The distant place that lies within.

The expression, “Home is where the heart is,” suggests that our home is in union with another. The problem with that understanding is our sense of home is then wedded to the other’s well-being. So long as that union is well, our well-being will be good. However, the opposite is also true. Tying yourself to another can be dangerous, especially when the other jeopardizes our sense of stability and wholeness.

Another perspective is more favorably secure: the perspective that home lies within, right where your spiritual heart exists. The first view can be problematic, but so too can the latter. It all depends on how we understand and experience ourselves. If our view is one of self-love, that is one thing. If our view is self-hatred, that is even more dangerous than the first. In either case, wherever we go, we go with ourselves.

Both self-love and self-hatred can and do vary according to changing circumstances—everything of a mortal nature is constantly changing, and no one can stop that flow of mortal change. Consequently, it is necessary to look beyond mortality to get to the root of the matter.

Three different spiritual teachings point us to the resolution. The first comes from a familiar source (The teaching of Christ, as expressed by St.Paul the Apostle). The second and third sources are less familiar but dovetail with that of The Apostle. Let’s start with the second, move on to the third, and check back in to conclude with St.Paul.

“We are not human beings having a spiritual experience; we are spiritual beings having a human experience.”—Pierre Teilhard de Chardin, the French philosopher, paleontologist, and Jesuit priest who thought deeply about the meaning of our existence and relationship with the Divine. Chardin held this unorthodox view that within our mortal shell was our true home. Accepting this perspective changes how we understand ourselves (and others) from a constantly evolving mortal being that ends in death to a never-changing immortal being that never ends.

The third source comes from one of the greatest spiritual poets, artists, and educational theorists who won the Nobel Prize for literature in 1913 (Rabindranath Tagore). Few in the West have heard of Tagore, but he shared de Chardin’s perspective and conveyed his view through many of his works, not the least of which is his poem Journey Home.

“The time that my journey takes is long, and the way of it is long.

I came out on the chariot of the first gleam of light and pursued my

Voyage through the wildernesses of worlds, leaving my track on many a star and planet.

It is the most distant course that comes nearest to thyself,

and that training is the most intricate, leading to a tune’s utter simplicity.

The traveler has to knock at every alien door to come to his own,

and one has to wander through all the outer worlds to reach the innermost shrine at the end.

My eyes strayed far and wide before I shut them and said, ‘Here art thou!’

The question and the cry ‘Oh, where?’ melt into tears of a thousand

Streams and deluge the world with the flood of the assurance ‘I am!’”

Like de Chardin, Tagore was persuaded that the discovery of our true home—the one of spiritual essence—only came about through a quest within, where we find our eternal source.

Now, to tie all three together, let’s examine what St. Paul had to say in the book of 1 Corinthians. He said (metaphorically), “You are the body of Christ. Each one of you is a part of it” (the concluding point of 1 Corinthians 12:12-27). Still, when taken literally, it unites with the other two perspectives that our true home—the one we can never leave lies at our spiritual core. There, alone, all of us can find the eternal spirit of love—our Divine essence. And when we see that core, we know that our essence is the same as the Divine. Short of that, we are all left with a self-understanding that bobs and weaves like a cork tossed about on the waves of change, sometimes loving and at other times with hatred. God is undivided love, and that is us.

Transformation

Buddhism has been around so long that it is hard to recall the locus—the seed from which it grows. But by recalling the condensed teaching of the Buddha, the essence is the very first point: Life (e.g., mortal) is suffering. Everything else about Buddhism is centered around that locus. So whenever we become overwhelmed with the multiplicity of the branches springing from this ancient practice, all we have to do is remember the root: Life is Suffering. This is why Buddhism has such an enduring appeal—Everyone suffers, and nobody wants to. And no more thorough practice has ever been conceived to understand suffering and provide a means for overcoming it than Buddhism. Suffering springs from our mind and begins with how we perceive and understand ourselves and the world we live in. And this is why Buddhism is a full exposition of our minds.

Master Hsuan Hua writes about this matter in the opening section of The Shurangama Sutra. He points out two aspects of our mind: Superficial, but unreal, the other hidden, but real. He says that the hidden part is like an internal gold mine that must be excavated to be valuable. This gold mine is everywhere but not seen. The superficial part is also everywhere but seen, and it is this superficial part that lies at the root of suffering. He says,

“ The Buddha-nature is found within our afflictions. Everyone has afflictions, and everyone has a Buddha-nature. In an ordinary person, it is the afflictions, rather than the Buddha-nature, that are apparent...Genuine wisdom arises out of genuine stupidity. When ice [afflictions] turns to water, there is wisdom; when water (wisdom) freezes into ice, there is stupidity. Afflictions are nothing but stupidity.”

