to them to be a lot of time, effort, and energy, with all the opportunity costs associated with any form of contributions of one's precious time to any cause. The third rail for most or all not-for-profit enterprises such as ASZC seems to consist in serving on the board of directors. What I refer to as the "substitution effect" begins to set in — one finds oneself sitting less and less over time, the limited bandwidth available for Zen being consumed more and more by the ever-evolving demands of raising money and paying the bills; upkeep, repair and maintenance of the facility; producing and publishing online communications, newsletters, bulletins and podcasts; and, finally, the sheer pressure of administrating a robust schedule of programs of dharma study and meditation, serving a shape-shifting and ever-growing community of practitioners. As one who has been immersed in this process for going on 50 years -— ASZC was incorporated in 1977 — I am very familiar with this syndrome of overcommitting, on a personal level. But I think it may be that we are getting it backward if and when we do burn out in service to the sangha. It is easy to lose track of the central focus of Zen. The three legs of the stool are not equal in importance or effectiveness in supporting our personal practice. Buddha practice, Zen meditation, or zazen, is definitely first and foremost. Dharma, or study of the teachings, comes second and is subordinate to zazen. Without zazen there is little hope of ever comprehending buddha-dharma. Sangha, community participation and service, is a distant third, and is not really necessary, or conducive to personal practice, absent meditation and study. When we get this backward is when we tend to burn out. If I had not been continuing my meditation practice over the 60 years I have been engaged in all three dimensions, from the mid-1960s at the Zen Buddhist Temple of Chicago, through the years of establishing ASZC in Atlanta, I would have burnt out long ago. Attending most of the public sessions of meditation and witnessing the evolution of the Zen lives of hundreds of individuals have reinvigorated my zeal for Zen again and again, especially during the difficult times we have endured. The evidence of my senses has convinced me ever more undoubtedly of the value and effectiveness of Zen as the Upaya, or skillful means, for our times, as Matsuoka-roshi believed. If you have found yourself experiencing burnout, please consider whether or not you see yourself in this picture. If you do your best to attend a reasonable number of our scheduled meditation programs including daily, weekly, monthly and annual opportunities, such as day sits (zazenkai), longer retreats (sesshin), classes and workshops, you will rediscover the renewable resource that is genuine Zen practice. If you have gotten entangled in the ASZC or STO administration or other demanding roles of service to the sangha, please understand that your efforts are very much appreciated, but that you may be inadvertently developing the substitution effect syndrome, which ultimately does not bode well either for your practice, or the wellbeing of the community. If you relinquish your position and function, no worries, someone else will step up. I have witnessed this again and again. There is no way to plan for, or to design around, human nature, so please do not blame the corporate entity that is the Zen community for your unhappiness. If instead you renew and reinvigorate your practice of meditation, both at home and at the Zen center, you may begin to see that the burden you are or were carrying on behalf of your fellow travelers on the Zen raft was not so onerous, after all. And that somehow, willy-nilly, what you may have seen as your vital function within the Zen community will be taken up by others. If you do not claim your place on the cushion, you may miss the point of practice altogether. Which would be a "cry and shame" as Albert the Alligator would say. And I know that dates me. Look up "Pogo the Possum" by Walt Kelly. Let me propose in closing that you apply a tried-and-true time management approach to your Zen practice. There are only 24 hours in a day, as we say, so unless we chuck it all and go join a monastery, or become a hermit, only a small fraction of those hours can be devoted specifically to our practice, as we conceive it. So let's say you create the visual of a classic clock face representing your 24-hour day. After filling in all the many other things you do to get you through the night, such as sleeping, and through the demands of your day, such as paying the rent, take a look at how much time is left over. For the sake of argument, let's say you can free up an hour a day, or maybe two. In that time, maybe an hour in the morning, and an hour in the evening, maybe more of a weekend, you commit 50% to Buddha Practice: time on the cushion; 30% to Dharma Study: reading up on the literature and joining online dialogs; that leaves 20% for Sangha Service: helping out at the center, or attending admin meetings. The very exercise of visualizing — and tracking — your time may reveal that you are not actually spending as much as you think you are, or at least allow you to cut it down to a bearable amount. The main thing it may help you do is to put the emphasis where is should be: on meditation. If you are attending zazen regularly you are already doing the most you can do to support your community. Your presence encourages them in their practice more directly and to a greater degree than financial and in-kind contributions. Although those are very important. If you join the dharma dialogs online or in person on Sunday mornings and occasionally make a contribution to the conversation, that is also a service to the sangha. It indicates your sincere interest in clarifying the Great Matter, which is the main and central purpose of the pursuit of Zen. If you do both the above and still have time to devote to supporting the programs and physical plant of the Zen center, more power to you. But please be careful not to let the tail wag the Zen dog. There is a story from the history in China, if memory serves, that illustrates this principle clearly. A monk complained that during meditation, the rain was leaking in on him through the thatched roof. The Master's response? "Move down." Why spend a great deal of time and effort patching a roof, maintaining a building, if it prevents you from sitting in zazen? The building, the corporate entity, and all other dimensions of the Zen community and its physical manifestation in the world are subject to the three marks of dukkha. They are impermanent in the long run, imperfect in their current variation, and inherently insubstantial in comparison to the effects of zazen on your consciousness. To quote the venerable Ch'an Master Sekito Kisen, from the closing line of his short but dense poem, Sandokai—Harmony of Difference and Equality: I respectfully urge you who study the mysterydo not pass your days and nights in vain

