Waves and Water

Sangha Returns

2011-11-10T19:49:00.002-04:00

After a long hiatus, the Waves and Water Sangha has begun to meet regularly again. Beginning on October 2, 2011 we have been meeting every Sunday morning at Dalhousie University in Halifax.

If you are interested in joining us, please contact Carrie at info@wavesandwatersangha.com for an introduction to our practice.

Fifth Mindfulness Training

2009-05-04T21:45:00.001-03:00

Looking back at the blog, I realize that I never posted the 5th of the Five Mindfulness Trainings. Here it is for your contemplation:

The Fifth Mindfulness Training

Aware of the suffering caused by unmindful consumption, I am committed to cultivating good health, both physical and mental, for myself, my family, and my society by practicing mindful eating, drinking, and consuming. I will ingest only items that preserve peace, well-being, and joy in my body, in my consciousness, and in the collective body and consciousness of my family and society. I am determined not to use alcohol or any other intoxicant or to ingest foods or other items that contain toxins, such as certain TV programs, magazines, books, films, and conversations. I am aware that to damage my body or my consciousness with these poisons is to betray my ancestors, my parents, my society, and future generations. I will work to transform violence, fear, anger, and confusion in myself and in society by practicing a diet for myself and for society. I understand that a proper diet is crucial for self-transformation and for the transformation of society.

Workplace Practice

2009-05-02T22:35:00.004-03:00

"We can begin creating a "workplace Sangha" by practicing love and understanding with co-workers - seeing each person as a beloved brother or sister. We can embody the mindfulness practice in our relationship with them by practicing flower-watering in our daily interactions. We can practice walking meditation every time we move through a corridor.

If possible, we can sit, walk, or eat mindfully together with one other person during our breaks. Some people put a screen saver on their computer to remind them to stop and return to their breathing. Others have introduced the bell of mindfulness and telephone meditation practices into their workplaces, and have even found a way to set aside time during staff meetings."

Excerpt from "Friends on the Path" by Thich Nhat Hanh

Peace in the World

2009-04-26T18:35:00.001-03:00

Spirituality in the 21st Century: Part 3

2009-04-24T18:49:00.001-03:00

"We suffered tremendously during the twentieth century. Individualism prevailed. Families were broken up, society was deeply divided. That is why if the twenty-first century is to be a spiritual century, it should be built by the spirit of togetherness, where we do things together, we do everything together. When you live in a community, you learn how to see the Sangha body, the Sanghakaya, as your own body.

Whether we live in Amsterdam, London, Munich or New York, it is our role to build a Sangha. We need each other to practice solidity, freedom, and compassion, and with our practice we can remind people in our society that there is always hope, the blue sky is always there, the Kingdom of Heaven is always at hand. We should walk and breathe in such a way that the Kingdom of Heaven, the Pure Land of the Buddha, is available in every step, in every breath. This is what we should do."

(From transcriptions of talks given by TNH in Plum Village, December 2001.)

Spirituality in the 21st Century: Part 2

2009-04-23T19:04:00.002-03:00

“A true Sangha is a community that practices the teaching of liberation and becomes free; a true Sangha practices the teaching of understanding and becomes more understanding; a true Sangha practices compassion and becomes more compassionate. Climbing the hill of the twenty-first century can be very joyful if we climb as a Sangha. If we support each other, we become much stronger, and we can more easily resist the temptation of despair.

Despair is a great temptation of our century. Whether you are a political leader, a businessperson, a social worker, a teacher, or a parent, everyone needs to be reminded that the blue sky is still there for us. We should not allow ourselves to be overwhelmed by despair. That is why we need a Sangha; a Sangha can help us from sinking into despair. Sangha-building is the most important practice – the most important action – of our century. How can the twenty-first century be a century of spirituality if we do not take up the work of Sangha-building?"

(From transcriptions of talks given by TNH in Plum Village, December 2001.)

Spirituality in the 21st Century: Part 1

2009-04-21T20:37:00.004-03:00

"It has been said that the twenty-first century will be a century of spirituality, and I think it must be a century of spirituality if we are to survive. There has been so much violence, so much suffering, so much despair, confusion, and fear. So it must be a century of spirituality, or no century at all.

Spirituality is something we can cultivate. To be spiritual means to be solid, calm, and peaceful, and to be able to look deeply inside and around us. It means having the capacity to handle our afflictions - our anger, craving, despair, and discrimination, It is being able to see the nature of interbeing between people, nations, races, and all forms of life. Spirituality is not a luxury anymore; we need to be spiritual in order to overcome the difficulties of our time.

Alone we are vulnerable, but with brothers and sisters to work with, we can support each other. We cannot go to the ocean as a drop of water - we would evaporate before reaching our destination. But if we become a river, if we go as a Sangha, we are sure to arrive at the ocean. Taking refuge in a Sangha will allow the Sangha to carry us, to transport us, and we will suffer less."

(From transcriptions of talks given by TNH in Plum Village, December 2001.)

Sangha Building

2009-04-17T20:06:00.003-03:00

"It is my deep desire that communities of practice in the West be organized... as families in a friendly, warm atmosphere, so that people can succeed in their practice. A Sangha in which each person is like an island, not communicating with each other, is not helpful. It is just a collection of trees without roots. Transformation and healing cannot be obtained in such an atmosphere. We must be rooted if we want to have a chance to learn and practice meditation. I think that Sangha-building is the most important art for us to learn... We have to build a Sangha that is happy, where communication is open."

Excerpts from "Touching Peace" by Thich Nhat Hanh

Sangha Update

2009-04-14T21:50:00.004-03:00

The organizational meetings have been very productive, and we are getting close to deciding on a format. Overall, it will remain consistent with the practices of other Thich Nhat Hanh sanghas, and we are currently researching the possible variations. In response to suggestions to have more time to get to know each other, we have decided to incorporate a short social break at some point during the evening.