The word stupidity may sound harsh and uncaring, but sometimes stark truth is more effective than placation. The critical point of his statement (and a message of the Sutra) is that there is a crucial relationship between suffering and wisdom. Both of these rest on a fundamental principle of faith—That at the core of our being, there is the supreme good, which is ubiquitous. Unlike other religions where faith is in an external God, in Buddhism, faith concerns a serene commitment in the practice of the Buddha’s teaching and trust in enlightened or highly developed beings, such as Buddhas or bodhisattvas (those aiming to become a Buddha).

Many people get confused with words, especially the word “Buddha-nature.” When the uninformed hear that word, they start thinking about a ghost that they imagine looks like some ancient Indian person. What we believe makes a difference. But instead of the label Buddha-nature, we could call it “Mind-nature” because Buddha means awakened. When we awaken to our right primordial minds, our world is transformed. Buddha-nature is the unseen gold mine that inhabits all of life. Without accepting that core, we are incapable of accessing wisdom, and without understanding, we are all trapped in suffering. The flip side of suffering is bliss, just as the flip side of up is down, but when we are immersed in the down, it is most difficult to “pull ourselves up from the bootstraps” and rise above misery. During those downtimes, it seems that everything is down.

We have all had conversations about the essential nature of people. Some say that we are rotten to the core—that there is no vital good there. Such people have given up on their own human family. This voice is split between those who believe in God and those who don’t. On the one hand, if there is to be any essence of good, it is purely the result of that good coming from an external God. The “non-believers” hold no hope at all—Just rotten to the core. Neither of these voices acknowledges intrinsic worth. To one, the worth is infused; to the other, there is none.

The eternal presence of Buddha-nature (e.g., the pure/not polluted mind of consciousness) is a contrary voice of faith: The recognition of intrinsic, essential worth, present in life. This gold mine, which, when accepted in faith, manifests in wisdom amid affliction and turns ice into water.

Charting Life.

In school, we all learned how to conduct research and chart the results. Nobody answers questions exactly the same, so some answers chart high, some chart low, and when we plot all of the answers, we can see a picture emerge that tells a story. We can even apply certain formulas to get a more accurate picture by “smoothing” the data and making projections based on what we learn. A good piece of research combined with properly done analysis helps us evaluate conditions and understand our world.

But look at how a chart is arranged. On one axis lies the range of variables being measured, and on the other axis lies a fixed frame of references, such as time or space. If our chart is really sophisticated, it might be a three-dimensional chart to get a more sophisticated picture. But whether two-dimensional or more, there is always a baseline that doesn’t move, so there is a constant by which we can map our work. If the baseline moved, as the data moved, there would be nothing learned.

When you think about it, this is a metaphor for how our mind works, and it must be this way. Otherwise, what we would see would just be a mish-mash of confused data: No picture. So how does this metaphor apply? Our true mind is the unmoving baseline, and moving data is our perceptible world. The variables data move. Our mind remains constant. If either of these were different (e.g., moving mind or constant data), the result would be inconceivable.

Now overlay the Buddha’s teaching on this map, and see what you get. Our unconditional, unmoving mind is joined irrevocably to our conditional and moving world. It is simple yet profound. It’s right there staring us in the face, but what can’t be seen is what doesn’t move. Rabbits learned that lesson eons ago, but we are still trying to figure that out.

Dancing through life

Watching two accomplished ballroom dancers is a delight. They move in graceful, fluid motions almost as a single entity. One leads; the other follows. If there is no cooperation, then harmony is broken with both trying to lead, and the motion is jerky and chaotic. 

If neither leads, there is no motion. If you look at what’s happening in Washington right now, you can see the non-dance of chaos. Whether we move or don’t, dance can only occur if there is a floor to dance on. 

Dancers don’t move through thin air. In a certain sense, we are like those dancers. We move in a relationship with others across the immovable floor of life. Our movements are either fluid, graceful, or chaotic, depending on how we cooperate. It’s a matter of giving and taking. Two gives or two takes end in stalemate. We have invented a saying to express this dance. It is called “What goes around comes around.” We reap what we sow. 

In Buddhism, this is called karma and works the same way. The floor beneath the dance is, of course, the immovable foundation of our life—our mind. If it moved, the dancers would be shaken. But since it is stable, the dance can proceed: One half leading, the other half following. And the dance can only happen with these three things—The immovable floor and the two partners. When all three functions in harmony, the dance of life is a beautiful thing.

Nirvāna

What does life look like when you awaken? It looks exactly the same, but in another way, everything has changed, only it hasn’t. I suppose that sounds abstruse, but actually, it isn’t. Our natural mind is pure and unconditional. It is always with us yet beyond detection. It is the source of everything but has no nature at all. It is like a mirror that reflects whatever passes before it but in itself contains nothing.

