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The Eastern emphasis on maintaining self-awareness has become more and more appealing as an antidote to the ravages of our stressful world, and Zen master Thich Nhat Hanh's manual on mediation is the ideal introduction and life-long guidebook to exploring our ...
The Eastern emphasis on maintaining self-awareness has become more and more appealing as an antidote to the ravages of our stressful world, and Zen master Thich Nhat Hanh's manual on mediation is the ideal introduction and life-long guidebook to exploring our inner selves. His spiritual teachings use familiar objects and situations- such as washing the dishes, answering the phone and drinking tea - to give us a practical framework on which to build and maintain a more healthful, relaxed, and harmonious outlook.
Tape one explores Thich Nhat Hanh's philosophy of mindfulness. Tape two consists of his mediations, which will help the listener to practice concentration and relaxation.
Thich Nhat Hanh, poet, Zen master, and chairman of the Vietnamese Buddhist Peace Delegation during the Vietnam War, was nominated by Dr. Martin Luther King, Jr., for the Nobel Peace Prize. The author of A Guide to Walking Mediation and Being Peace, among other books, Thich Nhat Hanh now lives in exile in France.
The audiobook is read by Peter Thomas, who is a distinguished and versatile narrator.
Peter Thomas is a distinguished and versatile narrator, whose voice can be heard on Nova and in innumerable commercials.
This lucid and beautifully written guide to Eastern meditation provides Westerners with a method of learning the skills of mindfulness--of being awake and fully aware. Illustrated.
The Essential Discipline
Yesterday Allen came over to visit with his son Joey. Joey has grown so quickly! He's already seven years old and is fluent in French and English. He even uses a bit of slang he's picked up on the street. Raising children here is very different from the way we raise children at home. Here parents believe that "freedom is necessary for a child's development." During the two hours that Allen and I were talking, Allen had to keep a constant eye on Joey. Joey played, chattered away, and interrupted us, making it: impossible to carry on a real conversation. I gave him several picture books for children but he barely glanced at them before tossing them aside and interrupting our conversation again. He demands the constant attention of grown-ups.
Later, Joey put on his jacket and went outside to play with a neighbor's child. I asked Allen, "Do you find family life easy?" Allen didn't answer directly. He said that during the past few weeks, since the birth of Aha, he had been unable to sleep any length of time. During the night, Sue wakes him up and—because she is too tired herself—asks him to check to make sure Ana is still breathing. "I get up and look at the baby and then come back and fall asleep again. Sometimes the ritual happens two or three times a night."
"Is family life easier than being a bachelor?" I asked. Allen didn't answer directly. But I understood. I asked another question: "A lot of people say that if you have a family you're less lonely and have more security. Is that true?"Allen nodded his head and mumbled something softly. But I understood.
Then Allen said, "I've discovered a Way to have a lot more time. In the past, I used to look at my time as if it were divided into several parts. One part I reserved for Joey, another part was for Sue, another part to help with Ana, another part for household work. The time left over I considered my own. I could read, write, do research, go for walks.
"But now I try not to divide time into parts anymore. I consider my time with Joey and Sue as my own time. When I help Joey with his homework, I try to find ways of seeing his time as my own time. I go through his lesson with him, sharing his presence and finding ways to be interested in what we do during that time. The time for him becomes my own time. The same with Sue. The remarkable thing is that now I have unlimited time for myself!"
Allen smiled as he spoke. I was surprised. I knew that Allen hadn't learned this from reading any books. This was something he had discovered for himself in his own daily life.
Washing the dishes to wash the dishes
Thirty years ago, when I was still a novice at Tu Hieu Pagoda, washing the dishes was hardly a pleasant task. During the Season of Retreat when all the monks returned to the monastery, two novices had to do all the cooking and wash the dishes for sometimes well over one hundred monks. There was no soap. We had only ashes, rice husks, and coconut husks, and that was all. Cleaning such a high stack of bowls was a chore, especially during the winter when the water was freezing cold. Then you had to heat up a big pot of water before you could do any scrubbing. Nowadays one stands in a kitchen equipped with liquid soap, special scrubpads, and even running hot water which makes it all the more agreeable. It is easier to enjoy washing the dishes now. Anyone can wash them in a hurry, then sit down and enjoy a cup of tea afterwards. I can see a machine for washing clothes, although I wash my own things out by hand, but a dishwashing machine is going just a little too far!
While washing the dishes one should only be washing the dishes, which means that while washing the dishes one should be completely aware of the fact that one is washing the dishes. At first glance, that might seem a little silly: why put so much stress on a simple thing? But that's precisely the point. The fact that I am standing there and washing these bowls is a wondrous reality. I'm being completely myself, following my breath, conscious of my presence, and conscious of my thoughts and actions. There's no way I can be tossed around mindlessly like a bottle slapped here and there on the waves.
