The Pure Mountain Path

What happens to your behavior or emotions when something unpleasant happens? Many of us have a tendency to overreact to situations. Someone cuts in front of us in a line for example, and our mind begins to race with negative thoughts. We may perform an action which is not good because we are letting our emotions and behaviors overreact.

Good Afternoon! Today I wanted to speak to you about now, this moment. Many times we really do not think about now unless we are very good at practicing mindfulness. For some reason, we always seem unsatisfied with now. Things are not quite good enough now, I am ok for now, etc.

We let things become problems only if choose to do so. Of course, sometimes things are problems but most of the time they are not. They may inconveniences, annoyances, and such but they really are not problems. If we do encounter genuine problems, we have choices.

If you look around at things, you see there is an order to them. The seasons come in order, the planets maintain an order and so forth. Order is very important. Without order, there would be chaos.

Q- Why are there no events at your center?

Many students worry a great deal about making progress in their practice. They spend a great deal of time wondering whether they are being successful or not. The very fact that they are practicing is making them successful already. Any effort is better than no effort.

The truth is that there are no yardsticks, dice, game boards or anything else that we can use to judge our progress. We can evaluate how we see ourselves now as compared to a year ago or whenever. Yet, this is not always an accurate barometer. It is very difficult to judge ourselves and come up with an accurate assessment. We may be to kind or unforgiving.

Sometimes we may feel we are on a game board. I remember playing a game called Candyland when my children were young. Sometimes you would land on a space and get to travel very far up the board. We may have days like that in our practice. We have a good meditation session or we do a kind act and we think, ‘that was a good day’ and we feel happy like we are progressing well. Conversely, in the game you could land on a space and have to go almost back to the beginning. We have days like that in practice too. We lose our temper, we feel sad for some reason, and we think, “I have learned nothing”, or “I’m wasting my time, why bother anymore.” Of course this is not the case, but we have a tendency to overreact sometimes

For example, progress in meditation is achieved any day that you sit. If you sit and the meditation is good, you have made progress. If you sit and the meditation does not go well, you have still made progress. We often learn more and make more progress resulting from the ‘bad’ days then we do the good.

Lao Tzu, also known as Laozi, Lao Tsu, Lao Tse, Lao Zi, or a variety of other names is reported to have lived in the sixth century BC according to Chinese tradition. However, recent scholars believe that Lao Tzu may have actually been born in the fourth century BC.

Whether there actually was a Lao-Tzu is really rather irrelevant to today’s practitioner. Those who wish to believe can believe, and those who question can question. There is no questioning the wisdom set forth in the verses.

Taoism is based on the teachings of the Tao Te Ching, some short verses that were written in the 6th century BC in China. It places its emphasis on spiritual harmony. There are two main strands and schools within Taoism, usually labeled “philosophical Taoism” and “religious Taoism” Philosophical Taoism focuses on the philosophical writings of Lao-Tzu, Chuang-Tzu and other ancient sages. At Pure Mountain Zen Center, we concentrate on philosophical Taoism.

The Tao encompasses all opposite and complementary forces, which are collectively referred to as yin and yang. Yin is associated with darkness, femininity, passivity and water, while yang is light, masculinity, activity and air. Yin and yang are always in perfect balance within the Tao. The goal of the Taoist, therefore, is to keep these opposites in balance within his or her own life. Taoism takes its name from the word “Tao” (”the Way”), the ancient Chinese name for the ordering principle that makes cosmic harmony possible. The Tao is found in the world (especially in nature) and can be encountered directly through experiences. It is the proper natural way of life humans should follow. Taoism prizes naturalness, non-action, and introspection.

The Tao-te Ching is the main text of Taoism. It was written it is said by Lao-Tzu. Whether it actually was or not is of some question. Some believe that it was compiled over a period of centuries by different authors. Whether Lao-Tzu even existed has been doubted, but most scholars now believe he was likely a historical figure. The Tao-te Ching’s 81 verses are thoughtful, paradoxical, vague, yet practical. There are many translations and interpretations of the TTC. Some are easier to understand than others. You will notice some interpreters see things slightly differently than other interpreters. Even so, they are close in spirit. 

