Previously, I published a book, The Non-Identity Crisis—The crisis that endangers our world. The topic of the book concerns a common mistake that everyone makes: We confuse functions with identity, and since we attach ourselves with these, we create unending hardship for others and ourselves.
Let me illustrate what I’m talking about with a small example. In a day, we perform many different functions. We get out of bed, go to the bathroom, prepare and eat meals, drive to various places, talk with people, assume specific roles, and do other things. While we are walking from our beds, we are performing a function called walking. During that time, we could rightly say that we are a walker. One who walks is a walker. One who prepares food is a preparer, driving/driver, talking/talker, so on and so forth. As our functions change, our sense of being changes accordingly.
This matter is compounded with other forms of more enduring activities that lead to misidentification. Some functions are vacillating and short-lived, such as eating or walking. Sometimes we eat, sometimes we walk, but these functions come and go frequently. However, other aspects are more enduring, such as being a parent, a spouse, or a volunteer. But even these can and do change. And there are other matters that we take on that define us, such as national, economic, political, religious, or ideological identities. All of the preceding can be, and are, combined. And all are changing and morphing. None of it stands still, but we do. That much is clearly evident and doesn’t require further explanation. So what’s the issue?
The issue is one of attaching our sense of being and worth to moving targets. If we ever took the time to truly understand ourselves (at the fundamental level), everything would be okay. We don’t, however, take the time to understand ourselves at this bedrock level. Instead, we understand ourselves based on these changing dimensions of mis-identity, and we suffer and create trouble because of this error.
For example, we may consider ourselves (by way of illustration) as a prosperous American Republican, Christian, spouse, and parent. That is a complex combining, and each part of that combination changes. When we identify with each component (or the complex combination), we feel like our beingness is defined and vulnerable to attack. And then, we take the next step and defend these forms of identity against others who represent themselves differently.
Prosperity is then opposed to the disadvantaged; American is opposed to non-American; Democrat against Republican; Christian against non-Christian, etc. It is quite right that we flock together with birds of a feather to attack and get rid of birds with different feathers. If you wanted to articulate and characterize the core problem we are facing at this point in time, worldwide, it would emanate from this tendency to mis-identify and create forms of hostility against others not like us. This tendency makes it nearly impossible to break the logjam of dysfunction in Washington and worldwide, and that tendency is jeopardizing our mutual welfare.
What’s the solution? Actually, it isn’t that difficult to figure out, but it is challenging to solve. The answer is to take the time to find out who we are, at that fundamental level, because when we do that, we discover that we are one joint human family. Each of us adopts different ways of living. Each of us thinks other thoughts. Each of us performs a nearly infinite breadth of different functions, but none of that is who we are. Who we are is a matter of being, not doing.
So let’s spend some time examining this matter of beingness. Who and what are we? One part of us is clearly changing flesh, bones, related physical stuff, and if you haven’t noticed, all of that is in a continuous state of replication.
The rate of DNA replication for humans is about 50 nucleotides per second per replication fork (a Y-shaped part of a chromosome that is the site for DNA strand separation and then duplication). The physical aspect of us comprises trillions of chromosomes, and each and every one of them is continually being lost and replaced. Sometimes I look in the mirror and wonder who that wrinkly old guy is and where the young, handsome fellow went. The answer is that we are all sloughing off trillions of cells each and every moment of our lives. There is nothing of our physical being that is permanent, and one day that part of us will go the way of all flesh. But that’s okay because that is not who we are.
The other part of this identity matter is enduring, permanent, and invisible. It is never born and can’t die, but since it is hidden, we can’t detect it through ordinary sensory means. For sure, what we are not is an idea or image. Thoughts flit about like fireflies, but there must be one who is watching these ideas. Thinking doesn’t happen independently from a thinker, but as previously pointed out, thought is just a function: something we do, not who we are. This thing we call ego is an idea, otherwise known as a self-image. It’s a fabricated construction that has been bouncing around forever and is recorded in the literature as far back as 3,500 years ago in India and in ancient Greece.
Freud co-opted the term as a part of his mapping of the psyche. The Greeks understood it in various ways ranging from the soul to a sense of self. The Buddha understood it as an unreal obstruction that was the source of suffering that blocked access to our true self, and if we’re honest, we can see that egotism is the source of much corruption and greed. The ego is a divisive manifestation that emerges from identifying with functions that leads to alienation and hostility against other not-like-us birds.
So we are neither purely physical nor ideas. We are something much more fundamental that doesn’t change. And what we discover when we thoroughly consider the matter is that this non-identifiable being, which is each of us, is precisely the same. That is our point of commonality, and that is the only thing we have in common. All of us are as unique and different as snowflakes, and all of us are fundamentally just snow.
