Thinking Outside The Box.

From time to time, it’s worth recycling some posts. This one, in particular, is such a post since it addresses the underpinnings of how life works, so desperately needed at the current time. All that we do is based on thinking. It happens so naturally we rarely connect the dots. The Buddha said, “We are what we think. All that we are arises with our thoughts. With our thoughts, we make the world.” So today here is a follow-up post about thinking.

From the time of birth all the way to the end, we never stop thinking. We do it while we are awake, and while we’re sleeping, in the form of dreams. Only for brief moments is there a lull in this cerebral activity, and that is both a blessing and a curse. Because we think, we can imagine, and that allows us to create and invent things almost unimaginable. As we invent, others can experience and learn about our inventions and innovate improvements to create entirely new inventions. One creation serves as a building block for the next, and the creative process expands geometrically. There would appear to be no end to our creative capacities. The only obstacle to this process is what blocks clarity that impedes progress.

Thinking is a two-edged sword. Not only does it equip us with problem-solving skills, but it also provides us with the capacity to create problems. Because we think we can’t help thinking about ourselves, and we do this based on the nature of thoughts. A thought is, in simple terms, a mental image, a virtual projection manipulated in our brains. The image is not a real thing. It is an abstraction of something real. We open our eyes, and we see external images. We close our eyes, and we see internal images. What we fail to realize is that all images are actually being registered in our brains. What appears as “out there” is, in truth, nothing more than a virtual projection being registered in our primary visual cortex where it is “seen,” and based on this projection, our brain tells us “out there.”

But this is not the end of the matter. These images are then subjected to cognitive processing and recording in memory.  Some experiences are pleasurable, and others are not. When we experience pleasure, we want to grasp and retain comfort. When it is undesirable, we remember that as well and do our best to avoid such events occurring again. This is a learning process in which we engage to do what we can to maximize pleasure and minimize pain, but we soon learn that such a thing is beyond our control. What brings us pleasure in a moment brings us pain in the next. Phenomenal life is constantly changing.

This fundamental desire to avoid pain and retain pleasure is a trap that ends up creating the opposite of what we seek because we attach our sense of self-worth to moving targets. As the objects of desire come to an end, suffering follows. What we set out to avoid, soon comes our way. And out of this ebb and flow, we develop a sense of ourselves. We wonder about the one doing the thinking and make flawed conclusions. When adversity occurs, we imagine that we brought it upon ourselves—which is right in many cases. When pleasure comes our way, we imagine that we singularly created the conditions that made it possible. Gradually we form an image of ourselves, which we’ve learned to label an ego—a self-image that is no more real than every other abstraction produced by our brains.

All images are projections—the ones we see externally, which we presume is our real world of objects, the ones we see in our mind’s eye, and the images we develop about ourselves. None of it is anything other than abstract images recorded in our brains, not much different than the images projected onto a movie screen. All of it looks real, so we respond as if it were, and that results in significant problems for ourselves and people with whom we share our world. 

Out of this flaw of perception and processing comes certain conclusions. We conclude that we can trust some people and not others. We conclude that to survive and prosper, we must hoard and save for a rainy day. We conclude that greed is good, and we get angry when people draw attention to this flawed conclusion that jeopardizes our egotistical plans. Life then becomes a competition with winners and losers, and things turn out the same way as before. We wanted to maximize pleasure and avoid pain. The result is the opposite because our aggressive lust leads us into isolation, alienation, and jeopardy with the very same people we need to ensure our desires.

Thinking, thinking, thinking: It never stops from birth till death. It is both a blessing and a curse, and we thus create both wondrous inventions and means of destruction. As a result, life balances on a razor’s edge between greatness and evil. That’s life, so what’s Zen?

Long before there was science, of any kind, people were natural scientists and engaged in the scientific method. They wondered. They created hypotheses. They tested these ideas in various ways. They found out through trial and error what worked and what didn’t, and they learned just like scientists do today. Now we have formal sciences, and one of these is neurology: the study of the brain. Zen is the study of the mind and is conducted almost precisely as any science is done —through observation but not with tools. In Zen, the mind uses itself to examine what it produces: the coming and going of thoughts and emotions. When thoughts arise, they are observed as unreal images. When they subside, we are left with silence of what seems to be a definable observer, but in truth is simply consciousness.

We live in a time awash in technology and assume that it is based on electronics. But the principle of technology is much broader. Fundamentally technology means an application of knowledge, especially in a particular area that provides a means of accomplishing a task. Anything from a simple hammer to charting the cosmos properly belongs to the realm of technology.

The common-coin understanding of Zen is wrong. Ordinarily, Zen is considered to be a branch on the tree of Buddhism, but what many people don’t realize is that Zen came first, a long time before there was such a thing as the religion of Buddhism. The original name for Zen was dhyana and is recorded in history as far back as 7,000 years. The Buddha lived around 2,500 years ago and used the mental technology of Zen to experience his enlightenment. Properly speaking, it isn’t Zen Buddhism but rather Buddhist Zen—the mystical form of Buddhism. All orthodox religions have mystical arms, and all of them have meditation as a core principle. 