Today during our meditation group, a helicopter flew overhead. As it approached, the sound gradually came in contact with our ears; the sound grew stronger and then faded as it moved on. Without thinking about where the helicopter came from and where it went, the sound was just sound and left no tracks. The conditions changed, but our mind didn’t—it remained silent, aware, pure as a mirror, and reflecting the sound.

Upon awakening, we become aware of awareness itself: The mirror. Until that point, we are consumed with making something out of the sounds and other forms of perception and thus never wake up to our unconditional mind. Nirvāna is the state of being free from suffering and is understood as “blowing out”—referring in the Buddhist context, to the blowing away the smoke of greed, hatred, and delusion. It is a state of soteriological release.

“Soteriological release” means (in essence) salvation, but not in the ordinary way of understanding. In The Diamond Sutra (verse 25), The Buddha said:

“There are in fact no sentient beings for the Tathagata to liberate. If there were sentient beings liberated by the Tathagata, it would mean that the Tathagata holds the notions of a self, a person, a sentient being, or a life span. Subhuti, when the Tathagata says ‘I’, there is actually no ‘I’. Yet ordinary beings think there is a real ‘I’. Subhuti, the Tathagata says that ordinary beings are in fact not ordinary beings. Therefore they are called ordinary beings.”

When first read, I didn’t understand, but upon further reflection, I did see the wisdom. The Buddha (e.g., Tathagata) was telling us that we ordinary humans hold onto the idea there is such a thing as a “self.”—separate, distinct and unique from all others, and to retain this notion is what leads us away from Nirvāna and into the land of never-ending suffering. This idea of personality is what we must lose to be free—be saved (liberated), not being saved by God for inherent sin.

Our conditional mind and unconditional mind are often portrayed as the difference between smoke and fire. We can see the smoke of thoughts, which emanate from the fire of mind. When thoughts are blown out, the smoke goes away and we lose that mind that deceives us, thus producing the idea of a conditional, distinct personality and find our true mind where we are One with all. 

That no-mind state is what is known as Nirvāna: our natural mind, which has always been present. The mirror never comes or goes. Without it perception would be impossible. The mind moves and it doesn’t and everything is just a reflection of the way things are.

The isness of IS.

Everyone desires certainty, but it doesn’t come about; the ground beneath our feet is different from what it was yesterday, and consequently, only new solutions will work today. We surely know that in today’s world with COVID-19.

We can’t recycle old solutions, we must create new ones to fit today’s terrain. That makes unquestionable sense so why do we not see the shifting sands? Perhaps we don’t see it because we don’t want to. It is easier to shape life as we want it to be, instead of the way it is. “Suchness” or “thusness” is the desirable way of the heart: Accepting what is vs. what we wish. Desiring what is not, is a fool’s journey since what exists in this present moment is all there can ever be. The clock doesn’t run backward. That, however, does not stop us from engaging in fantasy and wishful thinking.

This sage observation is not singularly a matter of psychology or spirituality but is also a reflection of biological necessity and survival. According to Charles Darwin’s Origin of Species, 

“…it is not the most intellectual of the species that survives; it is not the strongest that survives, but the species that survives is the one that is best able to adapt and adjust to the changing environment in which it finds itself.” 

Numerous examples of failed societies can be found⎯from the Vikings in Greenland to the Jews who were deceived in Nazi Germany, believing Hitler would not follow through with his final solution⎯when refusal to adapt and blindness ruled the day. There is no guilt implied here. Often times circumstances shift suddenly and being creatures of habit, we are lulled into states of denial. When people or other species have not adapted, they have perished. This is as much a psychological matter as it is a spiritual one.

We have some psychological blind spots that can be dangerous. Cognitive dissonance is one of these blind spots. So is “herding,” “crowd mentality,” (a significant problem today in social networks), the “boiling frog syndrome,” “denial” and so too bigotry, misogyny, xenophobia, and racism⎯bias against accepting what is and desiring what is egocentric, fear-induced and self-serving. 

Learning to accept the essential goodness in all things requires releasing ourselves from fear, and then embracing the unity in all. When we see ourselves in others then we can say as Shantideva, the 8th-century Indian Buddhist scholar, said: “When I act for the sake of others, No amazement or conceit arises. Just like feeding myself, I hope for nothing in return.”

Post Mueller; Continuing manipulation, or not.

Global Interconnectivity.

As I write this post, 91 days remain until the next US presidential election. We are now living in the post-Mueller era, and some key issues need to be addressed between now and November. It is most likely few even read the Mueller Report, fewer still are those who understood, and the tiniest of all are those who adequately grasped the essentials of what was learned. Nevertheless, global policies have been shaped without the slightest understanding of the implications going forward.

I am in a somewhat unique position to lay out the underpinnings of what has been learned (but not applied). Why? Because I had a career in the advertising business, I have a long history with Zen and am a bit of a tech junkie. While those seemingly disparate pieces appear to be unrelated, they are intimately joined at the hip.

