A monk asked Yun Men, “What are the teachings of a whole lifetime?” Yun Men said, “An appropriate response.”
from the teachings of Yun Men (also known as Ummon), a Chinese Zen master of the Chan tradition during the Tang Dynasty.
Just Sitting (once or twice a day)
Imagine sitting in a chair or on the floor once or twice a day, being attentive to what is happening within you and around you, without judgment or chasing your thoughts, and having no goal except to "just sit." This clearing away of aims can help you become more open to other, non-self-consciously chosen aims that are always within you, changing from moment to moment, guiding you to respond appropriately to each situation. In this way, Zen meditation can aid you in responding to what process theologians call divine lures, moment by moment. As actualized in daily life, these lures embody an appropriate response to what presents itself in the moment. They are the "callings" of the moment: possibilities for appropriate response. Thus your practice of being still and ostensibly goalless, once or twice a day, is not for you alone, but also for the world. You undertake the practice so that, in your daily life, the divine lures can flower forth, moment by moment, for others and for yourself. Your aim is not to plant seeds that are not already present, it is to allow already existing seeds to blossom, for your sake and for the world's sake.
The Calling of the Moment
This morning, in my opening remarks as we began sesshin, I said that each moment calls to us, and each moment we respond. Sometimes we will say yes to that moment, sometimes we’ll say no. We’ll say no in some kind of form of resistance or judgment. But the immediacy of our no of our judgment or our thought is just as great, just as automatic as a yes. It’s automatically called forth by the moment. It is a perfect expression of everything that we are right up until that moment. You could say every moment, all our character and history and training, are just now manifesting as this. We can’t miss. We can’t miss perfectly expressing the sum of everything that we are in that moment.
- Barry Magid January 23rd, 2010
Shikantaza: A Process Perspective
Open and relational (process) theologians propose that, moment by moment, we receive and embody "divine lures" for responding appropriately to the situations we face. An appropriate response is one that is relational, sensitive to context, harmonious and intense: that is true to the interconnectedness of the world and vital or alive in its truthfulness. These lures come from a deep place that is within us yet more than us - from "the universal Spirit of noncoercive love." This universal spirit is both everywhere and nowhere.
The lures that arise from the deep place are not the only lures in our lives. There are many others, some healthy and some unhealthy (which traditions call temptations.) These other lures, healthy and unhealthy, come from various sources: our personal pasts, society, our brain chemistry, our family background, our religious upbringing, our education. All are within us. They lure us, too. We are pulled in many directions.
Beth Hayward describes divine lures as the soft whispers of God. In this sense they might be called divine breathings or, better, emanations from the Deep Breathing. The deep breathing is God.
The divine lures are nudges or promptings in pre-reflective levels. As energizing possibilities, they are called-for responses, given the situation at hand. They change from moment to moment, as do we. In some situations, the called-for response is to laugh, in some to cry, in some to speak, in some to listen, in some to say yes, in some to say no. They are what is best for the situation at hand, relative to the situation.
When we respond to the divine lures, they become our "subjective aim" in the situation we face: the functioning goal of the moment as we respond to immediate circumstances. Not that we need think to ourselves "This is my subjective aim; this is my goal." They simply are the operative goal in the immediacy of the moment. In traditional Christian terms, they are "the will of God as done on earth as it is in heaven." Or, if we prefer, the yearnings of the Deep Breathing.
The will of God is not always done. There is greed, hatred, and confusion all around us and also within us. When we respond to other lures, they become the subjective aim, the functional orienting goal, in the situation. For example, in a given moment, in the presence of someone who needs our care, our subjective aim may be to talk too much and listen too little. We miss the mark. We stray from the will of God in the moment.
The question for many of us is: How might we develop the habit of discerning and responding to the divine aims so that they naturally become our called-for response? What are some practices we might undertake, that will enable us to better respond to the divine call in each moment?
In Process and Discernment I suggest five practices available to people: Meditation and prayer, reflective journaling, community dialogue, attending to the body, spiritual direction, and immersion in nature. Here I want to highlight one form of meditation: namely the Zen meditation called Shikantaza.
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Shikantaza is a form of meditation practiced in the Sōtō school of Zen Buddhism, primarily associated with the teachings of the Japanese monk Eihei Dōgen. The term "shikantaza" translates to "just sitting" or "nothing but precisely sitting." It is a method of zazen (sitting meditation) that emphasizes sitting in a state of alert attention without focusing on any specific object of thought or trying to achieve anything in particular.
In shikantaza, practitioners sit in a comfortable and stable posture, often the lotus or half-lotus position, and do their best to maintain an open awareness. The practice involves letting thoughts, sensations, and sounds pass without attachment or engagement, simply letting them arise and fade. The aim is not to suppress thoughts but to refrain from being attached to them, maintaining a state of pure presence and alertness.
