Content warning: In this episode, we briefly mention suicide in the context of dealing with rage and racial injustice.
In this episode, we explore the ways mysticism cannot be embodied, the importance of cultural sanctuary as a place of safety, and the value of rage: “That is not the purpose of any spiritual practice, to wipe away what you have,but to take what you have,” said Sensei Zenju. “And rage is what we have.”
Sensei Zenju Earthlyn Manuel [00:03]: Because that’s what happens contemplation becomes that place of rest when that’s not really what it is. Contemplation is very active and takes a lot of energy and a lot of work. If someone feels tired and exhausted and they want to go do a retreat, I say “no, don’t do the retreat. You need to go and sleep and get rest.”
Cassidy Hall [00:22]: Welcome to Contemplating Now, a podcast about the intersection of contemplation and social justice. Through interviews with scholars, mystics, and activists, this podcast will focus on contemplative spirituality’s direct relationship with issues of social justice. I’m your host, Cassidy Hall, a filmmaker, podcaster, pastor, and student, and I’m here to learn with you.
Sensei Zenju Earthlyn Manuel Osho is an ordained Zen Priest and the Dharma heir of Buddha and the Suzuki Roshi lineage through the San Francisco Zen Center. Zenju’s practice is influenced by Native American and African indigenous traditions.
She was raised in the Church of Christ, where she was an avid reader of the Bible and adored the true mystic teachings on Christ’s path well into adulthood. She’s the author of several books, including most recently, The Deepest Peace: Contemplations from a Season of Stillness, Sanctuary: A Meditation on Home, Homelessness, and Belonging. And in The Way of Tenderness, she writes, “But if we were to simply walk past the fires of racism, sexism, and so on because illusions of separation exist within them, we may well be walking past one of the widest gateways to enlightenment.”
Sensei Zenju welcome to Contemplating Now.
Sensei Zenju Earthlyn Manuel [01:48]: Thank you, thank you for having me and inviting me.
Cassidy Hall [01:51]: It’s really good to be with you. I got to speak with you on the Encountering Silence podcast. For this conversation, I’m wondering if you could tell us how you define “contemplation,” and how you define “mysticism” also?
Sensei Zenju Earthlyn Manuel [02:05]: First of all, the word “contemplation” is rarely used in Zen Buddhist tradition, maybe in other Buddhist traditions, but I don’t know. But in Zen, it’s not really used. So when I used it in my book I was really kind of jumping out the box in some way, not on purpose. It just felt like that’s what I was doing. So contemplation, if you were to contemplate in the Zen tradition, then you’re not really doing––you’re not doing meditation, and you’re not doing Zazen, which we call meditation. To contemplate means you’re thinking, a pondering, wondering, so we don’t use it, because in our practice, we’re not pondering, and we’re not thinking upon something like when people say I’m going to go meditate on it, we don’t go meditate on it, although some people might but that’s not the point.
Zazen is a ritual up opening through the silence, and to see where you’re going to land, you don’t never know when you’re going to land. There’s no guided meditation either. So a lot of people have asked me to do guided meditations constantly they asked me that. And I understand that they don’t understand Zen, they know nothing about Zen when they ask me to do a guided meditation. Because a guided meditation is not allowing that open field, you know, that open way of allowing silence to speak through you in the stillness to activate the activated and to bring something different to you that you don’t know that you have never thought about. So I think it’s a ritual in that sense. So, contemplation to me, when I use it is I’m kind of combining Zazen, my meditation Zen practice, with once what comes through, then I contemplate on it.
I may contemplate on it, but then I’m not I’m outside of the practice in that way, when I do that. Because I love to contemplate I used to be a daydreamer as a child. I love thinking on things. I do feel that I contemplate as a Zen priest but it’s not the practice itself that contemplation arises out of the Zazen, out of the stillness and meditation and silence then I may contemplate.
