OneSangha

Last week, while a bunch of us were getting ready to leave the Zendo (Cleveland winter weather takes some preparing for) we were talking about why people practice. Which actually isn’t something I’ve considered much. But the conversation went along the lines of how you can’t expect anything to happen… but on the other hand, if it doesn’t, or if you don’t expect it to, why do you keep on practicing?

I was thinking of this a bit in terms of my forms practice yesterday. I think there I mostly practice because it’s a good practice. I mean, it’s work, and it takes time, and you have to get started at it and all that stuff – but the practice itself, is good, just by itself. Even, maybe especially, when it’s hard. Even when it seems fruitless. (I really learned that most in the forms practice, especially with the spine injury.)

But then there are those times when the practice, or the world just seems to pour out these absurd riches at our feet. It’s not a reward – that’s part of the absurdity of it. And I wonder a little how much that plays into my own motivation. I haven’t thought a lot about why to practice largely because it seemed kind of obvious. There’s a path, under your feet. So you walk on it. I mean, d’oh!

…and I wonder how much of that is the blindness of privilege. I don’t think I earned my neurochemistry either.

From the online PDF book….\\\\\\\”Walking in Zen, Sitting in Zen\\\\\\\” by OSHO

at http://www.messagefrommasters.com/Beloved_Osho_Books/Zen/Walking_in_Zen_Sitting_in_Zen.pdf

I love the statement that the ”man of Zen walks in Zen and sits in Zen” for the simple reason that
meditation cannot be just a part of your life. You cannot make a fragment of your life meditative; it
is not possible to be meditative for one hour and then non-meditative for twenty-three hours. It is
absolutely impossible. If you are doing that, that means your meditation is false.
Meditation can either be a twenty-four-hour affair or it cannot be at all. It is like breathing: you cannot
breathe for one hour and then put it aside for twenty-three hours, otherwise you will be dead. You
have to go on breathing. Even while you are asleep you have to go on breathing. Even in a deep
coma you have to go on breathing.
Meditation is the breath of your soul. Just as breathing is the life of the body, meditation is the life of
the soul.
The people who are not aware of meditation are spiritually dead.

also…..

It is not a question of how much more, it is not a question of quantity; either you are asleep or you
are awake. No one is more asleep than anybody else. The people who are asleep are asleep in the
same way. It does not matter how deeply you are asleep – it is not a question of quantity – you are
asleep, that is enough. And the same is the case with awakening: if you are awake, you are simply
awake. Nobody is more awake or less awake.

also…..

Zen is not interested in such compromises. It wants you to really wake up. And it is hard work,
a thankless job. A Zen Master has chosen something for which nobody is going to thank him.
Everybody will feel sabotaged by him and everybody will feel hurt by him. Everybody will feel he is
disturbing their sleep. Only very few people, who are real inquirers, who are ready to risk all, will be
able to understand, because Zen says your whole life has to be transformed, not just a part of your
life.
Chana