In the Diamond Sutra, the Buddha said his Dharma is no Dharma thus it is called the Dharma. The first time I read this Sutra I thought there must be a textual error. If there ever seemed to be a twisted piece of logic this appeared as the prime example. But as I matured I have continued to read this Sutra, which The Buddha called the Perfection of Wisdom. I reasoned if The Buddha called it that, he probably had good reason. And every time I read it the wisdom began to seep into my conscious awareness. The Sutra is one of the most brilliant strokes of insight ever conceived. It shines like a Diamond.
Then one day it all became clear. First let’s understand a few important details. For example the word “Dharma.” That word has a variety of meanings. It can mean truth as in the case of Dharmakaya—truth body. It can mean teaching beyond time/space (e.g., transcendent). In this case a teaching beyond words. Dharma can also mean to grasp or understand something which is eternal, in other words to understand something not conditional or dependent upon anything. And these concepts are related. If something is genuinely true then it isn’t going to flip about from moment to moment, or change from culture to culture but instead will remain the same today, yesterday and tomorrow, wherever it appears. And the condition that makes it a real teaching is that it must be wordless; beyond bias.
This understanding is important in grasping the message of the Perfection of Wisdom. What all of us desire is being able to count on some stability and not be subject to continual chaos. But this desire seems to be at odds with the Three Dharma seals: impermanence, no-self and suffering. So what gives? There are two parts to the Dharma (or so it seems). On the one side is this matter of constant change. And a substantial number of Buddhists have a practice based on letting go; releasing themselves from this ever-eroding flux. And that practice works, to an extent. That’s the mechanical side, the side that is graspable because it is reasonable.
But there is another side that The Buddha addresses in this Diamond Sutra. The conversation, which ensues, is between Subhūti and Gautama. Subhūti asks a question and Gautama answers. Apparently Subhūti was an advanced arhat and was well versed in understanding the principle of emptiness with all of its implications. Subhūti understood that nothing existed as an independent matter and he was schooled in the Three Dharma seals. But Gautama knew that Subhūti needed a final push for him to become enlightened. What was the final frontier?
What Subhūti needed to understand was that emptiness is not emptiness, thus it is called emptiness. Emptiness, along with everything else is empty. It is therefore both real and not real at the same time. It too is dependent but what it is dependent upon is unconditionality. This means that there is a dimension of life that is constantly moving and a dimension that is not and these two aspects are really only one single thing, non-thing. In truth (which is not truth, but called truth) duality is an illusion that only exists conceptually.
In our minds we see objective configurations, which we call thoughts. These thoughts are illusive in nature. But our real mind does not move. It is silent and unseen. The same is true of our perceptible world: it moves. Things are different and not different, at the same time, thus the illusion of difference and the substance of non-difference.
But the ultimate question must be, Why does this matter? The answer is that duality is, and has always been, the driving force that leads to inevitable conflict and suffering. The illusion of difference is what causes suffering in the first place. And it doesn’t matter whether this illusion is internal (our thoughts) or external (our perceptible world). If any of it is perceptible, it is not real, in spite of the fact that illusions appear to be real. Only our silent, unconditional, unseen mind, (that never changes) is substantial and real. And this mind is our universal connection with all life. In truth all people are united in this mind where discrimination doesn’t exist.
When we approach life from an either/or perspective it seems like the two are separate and irreconcilable. Wrong is wrong, and right is right. But this is not any more true than imagining that we can separate up from down. Right and wrong are glued together as a single indivisible package just as up and down are. It is impossible to divide these two sides since they are not actually two. It is like two sides of a roof on a house. We can see the outside but not the underneath side, or the reverse, but never is it possible to keep them as separate and divided entities. It matters because it shows us all that living with the illusion of separateness and independence creates unending strife. And who needs that, particularly today?
The teaching of the Buddha, contained in this Diamond Sutra, is exceedingly deep and profound yet it is the secret to harmonious living. Here Gautama is teaching us, beyond time, space, and culture, that all of life is united and emanates from our mind, which by the way is The Buddha but not The Buddha thus we call it The Buddha!
“In the beginner’s mind there are many possibilities, but in the expert’s there are few.”
Not many books on Zen have achieved the notoriety of Shunryu Suzuki’s Zen Mind, Beginner’s Mind. The message is simple and straightforward, yet the instruction runs counter to our ordinary way of living.
All of us aspire to become an expert, and few indeed are those who think of themselves as a beginner. Our desire for being someone special works against such simplicity. We reason if the solutions of yesterday worked, then why not apply them again today.
