Virtual Zen Den

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Virtual Zen Den Ahhhhhhh... Virtual Lava Lamp Virtual Glitter Bottle Virtual Zen Garden Virtual Bubble Wrap SO satisfying!! Chill live techno w/amazing visuals Tropical beach blue sky, white sands, splashing water and a palm tree (blissssssss) Nature scenes and sounds (the cheesy music stops around 1:25 for last hour+) Kaleidoscope imagery w/ambient music Photoreactive Raytracer Interactive Fractal Art my single new most favorite thing Neon Flame Galactic Art Like THIS... Inhale as the circle expands...hold...exhale as the circle shrinks...hold...repeat… (a little twist on our “4-Square Breathing”) Follow each circle slowly all the way around with your eyes from the outer to the inner one. Now focus on the dot in the center and notice how the triangles appear to stop rotating. Just as you can quiet the chaos around you by controlling your focus on your breath or something else you choose. Awesomely Cheesy Guided Breathing & Meditations (5 mins & under) Guided breathing w/clouds Mindful Breathing: 5 mins and 3 mins Mountain Meditation (staying stable in a swirling world) The Chocolate Meditation (Again, British accents make anything cool) or with a clementine Do nothing for 30 seconds w/Labron James Wisdom & Tips Self-Compassion (everything’s more fun w/British accents & animation) Teens talk Mindfulness Practicing Gratitude & an Experiment in Gratitude (watch to the end!) Cool Yoga (really...) Yoga w/Adriene (so cool she only needs a 1st name) - Yoga for Older Kids & Yoga for Teens Yoga for Change & Drain 6 min Yoga Chill Apps Calm - (be chill & brain-trained like Lebron James) Take a Chill Smiling Mind Stop, Breathe & Think Headspace (tailor for 9-12 or 13+ yrs old) .

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Zen) Buddhism
THE SPREAD OF CHAN (ZEN) BUDDHISM T. Grif\ th Foulk (Sarah Lawrence College, New York) 1. Introduction This chapter deals with the development and spread of the so-called Chan School of Buddhism in China, Japan, and the West. In its East Asian setting, at least, the spread of Chan must be viewed rather dif- ferently than the spread of Buddhism as a whole, for by all accounts (both traditional and modern) Chan was a movement that initially ] ourished within, or (as some would have it) in reaction against, a Buddhist monastic order that had already been active in China for a number of centuries. By the same token, at the times when the Chan movement spread to Korea and Japan, it did not appear as the har- binger of Buddhism itself, which was already well established in those countries, but rather as the most recent in a series of importations of Buddhism from China. The situation in the West, of course, is much different. Here, Chan—usually referred to (using the Japanese pronun- ciation) as Zen—has indeed been at the vanguard of the spread of Buddhism as a whole. I begin this chapter by re] ecting on what we (modern scholars) mean when we speak of the spread of Buddhism, contrasting that with a few of the traditional ways in which Asian Buddhists themselves, from an insider’s or normative point of view, have conceived the transmission of the Buddha’s teachings (Skt. buddhadharma, Chin. fofa 佛法). I then turn to the main topic: the spread of Chan.
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Navayana – a Reformation of Buddhism
Journal of Ethnophilosophical Questions and Global Ethics – Vol. 1 (1), 2017 Navayana – A reformation of Buddhism Timo Schmitz Buddhism traditionally has three variants: Theravada, Mahayana, and Vajrayana. The oldest one is Theravada, which is an orthodox tradition practiced in South Asia, later Mahayana developed as lay- follower tradition, mainly in East Asia. However, in times of globalization, Buddhism is confronted with new issues and also found its way to the West, as well as to political spheres. As George Boeree states: “Many of us, easterners and westerners, have been profoundly influenced by our study of Buddhism, and yet do not find ourselves attached to any one particular sect or interpretation of Buddhism. Further, many of us, especially westerners, find the fundamental ideas of Buddhism deeply meaningful, but cannot, without being dishonest with ourselves, accept certain other ideas usually associated with Buddhism” (Boeree, 2002). In recent years, new branches such as Secular Buddhism or Engaged Buddhism have found its way into philosophical and practical main streams. The need to reform Buddhism arouse out of the fact that Buddhism gained attraction for non-conformity and non-dogmatism, something which religion in the West seemingly could not give Westerners, just to find out that Buddhism has the same matters. As Timo Schmitz points out: “Many people want to find the way to Buddhism because they are against any doctrines. Therefore, one can study the Theravada teachings, which leads to a disadvantage in the eyes of many Westerners since it focusses on monk communities. Other people are fascinated by Vajrayana, but since it has a very organized structure, concerning hierarchy and practice, one will probably see the Vajrayana tradition to be a religiously-organized branch, which in the Western view can be seen as dogmatic again.
