A slow kinhin (walking practice) has been introduced at the centre. Roshi had started it at Rinzai-ji with instructions that the kinhin be the same speed as gyodo but moving smoothly. Gyodo is a slow kinhin where the Heart Sutra is chanted, one syllable with each step, with a pause between each syllable and step.
It becomes apparent with a slow kinhin that the mind must be with the body to prevent stumbles. A focused mind-body walking is encouraged.
As we walk with attention on our step we easily integrate our mind-body. In our modern, busy culture our energy gets too much in our heads. We lose touch with the body. This practice is a wonderful antidote to this. It also reminds us that physical work has always been just as an important practice as sitting in the Zen tradition. Work practice means doing something physical and can include sports, walking, cleaning, etc. The important thing is to so fully give our mental intent to the activity that mind and body merge. Merging is important, it’s not enough just to watch the activity.
The slow kinhin also asks that we have a larger mind that includes others. Our mind is open and receptive beyond just ‘myself’. We find awareness of everyone taking a step as if it’s one common step. Our own step and everyone’s step is the same. We begin to experience the unity of ourselves and our surroundings in an inter-merged activity.

This is our entry into practice. To have the experience of subject and object coming together without any distance or separation between them. More correctly it is experiencing the activity that brings subject and object seamlessly together.
We have this experience many times a day but do not usually have the awareness to notice it. Slow kinhin helps bring about this awareness. Laughing or playing music are everyday examples where subject and object come together naturally in activity. Musician, instrument and music all come seamlessly together. Musicians often talk of getting the individual, separate self out of the way so that music appears. In laughter no-one fully laughs if there is self-consciousness. That self must dissolve. Look closely at activities we enjoy and naturally give fully of ourselves. As awareness sharpens we discover we melt at times into these activities.
There is often a feeling of release and freedom as we do so. Even joy. Indeed, we have become free and released from the objectifying way of being.

I recently attended a talk by a Buddhist monk and professor. In his tradition study is done of Buddhist texts or sutras. Nirvana was explained as ‘lack of heat’. This means a consciousness that is not in turmoil or confusion caused by the Three Poisons of greed, hatred and delusion.  It lacks the ‘heat and thirst’ generated by them. One studies the self to discover and get free of the many forms of the three poisons. Greed, for example, can be material, emotional, intellectual, etc and can be either grasping or avoiding. This way is the gradual path to enlightenment.
The simple beauty of Zen practice is that it cuts directly to experiencing a unified, clear, alert mind. In these moments there simply are no poisons. These are ‘sudden enlightenments’ along the gradual path.

The experience of unity is not permanent. It breaks open and the individual sense of ourselves appears again. With further practice we again unify self, object/other and the activity that embraces both. Then inevitably this splits into duality and the many. In other words sometimes there is a unifying function, sometimes an individualizing function.

As an intermediate stage of practice unity and differentiation may be seen as two experiences. In time we see that we repetitively move from unity to duality and from duality to unity. More correctly we do the activity towards unifying all and the activity of dividing into individual manifestation.
At first we may have definite, small glimpses of these states. They appear as a static experience. In time we see our practice as doing the movement of these activities rather than a static experience of them.

Over time there is an increasing clarity and functioning into the activities that make up our practice.
At times we give ourselves to the activity we’re involved in until, randomly, unity appears. Roshi calls this the state of zero. As mentioned before, this merging occurs naturally in situations we enjoy. It is naturally easier to give ourselves in these situations. With further practice these glimpses occur more often, last longer and extend to other situations. This comes about through engaging ourselves in more difficult situations until the separation dissolves. This requires a willingness to engage and give to situations where before we could not.
At times we manifest or express ourselves, our uniqueness, our individuality. At first this may be difficult because we avoid, hold back, are withdrawn, etc. These resistances must be overcome step by step. This may need the arousal of the great spirit of the bodhisattva, the will to grow into our potential. Many feel the need for love before they can adequately manifest. If we can open to the love around us this neediness is overcome. We can then discover an unconditioned love, a true love that is both an acceptance of ourselves and an acceptance of others.

In intermediate stages of practice we consider these two activities, of unifying and individualizing, as if two. In fact both function together. Our self expression is within our situation, and where we are is the ground for our manifestation. The expression or manifestation of ourselves is the finding of our correct function in the situation. At times we may totally forget this. Then we act without connection to our situation, or else we are lost in our surroundings.

