I’m sorry we all know so little

Mississippi River Gorge
waxing crescent moon; overcast and 21

From the New York Times, obituaries, 12/28/16

Vera Rubin, who transformed modern physics and astronomy with her observations showing that galaxies and stars are immersed in the gravitational grip of vast clouds of dark matter, died on Sunday in Princeton, N.J. She was 88….

During one of those flurries of excitement [created by a potential new discovery], in 2009, Dr. Rubin, who liked to stick to the facts, kept her cool. “I don’t know if we have dark matter or have to nudge Newton’s laws or what,” she said at the time.

She added: “I’m sorry I know so little. I’m sorry we all know so little. But that’s kind of the fun, isn’t it?”

I just heard the ancient, laughing cackle of a pileated woodpecker. Though large, unmistakable, black and white birds with a vibrant red crown, they are more often heard than seen. Commonly referred to as shy, they also have loud and piercing voices that seem to carry long distances. Hearing and seeing one still startles me with sweet surprise and awe.

There is a pair whose territory includes this stretch of the Mississippi River. I have been told that the narrow, four or five mile long gorge, flanked by urban neighborhoods, can only support one nesting pair. Given the size of the territory they have to protect, a large voice is useful in keeping trespassers at bay.

And of course, large body size correlates with the need for a homestead spacious enough to provide the necessary food, in this case carpenter ants chief among its diet, for a family of three or, sometimes, four. It’s difficult to imagine how many carpenter ants it takes to feed a family of three large woodpeckers for a year, or how many insect nests get ripped up, torn apart, decimated, scattered and rebuilt in the process. And that “destruction,” having been intricately and intimately woven into the myriad other process of these woods for thousands of years, has an effect on every other process, being and thing in the forest, right down [or up!] to the layers of ancient sedimentary rock that forms the walls of the gorge: the owls that nest in the newly formed cavities, the mice and voles that feed on the scattered ant eggs, and the return of nutrients in each chip of wood thrown down to the river bottom soil, among countless others. In effect, the destruction of an ant nest, unsettling as it is for the ants, has inconceivably numerous benefits for this stretch of the river and all that is dynamically interconnected with it.

The bird’s large body also corresponds to a big set of lungs. So it all fits nicely together in an evolutionary narrative, linking body size to territory to adaptive physiology and social interactions.

The raucous cackle of a pileated woodpecker
a sound turned into a noun
a noun into a story

All we really know
is the ephemera
rising and disappearing
like brush strokes
in the mind
no beginning and no end
vast and inconceivable
in darkness or in light

I look down at the brown snake at the bottom of the gorge
relentlessly and imperceptibly devouring layers of ancient rock
laid down by imagined rivers and seas

I look down upon a narrow flood plane
with its gray-brown trunks and gnarled treetops
silhouetted against the white snow blanketing the ground

Caw, clink, cackle
a sound becomes a noun
a noun a story
but that’s kind of the fun, isn’t it

It is what it is

Yesterday I visited a prison where a small sangha gathers once a week. It’s been going on for over a decade, but I’ve only been attending for a year and a half.

I often bring little cards with a poem or saying printed on them that’s related to the topic of the day which, yesterday, was the second grave precept, not stealing. The poem was from Basho:

I’m wealthy-
going into the new year
with 20 pounds of old rice

The poem captures the idea that “non-stealing is contentment with what is” or “non-stealing is a resting mind.” There’s no need to steal when the mind is at peace.

It’s often an interesting conversation in the prison, and sometimes quite profound words are spoken. Some of the men have been able to use their time as if they were monastics which, of course, they are in a way. Others simply find the weekly meetings a calming reprieve from the noise and clamber of a thousand testosterone-filled men. Some use the practice of mindfulness and meditation as a tool in coping with the stressors of prison life. Others are simply curious.

I realize that going into a prison is a marginal activity.  Few people do it. Entering a prison is to step into the sphere of what John Kabat-Zinn calls a magnet of suffering. Guards and staff do it as their livelihood, much like nursing assistants go into nursing homes, doctors and nurses into hospitals and clinics, social workers and counselors into homeless shelters. Families and loved ones go into prisons for obvious – or not so obvious – reasons. Clergy and 12-step folks go in as well. I know of a troupe of actors and musicians who go in. They have, perhaps, the most unusual motivation. In general, however, people go into these magnets of suffering out of rational compassion for fellow human beings.