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Soto Zen: an Introduction to Zazen
SOT¯ O¯ ZEN An Introduction to Zazen SOT¯ O¯ ZEN: An Introduction to Zazen Edited by: S¯ot¯o Zen Buddhism International Center Published by: SOTOSHU SHUMUCHO 2-5-2, Shiba, Minato-ku, Tokyo 105-8544, Japan Tel: +81-3-3454-5411 Fax: +81-3-3454-5423 URL: http://global.sotozen-net.or.jp/ First printing: 2002 NinthFifteenth printing: printing: 20122017 © 2002 by SOTOSHU SHUMUCHO. All rights reserved. Printed in Japan Contents Part I. Practice of Zazen....................................................7 1. A Path of Just Sitting: Zazen as the Practice of the Bodhisattva Way 9 2. How to Do Zazen 25 3. Manners in the Zend¯o 36 Part II. An Introduction to S¯ot¯o Zen .............................47 1. History and Teachings of S¯ot¯o Zen 49 2. Texts on Zazen 69 Fukan Zazengi 69 Sh¯ob¯ogenz¯o Bend¯owa 72 Sh¯ob¯ogenz¯o Zuimonki 81 Zazen Y¯ojinki 87 J¯uniji-h¯ogo 93 Appendixes.......................................................................99 Takkesa ge (Robe Verse) 101 Kaiky¯o ge (Sutra-Opening Verse) 101 Shigu seigan mon (Four Vows) 101 Hannya shingy¯o (Heart Sutra) 101 Fuek¯o (Universal Transference of Merit) 102 Part I Practice of Zazen A Path of Just Sitting: Zazen as the 1 Practice of the Bodhisattva Way Shohaku Okumura A Personal Reflection on Zazen Practice in Modern Times Problems we are facing The 20th century was scarred by two World Wars, a Cold War between powerful nations, and countless regional conflicts of great violence. Millions were killed, and millions more displaced from their homes. All the developed nations were involved in these wars and conflicts.
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Zen Buddhism in Japan, Brings Together Mahāyāna Buddhism and Daoism
Zen Zen is a form of Buddhism that developed first in China around the sixth century CE and then spread from China to Korea, Vietnam and Japan. The term Zen is just the Japanese way of saying the Chinese word Chan (禪 ), which is the Chinese translation of the Sanskrit word Dhyāna (Jhāna in Pali), which means "meditation." In the image above one sees on the left the character 禪 in Japanese calligraphy and on the right an ensō, or Zen circle. In Japan the drawing of such a circle is considered a high art, the expression of a moment of enlightenment by the Zen master calligrapher. After Buddhism first came to China from India around the first century CE, it eventually developed into several unique Chinese schools of Buddhism, influenced by the introduction of Mahāyāna Buddhism from India as well as by certain aspects of Chinese culture and philosophy. The tradition known as Chan Buddhism in China, and Zen Buddhism in Japan, brings together Mahāyāna Buddhism and Daoism. This confluence of Buddhism and Daoism in Zen is most obvious in the Chinese script on the left which reads: "The heart-mind (xin 心) is the buddha (佛 ), the buddha (佛 ) is the path (dao 道), the path (dao 道) is meditation (chan 禪 )." The line is from a text called the Bloodstream Sermon attributed to the legendary Bodhidharma. An Indian meditation master, Bodhidharma had come to China around 520 CE and in time would come to be regarded as the first patriarch of Chan Buddhism. In his writings it is evident that Bodhidharma had absorbed something of Daoism.