First, let’s consider the essentials of “how” our democratic system was, and continues to be, subverted. And to understand this critical “how” we need to wind the clock backward (further back for the other part) to pre-9/11, during that time, the world was waking up to the fact of global terrorism. At that juncture, we were scrambling to develop means to anticipate probable next strikes, by identifying the who, what, where, and when of terrorist activities.

In those days, the NSA was leading the charge under the “management” of Retired Gen. Michael Hayden, former director of the NSA, CIA, and later national security analyst for CNN. Under his steerage was a low-level NSA operative by the name of Bill Binney, who happened to be a brilliant cryptologist and long-time National Security Agency analyst. Binney developed a sophisticated program named ThinThread for gathering data capable of providing clues, in real-time, of potential terrorist threats. See the documentary about this by going here. His method was based on the same technology later employed by Cambridge Analytica to manipulate voters during the 2016 campaign that led to electing Donald Trump POTUS. 

In simplistic terms, Binney began with an observation that terrorists used Social Media and other electronic devices (e.g., Cell phones…anything connected to the Internet) to garner sympathy for their cause, recruit such people, frighten many, and communicate with associates in planning, organizing and perpetrating terrorist attacks. Then he went the next step and developed precise “psychographic” personality profiles of those so inclined to malevolence. 

Psychographics (vs. demographics) emerged gradually 30+ years previously. It was used by advertising folk (one of whom was me) to identify probable targets (e.g., target marketing) to receive messages to induce potential customers to buy X, Y, or Z, based on the ingrained preconceived idea that unless they did, they were nobody. 

Demographics concerns such matters as age, gender, income, education, etc., whereas psychographics concerns what such people actually do (lifestyle choices: what they buy, where they go and when, what their interests are, etc.). The latter is much better in targeting potential customers and was just beginning to emerge when I was in the advertising industry. Back then, it was very crude and rudimentary compared to today. 

Now nearly every person on earth participates in Social Media of some sort, such as Facebook, Instagram, Google, Apple, Amazon, Netflix, or others. And when combined with the capability to do what Binney designed (but was never used by Hayden/NSA): To develop “psychographic” personality profiles, a potent tool for manipulation emerges that can be employed to find weak spots and exploit them to one advantage or another, from sending out instant, tailor-made messages to manipulate the uninformed via email, news feeds, etc. 

The Mueller Report pulled back the curtain to reveal how foreign governments can, and do, manipulate voter attitudes by taking advantage of preconceived biases and stoking them into tribal camps of opposition that destroy our freedoms. Few in Congress seemed to understand how this threat (and theft of private, personal data) is used to undermine democracy. Consequently, the manipulation continues, and as Mueller stated, it is being used to this very day, not only in the U.S. but around the world. Freedom is not freedom when our inherent preconceived attitudes and biases are manipulated in ways of which we are not aware of.

Cambridge Analytica, as a company, has been washed away by the tides of rage, time and change, but the methods continue to flourish and will most likely never end. All of the tech giants continue to use the same techniques. It should surprise nobody to observe that every time you do anything on the Internet (just as I am doing this very moment) “big brother” is listening, forming psychographic profiles and developing messages to steer you to physical and virtual spaces (Dharma Space; that also) to fulfill your interests.

Indra's Net of cosmic consciousness.

So much for today. Now let’s turn the clock back really, really far to the time of The Avataṃsaka Sūtra, which was written in stages, beginning from at least 500 years following the death of The Buddha. He died approximately 483/400 BCE, or in other words, a very long time ago. The Avataṃsaka Sūtra goes by an alternate handle of Indra’s Net (which simplistically explains the teaching). Imagine a net that encompasses and links together, every sentient being (e.g., humans, dogs, cats, elephants—any conscious being, perhaps even plants). All aspects of consciousness are knit together into a cosmic net. 

And why does this make sense? Simply because consciousness is primal, eternal, indiscriminate, unconditional, and is the basis of all life. At that deep and profound level of existence, all is interdependently linked, in a way similar to the technology used today to manipulate us all. The difference here is that, unlike the technology of today, when a person awakens to this level of existence, the tide shifts away from egotistical manipulation for malevolent means to unity, serenity, and the experience of eternal life, right here, right now.

Ah, if only: Politicians and all others would awaken to two truths—one of conditional, intertwined connections of opposition and the other of unconditional unity. What a transformed world it would be to such awakenings!

The lens through which we see the world

Ego, by Hsiao-Yen Jones

Bias; vested interests; preconceived ideas; discrimination: All forms of distortion that shape our view of the world and our selves. Birds of a feather flocking together against birds with different feathers, but underneath the feathers, all just birds with no defining labels. What do you have when you get rid of feathers? Birds. What do we have when we get rid of our delusions? The real you and me: all humans, with no defining properties: A true man, without rank.