Yesterday a couple of the regulars were not in attendance because they were in the hole.  They had gotten into a fight that resulted in some serious injuries. Based on the fact that there was a lot of blood and one of the combatants had to be carried away in a wheel chair, speculation was that these buddhists were going to be in isolation for a long, long time. And buddhists they were: some of them had taken the 16 bodhisattva precepts a couple of years ago.

This is a level 4 facility, 5 being the highest security level. I am always escorted to and from the chapel and there is always a guard present during the gathering. On the walk into the bowels of the building yesterday, which is where the chapel is located, a couple of guards were discussing the new, more lax policy on putting offenders into segregation. “There are a lot more guys walking around with black-and-blue eyes,” one of them offered to start the conversation. The guards seemed to think the new policy was not good for security or for the safety of prisoners, but they were resigned to it.

That’s one thing about prisons: resignation. Everyone feels that they have little control over the rules and think decisions are often fickle. In that way, it reminds me of China. The bureaucracy rolls along, rules change without apparent logic and there is no any appeal. Some people fight the sense of powerlessness. Others accept it. It wonder if it’s the same way in monasteries.

Bill Porter wrote that the one thing that confounds Westerners the most about the Chinese is their acceptance of whatever happens. Here’s a poem by Wei Ying-wu that recommends “acceptance” to a fellow bureaucrat who is taking a leave from his career in order to go home to care for his aging parents:

Seeing Off Censor Chang of the Palace Library Leaving
for Chiangtso to Care for His Parents

Don’t sigh about the road beyond the city gate
or that you won’t be coming back in a carriage
your brocade robes are there in your trunk
along with your books from rue-scented halls
with red rice grown in a well-watered land
and whitefish fresh from the Yangtze
your breakfasts can also be offerings
what good is longing for fortune and fame

A phrase used a lot in yesterday’s discussion was, It is what it is. Somebody got trashed. It is what it is. Somebody is going to spend 60 days in seg. It is what it is. The prison’s budget for three meals a day is $3.69. It is what it is. The chaplain is here one day and gone the next with no explanation. It is what it is. Some higher-ups instituted a new policy that will result in more people being hurt.  It is what it is.

Of course, many of the guys have opinions, and It is what it is can be be said in many ways and convey a multitude of emotions and attitudes. Some men don’t understand why other prisoners continue the violence that landed them in prison in the first place. Some are confused. Humor is often used to diffuse the pain.

Anger is not an uncommon emotion, however. Some of the guys seethe with it. Some of the guys employ humor as a release valve for it. Anxiety is commonly expressed, especially as guys get close to release. It’s a strange world out there.

“It is what it is” can mean many different things
In the midst of suffering
in hospitals and prisons
homeless shelters and ghettos
AA meetings and lands ruled by despots
it is what it is has many guises
and can be uttered with many meanings
with a throat constricted in anger
with a cynical sneer of the lips
with a shrug of the shoulders
with teeth clenched in hatred
with a closed heart
a sad heart
a broken heart
uneasily with a nervous giggle
with a shake of the head in disgust dismay
or in fearful anticipation

In the midst of suffering
it is what it is
is seldom said with glee or celebration
joy or laughter

in these places
I have also heard it spoken
like a temple bell ringing

Winter Observations

First Snow
On the porch the laughing buddha is blanketed by snow
pocketed and out of sight
like a ruffed grouse
diving into downy covers for the night

Ice crystals hang in the air at dawn
sundogs shimmer around the rising sun
it is a good day
as the seasons rise and fall


Chickadees go about their business on a cold winter morning
There is a brightness to winter
even on an overcast morning like this
snow amplifies the sunlight
challenging the memory of summer’s plentitude

I step out to fill the bird feeder
the cold air fires into my face
sunflower seeds rattling and tapping
as they tumble into the plastic cylinder

It occurs to me then
after all these years of study and meditation
I am not a buddhist and never have been
the chickadees seem unfazed


28.xi.16, 8:40a
Mississippi River Gorge
waning crescent moon, cloudy, 50 degrees

It is coming up to rohatsu, bodhi day, the annual celebration of Siddhartha Guatama’s enlightenment and his realization of the interconnectedness of all reality and the path to end suffering. In the zen tradition there is a week-long silent meditation retreat that leads up to the day, and often practioners will sit in meditation through the last night.