The general format will be as follows:

First hour: Alternating sitting and walking meditation
Second hour: Ceremony or discourse reading, followed by a short social break, ending with dharma discussion.

We are intent upon keeping the gathering to a maximum of 2 hours, which will be challenging with the addition of the social break. If duration becomes an issue the social time will be moved to before the sitting, and will then become optional. On evenings where we perform a ceremony we may focus our dharma discussion on an aspect of the ceremony instead of introducing a new topic. Whereas on evenings without a ceremony we will have more time to present a topic of discussion (or listen to a tape or video) and follow up with a discussion.

As we continue to plan, your continued input is welcome.
info@wavesandwatersangha.com

Request for Input

2009-04-04T22:52:00.005-03:00

This week we are having an organizational meeting to discuss the direction the Waves and Water Sangha will take in the coming months. We encourage everyone who is interested to send their suggestions and comments to:

info@wavesandwatersangha.com

Topics to consider may include:
- format of the weekly meeting
- which ceremonies to include and how often
- topics of discussion
- where to meet, possible venues
- sharing of sangha duties
- events such as a regular "Day of Mindfulness" or guest speakers
- personal goals - what would you like to accomplish, and how can the Sangha help?

The Wave and the Water

2009-04-01T21:55:00.003-03:00

"An example we often use in Buddhism is that of the wave and the water. The wave springs from the ocean and when you observe the phenomenon of the wave, you see there is a beginning and an end. You see the coming up and the going down, you see the presence and the non-presence of the wave. Before arising it seems that the wave did not exist, and after going down, we don't see it existing either. We distinguish between one wave and another wave. One wave may be more beautiful, higher, or lower than the other wave. So concerning the world of phenomena we have all kinds of concepts: beginning, ending; high, low; more beautiful, less beautiful - and that creates a lot of suffering.

But at the same time we know the wave is also water. It's possible for a wave to live her life as both a wave and water at the same time. As a wave, she belongs to the world of phenomena: she has a beginning, an ending, a coming up, a going down. She distinguishes herself from other waves. But if she has time to sit down and to touch her nature deeply, she'll realize that she is water. She is not only a wave, she is also water. The moment she realizes she is water, she loses all her suffering, about being there or not being there anymore. Water represents the noumenal world, the world of no-birth and no-death, no coming and no going."

(Excerpt from "Buddha Mind, Buddha Body" by Thich Nhat Hanh.)

US Teaching Tour 2009

2009-03-31T19:47:00.002-03:00

We are happy to announce Zen Master Thich Nhat Hanh will be coming to the United States from August - October of this year to teach and practice with us.

Below are nearby events including public talks and retreats.

MASSACHUSETTS EVENT
August 11 - 16 - Mindfulness Retreat
Be Peace, Be Joy, Be Hope
Stonehill College, Easton, MA

NEW YORK EVENTS
October 2 - 6 - Mindfulness Retreat
Enlightenment is Now or Never
Blue Cliff Monastery, Pine Bush, NY

October 9 - Public Talk
October 10 - Day of Mindfulness
Building a Peaceful and Compassionate Society
Beacon Theatre, in association with the Omega Institute, New York City, NY

For more information about the retreats, public talks and days of mindfulness:
visit the tour website: www.tnhtour.org
e-mail: info@tnhtour.org
or call: 1-760-741-CALM (or 2256)

Practicing in the Sangha: Part 2

2009-03-27T19:29:00.004-03:00

"The function of the bell in the Sangha is to bring us back to ourselves. When we hear the bell we come back to ourselves and breathe, and at that point we improve the quality of the Sangha energy. We know that our brother and our sister, wherever they are, will be stopping, breathing, and coming back to themselves. They will be generating the energy of right mindfulness, the Sangha energy. When we look at each other, we feel confident, because everyone is practicing together in the same way and contributing to the quality of the Sangha. So we are friends on the path of practice.

The Sangha is made out of the work of individuals, so we have the duty to help create the energy of the Sangha. Our presence, when it is a mindful presence, contributes to that energy. When we are absent during the activities of the Sangha, we are not contributing to the Sangha energy. If we don't go to a sitting meditation, we are not feeding our Sangha. We are also letting ourselves go hungry, because we are not benefiting from the Sangha. We don't profit from the Sangha, and the Sangha doesn't profit from us.

Don't think that we sit for ourselves. You don't sit for yourself alone, you sit for the whole Sangha - not only the Sangha, but also for the people in your city, because when one person in the city is less angry, is smiling more, the whole city profits. If we practice looking deeply, our understanding of interbeing will grow, and we will see that every smile, every step, every breath is for everybody. It is for our country, for the future, for our ancestors.

The best thing we can do is to transform ourselves into a positive element of the Sangha. If members of the Sangha see us practicing well, they will have confidence and do better. If there are two, three, four, five, six, seven of you like that in the Sangha, I'm sure the Sangha will be a happy Sangha and will be the refuge of many people in the world."

(Excerpt from "Friends on the Path" by Thich Nhat Hanh.)

The Parallel Sayings

2009-03-25T21:03:00.006-03:00

"A human being experiences himself, his thoughts and feelings as something separated from the rest - a kind of optical illusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of understanding and compassion to embrace all living creatures and the whole of nature in its beauty." - Albert Einstein

"True happiness comes not from a limited concern for one's own well-being, or that of those one feels close to, but from developing love and compassion for all sentient beings." - The Dalai Lama

(Excerpt from a little book by Thomas McFarlane called "Einstein and Buddha: The Parallel Sayings" that juxtaposes quotations from Eastern contemplatives and Western scientists.)