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Prayer Beads in Japanese Soto Sect
4 Prayer Beads in Japanese Sōtō Zen Michaela Mross WHen a lay parishioner visits a Buddhist temple, he or she usually car- ries a Buddhist rosary.1 It marks a parishioner versus the occasional visi- tor and is considered a necessary item of proper attire. For most Japanese, not wearing a rosary when putting the hands in prayer or reverence seems to be improper.2 Likewise, the official webpage of the Sōtō Zen school instructs lay followers to not forget prayer beads when attending funerals or memorial services. Parishioners should further put a rosary on the lowest shelf of their home altar, ready to be used during prayers.3 Also, the members of the choirs singing Buddhist hymns at Sōtō tem- ples wear short rosaries while singing and playing a bell. Thus, prayer beads serve “as sources of identification,” to borrow John Kieschnick’s words.4 The rosary is an especially interesting object because— besides the robe or o- kesa— “prayer beads are kept closer to the practitioner than any other ritual object. They become physical evidence of faith, devotion, and practice.”5 In contrast to Tendai, Shingon, or Pure Land clerics, Sōtō clerics rarely use prayer beads in ritual settings. Moreover, images of Zen masters usu- ally do not depict monks or nuns holding prayer beads; instead, a fly-whisk or another kind of staff signifies their status as a Zen cleric. Therefore, Buddhist rosaries are typically not associated with Zen. Nevertheless, prayer beads have been used for various purposes in the Sōtō school as well. This chapter aims to illuminate some of the functions and interpre- tations of the rosary in Japanese Sōtō Zen.
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Pedagogical Development of Zen Buddhism and Taoism for Taos Ed
Pedagogical Development of Zen Buddhism and Taoism 1 Running head: PEDAGOGICAL DEVELOPMENT OF ZEN BUDDHISM AND TAOISM FOR TAOS ED.VENTURES Pedagogical Development of Zen Buddhism and Taoism for Taos Ed. Ventures By Kelsey Tyler Advised by Professor Stacey Rucas ANT 461, 462 Senior Project Social Sciences Department College of Liberal Arts CALIFORNIA POLYTECHNIC STATE UNIVERSITY Fall, 2013 Pedagogical Development of Zen Buddhism and Taoism 2 Table of Contents Abstract……………………………………………………………………………………3 Research Proposal…………………………………………………………………………4 Cultural and Recreational Pedagogical Development for Taos Ed. Ventures…….4 Review of Literature………………………………………………………………7 Method…………………………………………………………………………….9 References………………………………………………………………………..10 Annotated Bibliography………………………………………………………………….11 Outline……………………………………………………………………………………20 Text………………………………………………………………………………………21 Introduction………………………………………………………………………21 Background………………………………………………………………………26 Methods…………………………………………………………………………..36 Activities…………………………………………………………………………44 Conclusion……………………………………………………………………….53 Bibliography……………………………………………………………………………..55 Pedagogical Development of Zen Buddhism and Taoism 3 Abstract Taos Ed. Ventures is an outdoor guiding company that will be offering backpacking trips in Taos, New Mexico to high school and college students, with ages ranging from 16 – 29, starting the summer of 2015. Along with backpacking skills, the philosophies of Zen Buddhism and Taoism will be taught while on the trail. To teach these philosophies, a pedagogy was created, combining aspects of Sentipensante and Contemplative pedagogies that seeks to teach the daily applications of Zen Buddhism and Taoism through experiential and innovative learning methods, such as journaling, meditation, and mindfulness practices. The benefits of these alternative learning methods will also be discussed through the use of online articles and peer reviewed journals. The philosophies are expansive and only certain aspects will be taught to students for the sake of time and for a desire to keep it simple.
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Zen Buddhism
A Zen Master in Meditation, Shi K’o (Sekkaku). 10th Century Zen Buddhism SÇtÇ Zen Essays from the ShÇbÇgenzÇ by DÇgen Zenji [DÇgen Zenji (1200-1253) was the founder of the SÇtÇ school of Zen Buddhism. This essay is part of a remarkable collection of essays called ShÇbÇgenzÇ, or “Treasury of the Eye of True Teaching.” The commentary introducing the essays is by the translator Thomas Cleary.] The Issue at Hand (GenjÇkÇan) The term genjÇkÇan seems to appear first in ninth-century China and is often used in Japanese SÇtÇ Zen to refer to present being as the topic of meditation or the issue of Zen. Gen means “manifestation” or “present,” jÇ means “become.” GenjÇ means actuality—being as is, at hand, or accomplished, as of an accomplished fact. KÇan is a common Zen word which is often left untranslated, having to some extent become a naturalized English word. KÇ means official, public, or open, as opposed to private or personal; an means a consideration, or a considered decision. A kÇan in standard literary Chinese means an official report or an issue under consideration. The term was adopted in Zen with much the same meanings, only transposed into the frame of reference of Zen tradition and experience. GenjÇkÇan is one of the most popular and oft-quoted essays in ShÇbÇgenzÇ. Written to a lay disciple, it contains a number of key points stated in a most concise fashion. The very first paragraph contains a complete outline of Zen, in a covert presentation of the so-called “five ranks” (go i) device of the original Chinese SÇtÇ Zen school.