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Yordania kembali memberikan bantuan melalui udara kepada warga Gaza, Palestina. Upaya ini merupakan bagian dari tindakan untuk meningkatkan bantuan kemanusiaan, mengingat kekhawatiran atas lonjakan kelaparan di Gaza.

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In this session of Upaya's Awareness in Action series, Father Gregory Boyle—Jesuit priest and founder of Homeboy Industries—offers a profound reflection on kinship, healing, and radical compassion. Father Boyle brings humor, depth, and […]

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In this Wednesday Night Dharma Talk, Keido Troy Fernandez, a 13th generation native New Mexican and Zen priest at Upaya, tenderly weaves together ancestral wisdom, land-based practice, and Buddhist teachings. Drawing from […]

In this Wednesday Night Dharma Talk coinciding with Upaya's Being With Dying program, Frank Ostaseski breaks open the conversation of caring for those near death or in the dying process. Like curling up with a good […]

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Upaya pemerintah Provinsi Jawa Barat menertibkan ormas yang menganggu stabilitas dan investasi, mendapat perlawanan dari ormas. Namun belakangan, sejumlah instansi menyatakan dukunganya untuk menindak tegas ormas yang melanggar, hingga dibubarkan. Bagaimana mengatasi permasalah ormas? Narasumber: Ketua Umum Ikatan Sarjana dan Profesi Perpolisian Indonesia (ISPPI) Komisaris Jenderal Polisi (Purn), Ito Sumardi.

Jody Hojin Kimmel, Sensei - ZMM - 4/25/25 - Skillful means, “Upaya,” are forms that the teachings take throughout our practice. How do we take up everything, including the edges that appear, rather than fight against them? How do we use our practice to explore and expand our capacity to be alive, fulfilled, and responsive to the world? - Dharma Talk during the Apple Blossom Sesshin 2025 Fusatsu Ceremony.

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Sebuah Puisi: TOLAK INGINDitulis & Disuarakan oleh Ardi Kamal KarimaPuisi "Tolak Ingin" karya Ardi Kamal Karima menggambarkan kegelisahan yang mendalam melalui metafora tubuh dan elemen alam. Angin yang "berkeliaran di rongga dada" dan "menggulung paru-paru" melambangkan kecemasan yang menggerogoti ketenangan batin. Citra termometer dari "air mata kaca" dan "skala hari-hari yang tak terbaca" menegaskan ketidakstabilan emosi, seolah pengarang terjebak dalam waktu yang kacau dan tak terukur. Upaya untuk "berkeringat" yang berubah menjadi "alfabet tercecer" merepresentasikan kegagalan mengekspresikan diri secara utuh—setiap huruf (a: aku, b: basi, c: cemas) menjadi fragmen perasaan yang tak tersampaikan, berubah menjadi "awan asam lambung" yang menyakitkan.Puisi ini juga mengeksplorasi hubungan dengan waktu yang terasa mengancam. Jam dinding yang "menjilat jarum detik" dan "gigi-gigi waktu bersuara setengah gila" mencitrakan waktu sebagai entitas yang menggerogoti, sementara sang aku hanya menjadi "saksi bisu". Keterasingan semakin kuat saat malam (3.00 pagi) "menggigit bantal", mengisyaratkan insomnia dan kesendirian. Bahkan organ tubuh seperti hati dan empedu digambarkan tak saling memahami, menandakan disintegrasi diri. "Jamu dan rempah" yang disebut sebagai "iklan menipu" menyiratkan kekecewaan pada solusi instan, baik fisik maupun psikis, yang gagal menyembuhkan luka batin.Di akhir puisi, keputusasaan mengeras saat "angin bersarang di tulang busuk", simbol kehancuran diri yang tak terelakkan. Burung-burung yang terbang "ke utara, atau ke mana saja, selain menuju diriku" mencerminkan keinginan untuk kabur dari realitas, namun sang aku justru terperangkap dalam tubuhnya sendiri. Demam yang tak kunjung pecah meski "seluruh apotek menjual parasetamol" menunjukkan kegagalan obat-obatan atau motivasi untuk menyembuhkan. "Botol-botol kepercayaan kadaluarsa" menjadi klimaks dari kehancuran: kepercayaan pada diri, harapan, atau sistem pendukung telah runtuh, meninggalkan sang aku dalam ruang hampa yang gelap dan tanpa jalan pulang.#ardikamal #literasi #penulis #dialogue #dialog #jurnal #luka #perspektive #monolog #menjadimanusia #filsafat #sastra #ardikamal #puisi #poem #poet #penyair #penyairindonesia #syaircinta #cinta #manusia #tolakingin #keinginan #ingin #nafsu #monologue

