Our Practice
Teachings
The Role of Teachings: Although the focus of zazen may appear silent and individualistic in nature, the ultimate goal of Zen is communal. As such, we usually take time
during the second sitting to listen to a brief dharma talk ("teisho") offered by a teacher, usually Sensei Carl Bachmann. This reminds us once more that the practice of Zen is integral, involving equally -- and ultimately without distinction -- the body and the mind, the teacher and the student, the individual and the group.
Daisan: On most Sundays, Sensei Bachmann offers "daisan" during the sittings following his talk; this is a brief face-to-face interview held in private between teacher and student, regarding the student's practice and experiences in pursuing the Zen path.
Daisan is an ancient Zen tradition of direct, frequent contact between teacher and student; it must be brief, but can occur regularly as to help each student in her or his spiritual growth. We use an appointment sheet for daisan, so that students can sign up during the first and second kinhin walking meditation periods. The sheet shows the order in which students will meet with the teacher that day. Daisan meeting generally start during the third sitting period.
The teacher and student can elect to discuss the koans, a series of stories from the ancient Zen leaders which often present logical paradoxes meant to provoke the mind, to challenge it to move "outside the box" (or just get out of the way). The ultimate importance of koan study is not in any "right answer", but in the student's mindful, honest response and interaction with the teacher. Daisan at Clear Mountain is held in a room adjacent to the main sitting area, at the end opposite from the Buddha altar. Students can elect to sit on a floor cushion or use a chair during their meeting. When ready to meet, the teacher summons the student from the sitting hall by ringing a small bell.
Daisan is an ancient Zen tradition of direct, frequent contact between teacher and student; it must be brief, but can occur regularly as to help each student in her or his spiritual growth. We use an appointment sheet for daisan, so that students can sign up during the first and second kinhin walking meditation periods. The sheet shows the order in which students will meet with the teacher that day. Daisan meeting generally start during the third sitting period.
The teacher and student can elect to discuss the koans, a series of stories from the ancient Zen leaders which often present logical paradoxes meant to provoke the mind, to challenge it to move "outside the box" (or just get out of the way). The ultimate importance of koan study is not in any "right answer", but in the student's mindful, honest response and interaction with the teacher. Daisan at Clear Mountain is held in a room adjacent to the main sitting area, at the end opposite from the Buddha altar. Students can elect to sit on a floor cushion or use a chair during their meeting. When ready to meet, the teacher summons the student from the sitting hall by ringing a small bell.
Practice Circle: On two Sundays each month, a "practice circle" is offered to discuss a topic selected by the Sensei and Practice Leader (Osho) Bill Nathan, Mr. Nathan and other sangha members will facilitate an active, participatory discussion during the last 15 minutes of zazen. Topics include the koans, the precepts of Buddhism, and other topics from the tradition that help guide our journeys of life. Osho Nathan usually sends notice by e-mail regarding upcoming discussion topics to sangha members who have signed up on the e-mail list.
Zazen Practice
Zazen: We gather in ritual every Sunday at 9am, to sit together in zazen, the Zen form of quiet meditation. Our ceremony lasts until about 11am. As we arrive and walk through the front door of the zendo, we remember that the zendo is a sacred space where we are focused, aware and considerate.
In the tradition of the great temples, we remove our shoes and place them in the rack near the door. A coatroom is available on the left, next to the bathroom. It is advised that we participate in zazen in modest and comfortable clothing, and remember to turn off all cell phone ringers and prevent any unnecessary interruptions.
Upon entering the sitting hall,we perform a standing bow "in gassho" (with hands respectfully folded in front of us) and find an unoccupied cushion (zafu) or seat. It is a sign of respect to offer another bow to anyone sitting across from us as we prepare to occupy the cushion or chair.
We seek to be in place by 8:55 am, as to avoid a rushed atmosphere. However, those whose circumstances dictate a later arrival show their repect by waiting in the outer hall until a sitting period has concluded. Our four sittings last about 25 minutes each. After each of the first three sittings we rise and line up for kinhin, a 5 minute walking meditation.
If you need to use the bathroom, please do so during kinhin if possible, as not to disturb others during a sitting period.
Upon entering the sitting hall,we perform a standing bow "in gassho" (with hands respectfully folded in front of us) and find an unoccupied cushion (zafu) or seat. It is a sign of respect to offer another bow to anyone sitting across from us as we prepare to occupy the cushion or chair.
We seek to be in place by 8:55 am, as to avoid a rushed atmosphere. However, those whose circumstances dictate a later arrival show their repect by waiting in the outer hall until a sitting period has concluded. Our four sittings last about 25 minutes each. After each of the first three sittings we rise and line up for kinhin, a 5 minute walking meditation.
If you need to use the bathroom, please do so during kinhin if possible, as not to disturb others during a sitting period.
Breath: During our zazen sittings, we breath normally and naturally, allowing awareness of the breath as it enters the body, fills our lungs, and then leaves us as we exhale.
We bring our awareness and concentration to it, leaving behind the "multi-tasking mind" of modern life. Those new to Zen often count their breath, as to hasten this simple state of awareness. One can count to ten and let go, beginning again whenever distracted by the "monkey mind" of daily matters and concerns.