The answer to that thought ought to be self-evident in the West, but due to the lack of familiarity with Eastern Wisdom, it has not attained the status it deserves. The reason is that yesterday was, and today is today. Nothing in life is constant, and as circumstances change, the challenges change as well.
Change is inevitable and continuous. There is nothing spiritual or psychological about that. Change becomes a problem when we desire to turn continuous change into an ideology of permanence. When that conversion occurs, it becomes like trying to bulwark the tides with the consequent result of pulverizing us into the sand.
How we manage change in our lives determines the quality of how we experience life and what we create. All of us want goodness and resist adversity. That is a natural way, but neither of these remains permanent. Thus, we have a choice to savor the good and accept the inevitable loss. Facing what is, as a continuous beginner—versus trying to force what we want as an expert—opens up many possibilities that are not available to those who resist and cling.
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.”
If you check the colloquial definition of you can’t prove a negative, you will find the following distinction:
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Two sides. One Coin.
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evidence of absence, or absence of evidence. That, of course, is an understanding based on the ability to discover or measure something, scientifically. The implication is there is something to be discovered, directly. There is, however, another way established by The Buddha in Chapter 22: On Pure Actions in the Mahāyāna Mahāparinirvāṇa Sūtra. This alternative way is called “fathoming.”
Here is the distinction expressed in that chapter: “If Dharma is eternal, one cannot gain it. It is like space. Who can gain it? In worldly life, what originally was not, but is now, is called the non-Eternal. The same with the Way. If the Way can be gained, this is nothing but the non-Eternal. If Dharma is the Eternal, there can be no gaining of anything, no arising, as in the case of the Buddha-Nature, which knows no gaining and no arising.”… “There are two kinds of Way. One is eternal, and the other the non-eternal. Enlightenment, too, is of two kinds. One is eternal, and the other non-eternal.”
Later in the same chapter comes “fathoming.” “There are two kinds of seeing. One is seeing by outer signs, and the other by fathoming…It is like seeing fire from afar, when one sees smoke. Actually, one does not see the fire. Though one does not see it, nothing is false here…Seeing the actions of the 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…What is seeing by fathoming? We see the flower and the leaf, and we say we see the root. Though we do not see the root, this is not false.”
The actions of mind and body, by necessity, presumes (e.g., requires) the existence of the unseen Mind. Can we prove the existence of “up?” Up cannot be proven directly, but it can indirectly with the existence of “down.” These two are opposite sides of the same coin. Remove one side, and the other side will disappear.
In the same way, proving a negative, by necessity requires a positive. Remove one, and the other disappears. When a positive comes into being, a negative must likewise be present. So can a negative be proven? We may not be able to prove a negative directly, but without a negative, a positive could not exist.
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| That is THE question. |
“If you aren't willing to own a stock for ten years, don't even think about owning it for ten minutes.”—Warren Buffett
While nearly everyone is concerned about money right now, this is not a post about earning more or preserving what you may have. It is instead a post about not earning a living. I begin with that quote from Buffet because it aligns with the flip side of a spiritual principle that has made a difference in my life:
“If your spiritual experience doesn't last 40 years, don't consider giving it credence for even 40 seconds.”
Of course, that’s only possible in hindsight after having lived an extended mortal life. Longevity comes along with a firm perspective that can only be established by looking backward and noticing two phases: - First is the phase of “chasing the white rabbit,” sparked by curiosity, wedded with the conviction that down a magical hole lies what Alice sought.
- The second phase answers Alice’s question of “who in the world am I ?” and despite her twisted journey, she says to the Queen of Hearts, “My name is Alice, so please your Majesty.”
What Alice doesn't learn, but we must, is that while Alice thinks she has affirmed her identity with a name, neither she nor we are a name, not even an identity. Our names may change, we may continue phase-one without realizing we are still on a quest to find ourselves, but no-one needs to go anywhere to find themselves.
But going on a quest is essential to have the experience that it is a trip to nowhere. Until then, we will continue the chase, or simply give up thinking we will ever honestly answer the question of “who in the world am I ?”. And that is where the flip side of Buffet’s investment philosophy comes into play. If we don’t give up, what all of us find is we are far, far beyond an identity, name, or any other means of defining ourselves. We are instead, contrary to the messages of our world, already complete, whole, and full of love. There is nowhere to go and nothing to possess that we don’t have already. That is not a fantasy, nor does it take place in “never-never-land.” Instead, it is real, and it takes place in “ever-ever-land.”
“All beings by nature are Buddha,
As ice by nature is water.
Apart from 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.”