Practicing in the Sangha: Part 1

2009-03-23T20:05:00.005-03:00

"If you are beginner in the practice, you should not worry about what is the correct thing to do. When surrounded by many people, we might be caught by the idea, "I don't know what is the right thing to do." That idea my make us very uncomfortable. We may think, "I feel embarrassed that I'm not doing the right thing. There are people who are bowing, and I am not bowing. People who are walking slowly, and I am walking a little bit too fast." So the idea that we may not be doing the right thing can embarrass us.

I would like to tell you what is really the right thing. The right thing is to do whatever you are doing in mindfulness. Mindfulness is keeping one's consciousness alive to the present reality. To bow may not be the right thing to do if you don't bow in mindfulness. If you don't bow but are mindful, not bowing is the right thing. Even if people are walking slowly and you run, you are doing the right thing if you run mindfully. The wrong thing is whatever you do without mindfulness. If we understand this, we will not be embarrassed anymore. Everything we do is right provided we do it in mindfulness. To bow or not to bow, that is not the question. The question is whether to bow in mindfulness or not, or not to bow in mindfulness or not."

(Excerpt from "Friends on the Path" by Thich Nhat Hanh.)

Photo: Thay Sitting

2009-03-18T21:12:00.001-03:00

Exercises in Mindfulness: Part II

2009-03-17T10:24:00.004-03:00

Here are a few more suggestions from "The Miracle of Mindfulness" of how we can bring mindfulness into our lives.

Washing the dishes
Wash the dishes relaxingly, as though each bowl is an object of contemplation. Consider each bowl as sacred. Follow your breath to prevent your mind from straying. Do not try to hurry to get the job over with. Consider washing the dishes the most important thing is life. Washing the dishes is meditation. If you cannot wash the dishes in mindfulness, neither can you meditate while sitting in silence.

Deep breathing
Lie on your back. Breathe evenly and gently, focusing your attention on the movement of your stomach. As you begin to breathe in, allow your stomach to rise in order to bring air into the lower half of your lungs. As the upper halves of your lungs begin to fill with air, your chest begins to rise and your stomach begins to lower. Don't tire yourself. Continue for 10 breaths. The exhalation will be longer than the inhalation.

Mindfulness while making tea
Prepare a pot to tea to serve a guest or to drink by yourself. Do each movement slowly, in mindfulness. Do not let one detail of your movements go by without being mindful of it. Know that your hand lifts the pot by its handle. Know that you are pouring the fragrant warm tea into the cup. Follow each step in mindfulness. Breathe gently and more deeply than usual. Take hold of your breath if your mind strays.

Why we need a Sangha

2009-03-15T19:17:00.004-03:00

"In my tradition we learn that as individuals we cannot do much. That is why taking refuge in the Sangha, taking refuge in the community, is a very strong and important practice. When I say, "I take refuge in the Sangha," it does not mean that I want to express my devotion. No. It's not a question of devotion; it's a question of practice. Without being in a Sangha, without being supported by a group of friends who are motivated by the same ideal and practice, we cannot go far.

If we do not have a supportive Sangha, we may not be getting the kind of support we need for our practice, that we need to nourish our bodhicitta (the strong desire to cultivate love and understanding in ourselves). Sometimes we call it "beginner's mind." The mind of a beginner is always very beautiful, very strong. In a good and healthy Sangha, there is encouragement for our beginner's mind, for our bodhicitta. So the Sangha is the soil, and we are the seed. No matter how beautiful, how vigorous our seed is, if the soil does not provide us with vitality, our seed will die."

"...right mindfulness for someone who has only just started the practice is still weak, and the forgetfulness of the people around us is very great and capable of dragging us away in the direction of the five cravings. Because most people around us are being drowned in the five cravings, it is this environment that drags us away and stops us from practicing right mindfulness.

To practice right mindfulness we need the right environment, and that environment is our Sangha. Without a Sangha we are very weak. In a society where everyone is rushing, everyone is being carried away by their habit energies, practice is very difficult. That is why the Sangha is our salvation. The Sangha where everyone is practicing mindful walking, mindful speaking, mindful eating seems to be the only chance for us to succeed in ending the vicious cycle.

And what is the Sangha? The Sangha is a community of people who agree with each other that if we do not practice right mindfulness, we will lose all the beautiful things in our soul and all around us. People in the Sangha standing near us, practicing with us, support us so that we are not pulled away from the present moment. Whenever we find ourselves in a difficult situation, two or three friends in the Sangha who are there for us, understanding and helping us, will get us through it. Even in our silent practice we help each other.

In my tradition they say that when a tiger leaves the mountain and goes to the lowland, it will be caught by humans and killed. When a practitioner leaves his or her Sangha, he or she will abandon her practice after a few months. In order to continue our practice of transformation and healing, we need a Sangha. With a Sangha it's much easier to practice, and that is why I always take refuge in my Sangha."

(Excerpt from "Friends on the Path: Living Spiritual Communiities" - Thich Nhat Hanh)

Exercises in Mindfulness

2009-03-13T22:22:00.008-03:00

In "The Miracle of Mindfulness" Thay suggests a number of mindfulness exercises for us to try. He encourages us to pick those that we like best and find most suitable for our own unique needs, and reminds us that although these exercises are relatively easy, they are the foundation on which everything else is built. Here are a couple for you to consider:

Half-smile when you first wake up in the morning
Hang a branch, or other sign, or even the word "smile" on the ceiling or wall so that you see it right away when you open your eyes. This sign will serve as your reminder. Use these seconds before you get out of bed to take hold of your breath. Inhale and exhale three breaths gently while maintaining the half smile. Follow your breaths.

Half-smile when irritated
When you realize you're irritated, half-smile at once. Inhale and exhale quietly, maintaining the half-smile for three breaths.

Counting your breath
Sit in the half or full lotus or take a walk. As you inhale, be mindful that "I am inhaling, one." When you exhale, be mindful that "I am exhaling, one." Remember to breath from the stomach. When beginning the second inhalation, be mindful that "I am inhaling, two". And slowly exhaling, be mindful that "I am exhaling, two." Continue on up through 10. After you have reached 10, return to one. Whenever you lose count, return to one.

