Young Urban Zen SF

Zachary Smith: we’ll answer the age-old and often-asked question, “Why did Bodhidharma come from the West?”

Michael McCord: Do Zen monks have difficult conversations that they wrestle with whether to have or not? What space does difficulty with others play in the Buddhist path?  Tonight we will explore the subject of difficult conversations, and when it may or may not be best to engage.  And if so, what we do before, during and after - so that we and others may suffer a little less and set tomorrow up for a bit more thriving.

Eli Brown-Stevenson: We will be discussing a few flavors of fear and the role of zazen (Zen meditation) in overcoming everyday anxieties.

Michael McCord: what does Zen elucidate about who we are if there is "no self"? A machine is looked at as a soulless collection of fallible parts that are subject to decay and failure.  How is this different from the Zen concept of the self, an unfixed ever changing collection of matter with no permanent properties that eventually falls apart?   And why does it matter?

Kogetsu Mok: we’ll dive deep on ”Studying the Self” from Dogen Zenji’s Genjo Koan.

For our discussion, let's see if we can point to the heart of the matter regarding our practice of Zazen. 

The session will be inspired by Case 74 of the Book of Serenity, commonly known as “Fayan’s ‘Substance and Name,’” which, frankly, gives the best-ever accounting of the vicissitudes of the human condition. With this gift in hand we will puzzle together over the central question of what, in Buddha’s name, we should do about  it.

Mei Elliott: The theme for the evening was the Buddha's Five Daily Recollections, with an emphasis on the third reflection, which focuses on death and dying. Recollections on death are common in the Buddhist tradition and can be a powerful source of wisdom and compassion.

Michael McCord: Compassion and Empathy, the difference between these two (compassion involves empathy but also brings in the element of action/no action as a decision) and how do concepts like “tough love” fit into and or work with these fundamental elements of practice? As a cornerstone of Buddhist practice (compassion cultivation) how do we set good/healthy boundaries while not veering into ruinous empathy or cold hearted disassociation from another’s struggle?

Kogetsu Mok: The topic will be about Shikantaza and Emptiness. What is shikantaza practice? What is "emptiness"? How can that help us in our daily lives as we navigate the difficulties that come our way?