More than 300 years ago, Voltaire, a famous French Enlightenment writer, historian, and philosopher, defined mediation in a way quite similar to Bodhidharma (“Zen is not thinking”). He put it this way: “Meditation is the dissolution of thoughts in Eternal awareness or Pure consciousness without objectification, knowing without thinking, merging finitude in infinity.” While Zen isn’t electronic, it is similar since our brain works by exchanging electrical transmissions, and Zen is the most thoroughgoing technology ever conceived for fathoming the human mind.

Because of scientific advances that have occurred in our time, we know the human brain is the most sophisticated computer ever and is capable of calculation speeds a billion times faster than any machine yet built. Furthermore, it is “dual-core,” computing in parallel mode with entirely different methods. One side works like a serial processor (our left hemisphere), and the other works as a parallel processor (or right hemisphere). On the left side of our brain is the image factory, creating thought images, and on the right side of our brain is the one watching the images. The left creates code, and the right reads the code. The left is very good at analyzing, dissecting, and abstracting while the right interprets and says what it all means. The right side “thinks” in pictures (interpreting the images). The left side talks but doesn’t understand, and the right side understands but doesn’t talk. Together the two sides make a great team, but individually they make bad company.

Zen is the mental technology of using the mind to understand itself. The true mind watches the movement and arising of the code to grasp how the “machine” works. Everything perceived and processed is applied consciousness and is watched. There is a conditional and object-oriented aspect, and there is an unconditional objectless aspect. Both sides of our brain have no exclusive and independent status. Only when they function together are they of much use. It is much like a wheel: the outside moves while the inside is empty and is the axle around which the external wheel moves. Our conscious subjective center is unseen and without form. Our objective nature has form and is seen.

In a metaphorical way, our brain could be considered hardware and our mind software. Software instructs the hardware on how to operate. Together these two are mirror opposites and rely upon the other side. In Buddhist terminology, this relationship is called dependent arising, (alternatively dependent origination) which means they can only exist together. The two sides of our brain are mirror partners. An inside requires an outside. They come and go together. Neither side can exist separately. Everything can only exist in that way.

The entire universe, in infinite configuration and form, is mostly empty. If you delve into quantum physics, you arrive at nothing. If you go to the farthest reaches of space, you arrive at nothing. Before the Big-Bang, there was nothing. Now there is everything. Everything is the same thing as nothing. And this fantastic awareness comes about by merely watching the coming and going of the manifestations of our mind. Through Zen, we learn about both the subjective/empty and the objective/full nature of ourselves. And what we discover through this process of watching and learning is quite amazing. The primary lesson learned is that there is both an image that is not real and a conscious reality that watches the images.

We think in image forms. Thoughts are not real. They are abstractions, coded messages that represent something but are not what’s being described. In our minds-eye, we see a constant flow of images and ordinarily imagine these images are real and, in such a state of mind, go unaware that there is a conscious faculty that watching this flow. That’s what being aware of our thoughts means. There is “one” who is watching, and there is what’s being watched. In truth, this “one” is not a person, but rather a capacity and function.  Neither of these (the watcher or the watched) can exist by itself. It takes both for thinking to occur.

The problem with our world today is that we are predominantly left-brain analyzers and have not been trained to make sense of what’s being analyzed. The imagined self (ego) is self-righteous, self-centered, greedy, possessive, hostile, and angry. The problem with identity is that we assume that there are an objective and independent watcher doing the watching, and we label that watcher as “me”—a self-image (otherwise called an ego). But here is where this must lead. So long as we see an image of ourselves, that image (ego) can’t possibly be the watcher because the watcher can’t see itself. So long as we see any images (self-image included), there is a difference between what is being watched and the watcher.

Education (in a usual sense) trains our language and analytics capacities but ignores the functions that enhance compassion, creativity, and insight. Consequently, we are out of balance aggressors, dominated by our egos and unaware that we are creating an abstract and unreal world that is progressively more and more violent and hostile.

The true “person” has no image dimension because all images are objective, whereas the true person is subjective consciousness. Subject/Object—two halves joined together into a single real person. One part can be seen (an image), and the other part can’t be seen (consciousness watching the image). An image isn’t real. It just looks that way. The consciousness part that is real—unconditionally the same in all sentient beings—is the part that can’t be seen. The entire time of remaining in this image-based realm, restricted by conceptual thought, is, in fact, a reflection of reality: a dream. When we move beyond thinking to the reality of pure consciousness, we wake up into an imageless realm (the root from which all things emanate), that is too incredible to describe.

How high is the sky, how deep is the ocean of consciousness?

The depths of consciousness

The Buddhist concept of 9 levels of consciousness provides a great template for a life of transformative change. And it matters not at all what religion you choose. The teaching of the close interconnectedness of all living things is universal. It shows how changes we make for the better in our lives lead to positive changes in others. We are all connected like myriad cogwheels, which is true regardless of any religious affiliation.