How do we know what is our correct function? We already know if we trust ourselves before we start thinking about things. It is the first direct, intuitive thought before separating into thinking about. Thinking about is our intelligence functioning with a dualistic mind. Intuitive thought and action is our intelligence functioning with a unified mind.
‘Already knowing’ appears more often as we continue practice. It appears in deeply, deeply trusting ourselves. It is through the practice of unifying and individualizing that it developes.
Each time we unify and have the individual self break out then part of what we unified with becomes part of us. We become ‘pregnant’ with the other; in one of Roshi’s earthy phrases. Our activities then naturally take into consideration others because we see we are all in one seamless world / space / room. The benefits that naturally arise are caring, better relationships, and saner behaviour.
Each time we melt into unity with the other we experience being more willing to be at home with all people and situations. There is nothing to avoid, there is no other place to be in, there is no other time to be involved in. The benefits that naturally arise are openness, clarity, peace in activity, balance.

Reflect and contemplate on this.
The initial instructions for zazen are to help steady our minds and bodies so that we can see and hear more clearly, more deeply.
Zen is the study and practice of the self. The guidances and instructions of the old masters are helpful; and essential at the beginning. However, the study and practice is our own responsibility. It is also our responsibility to make it work for ourselves. No-one can do it for us. Others further on the path can walk with us in support. In the beginning it may seem they are doing it for us. As we get stronger we see that from the beginning it is ourselves that walk and we walk our own path.

Centre News

Eshin had announced at the beginning of the year a plan of three practice streams within the one ZC practice. Eshin’s plan was in response from members wanting to go more deeply and thoroughly into Zen. The three streams are the everyday personal benefit of zazen; the deeper practice, realization and actualization of Zen; and the upholding of the centre over generations. The plan is starting to take form.
The second stream will involve students meeting regularly with Eshin as often as once a week. The meetings will involve examining the students practice and questions from both sides.
The third stream is for students wanting to help the centre on a regular basis. A commitment of regular time is required. Please let Eshin know if you are interested in participating in the latter two streams. A meeting will then be set up of all interested people.

The Sunday work period at 11am will be extended to Saturday as well. It is a time to clean the centre and garden. It is followed by refreshments. Physical work has always been emphasised as much as zazen in Zen. This is a good opportunity to practice at the centre and relax with fellow practitioners afterwards.

Buddha’s Birthday ceremony and potluck lunch was held on Sunday April 22nd. It was the largest turnout yet for the sangha at the main gathering of the year with family members rounding out the crowd. Thanks to Peter for his shakuhachi recital, it really added to the gathering.

The centre is getting new bowl sets. White ceramic bowls will be purchased from China Town. New bowl cloths will be started soon. Thanks to Peggy and the Victoria Zen Centre for offering to sew them. They should appear at the next one day sit and the next sesshin.

The May sesshin was medium sized with Eshin, Myorei, Branko, Carlo, Reenie, Chris Massey, Judith, Lee, Larry, Klare and Peggy. It was Klare's first sesshin at Galiano although she had done plenty at Rochester ZC. Judith followed up with her plans for long-term training at Mt Baldy ZC.
Dates for the remaining 2007 sesshins are: August 11th – 18th and November 17th – 24th. They are partly full already so don’t wait until too close to the time before deciding.

The Zen Centre maintains two email lists. One is for regular sitters and gives notice of any schedule changes and the one day sits. The second list is for all supporters and practitioners and gives announcements of ceremonies, sesshins, etc. If you wish to be added, or removed, from either list please inform the centre.

Sangha News

Eshin, Myorei, Tony Ross and Joshua Kline attended the celebrations for Joshu Roshi’s 100th year. There was a sesshin for monks and nuns, a Buddha’s Birthday ceremony and lunch, and a special dinner over the period April 1st - 8th. More than two hundred and fifty people attended the various events and came from all periods of Roshi’s time in the west.
A commemorative book was produced for the occasion. It gives an excellent and complete picture of Roshi and Rinzai-ji with plenty of photos. It includes a two day interview of Roshi which focuses on his teaching.
Copies are available through the Rinzai-ji web site.

Louise was diagnosed on May 21st with a brain tumour. It was operated on the next day and was discovered malignant. The centre had her picture on the butsudan and chanting is done regularly for her. The sangha is also with Fred and the children through this sad and difficult time.

Eshin is no longer working in his private job at the group home. The Zen Centre demands have been increasing over the years. These include zendo activities, meeting with students, new inquiries, Rinzai-ji matters, correspondence, and administration. It is a lot of varied things that now fill all his time.
Eshin attended the first week of the Summer Seminar on Buddhism in June at Bodhi Manda ZC. This annual seminar was started by Roshi to combine academic study and practice of Buddhism. Eshin attended in his role as osho.

Kumiko Yasukawa and Chris Martin attended Bodhi Manda ZC’s spring kessei and will be at Mt Baldy ZC’s summer seichu. Noah Quastel has planned to be at the first half of Mt Baldy ZC’s summer seichu.

Jon and Risako have moved and now live close to centre.

Peggy has retired from her hospital job. It’s not all free time as she has started a new ‘job’ of baby sitting her grandchildren.

E’cho returned from China in mid-June. The centre now has it’s three ordained people active again. E’cho’s partner, Ben, arrives July 6.

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