A Quote by Frederick Lenz

Naturally, the Zen Master Rama philosophy is to have a high state of awareness and material success. — © Frederick Lenz
Naturally, the Zen Master Rama philosophy is to have a high state of awareness and material success.
The Zen master can see precisely what it will take to cause your awareness to become free. But the Zen master can't do it for you.
Everything depends on your state of awareness. If your state of awareness is low, then all the material success in the world won't help.
There are two primary ways of studying Zen. Either an individual will enter into a Zen monastery and study with a Zen master there, or they will study with a Zen master who lives in the contemporary world.
It is always advisable to obtain a mantra from a self-realized master. Until then we may use one of the mantras of our beloved deity like 'Om Namah Shivaya', 'Om Namo Bhagavate Vasudevaya', 'Om Namo Narayanaya', 'Hare Rama Hare Rama, Rama Rama Hare Hare, Hare Krishna Hare Krishna, Krishna Krishna Hare Hare', 'Om Shivashaktyaikya Rupinyai Namaha' or even the names of Christ, Allah or Buddha.
The Zen Master was constantly attempting to break up concepts that people had about what it was like to be a spiritual teacher. We have a traditional image. Each Zen master was a complete character.
In true meditation the emphasis is on being awareness; not on being aware of objects, but on resting as primordial awareness itself. Primordial awareness is the source in which all objects arise and subside. As you gently relax into awareness, into listening, the mind's compulsive contraction around objects will fade. Awareness naturally returns to its non-state of absolute unmanifest potential, the silent abyss beyond all knowing.
My Rama, the Rama of our prayers, is not the historical Rama, the son of Dasharatha, the king of Ayodhya.
What I term Zen, old Zen, the original face of Zen, new Zen, pure Zen, or Tantric Zen is - Zen in its essence.
In the advanced practice, the relationship between the Zen master and the student becomes very terse. The Zen master will expect things of the student because the student is in graduate school.
As you rest into stillness more profoundly, awareness becomes free of the mind's compulsive control, contractions, and identifications. Awareness naturally returns to its non-state of absolute unmanifest potential, the silent abyss beyond all knowing.
Rama Nama should come from the heart. In that event, Rama Nama could become an effective remedy against all ailments. A man who believes in Rama Nama would not make a fetish of the body but would regard it as a means of serving God. And for making it into a fit instrument for that purpose, Rama Nama is the sovereign means. To install Rama Nama in the heart requires infinite patience. It might even take ages. But the effort is worthwhile. Rama Nama cannot come from the heart unless one has cultivated the virtues of truth, honesty and purity within and without.
If the Zen master sees that it will cause a person to progress, he will ask that person to do a task. The task is charged with power if it's performed properly. It's a koan between yourself and the Zen Master.
A Zen master is someone whose life is one with enlightenment and self-discovery. They can never be separated from that. They've been essentially mastered by Zen.
Zen purposes to discipline the mind itself, to make it its own master, through an insight into its proper nature. This getting into the real nature of one's own mind or soul is the fundamental object of Zen Buddhism. Zen, therefore, is more than meditation and Dhyana in its ordinary sense. The discipline of Zen consists in opening the mental eye in order to look into the very reason of existence.
In the old days, Zen was not really practiced so much in a monastery. The Zen Master usually lived up on a top of the mountain or the hill or in the forest or sometimes in the village.
Tantric Zen is the awareness of the infinitude of all things. To gain that awareness, to be it, is enlightenment.
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