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Para petugas Bea Cukai dan Perlindungan Perbatasan AS bertanggung jawab untuk memeriksa barang-barang yang keluar dari negara ini. Salah satu tugas mereka adalah mencegah pengiriman mobil curian ke Afrika yang banyak dilakukan melalui Pelabuhan Baltimore di negara bagian Maryland.

Maraknya penyebaran informasi palsu di media sosial mendorong sejumlah jurnalis di Mozambik untuk memerangi misinformasi dan disinformasi di garis depan. Para jurnalis ini bertekad memberikan informasi yang akurat dan objektif lewat pengecekan fakta yang disertai data dan analisis.

Text me your feedback.This preview pod explores the concept of upaya (skillful means) and its relevance in today's polarized world + how this focus will be reflected in the next iteration of the show. Jen emphasizes the importance of developing presence and awareness in order to meet life's challenges with courage and heart.Highlights include: • Cultivating what Roshi Joan Halifax calls a strong back and soft front• What kind of awareness is needed for this moment• Recognizing "lab time" on the mat as preparation for real-life challenges • Building a diverse toolkit of practices for various situations Listener feedback and support is essential to the evolution of the how, so don't forget to fill out the survey form: https://airtable.com/appM7JWCQd7Q1Hwa4/pagRTiysNido3BXqF/form~ ~ ~SMP welcomes your comments and questions at feedback@skillfulmeanspodcast.com. You can also get in touch with Jen through her website: https://www.sati.yoga Fill out this survey to help guide the direction of the show: https://airtable.com/appM7JWCQd7Q1Hwa4/pagRTiysNido3BXqF/form To support the show, consider a donation via Ko-Fi.

Returning to the practice of equanimity keeps you both grounded and receptive, especially during times of turmoil and uncertainty.About Roshi Joan Halifax:Roshi Joan Halifax speaks to Buddhists and non-followers alike on such universal topics as compassion, suffering, and what it is to be human. As Founder, Abbot, and Head Teacher of Upaya, her vision for the Zen Center embraces comprehensive Buddhist studies, meditation, service, dharma art, and environmental action as integrated paths cultivating peace and interconnectedness.To find this meditation in the Happier Meditation app, you can search for “Strong Back, Soft Front.”See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Kru pilot perempuan pertama di Malawi berupaya menginspirasi generasi penerbang berikutnya dengan menggelar pameran dirgantara bersama Angkatan Udara Malawi. Ajang yang dihadiri sekitar 1.000 anak kurang mampu ini memberi kesempatan kepada mereka untuk melihat langsung pesawat terbang dari dekat.

In Part 1 of the Awakened Action series, Roshi Joan Halifax expresses heartfelt gratitude for the Upaya community—residents, staff, teachers, and participants, both onsite and online—who have come together to cultivate a space for connection, learning, […]

In this Wednesday Night Dharma Talk and prequel to the upcoming Awakened Action program at Upaya, Dr. Wendy Lau offers a heartfelt reflection on the intertwined relationship between practice and […]

Musim gugur menandai migrasi ratusan juta burung di Amerika Serikat. Tapi banyak burung terluka atau mati karena bertabrakan dengan gedung-gedung tinggi. Berbagai upaya warga di Chicago, AS, berupaya menyelamatkan burung-burung tersebut.

