The Heart of Zen

One of the most revered teachings in Zen comes from The Heart Sutra, and the central teaching of this Sutra is that Form is Emptiness; Emptiness is Form. In our ordinary way of understanding, one thing is not the same as something else. 

We see matters as independent and mutually discrete. Form, of course, has defining characteristics. Since form can be perceived, we can define it. But emptiness has no defining characteristics, and like air, it can’t be perceived. So how is it possible that form (which can be perceived) be the same thing as emptiness (which can’t)? Perhaps there is a better set of questions: Is it possible to be conscious of anything—any form, without the capacity of consciousness itself? And the obvious answer is “no.” By itself, consciousness has no form or defining characteristics. But is it possible for consciousness completely independent? Can consciousness be excised or isolated from the form of our bodies? Is consciousness independent and mutually discrete? Or is consciousness; instead, the source, and form the manifestation? 

Implicit in manifestation is a source, and the source has no meaning unless there is a manifestation. There is a temptation to see source and manifestation as separate matters just as there is a temptation to see emptiness as separate from form. We play with word and concept forms and become enamored with distinctions, but emptiness remains when these are no longer present. 

 When we meditate, we see psychic forms wafting across the screen of our consciousness. Obviously, to see these forms, there is a seer. But when these psychic forms go away, there is no seeing going on, or is there? Perhaps the form being seen is emptiness. If that is the case, then Form is Emptiness. Consciousness is empty, yet it is full—the well-spring of all.