For many years I sat rohatsu at the Minnesota Zen Meditation Center on the shore of Lake Bde Maka Ska, meaning White Earth Lake in Dakota and formerly known as Lake Calhoun. The lake usually iced up at some point during the week. To be in silence daily for an entire week observing the continual shifts of color, texture, movement and emotion was a rare gift in my hyperactive urban life. There was a sense of gentle, non-grasping anticipation in watching a mundane, and yet miraculous, event.

It is clear that this year the lake will not freeze during rohatsu. It takes weeks of temperatures below freezing before the surface becomes solid, and this year we have had very few of those days. One year a trend does not make; nevertheless, it is an ominous sign. The earth and air are warming, driven by an ever exploding population of Homo sapiens and an ever higher standard of living for a growing number of individuals of our species. Added to that are ever advancing technologies that allow for greater population and resource exploitation, e.g., the “green revolution” and hydraulic fracturing.

I sometimes wonder, too, if there is a dark side to alternative energy technologies, like wind and solar, in that they relieve pressure on the growth of population and consumption. Perhaps our faith in them is just another delusion that with the right technology our resources are endless and we can “have it all.”

I am not anti-technology, certainly not against rapid adoption of alternative energy sources. However, we face an extremely complex situation and there are no simple fixes. Unfortunately, there is not a lot of time to make the fixes. We need to proceed calmly and thoughtfully and as if our hair was on fire.

Which is why I will be sitting rohatsu, though not on the shore of Lake Bde Mka Ska.

It may seem counter-intuitive to sit in silent meditation while the world is burning up and species are dropping like flies. But in buddhist texts this burning world is referred to as the saha world, the world of endurance, the world of suffering, and it is considered a great and rare opportunity to be born into it. It is only in this world that we are called upon to address suffering. From a buddhist perspective, that starts with a deep understanding, beyond mere human intellect and conceptualization, of the interconnectedness of all life. That is what the Buddha discovered during his night of meditation.

Like him, we must get up and carry that profound, unshakeable wisdom and understanding into the world with a sacred vow to honor and protect all beings and to end all suffering.

Summer Evening, Sitting on the Front Porch

Learning About Welfare
A little boy walks with his father
carrying a small broom over his shoulder
mimicking his father carrying a large broom over his.
When they reach the public bike path
the little boy starts sweeping;
not in an effective manner,
a manner that would remove any gravel.
But the boy sweeps in his own way
making his own little contribution
to the safety of cyclists
the public good
and freeing all beings from suffering.


Rumbling thunder somewhere
Somewhere thunder is rumbling
I can hear it
thunder rumbling somewhere
but not here
here it is sunny
here thunder is not rumbling
or is it rumbling here
not there
where is the thunder
I hear rumbling

What’s in the Name: Take Two

In the Realm of Broken Wooden Ladle Buddha is the title given to a short talk by Eihei Dogen, founder of the soto school of zen buddhism. He gave the talk in 1247 at a monastery he founded in northern Japan. The image of broken wooden ladle buddhas has spoken to my heart and comforted me for many years.

We are all buddha. We are all thusness. From a buddhist perspective, our consciousness or sentience “thinks up” or posits a division or separation between me and other, subject and object. From another perspective, existence is all one dynamic, inseparable and universal unfolding – thusness. Whenever you read buddha you could read thus or thusness.

On one hand, you and I are mundane, unique and imperfect sentient beings. We have been battered and scarred by the travails we’ve encountered over our relatively short lives. We have also been polished and burnished by the nurturing, kindness and love we’ve received. We all need a little help now and then. Sometimes a lot of help.

On the other hand, we are buddha – undivided reality unfolding throughout space and time.

Buddha. Broken ladle. One and the same. That’s our position. It’s a paradox.

Here’s the talk. See what you think.

The millions of billions of transformation bodies [of buddhas] abide throughout a monk’s staff, carry water and gather firewood to make offerings to buddhas as numerous as there are sitting cushions, and, on the tip of a whisk, simultaneously all attain unsurpassed complete perfect enlightenment.[1]  They are all equally named Broen Wooden Ladle Tathagatha, Worthy of Offerings, Omniscient, Foot of Bright Practice, Well-Gone One, World Liberator, Supreme One, Tamer of Strong Persons, Teacher of Humans and Heavenly Beings, World-Honered Buddha.[2]  The Country [of this buddha] is named Clump of Soil; the kappa is named Fist.  The duration of the True Dharma Age and Semblance Dharma Age are both twelve hours, and the Buddh’s longevity is that of a dried turd from three thousand great thousands of worlds.[3]  Do you all understand?