The idea is not to "achieve" the tenth count, but to develop concentration. Please remember that this is not about "getting anywhere", but to develop a concentrated mind leading to a compassionate spirit.
The idea is not to "achieve" the tenth count, but to develop concentration. Please remember that this is not about "getting anywhere", but to develop a concentrated mind leading to a compassionate spirit.
Posture: Some have said that Zen and zazen are "all about posture". Perhaps this is an exaggeration.
However, the development and maintenance of posture during Zen sitting is an important step in developing and maintaining a state of awareful meditation.
We avoid both slouching and stiff posing in our sitting, finding a balance where the muscles are engaged but not overwhelmed. The focus of Zen as a technique integrates body and mind. Body discipline is thus recruited to promote awakening and awareness. The Sensei is available to discuss sitting positions and posture techniques, both before and after zazen, or during daisan (see below).
We avoid both slouching and stiff posing in our sitting, finding a balance where the muscles are engaged but not overwhelmed. The focus of Zen as a technique integrates body and mind. Body discipline is thus recruited to promote awakening and awareness. The Sensei is available to discuss sitting positions and posture techniques, both before and after zazen, or during daisan (see below).
Kinhin: After the bell rings twice marking the end of a sitting period, we begin our Kinhin (walking meditation) by standin "in gassho" (with hands in front of us in a prayer-like position) and when the leader strikes the wooden clappers (taku) together, we line up in the outer hall and stop.
The leader then claps again, and we bow, place our hand in shasshu (holding our palms together at stomach level) and walk slowly in a circle around the hall. When the clappers are sounded again, we speed up slightly and continue. When the clappers sound again, we prepare to re-enter the sitting hall and take our cushions for another sitting period, our hands once again in gassho.
Kinhin is the focusing of our minds and our attention on our feet and legs, almost as though we were on a tightrope or dancing in front of a filled theater (think of the ancient masters described in Chapter 15 of the Tao Te Ching, "watchful, like men crossing a winter stream"). We try to stay close to the person ahead of us, letting go of our calculating minds and allowing our collective awareness to work together, as if part of a winning sports team.
Kinhin is the focusing of our minds and our attention on our feet and legs, almost as though we were on a tightrope or dancing in front of a filled theater (think of the ancient masters described in Chapter 15 of the Tao Te Ching, "watchful, like men crossing a winter stream"). We try to stay close to the person ahead of us, letting go of our calculating minds and allowing our collective awareness to work together, as if part of a winning sports team.
Attire: We rely on the good sense of the sangha in regard to attire at our gatherings.
General guidelines are to wear comfortable, loose fitting clothing so as to facilitate one's meditation practice, and to honor the community and the practice of your sitting partners by avoiding flashy, distracting or unkempt styles. Sensei Bachman and certain students who have obtained "jukai" (i.e., the process of formal commitment to the Buddhist precepts) sometimes don the traditional Japanese "rakusu" prayer bib, in homage to the great Eastern traditions from whence American Zen practice evolved.
Chanting: Although the theme of our gathering focuses on silent meditation, we usually begin and end our zazen with several chants.
These chants almost always including the Heart Sutra, which is recited during the final sitting. This reminds us that our practice is ultimately communal in nature, that true Zen is not a solitary exercise. Our chants are printed on this web site, at the linked page.
The Altar: A candle will be burning along side the Buddha image during zazen, reflecting in some way the eternal light of the Buddha's teaching. Incense will also burn,
its fragrance rising just as the teachings rise to pervade the whole universe. Flowers are usually present, representing the blossoming of The Way. A bowl of water reminds us of the stillness, clarity and purity of mind that we seek. The Buddha is the awakened one, just as all of us here and now are actually complete and lack nothing.
Weekday Practice: On most Tuesdays and Thursdays the zendo is open from 7:00 am to 7:45 am for zuiza, a time of quiet sitting and kinhin. Although less formal than our Sunday zazen,
this sitting offers an opportunity to take a few minutes for quiet recollection and refreshment of awareness before facing a hectic work day. You are welcome to arrive and leave at your convenience, respecting the silence of those who remain sitting.
Wednesday Evening: On Wednesday night the zendo is also open, from 7:30 pm to 8:30 pm. This sitting is a bit more formal than the weekday morning sittings, as it includes bowing, chanting and kinhin. It provides an opportunity for mid-week reinforcement of our practice, something to get us thru our busy weekday lives and approach the weekend with a clearer mindset.
Wednesday Evening: On Wednesday night the zendo is also open, from 7:30 pm to 8:30 pm. This sitting is a bit more formal than the weekday morning sittings, as it includes bowing, chanting and kinhin. It provides an opportunity for mid-week reinforcement of our practice, something to get us thru our busy weekday lives and approach the weekend with a clearer mindset.
Work Practice (Samu): We arrange for zendo work sessions on a regular basis, requesting sangha members to contribute to the upkeep of our communal practice space.
Shoe Rack: We provide a shoe rack for members to place their shoes after removing them before zazen. Please try to remove your shoes while on the carpeted hallway just outside the inner door to the zendo, and leave them under the coatrack, or bring them inside to the shoerack just past the entrance door on the left. This will minimize any disturbance to those already in silence within the zendo.
Clear Mountain Zen Center
80 Pompton Ave
Verona, NJ 07044
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