Rx for differing views

November 5, 2008

“…Saying he was never the likeliest candidate to seek the presidency, he said Americans of every background showed they can unite and reject cynicism to bring about change.” — from a review of Obama victory speech

Sounds like just the order for all of us on all levels inside and outside the mandala as well, neh? And sounds like the vision and purpose of RFS? Or am I being starry-eyed after Chicagobama.

More teachings from the Vidyadhara

October 23, 2008

HEADS’ UP! Judy Lief reports on Facebook that she is “Working on amazing editing project called RTP Root Text Project–working with the Vidyadhara’s (Chogyam Trungpa Rinpoche)–Seminary teachings to produce a three-volume set –teachings that will be available for the first time for scholars and practitioners.”

Just Sitting

September 11, 2008

 

What’s emerging for me is that it may be time to collect and point to, as well as study and practice, the classic teachings and meditation instructions of Chögyam Trungpa, and make them available in a clean, simple, accessible manner.

For example, to start with:

  • how to sit (shamatha/vipashyana)
  • how to do a short sitting practice 
  • how to do a day-long sitting practice (nyin-thun)
  • how to do a week-long or month-long practice (I think that Bill Karelis has done this for his “Just Sitting” week-thuns)

This also implies:

  • how to find a meditation instructor
  • how to find others to practice and study with
What do you think?

Cry the Beloved Kingdom

September 5, 2008

Self-snug in our tidy and superior world

We celebrate our polished finances

As our bloodlines dry up.

We watch the lions and tigers at happy play

But miss our soaring garuda,

Our glittering dragon.

We see the trees standing soft and tall under a warm drizzle

But thirst for the thunderbolts and deluges,

The mountain of sunyata.

We see the tents, the flags and the parade ground

But long for cut water-pipes, dead-of-night drills,

The joyous panic.

We glimpse the central kingdom cloistered in its leafy glade

Where once it sang from rocks and dust,

Roared to us from a ravenous sky.

Kalapa

August 10, 2008

“Kalapa” is a new protecting entity announced in the Sakyong’s 2008 Shambhala Day address. But what is it protecting? If Shambhala Buddhism and Shambhala are two different lineages, it can protect the former, but not the latter.

Read the full article, and come back here to comment on it.

Indignance and Dignity

August 6, 2008

Some don’t care. Some pretend to not care.
Some have moved on. Some pretend to have moved on.
Some who moved to get away from it all
Were surprised to discover they still had it with them.
We are damned if we do and damned if we don’t.
It just never seems safe ground in the world of Awake.
To be able to dissolve the word Shambhala altogether
And still live in Nova Scotia with its sense —
That is the question.
Who cares?
That is the point.
 
Tsondru Namkha
05viii08

Through a Glass Darkly: Christian Non-Theism

July 28, 2008

Prophet Elijah, 15th century icon

Elijah

Moses has to settle for a dialogue with a burning bush; the Israelites roll the dice on a pillar of dust and flame; whatever Job witnesses he does so in a whirlwind, and keeps mum about his encounter. One day, we will see the Lord “face to face”; but for now, as Saint Paul rhapsodizes, we can only glimpse the divine “through a glass darkly.” In the Judeo-Christian tradition, no one sees the face of God and lives (unless one is a televangelist). Ultimate reality conceals itself from the discursive mind and manifests only in the elements of nature. These are but a few of the Scriptural sources of Christian non-theism.

From a Buddhist perspective, theism is “fixed mind”; from a Judeo-Christian perspective, it is “idolatry,” which is a sin. (For the secular modernist, theism is neurosis à la Freud.) Christian theology is shot through with non-theism. At the beginning of the High Middle Ages, for instance, Saint Anselm (1033–1109) postulates that God is that which is beyond mind’s conception; fast forward to the Death-of-God era, and Paul Tillich (1886–1965) writes with a distinctly Dharmic sensibility that God is the “ground of being.” Of course, Sunday morning congregants occasionally fall prey to theistic theism. The killjoy Jehovah who casts down thunderbolts and the cosmic Santa Claus who doles out spiritual bobbles do provide certainty and comfort, but, they also infantilize the minds of the devout. The good news is that the great majority of mainstream Christians are not Biblical literalists. They have a more spacious view of the cosmos. From my own experience at Saint Agnes Church, I can report that there is a vanguard of parishioners who are happy to take shamatha instruction from me, a Christian Shambhalian, when I transpose the language of meditation into the vernacular. It’s not that great a leap for them or for me.

Sangha members would do well to read Thich Nhat Hanh’s Living Buddha, Living Christ (1995) and Christ and Buddha as Brothers (1999). The Vietnamese monk grew up in a country teeming with French missionaries and saturated with Catholic culture. He understands the cathedral-like structure of theology and has a genuine devotion to Christ. Thich Nhat Hanh speaks Christian with no trace of an accent. In my travels, I have only ever met a handful of sangha members who can both speak Christian and love the language.

Given their heart connection to the Buddhadharma and the time they must invest in practice, it’s perfectly reasonable that Buddhist Shambhalians would have little desire to master the grammar and syntax of Christian non-theism. If the subject is broached, a few can cite Meister Eckhart (1260–1328) as a non-theistic fellow traveler or reference the friendship that the Vidhyadhara shared with the great Trappist monk, Thomas Merton (1915–1968). More often than not, though, what I hear in the Shambhala center cloak room are mutterings about the benighted Christian right, and what I hear in church is intercessory prayer for hapless “non-believers,” which can be code for Buddhists and practitioners of other Eastern religions.

