We are happy to let you know that Jewish Dharma received an award:
One of the Best Books in Spirituality in 2008, from Spirituality and Practice.
http://www.spiritualityandpractice.com
About Me
- Dr Brenda Shoshanna
- New York, New York, United States
- Psychologist,relationship expert and workshop leader, my work is dedicated to helping you release your fears, access your enormous inner resources and be all you are meant to me. The author of many books, including the latest, Fearless: The 7 Principles of Peace of Mind -(www.becomefearless.org) .
The Mishkan (Center for Jewish and Zen Practice.)
The MISHKAN is dedicated to both Jewish and Zen practice. We hold regular zazen meetings every Monday night and sit on some Sabbaths and in honor of Jewish holidays. We also hold simple sesshins, consisting mainly of zazen.
Friday, January 16, 2009
Monday, December 22, 2008
Spirituality and Practice Book Review
Spirituality and Practice
Book Review
By Frederic and Mary Ann Brussat
Jewish Dharma A Guide to the Practice of Judaism and Zen Brenda ShoshannaDe Capo Press/ Lifelong Books 09/08 Hardcover $25.00ISBN: 9781600940439
Brenda Shoshana is a practicing psychologist with more than 25 years of experience. She is the author of several books including Zen and the Art of Falling in Love. Raised in an orthodox Jewish family, she is now a long-term student and practitioner of both Judaism and Zen Buddhism. As an interfaith counselor, she has written an extraordinary book that vividly demonstrates the rich cross-fertilization that can take place when your spiritual practice stems from two traditions. Of an estimated three million practicing Buddhists in the United States today, nearly one third also identify themselves as Jewish. Shoshanna addresses them and all others who are open to the adventure of interspirituality.
The material covered in this book conveys the wisdom and ethical sweep of both Judaism and Zen. The chapter titles preview her broad perspective:
• Jewish Prayer and the Practice of Zazen • Seeking Understanding: Torah Study and Koan Practice • Disciplining Yourself: Mitzvot and Mindfulness • Calming the Restless Mind: Sabbath and Nondoing • Giving Up Defensiveness: Charity and Open Hands • Guarding Your Words: Lashon Hara and the Zen Practice of Silence • Finding True Support: Dissolving False Attachments and Letting Go • Discovering Yourself: Jewish Identity and Selflessness and more. • Building Relationships: Marriage and Courtship; Monks and Nuns • Making Peace in the Family and the World: Forgiveness and Renunciation • Healing Sorrow: Tikkun Olam and Total Acceptance • Understanding Life Purpose: Caring for One Another and Bodhisattva Activity
Shoshana uses many colorful anecdotes from Judaism and Zen but the major emphasis is on the practices which animate these two sturdy traditions. She points out that in the Zen tradition if you want to see the beauty of a room, you take everything out so that you can get a glimpse of its original nature: "In Zen practice you do the same. You take everything out of your life that causes clutter, static, confusion, and greed. . . . As you do this, you naturally find your own inner balance and strength."
Both Zen and Judaism require persistence — the ability to absorb disappointment and disillusionment. Each calls us to live in the present moment, to eschew distractions, to abandon pride, and to practice love and kindness. Both traditions present a new way of life: Zen as the middle way and Torah as a life of balance.
The discipline and structure of spiritual practice in both Judaism and Zen offer an alternative to the compulsive behavior and addiction that is so rampant in our culture. Observing the Sabbath in Judaism and the practice of nondoing in Zen are antidotes to restlessness, greed, and consumerism.
In closing, we present just two examples of the kind of practices that make this such a rich and practical book, one that you will turn to again and again. From Judaism, here is a practice of charity. And from Zen, a practice of hospitality.
"Open your hand and give many times. It is a mitzvah to give charity (tzedukah) to the poor. You are more obligated to do this mitzvah than any other. It says that whoever sees a poor person and turns his eyes away, transgresses. You should not think that by giving charity you are losing money; just the opposite, you will be blessed. There are many forms of charity — money, time, attention, work, giving someone else the benefit of the doubt. Give with an open hand and heart, and your life will be fruitful. The highest way of giving is simply to give, wanting nothing in return."