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5 Facts You Need to Know About: Buddhism in the United States 1. Buddhism Is a Major World Religion Originating in India Between
5 Facts You Need to Know about: Buddhism in the United States 1. Buddhism is a major world religion originating in India between the 6th and 4th centuries BCE. There are approximately 1.2 million Buddhists in the United States. Worldwide there are an estimated 488-535 million. 2. The first enlightened Buddha was Siddhartha, who is credited with the ideas of the Eightfold Path (also known as the Middle Way) and achieving a release from suffering known as nirvana. Since then, Buddhism has developed many different sects both in focus (Theravada, Mahayana, Zen, Vajrayana, etc.) and location (Chinese, Japanese, Vietnamese, Tibetan, etc.). 3. Buddhism is a non-theistic tradition, self-described as more philosophy than faith. 4. Buddhism has been a part of the American religious landscape since the 19th century, with waves of practicing immigrants bringing their religion during the California Gold Rush in 1849 and through the opportunities provided in the Immigration Act of 1965. 5. Buddhism gained a heightened interest during the Beat movement in the 1950s, inspiring writers like Jack Kerouac and Allen Ginsburg. Other famous American Buddhists include: Tina Turner, Orlando Bloom, Tiger Woods, Keanu Reeves, Herbie Hancock, Richard Gere, and the late Steve Jobs. Learn more at: http://americanhistory.oxfordre.com/view/10.1093/acrefore/9780199329175.001. 0001/acrefore-9780199329175-e-320 http://www.pewforum.org/religious-landscape-study/religious-tradition/buddhist/ These five points are not meant to be comprehensive or authoritative. We hope they will encourage you to explore this tradition more deeply and seek out members of this community to learn about their beliefs in action.
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Theorizing Gender Dysphoria and Traumatic Remembrance Within Sot¯ O¯ Zen Meditation
religions Article Zen in Distress: Theorizing Gender Dysphoria and Traumatic Remembrance within Sot¯ o¯ Zen Meditation Ray Buckner Department of Religious Studies, Northwestern University, Crowe Hall, 1860 Campus Drive, Evanston, IL 60208, USA; [email protected] Received: 14 September 2020; Accepted: 30 October 2020; Published: 4 November 2020 Abstract: Gender dysphoria is considered a pronounced experience of distress in the bodies and minds of some transgender people. Examining the text Zen Mind, Beginners Mind by Shunryu¯ Suzuki, I analyze some of the diﬃculties that may arise for transgender practitioners experiencing acutely strong gender dysphoria within the Sot¯ o¯ Zen meditation experience. I seek to understand how physical and psychological gender distress may make concentration, and thereby realization, challenging and potentially harmful within a context of Sot¯ o¯ Zen meditation. I consider how meditation can exacerbate the panic and traumatic remembrance of the body and mind, leading both to embodied struggles, as well as undoubtedly philosophical ones too. This paper theorizes gender dysphoria to exist beyond a state of unitary “distress” to include trauma. I put forward an understanding of gender dysphoria that is grounded in traumatic, gendered remembrances—what I call “sustained traumas.” Within the meditation experience, I argue trans, gender dysphoric people may experience heightened disconnect, separation, and deepening into their solid and suﬀering “self” rather than open to the fundamental nature of emptiness, non-duality, and an empty and move-able core. Ultimately, I argue meditation may lead to a deepening of traumatic remembrance, posing potential corporeal and philosophical problematics for gender dysphoric practitioners within Sot¯ o¯ Zen meditation.