So “mysticism” is to me Zazen, you know, because Zazen is very mystical in the sense that you don’t know what is going to happen. There’s the unknown, there’s a discovery, and that’s the hard part about it because you know, everyone’s like, why I’m sitting here, you know, tell me what to do. You don’t fill in the space, you just allow whatever is going to come up for you to come up. And what you’re doing, which many mystics and all mystics I’m sure did and do, is taking that time to just be, period. Just be, and then see what you sense into, you know, what’s happening and what’s around you. So just developing that kind of silence and stillness helps to navigate the world navigate life, you’re actually honing and cultivating a way of walking in the jungle of life. And so this to me, Zazen is most close to me to what may be a medicine man or woman in indigenous cultures––many, many, many, way before Buddha––because meditation is way before Buddha, did in order to hear and see and be able to create the medicine that’s needed for the people for themselves, and so Zazen is like that. And that’s the mysticism for me. It’s definitely steeped in what I already am practicing and probably was practicing before I even, you know, became ordained, or before I even walked into the gateway of Zen. I think I was already doing such.
Cassidy Hall [05:46]: Yeah, in that way do you see a connection between contemplation as you’ve described it as thinking on the things, right or…
Sensei Zenju Earthlyn Manuel [05:56]: Pondering, yeah.
Cassidy Hall [05:57]: Yeah, pondering. Do you see that as connected to ways that can form our role in social justice in the world? I’m thinking of something from your book, The Way of Tenderness you write about interconnected intimacy and you write that, “Interconnected intimacy that is messy, uncomfortable, and difficult but worthy and liberating to attend to.” And I think, you know, in my experience, when I do a sit, I never quite know what to name it. I just, you know, go there, right in the silence and stillness. And it always seems to be kind of a grounded, rooted meeting place for everyone else. And it reminds me of this interconnected intimacy, but I love also what you’re saying about, but if you go there to meet it, that’s not the way to meet it, so.
Sensei Zenju Earthlyn Manuel [06:40]: Right so you’re asking whether activism, social activism, or social justice work, is there contemplation in it?
Cassidy Hall [06:48]: Does a contemplative practice help or undergird movements or activism and vice-versa?
Sensei Zenju Earthlyn Manuel [06:56]: When you said in my mind went way out, like, “no!” because I feel that we have not been able to integrate contemplation or meditation with social justice. So we’re either doing one or the other. Okay, so they’re still quite separate, even if, in our minds, we think, ‘Oh, I’m an activist, I’m going to go out and do this and then I’ll go sit, well, that is what that is.’ You’re going out to, you know, activate, and you’re going to sit, they’re separate walks. It’s a good question because I’m very nervous about it in the sense of a person who’s been an activist and still considers myself that but I wouldn’t probably go out and do some of the things many activists do today for many reasons, not because I don’t think what they’re doing is profound, or needed.
But I feel that people do not have a good ground and foundation and understanding of contemplation in order to be able to bring it to the movement, it’s not there. And it doesn’t mean you act differently, like okay, when we get there, we’re going to meditate and that shows that we got it. No, this is not true. What is true for me, and not just true for me, in my experience, and having been a very strong activist and organizing in my life, and then going completely into spirituality and coming out with both of them integrated, has been a profound experience for me. Because I am able to articulate the social issues and the way we are as human beings because of the contemplation that is influencing and our foundation to my activist work. Or if I were to speak, even in politics, that even if I speak politically, which I do, I’m speaking from that place. I’m not just speaking politics, and then I go rest because that’s what happens.
Contemplation becomes that place of rest when that’s not really what it is. Contemplation is very active and takes a lot of energy and a lot of work. If someone feels tired and exhausted and they want to go do a retreat I say, “No, don’t do the retreat. You need to go and sleep and get rest because you need that energy to do this work.” This inner work is not, this is not the place you come. I have seen people come to retreats, and they think they’re going to get relaxed and then they get all upset, especially in Zen. Where you have to work, work, work, work, work, boom, you know, go to sleep and they’re like well, “This is worse than what I was doing when I was in the world. I’m working more than ever before.” It’s a different kind of work. You learn it that later but it’s a different kind of work. But if you are not prepared to sit because people think you don’t have to prepare to do it’s too easy.
