Stoep Zen

Zazen can not be mastered by the practising self. It can only be enfolded in the Dharma of Infinite Connection. When the meditating self is resolved in this way, it becomes the expression of our interconnectedness.

When we meet with others, we bring some kind of judgement, complication and confusion with us. This is part of our life as self. But everything becomes very simple when we drop everything and step into the meeting with only pure presence. This is part of our life as Dharma itself, as the radical acceptance of What Is.

People ask how to deal with environmental problems and climate change. In Zen we practice on this very earth where we sit. That is where we begin and where we end. And our environmental repsonses come from this.

Instead of seeing Zen as a training of the mind, it is helpful to consider it as essentially the practice of embodiment - to begin in the body, with its particular intelligence, memory and straighforwardness.

Our practice is not about finding the right words. It is finding freedom in our life, then the words will shine by themselves.

Even when we face a situation where we long to help but cannot, our practice remains the same - to take that helplessness into our life and allow it to transform us. Then, on the day we are able to help, we can.

People often express their helplessness at not being able to help the suffering in the conflicts raging around the world. This is one response from the clarity and purity of our original compassion.

We all find ourselves in a particular landscape and it is here we live, as part of it and with respect and gratitude.

The old texts say life is suffering, that the world is burning, that the world is in trauma. Our practice is not to discuss the merits of this statement but to take the next step, to make it real. Insofar as there is suffering, how will I respond? In the same way, other texts say life is beautiful; how will I respond? Then Zen goes beyond slogans and comes to life.

We practice Zen to make our life real, not to fit in with any words or scriptures. This radical non-attachment gives us wings and allows us the freedom to live, play and die without obstruction.

In this talk Antony Osho talks about attention as a natural human faculty that works efficiently, flexibly and full-bodiedly when we let it.

Our fundamental reality is one of selfless connection to this vast flow of life, death and transformation - early Bushmen poems from the Karoo illustrate this beautifully. But we live as if we are disconnected and the suffering that arises from this brings us to spiritual practice.

In this Dharma talk Antony Osho looks at a natural Zen practice that is an expression of our deep connectedness to the world, rather than a practice that expresses only our need, ambition or anxiety.

In this talk, Antony Osho looks at taking refuge as a gesture of connectedness with this life.

This practice is not just about finding the jewel in the world of form but of living the world of form as the jewel itself.

Antony Osho looks at our willingness to go to hell for others, through the koan 'Langzhong's Hell'.

There are many styles and forms of Zen practice but the essential characteristic of them all is that they grant us the fullness of a life beyond the self.

At  Poplar Grove Zendo we take refuge daily in Buddha Dharma and Sangha.  Sangha is our community, which is every person, thing, event or process  in our life - including our precious environment. We commit ourselves to  taking the world as friend, to looking after it as it looks after us.

Trauma and suffering accompany attachment to the activity of me-self. This also perpetuates the suffering and conceals our true nature. The Dharma teaches that only our authentic self can be the source of true healing and the Zen way is to find and make real that boundless life.

First we find the mind that is clear like a mirror, then we take a step into that clear world on our own two feet. 

Teachings that are helpful for the suffering self become beautiful when seen from the complete world - and then they disappear.

Thinking  about Dharma teachings can make our practice complicated and unreal.  Complicatedness is a neon sign telling us to look at things differently.  This is one part of koan work - taking the language of self and  translating it into the language of embodiment. "We sometimes find  that what we call our spiritual path has become yet another strategy  for...

The  image of a surfer riding a wave is a common one in Zen. But true wave  practice is not just the riding of the wave; it is also about falling  off, about paddling out, about failing and being cold and wet. The  purity of this never-give-up mind is the heart of a Zen life.

Zen is not an elite hobby for those who 'get it.' The Great Way embraces  both clarity and confusion, moments of awakeness as well as times of  selfless perseverance and commitment.

Zen is not just about great figures who 'got it'; it's really about everyone else.