If you state your understanding you are making mistake after mistake.  If you say you do not understand, even the five precepts are not maintained.

[1] Dogen plays with three conventional sutra phrases: a buddha remaining throughout kalpas, making offerings to buddhas as numerous as grains of sand in the Ganges River, and attaining enlightenment while sitting under the bodhi tree.  Dogen substitutes a monk’s staff for endless kalpas, sitting cushions for grains of sand, and the top of a whisk for underneath the bodhi tree.
[2] Starting with “Tathagata,” these are the standard ten epithets for a buddha, in this case describing the new buddha invented here by dozen, named Broken Wooden Ladle, who might be a reference to all of the humble monks at Eheiji.
[3] “True Dharma Age and Semblance Dharma Age” refers to the first phases of a buddha age before its degeneration.  “Dried turd” is a reference to a famous response by Yunmen as to what Buddha is.  See, for example, Dharma hall discourse 229, and case 21of the Mumonkan; Aitken, Gateless Barrier, pp. 137-141; and Clearly, Unlocking the Zen Koan, pp. 102-105.

From: Dan Leighton & Shohaku Okamura, Dogen’s Extensive Record: A Translation of the Eihei Koroku, pp. 232-233.

A Soto Zen Buddhist Climate Statement

I am a member of the Soto Zen Buddhist Association which has, in conjunction with the Soto Zen Buddhism North American Office released a statement on climate change. Here it is.

Clear View Blog

Rome Slides 34

The statement below is a unique collaboration among Soto Zen Buddhists in the west. With roots in China and in the 13th century teachings of Eihei Dogen, Soto Zen is one of the largest of Japan’s Buddhist denominations. This practice tradition was brought to us by teachers like Shunryu Suzuki Roshi, Taizan Maezumi Roshi, Dainin Katagiri Roshi, Jiyu Kennett Roshi, and other spiritual pioneers who established Zen centers across the continent. With an emphasis on zazen, or seated meditation, and a down-to-earth awareness of one’s own mind manifest in all areas of daily life. Zen practitioners and teachers are deeply concerned about the fate of the earth, of our children, of their children, and all beings.

Coming on the heels of the December 2015 United Nations Climate Conference in Paris and Pope Francis’s landmark encyclical Laudato Si: On Care for Our Common Home, this statement is meant to…

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What’s with the Name?

Broken wooden ladle buddha is a metaphor used by a Japanese zen ancestor to describe the inseparability of the Buddha, you, me and all of creation.  Buddha refers to an enlightened individual, but it also denotes all of reality, the inconceivable, dynamic workings of the universe at this very moment.  Buddhists often use the term thusness to represent this ineffable quality of present moment reality.  Buddhists universally practice meditation to realize and manifest that dynamic unfolding.

The metaphor goes a step further and implies that there’s not a jot of difference between me, you and all of creation.  It’s all simply the unfolding present moment.  That goes against our usual perception of things.  Am I really the magma in the core of the earth as well as the gaseous explosions of the most distant stars to say nothing of all the creatures that have resulted from evolution?  The zen ancestor would say, “Most certainly.  And more.”

For me the metaphor captures the:

  • interconnectedness of all life and all that exists
  • need to squarely face and compassionately embrace our own and the world’s suffering
  • profound futility of demonizing any aspect of our present situation, whether it’s the Koch brothers or Asian carp, Barak Obama or CAFOS, our individual addictions and neuroses, or caucasians, African Americans, Muslims or indigenous nations

I think the point the zen master was making is that you, me and the greater-than-human world are inseparable and, simultaneously, broken and whole.  Buddha is both broken and perfect.

This is how the metaphor works for me:

First, a wooden ladle is a simple and elegant tool.  In the 13th century it was found in every home, shop and temple and on every farm, ship and caravan.  It was used to take a bath, quench a thirst, mix ingredients for a meal and wash clothes.  It was relied on for sacred tasks as well, for instance, to bathe a newborn baby or the body of a parent after death.

Quotidian, ancient and simple, elegant and practical, a wooden ladle provided a means to gracefully move the most precious of gifts, water.

A ladle in some form must have been one of the first human inventions.

Second, wooden ladles functioned even when broken.  Even when the bowl of the ladle was split due to years of expansion and contraction, once soaked it would swell-up and regain its capacity to carry water; with a broken handle it could still function. Sturdy, utilitarian and awesome.  Ask any Finn who has spent time in a sauna.