It is doubtful that anyone questions the depth of the first five levels of consciousness since we use these 24/7 to interface with the outside world in which we live: Sight, hearing, smell, taste, and touch are as deep as the vast majority go. And their world is understood based on these perceptible, objective measurements. The next level is the commingling (gestalt) of these five, and we know it as the “quotidian” (e.g., common/everyday) mind of thoughts and emotions. For most, these first 6 levels of consciousness are where we spend most of our time performing daily activities. 

Then comes a deeper level of consciousness of inward-looking rather than an outward orientation. This 7th level is what we would call the discriminating mind, concerned with the sense of self (ego) and our ability to distinguish between good and evil. Everything is separated, mutually exclusive, alienated between opposites, based on the first six levels of perception and processing, like an upside-down tree with roots in the air.

Deeper yet is the 8th level, where the seeds of karma from previous lives reside. This level is known as the Alaya-vijnana: The Storehouse Consciousness: the place where all the actions and experiences in this life and previous lives generated by the seven consciousnesses are stored as karma. It is the only level of consciousness that comes along with every mortal birth. This compendium level influences the workings of the other seven consciousnesses by coloring (biasing) the layers of consciousness above (e.g.,. metaphorically, rose-colored glasses). 

Because of the karmic seeds (Vāsanā) contained in the storehouse, one may die a premature death, be stricken with unexpected disease or inexplicable misfortune, be overcome by strong desires, aversions, and obsessions, can think and do things that one should never even imagine by the judgment of the level of morality of the ego. So strong is the influence of these seeds, a person may not wish to harm anyone and yet end up killing a hundred or a thousand people. He or she is, in fact, acting out to the influence of past karma contained in the karmic storehouse.

The base consciousness—the foundation of them all, is like the ocean floor. It is known as the ground of all being and is free from the impurities and filters of karma. Therefore, it is called the fundamental pure consciousness, without blemish of any kind (e.g., Vāsanā, based preconceived notions). This is the ground level basis of all life, and being free of impurities, it is known as emptiness (Śūnyatā in Sanskrit—the realm of Enlightenment). Upon this base lies the deep and the waves of change. Yet, unexpectedly, at this level, one finds within themselves a structure of wisdom and compassion, without limits). No ocean exists without both a base and the waters above. This level was illustrated in a parable told by Jesus in Luke 6:46-48 when the base is washed clean of what lay above.

The “how-to” exercise of genuine awakening to all levels is a matter of going within, plunging downward, deep through the depths of darkness, into and through the “mud” of the sub-conscious, facing and resolving the obstacles that block our true nature and thus releasing the seeds of loving-kindness. It is like the shaft of a lotus plant, reaching upward through the depths toward the sun. Becoming aware of the entire fullness of mind entails first dissolving the artificial sense of individual existence, as a single drop merges with the ocean. 

When you are set free from knowing who you are not, then immediately, faster than a bolt of lightning, you become Self-aware, not as an image, but rather that which you are truly: Identical to, and merged with, every other drop that constitutes the entire ocean of consciousness. This profound process concludes with the realization of inherent perfection, the ancient Greeks called teleos—completion or arrival.

Understanding our mind is essential to the discernment of our true nature, and without that understanding, we will remain vulnerable to the influence of the ignorant and despots. The father of Zen said this: “The mind is the root from which all things grow if you can understand the mind, everything else is included. It’s like the root of a tree. All a tree’s fruit and flowers, branches, and leaves depend on its root. If you nourish its root, a tree multiplies. If you cut its root, it dies. Those who understand the mind reach enlightenment with minimal effort.”—Bodhidharma, The Zen Teaching of Bodhidharma

Karma and the Wheel of Dharma

Wheel of The Dharma

Yesterday we looked at the causal links that produce bad karma. Today we’ll look at the other side—the wheel of Dharma, leading to good karma and emancipation. 

One of the essential points discussed yesterday was, “Acting on faith…” The question is, faith in what? And the answer is faith in the other side of form. Faith that there really is this thing called emptiness (otherwise known as pure consciousness): The dimension that contains truth, rather than inversions of truth.

To remind you, the inversions of truth were suffering, impermanence, non-self, and life of impurity. The reason that faith is required is that emptiness is not accessible through our ordinary sensory faculties, and to get to that place of truth we must let go of what we can sense only, and are so sure of what we think we know—the ordinary manner of discernment. The path to truth is spiritual rather than perceptual. 

When we follow that path, then we experience the opposite of truth inversions. The dimensions of manifested truth are bliss, permanence, our true self, and a life of indiscriminate purity: the realm of consciousness without conditions and the joint actions of the right choices and judgments. This is the realm where everything is unified before or after consciousness takes shape or form (which is a myth we use for the sake of convenience; time is a fabrication—there is no actual time). Albert Einstein made a similar observation: “Reality is merely an illusion, albeit a very persistent one.” That being the case, there is no such thing as this or that: No self-absorbed choices, or judgments, and thus no error.

When we make choices, we believe those choices are right, in an unexamined way, we attach these choices to our unenlightened sense of self and become self-righteousness, defensive, and often hostile in our defense. And this belief, along with wrong concomitant actions, can at times lead us to be close-minded and violently defensive. There are numerous problems with this approach, and all of these put dust in our mouths, infects us (and others) with bad karma, and forces us to see who is to blame: Our deluded sense of self.