This form of meditation is sometimes described as goalless, in the sense that it does not seek to achieve any specific state or insight. Instead, from a Zen perspective, it embodies enlightenment itself, fostering a realization that in the present moment the entire universe is present and authenticated.
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From the perspective of open and relational (process) theology, influenced by the philosophy of Alfred North Whitehead, the Zen idea that the whole universe is contained in each moment is indeed the case. Immersion in the immediacy of the moment, through meditation, is an authentication of this fact: a realization of what is always already the case. In this authentication, there is no sense of “inside” or “outside.” All that is outside is also inside, or better, there is no inside or outside. As Zen Buddhists put it, body and mind fall away.
Equally important is the idea of being being goalless. The aim of shikantaza is to eliminate any conscious "subjective aims" such as "I want this" or "I desire that." There need be no attachment to peaceful states of mind or anxious states of mind, to serenity or to busyness, All states of mind are just what they are: states of mind.
Along the way, bodily breathing, which is a form of what Whitehead calls "experience in the mode of causal efficacy," becomes prominent. In a certain sense, in shikantaza, a person is “breathed” by the breathing itself. Body and mind may fall away, but there is still the breathing, and in that breathing, so I suggest, the Spirit - the deep Breathing - is also present. The Breathing is in the breathing.
The absence of conscious subjective aims does not mean that all thoughts (conceptual prehensions, imaginative prehensions) disappear. But it does mean that they are not objects of attachment. They float through conscious experience like clouds in the sky, without being clung to. Amid the process of non-aiming, a certain aim might nevertheless emerge spontaneously, without being willed. This would be what Whitehead calls the "initial phase of the subjective aim" or, for short, the "initial aim." With other aims swept away, and no attempt to create new aims in their place, an original aim emerges, not dependent on the meditator. These initial aims are the divine lure.
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The value of practicing shikantaza, or "just sitting" meditation, extends far beyond the time spent on the cushion. While sesshins (intensive meditation retreats) can offer profound experiences, the true purpose of shikantaza is to cultivate a relaxed and attentive way of living, in which one is truly present to the moment and its calling. This practice encourages openness to divine lures, allowing these subtle, gentle invitations to guide our actions and decisions. By fostering a state of mindfulness and presence, shikantaza helps individuals respond with greater ease and attunement to the "soft whispers" that shape and inform life.
This can only occur in combination with other factors that encourage such openness: community, rituals, service to others, and philosophical beliefs conducive to love. Community provides a supportive environment where individuals can share their experiences and insights, fostering a sense of belonging and mutual encouragement. Rituals create a structured space for reflection and connection, reinforcing the principles and values that guide a relaxed and attentive way of living. Service to others cultivates empathy and compassion, helping individuals shift their focus from self-centered goals to the well-being of others. Philosophical beliefs that emphasize love and interconnectedness provide a foundation for understanding and integrating the practice of shikantaza into daily life. Together, these elements create a holistic approach that nurtures openness to divine lures and the "soft whispers" that inform and enrich our existence.
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Indeed and importantly, thinking, too, can be part of the way. Shikantaza is not anti-thinking; it is instead a practice that encourages and enables us to think from the heart as well as the mind, in a holistic way. In our time, such thinking includes a critical edge, a willingness to critique the status quo and help build systems that are more humane, inclusive, loving, and sustainable. What is needed are people who can think about these matters and offer positive and promising paths forward, without defensiveness or hatred. Shikantaza can help us become those kinds of people.
By integrating thinking with mindfulness, shikantaza nurtures a deeper, more compassionate understanding of the world and our place in it. This form of meditation supports the development of insight and wisdom, allowing us to see beyond surface-level issues and address the root causes of societal challenges. In doing so, we can engage in thoughtful, constructive criticism and envision innovative solutions that promote the common good.
Shikantaza also fosters emotional resilience and equanimity, enabling us to approach problems with a calm and open mind. This balanced perspective is essential for effective problem-solving and collaboration, as it helps us remain centered and focused amidst the complexities and difficulties we face. By cultivating these qualities, shikantaza empowers us to contribute meaningfully to the creation of a more just and compassionate world.
Shikantaza is not for everyone. Fortunately, there are other ways to find our way into a life of discernment, where are able to embody an appropriate response to the world that presents itself. Still, it is a powerful practice that can transform our way of thinking and being. By encouraging holistic, heart-centered thinking, it can help us engage critically with the world and work towards building a better future. Through this practice, we can become the kind of people who inspire positive change and create systems that reflect the values of love, inclusivity, and sustainability.
Bottom line? If you are inclined, don't just do something. Sit there.