What we are not ordinarily aware of is that every single person is looking at life through the filter of a fabricated artifact that is continuously distorting our view of the world around us. Beneath the false remains the true, but to get through what lies beneath, we have to plunge through subconscious fears. Most recently, I wrote about this subconscious barrier in a post Dreams and delusions.

We think highly of ourselves and thus look down on others not like us. We reason that our views are right, so others must be wrong. We adore accolades, so we play to the adoring audiences. When seen through this egotistical artifact, we do so unaware of our bias and assume that our rose-colored glasses shade the world. We are the center of us, and the world conforms to our image. Love ourselves: love the world. Hate ourselves: hate the world. 

But first, we must come to know ourselves; The one beneath the lie. Without that awareness, we delude ourselves with thoughts of superiority (the opposite or somewhere in between), believing we wear the clothes of an emperor. Who is this self? Is that the one we are genuinely: The one that is dependent upon the votes of birds like us, who vacillates on the whim and opinions of others; who needs reinforcement to be whole and complete? Or the self, that is already whole, eternal, steady, loved, and loves? The ego needs everything because it is always incomplete and unreal. Our true self is eternally whole, complete, and needs nothing. In the 14th century a mystic by the name of Meister Eckhart said this concerning how one head, stands in comparison to another:

“Humanity in the poorest and most despised human being is just as complete as in the Pope or the Emperor.” And we know what sort of clothing the Emperor wears—none.

Fundamental humanity is not flawed in any way. It is complete already. The flaw is what stands in the form of our human birthright that puts one head above another. The ego is the archenemy of our authentic, united selves, and God. But at the ground level of our humanness, we are equal and good, whether Pope, Emperor, Buddha, or an average person. Remove the enemy, and our unity shows through.

Guests and Hosts

The road to nowhere.

Imagine the relationship between a guest (who checks in and out) and a host who accommodates the guest. These two are essential to one another. Without a host, the guest would have nowhere to stay. And without guests, a host would go broke due to a lack of revenue. Thus they are two aspects of a quest that are intended to lead to the desired destination.

Now about the quest: Why does anyone go on a quest? The obvious answer is to move towards a goal, often symbolic or allegorical. Thus the precondition that motivates such a journey is to find what is presumed to be somewhere else, but for sure not here. Clearly, there is no justification or purpose to journey far and wide if the treasure is already in hand. What if the desired treasure IS already in hand but the traveler remains unaware? In that case, the treasure will never be found, because it is not located “far and wide.”

Now about the host: Unlike a guest, the host never moves anywhere, any time. If the host did move, how would the guest find a place of rest and nurture? In that case, the host would be a moving target. Thus the host is fixed and permanent, and the guest is always on the move and impermanent. In fact, the guest can, and does, have a beginning and an ending; is born and dies. Not so for the host; no birth, no death—permanent and eternal. And one more thing: The desired treasure is a “bird in hand,” not in the bush, only that bird seems to likewise fly in and fly away. Try to catch the bird by closing your hand and the bird flies away before the hand is closed.

Now consider this: “All beings by nature are Buddha, as ice by nature is water; apart from the water there is no ice, apart from beings no Buddha. How sad that people ignore the near and search for truth afar, like someone in the midst of water crying out in thirst, like a child of a wealthy home wandering among the poor.”—Zen Master Hakuin Ekaku

The treasure we all seek is already within, and in Zen literature, the treasure (the host) is called “Buddha-Nature:” our essential nature—who we all are at the core. The problem is the traveler is unaware. The presumption is a quest will lead to a distant goal that is already present, and thus we are “…like someone in the midst of water crying out in thirst, like a child of a wealthy home wandering among the poor.” We, the travelers are the water: fluid and forever moving. The host is ice, solid, and unmoving. 

“The traveler has to knock at every alien door to come to his own, and one has to wander through all the outer worlds to reach the innermost shrine at the end.”—Rabindranath Tagore. Wherever the traveler goes, the host comes along, like a shadow that never leaves.

Primal ignorance and primal enlightenment.

When all of the pieces fit together

In a previous post: Our overturned world, I shared Patañjali’s view of the five kleshas as being the causes of suffering. His perspective that the very first klesha: ignorance of the true nature of reality, was the foundational cause of suffering. When this primal ignorance is overturned, the other four fall into place. That being the case, the question becomes, what is the opposite of primal ignorance? When ignorance falls away, what is our natural (primal) state of mind, and what is it that results and produces a state of transformation?

Some time ago, I wrote about two opposing states of karma: Karma and the Wheel of Life and Death, and Karma and the Wheel of Dharma. The Buddha compared two paths: one leading to the discriminate states of life versus death and the other, leading to our true nature—pure consciousness without any discriminate properties, known as Buddha-nature: the realm of unity or natural enlightenment. Can that realm be perceived? And if so what does it look like? The point was made that the entire universe is a function of consciousness, or said another way: the universe is nothing other than the primordial mind in manifestation. 

