Wednesday, May 10, 2017
Friday, May 5, 2017
- Reduction of Stress or Emotional Drain from 58% to 24% [Citation Needed]
- Increases in Focus and Performance from 36% to 68% [Citation Needed]
- Leadership's Calm and Poise increased from 17% to 46% [Citation Needed]
- Greater Perceived Well Being [Citation Needed]
- Deeper Emotional Intelligence [Citation Needed]
- Increased Creativity and Innovation [Citation Needed]
- A Better and More Mindful Company Culture [Citation Needed]
- 36% Reduction in Stress Levels [Does not match the 58-24% range above!]
- An Additional 62.0 Minutes of Productive Work per Week [Citation Needed]
- 7% Lower Healthcare Costs [Citation Needed]
- Productivity Gains Totaling $3,000/year [Citation Needed]
- 13,000 employees have participated
On the web site you can book a two day personal package at a public event for $1250-1350 and if you have a group, well, contact them for a quote. For all that you have to gain, it's really a good deal.
What's More Valuable Than the Three Jewels?
I could go on about the prohibitions on selling the Dharma or the multitude of Gaining Ideas above or the contrived "data marketing" full of meaningless numbers which don't match (I really wonder what units are used to measure stress? Is there a calibrated reference?). However, the really interesting thing is the model for further engagement and teacher training.
The Engage program is the next step after attending the Individual or Group programs and cost USD $6700 for the San Francisco sessions and AUD $6500 for the Sydney sessions. Which is on the high end for this kind of business training seminar, but not unreasonable.
Graduates of the Engage program are encouraged to share the practices they learn in the context of a work environment. I.e. the tools of mindfulness are applied to making teams more effective and productive teams with lower stress, more wisdom and greater respect for each other.
Once the Engage program, and some outside training not provided by SIYLI, are completed there's a Leadership program, an additional USD $7500 for which you get a training program, test and shot at a certification. Once certified you can co-teach (and share teaching fees with) more experienced teachers while training towards becoming a senior teacher yourself, allowing you to co-teach with more junior members.
While it's not a Ponzi or Pyramid scheme exactly it does smack a bit of Multi-Level "marketectures" like Tupperware or Avon. There are significant benefits to getting in early in a social marketing system like the one that SIYLI has designed: classes are run, some people will be interested in more in-depth training and enter the Engage program, the eventually the Teacher Training (paying the program's total USD $15,250 tuition over the course of perhaps 18 months).
Much of this money will go to facilities and running the conferences no doubt, but the teachers need to eat as well, and the certification program guarantees them a cut of whatever future revenue their students make: co-teaching with a more senior teacher is required. So, the students do the foot-work to setup gigs for themselves, and effective do all the lead generation and sales work for the more senior teachers.
Don't the Ends Justify the Means?
As presented, the benefits of the program can be summed up into: Happier and More Productive Workers, better able to deal with the stresses of the modern work environment. Given the audience, business executives (who want the productivity) and human-resources managers (who want the happiness) it makes sense to put those features up front, even if you have to slap together some nonsense numbers [Citation Needed] to really sell it.
Mindfulness practices, which predate Buddhism and likely all of recorded history, are powerful tools for understanding ourselves and our relationship to the world around us, applying them to business problems is perhaps inevitable, and teachers making money selling training is completely reasonable.
In order to get to this business appropriate form of secular Mindfulness Meditation from Zen as understood by American Zen priests, some important parts of the tradition are left behind: the history (which many of the priests aren't well aware of) and the social, community and moral traditions which surround and support the practice and the teachers (no further comment).
In the realm of business, stripping the moral lessons of Buddhism from the method of Mindfulness means that the focus and enhanced productivity promised by the program can be put enhance any program, from collecting and analyzing the personal data of billions of people, to optimizing advertising placements, to competing fiercely in the mobile phone marketplace. Why not have a quick thirty minute sit and some yoga after a long day of selling trivial things to people who don't need them?
Outside the social fabric and moral framework of a functional religious community, the tools of meditation and mindfulness can be used for any purposes, good, evil, approaching or crossing the creepy line. Like a knife which can cut diamonds there is a sharpness to the Dharma, and it is often depicted as a sword which requires much training to wield effectively and with compassion.
