Circumambulation

In our tradition we have a practice of Circumambulation; walking around in a circle. Actually the shape can vary; most often, though, we walk in a square that is not a square but more of a rectangle, but we sometimes round the corners just a bit so it's more of an oval.

In any case we walk around, it may be around something; and that something may help us determine the shape. What shape is the something? Is it a deity? Does that deity have a shape it prefers? Is there a particular purpose of the circumambulation? That purpose may be best served by a particular shape.

Are we circumambulating empty space? What shape is the space? How big is the space? Do we want to match it or compliment it?

Who; What; When; Where; Why; & How?
The answer to these questions helps us determine the right shape, speed, timing, spacing, and the number of circumnavigations to complete.

A large part of my training was experiencing this circumambulation in a variety of circumstances so that I could extract the proper shapes, spacing, and timing for whatever circumstance I might find myself.

Circumambulation interrelates with many of the principles of our school. Circumambulation burns the Tane (or seeds) of our Go(u) (Actions from the past) to use them, purify them, and clean them.

Circumambulation relates to our policy of polishing both ourselves and our environment through our body. The use of ritual to do this as a Renshu (or practice of kneading / polishing) ourselves is key to our discipline.

We use this act of walking around to both use the energy created in stillness, and to create energy through movement. To energize ourselves and our environment.

Our school has practices derived from 'in-yo' (shadow-sunshine) and 'onmyodo' (the way of shadow sunshine). The practice of balancing stillness and movement is central to this school; circumambulation and seated meditation combine wonderful for this practice.

It relates to our school of 'Fu-Sui' (Wind Water) where we learn to work with the world through Nagare (flow). We believe there is an interrelationship between Spirit, Air, Wind, Water, and everything else.

Of course, as the Zen Man Walking, I believe that to take a walk is one of the healthiest and most natural practices we can engage in. It's one more way for me to take a hike, and get out of my way.

Majjhima Nikaya quote on walking zen

You tell me to stand still, but I am not walking," he shouted, "whereas you who are walking say you are still. How is it that you are standing still but I am not?" The Buddha turned round. "My legs move but my mind is still," he said."Your legs are still but your mind moves all the time in a fire of anger, hatred, and feverish desire. Therefore, I am still but you are not.
Majjhima Nikaya

Buddha Bless posted this on FB, so I just had to walk away with it and post it here...

Zen & Walking

There is a great history between Buddhism and Walking. The 'takuhatsu', carrying the bowl or begging rounds, could be up to 3 hours of walking door to door. 'Angya', going on foot or pilgrimages, are a tradition that also goes back to the beginning of Buddhism with the wandering medicants. Some traveled to follow the seasons, others to find another teacher to guide them on their way.

Also, in Zen we have Kinhin (kin = walking about, hin = around). We usually use this to mean the walk around the sitting area between zazen (za= to sit, zen=mediation). But we contrast this with Ruten (Ru=float, ten=circle) but ruten is floating aimlessly from life to life without ever finding the path from this circle of lives.

So Zen walking, though it has no goal, is not aimless.