Lead me from dreaming to waking. Lead me from opacity to clarity. Lead me from the complicated to the simple. Lead me from the obscure to the obvious. Lead me from intention to attention. Lead me from what I'm told I am to what I see I am. Lead me from confrontation to wide openness. Lead me to the place I never left, Where there is peace, and peace - The Upanishads
*note* every now and then,I find a giant in understanding..this guy,for example,(R.E.Martin)reminds me of this sunshine pic:)
I'll try to posts parts of it,and explain later.
...if I have time.
Kisses to him:)
-added by danny-
........
Questions and Answers
This is an extension to Chapter 13 of the book:(from http://www.zen-meditation.co.uk/)
A Personal Introduction(from R.E. Martin)
I repeat my thanks to those who have provided questions for the follow-up to my book on Zen Meditation. In attempting the answers I have drawn as much as possible on the writings of others, and due acknowledgement is given in such cases. I have not revealed anything not known about for centuries, even though the method of presentation is my own. It is this fresh approach, helped by the advancement in human knowledge over the past century, that I hope will stimulate the reader's interest, but once again it has to be stressed that the limitations of language restrict how far one can go in explaining the inner meaning of Zen. This inner meaning can come only from meditation.
Little can be said about how and why Zen meditation works, but it is worth bearing in mind that Zen is very much about the Here and Now as being the only reality. This has been emphasised by all the Zen masters, and their constant attempts to bring their pupils back to the reality of the moment is shown in all their works. This is precisely what happens when one concentrates on the ticking of a clock. Unlike random thoughts and memories, which are ephemeral and no more than just thoughts, this meditational experience is absolutely real and self-less. (i.e. One is not conscious of a self having an experience, it is just experience).
Apart from the quotation of Albert Einstein I gave in my book, I avoided writing about spirituality, even though it is at the heart of Zen and of Buddhism as a whole, and is what makes Buddhism a religion and not merely a philosophy. The question is, how can one define spirituality in a meaningful way? The only answer I can give is that it is that which refers to life and consciousness and so enables us to experience the ultimate unity of everything that exists. (I do not use the word ‘spirit' because this implies that there is an entity, independent of our selves. It also leads to belief in ‘good' and ‘evil' spirits, at which point we become hopelessly bogged down in dualism).
Clearly there is something special about a living organism, whether it be a plant or an animal, that sets it apart from inanimate matter. Computers are now at a stage of development where they can out-perform the best chess players in the world and the most brilliant of mathematicians, but they are no more conscious of what they do than any other inanimate object, so it is not a question of complexity — the tiny, single cell amoeba is far more amazing than any computer. If a living organism has consciousness this is an even greater attribute, and it is extended still further in the level of consciousness we have as human beings. To go beyond this by creating a new dualism (i.e. a God ‘out there') inevitably encounters insuperable contradictions, yet still leaves us with a mystery and possibly leading to erroneous claims of certainty and to fundamentalism which, in its extreme form, results in the suicide bomber.
Finally, I would like to state what, for me, is the most important revelation that came from meditating. It is to understand, at gut feeling level, the difference between reincarnation and Re-Birth. It was the Buddha's Enlightenment on this point that set him apart from the prevailing beliefs of his time. It was Anatman, as against Atman, that was and is the basis of Buddhism.
Questions and Answers
How did the illusion of time arise and how can we know it is an illusion?
Time, as we perceive it in our everyday lives, is totally dualistic (e.g. then and now; today and tomorrow, etc.) but when the Here and Now is experienced in meditation as the only reality there is no perception of time. It is, therefore, duality that gives rise to the illusion of time. This duality is concomitant with our perception that grass is green (see Chapter 2) whereas the colour is actually a creation of the mind and is not in the grass. It is due to our belief that there is a self that has an experience and an object that is experienced, without realising that the two are one and the same. As stated in Chapter 3, there is not a me having an experience, I am the experience.
