And this is precisely its purpose: to open our initial point of view to the universal so that we understand that the intellect words, words, words, and still more words is useless in helping us find a response. In fact, we do not really live in the world; we live in language. To truly resolve a koan is to undergo a mental cataclysm that causes our worldview, our psychic stance, and any sort of self-concept to crumble, precipitating us into the void — a void that engenders us, enabling us to be reborn freer than before and, for the first time, to be in the world as it is instead of as we have learned it is. So, could Valencia Street be an enigma that holds a fundamental absurdity? Will we undergo some kind of mental cataclysm?

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Read this article online with photos at One Drop Zen dot org. T hree thousand miles from Japan to USA without money. Another three thousand miles from USA to Mexico without money. Like a fallen leaf driven by the autumn wind.

Nobody gets enlightened by reading it and foreigners cannot even read it anyway. I want to go abroad as you said and see if what you taught me really works there. Before long the Archbishop of Mexico, Cardinal Dario Miranda, invited him to participate at the ecumenical message opening the Olympic games of T he golden ball rolled in any direction: to the indigenous peasants in the southern mountains of Oaxaca he taught the use of soy beans.

Medical health care was not available for people at the fringe of society, so he introduced acupuncture and traditional herbal medicine. The peasants cleared the mountain near their village and planted a field of soy beans.

He showed how to make soy milk which was distributed among the villagers. Among them, an old dying lady accepted it as her only food. He had no intention to do social work, just being grateful for the food he had been served when he arrived. Man must have dreams.

Man must break dreams. Man must realize dreams. But reality was not always so smooth; in those times he was accused of being a revolutionary. In one of the indigenous mountain villages he was even put into prison. On their way to serenade the President in the capital they petitioned him out.

Yamada Mumon Roshi came to visit in and 73; together they went to the indigenous peasant village of Ayautla, km south of Mexico city where Mumon Roshi left a pilgrim's hat and a pair of straw sandals and planted some tea seedlings, he had brought from Japan. In he founded the Mexican Institute for Ryodoraku Acupuncture and introduced a systematic Japanese technique based on scientific research, which was more accessible to western doctors. As patients gathered he would teach his friends.

With some of the outcome of their work together, doctors from Japan were invited to teach. With the years they went on to build the first acupuncture school of Latin America, with a registration with the Government. There was the vision of searching a new medicine which combines modern western resources with eastern and local traditional ones as recommended by the World Health Organization. In this context, he taught about the functions of the left and the right hemisphere of the human brain and the balanced development of both in order to properly combine logic and intuition.

During all the years of building, money was always very scarce, kind of just for survival. Once he wrote a poem about it:. Our school is very poor, nearly no resources. But we have great fighting spirit, like the general Anaya. After twenty years of work, more than seven hundred medical doctors and health practitioners had received a course in acupuncture. These courses were nourished by ongoing clinical experience with about twenty thousand patients, each one with data methodically gathered, registered, and used for statistics and diffusion.

Also some persons from the indigenous villages were trained to bring service to their villages. For some members of the team however, it was very difficult to regularly do zazen practice.

So he introduced a modernized method of guided development of the group based on the ancient means of the Chinese monk Tozan Ryokai for the teaching of Zen.

This active method is based on discussion and organizing opinions systematically. While doing this, the participants alternatively use reasoning and intuition. Organizing work in this way builds upon mutual interest and benefit. In the Mexican Constitution was reformed and a certain ban on religion was lifted. He held this membership till the end of his life. By that time, there were zazen groups in three universities and two other places where he sat regularly.

The zendo in the National Autonomous University of Mexico had a huge enso calligraphy by Mumon Roshi painted on the wall and also served as a budo dojo where karate, kendo, aikido, iaido and also tea ceremony was being taught to the university students.

His teaching was without many words, he preferred to teach Zen in silence with his own body and his own life. Even though his lifetime was already limited by long disease his dreaming was far from exhausted; one of his later projects was to build a hospital with western and traditional oriental medicine combined.

Whatever he did, wherever he went, he was always in his full essence. He used up this energy till the last hours of his life, receiving people at his hospital bed and giving them some words without any concern of his own decaying body.

Takata Ejo Osho died in Mexico city on June 16, , at the age of On the grounds in the countryside a zendo for retreats was built and a stupa in his memory is actually under construction. During his lifetime in Mexico Takata Ejo Osho deeply respected and adapted to Mexican tradition and custom. Mexican people would say of him that he was actually a Mexican who for some reason happened to be born in Japan. Written by Andreas Ekei Zettl. Once he wrote a poem about it: Our school is very poor, nearly no resources.


SNAP: Is This a Koan for Valencia Street?

The first time I went to the zendo, the master showed me a poem that ended like this:. He who has nothing but feet will contribute with his feet. He who has nothing but eyes will contribute with his eyes to this great spiritual work. Throughout his prayers, the master coughs and sneezes. I just try to meditate, barely daring to breathe. These chants are him.


Learn to Die!, by Alejandro Jodorowsky

I doubted art. What was it for? If it was to entertain people who were afraid of waking up, I was not interested in it. If it was a means of succeeding economically, I was not interested.


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