Shuzen Sensei Retreat

by Sangha member, Ryan

We had a full house in March with Shuzen Sensei, assisted by Jinshin, leading a Zen retreat in Roberston. The form was quite familiar to those accustomed to the Korean style of Zen: sitting, chanting, noble silence...


After we'd all had some time to quiet our minds, Shuzen conducted a workshop dealing with the I-System. For a change, we were asked to open our mouths on retreat! The workshop was a fusion of Western psychology and the Eastern Wisdom. It was an insightful experience that shed some light on the mechanisms of our delusion and causes of our suffering.

Shuzen's sense of humour shone bright and undermined each of our attempts to take our Identity System too seriously!

His way of being was the core of his teaching.
We look forward to Being Here with him again.

Yoga-Zen retreat - feedback

by sangha member Johannes de Villiers,

(click here for retreat pictures)

Zen students are often exasperated when they hear of the mystic acrobatics the uninitiated ascribe to them: "Do you guys levitate while on retreat?" one is sometimes asked. "Can you hover above your body?" "Does meditation make you feel a floaty feeling as if you are dangling from a cosmic cord?"

Fortunately, after a weekend recent retreat, some of our members can answer these questions in the positive. A group of retreatants at the Robertson Dharma Centre spent a large part of Saturday and some of the next morning contorting themselves into yogi-esque postures and worked themselves into a state of blissful semi-weightlessness. One member – retreat co-leader and yoga teacher Brett Wearne – gave a yoga demonstration at the foot of the dharma room altar during which he flew his legs around in a series of hand-stands, did splits while standing on his head and elicited gasps with a few more circus-style maneuvers.

The Yoga and Meditation retreat combined a slightly less formal style of zen practice (five sittings a day and informal meals) with an array of yogic arts (two daily sessions of yoga exercise – mats, straps, blocks and all). The usual morning bows were changed for a session of pranajama breath work. And although not a new chant, retreatants were encouraged to share the merit of their practice through a dedication at the start and finish of each yoga session.

Brett, a sangha member of many years and currently physiotherapist and yoga teacher in Canada, took time off from a South African visit to guide retreatants through the asanas and give handy lectures on the physiology of yoga.

All yoga starts as meditation, our teachers reminded the aspiring yogi's, and as retreatants gasped and sighed on their mediation mats, it was easy to recognise that it is indeed easier to be mindful of your body while you are knotted like a cook sister, and that it is hard to lose track of your breath when you are doing the "bellows breath". Soon we were striving to move with the focused mind of zazen, and to sit with the fluidity of yoga. Moving practice. Breathing practice. It’s all one thing.

SHUZEN SENSEI – visiting teacher

PUBLIC TALK
Tuesday 3 March 7:00 pm
Novalis Ubuntu Centre, 39 Rosmead Ave, Wynberg (Donation R50)

ZEN RETREAT
Thu 5 March (6:00 pm) to Sun 8 March (2:00pm)
Robertson Dharma Centre

(For further information and cost, call 023-626 3515 or email DHARMKEN@worldonline.co.za)




Shuzen Sensei is a Soto priest who has been practicing Buddhism for more than 25 years. He is the founder and Resident Teacher of Soji Zen Centre in Pennsylvania, USA and his teaching brings together elements of Japanese Soto and Rinzai traditions.

Shuzen Sensei teaches meditation practice and koan study (Zen questions) to cultivate clarity and mindfulness in both beginners and experienced students of Zen Buddhism. He holds a degree in applied human development and uses creative methods to synthesize Western psychology and Zen.

Shuzen Sensei also focuses on the relationship between Zen and the martial arts, holding black belts in Iaido (traditional samurai swordsmanship) and Kendo (Japanese fencing). He founded two Japanese swordsmanship schools in Albany and Salt Lake City

why the ego does not want to change

written by a prison-Sangha member

Our unchanging true self knows of its unchanging powers that are within us all the time. The ego mimics this same attitude in self-perception, as a measure of self preservation. The ego pretends to possess the same unchanging powers as the true self has, by creation and attachment to the perception of self.

This perceived self is not our true self, it is merely the path of awareness of the ‘I – ME – MINE’ thinking.

Our unchanging true self does not have to try to cling and attach to anything. Its nature is unchangeable anyhow, so to speak. It’s awareness remains active and unchanged by thoughts. Therefore we can differentiate between active and passive awareness.

Can we plan anything but still stay in active awareness? Since planning is done to get a needed reaction and to bring forth a desired change into our lives, the influence of our ego in our actions determine whether we can experience, what is termed mindful awareness in action MAIA.