Phiroz Mehta dealt with this in one of his lectures, when he related time to our perception of universal creation:
People regard the pulse of creation and the production of a new universe somewhat after the fashion of rearranging the furniture in a room, using the old stuff. No, primordial creative activity is totally new all the time. The word ‘pulse' also brings in the feeling of time, but time as we know it just does not exist . (My emphasis)
What is the relationship between the Here and Now and our personal impression of time, which seems just as real?
Once again we are considering the difference between the reality of appearances and the reality of the Absolute. (The former is that grass appears to be intrinsically green, whereas the latter clearly indicates that this is not so, as explained in Chapter 2). I have a photograph of myself when I was four years old, and there is no apparent link between what I was then and what I am now. Every part of my body has changed over the years and my mind has no apparent link either. I do, of course, have vague memories of childhood, but none of them have any link with this photograph. However, Karma does provide one link and this can be hinted at by using the analogy of a motor car. Supposing that, over many years, each part of a car is replaced by a new part, eventually nothing of the old car would remain. So, would we have a new car? If the procedure had been carried out to the full the Absolute Reality is that we would end up with a different car, but the impression we would have is that we still have the same car. Furthermore, the character of the car (equivalent to our genetic characteristics) would remain unaltered.
This analogy can also be used to illustrate the difference between Zen and other forms of Buddhism. The follower of Zen would say that even if we change only a single spark plug we have a different car and that this is just one moment in a continuous process of change, whereas the others would say that it is not until all parts of the car had changed that anything significant had altered. Both are experiencing the same events and both points of view are valid, but because they see things from a different perspective they appear (but only appear) to be a long way apart.
You state in your book that when we die the brain ceases to function and consciousness comes to an end. With the Buddhist doctrine of Anatta this must mean that the end is total. How, then, can the doctrine of Re-Birth function?
What ceases is the individual person as a self-conscious entity. In his book, The Oakroom Talks on Buddhism, Phiroz Mehta is quoted as saying:
The Buddha himself clearly indicated that this thing called personality, this existential being is a perishable thing, and it is totally perishable, nothing remains. That abstraction completely disappears when the brain disappears.
Perhaps this can best be illustrated by considering the brain in greater detail. The brain is, in fact, a lump of flesh, a special kind of flesh it's true, but not fundamentally different to that which makes up the rest of our bodies. How is it, then, that this lump of flesh can think and experience the world ‘out there'? Well, I submit that it doesn't. I put forward the view that the brain is like a telephone exchange. When you lift up the receiver the voice that you hear does not originate at the exchange, yet without the exchange there would be no voice. As with the brain, faults at the exchange can give rise to all sorts of malfunctions. An intermittent fault, or a bad line, could distort the message; a more serious fault could cut off the voice altogether. This is similar to what happens when a person is still alive but brain dead.
Re-Birth functions at the point where the process of living begins. Were it not for it being a continuous process, with no beginning and no end, it could be likened to a ‘spark' that starts the whole process off. It is the spiritual side of our being, but it is important to bear in mind that it is ‘choicelessly aware' (as Phiroz Mehta put it) and is neither ‘good' nor ‘bad' in the moral sense — it just is . It is not until the ego arises some time after birth — the belief that we are separate entities — that dualism comes about and we get the whole paraphernalia of desires and apparent choices, such as the choice between good and evil. If you think this is far-fetched then simply accept the challenge to choose between being perfect and being less than perfect and see what happens. (Oh, if only we could choose to be perfect!) On page 20 of my book I illustrate this with a comparison between a bitch suckling its pups and an Enlightened One helping a person in distress. As mentioned above, Re-Birth is happening all the time, and this is why the Here and Now is eternal and therefore timeless.
You write that you have not revealed anything new, but surely using the ticking of a clock as a source for meditation is new — I have not come across this before.
The sources of sound are virtually infinite, so each one of us is capable of using a source that has not been used before. But, using sound, as such, for meditation is not new. Vipassana meditation requires awareness of thoughts, sounds , smells and sensations as they happen. In other words, it is simply being aware of the Here and Now, of which sound is one manifestation. Because the ticking of a clock is continuous I find it particularly useful in this respect, though others may find a visual source better. In the chapters on Practical Meditation I give reasons why a sound source offers the best prospect of getting beneficial results.