When most people think about “compassion,” they think of Buddhism. And in fact, this is accurate portraiture. Unfortunately, our idea of compassion, without transformation of our idea of self, is usually a way of gaining the accolades of others and fueling our egos. We may do the right thing but with a desire for applause. Unlike today, The Buddha didn’t recommend fueling our self-image or anesthetizing ourselves through drugs or make-nice-ego-building therapy. That’s the approach of today, but more than likely, that is not what The Buddha had in mind. He did not seem to be in favor of sustaining long term suffering through indolence. Quite the contrary, he may have been the original tough-love advocate. What he seemed to have recommended was to take off the rose-colored glasses and look deeply into how we create our own suffering. He prescribed harsh medicine, which was designed to make it crystal clear who was doing what to whom and recommended 12 chains of interdependent causal links that pointed the finger at us. As Pogo said, “We have seen the enemy, and it is us.”

Tough-love for sure, but his wisdom was flawless. None of us will take the necessary leap into the void of pure, unconditional consciousness until we see beyond a shadow of a doubt that the dusty road is intolerable, and we’re not going to take it anymore. More than likely, he wanted us to see beyond any doubt that we alone create our own path to destruction. When we follow the conditional, dualistic path, leading to choices and judgments of one thing versus another thing (in this case, life versus death), we get clear about the futility of our presumptions and beliefs. And what exactly did he want us to see?

What do most of us believe? We believe in what we perceive: The four inversions of truth—that life is impermanent, dominated by a false self (which we call ego), completely impure and over the top with suffering. Why is that? Quite simply, the perception-based means of discernment is designed for choosing between one thing and another thing, and when we couple this to a false self, we become self-righteous, defensively so. 

Now pause here and think about a serious question. Does anyone reading this really believe that Buddhism could last for 2,500 years as a significant force for emancipation if it was based on those four inversions? Even the village idiot could come up with that list, and the whole proposition would evaporate before it reached anyone’s perceptual capacities. So why did he want us to see the futility of those patently obvious facts? Because combined, they define how to keep eating dust and infecting others. He wanted us to be very clear about that. He wanted to teach us all about Nirvana vs. Saṃsāra, how they are related, how to get off of the path to perdition, and what to do to solve this universal problem that destroys everything. Only when we stand at the precipice of the mortal abyss will any of us choose a new path.

So if that combination doesn’t work—and it never has and never will—what will get us off the dusty path? Well, how about the opposite: Faith in the unseen realm of indiscriminate unity. This prescription is the ultimate form of dependent origination and is also what came to be known as The Two Truth Doctrine. This is the Wall that the Ladder of form rests against. Form is empty consciousness applied; Empty consciousness is form without application. The eternal, pure, blissful self is what has gone by the name of Buddha-Nature: our true nature—pure consciousness, which flows across the mythical bridge into form. 

In fact, there is no bridge since Buddha-nature/consciousness is undivided. Separation is just an idea that we choose to believe for many reasons. We imagine separation because we can’t perceive the void and thus assume that it doesn’t exist. And furthermore, our ideas concerning a void, are flawed. Emptiness is not actually empty. It is instead the wellspring of unadulterated wisdom and right vision—Unconditional truth. Or expressed alternately, The Dharmakaya: Body of truth, or The Womb of The Buddha that exists in us all. We, too, can awaken, and The Buddha gave us a road-map. 

We have too much dust in our eyes (a plank, if you prefer) and clouding our minds and don’t realize that without consciousness (The Dharmakaya), no detection of any form would be possible. The entire universe is a function of consciousness, or said another way: The universe is nothing other than the primordial mind in manifestation: The residual karma we previously created and the result, that The Buddha taught us about in the Mahāyāna Mahāparinirvāṇa 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 actual mind is the source (consciousness) and, as such, can’t see itself. We can only perceive fabricated (imaginary form) manifestations. The ego-mind of duality is self-creating, self-destructive, and pleasure-seeking at the expense of others. That is not the real mind. It is the fabricated mind with ego at the core.

So how exactly do we awaken to this awareness? How does it function? The same way that the other tree functioned from the taproot upward into branches of good karma. At the bottom is a tap root without doubt, which we call faith—in the unseen source (emptiness). Faith grows upward into four truths, instead of inversions. These truths then move up to the opposite of indolence, which is openness, receptivity, and confidence, which in turn destroys ignorance and turns a mind that is miserly, greedy, and jealous into a joyous mind that is giving, and sharing.

When this turn-about takes place, we meet our true self for the very first time. The Buddha said this about this transformation: “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. Oh, great King! If impermanence, suffering, the Void, and the non-self are killed, you must be equal to me.” He was speaking to King Ajatasatru in the 25th chapter of the Mahāyāna Mahāparinirvāṇa Sūtra. 

Now comes two big questions: If we understand this message correctly, isn’t The Buddha saying that when this transformation occurs, doesn’t that eliminate the duality of discrimination, which makes us equal with one another and with the Buddha? And which of those two types would you rather hang out with? A loaded question for sure, but the answer should be crystal clear. Bad karma flows from one path (the dusty, infectious one), and good karma flows from the other path (one lined with gold). 