Putting Business First
[Edit: removed "and Zen Center has some challenges" from a sentence where it wasn't adding anything.]
Wednesday, December 28, 2016
Did you think it was not there?
In your wife's lovely face?
In your baby's laughter?
Did you think you had to go elsewhere (simply) to find it?
- Judyth Collin "The Layman's Lament" from What Book!?: Buddha Poems from Beat to Hiphop
Tuesday, November 29, 2016
Wednesday, November 16, 2016
"If you must make a choice between heresy and schism, always choose heresy. As a schismatic, you have torn and divided [the Sangha]. Choose heresy every time."
- Apologies to Bishop Peter Lee
The Buddha's attitude to apostasy is epitomized by his encounter with a man named Sunakkhatta. He was a disciple of the Buddha, but after a while became dissatisfied with the Dhamma and decided to renounce the Teacher and the teaching. Sunakkhatta came to the Buddha and said: "Lord, I am leaving you. I am no longer living by your teachings." The Buddha responded to this declaration by asking Sunakkhatta some questions: "Did I ever say to you: 'Come, live by my teachings'?" "No Lord." "Then did you ever say to me that you wished to live by my teachings?" "No Lord." "That being the case, who are you and what are you giving up, you foolish man?" (D.III,2-3).
- Buddhism A2Z
Here, then, are some of my reasons for turning away from Zen Center, as a practitioner, volunteer, parent and member:
Uphold all Forms and Ceremonies
This is the basis of the ceremonial practice of Zen, one of the most unfamiliar and challenging aspects for new participants, but one of the great strengths of the tradition: the ceremonial forms create a firm foundation and supporting framework for practice. They are the Dharma Gates we pass through most often, and they deserve the greatest care and maintenance as they have been carefully handed down to us from the deepest parts of human history.
I believe that Buddhas birthday is an important holiday and part of the traditional relationship of the temple to the community which supports it. The residents of Green Gulch has abandoned that relationship and the practice forms and ceremonies that support it. In the past three years that the Children’s program volunteer staff has maintained this important tradition (to the extent that we could given the literal bulldozing of the area previously used), I cannot recall a single resident of Green Gulch, or any of their children, to have attended.
The third precept is usually interpreted as prohibiting the selling of intoxicants (teetotalers will extend it to consumption). There is another interpretation relating to the way that the Dharma is dispensed: It is forbidden to sell the teaching of the Buddha as they are considered to have an intoxicating effect on the mind.
I think the concept of a "zen-a-thon" is probably a literal heresy and I'm ashamed to have participated in the event this past year, and find the very concept of “sponsored practice” to be frankly disgusting and crass. Asking friends to help support your religious practice and institution is strange and awkward, and the extension from sitting to other activities doesn’t really help.
While no priests can be found to support family practice, many priests at Zen Center are fully engaged with the Search Inside Yourself Leadership Institute. They are lining up to sell the intimate secrets of practice and perhaps dispense an indulgence or two to a company who’s track record touches the creepy line over and over again.
All of this would be just disappointing if we had not received a request to “quiet down” the children’s program on buddha’s birthday so that the paying customers from Google would not be disturbed in their inner search. Similarly, I head that there was a conflict between Buddha’s Birthday and zen-a-thon at City Center this past year, and the schedule for next year’s Children’s program (as of November 17, 2016) has the date for zen-a-thon set but not for Buddha’s Birthday.
Despite, or perhaps because of, this daily emptying of the purse, there is a bit of a merit rush going on, both at the administrative level and the individual priests.
Not Lying and Not Despising any Being in any State
Birth and Death are Serious Business, Arise, Wake!
[Edit: a few typos have been corrected in the original, Greed Gulch wasn't intentional even if it is hilarious.]
Monday, April 29, 2013
While staying at a Tendai temple in Lake County for a few days, I spent an evening visiting the Mt. Cobb Sai Sho Zen-Ji temple, just north of Cobb, CA, for their weekly public program. It was my first exposure to Rinzai Zen practice and an interesting introduction to the Rinzai sanga in California.