Photo: The River

2009-03-02T16:15:00.004-04:00

The 14th Mindfulness Training

2009-02-27T18:48:00.001-04:00

Right Conduct
Aware that sexual relations motivated by craving cannot dissipate the feeling of loneliness but will create more suffering, frustration, and isolation, we are determined not to engage in sexual relations without mutual understanding, love, and a long-term commitment. In sexual relations, we must be aware of future suffering that may be caused. We know that to preserve the happiness of ourselves and others, we must respect the rights and commitments of ourselves and others. We will do everything in our power to protect children from sexual abuse and to protect couples and families from being broken by sexual misconduct. We will treat our bodies with respect and preserve our vital energies (sexual, breath, spirit) for the realization of our bodhisattva ideal. We will be fully aware of the responsibility of bringing new lives into the world, and will meditate on the world into which we are bringing new beings.

Peace Movement in America

2009-02-26T13:33:00.001-04:00

John Malkin: What did you learn from Martin Luther King, Jr. and the civil rights movement in the United States?

Thich Nhat Hanh: The last time Martin Luther King and I met was in Geneva during the peace conference called Paix sur Terre—"Peace on Earth." I was able to tell him that the people in Vietnam were very grateful for him because he had come out against the violence in Vietnam. They considered him to be a great bodhisattva, working for his own people and supporting us. Unfortunately, three months later he was assassinated.

John Malkin: What is your view of the current peace movement in the United States?

Thich Nhat Hanh: People were very compassionate and willing to support us in ending the war in Vietnam during the sixties. But the peace movement in America did not have enough patience. People became angry very quickly because what they were doing wasn't bringing about what they wanted. So there was a lot of anger and violence in the peace movement.

Nonviolence and compassion are the foundations of a peace movement. If you don't have enough peace and understanding and loving-kindness within yourself, your actions will not truly be for peace. Everyone knows that peace has to begin with oneself, but not many people know how to do it.

The 13th of the 14 Mindfulness Trainings

2009-02-25T19:41:00.002-04:00

Generosity
Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, we are committed to cultivating loving kindness and learning ways to work for the well-being of people, animals, plants, and minerals. We will practice generosity by sharing our time, energy, and material resources with those who are in need. We are determined not to steal and not to possess anything that should belong to others. We will respect the property of others, but will try to prevent others from profiting from human suffering or the suffering of other beings.

Photo: Sherbrooke Quebec - 2005

2009-02-24T09:38:00.003-04:00

Thay leading walking meditation during a retreat in Sherbrooke Quebec, 2005.

The 12th of the 14 Mindfulness Trainings

2009-02-20T16:55:00.002-04:00

Reverence for Life
Aware that much suffering is caused by war and conflict, we are determined to cultivate nonviolence, understanding, and compassion in our daily lives, to promote peace education, mindful mediation, and reconciliation within families, communities, nations, and in the world. We are determined not to kill and not to let others kill. We will diligently practice deep looking with our Sangha to discover better ways to protect life and prevent war.

Nobel Peace Prize Nomination - 1967

2009-02-19T16:45:00.003-04:00

January 25, 1967

The Nobel Institute
Drammesnsveien 19
Oslo, NORWAY

Gentlemen:

As the Nobel Peace Prize Laureate of 1964, I now have the pleasure of proposing to you the name of Thich Nhat Hanh for that award in 1967.

I do not personally know of anyone more worthy of the Nobel Peace Prize than this gentle Buddhist monk from Vietnam.

This would be a notably auspicious year for you to bestow your Prize on the Venerable Nhat Hanh. Here is an apostle of peace and non-violence, cruelly separated from his own people while they are oppressed by a vicious war which has grown to threaten the sanity and security of the entire world.

Because no honor is more respected than the Nobel Peace Prize, conferring the Prize on Nhat Hanh would itself be a most generous act of peace. It would remind all nations that men of good will stand ready to lead warring elements out of an abyss of hatred and destruction. It would re-awaken men to the teaching of beauty and love found in peace. It would help to revive hopes for a new order of justice and harmony.

I know Thich Nhat Hanh, and am privileged to call him my friend. Let me share with you some things I know about him. You will find in this single human being an awesome range of abilities and interests.

He is a holy man, for he is humble and devout. He is a scholar of immense intellectual capacity. The author of ten published volumes, he is also a poet of superb clarity and human compassion. His academic discipline is the Philosophy of Religion, of which he is Professor at Van Hanh, the Buddhist University he helped found in Saigon. He directs the Institute for Social Studies at this University. This amazing man also is editor of Thien My, an influential Buddhist weekly publication. And he is Director of Youth for Social Service, a Vietnamese institution which trains young people for the peaceable rehabilitation of their country.

Thich Nhat Hanh today is virtually homeless and stateless. If he were to return to Vietnam, which he passionately wishes to do, his life would be in great peril. He is the victim of a particularly brutal exile because he proposes to carry his advocacy of peace to his own people. What a tragic commentary this is on the existing situation in Vietnam and those who perpetuate it.

The history of Vietnam is filled with chapters of exploitation by outside powers and corrupted men of wealth, until even now the Vietnamese are harshly ruled, ill-fed, poorly housed, and burdened by all the hardships and terrors of modern warfare.

Thich Nhat Hanh offers a way out of this nightmare, a solution acceptable to rational leaders. He has traveled the world, counseling statesmen, religious leaders, scholars and writers, and enlisting their support. His ideas for peace, if applied, would build a monument to ecumenism, to world brotherhood, to humanity.

I respectfully recommend to you that you invest his cause with the acknowledged grandeur of the Nobel Peace Prize of 1967. Thich Nhat Hanh would bear this honor with grace and humility.