Never let it be said that our presumptions and beliefs don’t dominate us. What we believe will radically transform our lives.
I’ll end for today with a parable of two sons from The Dharma:

There once lived two sons of a king. Each of the sons became gravely ill, and the royal doctor was summoned. Upon a thorough examination, the royal doctor prescribed an unusual medication. Not being familiar with the medication, the sons were apprehensive. The first son clung tightly to conventional medications normally prescribed, became worse, and died. The surviving son saw clearly what had occurred with his brother because of doubt. Upon witnessing his brother’s death, he became desperate. Despite his preconceived beliefs and the unconventional nature of the doctor’s prescription, he overcame his doubt and decided to follow the advice of the royal doctor. To his amazement, his leap of faith resulted in an unexpected outcome: What began as apprehension and fear of the unknown, developed into a trusting relationship with the doctor, and he soon became well. In time the relationship between the wise son and the doctor blossomed, and the son was rewarded: The doctor shared his cherished remedies, not known to conventional doctors. And thus, his knowledge survived through the wise son who passes such knowledge on to all who are receptive and can likewise overcome their seeds of doubt.

The son who doubted and died is everyman. The royal doctor is the Tathagata, and the wise son represents all who hear of the unconventional remedy, overcome their doubt, and live. These will continue on and pass to others the good and certain medications of the doctor—they are the Bodhisattvas of the dharma.

In this mortal incarnation, I’ve been both sons. I spent a lot of time on that dusty path, in my egotistically, blinded state of mind, followed the path most taken, suffered a great amount, and refused to take the unorthodox medicine. The truth is that I was ignorant and not even aware there was any medicine, orthodox or otherwise. I nearly died, mortally, but while standing at the abyss, I happened upon the good doctor who had always been there, (unseen) and figured I had nothing to lose by switching to the road less traveled, ingesting unorthodox medicine and that saved me. Now I pass it on to you. 

And BTW: My present incarnation (as I appear to others) is that of a Gemini with two aspects, cemented together in a state of dependent origination (as we all are). Not only am I aware of both sides, the nature of them both, and just how they are needed to exist, but also able to see how my own karma is being created, as it unfolds. It is sort of like watching my own created movies and knowing I am the creator, the director, all of the actors, and the one sitting in a seat, located in a theater of the mind, but knowing simultaneously that the actual Mind is The Watcher, observing, but without judgment. So the ending question here is this: How do you like infecting those you supposedly love? And how does dust taste? And are you ready to take a leap of faith into emptiness and start living well?

Nagarjuna’s teaching on essence.

The bloom of essence.

There’s an inherent danger in wrongly understanding the two facets of our virtual and non-virtual sides. The non-virtual side is easy to perceive. We are immersed in that side as fish are in the water. And yes, without being aware, there is a virtual side to all of us. 

“Virtual,” in this sense, means almost as described, but not wholly: Not essential. It’s tempting to focus on one side at the exclusion of the other. When The Buddha first passed on the teachings of the real (Atman/our True Self) and the unreal (anatman/our imagined self), this same misunderstanding arose. Orthodox Buddhism denies the existence of Atman/the true Self, claiming that everything is null and void, arguing one side but denying the other, which Nagarjuna nailed as nihilism yet to deny the ego/virtual, results in eternalism. 

This argument is counter to the premise of dependent origination, which is foundational to Buddhism as well as the teachings of The Buddha himself. The obvious point missed in this misunderstanding is that emptiness (the ineffable nature of the Self) is itself empty (non-empty and thus non-dual). Does the true Self exist? Nagarjuna would answer yes and no—the Middle Way. If the essence of Self exists, then nobody, except the true Self, would know without the counterweight of anatman. We only know by way of comparison and our perceptual capacities that adhere to anatman.

In the Western world, we were reared under the rule of law that says that if something is one way, it can’t be another way. The world is either black or white. If it is black, then by definition, it is not white (and the reverse). Nagarjuna—father of Mahāyāna Buddhism destroyed that comfort zone. We want things to be independent, discrete, separate, and tidy. If I am right, then you must be wrong. 

Our entire Western world functions as a subset of that logical premise, established by Aristotle with his Principle of non-contradiction (PNC): The assertion that if something is conditionally “B,” it can’t be “A” at the same time, in the same place. That conditional principle underscores our sense of justice, ethics, legal system, and everything else. It defines the contemporary problems that lead to vast irresponsibility and abuse all the way from interpersonal relations to environmental destruction. The PNC is inconsistent with the interconnectedness of life.

The fact of the matter is that nothing fits with the desire of “is” or “is not.” Mahāyāna Buddhism teaches The Middle Way—that nothing is independent, discrete, and separate. Rather everything arises interdependently. One side (to exist) requires another side. This notion of dependent origination/relativity is the natural manifestation of emptiness (Śūnyatā), which states that nothing contains an intrinsic substance, which is to say that reality exists in two, inseparable dimensions at once, that Nagarjuna labeled Conventional and Sublime or in his teaching on Essence and Non-essence. Importantly he did not say that essence does not exist. Nor did he say that non-essence exists. What he did say is that these two live interdependently. They are mirror images of one another, and neither can exist without the other (much less be fathomed). These are just alternative names we use to represent form and emptiness, which The Heart Sutra says is a single, indivisible reality.

