Review: The Five Keys to Mindful Communication

Susan Gillis Chapman is a therapist with a MA in Buddhist and Western Psychology. Her Buddhist teachers have included Chogyam Trungpa and Pema Chodron. She has worked for ten years with abused women and their children in the field of domestic violence, and is the founder of Greenlight Communications. The Five Keys to Mindful Communication is a book about how to develop better listening skills, inspired by both Buddhist and Western forms of psychology. Chapman sees communication as the essence of human relationships, and this book is therefore as much about relationships as it is about communication skills. She sees an increased ability in listening as the key to better communities and societies, where through really listening to each other, people can learn to appreciate each other's needs as well as their own. At the heart of this process is mindfulness:

"Mindful-communication training isn't directed at intimate relationships alone. It is a personal journey that uses the sensitive emotional ups and downs of everyday conversations as a path of self-discovery. The awakens of our natural communication system is a thread that runs through every moment of our lives. Practicing mindfulness helps us notice this truth. We can observe ourselves opening and closing in small ways throughout the day."

(The Five Keys to Mindful Communication, p.13)

The basic premise of this book is that if a person lives from a "we-first" perspective rather than a "me-first" viewpoint, both that person and those that he or she come into contact with will benefit. In the "me-first" scenario, it's all about the first person, the personality that most of us take ourselves to be. In contrast, the "we-first" way of living is not to mindlessly live from an egocentric perspective, but to live from an open mindfulness. This selfless knowing reduces the sense of self that separates me & you, thereby encouraging a more we-centered attitude. The starting point for this revolution in our lifestyles, Chapman writes, is meditation & reflection. For, when we are able to observe our mental processes and habitual responses, we are in  apposition to change the negative ones for more positive, "we-first" ones.

According to Chapman, the way to mindful communication is what she calls the 'five key elements,' which are silence, mirroring, encouraging, discerning, and responding. These skills enable us to listen more deeply, both to ourselves and to others. This two-way mindfulness is crucial, for as Chapman notes, to be truly open to ourselves is to be more receptive to others as well, for in real openness the barriers of sell and not-self break down, replaced with a genuine heart-to-heart communication. Writing of an experience that was paramount in her own mindful development, Chapman writes:

"First, I realized how I distort my view of other people when I'm reacting defensively. I also saw that when i can open up and see another person in a fresh way, my own self-image transforms. On the surface, these two insights might not seem to be that a big deal. Not as exciting as a dog and a hungry bear rolling in play. But learning how to switch out of defensiveness into a more humorous, receptive state of mind is a big deal - it is the key to happy, harmonious relationships and communities."

(Ibid. p.3)

Useful techniques that the author suggests to help in this process of opening up involve labeling listening as either green-light, red-light or yellow-light patterns. This form of mindfulness involves being aware of the mind and not merely blindly responding to other people with habitual tendencies. The author describes green-light listening as when we are able to hear what the other person is saying clearly, without our own reactions interfering with our understanding. Red-light is when we don't want to listen, or when we are distracted to the point that we cannot hear them. Yellow-light listening is when there is confusion as to whether real listening is taking place or not. One example of this is when we feel we are not being listened to, and then a sense of being rejected can set in. These listening patterns develop over years and help shape our relationships with other people. In the following extracts, firstly Chapman advises us how to use these different kinds of 'lights,' and in the second extract gives an example of the contrast between red-light and green-light listening:

"Here's a quick summary of these three steps:

1. Go with the green light: Reflecting like a mirror, to validate what you hearing by repeating the words back

2. Stop at the red light: Keep a we-first approach by refraining from harming someone's reputation.

3.When the yellow light is flashing, be encouraging: Replay the hidden gold in the story you heard by rewording it with unconditional positive regard."

(Ibid. p.56)

"Red-light Pattern:

Body: When I see you holding the baby,

Interpretation: I think you don't love me anymore.

Red-light emotion: I get angry and want revenge.

Justification: I tell myself that I have the right to equal time

Green-light pattern:

Awake-body: When I see you holding the body,

Tender heart: I feel longing and sadness.

Open mind: I'm curious about the changes in our relationship and afraid of where they may lead."