Sincerely,

Martin Luther King, Jr.

Vietnam - 2005

2009-02-18T10:58:00.004-04:00

Thay greets children at Thien Mu Pagoda, Hue, Vietnam - 2005. This was his first visit to Vietnam since the travel ban was lifted. His citizenship was revoked and he was banned from the country in 1966 for his role in trying to end the violence of the Vietnam war.

11th of the 14 Mindfulness Trainings

2009-02-18T10:53:00.001-04:00

Right Livelihood
Aware that great violence and injustice have been done to our environment and society, we are committed not to live with a vocation that is harmful to humans and nature. We will do our best to select a livelihood that helps realize our ideal of understanding and compassion. Aware of global economic, political and social realities, we will behave responsibly as consumers and as citizens, not investing in companies that deprive others of their chance to live.

The 10th of the 14 Mindfulness Trainings

2009-02-16T08:39:00.001-04:00

Protecting the Sangha
Aware that the essence and aim of a Sangha is the practice of understanding and compassion, we are determined not to use the Buddhist community for personal gain or profit or transform our community into a political instrument. A spiritual community should, however, take a clear stand against oppression and injustice and should strive to change the situation without engaging in partisan conflicts.

The 9th of the 14 Mndfulness Trainings

2009-02-13T12:21:00.001-04:00

Truthful and Loving Speech

Aware that words can create suffering or happiness, we are committed to learning to speak truthfully and constructively, using only words that inspire hope and confidence. We are determined not to say untruthful things for the sake of personal interest or to impress people, nor to utter words that might cause division or hatred. We will not spread news that we do not know to be certain nor criticize or condemn things of which we are not sure. We will do our best to speak out about situations of injustice, even when doing so may threaten our safety.

The Eighth of the 14 Mindfulness Trainings

2009-02-11T22:06:00.002-04:00

Community and Communication

Aware that lack of communication always brings separation and suffering, we are committed to training ourselves in the practice of compassionate listening and loving speech. We will learn to listen deeply without judging or reacting and refrain from uttering words that can create discord or cause the community to break. We will make every effort to keep communications open and to reconcile and resolve all conflicts, however small.

The Seventh of the 14 Mindfulness Trainings

2008-10-01T21:52:00.001-03:00

Dwelling Happily in the Present Moment

Aware that life is available only in the present moment and that it is possible to live happily in the here and now, we are committed to training ourselves to live deeply each moment of daily life. We will try not to lose ourselves in dispersion or be carried away by regrets about the past, worries about the future, or craving, anger, or jealousy in the present. We will practice mindful breathing to come back to what is happening in the present moment. We are determined to learn the art of mindful living by touching the wondrous, refreshing, and healing elements that are inside and around us, and by nourishing seeds of joy, peace, love, and understanding in ourselves, thus facilitating the work of transformation and healing in our consciousness.

Interview: Opening the Door to Buddhism for Westerners

2008-10-01T21:50:00.001-03:00

Melvin McLeod: You’ve been in the West now for a long time. What do you think are the best ways to present Buddhism to meet the needs of Western students?

Thich Nhat Hanh: I think Buddhism should open the door of psychology and healing to penetrate more easily into the Western world. As far as religion is concerned, the West already has plenty of belief in a supernatural being. It’s not by the law of faith that you should enter the spiritual territory of the West, because the West has plenty of this.

So the door of psychology is good. The abhidharma literature of Buddhism represents a very rich understanding of the mind, which has been developed by many generations of Buddhists. If you approach the Western mind through the door of psychology, you may have better success helping people to understand their mind, helping people to practice in such a way that they can heal the mind and the body.

The mind and body are very much linked to each other, and we can say that the practice of Buddhist meditation has the power to heal the body and the mind. You see this very clearly when you study the basic texts of Buddhist meditation, like the Anapannasati Sutra, on the practice of mindful breathing, and the Sutra of the Four Foundations of Mindfulness. The practice of meditation helps us to release the tension—within the body, within the mind, within the emotions—so that healing can take place. Even if you take a lot of medicine, it won’t work very well if the tension is still strong in your body and your mind. So the Buddha offers very practical methods, such as, “Breathing in I’m aware of body; breathing out I release the tension in my body. Breathing in I’m aware of the emotion in me; breathing out I release the tension in the emotion. I embrace my body and my feelings with the energy of mindfulness.”

The practice of releasing tension in the body and mind is the foundation of healing. In the beginning it helps to bring you relief. Then, with more mindfulness and concentration, you practice looking more deeply into the pain and the tension, and you find its roots, the cause of the ill-being. You discover the second noble truth. You can identify the source of that tension, that depression, that ill-being. And when you identify the roots of the suffering, namely the second noble truth, then you begin to see the fourth noble truth, the way that leads to the cessation of the ill-being, the tension, and the pain. That is the most important thing to see—the path. If you follow the path, very soon ill-being will disappear and give way to well-being, which is the third noble truth. So the Buddhist principle is the principle of medicine.

Another door that we should open is the door of ecology, because in Buddhism there is a deep respect toward animals, vegetables, and even minerals. In Mahayana Buddhism we say that everyone has buddhanature—not only humans but animals, vegetables, and even minerals. When you study the Diamond Sutra you can see that the Diamond Sutra is the oldest text on the protection of environment. The idea of self is removed, because self is made of non-self elements, and the idea of man is removed, because man is made of non-man elements, mainly animals, vegetables, minerals, and so on. That means that in order to protect man you have to protect the non-man elements. It’s very clear.

So the door of ecology is a very wonderful door to open. And the door of peace, because Buddhism is about peace. The true Buddhist cannot refuse working for peace. And I think the door of feminism, the nondiscrimination between genders. The Buddha opened the door for women to enter the holy order and that was a very revolutionary act on his part.