As odd as this discovery might seem, our real nature is hidden beneath the one we think we are, as gold is hidden beneath what lies above.
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| 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?
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| 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.
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.
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| Which way to go? |
“When one door closes, another opens; but we often look so long and so regretfully upon the closed door that we do not see the one which has opened for us.”—Alexander Graham Bell.
In a lifetime we go thru many transitions, beginning with dependency as a child, progressing into independency, and then returning to dependency again in old age. We thus move from need thru want and back to need again. Moving through these transitions can feel disorienting and filled with crises. I am now in the autumn of my mortal life, and like all mortal beings was born and will die one day. However, during my life-span I’ve picked up some bits of wisdom that allow me to not fear death and to welcome crisis.
The first bit concerns the Chinese language which is composed of two parts. One part deals with surface stuff and the other part is concerned with meaning. A word in English, such as crisis, means something simple like “danger” but in Chinese it means both danger and opportunity, at the same time: One door closing and another opening.
It’s human nature, as we transition from one relationship foundation to another, to experience crisis, interpret it as danger and react in ways that destroys what was, in order to enter into a new foundation, sort of like needing to clean out a closet before hanging up new clothing. It is neither good nor bad but we can see it as only loss unless we are careful and understand what is happening.
Another bit of wisdom I collected during my Zen days, concerns the process of moving through these doors. It feels threatening to leave one known-thing behind (even if it doesn’t serve us) and leap into the unknown. And then we go through a cycle, that begins with understanding our deepest human nature and grasping a principle not well known in the Western world. That principle is called “Dependent Origination.”
It is a foundational principle of everything and says simply that nothing exists independently. Independence Day is a delusion: Something our leaders desperately need to keep in mind as they make international trade deals. Responsive feedbacks can be a killer! When one thing comes into existence, the opposite comes into existence at the same time and place. There are two sides to everything. Nothing lacks perceptible qualities and thus can’t be seen. Why? Because anything that is unconditional, like nothingness (e.g., lacking conditions) has no discriminate properties. Only conditional things have discriminate properties. Our outer, mortal nature is perceptible, but our inner immortal nature is not.
Immortally we are whole, complete, and perfect already, and is the unseen part of you and me. Immortality is our spiritual core and it is the everything/nothing part of you and me. And furthermore, mortality and immortality are irrevocably joined together. The union can’t be broken just like an up/down union can’t be broken. If we tried to do away with one side, the other side would cease to exist, at least conditionally.
The father of Zen, Bodhidharma, cast this relationship between the seen and the unseen in his Wake Up Sermon as follows:
“What mortals see are delusions. True vision is detached from seeing. The mind and the world are opposites, and vision arises where they meet. When your mind doesn’t stir inside, the world doesn’t arise outside. When the world and the mind are both transparent, this is true vision. And such understanding is true understanding.”
The conditional part of anything is divided between polar opposites and subject to cause and effect (e.g., karma). The unconditional part is unified and not subject to anything. Conditions change. Immortality (e.g., no conditions) doesn’t change.
Why do we suffer, and find it hard to know what is true? The Buddha and ancient yogis boiled it down to what was known as “kleshas”⎯Sanskrit, meaning causes of affliction. And there were five inter-related kleshas, the first of which was ignorance of our true reality, believing that the eternal is temporary, the pure is impure, and pleasure is sure to be painful. This false representation of reality was understood as the root klesha that produced the other four. When our true reality is experienced, we are set free from mental bondage we don’t even know exists. And when our understanding is distorted, the other four kleshas follow, and they are:
“I-am-ness”⎯The identification of ourselves with our ego. We create a self-image of ourselves that we believe is us, but it is not us. And this misidentification results in three mental poisons of greed, anger, and ignorance.
“Attachment”⎯The attraction for things that brings satisfaction to our false sense of ego-self. Our desire for pleasurable experiences creates mindless actions and blind-sighted vision. To a narcissist, this seems perfectly normal. When we can’t obtain what we desire, we suffer. When we do obtain what we desire, our feelings of pleasure soon fade and we begin our search for pleasure again.
“Repulsion”⎯The opposite of attachment; aversion towards things that produce unpleasant experiences. If we can’t avoid the things we dislike, we suffer. Even thinking about unpleasant experiences produces suffering, which lies at the root of PTSD. I recently went through this on the 4th of July when all of the painful memories of my war experiences came rushing back, full force.
“Will to live”⎯The deepest and most universal klesha, remaining with us until our natural, mortal deaths. We know that one day we will indeed die, yet our fear of death is deeply buried in our unconsciousness.