You just sit down, but you have to be prepared, your body has to be prepared to do it. If your body can’t do it, then the sitting practice is not for you. It really isn’t. There are other things maybe you could drum, paint, or something you know that has meditation within it you know, but to do to actually come to the ceremony ill-equipped is only going to make you suffer more. I did. I was suffering more because I didn’t understand I was coming in ceremony and meditation or you know anything. So practicing to be a contemplative, you’re practicing in that way you’re learning to have an embodiment, to be embodied, and to be boundless, okay, at the same time. But you can’t learn that with your mind, and you can’t talk yourself into it, although we do. Do I look like I’m, you know, balanced or whatever, empty? You know.
So we try to talk ourselves into those places, and you can’t, you must go through the practice through the path in order to bring that to your political or activist movement, or actions. I would like to see more people speak on the integration of it, especially those who are going to teach both contemplation meditation and activism, if you’re going to teach all of that, then you must see it as an integration. So what I find in here is people either talk completely on the justice side or completely on still on the religious side, despite ethnicity, race, sex, anything, it doesn’t matter. I just hear it being still split. I might do it myself at times, but inside I don’t feel that you know, and there are some other people that I’m sure you know, have that ability, but I think it’s very few. It’s very… It’s a rare thing because it takes so much time for you to embody that sense of being, like here and not right here and not here being part of everything in the world. That’s pretty tough. We’re not ready to be part of everything and everyone we talk about… sounds so beautiful, so romantic. But as soon as someone climbs the Capitol wall, we’re like, “Ah, you know, we’re not with them.” I’m going to separate myself from that, and we can’t, unfortunately, or fortunately. We cannot separate ourselves from that, because we’re human beings.
Cassidy Hall [11:57]: I appreciate you distinguishing contemplation, contemplative practices, meditation from rest. Because when we do begin to think about integrating contemplative life for contemplative practice and activism, those integrated without rest is bound for failure, right? I mean…
Sensei Zenju Earthlyn Manuel [12:14]: Well, we get exhausted, you know, and depressed and hopeless and helpless, all these kinds of things will come up, and then you’re like, well, this is not going to change and then your rage is intensified, because, oh, we’re really not changing white supremacy it’s getting worse. And there’s a reason for that, too. We won’t go into that. But you know, right now, but there is a reason for that, and one of the reasons is simply is we keep invoking it. And so once we invoke it, and continue to invoke it, it will be it. It will be in the world. And we do have to look at it. I’m not saying we need to be silent on it. Because there’s white supremacy can the contemplation and meditation, allow you to talk about it in a different way so that we can land in a different place on the path.
Landing on anti-blackness, or landing on white supremacy is just one place on the path. And we know that we’ve been knowing that can we shift that a bit to say, that’s what I was trying to do with The Way of Tenderness to shift that language to talking about superiority and inferiority and how it gets systematized. That’s good, but it doesn’t invoke just the whiteness, it also invokes class, you know, rich and poor, it invokes all that is superior and dominant in a more integrative way than just this one thing because if we just work on this one thing, we forget that there is all the other things. So then we have to go, Well, I’m not going to do race, I’m going to do class. And then everybody says, “Well they’re together” when we know this.
And I think contemplation for me, and meditation has taught me how to do this, you know. How to view the truth or view the nature of life, which means to view the nature of humanity, because that’s all I know. I don’t know how to be alive in any other way. And the interrelationship of that, and I push my students that way, too. So they really can’t talk about whiteness, we’re all black our Sangha. We don’t talk, I don’t want to, because it just keeps invoking, and centering whiteness. And so when they get upset, then what is that and what can we talk about so that when we come back to that place on the path or go, oh, okay, I’m going to do something different right here, and I’m going to do something, whatever I’m going to do is going to not only not center whiteness, it’s going to center wellness and transformation and movement for me, and for my people, my community, and my family.