The ideal person in philosophical Taoism is the sage who understands and lives in accordance with the Tao. Knowing that all opposites are relative and interdependent, and that the best way to live is in harmony with the natural course of things (the Tao), a Taoist does not struggle, oppose, or strive. Instead, the sage practices wu-wei, or “non-action.” In the Tao Te Ching, this is the central virtue of the wise ruler. Wu-wei does not mean doing nothing or doing things only in moderation. To practice wu-wei is to so orient oneself with the Tao that one’s actions go unnoticed, for the perfect traveler leaves no trace,. In yet another paradox, wu-wei “never acts, yet there is nothing it does not do.”

Life and death are merely two aspects of reality, the unchanging Tao. Death is simply a transformation from being to non-being; from yang to yin. Taoism teaches that humans ought to accept life and death as complementary aspects of the Tao. Death should be neither feared nor desired. The one who knows how to live is not afraid of death. All waters return to the sea. From whence we came, we shall return. It accepts death as a natural returning to the Tao. “Since life and death are each other’s companions, why worry about them? All beings are one.” (Chuang-Tzu)

1. I vow to affirm life and not kill. “If a person does not harm any living being… and does not kill or cause others to kill – that person is a true spiritual practitioner.” – The Dhammapada

2. I vow to be content and not take what is not given to me. Avoid stealing. Do not take what is not yours. Live simply and frugally.

3. I vow to be dispassionate and not misuse the body for sensual gratification. Avoid sexual irresponsibility. Refrain from improper sexual activity. Do not engage in sexual misconduct.

4. I vow to speak the truth and not lie. Avoid lying, or any hurtful speech. Refrain from incorrect speech. Refrain from lying, gossiping, slander, and spreading false rumors. Silence is precious, Do not gossip or engage in frivolous conversations.

5. I vow to proceed clearly and not cloud the mind with intoxicants. Avoid alcohol and drugs which diminish clarity of consciousness.

6. I vow to see the perfection of all beings and not speak ill of others. Beware of judgments of others. Perfection is an illusion, as are the standards by which we seek to measure it. If perfection is measured by physical or mental attributes, then we are all lacking. It is well to remember that the harshest judgments should be reserved for ourselves.

7. I vow to see the interdependence of all beings and not put my wants or needs ahead of others. Practice humility. In order to be above, one must first be below.

8. I vow to not be withholding but to be generous with the dharma and whatever is at hand to share. Refrain from selfishness. Cast aside desire.

9. I vow to be calm and refrain from anger. The wise maintain composure and practice calm.

10. I vow to be earnest and not defile the three treasures. Do not defile the Buddha, dharma, or sangha.

Tea ceremonies in Zen are seen as an excellent form of meditation. This may seem odd at first thought, but any activity done with the mind absolutely focused on it can be a meditation. In Zen, making tea is seen as an excellent way to promote mindfulness.The main components of such a ceremony are simplicity and attention. The room where the tea is served is normally tinged with the smell of incense. The room has a relaxed, restful lighting. The teacups are often handmade but it is not necessary that they be. The room is quiet with only the sounds of the bubbling tea and the gentle flow of tea into the cups being the only sounds.

The participant should focus on each detail of the ceremony. The silence and the quiet, graceful movements of the server should be observed. If the mind is quiet and alert, the tea ceremony can be an insightful meditative experience and also an example of how the most routine or mundane tasks can become a wondrous and treasured event.

We can learn from the unhurried manner and style. Of course, it is not possible to incorporate this into all that we do, but we can seek out tasks that do permit us to use this manner. The skill of mindfulness can be implemented into all everyday routines.

If you decide to perform a ceremony of your own, look for some delicious green tea preferably from a local seller like a Chinese health food store instead of a large chain store. Often, the price is much better as is the quality.

Find a quiet room to perform the ceremony. Use a teacup and not a coffee cup. Bask in the silence, the aroma of the tea, the way the tea looks in the cup, how it tastes. Pay deep attention to each movement you make. Picking up the pot, pouring the tea, setting the pot back down. Do so with the utmost grace and fluidity. This is not only a relaxing experience but a learning one as well.