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Norman Fischer

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Norman Fischer


Born
Wilkes-Barre, Pennsylvania, The United States
Genre


Zoketsu Norman Fischer (born 1946) is an American poet, writer, and Soto Zen priest, teaching and practicing in the lineage of Shunryu Suzuki. He is a Dharma heir of Sojun Mel Weitsman, from whom he received Dharma transmission in 1988.

Average rating: 4.29 · 3,518 ratings · 328 reviews · 71 distinct works • Similar authors
Training in Compassion: Zen...

4.48 avg rating — 662 ratings — published 2013 — 8 editions
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Taking Our Places: The Budd...

4.26 avg rating — 273 ratings — published 2003 — 9 editions
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The World Could Be Otherwis...

4.41 avg rating — 253 ratings7 editions
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What Is Zen?: Plain Talk fo...

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3.97 avg rating — 272 ratings — published 2016 — 5 editions
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Sailing Home: Using the Wis...

4.37 avg rating — 155 ratings — published 2008 — 5 editions
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When You Greet Me I Bow: No...

4.20 avg rating — 149 ratings3 editions
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Opening to You: Zen-Inspire...

3.96 avg rating — 55 ratings — published 2002 — 11 editions
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Opening to You: Zen-Inspire...

4.10 avg rating — 40 ratings — published 2000
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Suffering and Possibility

4.53 avg rating — 17 ratings — published 2014
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The Strugglers

really liked it 4.00 avg rating — 8 ratings — published 2013 — 2 editions
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More books by Norman Fischer…
Quotes by Norman Fischer  (?)
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“Obviously it won’t do to love somebody and enjoy that person’s company but then, when things between you get difficult, to abandon the person. No, it is clear that as pleasant as love is, it must also be unpleasant, because people are sometimes unpleasant or go through unpleasant things, and if we abandon them at those times and run away from them because they or their situation has become unpleasant, we would have to conclude that there wasn’t much to our loving in the first place.”
Norman Fischer, Training in Compassion: Zen Teachings on the Practice of Lojong

“This doesn’t work by thought and will. It doesn’t disregard thought and will, but thought and will are not the engine that makes this go. The engine that makes this go is taking a step back and trusting the body, trusting the breath, trusting the heart. We’re living our lives madly trying to hold onto everything, and it looks like it might work for awhile but in the end it always fails, and it never was working, and the way to be happy, the way to be loving, the way to be free is to really be willing to let go of everything on every occasion or at least to make that effort.

So the practice really works with sitting down, returning awareness to the body, returning awareness to the breath. It usually involves sitting up straight and opening up the body and lifting the body so that the breath can be unrestrained. And then returning the mind to the present moment of being alive, which is anchored in the breath, in the body.

Then, of course, other things happen. You have thoughts, you have feelings. You might have a pain, an ache, visions, memories, reflections. All these things arise, but instead of applying yourself to them and getting entangled in them, you just bear witness to it, let it go, come back to the breathing and the body, and what happens is you release a whole lot of stuff in yourself. A whole new process comes into being that would not have been there if you were always fixing and choosing and doing and making. This way you’re allowing something to take place within your heart.”
Norman Fischer

“The Chinese ideograph for forbearance is a heart with a sword dangling over it, another instance of language's brilliant way of showing us something surprising and important fossilized inside the meaning of a word. Vulnerability is built into our hearts, which can be sliced open at any moment by some sudden shift in the arrangements, some pain, some horror, some hurt. We all know and instinctively fear this, so we protect our hearts by covering them against exposure. But this doesn't work. Covering the heart binds and suffocates it until, like a wound that has been kept dressed for too long, the heart starts to fester and becomes fetid. Eventually, without air, the heart is all but killed off, and there's no feeling, no experiencing at all.

To practice forbearance is to appreciate and celebrate the heart's vulnerability, and to see that the slicing or piercing of the heart does not require defense; that the heart's vulnerability is a good thing, because wounds can make us more peaceful and more real—if, that is, we are willing to hang on to the leopard of our fear, the serpent of our grief, the boar of our shame without running away or being hurled off. Forbearance is simply holding on steadfastly with whatever it is that unexpectedly arises: not doing anything; not fixing anything (because doing and fixing can be a way to cover up the heart, to leap over the hurt and pain by occupying ourselves with schemes and plans to get rid of it.) Just holding on for hear life. Holding on with what comes is what makes life dear.

...Simply holding on this way may sound passive. Forbearance has a bad reputation in our culture, whose conventional wisdom tells us that we ought to solve problems, fix what's broken, grab what we want, speak out, shake things up, make things happen. And should none of this work out, then we are told we ought to move on, take a new tack, start something else. But this line of thinking only makes sense when we are attempting to gain external satisfaction. It doesn't take into account internal well-being; nor does it engage the deeper questions of who you really are and what makes you truly happy, questions that no one can ignore for long... Insofar as forbearance helps us to embrace transformative energy and allow its magic to work on us... forbearance isn't passive at all. It's a powerfully active spiritual force, (67-70).”
Norman Fischer, Sailing Home: Using the Wisdom of Homer's Odyssey to Navigate Life's Perils and Pitfalls

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