Cassidy Hall [14:35]: Yeah. In your book, The Deepest Peace you beautifully write about rage and making room for rage, you write, “I don’t quiet the rage for peace. Peace is not superior. Peace is persistent. Rage is persistent as well. I meditate while trembling with rage. Rage is here because love is needed.” Wondering if you could speak to the importance of not ignoring rage and how it can be this valued aspect of, yeah, peace, love, justice-centric emotion.
Sensei Zenju Earthlyn Manuel [15:07]: Yeah, rage is that for me is accumulated anger over many, many decades, right. And I think generation I really think it’s just passed on it’s imprinted on the bone. You know, what you do is that when you come in, I don’t know. I didn’t come in interested, I didn’t come to contemplation interested in removing all emotions. I remember a teacher pointing out a student once he said, “I like that student.” And I said, “Mm her?” and I was wondering what it was and he said the way she is the way she moves and I saw her as kind of lost her personality in the practice like I wouldn’t be able to tell the difference between her and a chair. There was just nothing there––wake up, what are you doing? And that is not the purpose of the practice or any, I think any spiritual practice is to wipe away what you have but to take what you have.
And rage is what we have. And I take rage, and I have sat with it as sacred fire. I used to just let it go, flame, poof, and burn people up and everything. And then I started, like I said, this can’t continue, you know, otherwise, I’m not going to be in relationship and engaged in the world. And so when it would start, the next step for me was to take the rage and just hold it as sacred. In that, I don’t share it, you know, unnecessarily but I do use it. I think most of my writing comes from rage, even The Deepest Peace, can you imagine? That’s when contemplation is working. And you can deliver the message in which you want to deliver without burning people or burning places or burning ideas or just losing your own mind, you know.
Cassidy Hall [16:52]: And burning yourself down, right?
Sensei Zenju Earthlyn Manuel [16:53]: Burning yourself. Yeah. So it’s just like killing, I mean, rage can kill you. And literally, it is and has taken years off my life. I got a diagnosis that says, you know, I’m more like an 80-year-old, and I’m not nowhere near 80. That’s rage, that’s racism. That’s this life. And that’s why so many people have hypertension, African Americans have hypertension because, and that’s a killer. You know, we’re walking around like ticking bombs, you know. And so it was important for me to stretch that out my life out as much as I can, still is, given there’s this rage, so when I took it in as sacred, it allowed me to use that fire. To use that fire for my own healing and transformation because even when I did throw it out there, it was just like a mess.
When you know, when you burn something down, it’s a mess. And so then you have to work on the mess. And that’s too much work or you need to go tell somebody, look, this needs to go this way. And if you do it this way, it’ll make it better for us. Now that can be said and told, but I find that exhausting too because then the person or people, institution, they’ll do it and it’s still embedded in all that you’re trying to break down, break away. All the oppression is still there, even in that work. So if rage is going to be there, if oppression is going to be there, then I say use it, use it, don’t fight it. Don’t fight with it, fight with it, fight it, but use it to come to the wisdom that these wisdom practices are offering.
So a lot of people come they’re not looking for the wisdom. They… ‘I already have wisdom. I don’t need the wisdom of contemplation and meditation. I’m coming with wisdom.’ You know, like, let me tell you that’s wrong what you’re doing. That’s the wisdom I have. That’s not wisdom. We think we have wisdom. And I always ask people, “what wisdom are you relying on when you feel you’re being compassionate or loving and kind? What wisdom are you relying on, your grandmother’s? Some teacher? Some book? What insight yourself? What experience have you had of any of that? And how did you get there?” Other than that, then, you know, most of us need to be just pretty much silent. Even myself, I feel that, I do. You know, just keep your mouth closed because we’re all in progress and we don’t know, we’re always discovering ourselves and discovering life.
