Monday, July 25, 2011

Free LGBT Weddings this Saturday July 30

I'll be officiating over LGBT weddings this coming Saturday July 30. If anyone is interested in being married, I'm offering free, civil ceremonies. Any interested couples can email me or call 212-989-3456.

See the FACEBOOK EVENT PAGE HERE

I'll let the press release do the work for me:


FIRST GAY MINISTER IN NYC TO WED SAME-SEX COUPLES FOR FREE ON 7/30/11

Buddhist Minister Rev. Lawrence Grecco (www.RevGrecco.com)  will be the first gay minister in New York City to wed same-sex couples for free on Saturday, July 30, 2011 from 12:30 - 3:30 at the Lesbian, Gay, Bisexual and Transgender Community in the heart of Manhattan’s West Village at 208 West 13th Street. 
Joining him will be professional wedding photographer Jennifer Shea (www.JenniferSheaPhoto.com) who is generously offering each couple free wedding photography to commemorate their special day.
Both of these services are completely free to any same-sex couple with a Marriage License.
  *   *   *   *   *   *   
To celebrate the first week that the Marriage Equality Law takes effect, Rev. Lawrence is offering same-sex couples a complimentary, civil wedding ceremony AND free wedding photography by professional wedding photographer Jennifer Shea. 
You do not have to be a New York resident to be married, but you will need to have a Marriage License at least 24 hours before your ceremony. Same-sex couples may start applying for their license immediately online at https://www.nyc.gov/portal/site/cityclerkformsonline but will need to pick up their Marriage License in person at the County Clerk’s office at 141 Worth Street.
The ceremonies will take place in a large, sunny and newly renovated room in the LGBT Center in Greenwich Village, the home of the modern Gay & Lesbian Rights movement.
To reserve your time for a 15 minute time block for a free, civil wedding service and complimentary photography on Saturday July 30, please call 212-989-3456 or email revgrecco@gmail.com
Please visit www.RevGrecco.com or call 212-989-3456 for more information

Diamond Sutra Sanity: Working with Whatever Comes our Way

When life hands me a sucky situation that I would really, really rather not deal with, I’m reminded of the first part of the Diamond Sutra, which basically sums up the meaning of the entire 32 chapters:
One day before dawn, the Buddha clothed himself, and along with his disciples took up his alms bowl and entered the city to beg for food door to door, as was his custom.
After he had returned and eaten, he put away his bowl and cloak, bathed his feet, and then sat with his legs crossed and body upright upon the seat arranged for him.
He began mindfully fixing his attention in front of himself, while many monks approached the Buddha, and showing great reverence, seated themselves around him.
The Buddha is shown here engaged in a very simple, mindful action. No fuss, no muss. He was just doing what he did every day without any extra embellishments, drama, or stories to complicate things. 
Every morning, he and his monks went around from home to home begging for alms. He specifically instructed everyone to knock on the door of each and every home, one after the next, regardless of how shabby or nice the dwelling appeared from the outside.  After a while, the monks knew which homes gave the best food offerings and which gave the worst. At the time poor people and wealthy people co-existed more and lived in close proximity to each other, so one home might offer really good quality meat and nicely cooked rice, while the family next door might only be able to spare a tiny portion of rancid vegetables.
The purpose of instructing the monks to beg at each home regardless of what they migtht or might not get was to learn how to work with whatever was offered, without discrimination, without picking and choosing. It was about learning how not to discriminate between “good” and “bad”, “pleasant” and “unpleasant.” There was an opportunity to tame the like/dislike mind and to instead cultivate a quality of awareness of one’s experience rather than a continuous judgment of it.
Whenever I’m faced with a person or circumstance that I find distasteful, I imagine myself as a monk with an alms bowl extended in front of me, telling life to “bring it.”
I’ll accept and eat the rancid meat, the half-cooked rice, the shitty vegetables.
This doesn’t mean that it’s ok to be a martyr or a glutton for punishment. If someone is being abusive towards us the appropriate thing to do is address the situation and if the behavior continues, to walk away or respond as skillfully as possible. If a food server puts an undercooked piece of chicken breast under your nose, by all means send it back and have it heated up some more since there’s nothing particularly glamorous or spiritual about salmonella
But we can learn a lot about ourselves and this world we’re in by paying attention to our moment to moment experience without all of the usual judgments and extras we attach to it. 
Once something happens, that’s what we have to work with at that moment. That’s our path, plain and simple.
We can experiment with this in smalls ways at first, working with things that come up in a way that’s neutral rather than reactive. 
Here are a few real-life opportunities to put this into practice:

Try experiencing the ear-piercing sound of screeching subway brakes without resistance. (I know, ouch.) Notice the quality of the sound and what it feels like physically, right there in your body, right there as it’s happening.
Notice what comes up when someone acts all kinds of crazy and you feel compelled to react or fix or change or run from or take part in the craziness. Try something different next time--don’t respond right away to the hostile email or the verbal jab or the perceived slight. Give it a minute.
Practice with loneliness by sitting with it rather than trying to make it go away by all of the usual tricks and methods. Notice the quality of what it feels like to be lonely, instead of trying to instantly fill the empty sensation with all of the usual short-term remedies.
We can learn to experience all things on their own terms without constantly trying to assign labels or remedies, and notice what it feels like as we do this.

Monday, July 18, 2011

Destroying the Raft: Why the Dharma Matters More than Form and Tradition

A few months ago while on a Taego Order retreat I was having a conversation with an ordained American Taego monk about the ordination requirements since I was training to be a monk myself. We were talking about the rigorous physical requirements for the eventual ordination ceremony in Korea, which entails performing 1,000 full-on standing-to-kneeling-to-forehead-on-the-ground prostrations while trekking uphill in the hot, muddy mountains leading up the big event at the monastery. You can see what I’m talking about here.
While I had some minor reservations about going through this process, I felt confident enough in my ability to handle the rigors since I’m very physically active and not at all unused to going ape-shit with my body. However, I do know of two guys (both of them young, physically fit and practicing martial artists) who confessed to finding the ordination process extremely difficult despite their high fitness levels. One of them said he almost thought he wouldn’t be able to complete the ceremony as it is so taxing on the body.
(All of this was just before I was made aware of the discriminatory ordination policies and double standards that exists for LGBT people, straight women, and the physically challenged within the Taego Order, and their continued lack of transparency about these policies.)
So as I was talking to this monk about this order’s prostration requirement, I said something about my assumption that they must make allowances for people with physical issues or older ordainees who might not be able to do a full prostration, let alone 1,000.
“If someone can’t do prostrations, they shouldn’t ordain!”he replied indignantly.
Surprised, I asked him “Do you think someone can’t be a good monk unless they can do prostrations?”
He rolled his eyes, looked away, and remained silent.
It was at that moment that I began to more deeply consider what the dharma was really about and what it often gets mistaken for. It also highlighted for me the dilemma we face at this point in time about how to assimilate very old Buddhist traditions from the East with our culture here and now in a way that makes sense and works for the people it claims to want to help. All too often Buddhist temples and dharma centers get so caught up in form, appearances and traditions that they end up alienating the very people that need them the most.
Taking a 1,200 year tradition like bowing prostrations and trying to force Westerners to do them is a foolish and pointless as asking a Christian convert to walk down Fifth Avenue with a cross on her back.
I’m not saying that this lineage or any other lineage requires it’s lay students to engage in such extreme forms of practice, but it does highlight a greater issue in Western Buddhism today.
There are many, many tools that can help in training our minds; sitting and walking meditation, chanting, prostrations, art practice, etc. But getting attached to any of them is a mistake. I bet the Buddha himself never did a bloody prostration in his 80 plus years, so why the hell should anyone today be expected to if they just can’t handle it physically?
It’s ridiculous to create more obstacles to a person’s practice in this day and age. We already have more than our fair share of distractions. The Buddha taught about the importance of not getting attached to the raft once you cross the river. While he was talking about the importance of not clinging even to his own teachings, this parable also applies very well to the different forms and traditions that have sprung up since his death, that too many people still desperately cling to today.
A lineage isn’t more valid simply because it’s few centuries old or because it was originated in a foreign culture. Personally, I no longer recognize the Taego Order as valid given the discriminatory policies it enforces and it’s refusal to be clear about those policies from the start.
It’s counterproductive and harmful to get too caught up in the rituals attached to the dharma. When people do this, the true spirit of the teachings risks being lost or subjugated, and all one is left with is a hollow, shadow of a practice.
There’s no need to be so hardcore and geeky about this stuff, we’re already hard enough on ourselves as it is. We have to find a way to make the dharma work for people here and now, and not cling to how it used to work for people in days past.