There is no remedy to this cycle of suffering without first dealing with the number one klesha—that of understanding our true, unified reality. When, and if we do, then the other four become unraveled and fall apart.
What I’m trying to say is this: The real part of you is the same real part of me; there is no difference, and it is that part that goes through all transitions, even the one of mortal death. It is our spiritual being, living within our mortal shell. Reality can’t be anything less than whole, complete and perfect—which by the way does not mean without mortal flaw, at least not in the original language. Perfection means “arrived, or the end result” and when anyone arrives at this understanding of our true, unchanging nature, we discover we have never left and there is nowhere to go without being there already.
Closing one door, in transitioning, is not to be feared. It is to be welcomed because without closing that door, we won’t go through the one that is always open to us. I know it is hard to let go of what was (the past) and getting old (which really sucks, mortally) requires that we adapt and change away from want and accept, without complaint, need. I am now fully in my mortal autumn and am very clear about mortal needing.
I keep a poem by Rumi pinned to my refrigerator door to remind me of how to go through the mortal crisis. It is called The Guest house.
“This being human is a guest house.
Every morning a new arrival.
A joy, a depression, a meanness,
some momentary awareness comes
as an unexpected visitor.
Welcome and entertain them all!
Even if they’re a crowd of sorrows,
who violently sweep your house
empty of its furniture,
still, treat each guest honorably.
He may be clearing you out
for some new delight.
The dark thought, the shame, the malice,
meet them at the door laughing,
and invite them in.
Be grateful for whoever comes,
because each has been sent
as a guide from beyond.”
When contemplating the myriad problems of today’s world you might come up with a list such as the following:
- Unchecked global climate change (warming)
- A growing gap between the ultra-wealthy and everyone else
- Toxic pollution of the environment
- Loss of genuine liberties
While all of these are problems of enormous concern, there is a core root that underlies and drives them all: a misidentification of who we are individually and collectively. So long as our answer to identity boils down to a vacillating self-image (ego) the natural result is fear, greed, possessiveness, selfishness, isolation, irresponsibility, despair, and a victim mentality that leaves us all heading for a cave of seeming security.
Recently Avram Noam Chomsky observed that “As long as the general population is passive, apathetic, diverted to consumerism, or hatred of the vulnerable, then the powerful can do as they please and those who survive will be left to contemplate the outcome.” While a grim statement that shocks us into states of denial and disbelief, his observations are true.
The question is, what must we all do in order to escape from this inevitable outcome? The answer is not the ostrich method of avoidance, denial, and ignorance. On the contrary what we must all do is transform our self-understanding, from an isolated individual to a connected member of the human race, which was (and remains) the solution to suffering offered by The Buddha more than 2,500 years ago. The solution does not change because the nature of being human does not change.
At the central core of all of us is an indefinable state of unconditional consciousness that is the same for everyone. The problem is that while this state is the source of all aspects of awareness, itself is not detectable and we are all prone to consider real only things with conditions that can be detected. This is a case of the eye not being aware of the eye. However, in this case, it is the inner eye (URNA) instead of the detectable eye, and as the father of Zen wrote, it is in this state of mind that all discrimination ceases to exist. Out of this indiscriminate state arises sentient discrimination that leads us to the mistaken notion that each of is a dependent ego at odds with every other human, vacillating and contingent on an uncertain world and that “ego idea” then produces the undesirable qualities listed above.
In the recent past, a form of meditation (MBSR) has become prominent in helping many to cease attachment to waves of thinking, many of which are destructive to self and others. While very helpful, it only one of two dimensions outlined by The Buddha in his Eight Fold Path. MBSR rests upon one of these two: right mindfulness (Sanskrit: samyak-smṛti/sammā-sati) and is the essential path to a genuine awakening of our true, indiscriminate nature (who we truly are). The other dimension of mind (right concentration (Sanskrit: samyak-samādhi/sammā-samādhi) is not widely known, but by any other name is Zen/Dhyāna, with a history going back into an unrecorded time, long before The Buddha.
The two disciplines were intended to be practiced as a combined pair but in today’s world, they have been split apart. MBSR has become quite useful in stilling the mind and helping practitioners to stay present instead of lost in speculation. However, the issue of identity remains an esoteric matter leaving those who practice MBSR only, still holding fast to a perceptible and insecure self-understanding. Importantly it is Zen that produces the desired result of a sense of SELF that is unconditional, whole, perfect, and unshaken. This quality alone delivers the awareness that we are all unified, none better; none diminished in any way.
As awful as the laundry list of contemporary problems may be, those and unknown others will flourish unless we can experience this state of indiscriminate, undiscovered unity, inherent in us all.
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