Third, by adding buddha to the metaphor this simple tool becomes the universal, equivalent to all of reality: the perfect and universal in the most workaday of implements. But here’s the point: the universal and perfect can only manifest in the broken particular of the present moment.

We are broken wooden ladle buddhas: imperfect and run-of-the-mill as well as miraculous and awesome.  The same goes for Homo sapiens as a species.

The earth, by which I mean the planet and the thin sphere of life that envelopes it, is likewise a broken wooden ladle: run-of-the-mill, concrete and everyday as well as inconceivable and miraculous.  It, too, is broken.

From a global perspective it’s very easy to see the brokenness: climate change, species extinction, unimaginable pollution of air, land and oceans, human population explosion beyond the carrying capacity of the planet, today’s slavery and unhealed, centuries-old wounds inflicted by earlier enslavement, seemingly endless wars, social dysfunction, hunger and poverty.  The list goes on and on. Endlessly.

It’s easy to become overwhelmed and depressed.

However, I find strength in broken wooden ladle buddha.

Buddhahood or thusness is inherent in, and inseparable from, the brokenness we all experience.  One and the same.  No duality.  Good guy and bad guy are not two – or, if they are, it is only when viewed in a broken mirror.  It’s delusion to think you can embrace one without embracing the other.   At least, I think that’s what the zen master was trying to convey.

We are called upon at this particular juncture to do something to heal brokenness from a position of brokenness.  We are called upon to cultivate wholeness and unearth holiness.

Scholar and activist Joanna Macy has called this moment The Great Turning, “the essential adventure of our time: the shift from the industrial growth society to a life-sustaining civilization.”

To do that I believe we have to:

  • compassionately embrace our brokenness and humbly accept the world’s suffering – so much of which we, as the greatest of invasive species, have created
  • deeply – deeper than our intellect can penetrate – embrace the inconceivably complex causes that have led to our situation
  • with awareness manifest the astounding awesomeness of the present moment in our every thought and action

There is literally no other time.  There is no other place.  There is no other being.

That’s what’s behind the name Broken Wooden Ladle [Buddha].  That’s what the zen ancestor was saying.  That is, simply, what it means to be human.

Where Bodhidharma and Aldo Leopold Meet

Bodhidharma [483?-540?] is the reputed founder of ch’an buddhism in China, commonly known in the United States by its Japanese name: zen.  I use the image of Bodhidharma to represent zen teachings.

Aldo Leopold [1887-1948] is considered by many to be the father of the modern conservation and environmental movement and the United States’ wilderness system.  Among his best know ideas is the “land ethic,” which calls for an ethical, caring relationship between people and nature.  His writings have been influential to me and here he represents the present day effort to live in harmony with the earth.
For the longest time, I have been curious and passionate about the intersection of buddhism, zen, social activism, justice, the environment and politics.

With this website I hope to explore that intersection.  What does zen buddhism have to do with one’s engagement with the critical social issues that confront us: land, by which I mean soil and everything connected to it, i.e., the ecosphere; social justice; peace and harmony?  There will entries on zen, discussion of social issues, short essays on nature and links.  I hope some of what is here will be provocative.

Since first encountering buddhism and zen I have felt, at my core, that they offer something very, very important to our social discourse – a critically vital perspective as we collectively do our best to address the conflict, pain and suffering that is in-and-all-around-us in the form of poverty, racial domination, environmental destruction, war, hunger and violence.  I have personally tried to find balance and equanimity while effectively engaging in various social change efforts, even in the ego- and conflict-driven settings of a state legislature, a picket line, non-violent direct actions and the hurly-burly world of real estate development.  Sometimes I have been successful, sometimes not.

I’ve been a student of zen for over 25 years and a priest and teacher for the last 15.  I have been involved in peace, social justice and environmental movements for much longer, starting with the lead-up to the first Earth Day in 1972.  Since then I have been an anti-nuclear activist, training college students in nonviolent civil disobedience techniques; Teamster union steward; board member of the Buddhist Peace Fellowship and other non-governmental organizations [NGO]; lobbyist for environmental organizations; social worker in the fields of aging and hospice; executive director of a NGO that provided affordable, supportive housing to people living with HIV/AIDS; and meditation teacher in state prisons.

This website is an experiment, a project in progress.

Take care.