In Chapter 5 you dealt with the question of desire in relation to the ego, but since,as you put it, desire is essential for the continuation of life on earth I cannot see how we can overcome desire without foregoing the continuation of life.
Desire functions in two forms and this was illustrated when I described the process of learning to ride a bicycle. On the one hand it can be said that desire plays a part, because without the wish to learn we would not even begin, so this form of desire has an essential role, but it is when we wish to learn to do something in order to achieve an unrelated goal that the other form of desire enters into it. For instance, if we want to learn to ride a bicycle in order to prove our superiority over someone else this kind of desire is not only unrelated to the former but actually reinforces the ego, instead of overcoming it. This latter form of desire also functions when we choose between something our ego does not like (that filthy dustbin and the noise of jet engines) and what we imagine to be an ideal world. Such an ideal world simply does not exist, nor can it exist as a product of the ego. It is in Zen meditation that we come round to accepting this, to such an extent that we see and hear something as if sight and hearing were given to us afresh. Phiroz Mehta put it thus:
“There will be incidental consequences, for instance, you never saw such a red before or such a golden yellow before or something like that, and yet it is the same red and same yellow and so on. That is an incidental result. But there is another result. When the brain is choicelessly aware, choicelessly active, then it does not offer any resistance to Pure Mind functioning through the brain.”
This Pure Mind he refers to is not our minds, it is transcendent to our individual selves, or egos; it is the Essence of Mind, as proclaimed by Hui Hai and Huang Po or, as we more commonly portray it in Buddhism, the Buddha Mind.
Zen Notes
In the process of compiling both the original book and this extension I acquired a number of quotes and extracts from other works. Some relate to questions that could have been asked but were not, but all are relevant to the subject of Zen meditation, and so I feel are worth recording under this separate heading.
1. In Chapter 2 I pointed out that matter does not exist independently of consciousness, since the ‘building blocks' of matter (e.g. electrons and protons) do not have a physical existence but are merely charges, which become manifest only through the operation of Mind. The Nobel Prize winning physicist, Erwin Schrodinger, supports this thesis by showing that an electron can be in two places and two states at the same time. This could not happen with something having a physical presence in space.
2. The Way of Zen (by Prof. Alan W. Watts) page 218 (paraphrased) states that the application of Zen does not absolutely require the specific ‘sitting technique' of za-zen proper. The late Dr. Kunihiko Hashida, a life-long student of Zen and editor of the works of Dogen, never used formal za-zen.
3. The Way of Zen (page 220). The Sixth Patriarch (Hui Neng) says in the T'an-ching when referring to the Here and Now:
In this moment there is nothing which ceases to be. Thus there is no birth-and-death to be brought to an end. Wherefore the absolute tranquillity (of Nirvana) is the present moment. Though it is at this moment there is no limit to this moment, and herein is eternal delight.
Alan Watts concludes:
Yet, when it comes to it, this moment can be called ‘present' only in relation to past and future, or to someone to whom it is present. But when there is neither past nor future, and no-one to whom this moment is present, what is it? When Fa-ch'ang was dying, a squirrel screeched on the roof. ‘It's just this', he said, ‘and nothing else'.
4. From The Voice of the Silence (by H.P. Blavatsky) we get, on page 31:
Desire nothing. Chafe not at Karma, nor at nature's changeless laws. But struggle only with the personal, the transitory, the evanescent and the perishable.
And on page 44:
Avert thy face from world deceptions; mistrust thy senses, they are false. But within thy body — the shrine of thy sensations — seek in the impersonal for the Eternal Man; and having sought him out, look inward; thou art Buddha.
This extract could so easily be misinterpreted, and Phiroz Mehta dealt with it on page 6 of The Oakroom Talks on Buddhism:
Unfortunately several religious philosophies decry the senses — ‘Beware the senses'! They say Buddha taught that, but he didn't. He said, ‘Beware of the pleasures of the senses' He very definitely taught to use the senses rightly; when you look, look and see what you are seeing, be aware of it actually and not imaginarily'.