Monday, July 11, 2011

Meditation Boat Blessing for Seaworthy Art Exhibition

Sea Worthy: 
Exhibition, Workshops & Excursions
Presented by 
EFA Project Space, Flux Factory and The Gowanus Studio Space

- Marina 59 - Queens, New York -

July 9, 2011


I was asked to do a boat christening for a very unusual outdoor art event called Sea Worthy.

Allison Ward, an artist who practices Vipassana meditation created a meditation themed boat-pictured in this video above. Garish on the outside, but quite simple and serene on the inside.

Anyway, it was an interesting gig I couldn't say no to and I got to come up with my first (and I assume last?) Buddhist boat blessing:






May this boat serve as a reminder of our inherent goodness
May all who enter it be able to live safely
to see clearly
to speak wisely
And to practice kindness and compassion towards themselves and all others
as the waters fill the rivers that connect all the oceans
May everyone flow with each other and all living beings
with ease and with safety
with sanity and well being
May no obstacles befall you 
and may harm never reach you.







copyright 2011 All Rights Reserved


The Power and Potency of Silence

Near the end of his life, the Buddha gathered his disciples around and stood silently before them for quite some time. At one point he reached down, plucked a flower from the grass, and held it up for everyone to see. Still, he didn’t speak at all.

Most of the crowd just looked and didn’t understand. They were used to him giving them words they could hear and understand. This time he was giving them silence.

Mahakashyapa looked closely at the flower being held up by the Buddha, and he smiled softly. He understood, and the Buddha named him as his successor.



-The Flower Sermon


For most of us, there is something inherently unsettling about silence. While we complain about living in a noisy city, we seem driven to create as much background noise as we possibly can throughout most of the day; we have earphones plugged into our heads, there's the sound of television or music going on as we work or interact with other people, and we’re constantly checking email and text messages instead of sitting quietly with things as they are.

Something unbearable comes up when we are sitting across from someone and there’s a sudden lull in the conversation, even if just for a few seconds. Have you ever had this happen and felt so awkward about the brief gap in conversation that you’ve glanced at your watch, feigning a look of surprise and declaring “I guess I’d better get going now”?

The silence I'm describing isn't just the "peace and quiet" variety, but a state in which we don't have to move one way or the other out of discomfort. It's about just being with whatever is happening without struggling to embellish or push the experience away through unnecessary words or actions.

We tend to think that intimacy is only possible through speech. I once dated someone who every few weeks would say “I really don’t know you very well.” This made sense for the first month or so, but after a while I realized it meant he just wasn’t really listening to me. Not just to my words and my lame, limited declarations about myself (I’m a Buddhist, a liberal Democrat, a meat eater, a beer lover, this makes me happy, that makes me sad, etc.) but to my actions, my gestures, my expressions.

If you want to get to know someone, listen to what they do, not just to what they say.