That’s why homage is paid to the ancestors who have gone through it, you know. And in most traditions, people who say ‘oh no, my sister or my brother is an ancestor the day they die’ –– well, no, not in most spiritual paths. That person who has just died is learning how to be wherever that is. If there is anything, they’re not capable yet. And so some African tribes, they don’t even listen to elders, they listen to ancestors only. Elders is like, eh, because they’re still in the learning process, the living process.
Cassidy Hall [19:49]: So I recently attended a conference titled Holy Rage, Holy Hope. And it was the Samuel DeWitt Proctor conference and I was one of a handful of white people that attended. And in learning how to most deeply respect and revere the prophetic spaces, the prophetic nature of Black spaces, I’m reminded of your words in, The Way of Tenderness when you talk about, you write, “Creating and entering sanctuaries allows us as people of color to address the circumstances that are specific to who we have been born as, on our own terms, without interference. The desire of those who are not people of color to enter the spaces where people of color face these issues betrays a disregard for the uniqueness of the work that must be done within these cultural sanctuaries. It indicates an unjust sense of entitlement on their part.” And I wonder if you just could maybe speak to the importance of those sanctuaries?
Sensei Zenju Earthlyn Manuel [20:40]: Yes. Maybe, should have written more in that area of that part of the book, because I’ve gotten that question many times. A spiritual path requires when you enter to strip down to be exposed to be seen, and all these kinds of things. It requires a place in which you can do that and feel free. It’s kind of like if you go to the doctor’s, there are some doctors you would not undress with, some you will, you know, you can feel whether or not this is going to be safe for you to do this, while you’re taking care of the things that are bothering you. You’re suffering, you know, do I want this doctor to touch that, where… this? Well, that’s the same thing. So I feel that we need places to do that, just to do the stripped-down, and then be able to walk the path we’re in.
We’re understanding more about internalized oppression and walking that path so that when we’re in situations of racism, we’re also understanding the internalize oppression part of it not just blanket racism, or white supremacy or anti-blackness or any of these things–– it’s all there not just that piece that’s out. There’s the in and the out. What I’ve seen in some cultural sanctuaries, when I say cultural a lot of people think I mean Black or people of color, but anything, it’s of the culture. So I’ve heard of lawyer Sangha’s, women Sangha’s, all kinds of Sangha’s, right, or gatherings based on various aspects of culture –– artists. I feel that there’s always this truncation, you know, like, Oh, we need a special place, because we’re so in BIPOC, Black, Indigenous People of Color, need a special place because we’re so weak and vulnerable. And that’s not really true. It may be true, but that’s not everything. You know, or we’re wounded and I think that that’s a misperception of cultural. And so, one Sangha member did a Dharma talk at a Sangha. And the guy says, “I think we need to start a cultural sanctuary,” because he had read the book, right? That same part you’re reading, you know, he was a white male. He says I think, you know, from his heart, I knew it was coming from his heart, “We need to start a cultural sanctuary.” And I said, “Why you have one, you’re in it. It’s your Sangha. Right here, this Zen Center is the Cultural Center, the culture is Zen and it’s what it is, and you work within that culture.” Because not every person of color wants that either, too, that’s an assumption, you know. I feel that that’s the truncation and the lumping.
But I feel that we do need spaces, I needed it when I went into Zen, I was fortunate enough to enter a people of color group. I didn’t know what it was, what people of color was, at the time, I didn’t know what people were talking about because that language came from academia world, and I wasn’t in academia, in that sense of the word. You know, like I had already done, I had my Ph.D. So I was like, what’s this people of color? You know, I went to one Zen Center in Berkeley, and they said, “Well, they have a people of color group over at San Francisco Zen Center,” and I go, “Okay,” and then we would come to Berkeley Zen Center, me and my partner, we come to Berkeley Zen Center, and they said, “Oh, well, you know, there’s a people color group.” So I said, “What is this thing about the people of color group?” And so finally, we just left Berkeley Zen Center and went to the people color group. And it was great. It was perfect. It was what I needed.