(Ibid. p.99)

This is a useful book. It has many strategies & techniques to transform negative ways of listening and responding to others into very positive ones. As an experienced marriage and family therapist, Chapman cites many examples of how people have been victims of their own negative listening habits. She illustrates how this causes misunderstanding & conflict between people in the closest of relationships. And, crucially, she suggests practical ways to move out of these destructive patterns of behavior into more creative and truly communicative relationships. It seems doubtful to this reviewer that The Five Keys to Mindful Communication will lead to enlightenment and the deep wisdom of the Buddha, but then this does not appear to be the objective of the book. Rather, it takes certain aspects of traditional Buddhist practice, such as meditation & mindfulness, and presents them in ways that modern, often non-Buddhist people, can use to great fact in their lives. In this sense, this book is more valuable than a work of Buddhist philosophy in the hands of someone that doesn't apply it to their lives. Susan Chapman has, therefore, written a book that we can use in our lives, creating happier relationships not based on me-first, but on we-first.

Title & Author : The Five Keys to Mindful Communication, by Susan Gillis Chapman

Publishers      : Shambhala Publications

Page Count    : 224

Price               : $15.95

ISBN               : 9781590309414

Web Link        : Shambhala Publications

Review: The Platform Sutra, by Hui-neng & Red Pine

Every English-speaking Zen Buddhist in the world would benefit from owning a copy of this stupendous work. Red Pine, who has also produced excellent translations & commentaries on the Heart, Diamond & Lankavatara sutras, has produced what will surely be known as the definitive English edition of this seminal Zen text. His translation is clear, and the commentary is informative & wise. The layout of the book is well thought out too, with a full translation of the Platform Sutra, an introduction by the author, a verse-by-verse commentary, an appendix text of a section of the sutra not included in the main translation, an English-Chinese glossary of names & terms, and the sutra in its original Chinese script. Phew! What effort Red Pine has put into this work.

The Platform Sutra, or to give it its full title - as Red Pine does - The Mahaprajnaparamita Sutra of the Direct Teaching of the Southern School of the Supreme Mahayana, The Platform Sutra, is widely considered the most important of Zen texts. It was originally composed in the 8th Century and consists of a biography and the teachings of the sixth patriarch of Zen Buddhism, Hui-neng. It's central focus is the direct perception of true nature, or enlightenment, as viewed by Hui-neng. Modern Zen sects such as the Soto and Rinzai in Japan trace themselves from master to master back to Hui-neng and the teachings contained in this sutra. Zen is, of course, notoriously difficult to put onto words, and Red Pine argues in the introduction that in fact the teachings in the Platform Sutra are not about gaining knowledge but about realizing the wisdom we already posses. Nevertheless, there's a plethora of information contained in his commentary that most readers will find enthralling and even enlightening. Take the following observations on the word Zen itself:

"Zen. When Buddhist meditation was introduced to the Chinese,  the Sanskrit term dhyana was rendered zen-na and later shortened to zen. In the beginning, this word simply meant 'meditation.' But it was used by the heirs of Bodhidharma to refer to the practice of pointing directly to the mind, and it became the name of their school as well. Nowadays, this term is pronounced ch'an in Mandarin Chinese. But Mandarin is the Manchu pronunciation forced upon the Chinese by the founders of the Ch'ing dynasty in the seventeenth century, whereas the pronunciation retained in Japanese and in that part of China where Zen began comes much closer to the original pronunciation, which was something like dzian. Because Zen is closer to the pronunciation of Hui-neng, and because the Japanese version of this teaching is better known in the West, I have used Zen throughout this text as well as in my commentary."

(The Platform Sutra, p.146)

Whilst much of the above may be familiar to the seasoned Zennist, how many of us knew that the original pronunciation of the word was dzian? This reviewer certainly didn't, and he has read countless books on Zen Buddhism. Perhaps we should adjust well known Zen books to fit in with this knowledge - Dzian Mind, Beginner's Mind & Dzian in the Art of Archery? Maybe not. Interesting nevertheless, as so much of Red Pine's commentary is. But this isn't what the sutra itself is really about, of course. It's about the experience of Zen (or Dzian!), not the etymology of it. The famous 'Dharma-duel' that forms the heart of the text are the verses of Hui-neng and his rival to the heirship of the Zen school, Shen-hsiu. Red Pine translates these poems with his usual clarity, and they are quoted below, Shen-hsiu's first, followed by Hui-neng's responses.

"The body is a bodhi tree

the mind is like a standing mirror

always try to keep it clean

don't let it gather dust."