The Buddha taught in the Mahaparinirvana Sūtra, “Seeing the actions of body and mouth, we say that we see the mind. The mind is not seen, but this is not false. This is seeing by outer signs.”  Of course, the mind is the source (consciousness) and as such, can’t see itself. We only see manifestations.

In that same Sūtra, he taught that “If impermanence is killed, what there is, is eternal Nirvana. If suffering is killed, one must gain bliss; if the void is killed, one must gain the real. If the non-self is killed, one must gain the True Self. O, great King! If impermanence, suffering, the Void, and the non-self are killed, you must be equal to me.”

Now we come to the critical point: unapplied consciousness has no properties. It is pure and indiscriminate. Only when consciousness is applied can discrimination occur. Until then, everything is unified and whole. 

A favorite sūtra of Bodhidharma was the Lankavatara. Here it says, “In this world whose nature is like a dream, there is a place for praise and blame, but in the ultimate Reality of Dharmakāya (our true primordial mind of wisdom/consciousness) which is far beyond the senses and the discriminating mind, what is there to praise?” 

Elsewhere Bodhidharma taught that the Dharmakāya was just another name for the Buddha and said, “When all forms are abandoned, there is the Buddha ... the void is not really void, but the realm of the real Dharma. This spiritually enlightening nature is without beginning ... this great Nirvanic nature is Mind; Mind is the Buddha, and the Buddha is the Dharma.”

All of the above harmonizes with Nagarjuna’s Two Truth Doctrine and the teachings of many other Zen Masters that we have two minds (one a mind of manifestation with discriminate properties and the other the great Nirvanic Mind without discrimination of any kind). In truth, these are not two but rather the unified integration of ignorance and bliss. Rationally, it appears as if there are two but think of these two dimensions as you would a roof with an outside and an inside. 

There is only one roof. From the outside, there is light, and everything appears as discriminate, but from the darkness, in the attic (where no light exists), nothing can be seen, thus no discrimination. A roof is, however, a feeble example since the mind that can’t be seen contains nothing and everything at the same time. Everything comes from there, but until the moment of applied consciousness, there’s nothing perceptible. It’s an everything/nothing mind.  

The great Nirvanic Mind is not perceptible since it’s the ground out of which all perception emanates. It can only be experienced but in itself is “…far beyond the senses and the discriminating mind.” Here there is no life or death, no self or other, no birth or death, no misidentification (asmita), no attachment (raga), no anger following a loss (dvesha), no misunderstanding life, and death (abhinivesha), no versus of any kind. THIS is what a transformed mind is, and when you awaken to this realm, you discover nothing other than what has always been: your true self—the Mind of the Buddha, full to overflowing in wisdom (the opposite of primal ignorance). This is when all of the pieces fall into place—this is the true nature of reality.

Seeing you seeing me.

Nearly 400 years have passed since the great Scottish poet, Robert Burns, offered the words, “O would some power the gift to give us to see ourselves as others see us.” 

Seeing ourselves, in that way, is a daunting challenge. What others see is limited to the perception of our objective nature, and the same is true in reverse: we see the outside evidence, and they see ours. None, however, can ever see another’s true subjective nature. We see the tip of the iceberg but not what lies beneath. 

The evidence of what lies beneath must be seen through word and action. In the Mahāparinirvāṇa Sūtra, The Buddha himself is quoted as having said there are two kinds of understanding: “One is seeing by outer signs, and the other by fathoming. Seeing by outer signs is like seeing fire from afar when one sees the smoke. Actually, one does not see the fire. Fathoming is like seeing the colour of the eye. A man’s eye is pure and does not get broken (damaged by looking). The same is the case where the Bodhisattva clearly sees the Way, Enlightenment, and Nirvana. Though he sees thus, there are no characteristics to be seen...Seeing the actions of body and mouth, we say that we see the mind. The mind is not seen, but this is not false. This is seeing by outer signs.” And Jesus, likewise said, “Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves. You will know them by their fruits.” 

Our inner truth is reflected through word and deed. We are all seeing through a glass either filtered by the darkness of how we think and imagine ourselves, through the bias of our own egos, or through a clear lens cleansed of defilement. What we believe ourselves to often stand against how others see us and that contrast is a thorny problem everyone must work through before the darkness vanishes. We can see clearly, life as it truly is: a magnificent creation—a heaven on earth!

The genuine truth is the same regardless of source. The same is true of wisdom. If honesty and knowledge are real, they will be the same for all people irrespective of origin or affiliation. Nevertheless, people often are misled between gold and fool’s gold. Genuine gold is always authentic, regardless of judgments and filtered bias. In the 13th chapter of 1st Corinthians, the Apostle Paul addresses this matter of the accouterments of religiosity compared to correct vision. 