I think all these dharma doors should be opened wide so the West can receive the true teaching of the Buddha. These dharma doors all exist within the roots of Buddhism, but many generations of Buddhists have lost these values. Buddhists should practice in such a way as to restore these values to the tradition so they can offer them to other people.

Sixth of the 14 Mindfulness Trainigs

2008-09-20T11:30:00.001-03:00

Dealing with Anger

Aware that anger blocks communication and creates suffering, we are determined to take care of the energy of anger when it arises and to recognize and transform the seeds of anger that lie deep in our consciousness. When anger comes up, we are determined not to do or say anything, but to practice mindful breathing or mindful walking and acknowledge, embrace, and look deeply into our anger. We will learn to look with the eyes of compassion at those we think are the cause of our anger.

Sacred Balance: Interdependence

2008-09-17T22:07:00.008-03:00

"Human beings depend on Earth and its life-forms for every aspect of their survival and life. It is impossible to draw lines that delineate separate categories of air, water, soil and life. You and I don't end at our fingertips or skin - we are connected through air, water and soil; we are animated by the same energy from the same source in the sky above. We are quite literally air, water, soil, energy ad other living creatures."

- DAVID SUZUKI, The Sacred Balance

An Interview with Thay: Coming to the West

2008-09-17T22:07:00.006-03:00

John Malkin: Why did you come to the United States for the first time in 1966, and what happened while you were here?

Thich Nhat Hanh: I was invited by Cornell University to deliver a series of talks. I took the opportunity to speak about the suffering that was going on in Vietnam. After that I learned that the Vietnamese government didn't want me to come home. So I had to stay on and continue the work over here. It was not my intention to come to the West and share Buddhism at all. But because I was forced into exile, I did. An opportunity for sharing just presented itself.

John Malkin: What did you learn from being in the United States during that time?

Thich Nhat Hanh: The first thing I learned was that even if you have a lot of money and power and fame, you can still suffer very deeply. If you don't have enough peace and compassion within you, there is no way you can be happy. Many people in Asia would like to consume as much as Europeans and Americans. So when I teach in China and Thailand and in other Asian countries, I always tell them that people suffer very deeply in the West, believing that consuming a lot will bring them happiness. You have to go back to the traditional values and deepen your practice.

Fifth of the 14 Mindfulness Trainings

2008-09-14T17:38:00.002-03:00

Simple, Healthy Living

Aware that true happiness is rooted in peace, solidity, freedom, and compassion, and not in wealth or fame, we are determined not to take as the aim of our life fame, profit, wealth, or sensual pleasure, nor to accumulate wealth while millions are hungry and dying. We are committed to living simply and sharing our time, energy, and material resources with those in need. We will practice mindful consuming, not using alcohol, drugs, or any other products that bring toxins into our own and the collective body and consciousness.

An Interview with Thay

2008-09-08T22:13:00.001-03:00

John Malkin: Will you describe the origins of Engaged Buddhism and how you became involved in compassion-based social change?

Thich Nhat Hanh: Engaged Buddhism is just Buddhism. When bombs begin to fall on people, you cannot stay in the meditation hall all of the time. Meditation is about the awareness of what is going on-not only in your body and in your feelings, but all around you.

When I was a novice in Vietnam, we young monks witnessed the suffering caused by the war. So we were very eager to practice Buddhism in such a way that we could bring it into society. That was not easy because the tradition does not directly offer Engaged Buddhism. So we had to do it by ourselves. That was the birth of Engaged Buddhism.

Buddhism has to do with your daily life, with your suffering and with the suffering of the people around you. You have to learn how to help a wounded child while still practicing mindful breathing. You should not allow yourself to get lost in action. Action should be meditation at the same time.

A New Era Begins

2007-12-31T16:37:00.002-04:00

Recently there has been some exciting news! A number of people have begun to meet again, this time at a private home of one of our sangha members. We meet on Thursday evenings, from 7:30pm - 9:30pm.

We begin with sitting meditation, then we listen to a recorded dharma talk by Thay, followed by discussion.

If you are interested in joining us, please contact Dorothy (dablythe@eastlink.ca) for directions.

End of an Era

2007-09-28T20:55:00.001-03:00

The Waves and Water Sangha will no longer be meeting on a regular basis. With the loss of our space downtown, and the absence of some of our members, it has become increasingly difficult to maintain a consistent gathering.

We will take this time to strengthen our individual practice, in the hope that when we meet again we will be a stronger and more stable community.

I will continue to use this space to post readings and excerpts from Thay's teachings, but it will not longer be reflective of the sangha's practice, but rather my own personal exploration of Buddhism.

Carrie

Fourth of the 14 Mindfulness Trainings

2007-04-14T20:36:00.001-03:00

I have been absent from the past couple of sangha gatherings, but the schedule has continued as usual.

This past Wednesday, April 11, we sat and walked for the first hour, then continued our discussion of the 14 mindfulness trainings. This week we look at:

Awareness of Suffering

Aware that looking deeply at the nature of suffering can help us develop compassion and find ways out of suffering, we are determined not to avoid or close our eyes before suffering. We are committed to finding ways, including personal contact, images, and sounds, to be with those who suffer, so we can understand their situation deeply and help them transform their suffering into compassion, peace, and joy.

This week we will attempt to experience the suffering around us, and not look away when faced with the suffering of others. Also, we are reminded that when faced with difficult emotions or situations, to use the power of mindfulness to calm us and bring us back to the present moment.

Third of the 14 Mindfulness Trainings

2007-04-14T20:34:00.001-03:00

Freedom of Thought

Aware of the suffering brought about when we impose our views on others, we are committed not to force others, even our children, by any means whatsoever—such as authority, threat, money, propaganda, or indoctrination—to adopt our views. We will respect the right of others to be different and to choose what to believe and how to decide. We will, however, help others renounce fanaticism and narrowness through compassionate dialogue.