(Ibid. p.6)

"Bodhi doesn't have any trees

this mirror doesn't have a stand

our buddha nature is forever pure

where do you get this dust?"

(Ibid. p.8)

"The mind is the body tree

the body is the mirror's stand

the mirror itself is so clean

dust has no place to land"

(Ibid. p.8)

There's two points to note here. Firstly, as this is a complete translation of the Platform Sutra, it includes both of Hui-neng's verses, not only the first. And, as the second appears to contradict it at first glance, this makes the first verse seem not so negative as it does when read without the accompanying poem. Is there no bodhi tree as the first verse claims, or is the mind the bodhi tree as the second verse declares? This apparent contradiction is of the very nature of Zen, and to penetrate this seeming inconsistency is to get to the very essence of Buddhism. In his commentary on this part of the sutra, Red Pine draws his reader's attention to an important difference between the Tunhuang versions of it and the other versions that up until the last century were the only versions known:

"Both Tunhuang versions, as well as Hsihsia translation, include two gathers here. However, the Huihsin, Chisung, and Tsungpao editions have only the first one, and they amend its third line to pen-lai wu yi-wu: 'actually there isn't a thing.' Commentators have wondered which version was Hui-neng's original poem. I think maybe both. Poets are always making changes to their poems. As for 'actually there isn't a thing,' this line also appears in a poem written around 780 by Cold Mountain's friend, Feng Kan. And Huang-po quotes Feng Kan's poem in his Wanlingchi. (See The Zen Teaching of Huang Po translated by John Blofeld, p.78) While the verse here, 'our buddha nature is forever pure,' is not catchy, this concept runs throughout this text, while the concept behind 'actually there isn't a thing,' if it can be called a concept, is less obvious."

(Ibid. p.109)

The above is an excellent example of the qualities noted above with regards Red Pine's exertions. It includes much scholarly knowledge of the subject matter, with references to the various editions of the Platform Sutra, Huang-po, Feng Kan, as well as the similarly impressive work of Red Pine's predecessor in rendering Chinese Zen texts into English, John Blofeld. As is often the case with Red Pine, however, it also contains original thoughts on the translated text, with his observation that perhaps the different versions of it represent the thinking of its composer rather than amendments made by his successors. Moreover, his insight into the implications of the different lines 'our buddha nature is forever pure' and 'actually there isn't a thing' are worthy of careful reflection by the reader.

Red Pine's The Platform Sutra: The Zen Teaching of Hui-neng is both dynamic and perceptive. It is dynamic in its use of innumerable other related texts, and is perceptive in the original thinking of the author. It cannot come with a more wholehearted recommendation than this reviewer can give. It is a wonder, in both the original teachings of the Zen master Nui-neng, and in Red Pine's lively and insightful commentary. Not only will Zen Buddhists benefit from its wisdom, but also Buddhists in general; and even those not Buddhist will find much to inspire them in its pages. As to its central thrust, that we can see our true nature right here and now, this book is certainly capable of such inspiration. And it shows that this truth is the very buddha nature that Zen Buddhists have sought and found ever since the Buddha taught his Dharma two and a half thousand years ago, and that it is forever pure.

Title & Author : The Platform Sutra, by Hui-neng & Red Pine

Publishers      : Counterpoint Press

Page Count    : 352

Price               : $16.95

ISBN               : 978-1593761776

Web Link        : Counterpoint Press

Zen & the Art of Sweeping

My trusty friend Ajarn Broom, always at hand to advise on how best to clean up the mind.

There's a lot to be said for sweeping. Perhaps on a site devoted to Buddhism, it might surprise some that space is given up to this subject, but please suspend judgment for a moment or two, and then perhaps you'll understand. You see, Buddhism and sweeping have a history. They're old flames that have been involved with each other for many years. In the two Buddhist traditions this author knows best, Theravada & Zen, sweeping is an established form of practice, as much as vipassana or zazen. It isn't as glamorous as the latter, and even good old mindful walking is better known in both traditions than sweeping. But, from Zen masters to novice Theravdin monks, sweeping has its place, much appreciated.

Even sweeping must wait sometimes. Easy there, fella!