He said, “…where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away. For we know in part and we prophesy in part, but when completeness comes, what is in part disappears. When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind me. For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known.”

This wisdom is not different from that offered by Jesus in the Gospel of Thomas to which I referred in a previous post Getting saved: “When you know yourself, then you will know that you are of the flesh of the living Father. But if you know yourself not, then you live in poverty and that poverty is you.” 

Neither is it different from the words of The Buddha found in the Sutra of Perfect Enlightenment: “Good sons, it is like smelting gold ore. The gold does not come into being because of smelting...Even though it passes through endless time, the nature of the gold is never corrupted. It is wrong to say that it is not originally perfect. The perfect enlightenment of the Tathagata (A Buddha: our right mind) is also like this.”

The central battleground is the impediment that blinds us all and turns righteousness into self-righteousness. What is right doesn’t depend upon our ideas about ourselves. Right is always right. Truth and wisdom are always what they are. To claim that our views alone are right, standing against the opinions of others, is nothing other than an egotistical reflection of the internal workings of not understanding who we indeed are: “…flesh of the living Father.” We can see the flesh. The question is, can we see “…the power of the gift within.” When completeness comes, what is in part disappears. Then only will we know fully, even as we are fully understood.

Journey thru Hell to Heaven

I didn’t grow up with any religious or spiritual inclinations at all. I didn’t have any desire to ponder what I considered un-useful speculations. It was only after I was 40 years of age, having traveled far, suffered much and stood at death’s door twice that I began to reach into the unreachable for a practical reason: I wanted to live but knew there was something very wrong with the way I had lived thus far.

At that juncture, I chose to leave “the world” behind and close myself off from one dimension and close myself into another, and my choice was Zen. I chose that path because it held out the hope that I could learn to get beyond the horrors I had experienced that dwelled in memories too egregious to live with. These horrors occupied my unending thoughts, and Zen was all about cleansing my mind by suspending thought. I lived in a Zen monastery for nine months, during which time I joined hands with Dante and walked through the bowels of the Hell I had created. When my journey came to an end, I had drained myself of the infinite swamp of corruption that dwelt in memory only and cleansed my heart and mind of contamination.

I discovered something very rare and special during that time: when all cognitive processes are gone, what remained was emptiness—the face of God. By the time I arrived at seminary, I had seen that face and knew that God was the source of everything. So I began to construct a new life blending thoughts with no thoughts: God in my heart and thoughts in my head.

Seminary was a most curious experience for me. Theology is all about words, thinking, and objectifying what I knew could never be adequately expressed in words. The study of theology was thus most frustrating as I grappled with fusing my ineffable experience with an abstraction of the same thing. It was a process that took me years beyond to assimilate the two with some continuous and substantial academic study. I found myself in constant conflict with people who wanted to do what I had rejected: fill their heads with words and abstractions of an experience I knew was a road to nowhere.

However, one of the most helpful of all words came from Zen Master Bassui Tokusho, who said: 

“One moment seeing your own mind is better than reading ten thousand volumes of scriptures and incantations a day for ten thousand years; these formal practices form only causal conditions for a day of blessings, but when those blessings are exhausted again, you suffer the pains of miserable forms of existence. A moment of meditational effort, however, because it leads eventually to enlightenment, becomes a cause for the attainment of buddhahood.”

Nevertheless, I realized that if I was ever going to be able to convey the experience I had been graced with I had to travel the path they had chosen. It took me 30 years more before I was ready. I suppose it was like a pianist who must practice until the music comes out of them naturally.

There was a message spoken by Jesus in the middle of the beatitudes that says, “Blessed are the pure in heart: for they shall see God.” (Mat. 5:8) The passage is not well understood, but it spoke directly to me. I had to read that passage in Koine Greek: the language used to write the New Testament, to really grasp the essence of that statement and when I did I found the key that unlocked the bridge between Zen (the discipline transcendent to words) and Christianity (a religion of words). To Zen, words are reflections: illusions of matters too deep to grasp with our true mind—dreams that dance on hot pavement and create heat waves. To the ordinary Christian, the heat waves are all there is.

So what was the key contained in that passage (Blessed are the pure in heart: for they shall see God.)? First, it’s necessary to understand what the authors of the New Testament meant by the Greek word λόγος (Logos, the English translation for The Word). Unlike our contemporary understanding of concepts, λόγος meant the embodiment of meaning expressed abstractly of the ineffable: the very matter that bent my brain for years on end. What Jesus intended in that statement of purity was to cleanse our hearts of an admixture of thoughts, whether good or evil.