But it was interesting what they thought I needed. And when I thought I needed it, and that I understood something about what they were saying. So I think that is important. What I find too, is that and what can happen, I would say is that cultural groups, when they get together can be embedded in their own culture. And I remember when I was in the people of color group, I asked the teacher, I said, “Are we not reifying our wounds here,” because that’s all I’m hearing is the wounding stories. I really wasn’t interested in hearing the wounding stories, I wanted to transform and get well, you know. I wanted to do the practice. And so it was okay to tell those stories. That’s the stripping down and but I wondered, you know, were we reifying something because Zen especially, is the ceremony and there’s rituals. So if you’re in there reifying what makes you suffer in the ceremony in a ritual you will continue to suffer, you will just continue this it will just be invoked, invoked, invoke just suffering. And so I just feel for people to be careful around that. What is the purpose of the cultural sanctuary in relationship to the path, the spiritual path? And I have to always constantly tell students, “this is not a social club.” You know, can we just like, just hang out, I mean, I went somewhere and then came back and they had gone to a concert together, I said, “That’s not the purpose,” because something’s going to happen out there, you’re going to bring it to the Sangha. And it will have nothing to do with doing practicing Zen. Now in other traditions, maybe that works, I don’t know.
But I feel that if we’re in there just to come together just to talk about the wounding, talk just about whiteness, you know when my students get on that I get, stop, you know, we’re not doing that. So, you know, I want to hear about Blackness. You know, one student said, “Well, I think this is when the kind of neo-KKK,” I don’t know, “were walking down the street with the torches,” the tiki torches and everything walking into parks that time, and one of the students says, “I want to go down and sit in the park and meditate.” And I said, “I won’t be with you.” “Why?” I said, “I’m not going but you can do that. But we’re not going as a Sangha either. We’re not going to have our little banner saying, Still breathing is out here. No. But you can go there if you want. And he’s like, “Why?” I said, “Because when that Black boy died, Tamir Rice, you didn’t say, let’s go anywhere. Why didn’t we get our banner and go there?”
So I’m just trying to… just so that people can see where the attention is. And we all know where the attention goes, that’s what happens. That’s what life is. I think we have to have attention. I’m not saying, you know, turn our back. But I think we have to have a broader picture. I don’t care if all Zen Centers were diverse, or all white people, suddenly were not racist. What is that going to do for me? What do we think that’s going to do for us? I don’t know what we’re thinking. That’s like, if my partner could do it this way, we have a good life. And you know what that kind of partnership is, pretty bad right? Suffering. So it has to be more rounded. And I think contemplation and meditation can bring that other aspect, if we’re interested in it, which I call a spiritual justice. And I talk about that in the book, too, to create a spiritual justice. I’m not the first to talk about it. I mean, Martin Luther King, Jr. that was his whole sermon in one big sermon, really, you can just say, this was one big sermon, spiritual justice, you know. The spirituality part is if we can consider each other interrelated as humans, and as of God, then we would have justice, you know, so that’s why I do believe in justice work. Because in that day and that view justice work in trying to change somebody’s minds and attitudes is hard work. And I’ve tried it, I’ve done it, I’ve done diversity work. And I told somebody, I can’t do it. And they say, “You can’t, we’re making $10,000 a month, come on, make the money.” I said, “I can’t, I’d be spending all that money in therapy,” because they’re going to… that’s like a wall. That’s like walking into the brick wall going ‘bunk.’ And they said, “Well, you don’t have to do it with any results.” And I said, “Oh, well, okay, that’s interesting.” Then why should I use my entire life? Why should I sacrifice myself for absolutely nothing, for the money? That’s not enough.