"From the Zen point of view, the deepest kindness and generosity is to welcome others exactly as they are. This deep form of welcoming strangers welcomes them in truth and simplicity; it welcomes the authentic person, not the persona or mask that we wear. In many Zen centers, individuals wear plain robes. The purpose of this is so that no one can feel more important if he has fancy clothes or fine jewelry. With robes on it is more difficult to compare oneself to others, or to focus on external presentation. And one, in turn, cannot rely on costumes or props. Who one truly is, speaks for oneself."
Books and Audios Recently Reviewed Reviews and database copyright © 1970 – 2007by Frederic and Mary Ann Brussat
Book Review
By Frederic and Mary Ann Brussat
Jewish Dharma A Guide to the Practice of Judaism and Zen Brenda ShoshannaDe Capo Press/ Lifelong Books 09/08 Hardcover $25.00ISBN: 9781600940439
Brenda Shoshana is a practicing psychologist with more than 25 years of experience. She is the author of several books including Zen and the Art of Falling in Love. Raised in an orthodox Jewish family, she is now a long-term student and practitioner of both Judaism and Zen Buddhism. As an interfaith counselor, she has written an extraordinary book that vividly demonstrates the rich cross-fertilization that can take place when your spiritual practice stems from two traditions. Of an estimated three million practicing Buddhists in the United States today, nearly one third also identify themselves as Jewish. Shoshanna addresses them and all others who are open to the adventure of interspirituality.
The material covered in this book conveys the wisdom and ethical sweep of both Judaism and Zen. The chapter titles preview her broad perspective:
• Jewish Prayer and the Practice of Zazen • Seeking Understanding: Torah Study and Koan Practice • Disciplining Yourself: Mitzvot and Mindfulness • Calming the Restless Mind: Sabbath and Nondoing • Giving Up Defensiveness: Charity and Open Hands • Guarding Your Words: Lashon Hara and the Zen Practice of Silence • Finding True Support: Dissolving False Attachments and Letting Go • Discovering Yourself: Jewish Identity and Selflessness and more. • Building Relationships: Marriage and Courtship; Monks and Nuns • Making Peace in the Family and the World: Forgiveness and Renunciation • Healing Sorrow: Tikkun Olam and Total Acceptance • Understanding Life Purpose: Caring for One Another and Bodhisattva Activity
Shoshana uses many colorful anecdotes from Judaism and Zen but the major emphasis is on the practices which animate these two sturdy traditions. She points out that in the Zen tradition if you want to see the beauty of a room, you take everything out so that you can get a glimpse of its original nature: "In Zen practice you do the same. You take everything out of your life that causes clutter, static, confusion, and greed. . . . As you do this, you naturally find your own inner balance and strength."
Both Zen and Judaism require persistence — the ability to absorb disappointment and disillusionment. Each calls us to live in the present moment, to eschew distractions, to abandon pride, and to practice love and kindness. Both traditions present a new way of life: Zen as the middle way and Torah as a life of balance.
The discipline and structure of spiritual practice in both Judaism and Zen offer an alternative to the compulsive behavior and addiction that is so rampant in our culture. Observing the Sabbath in Judaism and the practice of nondoing in Zen are antidotes to restlessness, greed, and consumerism.
In closing, we present just two examples of the kind of practices that make this such a rich and practical book, one that you will turn to again and again. From Judaism, here is a practice of charity. And from Zen, a practice of hospitality.
"Open your hand and give many times. It is a mitzvah to give charity (tzedukah) to the poor. You are more obligated to do this mitzvah than any other. It says that whoever sees a poor person and turns his eyes away, transgresses. You should not think that by giving charity you are losing money; just the opposite, you will be blessed. There are many forms of charity — money, time, attention, work, giving someone else the benefit of the doubt. Give with an open hand and heart, and your life will be fruitful. The highest way of giving is simply to give, wanting nothing in return."
"From the Zen point of view, the deepest kindness and generosity is to welcome others exactly as they are. This deep form of welcoming strangers welcomes them in truth and simplicity; it welcomes the authentic person, not the persona or mask that we wear. In many Zen centers, individuals wear plain robes. The purpose of this is so that no one can feel more important if he has fancy clothes or fine jewelry. With robes on it is more difficult to compare oneself to others, or to focus on external presentation. And one, in turn, cannot rely on costumes or props. Who one truly is, speaks for oneself."
