Joan Halifax
Joan Halifax
Joan Jiko Halifaxis an American Zen Buddhist teacher, anthropologist, ecologist, civil rights activist, hospice caregiver, and the author of several books on Buddhism and spirituality. She currently serves as abbot and guiding teacher of Upaya Zen Center in Santa Fe, New Mexico, a Zen Peacemaker community which she founded in 1990. Halifax-roshi has received Dharma transmission from both Bernard Glassman and Thich Nhat Hanh, and previously studied under the Korean master Seung Sahn. In the 1970s she collaborated on LSD...
NationalityAmerican
ProfessionActivist
CountryUnited States of America
Since we are already Buddhas, happy and suffering Buddhas, wise and confused Buddhas, we are already Buddha.
If compassion is so good for us, why don't we train our health care providers in compassion so that they can do what they're supposed to do, which is to transform suffering?
When we walk slowly, the world can fully appear. Not only are the creatures not frightened away by our haste or aggression, but the fine detail of fern and flower, or devastation and disruption, becomes visible. Many of us hurry along because we do not want to see what is really going on in and around us. We are afraid to let our senses touch the body of suffering or the body of beauty
We in the "developed" world seem to have many auditory strategies that insulate us from the presence of silence, simplicity, and solitude. When I return to Western culture after time in desert, mountain or forest, I discover how we have filled our world with a multiplicity of noises, a symphony of forgetfulness that keeps our won thoughts and realizations, feelings and intuitions out of audible range.
There is the in-breath and there is the out-breath, and too often we feel like we have to exhale all the time. The inhale is absolutely essential-and then you can exhale.
Compassion has enemies, and those enemies are things like pity, moral outrage, fear.
Whether or not enlightenment is possible at the moment of death, the practices that prepare one for this possibility also bring one closer to the bone of life.
My work has been in the field of engaged Buddhism. That is my own practice, which began in 1965 that formed the base for the work I was doing in the civil rights and anti-war movement.
When I first was exposed to Buddhism in the mid-1960s, I said it was so practical and utterly pragmatic. That's what attracted me to Buddhism.
Yes, creation is moving toward us; life is moving toward us all the time. We back away, but it keeps pushing toward us. Why not step forward and greet it.
Developing our capacity for compassion makes it possible for us to help others in a more skillful and effective way.
We believe that it takes a strong back and a soft front to face the world.
Most of us are shrinking in the face of psycho-social and physical poisons, of the toxins of our world. But compassion, the generation of compassion, actually mobilizes our immunity.
I've worked in the prison system, on death row and maximum security. I did that work for six years. I've worked with some of the most difficult people in our society. Buddhism was accessible and helpful for these individuals.