When Western man imagines heart, they think of the organ that pumps blood. But to the Greeks, the heart was the center of life. However, to people of Zen, there is no difference between the heart and the mind and was known first by the Chinese as “xin” and later by the Japanese as “shin,” and there is a profound statement in both Chinese Zen (Chan) and Japanese: “Mu shin, Shin.” The little “shin” means that admixture of thought that affects our hearts, whether good or evil. When the admixture is gone, then “Shin” arises: the face of God—that space of emptiness out of which emerges our true nature and everything else. Shin is the unity between our corporeal selves and the source of all, and these two, as it turns out, are really not two. They are the two bound together aspects of life (embodiment): one part limited and objective and the other part eternal. Shin IS the embodiment of God within this limited body, and when anyone experiences that fusion, the world is changed forever.

So now I stand between the two worlds of East and West, and my challenge is to fuse the two just as they were for me, and neither the East nor the West seems to have any interest in fusing with anything not like them.

One of the greatest mystical poets of all time is Rabindranath Tagore.  Sadly, while he lived, he was little known outside of the Calcutta area, and not known at all outside of India, but he captured the essence of my journey when he said,

“The traveler has to knock at every alien door to come to his own, and one has to wander through all the outer worlds to reach the innermost shrine at the end.” 

Staying Present and non-discrimination.

The past is dead, the future is yet to come.

I know I made a formal, online pledge to begin speaking my own words and begin to cease speaking other people’s words. 

That remains my goal but the path of mortal life moves forward full of flaws. The keyword of my committed vector toward immortality is “begin.”

That said, I have feasted on the wisdom of spiritual giants, and from time to time I am drawn to their words for a simple reason: They are considered giants because of their wisdom and means of expression. 

Such is the case today and my sharing comes from maybe the greatest of all was Huangbo Xiyun (or simply Huang Po)—the teacher of Chan (Zen) Master Rinzai Gigen; the founder of one of two remaining strands of Zen. And the strand I studied, began, continued with and within that strand found my inner truth, which saved my life.

Huángbò’s most significant contribution, to the treasure chest of human wisdom, was his teaching centered on the concept of “mind.” If it were possible, to sum up (a profound dis-service) his teaching it would be, “It is as it is. It was as it was. It will be what it will be.”—with nothing added (perfection personified). Closely aligned with “things as they are” is what in technical terms equates with Suchness (or thusness). 

To adequately unpack that summary would be an entire dissertation. So I will leave that aside and get to the core, which is that our thoughts are the engine of karma-producing actions, for the good; the bad or the in-between. Huángbò’s, and my, grasp of how this works in ordinary life is when we think, anything at all, we leave reality behind and substitute for it an abstraction, tempting the demons (metaphorically) toward judgments, biases and dogmatic, dug-in life. 

When we do that we get caught up in the whirlwind of attachments, not realizing that we already have the treasure we seek. And when that happens we are lost in the hurricane of samsara, (living hell) we move further and further away from the greatest of all treasures: The source of never-ending fulfillment, which is always with us, never leaves us, and becomes hidden beneath the soil of ever-deepening bad stuff, with some really nasty behavior and feedback.

Aha, you might say, but The Buddha said, “We are what we think. All that we are arises with our thoughts. With our thoughts, we make the world.”  True enough but what if we just saw life “as it is truly?” A central question is, to which world was he referencing? Or the flip side—which world was he not referencing? For sure he was not referring to the unconditional/ultimate realm since that realm has no defining properties and can’t be defined or thought of, so it must have been this conditional world that is made with our thoughts, for the good or the bad. 

I hesitate to say more since more words on top of other words leads us further and further away down the primrose path. However, I will justify my addition be employing another fundamental principle—that of Nāgārjuna’s Two Truth Doctrine, which in essence says we must use the vehicle of the artificial to expose the genuine article. One of these truths is our ordinary, conventional one, which we take to be the ultimate, but in fact is the exact opposite. Conventionally our perception is conditional where everything is contingent upon other conditional matters, which are also in constant motion. Without awareness, we are engaged in a never-ending tennis match of delusion. Ultimate truth, however, never changes, is always present, and is dependent upon nothing. And these two truths are inseparably bonded together.

So I can only point to the mind with words, but never find it since it is impossible to use the mind to find the mind. All things arise from the ground of all being (e.g., mind); stable as the rock lying hidden beneath the sands of the shore which are swept away by the surf. The notion here is quite similar to the parable told by Jesus in Luke 6:48-49—building our house upon the bedrock instead of the moving sands.

But alas I drift from the initial matter of “things as they are,” sans the addition of thinking (the abstraction of the real). I’ve said enough of my own words and will thus end with two quotes of Huangbo Xiyun: “Here it is—right now. Start thinking about it and you miss it.” and “The foolish reject what they see, not what they think; the wise reject what they think, not what they see.” Think about that. Better yet don’t think, then you too will accept “things as they are,” and remain in the ever-present moment with no discrimination.