On a recent visit to the nearby International Forest Monastery here in Ubon Ratchathani, Thailand, I took up the broom as my practice. Not that it was my first choice, mind you. I'd looked in vain for a quiet place to do some mindful walking (also known as walking meditation), but to no avail. The monks & lay guests were busy around the temple grounds sweeping and cleaning and stuff. And, as the saying goes, if you can't beat 'em, join 'em. I grabbed a broom and decided to brush all around the main hall, which the forest had covered in leaves, dirt and objects I couldn't begin to describe. So, with broom in hand, I looked down at the ground and mindfully swept  away all before me (making sure not to deliberately harm any insects). Where did all this material get swept? Why, back to where it came from, of course - the forest. Full circle.

The back of the Buddha hall immaculately swept!

Sweeping in this way can be a real pleasure, and a nice way to practice mindfulness, too. Of course, if your profession is a road sweep or housemaid, and you're expected to sweep under pressure & at super speed, it's understandable that it may not be the most relaxing & enjoyable of tasks for you. But, even when under pressure, if we apply some mindfulness to the situation, it can & will become a more pleasurable one. This I can vouch for with regards to my current profession as teacher in a secondary school, and it was also true in my former job in a psychiatric hospital in the UK. (Sometimes the whole world seems to be a 'loony bin,' but that's another topic altogether!)

A butterfly's wing - impermanence ever on display.

Therefore, whether in a temple, at home or work, mindful sweeping can be an excellent way to cultivate mindfulness. The mind becomes concentrated on its object - the broom - and hence both are more useful tools. For, if sweeping is done without heedfulness, we're always overlooking something, and leaving ourselves open to that most grating of criticisms, "You've missed a bit!" Moreover, a mind that can be concentrated easily is such a useful thing, even without a broom in the hand. Being able to concentrate - especially in a relaxed state of mind - enables a person to do whatever they're doing more successfully. It reduces mistakes and clumsiness - and again these author can claim this without fear of contradiction. So, why not take up the broom? Impress the parents, spouse, or boss by voluntarily - and mindfully - sweeping up the dirty stuff and leaving everything gleaming in the light of mindfulness!

The front of the hall after mindful sweeping - not bad, eh?

Review: Running with the Mind of Meditation, by Sakyong Mipham

One modern criticism of Buddhism is that it focuses on the mind to the exclusion of the body. So, while meditation and mindfulness practices are widely promoted by Buddhist teachers, physical fitness is not.This book addresses this issue by suggesting a practice centered on both running and meditation, as is revealed in its somewhat cumbersome full title: Running with the Mind of Meditation: Lessons for Training Body and Mind. The author writes in the Preface:

"To me, the relationship between meditation and running is natural, for one is a training of the mind and one is training of the body. However, I am hardly an expert on running. This book is therefore not a training manual, but a guide to integrating particular elements of meditation into the activity of running"

(Running with the Mind of Mindfulness, p.13)

The author, Sakyong Mipham Rinpoche, may or may not be an 'expert' with regards running, but he is an experienced one, including having run in marathons. He is also the son of Chogyam Trungpa Rinpoche and the leader of Shambhala, which is an international community of meditation retreat centers. He is a keen golfer as well as runner, combining both activities with his role as Buddhist teacher, and is the author of the books Ruling Your World & Turning the Mind Into an Ally. All this makes him the perfect person to write a book on running and meditation, which he does extremely well in Running with the Mind of Meditation. And, much to his credit, he does mix the two up into a kind of hotchpotch spirituality, as the following extract shows:

"People sometimes say, 'Running is my meditation.' Even though I know what they mean, in reality, running is running and meditation is meditation. That's why they have different names. It would be just as inaccurate to say, 'Meditation is my exercise. I have known some advanced meditators who have been able to bring their meditative mind - that strength and relaxation -  into their body with its channels, nervous system, and muscles. They become strong, radiant, resilient."

(Ibid. p.19)

Interestingly, Sakyong Mipham notes that it is unlikely that such meditation adepts would be able to run a sub-three hour marathon, despite their meditative skills. Similarly, he writes that it is improbable that running might lead to enlightenment. He does believe that to use the meditative mind to complement running is a way to integrate the two in a way that benefits the meditative runner. In Part I of the book, the author introduces some basic ideas of meditation to the reader, including mindfulness of the breath. This he does with simplicity & clarity, which will benefit those readers who are new to Buddhism & meditation. 

