What happens at a Zen meditation? Los Angeles-based groups are growing, adhering to two basic principles. One, keep it cool, laidback, liberal, lowkey, everyday, normal but, two, make it seem exotic. How is that achieved?
One way is to chant in an Asian language, following the customs and ritual procedures of a formal (zazen) group sitting practice -- including both Soto and Rinzai traditions, which rely on koans ("public cases"). They may sound like paradoxical riddles to the Western ear, but they are in Rinzai rather than Soto Zen centers in the U.S.
Groups walk intent on practicing mindful awareness of the present moment with everything going on here and now. This present moment may not always be pleasant, but it is always tolerable when viewed from a dispassionate perspective, such as noting, "Then there's this," as one Western ajahn is fond of saying.
This point-of-view allows us to be the WATCHER rather than the usual, overly-involved "DOER," "RESISTER," or person taking it all very personally in accordance with the Three Poisons of passion, aversion, and delusion (greed, hatred/fear, ignorance).
WHAT HAPPENS?
Practitioners gather in a quiet place that is not completely quiet. They take to zafus and zabutons, cushions, for seating themselves facing the wall or the center of the space.
Then there's chanting in English, Sanskrit, or a Japanese transliteration of Sanskrit, with wooden percussion and/or singing bowl accompaniment. There's bowing and more clacking sticks. Then the group settles in for a sitting (zazen) session of shikantaza, which is often translated as "just sitting."
There's now nothing to do but observe. There's no need to stop thinking or make anything happen other than what is happening now. This is how it is. A bell rings to signal that walking meditation (kinhin) is about to begin, first very slowly then at normal speed, all the while with everyone remaining very mindful. Another bell announces a second sitting session after walking. That ends with a bell, bowing, arranging cushions in a circle, and then discussion begins.
A Dharma talk might mention the paradox of the impersonal aspiring for "self" awakening. Most groups open up a Q&A discussion. This might start a storm of comments or awkward silence, laughs or uncomfortable shifting, and possibly some insight into American Buddhism. Everyone returns the next week.