Books and Audios Recently Reviewed Reviews and database copyright © 1970 – 2007by Frederic and Mary Ann Brussat
Friday, September 19, 2008
Jewish Dharma - Spiritual Psychology
By: Bernard Starr, PhDVisit STARRONE's Profile
Thursday, September 18, 2008 at 6:06pm
“Jewish Dharma”
Column: Spiritual Psychology
Last year I wrote a column about Dr. Brenda Shoshanna’s “Kosher Zendo," a spiritual center that melded Jewish and Zen Buddhist practices. Many readers wondered how her Zendo called “Mishkan” could partner two traditions that on the surface seem to have little in common. After all, Jews are “people of the book.” Judaism is all about the written word (Torah), traditions, rituals, 613 commandments (mitzvahs) of dos and don’ts along with endless Talmudic discussion and exegesis of the meaning of “the word.”
Zen Buddhists on the other hand just sit in silence (zazen) to connect with their “original nature.” To answer the conundrum of how these two practices can share common ground and work in tandem, Dr. Brenda Shoshanna just published Jewish Dharma (Da Capo Press/Perseus Books Group, Sept. 2008). Her inspiring book written with love and passion for both practices details not only how Jewish and Zen practices work seamlessly together but how each enriches the other for a deeper more meaningful spiritual experience.
Jewish Dharma is not just a descriptive or academic treatise “about” Zen and Jewish practices. It's an intimate first person account of Brenda Shoshanna‘s powerful personal experiences from childhood onward with Judaism, and later with Zen Buddhism, that speak with vibrant authenticity.
Brenda’s improbable journey begins in an orthodox Hassidic Jewish family and community in Brooklyn and eventually includes her Zen Buddhist spiritual community in New York and Japan. Unlike those who reject Judaism for another path, Brenda never abandoned Judaism. Her discovery of Zen Buddhism opened another rich spiritual world that posed no contradiction for her. On the contrary, she found meaning and beauty in both traditions, which expanded her spiritual awareness. She loved her Jewish family, Rabbi mentors and Jewish community; she also revered Zen practice and her Zen mentors and community (sangha).Her extraordinary spiritual journey was not without bumps, obstacles, challenges and soul searching tests of faith. I interviewed Brenda to explore further some of the questions and issues raised by her book.
To Read More - Go To: http://www.religionandspirituality.com/view/post/1221761134742/Jewish_Dharma
Thursday, September 18, 2008 at 6:06pm
“Jewish Dharma”
Column: Spiritual Psychology
Last year I wrote a column about Dr. Brenda Shoshanna’s “Kosher Zendo," a spiritual center that melded Jewish and Zen Buddhist practices. Many readers wondered how her Zendo called “Mishkan” could partner two traditions that on the surface seem to have little in common. After all, Jews are “people of the book.” Judaism is all about the written word (Torah), traditions, rituals, 613 commandments (mitzvahs) of dos and don’ts along with endless Talmudic discussion and exegesis of the meaning of “the word.”
Zen Buddhists on the other hand just sit in silence (zazen) to connect with their “original nature.” To answer the conundrum of how these two practices can share common ground and work in tandem, Dr. Brenda Shoshanna just published Jewish Dharma (Da Capo Press/Perseus Books Group, Sept. 2008). Her inspiring book written with love and passion for both practices details not only how Jewish and Zen practices work seamlessly together but how each enriches the other for a deeper more meaningful spiritual experience.
Jewish Dharma is not just a descriptive or academic treatise “about” Zen and Jewish practices. It's an intimate first person account of Brenda Shoshanna‘s powerful personal experiences from childhood onward with Judaism, and later with Zen Buddhism, that speak with vibrant authenticity.
Brenda’s improbable journey begins in an orthodox Hassidic Jewish family and community in Brooklyn and eventually includes her Zen Buddhist spiritual community in New York and Japan. Unlike those who reject Judaism for another path, Brenda never abandoned Judaism. Her discovery of Zen Buddhism opened another rich spiritual world that posed no contradiction for her. On the contrary, she found meaning and beauty in both traditions, which expanded her spiritual awareness. She loved her Jewish family, Rabbi mentors and Jewish community; she also revered Zen practice and her Zen mentors and community (sangha).Her extraordinary spiritual journey was not without bumps, obstacles, challenges and soul searching tests of faith. I interviewed Brenda to explore further some of the questions and issues raised by her book.