In this section of the book he also recalls his own beginnings with running marathons. He describes his first marathon in Toronto, Canada, when he got a four and a half inch blister on one of his feet. This he does with admiral honesty, revealing his thoughts and responses as he struggled to complete the race, which he did. These real life insights are sprinkled through the book which give it the personal touch, not making it too dry or boring. Indeed, some of these passages are among the most inspirational in Running with the Mind of Meditation:

"On a crisp, fresh morning in the Scottish Highlands, I had planned a ten-mile run. Both John Pratt and I were training a lot that winter, and we were both in good shape. Our run had a delightful and magical quality. My mind was very clear, and I remained completely present, noticing every rock on the trail and even the dew glistening on the pine needles. Every gust of wind invigorated and refreshed me.Even the clear echoes of our feet hitting the trail brought me back to the moment. As we inhaled and exhaled, the vapors created a mist. I felt connected to the sky and the earth. My mind was completely there for everything in the environment, yet it remained calm, and I was also self-aware."

(Ibid. p.152)

In Part II, the book focuses on two main themes: mindfulness and gentleness. The author illustrates how mindfulness of the body can help to bring awareness of bad posture which can effect the body adversely, and by extension running. Gentleness is an important quality for the meditator as it helps to reduce unwanted tensions in both the mind & the body. It is an attitude which Sakyong Mipham makes much of, claiming that it will benefit a person's running as well. He twists the Nike slogan 'Just Do It' to 'Just Do It - With Gentleness!' He believes that aggression, which so often emphasized in modern sport, especially of the professional variety, creates negative mind states which affect performance badly. Gentle determination is much superior, giving focus and strength without any negative effects.

In subsequent parts of the book, the author writes on subjects such as happiness, healthiness, and spontaneity. These and other positive qualities are the result of meditation and mindfulness. Sakyong Mipham appears passionate in his claims that such attributes improve a person's running abilities. He also believes that running can be an important focus of the meditative mind, giving it a living focus for its enlightening attention. This can increase levels of happiness and healthiness, he asserts, and is therefore beneficial not only to the serious Buddhist practitioner, but to anyone that wants a more content lifestyle. This does not mean that the book is of little interest to meditating Buddhists, however, as the following segment reveals: 

"Sem is the Tibetan word for the cognitive mind that is based upon subject and object. There is also the word lo, which refers to the intellect - what one understands. There is also yi, another word used for the conventional cognitive mind. The word rikpa means 'awareness.' This awareness has two meanings: general and nonconceptual awareness, which is linked to the word wisdom. Then there is the word namshi, which means consciousness. There are said to be eight different levels of consciousness. A variety of other words are used to indicate the enlightened mind, the transcendent mind, or transcendent wisdom."

(Ibid. pp.179-180)

Talking of the enlightened mind, it is worth noting that this book is not really about this subject. Although it is mentioned here and there, enlightenment is not the focus of this work, nor does it refer to enlightening practices and techniques such as is found in the Tibetan dzogchen tradition. So, if your main interest in Buddhism is of how to let go of attachment and the suffering that accompanies it - which is enlightenment - this book probably isn't for you. But, if you're a runner, a Buddhist that wants to get fit, or someone interested in broader issues within Buddhism than enlightenment, this book is well worth reading.

Title & Author : Running with the Mind of Meditation, by Sakyong Mipham

Publishers      : Harmony Books

Page Count    : 208

Price               : $20.00

ISBN               : 978-0-307-88816-7

Web Link        : Running with the Mind of Meditation

Review: Bright Moon, White Clouds, by Li Po & J.P. Seaton

What a truly beautiful little book this is. Small enough to fit in a generous pocket, but so full of wonderful poetry that it be a companion on any long journey and not be exhausted of inspiration to its reader. J. P. Seaton has translated many excellent works from Chinese previously, including Cold Mountain Poems, The Poetry of Zen, and The Shambhala Anthology of Chinese Chinese Poetry, and here is another gem from his expertise. As Professor Emeritus of Chinese at the University of North Carolina he has decades of experience in the field of Chinese literature, and his knowledge of both Chinese language & culture make him an expert in the field of translating Chinese into English with both precision & sensitivity. Some of the poems in this collection appear in English for the first time.

"Thinking of East Mountain

I

Long time since I turned toward East Mountain.

How many times have those roses bloomed?

All the white clouds of those days scattered.

Whose house is it that the bright moon shines on now?