Gathering: March 14, 2007

2007-03-18T19:52:00.001-03:00

After sitting and walking meditation, we took a few minutes to review the form relating to our practice. We discussed bowing, breathing, moving about the room, ceremonies such as the incense offering and touching the earth, as well as a reminder of how and when to invite the bell to sound.

Afterwards we continued our discussion of the 14 mindfulness trainings with the second Mindfulness Training:

Nonattachment to Views

Aware of the suffering created by attachment to views and wrong perceptions, we are determined to avoid being narrow-minded and bound to present views. We shall learn and practice non-attachment from views in order to be open to others’ insights and experiences. We are aware that the knowledge we presently possess is not changeless, absolute truth. Truth is found in life, and we will observe life within and around us in every moment, ready to learn throughout our lives.

The discussion that followed was pretty intense, and would have continued much longer if our time had not run out. We talked about situations where we have found it difficult to remain openminded about another's point of view, because we so strongly believe it to be wrong. For instance, whether torture can ever be justified, or how to remain open in the presence of someone who believes it is okay to abuse women.

We all have views that we feel so strongly about, that we have great difficulty letting go of our attachment to them. We can agree that we need to be open to new and changing ideas in order to continue to grow, and that we do not have the right to say "I am right, and you are wrong", but it is a continuing challenge to remain open and compassionate.

Gathering: March 7, 2007

2007-03-10T23:12:00.001-04:00

On the first Wednesday of the month we have three periods of sitting and walking meditation.

During the discussion which followed, we each shared how our practice of mindful speech had unfolded throughout the week. Our experiences varied, from discovering that a typical week did not supply many opportunities for deep listening and compassionate speech, to observing how an unmindful remark can suddenly change the mood and create defensiveness in the listener. For me, I learned that my mindfulness is not yet at a level where I am able to catch my words before they leave my mouth, and instead I am left analysing the motivations and consequences of my remarks after the fact.

The story that I relayed to the group was about a conversation I was having with a friend. He began to tell me a story, and part way through I laughed at one of his remarks thinking that I knew what direction his story was going. This got me a strange look from the storyteller. As he continued, I realized his story was going in a much different direction, and my laugh was quite out of place. Thinking about this after the fact I realized it was not only a good illustration of where deep listening and mindful speech would have been useful, but it also illustrated an unrecognized trait in myself. When I laughed, it was not because what he said was particularly funny, but because I thought that was the reaction he wanted. In my own way I was trying to be considerate, and to be a good listener by giving him the feedback he wanted, but this was not true deep listening, and my laugh was an example of unmindful speech.

After our discussion we decided to continue with our efforts for the coming week, and discuss our experiences next week.

Gathering: February 28, 2007

2007-03-10T23:05:00.001-04:00

Instead of listening to a Dharma talk, we have decided to study and explore the 14 Mindfulness Trainings, with a focus on applying the principles discussed throughout the following week.

The first of the 14 Mindfulness Trainings:

Openness
Aware of the suffering created by fanaticism and intolerance, we are determined not to be idolatrous about or bound to any doctrine, theory, or ideology, even Buddhist ones. Buddhist teachings are guiding means to help us learn to look deeply and to develop our understanding and compassion. They are not doctrines to fight, kill, or die for.

Following our discussion, we decided to use this week to observe our speech habits, to learn more about our openness towards others and their ideas.

Gathering: February 21, 2007

2007-03-10T22:57:00.001-04:00

Being the third Wednesday of the month, we recited the Five Mindfulness Trainings. Here is an excerpt for your contemplation:

The Fourth Mindfulness Training

Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and deep listening in order to bring joy and happiness to others and relieve others of their suffering. Knowing that words can create happiness or suffering, I am determined to speak truthfully, with words that inspire self-confidence, joy, and hope. I will not spread news that I do not know to be certain and will not criticize or condemn things of which I am not sure. I will refrain from uttering words that can cause division or discord, or that can cause the family or the community to break. I am determined to make all efforts to reconcile and resolve all conflicts, however small.

Gathering: January 17, 2007

2007-03-10T22:55:00.001-04:00

Being the third Wednesday of the month, we recited the Five Mindfulness Trainings. Here is an excerpt for your contemplation:

The Third Mindfulness Training

Aware of the suffering caused by sexual misconduct, I am committed to cultivating responsibility and learning ways to protect the safety and integrity of individuals, couples, families, and society. I am determined not to engage in sexual relations without love and a

long-term commitment. To preserve the happiness of myself and others, I am determined to respect my commitments and the commitments of others. I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken

by sexual misconduct.

Gathering: February 14, 2007

2007-03-10T22:49:00.001-04:00

Throughout February we will continue to follow the schedule of three sittings on the first Wednesday of the month, a dharma talk on the second and fourth Wednesdays, and a recitation ceremoney on the third Wednesday.

We continued to listen to Thay's talk. Today he focused on Compassionate Listening. We can relieve so much suffering in others just by listening. Use the energy of mindfulness to practice deep listing. This is something we have lost, making communication impossible.

When we have problems with our loved ones, we go to a therapist, because they will listen to us. It is their job to listen to us without judging and without arguing. This is what people need when they suffer... someone to listen to them without judging.

The power of listening is very strong, and can relieve the suffering of others.

Gathering: January 10, 2007

2007-01-16T20:26:00.001-04:00

Both last week and this week we continued listening to the Dharma talk by Thay. In error, we repeated a part of the talk already discussed. But Thay is worth listening to more than once!

Holiday Schedule

2006-12-13T21:53:00.001-04:00

There will be no gathering on December 20th or December 27th. Our next meeting will be on January 3rd, 7:00pm, when we will have three periods of sitting and walking meditation, lead by Roberta.

Happy Holidays!