To Read More - Go To: http://www.religionandspirituality.com/view/post/1221761134742/Jewish_Dharma
Sunday, September 7, 2008
Jewish Dharma (Two Wings of A Bird)
Today a great spiritual hunger is surfacing as many seek comfort, support, and meaning in a world that has spun out of control. Yet, times of loneliness, confusion, fear, or separation come for a powerful reason—so we can stop our usual way of being and discover where true strength, connection, and understanding lie. These difficult times are actually a blessing, removing us from preoccupation with externals and inviting us to embark on a journey into the heart and meaning of our lives. Both Jewish and Zen practice call us to enter the journey, though in different ways.
In a sense, Judaism and Zen represent two opposite ends of a continuum: Zen is based upon radical freedom, letting go, being in the present and nonattachment. 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. A Zen eye is fresh, direct, spontaneous, unencumbered by ideas, beliefs, hopes or expectations. These two practices are like two wings of a bird; both are needed to be able to fly.
Each tradition addresses the primal questions that drive our lives and provides keys for finding answers. In Zen practice, you take time to remove yourself from family and friends, do zazen, journey within and awaken for the good of all. Jewish practice is done in the midst of the community. Relationships are central. It is said that God is to be found at the kitchen table, with family, friends and food. In Jewish prayer you go to God and ask for everything. In this way you always know the Source of your good and constantly offer thanks. In Zen practice you do not pray for help at all. You do zazen, (zen meditation), 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 as well.
The need to combine Zen and Jewish practice always felt important to me. I was born into an Orthodox Jewish family in Borough Park, Brooklyn where we lived in a three family house. My grandparents lived downstairs. My parents lived on the second floor and everybody had a different opinion about what God wanted from us. My grandparents, devout Jews - Hasids, kept everything strictly; My grandmother’s door was always open; anyone who was hungry could come and eat. My grandpa sang to God constantly, my other grandpa sat upstairs, studied and hardly spoke, except to warn us not to gossip. My mother wrote beautiful poems, that she would read to whoever listened, and my father, said he loved God by working hard and taking care of his family. He walked down the street proudly and never set foot in the synagogues.
And me, I had a lot of questions: what was the true way, and why did people who were serving God with all of their hearts have trouble living in the same house? There was no place I could rest, so I sat on the steps between the first and second floors wondering where, if anywhere, I belonged, and what life really wanted of me. I would spend hours sitting quietly, wondering. Although I didn’t know it at the time, this could be regarded as my first experience of Zen meditation, or zazen—sitting quietly, not moving, nowhere to go, nothing to lean on, taking a question, and entering deeply into my own heart and mind, waiting for a reply. Those years on the steps were precious though I didn’t realize it at the time.
Today, I am aware of many who feel displaced as well. They wish to relate to their original religion in a way that feels healing and congruent for them. It is easy to lose sight of the true purpose of any practice. Even with the best intentions, blind obedience to forms, obsession and group pressure to conform can and do lead many astray. Anger, judgmental attitudes and domination can easily replace the kindness, generosity and wisdom that are at the heart of all the teachings.
The practice of zazen (zen meditation) creates an atmosphere of acceptance, respect, clarity, kindness and not only illuminates your original teachings, but provides a deeper experience of them. And, conversely, your religion of origin can ground you in the reality of who you are, where you’ve come from, and provide a broader context for dealing with relationships of all kinds. In this way, practicing both Zen and Judaism provides balance and richness as each practice enriches, illuminates and challenges the other.
In a sense, Judaism and Zen represent two opposite ends of a continuum: Zen is based upon radical freedom, letting go, being in the present and nonattachment. 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. A Zen eye is fresh, direct, spontaneous, unencumbered by ideas, beliefs, hopes or expectations. These two practices are like two wings of a bird; both are needed to be able to fly.
Each tradition addresses the primal questions that drive our lives and provides keys for finding answers. In Zen practice, you take time to remove yourself from family and friends, do zazen, journey within and awaken for the good of all. Jewish practice is done in the midst of the community. Relationships are central. It is said that God is to be found at the kitchen table, with family, friends and food. In Jewish prayer you go to God and ask for everything. In this way you always know the Source of your good and constantly offer thanks. In Zen practice you do not pray for help at all. You do zazen, (zen meditation), 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 as well.
