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Thread: Breath, Samadhi and Radical Goallessness

  1. #1

    Breath, Samadhi and Radical Goallessness


    I recently heard an interview with a respected meditation teacher who said that almost all forms of meditation come down to breath practices for attaining deep samadhi states of peaceful concentration. I think he is perhaps right with regard to most kinds of meditation, where attaining highly concentrated states is the common goal. However, what was noticeable to me in the teacher’s talk is that he never once mentioned anything in his recommended meditation resembling the radical “goallessness,” or the profound dropping of all need to attain, that is at the heart of shikantaza zazen.

    So, what is the place of breath and deep samadhi states in shikantaza, or “just sitting,” the way of zazen that is the centerpiece of Soto practice?

    The answer is that we cherish and celebrate such states, honor the breath, and welcome samadhi when it comes. However, we believe that samadhi, which emerges from anything but an attitude of radical goallessness, simply feeds the very hunger and thirst for gain that is the root of dukkha, or suffering. It becomes one more pleasure and treasure to chase after and enjoy, when the hunt and hunger is what we actually need to drop away in equanimity for the fulfillment of liberation.

    So many schools of meditation call out levels of concentration and spiritual attainment, creating more rungs to reach, finish lines to cross, payoffs to earn, and prizes to strive for. But all of that is, quite literally, “self-defeating,” because striving is the source of the very suffering it seeks to relieve.

    In shikantaza, our solution to this dilemma is to drop—down to the marrow—all hunting and reaching, except for sitting itself for sitting’s sake. Zazen must be good for nothing but sitting. Then, sitting itself is the treasure attained, the goal reached. Without such radical goallessness and forsaking of all cravings for goals, meditation becomes another ploy to feed never-ending, self-created feelings of human lack.

    So Soto folks do nothing special with the breath except to breathe naturally and deeply, one breath after another. We refuse to use the breath as one more tool, trick, or scheme to get some state or kickback. We do not need to get some state, for the very dropping of all “need to get” is itself the most wondrous of wondrous states.

    For us, deep and pleasant samadhi will emerge in our zazen, just as it does in the other schools of meditation, and it is wondrous! It is like an unsolicited treasure, for it arises right from our giving up of all need, much like a door that unlocks only when we stop struggling to unlock it. The very act of dropping all need to turn the key leads to the door springing open. Such unsolicited samadhi is glorious.

    In fact, everything is glorious because, in our equanimity, we equally honor and welcome as wondrous all the moments of zazen without samadhi too. Both samadhi and the absence of samadhi are wondrous, and the total face of Zen samadhi.

    So many meditators make the mistake of thinking their meditation “good” only when they feel good and get what they want. In fact, zazen is always good, both when it feels good and even when it doesn’t. Shikantaza folks can know the presence of the moon, not only on those clear and bright nights when the moon shines brightly, but also on the darkest and cloudiest nights. Only the radical dropping of hunger to experience the moon can lead to a profound awareness that knows the moon both seen and unseen.

    In this way, samadhi comes and samadhi goes, and we celebrate such coming and going. True Zen samadhi is always present, whether come or gone, beyond coming and going. So deep, this samadhi cannot be fathomed.


    Last edited by Jundo; 11-02-2022 at 12:31 AM.
    ALL OF LIFE IS OUR TEMPLE

  2. #2
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    遜道念芸 Nengei
    Sat today. LAH.

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    Gassho,
    Anchi
    Life itself is the only teacher.
    一 Joko Beck


    STLah
    安知 Anchi

  5. #5


    Thank you, Jundo!

    I remember reading several Rinzai books early on, and there seemed to be more focus on breathing and the hara. Do you think that this particular teacher's view is typical of Rinzai? I do not know enough of whether they have a similar perspectice on Shikantaza or are more inclined to use breathwork to achieve certain states of being?

    Gassho
    Kokuu
    -sattoday-

  6. #6
    Quote Originally Posted by Kokuu View Post

    I remember reading several Rinzai books early on, and there seemed to be more focus on breathing and the hara. Do you think that this particular teacher's view is typical of Rinzai? I do not know enough of whether they have a similar perspectice on Shikantaza or are more inclined to use breathwork to achieve certain states of being?
    I gather, having had many conversations with the fellow, reading his books and knowing that he is from a very mainstream Japanese lineage, that it is considered standard guidance (at least in the very mainstream Rinzai lineage he comes from, and in my understanding of several others.)

    Gassho, J

    STLah
    ALL OF LIFE IS OUR TEMPLE

  7. #7


    Thank you, Jundo for your insight.

    Artien
    SatToday

  8. #8
    I really love this teaching. I came to zen practice looking to get something; I feel like slowly it shows me how much I already have and how to give. I know there is ultimately nothing that can be taken or given, but we (I) don't act like it - like I forget a lot and fall back into old habits. I think it is a gift to show that to others, more importantly to live that - I think if you live it, it really gives benefit to others just by our presence.

    Sorry for going long.

    Gassho

    Rico
    -stlah

  9. #9
    Thank you for this teaching Jundo


    Tairin
    Sat today and lah

  10. #10
    Thank you Jundo, this teaching helps to clarify the idea of goallessness as it relates to samadhi.

    Gassho,
    Judy
    Sat/lah

  11. #11
    Thank you Jundo. Gassho.
    東西 - Tōsei - East West
    there is only what is, and it is all miraculous

  12. #12
    Thank you, Jundo.


    Gassho,
    Kotei sat/lah today.

    義道 冴庭 / Gidō Kotei.
    Being a novice priest doesn't mean my writing about the Dharma is more substantial than yours. Actually, it might well be the other way round.

  13. #13
    Thank you Jundo!

    Gassho,
    SatLah
    -Kelly

  14. #14

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