II

Today I came hand in hand with a little Miss Hsieh,

Sighing long for all this friends no longer able…

Hear me, all travelers East Mountain bound!

We've opened the pass, and swept the white clouds clear."

(Ibid. p.73)

Li Po, the poet behind this wonderful verse was a 8th Century Chinese poet that wrote of nature, Zen, and wine. He has long been a popular poet in China, and has been considered a leading proponent of Lao Zi's Daoist philosophy for a thousand years. His life and character are steeped in legend, and this is explored in the generous introduction to the poet penned by the translator. The poems themselves deal with friendship, loneliness, drunkenness, war, pacifism, and wandering through nature. Seaton has placed the poems in this book into five parts, covering the life of Li Po. In doing so, the translator intends for the reader to glimpse the changes the poet went through in his life.

"Goodbyes in a Chin-ling Wine Shop

The breeze breathes the shop full of willow fragrance,

the prettiest girls in Wu press drink on us, forcing us to try…

Chin-ling's best have come to see me off.

I want to go, but I cannot go until every toast is answered.

Life's ever-eastward flowing stream…

or the loving thought that rides it, which is longer?

You tell me… now"

(Bright Moon, White Clouds p.38)

"Jade Stairs Lament

Jade steps grow white dew.

Night, late, has its way with her silken hose.

So let the crystal curtain fall…

In its jingling glitter, gaze on many Autumn moons."

(Ibid. 119)

This delightful work is a superb addition to anyone that appreciates oriental literature. Li Po's marvelous words travel not only through the mountains of China, but also through time to us modern English speakers. And this is to the credit of J.P. Seaton, the translator, of course. Moreover, for those with a taste for Daoist and Buddhist poetry, the verses of Li Po also travel through the heart, seeking out deeper meanings to life's sometimes joyous, sometimes sad flux. This book comes wholeheartedly recommended by this reviewer, not only for the orientalist, but also for anyone keen on uplifting poetry.

Title & Author : Bright Moon, White Clouds, by Li Po & J.P. Seaton

Publishers      : Shambhala Publications

Page Count    : 240

Price               : $14.95

ISBN               : 9781590307465

Web Links       : Bright Moon, White Clouds at Shambhala Publications

Related post: Review: Haiku, An Anthology of Japanese Poems

Buddha Day 2012

The 4th June this year is Visakha Puja or 'Buddha Day,' when Thai Buddhists commemorate the birth, enlightenment and passing away of the historical Buddha. It is the most special day in the Buddhist calendar, and is usually marked with big celebrations all over the kingdom. This year has been declared the 2,600th anniversary of the Buddha's birth, and the festival will be especially exuberant across Thailand. Thais are renowned party animals, and are also keen on 'making merit' by visiting temples and giving lots of stuff to monks, so combine this with the 26 century tag and it's gonna be a 'mega-puja' this year! 

Visakha Puja is not marked on the same day in different countries, however, so in Taiwan it occurred on 28th April, Sri Lanka 5th May, India 6th May, Korea 28th May. For once, Thailand is late for the party! In Sri Lanka, part of the celebrations involve the use of bright lights, illuminating Buddha statues and temples across the island. In an interesting article on the Buddhist Channel website, Daya Dissanayake of the Sri Lankan newspaper The Nation questions this practice. He writes that it is a damaging burden on the environment to use so much electricity on Buddha Day. He argues that Buddhists would do well to illuminate the inner self rather than the outer surroundings. The original article can be read here: Should we 'celebrate' Vesak?

Now, Daya Dissanayake may have a good point or two here. Should Buddhists damage the environment in ecologically damaging behavior when marking the life of the Buddha? Surely, visiting a temple during the day and reducing the use of electricity is a good idea, if possible? And, his suggestion that Buddhists meditate rather than celebrate is another fine idea, isn't it? Not appreciating crowds, and the crowds will be enormous today, this Buddhist is not going to frequent a temple or city park on Buddha Day. Rather, a simple ceremony at home affront a Buddha image with the family will suffice. And a spot of mediating, of course. 

Now, it's not being suggested here that people shouldn't go the temple today, and everyone has the right to mark Buddha Day how they like, as long as it's at least halfway legal! But, Daya Dissanayake's ideas are certainly worth considering. So, if you're celebrating Buddha Day today, I hope you have a good time, and that you do so with mindfulness. As a follow-up to this reflection, it would be interesting to read of how you celebrate Visakha Puja this year, whether in Thailand or elsewhere, so please leave a comment below…and may you be happy!

