Web Exclusive: Jewish Dharma

In this exclusive web interview, Shoshanna discusses where the paths of Zen and Judaism meet and diverge.

What are the main differences between Judaism and Zen?

In a sense, Judaism and Zen represent two opposite ends of a continuum: Zen is based on radical freedom, individuality, being in the present and non-attachment. Judaism comes rooted in family relationships, love, prayer to a Higher Power and the injunction to hold on and remember. A Jewish heart is warm, giving, human, devoted to family and friends and filled with the longing for the well-being of all. A Zen eye is fresh, direct, spontaneous, planted in the present moment. It is unencumbered by ideas, beliefs, tradition, hopes or expectations. These practices are like two wings of a bird, both are needed for it to fly. But what happens to someone to tries to practice both?In many ways Zen meditation, or zazen, seems to be the opposite of Jewish prayer. In this practice you do not pray for help daily, in fact, you do not pray for help at all. In zazen you sit, back straight, legs crossed, eyes down, facing the wall. You do not speak, reach out, touch, or listen to the troubles of others. You do not offer consolation or turn to others for support. In fact, what you thought of as support is taken away. If others are having trouble on the cushion, experiencing sorrow or pain, you do not interfere. Their experience is precious and they are now being given the opportunity to face it fully. The support you offer is silent and profound, just sitting strongly beside them, facing your own experience and not moving.

In Jewish practice you must be there for others. Gathering together in a minyan, a quorum of ten who have come to pray, is central. Individuals return twice a day to synagogue, not only to stand before God with their own personal cares, but also to be there for one another, to be conscious of and responsive to what their neighbors are going through. As they pray, they are accountable not only for themselves but for one another. Each person in the minyan takes a part of the others’ burdens and offers his or her strength in return. Most of the mitzvot, or commandments, are based upon this. If someone has a need, it is also your need. Not only must you listen, you must also reach out your hands and give whole-heartedly.

The Torah declares, “These teachings are for all generations. Do not follow passing customs and fashions but hold on to the ways of old. If you connect to that which is timeless, it will prevent you from getting caught in passing fads, confused teachings, and customs, which can cause years of harm and waste. By understanding and following the teachings of the past, by honoring and following ancient sages, your life will bear rich fruit.”

In striving to arrive at ultimate truth, Judaism insists on using the mind intensively, analytical thinking is honed to the finest extent.

The Zen student finds ultimate truth by not lingering in ideas of concepts; koan practice is designed to bypass the “thinking mind.” Zen practice is based on radical freedom, living from the mind that is boundless. Jewish practice is based on deep obedience and surrender to the word of God, as passed down through the centuries.

Zen practice proclaims that the past is gone, the future is not here and the present appears for an instant. You are to leave the past behind and not dwell upon the future. Instead, stay planted in the moment fully, right here, right now. You must not walk in anyone else’s footsteps; reject imitation. There cannot be real knowledge unless there are real people. You must have the courage to be who you are. In fact, unless you wake up and become able to do this, you are only a ghost. A great Zen poet, Basho, said, “Do not seek to follow in the footsteps of men of old; seek what they sought.”

In Zen practice, and particularly during sesshin, it is necessary to withdraw from life and give intensive time to the practice of zazen. In Jewish practice you are not allowed to isolate yourself. The place to find God is not away from life, on a mountain top or in personal seclusion, but at the kitchen table, among family, friends, food, discussion.

What are the main similarities of Judaism and Zen?

A main pillar of Jewish practice is Tikkun Olam, healing the world and the self. Like Zen practice, Jewish practice is one of purification so that we can dedicate our lives to bringing forth healing energies, and extending our compassion and understanding to all of life. In Zen this is called the Bodhisattva’s vow. Both practices tell us to offer ourselves completely, holding back nothing, to that which is most meaningful, not to get caught in the traps and snares of attachment.

In Zen practice, students work with becoming free of attachment and clinging. This is also a foundation of Jewish practice. The mitzvah of Avodah Zorah (Idol Worship), is an injunction not to worship false images of God. On a deeper level this means not to become attached or worship that which is fleeting or that which we have fabricated, or made ourselves. In the present day, people do not think they worship anything, least of all idols. But in Jewish practice we learn further that you worship whatever you put your trust in, what you turn to in a time of need. Is it money, relationships, status, accomplishments, teachers? Or you can also worship yourself and spend hours building up ego. This mitzvah teaches humility and helps let go of the false ego, with all its clinging, which brings such pain into our lives.

Zen practice is also focused upon dissolving the false ego and living in a manner which is simple, real, and without guile. It could even be said that the practice of zazen itself is the practice of dissolving false idols, images, attachments and discovering where our true support and strength lie. As we sit in zazen we are actualizing the mitzvah in many ways. We see for ourselves that one of the deepest causes of suffering is false attachments and creating all kinds of dreams, hopes and images that scatter our forces and take our true life away.

Zazen, Zen meditation, is a foundation of Zen practice. A Zen student takes time on a daily basis to sit. For this period of time she turns around, turns from the endless demands and distractions of life and faces herself. Teschuvah is a foundation of Jewish practice. This term has various meanings, but the central one is to “return.” When we do teschuvah, we turn around, also take our attending away from the endless demands, cravings and distractions of life and turn towards God. We re-orient ourselves in life, and live from a different perspective. When a Jewish practitioner does teshuvah (which must be done on a daily basis), she turns to prayer, mitzvot, and Torah. A Zen student turns within. Although there are external differences, the direction is the same. Each practitioner is returning home to the source of their existence.