Gathering: December 13, 2006

2006-12-13T21:37:00.001-04:00

Tonight we continued Thay's series of talks called the Ultimate Dimension.

"The Gift of Space is True Love"

Thay reminded us that the deluded mind is characterized by anger, violence, prejudice and lack of understanding. Imagine a world where many people with deluded mind come together. It would be chaos, because we would not be able to understand each other. There would be much violence, discrimination and affliction in such a world. This closely describes the world in which we live today.

Thay then asked us to imagine a world full of people with clear, awakened mind. We would have joy, love, understanding and beauty. This is the world of the Avatamsaka. We can choose to step into this world, and experience light, peace and understanding. Through the practice of mindfulness, we can spread the light of the Avatamsaka realm to all those around us, and help bring people back from forgetfulness.

The Avatamsaka realm is characterized by light, but also by unlimited space. Space outside and inside is necessary for happiness. There is not much space in our samsaric world. We fill our space with projects, worries and ambitions. Many people believe these things are necessary to fulfill our goals and bring us happiness, but in reality these things could be obstacles to our happiness.

Thay also reminded us not to love someone in a way that deprives them of their own space and freedom. Do not be possessive. The gift of more space is true love.

Gathering: November 29, 2006

2006-11-30T12:03:00.001-04:00

Unfortunately no other sangha members were able to join me for tonight's gathering. I sat and walked. Being alone, my thoughts often strayed to the future of the sangha. The number of regular participants is shrinking, which is a concern.

When considering ways to promote our sangha, I feel a website is important. Many people use the internet to find information about local Buddhist groups, and I believe it would be helpful to have a stronger presence online. Afterwards, I went home and worked steadily on our webpage, and hope it will be ready to publish next week.

Gathering: November 22, 2006

2006-11-23T19:31:00.001-04:00

As always, we began with two periods of sitting and walking meditation. We then continued listening to a series of talks by Thich Nhat Hanh called "The Ultimate Dimension".

In the section titled "The Teaching of Interbeing" Thay discusses the Avatamsaka Sutra. Many gathas that we use today come from this sutra. In "Present Moment, Wonderful Moment" Thay has added new verses for modern circumstances such as driving in our cars, or talking on the telephone. These verses help us to practice mindfulness in daily life.

In "Toucing the Whole Cosmos" Thay chants a verse for us in Vietnamese, then translates it line by line. One line, "Our practice centre is the Net of Indra" refers to the heavenly abode of the God Indra, where there hung a net of infinite dimension. On each intersection of the net hung a glittering jewel. If you looked closely at any one of these jewels, you would see every other jewel reflected in the polished surface. This is a metaphor for the non-dual nature of existence, and the interconnectedness of all things.

Gathering: November 15, 2006

2006-11-16T20:47:00.002-04:00

Being the third Wednesday of our new schedule, we recited the Five Mindfulness Trainings. Here is an excerpt for your contemplation:

The Second Mindfulness Training:

Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, I am committed to cultivating loving kindness and learning ways to work for the well-being of people, animals, plants, and minerals. I will practice generosity by sharing my time, energy, and material resources with those who are in real need. I am determined not to steal and not to possess anything that should belong to others. I will respect the property of others, but I will prevent others from profiting from human suffering or the suffering of other species on Earth.

During the discussion that followed, it was noted that the ideal of not stealing and not possessing anything that should belong to others, is very closely tied to the basic Buddhist teaching that craving is the root of suffering.

Schedule Change

2006-11-16T18:58:00.001-04:00

After some discussion we have decided to adjust our weekly schedule, switching our recitation ceremony to the third week. The schedule is as follows:

Noble silence begins at 7:00pm. The first hour consists of two periods of sitting and walking meditation. The activity of the second hour varies weekly.

1st Wednesday: Third period of sitting and walking, followed by a sutra reading

2nd Wednesday: Dharma Talk & Discussion

3rd Wednesday: Recitation Ceremony (5 Mindfulness Trainings)

4th Wednesday: Dharma Talk & Discussion

5th Wednesday: Sangha's Choice: Deep Relaxation, Tea Ceremony, Book Discussion, Guided Meditation, etc.

At approximately 8:45 we Dedicate the Merit of our practice, and restore the zendo.

Gathering: November 8, 2006

2006-11-08T21:26:00.001-04:00

Tonight we began with two periods of sitting and walking meditation. We then continued listening to a series of talks by Thich Nhat Hanh called "The Ultimate Dimension".

We have just begun disc two which began with "The Path of Liberation" in which Thay describes the four miracles of mindfulness. The practice of mindfulness allows us to be fully present, here and now. When we are fully present, we are able to recognize and acknowledge the people and things around us. This is necessary in order for us to connect deeply and truly see the beauty of the things around us and appreciate the ones we love. We can use our mindfulnes to relieve the suffering of others; simply by being fully present we can help others. Finally, mindfulness allows us to look deeply, providing insights that have the power to transform us.

Gathering: November 1, 2006

2006-11-02T21:43:00.002-04:00

On the first wednesday of the month we have a recitation ceremony. We began with two periods of sitting and walking meditation. Afterwards we recited the Five Mindfulness Trainings. The following is an excerpt for your contemplation:

The First Mindfulness Training:

Aware of the suffering caused by the destruction of life, I am committed to cultivating compassion and learning ways to protect the lives of people, animals, plants, and minerals. I am determined not to kill, not to let others kill, and not to support any act of killing in the world, in my thinking and in my way of life.

Welcome to Waves and Water

2006-11-02T19:23:00.001-04:00

Since many of our sangha members are unable to attend our weekly meetings, this blog will enable everyone to keep informed of our current activities, and maintain a connection to the sangha from afar.

This blog will also serve as an introduction for those of you who are just discovering our sangha. We welcome anyone who would like to join us either short-term or long-term to experience this tradition and to strengthen their interest or ongoing practice.

Thank you for visiting!