Namo tassa bhagavato arahato sammasambuddha

Namo tassa bhagavato arahato sammasambuddha

Namo tassa bhagavato arahato sammasambuddha

Review: This Truth Never Fails, by David Rynick

This Truth Never Fails is a new and fresh book newly published by the Buddhist-orientated Wisdom Publications. It is divided into four parts, each one representing one of the four seasons, hence its subtitle A Zen Memoir in Four Seasons. As such, it is a series of reflections on all of life's vagaries - as experienced by David Rynick, the author. In these Zen-orientated observances, he explores the relevance of Zen Buddhism to everyday life, referencing his personal history as a way of making concrete what many books only represent in the abstract. It is, therefore, a work centered upon the Zen notion of everyday mind, in that our ordinary mind is the gateway to our underlying Buddha nature.

"[But] the point of Zen not about perfecting the art of sitting still. The real-time complexity of our everyday lives is where our most challenging (and rewarding) practice takes place. Zen does not offer a magical escape from the ups ad downs of our lives. However, as we learn to meet what is arising with curiosity and compassionate, the quality of our ordinary lives is transformed."

(This Truth Never Fails, pp.2-3)

Neither does Rynick avoid his own human imperfections, recognizing them, even honoring them, as part of his Zen experience. He writes beautifully in one section of his nostalgia for when his infant daughter would play with him for hours, accepting that she is now an adult, but also allowing a sense of loss to manifest at the same time. In this respect, David Rynick is an engagingly honest writer, and the reader is quite naturally led to much empathy with his sentiments. He is no macho Zen master barking imperatives and admonishments to his audience - at least not in this book!In the following extract, the author writes about his daughters Melissa and Rachel, and their cat, Mullein:

"We were heartbroken when Mullein died in Melissa's arms ten years later [after getting the cat].

Our daughter Rachel - who was three or four at the time and was already turning out much better than the cat - was heartbroken too.

I still like the idea of practicing loving by beginning with what is around us - the rocks and trees, the desks and sinks, the dogs and cats.

Other human beings, especially ones we really care about, are so complicated and challenging that we would do well to get all the practice we can."

(Ibid. p.66)

Another laudable quality of this work is Rynick's prose, which is lovely. It has a smoothness to it and warmth that complements its beauty, all of which makes This Truth Never Fails a delight to read. Whereas so many books on Buddhism are rather dry, leaving the reader knowledgable but not necessarily more compassionate, Rynick encourages his reader to open up to life and those around them. This tenderness infuses the whole work, meaning that each of its often pithy reflections connects the reader with this life, bringing along with it a hint of Zen.

"This dark December morning, I sit in my comfortable writing chair next to the radiator with a cup of tea and a blanket. My white laptop warms my top, and my green bought-in-Oregon hat covers my bald head top. The radiator hisses for a few moments, then begins its soft expansive pinging, I feel the faint sense of warmth on my cheek. My fingers do their exquisite tap dance on the keyboard. I don't really know how they do it and I appreciate their functional wisdom that is not owned by the person that I imagine myself to be"

(Ibid. p.94)

The book's strengths, then, are in its homely wisdom, reflecting the truth of Zen in normal life. There is much in it about family, feelings, aging, pets, birthdays and Christmases. All this is in the constant context of Zen, though, and therefore becomes a teaching, rather than simply a collection of memories. It is not a work full of references to Zen masters and their weird and wonderful sayings and doings, and it is almost completely free of any Zennish jargon. These are, on the whole, much to the author's credit. If, however, you are looking for a book to inspire an awakening of Zen in you, this may not be it. Better to read either of the famous Suzukis (Daisetz or Shunryu), or perhaps the old masters like Huang Po and Dogen. On the other hand, as a book to help one reflect upon everyday life, infusing it with a sense of openness and compassion, it is of great value. And who knows, maybe just this much will be enough to allow Zen to shine forth.

Title & Author : This Truth Never Fails, by David Rynick

Publishers      : Wisdom Publications

Page Count    : 248

Price               : $10.77 (on Amazon.com)

ISBN               : 1-61429-008-3

Web Links       : This Truth Never Fails at Amazon.com