The need to combine Zen and Jewish practice always felt important to me. I was born into an Orthodox Jewish family in Borough Park, Brooklyn where we lived in a three family house. My grandparents lived downstairs. My parents lived on the second floor and everybody had a different opinion about what God wanted from us. My grandparents, devout Jews - Hasids, kept everything strictly; My grandmother’s door was always open; anyone who was hungry could come and eat. My grandpa sang to God constantly, my other grandpa sat upstairs, studied and hardly spoke, except to warn us not to gossip. My mother wrote beautiful poems, that she would read to whoever listened, and my father, said he loved God by working hard and taking care of his family. He walked down the street proudly and never set foot in the synagogues.
And me, I had a lot of questions: what was the true way, and why did people who were serving God with all of their hearts have trouble living in the same house? There was no place I could rest, so I sat on the steps between the first and second floors wondering where, if anywhere, I belonged, and what life really wanted of me. I would spend hours sitting quietly, wondering. Although I didn’t know it at the time, this could be regarded as my first experience of Zen meditation, or zazen—sitting quietly, not moving, nowhere to go, nothing to lean on, taking a question, and entering deeply into my own heart and mind, waiting for a reply. Those years on the steps were precious though I didn’t realize it at the time.
Today, I am aware of many who feel displaced as well. They wish to relate to their original religion in a way that feels healing and congruent for them. It is easy to lose sight of the true purpose of any practice. Even with the best intentions, blind obedience to forms, obsession and group pressure to conform can and do lead many astray. Anger, judgmental attitudes and domination can easily replace the kindness, generosity and wisdom that are at the heart of all the teachings.
The practice of zazen (zen meditation) creates an atmosphere of acceptance, respect, clarity, kindness and not only illuminates your original teachings, but provides a deeper experience of them. And, conversely, your religion of origin can ground you in the reality of who you are, where you’ve come from, and provide a broader context for dealing with relationships of all kinds. In this way, practicing both Zen and Judaism provides balance and richness as each practice enriches, illuminates and challenges the other.
Sunday, August 31, 2008
Jewish Dharma (Guide to the Practice of Judaism and Zen)
We are happy to announce the publication of Jewish Dharma (Guide to the Practice of Judaism and Zen) by Brenda Shoshanna.
Jewish Dharma is the first guide to the authentic practice of Judaisma and Zen and how they can heal your life. We see how each practice illuminates, challenges and enriches the other. The book describes the ways in which each tradition addresses the primal questions that drive our lives and provides keys to the personal struggles we face each day.
Each chapter deals with different life issues, such as loneliness, relationships, conflict, understanding, and ways of healing suffering. The book includes personal narrative, parables, quotations from scripture, discussion, guidelines and specific exercises to integrate the material into our everyday lives.
A Jewish heart is warm, giving, devoted to family and friends; a Zen eye is fresh, direct, spontaneous and in the moment. These practices are like two wings of a bird; both are needed to be able to fly.
To find out more go to: http://www.jewishdharma.com
Friday, April 4, 2008
Passover Sesshin
THE MISHKAN
(CENTER FOR JEWISH AND ZEN PRACTICE)
Is pleased to announce our Passover Sesshin
The Exodus to Freedom
Through sitting, study and self exploration, the true nature of freedom becomes available to all.
ZAZEN AND TORAH STUDY
Thursday April 24 through Saturday, April 26th.,
1:15 p.m. to 8:30 p.m.
SCHEDULE:
Doors open 1 p.m.
Afternoon Sitting and Study 1:15 p.m. -4:45 p.m.
5 p.m. Dinner, cleanup, rest period.
Evening Sitting and Study, 6:15 -8:30 p.m.
Please r.s.v. p. to Eshin, Brenda Shoshanna (212) 288-0028 - topspeaker@yahoo.com
(CENTER FOR JEWISH AND ZEN PRACTICE)
Is pleased to announce our Passover Sesshin
The Exodus to Freedom
Through sitting, study and self exploration, the true nature of freedom becomes available to all.
ZAZEN AND TORAH STUDY
Thursday April 24 through Saturday, April 26th.,
1:15 p.m. to 8:30 p.m.
SCHEDULE:
Doors open 1 p.m.
Afternoon Sitting and Study 1:15 p.m. -4:45 p.m.
5 p.m. Dinner, cleanup, rest period.
Evening Sitting and Study, 6:15 -8:30 p.m.
Please r.s.v. p. to Eshin, Brenda Shoshanna (212) 288-0028 - topspeaker@yahoo.com
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