When planning is done with an unchanging mind (Zen mind) and the ego is not the driving force anymore, there is no more attachment to the perception of self as in ‘I – ME – MINE’.

What is making it so difficult for us to change our ego, is that our true self has to realize its powers in active awareness first.

(from ‘inside’!)

Reflections on the Kido Retreat

by Sangha Member Ron Schiff

What is it that makes anything memorable? Clearly there is the activity itself, but without the mindful connection of "being there", it would just become another brush-stroke in our everyday lives. I think too that when something stands out in relief, it is far more noticeable. And that is how I recall the Kido retreat last week.

Without wishing to make “same” or “different”, it was in many respects unlike our usual form of retreat – slightly later start, no morning bows and a noticeable shift from black cushions to straw bales in a much bigger Dharma Room out there beneath the open skies above Tamasine’s and Michael’s Natural Horsemanship Centre at Long Valley Farm behind Robertson.

But that was not the only difference. Perhaps the most significant transformation for all of us who commented on it later, was something in the practice itself that marked a tangible shift from the first to the second day of the retreat. For some reason, I personally found that first day a little strange and was unable to relax into the practice. Everything seemed somewhat theatrical and in hindsight I recognise my own checking mind. So on day two as we quietly took our places on the cushions in a darkened Dharma room surrounded by the soft glow of candles and joined in chanting the Om Nam mantra led by Heila PSN, everything was exactly the same as day one. Except that it wasn’t!

Something inexplicable happened that allowed us to connect at a deep level. Sitting there in the flickering candlelight, I remember fully immersing myself in the soft chanting and I had such a profound sense of sharing the moment with friends - Rebecca, Lauren, Dion, Darryl, Jane, Kevin, Ian, Tamasine and of course our wonderful teachers Heila PSN and Rodney. I am reluctant to explore the reasons for this change any further but I truly believe that it came about by attaining "no attainment with nothing to attain".

Later that day as we sat on straw bales in the garden, the sunlight just catching the tops of the mountains with the playful frolicking of the horses and bubbling of the nearby stream in the background, we struck an assortment of drums, moktaks, bells and even an upturned cooking pot, chanting for hours - sometimes with energy and sometimes just a quiet pulse. Heila PSN observed how passing the responsibility of leading the chants from one person to the other was just like handing over the baton in a relay race – that momentary shift in tempo before everyone settled down again to the new rhythm.

During this retreat, I was strongly reminded what my practice is all about – the awareness and the mindfulness are of course not ends in themselves but merely tools that help us to connect with something “bigger” than ourselves – to feel that profound sense of total engagement in what we instinctively know to be true and authentic - intangible and yet very palpable. Something that I recognised is already part of me. I had just forgotten it!

So finally, in deference to that old question about how many Zen monks it takes to change a light bulb, a recent psychology article agreed that it takes only one, but added that the light bulb really has to want to be changed. And there is no doubt in my mind that all of us who attended the retreat definitely wanted to be there.

In this regard, my love and warmth go out to our dearest friends Tamasine and Michael for so graciously opening their home to us - and to Heila PSN and Rodney, who make this all possible. My deepest respect also to all of you who were there, and likewise to those who were not able to physically join us. Michael who was on the sidelines mentioned how profoundly he was affected by simply witnessing our chanting, and I have no doubt that our practice in and of itself does indeed make a big difference to this world. I am reminded of something I once read by Thich Nhat Hanh who said "if you do not give yourself peace, how can you share it with others”?

Horsemanship and Mindfulness practice

by Sangha member Tamasine Smith,

Horsemanship practice and mindfulness practice, while it may be possible to separate them on paper and for the purpose of discussion, they become in-separable when put into actual practice.
When I was asked to write this I thought that it would be easy, however, when I sat down to write, it was much more challenging. When asked to describe one I find that the other is automatically there - I guess horsemanship is mindfulness in action as opposed to sitting practice. Suddenly “sitting is just sitting”, “reading is just reading” made more sense.

When I started studying horsemanship I heard a lot of phrases like “it is more about who we need to be (for the horse) than the method of training”, that we might need to be “many different people in one training session” in order to help a horse and that we would need to change from moment to moment. I also heard that we need to be “in the moment” because that is the only place that the horse resides - he does not live in the past or worry about the future, he is only intent on the here and now.

Teachers explained that “horses are our mirrors” and that the emotions they bring up in us when we work with them reflect us. At first this did not make a lot of sense, but over time, in particular once I started teaching, I noticed that when someone is ineffective and lacks leadership - the horse pushes them around and takes over because it does not know where it stands, if someone is too busy around a horse and can’t be still their horse tends also to be full of energy, maybe even a bit scared and erratic and if someone can’t pay attention theirs is the horse that is unfocused.