Sai Sho Zen-Ji is perhaps more of a retreat center than a temple. The resident community is very small, only four at the time of my visit, and two of them were out of town. I came with another Soto practitioner and we were the only visitors. The Zendo has seating for at least 32, and they hold sesshins here in the Rinzai tradition, when a teacher is available. The four of us had room to spare for the evenings program.
Rinzai Zen practice revolves around koans, the Zendo forms and meditation practice aren't wildly different than Soto as practiced at SFZC but the relationship with the teacher is almost completely focused on the student working on a koan and the master confirming their understanding in Sanzen, which is related to Dokusan. Soto emphasizes shinkantaza, or 'just sitting' while Rinzai practitioners spend much of their time in the Zendo working on a puzzle given to them in an effort to advance their progress towards enlightenment.
Both Soto and Rinzai place emphasis on samu, mindful work, or samu but the key difference is in the level of strictness and the marital aspect of Rinzai practice. The Japanese have a saying, "Rinzai for the Shogun, Soto for the peasants" which reflects the relationship between the two schools. The Samurai were chiefly patrons of Rinzai while the farmers supported Soto temples, and the two schools reflect this difference in their practice. Walking meditation is a slow and deliberate process in Soto, in the Rinzai Zendo we were in a tight formation, moving quickly and precisely, concentration focused on not running into the person in front of you or stalling the person behind.
A Dinner Koan
We arrived early and were invited to join the residents for dinner, a low carb meal featuring hamburger patties with no buns, and a smoked turkey soup. I was happy to have dinner (the Tendai temple observes the precept of not eating an evening meal, substituting a snack) but was surprised that it wasn't vegetarian as is typically the case in most Buddhist practice centers. Standing around the grill I made an observation about the first grave precept (not killing) being somewhat open to interpretation. Given the notorious violence of the samurai, who were required to wear two swords at all times which was necessary because any affront to their dignity was immediately punishable by death, a burger seems like a small thing.
Into the Zendo
On the drive over my companion gave me a brief introduction to the differences in form that I should be aware of: the mudras for gassho and shasho are diffrenent, one holds gassho while going to their seat, the forms for kinhin are much closer to the fast kinhin practice of Soto, and if you move there is an officer in the Zendo who's job it is to correct you and administer the encouragement stick if necessary.
I can imagine a full Sesshin feeling much more like boot camp than a Soto retreat of similar length. This is Zen for warriors, focused on delivering the sudden enlightenment of Kensho and tailored to an audience for whom stricture and obedience where critical to surviving day to day life. Sitting perfectly still for 25 minutes (vs. 40 in most Soto temples) is good practice for having to be perfectly composed in front of your lord, who could order you to commit ritual suicide at the slightest provocation.
A Singular Koan
In the months since my visit a scandalous story broke and has gotten the usual response in the small echo chamber of Zen in America: a flurry of blog posts and news articles and finally a set of statements issued by the larger organizations, including the Zen Center. I don't have anything to add to that debate but I do think that there's a more interesting story about the Rinzai School in America: there is no lineage.
Lineage is the blood line of the Buddhist tradition, we chant the succession of ancestors going back to Sidharta and the Buddhas before our great original teacher (they are given credit for achieving enlightenment but not for teaching, which is critical to the development of capital-b Buddhisim), during ordination we receive a document listing the lineage that carried the precepts to us. Within the relatively short history of the Zen Center the lineage has become complicated by the relationship between Baker Roshi and the Sanga, as he was the only student of Suzuki Roshi to receive transmission directly (a number of others were given transmission by Hoitsu Suzuku after his death).
The process of dharma transmission is an esoteric and a rarely bestowed gift which gives the receiver permission to teach and, in the case of a priest, to then ordain new members of the tradition. We have modified the form somewhat from the Japanese tradition at SFZC, only offering the rite to those with decades of experience in the community and a long track record of upholding the dharma, but nobody is perfect and there have been a number of scandals similar to the current one brewing with Sasaki Roshi.
The catch is that Sasaki Roshi is, at this writing, 106 years old. Withouth an appointed successor the lineage that he brought from Japan will not be transmitted through him. Given the current scandal and his reportedly failing health, transmission seems unlikely. Leaving the entire Rinzai-in Sanga with a critical and poignant koan to solve:
What is the sound of one teacher passing into Nirvana?