The cup in your hands
In the United States, I have a close friend named Jim Forest. When I first met him eight years ago, he was working with the Catholic Peace Fellowship. Last winter, Jim came to visit. I usually wash the dishes after we've finished the evening meal, before sitting down and drinking tea with everyone else. One night, Jim asked if he might do the dishes. I said, "Go ahead, but if you wash the dishes you must know the way to wash them." Jim replied, "Come on, you think I don't know how to wash the dishes?" I answered, "There are two ways to wash the dishes. The first is to wash the dishes in order to have clean dishes and the second is to wash the dishes in order to wash the dishes." Jim was delighted and said, "I choose the second way—to wash the dishes to wash the dishes." From then on, Jim knew how to wash the dishes. I transferred the "responsibility" to him for an entire week.
If while washing dishes, we think only of the cup of tea that awaits us, thus hurrying to get the dishes out of the way as if they were a nuisance, then we are not "washing the dishes to wash the dishes." What's more, we are not alive during the time we are washing the dishes. In fact we are completely incapable of realizing the miracle of life while standing at the sink. If we can't wash the dishes, the chances are we won't be able to drink our tea either. While drinking the cup of tea, we will only be thinking of other things, barely aware of the cup in our hands. Thus we are sucked away into the future --and we are incapable of actually living one minute of life.
Eating a tangerine
I remember a number of years ago, when Jim and I were first traveling together in the United States, we sat under a tree and shared a tangerine. He began to talk about what we would be doing in the future. Whenever we thought about a project that seemed attractive or inspiring, Jim became so immersed in it that he literally forgot about what he was doing in the present. He popped a section of tangerine in his mouth and, before he had begun chewing it, had another slice ready to pop into his mouth again. He was hardly aware he was eating a tangerine. All I had to say was, "You ought to eat the tangerine section you've already taken." Jim was startled into realizing what he was doing.
It was as if he hadn't been eating the tangerine at all. If he had been eating anything, he was "eating" his future plans.
A tangerine has sections. If you can eat just one section, you can probably eat the entire tangerine. But if you can't eat a single section, you cannot eat the tangerine. Jim understood. He slowly put his hand down and focused on the presence of the slice already in his mouth. He chewed it thoughtfully before reaching down and taking another section.
Later, when Jim went to prison for activities against the war, I was worried about whether he could endure the four walls of prison and sent him a very short letter: "Do you remember the tangerine we shared when we were together? Your being there is like the tangerine. Eat it and be one with it. Tomorrow it will be no more."
The Essential Discipline
More than thirty years ago, when I first entered the monastery, the monks gave me a small book called "The Essential Discipline for Daily Use," written by the Buddhist monk Doc The from Bao Son pagoda, and they told me to memorize it. It was a thin book. It couldn't have been more than 40 pages, but it contained all the thoughts Doc The used to awaken his mind while doing any task. When he woke up in the morning, his first thought was, "Just awakened, I hope that every person will attain great awareness and see in complete clarity." When he washed his hands, he used this thought to place himself in mindfulness: "Washing my hands, I hope that every person will have pure hands to receive reality." The book is comprised entirely of such sentences. Their goal was to help the beginning practitioner take hold of his own consciousness. The Zen Master Doc The helped all of us young novices to practice, in a relatively easy way, those things which are taught in the Sutra of Mindfulness. Each time you put on your robe, washed the dishes, went to the bathroom, folded your mat, carried buckets of water, or brushed your teeth, you could use one of the thoughts from the book in order to take hold of your own consciousness.
The Sutra of Mindfulness says, "When walking, the practitioner must be conscious that he is walking. When sitting, the practitioner must be conscious that he is sitting. When lying down, the practitioner must be conscious that he is lying down.... No matter what position one's body is in, the practitioner must be conscious of that position. Practicing thus, the practitioner lives in direct and constant mindfulness of the body ..." The mindfulness of the positions of one's body is not enough, however. We must be conscious of each breath, each movement, every thought and feeling, everything which has any relation to ourselves.
But what is the purpose of the Sutra's instruction? Where are we to find the time to practice such mindfulness? If you spend all day practicing mindfulness, how will there ever be enough time to do all the work that needs to be done to change and to build an alternative society? How does Allen manage to work, study Joey's lesson, take Ana's diapers to the laundromat, and practice mindfulness at the same time?
|Translator's Preface by Mobi Ho||vii|
|One The Essential Discipline||1|
|Two The Miracle Is to Walk on Earth||11|
|Three A Day of Mindfulness||27|
|Four The Pebble||33|
|Five One Is All, All Is One: The Five Aggregates||45|
|Six The Almond Tree in Your Front Yard||55|
|Seven Three Wondrous Answers||69|
|Exercises in Mindfulness||79|
|Nhat Hanh: Seeing with the Eyes of Compassion by James Forest||101|
|Selection of Buddhist Sutras||109|