My teachers also spoke about compassion and how it is important when working with a horse to “ask and allow” not “demand and make” and that when compassion is not fuzzy and ill defined but firm and effective. Just be-ing “nice” does not get us anywhere, the leadership required must be reliable and consistent without buying into anger and frustration or getting emotive. I also learnt that we are human and that those kind of emotions do arise, often more frequently in our early practice, and that when they do, we should “let them go”. I was taught to become “aware of them” and attempt not to buy into them. It was made clear that such emotions are “OK” it is acting on them that can do harm to ourselves and our horses. I also heard how we should not beat up on ourselves if we have made a mistake - because “there are no mistakes - just opportunities to learn”.

Just as with Zen practice though, until I “did” rather than just “studied” horse-manship, I did not really “know” these things and once I had enough knowl-edge and experience to start teaching, things became even clearer. My hu-man teachers were (are) still wonderful and continue to guide me, but the greatest teachers have been the “horses” because they have given me direct experience. They showed me these things in practice and they showed me how mindfulness really is. They never miss anything.

I watch new students learning and it is very difficult. Often what they face in themselves is hard and it is easier to give up and return to old habits than create new ones. Often, when I am with a horse there is nothing else, we are at one and there is no beginning and no end. I have no idea how to explain it - there are no words that make sense of it - it just is. When I first attended the Centre in Robertson I was asked how do I know what “sweet” tastes like? We have to actually taste it and when we do, we just know. It often works like this with horsemanship - when we “taste it” we just know.

I was recently re-reading the stories about the students who wanted to attain Kensho in “The Three Pillars of Zen”... The writers all describe how they want it, that they must get it at all costs and that they will strive for it... The way they describe it and their journey to it is very similar to what happens to students of horsemanship.
“Feel” is the horseman’s “Kensho”. We wish to attain this “feel” and have it for ourselves. We understand that the only way to work with a horse is with feel but when we start out we don’t “know” exactly what it is. We have a theoretical idea of course, we can read about it and listen to lectures on it - but everyone’s individual experience, even when they “get it” will be different. No two people’s feel is exactly the same.
Students start to ask things like what is feel and how do we get it? How do we know when we have got it?! Students search for it, strive for it, work hard at it, get stressed about it, get frustrated for it, demand it, try for it... yet when they let that go and have a softness about them, when they let go of the reins and old habits, when they trust that it will happen and let go of their rigidity of trying - it appears. It’s the “ah ha moment”. When it happens there is the most amazing feeling of clarity and “knowing” - but often it is gone in a flash because the student tries to grasp onto it and the old rigidity comes back. However, once glimpsed, they know it is there. The trying harder, the getting rigid again is all just part of the journey. This is nothing to worry about though, because as one trainer puts it “It often gets darker before it gets dawn!”
With horsemanship it can be frustrating for the student receiving instruction because things change from moment to moment. In one instance they are being asked to do one thing and in the very next, something completely dif-ferent and maybe the opposite! Horsemanship is the essence of change! When this is accepted and the student goes with it rather than trying to hold on to the past (even if that was a microsecond ago) then everything starts to flow.

The more I attend the Dharma centre, the more these themes come up and I could as easily be in a horsemanship lesson as in the Dharma Hall - in fact they are the same thing. There is a thread that joins the practice to the horsemanship and the horsemanship to the practice and they can not be separated.

Upcoming Kido Chanting Retreat

Chanting is a dynamic and energizing practice that is commonly used and form part of many religious and spiritual traditions. In chanting meditation we try to keep a not-moving mind – cutting off all thinking and just perceiving the sound of our own voice and that of others. With regular chanting, our sense of being centered gets stronger and stronger. When we are strongly centered, we can control our feelings and emotions, and thus the way we live our lives. Chanting meditation is a medicine to aid us in living a focused, centered and clear life – ultimately freeing us from the attachment to illusions and further suffering.

During this retreat we will practice at the Dharma Centre until after breakfast and work period when we will drive into the mountains to LongValley Farm - the home of Natural Horsemanship in South Africa. Here we will do two hours of continuous chanting - returning to the Dharma Center for lunch and a period of rest, followed by another two hours chanting in the mountains. Supper and evening practice will be at the Dharma Centre and will include more chanting. This routine will be repeated until lunchtime on Sunday.

In addition to bringing warm clothing, footwear, beanies, and neck scarves, participants are encouraged to bring percussion instruments to use during the chanting sessions. For those not used extended periods of chanting some throat lozenges might be advisable.