Is there a self (anatman/ego)? A Self (Atman)? These concepts are abstractions and fabrications. The Mahāyāna Mahāparinirvāṇa Sūtra directly addresses the question and says, without equivocation, that the Self is just another name for Buddha-dhatu/the true immaculate Self—the only substantial reality. It stretches the definition of a Buddhist to deny Buddha-nature. It also says that self (conceptual/ego) is an illusion—that we all create (a fabrication) to identify our ineffable true nature. 

Modern neurology confirms this intuitive insight revealing that the ego is a sort of hologram which serves the purpose of separating ourselves from others, and this separation is, like the ego concept, which creates it, an illusion. The Sūtra further says that the Tathagata (the Buddha—our true Self-nature) teaches with expedient means by first teaching non-self as a preliminary to teaching the true Self. The logic of that progression is nothing short of brilliant. Until such time as we wrestle with and defeat ego/self, we are not going to come to terms with our essential Self-nature. We will hold on until the death with “Me-ism.”

Science is a marvelous tool but is limited to measurability. Yet no one has ever been able to measure the true mind (much less even find it), which according to numerous Buddhist texts, is the Buddha. We have come a long way over the centuries and can measure things today, not even imagined previously. Does that mean that reality comes and goes according to the capacity of tools? NO! Truth stands alone and is not conditioned by progress, however marvelous.

To read the details of Nagarjuna’s perspective on how essence and non-essence depend upon each other, go to—On Examination of Essence; The Fundamental Wisdom of the Middle Way: Nagarjuna’s Mūlamadhyamakakārikā (Treatise of the Middle Way).

After all, is said and done, the bottom line is to not be so heavenly minded that we are of no earthly good. Our egos/virtual reality and our True Self/true reality come as a package deal. It is impossible to separate the two (which are One). The important thing is to be continuously aware of the eternally, indwelling spiritual Self of love, and accept with gratitude that our virtual selves originate and function there as a result. 

“If the day and the night are such that you greet them with joy, and life emits a fragrance like flowers and sweet-scented herbs, it is then more elastic, more starry, more immortal—that is your success.” Henry David Thoreau

The core of you and me.

The useful center.

A tiny seed, when planted in good soil, given proper nutrients, sunshine, and protected from adverse conditions, can grow into a massive oak tree. 

Essential oil is a concentrated hydrophobic liquid (e.g., not compatible with water) containing volatile aromatic compounds from plants. An oil is “essential” in the sense that it carries a distinctive scent, or essence, of the plant. Essential oils are generally extracted by distillation. In other words, the essential scent has been derived from a source plant, but the plant is no longer needed for the aroma to exist. In a certain way, the aroma is independent and can permeate various media.

There is a curious correspondence between the oak tree, essential oil, and us. We, too, contain an essence that has been extracted from a source. And this essence includes the aroma of the source, which is infused in all sentient beings. Neither an essential oil nor our essence can be further distilled, and neither essence is subject to changing conditions. Once we arrive at essence, the aroma can be infused in various media, and the aroma persists.

What is the essence of essence—of all essences? Bodhidharma, the father of Zen, called the essential essence “our true mind”—The Buddha. Nothing, he said, is more essential than that. It is the void that is empty of any limiting characteristics: The essential essence. Out of this apparent nothingness comes everything. This is the realm of the unconditional absolute, beyond discriminate conditions of this or that.

That may or may not sound esoteric, lacking usefulness, but I’ll offer you two frames of reference: One from Lao Tzu and the other from contemporary physicist Lawrence Krauss. Lao Tzu said this about usefulness:

“We join spokes together in a wheel,
but it is the center hole
that makes the wagon move.
We shape clay into a pot,
but it is the emptiness inside
that holds whatever we want.
We hammer wood for a house,
but it is the inner space
that makes it livable.
We work with being,
but non-being is what we use.”

And this from Lawrence Krauss, who has proven mathematically that everything that exists emanates from nothingness. We are mesmerized by what moves but never consider what makes it move. Through Buddhism, we have learned that contrary to customary opinion, everything has two sides that define each other. “In” and “out” originate simultaneously, just as everything else does. This principle is known as dependent origination. And the most essential dimension of that principle is the seen vs. the unseen. 

All form depends on emptiness (and vice versa), just as Lawrence Krauss has demonstrated. What everyone will discover if pursued, is that we exist and don’t exist at the same time. “To claim that a goer goes implies that there could be a goer who does not go because it is asserted  that a goer goes.” Thus, a goer cannot exist without a non-goer, nor can a walker without a non-walker. The walker only comes along with walking. The thinker only emerges with thinking, digestion only with eating and the self with and through living. These opposites dependently originate. Independently neither could exist. The question is, what or who sparks the process of all?