Perhaps one of the reasons we find silence so threatening is because it requires that we pay attention to the constant chatter going on within our minds. When I’m sitting quietly without any distractions around me I have to pay attention to what my mind is doing, and it ain’t always pretty. It’s like when I first tried Campari—initially I hated it’s boring flavor and I wanted to switch to something sweeter and more instantly pleasurable. However after a while I acquired a taste for it. There is something very interesting about it’s bitterness and simplicity.

We all try very hard to avoid silence at all costs because when we do so, the real noise of our minds can be deafening. But paradoxically, settling into silence is the only effective means we have of overcoming the constant discursiveness going on in our brains.

Words have their place in our world—we can’t simply hold up a flower if our boss comes over and asks us where the latest numbers report is, or if our partner wants to have a conversation about where the relationship is heading.

But we can be more aware of when we’re using words wisely and when we’re just trying to fill up space that otherwise might give room for something more productive to take place.

Right Speech is one aspect of the Eightfold Path that the Buddha prescribed as a way to manage our chronic discomfort. However, one aspect of Right Speech is knowing when to say anything at all and knowing when to shut the hell up. It’s important that we learn to discern when it’s appropriate to say something and when it makes more sense not to say anything at all.

One way to judge whether or not our words might be useful in any particular situation is to consider an old Buddhist saying:

Do not speak unless it improves upon silence.

You can begin right now learning how to make peace with silence and how to make more room for it in your life. Even if you can only do this in small doses and gradually work your way up, creating more gaps that aren’t filled with noise and chatter can become the soil from which more clarity and peace of mind can arise.

Real life exercise: At least once this week, consider having a meal alone without reading or listening to music or talking to someone else as you eat. Try existing without your earphones on in situations when you normally would—even if you can only manage this for ten minutes. At work, instead of dividing your attention between the task at hand and Facebook, or your email, or the last text message, concentrate entirely on what you are doing and notice what comes up when you work this way.

Silence can become a good friend if we just learn to acquire a taste for it.

Monday, July 4, 2011

Declaring Interdependence: Throwing Away Your National Identity

In our ongoing attempt to construct some kind of solid identity, we cling to all kinds of labels that we hope can clearly define us: our race, gender, ethnicity, sexual orientation, political affiliation, or national citizenship. Some of us favor one classification to the exclusion of all the others, or we come up with some intricate combination of tags we think will effectively convey the image of ourselves we want to project:

“I’m a radical queer feminist vegan left-wing Karl Marx socialist and Unitarian Universalist secular Buddhist.”

Many of us prefer to identify with an idea of who we once were or who we wish to be one day, even if we spend almost no time at all engaging in any of the necessary activities that might make that particular label even remotely accurate:

“Although I work full time for the IRS doing audits and haven’t performed in over 15 years, I really consider myself an actor.”

Americans are very susceptible to getting swept up in a strong sense of national pride, or more accurately a sense of national superiority.

There are many things that are really, really wonderful about the United States--our naturally rebellious and pioneering spirit, and the immense volume of creativity and ingenuity that exists in the arts and technology, to name a few. Compared to some countries we’re light years ahead when it comes to fair and equal treatment, yet in other ways we lag far, far behind.

A proper understanding of the three qualities of existence can create the space necessary for living a life that’s sane and manageable. Realizing non-self challenges us to drop all of our familiar labels and to consider more deeply who and what we are, how dependent we are on all other people, communities and countries, and how fleeting, temporary, and ever changing this human condition of ours is.

This myth of separation we take for reality screws with our heads and causes us to feel like we’ve got to grab our share of HAPPY lest someone else get it first. So dark skinned people are seen as threats to our jobs and security, and freedom fries are invented when other countries aren’t as gung ho about going to war as we are.

It’s great to take pride in one’s country, one’s city, one’s family, one’s sangha. (I take pride in all of these things). But for today spend just a few moments considering what it would mean to drop all of the usual labels you use to identify yourself with, and instead declare your complete interdependence with every other nation and all other people in this world.