Cassidy Hall [27:56]: The way you’re talking about this feels like when I imagine you know, the conflicts of our world, our country today, it’s almost like this really strong binary energy. And you’re talking about the work that’s much bigger, much more below?
Sensei Zenju Earthlyn Manuel [28:12]: Yeah, because it’s on the ground, it’s at the ground at the base, where Thich Nhat Hanh called transformation at the base, and I’m teaching that right now with my students and what that means, you know. And how that affects what we manifest are what comes into being because what comes into being comes from the base comes from our perceptions come from, you know, our mental formations, and all these kinds of things we learn in our practice. It comes from that so we can know the list, but if you don’t understand how perception or mental formation or being embodied affects what you do in the world, helps you understand what’s happening in the world, there’s going to be something missing.
And I don’t say you have to do Buddhism, either, or meditation because they…or contemplate, I think those are for particular kinds of people who have that nature. Most people do not, they have another kind of temperament and you have to find what works for you. What would be that place in which you would awaken to everything, despite the horror in the world, despite or because of the horror in the world? What would you be doing? What would you do? What do you do? You know, I have people that come, “oh, you know, stuff, I can’t meditate. Every time I sit down, I just suffering, I’m just suffering.” And I was at a meditation center when I was teaching and I said, “Well, I think you need to stop meditating.” I said, “You can just like, go on home right now and rest. This is not for you, not now.”
And I don’t know why folks think it’s for everyone because it’s not. It’s only for those who are interested in going into this kind of deep nothingness this deep unknowing, this way of discovering those who want to walk out on the metal and not really know what’s going to happen out there. But the practice is teaching you so you keep running into it–the racism, then, now it’s time to use this and to be with it, not to still be back when I was first discovered that my skin was not welcome, the color of my skin was not welcome. If I lived there, I think I’d have been dead by now, I would have committed suicide, I would have. It is just too deep and too heavy, to not feel you belong on the planet. Or that you can never have a full life because of the color of your skin, or because you don’t have any money or all these things they say you have to have in order to have life.
So if you don’t discover life, then you’re going to think you need all those things to have life and you’re going to just suffer. We’re just going to suffer anyway, without all of that. And then we suffer the suffering, which I did. I did… All the things I speak on are my experiences, not necessarily something I just read, but the experience of being in practice and the experience of being in life coming together, because I wanted to see, why bother?
Cassidy Hall [30:58]: In your work, you also write a lot about the connectivity with nature and the earth. And I love what you wrote about this death of an oak tree, in your book, The Way of Tenderness you wrote, ‘The sudden death of oak trees, where I live in Oakland is like a clear cry naturally emerging from nature, just as cries emerged from groups of people when they are ignored or mistreated.” And I love that being able to see the fullness of life in nature.
Sensei Zenju Earthlyn Manuel [31:26]: Yeah, that piece is interesting to hear that again, because these things repeat. And so I don’t know the repeating till I hear it sometimes come back to me. We are the earth. And we know that, we are of the earth, we are the earth. And anything that’s happening in the earth is happening to us, all living beings. So like when that tree fell, I just… it was me falling off that cliff too, and how old that was and how unstable and unpredictable life is. And I’m writing right now I wasn’t going to write another book. But it looks like it might be one I was hoping it was just going to be an essay, but it keeps going. And I’m doing basically an account of our kind of daily life, our daily embodiment of earth. The daily and how to bring again, integrating so it’s not earth, and how beautiful it is, is earth in us, us as earth. There’s this mystical place of life, that is us as earth, you know. And when you contemplate and meditate, that gets… become so clear. If you’re not meditating and contemplating your partnership, or your job or your whatever, you’re not reifying the things that are hurting you, you’re just allowing yourself to be open to receive, which is what Buddha did, which is what Jesus did any, Sojourner Truth, you know. Harriet Tubman, name any of these people, and that’s what they were doing. That’s what they had to do in order to enhance their sense of the world, and their understanding and the nature of life. So that they could do the work that they were doing––fear or not, with fear and without fear with both.