In the 8th-century, an Indian Buddhist philosopher by the name of Śāntideva said that to be able to deny something, we first have to know what it is we’re denying. The logic of that is peerless. He went on to say, “Without contacting the entity that is imputed, you will not apprehend the absence of that entity.” Similarly, The Lankavatara Sutra (a Mahayana favorite of Bodhidharma) addressed the issue of one vs. another with this: “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) which is far beyond the senses and the discriminating mind, what is there to praise?”

The wisdom of emptiness and dependent origination ultimately reduces down to there being no difference between our perceptible, bodily form, and our core of emptiness. They are two, united sides of the same thing. One side is perceptible (phenomena); the other beyond perception (noumena): A house and the inner space determine each other. There have been numerous terms used as alternates for noumena ranging from Buddha-Nature, Dharmakāya, the Void, Ground of being, Spirit, and the preference by Zen and Yogācāra was Mind—primordial mind (not the illusion of mind nor the illusion of self vs. no-self). In this state of mind, there is no discrimination—all is unified, whole, and complete, so there can be no difference between one thing and another thing. Space is space, regardless of location.

Huang Po (Japanese—Obaku; 9th century China) was particularly lucid in his teaching about these terms. In the Chün Chou Record he said this:

“To say that the real Dharmakāya (the Absolute) of the Buddha resembles the Void is another way of saying that the Dharmakāya is the Void and that the Void is the Dharmakāya...they are one and the same thing...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.”

Nagarjuna, considered by many as the equivalent to the Apostle Paul in Christianity, was the master of delineating the connection between the unseen essence and perceptible manifestations. He said this:

1. Essence arising from
Causes and conditions makes no sense.
If essence came from causes and conditions,
Then it would be fabricated.
2. How could it be appropriate
For fabricated essence to come to be?
Essence itself is not artificial
And does not depend on another.
3. If there is no essence,
How can there be differences in entities?
The essence of difference in entities
Is what is called the entity of difference.
4. Without having essence or otherness-essence,
How can there be entities?
If there are essences and entities
Entities are established.
5. If the entity is not established,
A nonentity is not established.
An entity that has become different
Is a nonentity, people say.
6. Those who see essence and essential difference
And entities and nonentities,
They do not see
The truth taught by the Buddha.
7. The Victorious One, through knowledge
Of reality and unreality,
In the Discourse toKatyayana,
Refuted both “it is” and “it is not.”
8. If existence were through essence,
Then there would be no nonexistence.
A change in essence
Could never be tenable.
9. If there is no essence,
What could become other?
If there is essence,
What could become other?
10. To say “it is” is to grasp for permanence.
To say “it is not” is to adopt the view of nihilism.
Therefore a wise person
Does not say “exists” or “does not exist.”
11. “Whatever exists through its essence
Cannot be nonexistent” is eternalism.
“It existed before but doesn’t now”
Entails the error of nihilism.

Putting this into less abstruse terms, essence and non-essence are integrated into an irrevocable bond, and to extract one part extracts the other just as by removing “in,” “out” is eliminated. This is the standard of dependent origination at work, which leads the Buddha to state in the Heart Sutra that detectable form is the same thing as undetectable emptiness. And the significance to us all is that our essential nature (which is lacking all definable characteristics, is pure and indiscriminate) lies at our core. 

In contrast, our mortal, non-eternal nature, perceived as an ego, has infinite defining characteristics. And furthermore, the quality of our essence is opposite from the quality of our non-essence: ego (seen) and true nature (unseen) are polar opposites.

Master Hsuan Hua writes about this matter in the opening section of The Shurangama Sutra. He points out two aspects of our mind: one aspect superficial but unreal, the other hidden but real. He says that the hidden part is like an internal gold mine, which must be excavated to be of value. 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 said,

“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.”

We have all had conversations about the essential nature of people. Some say that we are rotten to the core—that there is no essential good there. Such people have given up on themselves and 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 is a contrary voice of faith: the recognition of intrinsic, essential worth, present in all of life, and it is this gold mine, which, when accepted in faith that manifests in wisdom amid affliction and turns ice into water.

The routine understanding is that Buddhism is a Godless religion, and the reason for this view is that the Buddha didn’t focus on a concept of God but instead focused on understanding and overcoming suffering. It’s worth the time and energy to thoroughly investigate this matter. First is the notion that God can be understood conceptually. The Buddha’s perspective was that such a thing was not possible, any more than emptiness can be conceptually grasped.  When thoughtfully considered, this is, of course, true. By forming a concept (of anything), reality is lost. “God” (pure consciousness) is transcendent to all considerations and can’t be enclosed within any conceptual framework. To even attach a name such as “God” is to be lost in delusion.

Sokei-an Shigetsu Sasaki used the name “Great Nature” and “Great Self.” There are many names to point to the nameless creator of the heavens and earth, but Sokei-an perhaps said it best. He said, “If you really experience ‘it’ with your positive shining soul, you really find freedom. No one will be able to control you with names or memory of words—Socrates, Christ, Buddha. Those teachers were talking about consciousness. Consciousness is common to everyone. When you find your true consciousness, you will not need the names or words of any teacher.” As a result, The Buddha addressed only what can be controlled and didn’t participate in fostering further delusion.