Sensei Noah Kodo Roen discusses the rich meaning and history of the Gate of Sweet Nectar liturgy, and its importance to the White Plum Lineage of which Upaya is a […]

Perayaan Halloween akhir Oktober kembali diwarnai tingginya pembelanjaan konsumen Amerika, meski konsumen tetap berhemat di tengah tingginya inflasi. Berbagai tips beredar di antara konsumen dan orang tua anak untuk membeli kostum lebih terjangkau, sambil mengurangi dampak lingkungan perayaan ini.

Partai Republik dan Partai Demokrat di AS sama-sama berupaya mencegah terjadinya kecurangan jelang Pemilu AS. Sementara di Indonesia, PTUN tunda pembacaan keputusan soal keabsahan Gibran sebagai calon wakil presiden.

Senseis Kozan and Monshin introduce 2024 Upaya's Fall Practice Period exploring the golden age of Zen during the Tang Dynasty, focusing on its cultural influences and historical challenges. They bring […]

Upaya pembunuhan terhadap Trump pada akhir pekan lalu menimbulkan pertanyaan baru soal kekerasan politik di AS. Sementara itu, musuh-musuh AS meningkatkan upaya memengaruhi hasil pemilihan presiden dan pemilihan-pemilihan penting lainnya.

Seorang laki-laki yang diduga terlibat dalam upaya pembunuhan yang menarget mantan Presiden AS Donald Trump pada hari Senin didakwa dengan kejahatan senjata api federal. Sementara itu, Australia menjatuhkan sanksi terhadap Iran atas pelanggaran HAM pada peringatan dua tahun kematian Mahsa Amini.

Frank Kilmer first meditated with Chogyam Trungpa then Dainin Katagiri then Richard Baker. He studied with other Zen and Tibetan teachers. He lives in Santa Fe where he managed Upaya's plant for some years. He's a a great plumber too. He has a lot of juicy tidbits to share from all these years of Buddhist study and practice. Check him out in this podcast.

On Sunday former president Trump was wounded by a would-be assassin. It's a shocking twist in a U-S election campaign that has sent shockwaves through his supporters and spurred fears of violence to come. - Pada hari Minggu, mantan presiden Trump terluka oleh calon pembunuh. Ini adalah perubahan mengejutkan dalam kampanye pemilu AS yang telah mengejutkan para pendukungnya dan memicu ketakutan akan terjadinya kekerasan.

The Upaya garden ceremony begins with Wendy Johnson and Alonso Méndez preparing elements of fire, incense, seeds, water, and flowers while discussing their significance and importance in ceremony. The session moves to the practical […]

At the opening of Upaya's Young Adult retreat, Sensei Shinzan speaks on the practice of beginner's mind. In our culture, we are deeply conditioned to know, to think linearly, and […]

Talk given in 2023

The program opexning warmly welcomes participants to Upaya's spring practice period. Roshi Joan emphasizes the importance of this practice period, dedicated to exploring the teachings of Vasubandu, a fourth and […]

Fresh off a two-week pilgrimage to Japan, Roshi Joan and Upaya's priests share reflections on their experience. For Roshi Joan, this pilgrimage was about connecting to the historical roots of […]

At the end of Upaya's practice period studying Vasubandhu's Yogacara teachings, Sensei Shinzan shares with us the story of Vasubandhu's awakening. Vasubandhu, a diligent student attached to his ascetic form […]

“Things are heating up all over the world. . .we as Buddhas practice in the raging fire.” In this dharma talk, Upaya visiting teacher Sensei Cynthia Kear navigates practice in […]

In this Best of Awake in the World podcast episode Michael begins by discussing death and Japan's earthquake. Using the image of the burning house and a father trying to save his children, he teaches how we need to leave our burning houses on our own steam, nobody can do it for us. The father in the parable, like the Buddha, uses skillful means to teach a path of freedom. And, is it ok to lie to uphold compassion? Recorded on March 29, 2011. The Awake in the World podcast is brought to you by the generosity of our amazing Patreon supporters, making it possible for us to keep Michael's archive of teachings available to the public. To become a patron, visit: patreon.com/michaelstone.

In the opening dharma talk of Upaya's Winter Ango, Sensei Matthew Kozan Palevsky delves into Case 2 from the Blue Cliff Record, a koan titled “The Ultimate Path is Without […]