Thich Nhat Hahn, calligarphy

So how do we overcome this dialogue of the deaf? The Speaking-of-Silence type Buddhist-Christian events are powerful gatherings, but logistically difficult to pull off. The strategy that I’ve adopted over the last twenty years is to use the Shambhala teachings, which for me constitute a secular or civic path, to serve as a bridge between Buddhism and Christianity, two religious paths. I’ve learned enough Buddhism to be able to speak the language, albeit with a thick accent. Whenever someone at the center shows an interest in my religious tradition, I try to translate the discourse of my Christian faith into the Buddhist tongue. A good place to start is with Greek apophatic or negative theology. If my interlocutor is inquisitive enough, we can travel quickly from Mount Athos to Vulture Peak Mountain. Naturally, all languages have their idioms. There is not a perfect Christian analogue for every Buddhist concept, and vice-versa. But, ultimately, the point of the endeavor is to move beyond language, beyond religion.

In my years of Shambhala training, I’ve noted that near the end of a long Saturday afternoon in the shrine room there are neither theists nor non-theists. Instead, there are “tea-ists”: frazzled meditators anxiously anticipating the four o’clock tea break. Whether you are a Buddhist or a Christian, if you sit long enough on a gomden, you will realize that neither Buddha nor Christ is going to swoop down and save you from the vexation of your mind and the roiling in your heart. A Christian in Shambhala is like Elijah. Elijah searches everywhere for God: he climbs mountains, he braves fire and earthquakes, and he shakes his fist at the empty sky … until he is exhausted. When Elijah finally stops ranting, when his heart finally breaks, he sits down and starts to listen to the silence of the hills. It’s in this silence that he first hears the Word of God. Elijah: Judeo-Christian prophet or bodhisattva manqué? Merely human, I suggest.

 

____________________________

Image Credits

Top: Elijah, fifteenth-century icon

Bottom: Thich Nhat Hahn, calligraphy

 

Calcutta is Everywhere

July 28, 2008

For Mother Theresa there are two Calcuttas: there is the actual city of lepers and outcasts, where “suffering … is much more physical, much more material”; and there is the Calcutta of the mind, where “suffering is much deeper and more hidden.” The tangible Calcutta is a seething Indian metropolis; the intangible Calcutta is a soul lost in a burb somewhere in the West.

“You can find Calcutta all over the world,” she says, “if you have eyes to see; not only to see, but to look.” To look at the tangible Calcutta is to contemplate the causes and effects of a rigid, hierarchical social system and the lopsided distribution of scarce material resources. To look at the intangible Calcutta is to contemplate box store USA, whose superabundance of material wealth cannot hide the anomie that wastes away its citizens.

Who is hungrier: the living skeleton that a Missionary of Charity wraps in a blanket or the zoned-out football fan who hauls into Costco in his SUV, hunting down the perfect 60’ flat screen? The former is too weak to stand, the latter too emotionally compartmentalized to love his family. The Beatitudes differ on the question on poverty. Luke’s Jesus says that the materially destitute are blessed in the eyes of the Lord; Matthew’s Jesus says that it is the mentally impoverished who are blessed. Jesus himself makes no such distinction between the atrophied body and the sickly mind.

In Dharmic terms, Mother Theresa’s Calcutta is the lair of the Three Lords. As warriors, the right attitude to adopt in order to eradicate materialism in all forms is that of daring and renunciation:

What the warrior renounces [says the Druk Sakyong] is anything in his experience that is a barrier between himself and others. In other words, renunciation is making yourself more available, more gentle, and open to others. Any hesitation about opening yourself to others is removed. For the sake of others you renounce your privacy. (Shambhala: The Sacred Path of the Warrior, 59.)

Jesus’ approach to renunciation is distinctive of the warrior. Jesus heals and hence becomes the leper shunned by the village. He embraces the denizens of all the Calcuttas of his time: tax collectors, prostitutes, Samaritans, and so on. For him there is no “other”; there is just us—each made in the image of God, or, if you will, the embodiment of basic goodness or tatagathagharba.

The dissolution of self and other is at the heart of Jesus’ kingdom message, a kingdom which is within you, in front of your eyes, or in your midst. In other words, it can be tapped into on the spot. (It resembles Shambhala vision in its immediacy.) Of course, if comes with a cost, the crucifixion of one’s own ego fixation. But how else are we going to clean up the world’s real and imagined Calcuttas? If you won’t save this world, asked Trungpa Rinpoche, who will? This is a question that all of us, regardless of our faith tradition or philosophical inclination, are called to answer.

Mark Szpakowski Illuminates Dark Matter

July 28, 2008

In this first podcast, Ed Michalik interviews Mark Szpakowski, who talks about allowing the Dark Matter in the greater Shambhala sangha to self-illuminate.

This is an introduction to Radio Free Shambhala.

Audio MP3

Click the Play button above to listen to the podcast.

Right-click (control-click on Mac) to download high-speed version (36’48”).

Right-click (control-click on Mac) to download low-speed (dialup) version (36’48”).

The Ashé Windhorse

July 24, 2008

 

 

Ashé Windhorse

 


 

I took this photo of a bronze statue we have, placed on a window sill, on a brilliant blue day.

Against the sky of the cosmic mirror, inky black windhorse, ashé with hoofs and tail and mane.

There it is, in a moment.

 

– Mark Szpakowski

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