Another great similarity is between the practice of the mitzvot and that of mindfulness. In mindfulness practice, an outgrowth of zazen, we pay careful attention to each moment, to what we are doing, where we are.  We do each action with one hundred percent of ourselves and ultimately become very sensitive to what is needed in that moment. In the practice of the mitzvot, likewise, individuals must become fully mindful to where they are, what time it is, who is before them, and what mitzvah is required at this particular moment. Different problems arrive in our lives as an opportunity to do a mitzvah, rather than follow our own reactions, which are often unruly and not based on that which is beneficial for all. There are many other mitzvot as well, including blessings to offer, actions to take and to refrain to take upon specific occasions. Living in this manner produces intense mindfulness and prevents the practitioner from getting lost in fantasy or negative responses.

As mentioned above, Zen practice is based upon zazen. The Torah also directs Jewish practitioners to meditate, over and over again. A famous quote is, “Be still and know that I am God.” Another is, when God was asked how one could know Him, the answer came that He is “in the still, small voice within.” There are many forms of Jewish meditation, but in the days of old it is told that the sages used to sit for one hour, pray for one hour, and then sit for another hour. They did this three times a day. When asked how they could possibly have time to get their needs met, they responded that when they did this, all they needed was brought right to them.

Why do Zen and Judaism complement each other?

Zen practice deepens Jewish experience and helps one understand what authentic Jewish spiritual practice is; Jewish practice provides the warmth and humanity that can get lost in the Zen way. The combination of zazen and Jewish practice has wonderful effects. As we sit in zazen, concentration grows, stray thoughts lessen, defensiveness dissolves, the heart opens. This deeply uplifts and enhances study, prayers and blessings. After study or prayers it is beautiful to return to zazen to deeply digest all that has gone on. The practice of zazen also greatly enhances and illuminates the practice of mitzvot. We become much more sensitive to the mitzvot, see the significance of it, and are actually enabled to do it in a way we could not have without the practice of zazen. For example, one of the foundational mitzvot is: “Love thy neighbor as thyself.” Most of us do not love ourselves or even have the vaguest understanding of what love really is. We mistake attachment, dependency, need, and possessiveness for love. As we practice zazen however, and as these aspects of our lives dissolve, we then become open and available to do this mitzvah with a full heart, with a new experience of love.

Jewish practice complements Zen practice as well. The warmth, wisdom and deep sensitivity of Torah can place Zen practice in a broader context and allow it to be more easily integrated into everyday life. It helps us practice zazen in the context of family, business, love, relationships, and also not to become involved in a fixed identity as a Zen student. Engaging in Jewish practice, with its demands that we have relationships, that our relationship partner is our teacher, also helps dissolve addictive relationships with Zen teachers, which can replace that which is missing in one’s life.

There are many traps in both Zen and Jewish practice. I have found that when both are undertaken, it is easier to steer clear of these traps and integrate all aspects of ourselves. An ancient Rabbi, Rabbi Baer of Radoshitz said, “It is impossible to tell men what way they should take. Instead they should find that which speaks to them, that which they can integrate and which is uplifting. For one the way to serve God is through the teachings, for another through prayer, for another through fasting, and for still another through eating. Everyone should carefully observe what way his or her heart draws them to and then choose this way with their entire strength.”

You were raised in an orthodox Jewish family. What does the Jewish community at large think about Jews who practice both Judaism and Buddhism?

The orthodox community has no regard at all for individuals who practice both Judaism and Buddhism. But, let me add to this, that other Jewish communities, such as the Reconstructionist and Jewish Renewal groups are open to this, accept, enjoy, and welcome it. I would also like to add that there are many forms of Jewish practice. It is very rare for an individual who practices Zen to also engage in Orthodox Jewish practice. Most do not know what it is. That is one of the purposes of my book Jewish Dharma, to show what Orthodox Jewish practice is and how we can do it along with the practice of Zen.

What about the Buddhist community? What kind of reaction do you get from Buddhists who know that you have a Zen practice while maintaining your Jewish practice?

Most Zen practitioners that I know, of course, do not engage in Jewish practice. Some are interested in what it is and would love to know more about it, others feel threatened by it and don’t want to hear about it at all. Many of these individuals have left their religions of origin and gone to Zen as a reaction to negative experiences in their religion of origin. There then can be a complete rejection of anything doing with the Judea-Christian point of view. However, there are also individuals who are practicing Zen and who miss certain aspects of their religion of origin and feel the desire for it and wish to learn more.  Believe it or not, so far, those who have responded with the greatest interest, enthusiasm and real eagerness for this work are the Jesuits. Since the book has been published I suddenly have many wonderful Jesuit Priests in my life, who are actively working with the book and feel a great synchronicity.

Can people who were not raised Jewish use your book? If so, how?

This book, and the practice of Zen and Judaism is truly for everyone, Jews, non-Jews, Zen students and all engaged in other practices who desire to expand their wisdom or enrich their lives. The work offers keys to understanding the primal questions we struggle with each day, such as loneliness, cravings, relationships, confusion, conflict, marriage, and ways of healing suffering. It will speak to all individuals who are seeking understanding and meaning and wish to live a life grounded in authentic faith.

Are there any retreats or sanghas that are specifically geared toward people who identify as Jewish Buddhists?

I have a sangha in my home, (The Mishkan, Center for Jewish and Zen Practice), where we practice zazen, and also do sesshins in preparation for the Jewish holidays. Jews and non-Jews are included. We also do zazen practice for some Sabbaths. During these times we sit, study Torah relevant to the holiday or the particular Sabbath, chant Hebrew melodies, offer blessings, and eat delicious food related to the holiday. (We also do sesshins that are not connected to Judaism. Just sitting). Combining Jewish and Zen practice is extremely powerful and beautiful. I, personally, do not identify as a Jewish Buddhist. I could be called a Zen student who practices Judaism – a ZenJu.