So the question is whether or not ‘it’ can be defined, even marginally. What are the characteristics of ‘it’ and how does ‘it’ function? Whatever name is chosen, whether Christian, Buddhist, or any other group of people, the nature of God is understood to inhabit the entirety of creation. The creator can’t be severed from what is created, which is the point of the Buddhist understanding that all form is the same thing as emptiness. Rather than using the name “God” (in vain), the name “Buddha” is used, and “Buddha” means awakened to the true essence of oneself. Such a person is said to enjoy the mind of enlightenment. 

If you read Buddhist literature extensively, you’ll find a laundry list of sorts, which speaks to this mind of enlightenment. It includes the following qualities: complete, ubiquitous, full of bliss, independent, transcendent, full of wisdom, never changes, the ground of all being, creative force of everything, devoid of distinctive nature (ineffable) yet all form endowed with this nature. When you take all of this in and digest it, a duck begins to emerge that walks, talks and looks like a duck. In the final analysis, a name is fleeting, but the substance remains forever. 

Here is what Jesus is recorded as having said about where God lives: “If your leaders say, ‘Look, the Kingdom is in the Heavens,’ then the birds will be before you. If they say, ‘It is in the ocean,’ then the fish will be before you. But the Kingdom is inside of you and the Kingdom is outside of you. 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.”—Gospel of Thomas 3.

The problem is we translate reality conceptually. The solution is not thinking. I know that sounds puzzling, but here is the Rosetta Stone answer: our true mind is always at peace and enlightened, and our thinking mind is eternally restless and unenlightened. I don’t think Voltaire was a Zenist, but here is how he defined meditation: “Meditation is the dissolution of thoughts in Eternal awareness or Pure consciousness without objectification, knowing without thinking, merging finitude in infinity.” 

What we “think” is our mind is not our mind because our mind is the source of thinking and not thinking but is itself neither. Our true mind is transcendent and can’t possibly be one or the other since it is the source of both. There is no discrimination in our true mind, so it can’t be one thing or another thing. Our true mind contains nothing yet everything comes from there. It is an “everything-nothing” mind—on the one hand, empty yet full at the same time.

Around 700 years ago in Germany, a Christian theologian, philosopher, and mystic by the name of Meister Eckhart said this...

“The shell must be cracked apart if what is in it is to come out, for if you want the kernel you must break the shell. And therefore if you want to discover nature’s nakedness you must destroy its symbols, and the farther you get in, the nearer you come to its essence. When you come to the One that gathers all things up into itself, there you must stay.”

However, this quintessence might be described is limited to the linguistic symbols and concepts we must employ when we communicate. The danger of any communication, however, is to participate in a fraud, leading those still locked in suffering, to mistake the symbols of communication for the essence, which are inadequately being described. That is the danger, but it is a risk, which must be accepted. Surrogate of words can never take the place of tasting the sweet divine nectar. And to so taste, requires personal in-the-mouth experience. Words will not give anyone the taste.

From Huang Po’s perspective, there is a bonded connection between phenomena and this One Mind—They too are the same thing. Neither can exist apart from the other. Hear what he said about his connection...“To the ancients, to find the true essence of life, it was necessary to cast off body and mind. When all forms are abandoned, there is the Buddha.”

In an unexplainable way, Mind is no-Mind, which is, of course, the teaching of the Heart Sutra—Form is emptiness. This eternal  Void/Emptiness is the ground out of which impermanent, mortal forms arise. It is Buddha-nature (Buddha dhatu—womb of the Buddha: our essential nature). And the pearl of hope contained in this understanding is that while phenomenal life blows away like dust in the wind, our true nature never passes away. Our intrinsic nature is both natural (phenomenal and finite) and transcendent (noumenal and infinite). We are both form and emptiness. To savor, just impermanence is to suck on an empty clamshell and imagine a full stomach.

As Buddhism becomes known in the West, an unfortunate development is occurring as a reflection of our preoccupation with science. Objectivity is the cornerstone of science since it begins and ends with the ability to measure phenomena. Anything beyond that constraint has no scientific validity and is consequently seen of no value. There is much of value about Buddhism from that limited perspective just as there is much of value in the study of anatomy, but neither anatomy nor phenomenal Buddhism has very much to say about the sublime source of both, and neither could exist without it.

Orthodox Buddhism denies the existence of Atman—SELF, claiming that everything is null and void, arguing one side but denying the other, which Nagarjuna nails as nihilism. This argument is counter to the premise of dependent origination, which is foundational to Buddhism as well as the teachings of the Buddha himself. The evident point missed in this argument is that emptiness is itself empty (non-empty). Does SELF exist? Nagarjuna would answer “yes” and “no”—the Middle Way. If the essence of SELF exists, then nobody, except SELF, would know without the counterweight.

Science is a marvelous tool but is limited to measurability. Yet no one has ever been able to measure mind (much less even find it), which according to numerous Buddhist texts, is the Buddha. We have come a long way over the centuries and can measure things today, not even previously imagined. Does that mean that reality comes and goes according to the capacity of tools? Truth stands alone and is not conditioned by progress, however marvelous.