So, I feel that looking at the earth and embodying the earth is important to understanding who we are, you know, you can understand transformation by just being in nature, right? You understand it completely. And so you can take that understanding because the reason why I understand it is because it’s you. When you look at the tree dying, you know that as you. A tree falling off a cliff, if you don’t feel that I don’t know, something needs to stimulate you to feel that interconnection, of all that’s around you.
Cassidy Hall [33:46]: Yeah. Yeah. Sensei Zenju, one question I want to end on, I’m actually going to change based on our conversation. And that question is who is, someone and I’m going to say someone or something that embodies mysticism for you?
Sensei Zenju Earthlyn Manuel [34:01]: First it’s very hard to embody mysticism. I don’t really think it can be embodied. I think it comes through some people at particular times, for those who are open and ready for that, like Buddha was. He was just a person that had a mystical experience. Now did he embody them, maybe later but I don’t think so in the beginning. So when I think of people who I feel live in that realm, I think of diviners. You know, people who do divinations, those who have been trained to be seers, that’s another word. I see seers, I see myself in there too, as seers so when I think what comes to mind are the people I know who are seers, who work with the earth, they work with the unknown, they work with the dark on to bring forth any kind of medicines be that messages or whatever they worked in that realm. And some are still in some indigenous parts of the world living and some are not.
I actually met a whole… I didn’t know they were diviners till 20 years later, a whole group of diviners from Africa. And I think about them all the time, and they were Dahomeyan, and how they were and how I felt to be a part of them and I didn’t know them, the whole community, I don’t even know them, I didn’t even know their names because it doesn’t matter. You don’t need to know the mystics’ name, or where the mystic live, or who the mystic’s mother was. Those are all irrelevant to a mystic because it’s not of the body. It comes through it, the conduit so many conduits have come.
Ramana Maharshi I feel is a mystic and his presence spoke. I think that that’s a mystic. That’s very powerful to me, that one’s presence speaks. I know my teacher transmitted to me, but I couldn’t tell till years later. Because I remember I chose her because she was so joyful in ceremony and ritual, I said, “she really loves Zen and I’m really having a hard time here. So I’ll just choose her,” and I did Zenkei Blanche Hartman, who has passed. And then after all the years, 20 years, I could hear myself sounding like her talking to my students about, oh, you know, so excited about this ceremony and that ceremony and this ritual and that ritual. And I just get so excited when it’s time for us to [unknown] and retreat. And they’re like, “What is wrong with her,” you know, like, “These things are not fun. That’s not fun.” That’s how I knew that that got transmitted without her telling me. I was walking with that, the joy of that and how I was able to stay in a place that where people didn’t look like me, mostly, were… have a different culture. It was a cultural sanctuary, in which I was not from. What saved me was that mysticism is not embodied.
Cassidy Hall [36:52]: Well, thank you, Sensei, for this beautiful conversation and for taking the time to be with me today. I really, really appreciate it.
Sensei Zenju Earthlyn Manuel [36:58]: All right, thank you.
Cassidy Hall [37:03]: Thanks for listening to today’s episode of contemplating now to support this work and get sneak peeks of new episodes. join me over at patreon dot com slash Cassidy Hall. This podcast is created and edited by Me, Cassidy Hall. Today’s episode features the song Trapezoid, instrumental by Emily Sankofa, which she has generously allowed us to use. Please find this song and more from Emily Sankofa on your favorite streaming platform or by visiting E Dash s-a-n-k-o-f-a dot com. The podcast has created in partnership with the Christian Century, a progressive ecumenical magazine based in Chicago. The podcast is also created in partnership with enfleshed, an organization focused on spiritual nourishment for collective liberation. For liturgical Resource Is and Tools head over to enfleshed dot com.