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THE PATH to a NEW AWAKENING: B. R. AMBEDKAR's TRANSFORMATION of BUDDHIST PHILOSOPHY MACARENA ALAMO SANTOS Thesis Submitted To
THE PATH TO A NEW AWAKENING: B. R. AMBEDKAR’S TRANSFORMATION OF BUDDHIST PHILOSOPHY MACARENA ALAMO SANTOS Thesis submitted to the University of Ottawa in partial Fulfillment of the requirements for the Master of Arts Philosophy Department of Philosophy Faculty of Arts University of Ottawa © Macarena Alamo Santos, Ottawa, Canada, 2021 Abstract The objective of this thesis is to analyze the philosophical implications of Ambedkar’s approach to Buddhism. This approach created a new social philosophy based on Buddhist ideas and a political commitment to social justice, particularly for the Dalits of India. What was the purpose of this social philosophy? To transform Buddhist philosophy? Or rather, to oppose Brahmanism and empower the lower castes? After a twenty-year-long study of Indian society and history, and Indian philosophical and religious traditions, Ambedkar came to the conclusion that Buddhism could have the power to transform the situation of the Untouchables. Why did he think that Buddhism would have this radical transformative impact not only for Dalits, but for Indian society as a whole? In 1956, in what became a historical event, he led a movement of conversion of more than five hundred thousand Untouchables from Hinduism to Buddhism. Ambekdar saw Buddhism as a way and as a tool to empower the lower castes of India. But what type of Buddhism did he envision? In 1956, in that historical event, Ambedkar founded what he called Navayana Buddhism. He used the word Navayana to refer to the birth of a new school. Nava means “new,” Yana means “vehicle”. Was he indeed creating a new yana, or new vehicle? What type of Buddhist school was this? What innovations did he introduce? Is the result still Buddhism, given Ambedkar's vision? This thesis aims to address all these questions.
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Week 1 Replacement
History of Buddhism Early Buddhism Soon after the Buddha’s death, the first Buddhist Council was held to record the Buddha’s sayings (suttas). These became the basis of the Pali Canon, which has been the orthodox text of reference throughout the history of Buddhism. The teachings were passed down orally for several centuries. Buddhism remained a fairly minor religion until King Ashoka converted in about 260 BCE. He spread Buddhism far beyond the confines of India as shown here: Buddhist proselytism at the time of king Ashoka (260–218 BCE). (Taken from Wikipedia) This tradition remains today in the Theravadan school. The name of the school means "Teachings of the Elders" which implies that this was the most conservative school of Buddhism, a school that has attempted to conserve the original teachings of the Buddha. The emphasis is on ethics and monastic discipline. The Theravadins goal is the achievement of the state of Arahant (lit. "worthy one", "winner of Nibbana"), a life where all (future) birth is at an end, where the holy life is fully achieved, where all that has to be done has been done, and whereupon there is no more returning to the worldly life. Theravada has for many centuries been the predominant religion of Sri Lanka and continental Southeast Asia. Rise of Mahayana (1st c.BCE–2nd c.CE) Mahāyāna (literally "great vehicle"; from the Indian language of Sanskrit) originated in the Indian subcontinent from 1st century BCE as a response to the rather narrow way in which the Buddha’s teachings had come to be practised.
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Contested Identities in Chan/Zen Buddhism: the “Lost” Fragments of Mazu Daoyi in the Zongjing Lu Albert Welter
20 Contested Identities in Chan/Zen Buddhism: The “Lost” Fragments of Mazu Daoyi in the Zongjing lu Albert Welter IntroduCtion: Mazu Daoyi and the Hongzhou FaCtion Mazu Daoyi , the founder of the Hongzhou faction is a major figure in the Chinese Chan, Korean Seon and Japanese Zen traditions.i He is especially credited with the unique Chan innovation known as “encounter dialogue.” Encounter dialogues (jiyuan wenda ) constitute one of the unique features of Chan yulu , and served as a defining feature of the Chan movement.ii Until recently, it was commonly assumed that yulu and encounter dialogue were the products of a unique Tang Chan culture, initiated by masters hailing form Chan’s so-called golden age.iii Recent work on the Linji lu exposed how dialogue records attributed to Linji were shaped over time into typical encounter dialogue events that did not reach mature form until the early Song.iv Regarding Mazu, Mario Poceski has shown how his reputation as an i Many of the prevailing assumptions regarding Mazu and the Hongzhou school have been challenged by the work of Mario Poceski, Everyday Mind as the Way: The Hongzhou School and the Growth of Chan Buddhism (New York and Oxford: Oxford University Press, 2007), and Jia Jinhua. The Hongzhou School of Chan Buddhism in Eighth- through Tenth-Century China (Albany, New York: State University of New York Press, 2006). ii It is important to note that the term jiyuan wenda to describe the phenomena known in English as “encounter dialogue” is a modern expedient devised by Yanagida Seizan , without precedent in original Chan sources.
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