5. On the matter of desire (dealt with in Chapter 5 of my book) Phiroz Mehta said (page 3 of The Oakroom Talks on Buddhism):
There is no discrimination, no picking and choosing in the realm of totality, in the realm of wholeness.
And on page 2 he says:
…if we live totally in the immediate present, then there has been living in eternity, in the unborn, the unbecome, the unmade.
6. The limitations of language are referred to in many works on Buddhism. John Blofeld, in his book on Hui Hai, quoted the Master as saying:
To comprehend (real) meanings we should go beyond unsteady words; to awaken to the fundamental law we should leap beyond writings; how can it be sought amid a plethora of sentences.
And on page 129 John Blofeld notes:
The Chinese omission of such words as ‘your', ‘its', and so on makes it easier for the reader to keep in mind that the self-nature of all sentient beings is one and the same.
7. From The Way of Zen we get on pages 69, 73, 74 and 81 some observations about Samsara/Karma and the nature of experience:
The active principle of the Round (Samsara) is known as Karma, or conditioned action, which arises from a motive seeking a result — the type of action which always requires the necessity for further action.
He then goes on to say that Zen takes Samsara as ‘the process of re-birth from one moment to moment, so that one is re-born so long as one identifies oneself with a continuing ego, which reincarnates itself afresh at each moment in time.' Going further into this we get:
Through awareness is seen that the separation of the thinker from the thought, the knower from the known, the subject from the object, is purely abstract. There is not the mind on the one hand and its experience on the other; there is just the process of experiencing in which there is nothing to be grasped as an object, and no-one, as a subject, to grasp it.
(In other words, as put in my book, there is no me having an experience, I am the experience).
8. Dealing with meditation Prof. Watts writes, on page 74:
Meditation, in the common sense of ‘thinking things over' or ‘musing' is a most misleading translation. But such alternatives as ‘trance' or ‘absorption' are even worse, since they suggest states of hypnotic fascination.
Phiroz Mehta, on pages 128/130 of The Oakroom Talks on Buddhism, is even more emphatic about meditation:
Now remember these states … are not trance states, you are not entranced. I know that some very great scholars have used the word ‘trance'. For my part I say quite categorically that it is a mistake. So is that other word, the raptures, or ecstasies, used by Rhys Davids in the early days and by some modern people too. Do not be misled by what anyone says, that they are merely trance states or deep states of consciousness that you enter into and get out of and there is not much in them related to true enlightenment.
9. Finally, it is interesting to discover what Shakespeare had to say about duality — his works are a mine of insights into the human condition — in the play, Hamlet , there is a point where Hamlet says:
There is nothing either good or bad, but thinking makes it so.
..........
Chapter 13
Questions and Answers
In addition to those readers who are new to Buddhist philosophy, and may now be
tempted to study it further, there may be some who already have some familiarity with
the subject, yet have difficulty resolving certain problems. This chapter, although limited
in the range of questions it deals with, has been compiled to help both kinds of reader
realise that no amount of study can provide all the answers. Having come from a mind
that is not fully Enlightened it is to be hoped that it will be seen as an attempt to point the
way ahead, rather than as a desire to assume the role of teacher.
There is a similarity between what follows and the Question and Answer technique
used by some Zen Masters. Here, again, it must be stressed that this in no way implies a
belief that it is on the same plane as their great works. Those Zen Masters, in their
wisdom, knew what the mental obstructions of their pupils were and that the best way of
breaking through to the Essence of Mind was to hammer at the same theme over and over
again, but with subtle variations, and that a formal question and answer session was a
good way of doing this. This has been attempted here in the hope that, at the very least, it
will encourage the reader to go further along the Path.
Q: Is there a limit to the type of object we should use for meditation? Would it not be
best to use only those which are beautiful, or give rise to pleasant associations?
A: There are only five objects suitable for meditation - our faculties of sight, hearing,
smell, taste and feeling.
Q: You have just said that our faculties of sight, hearing, smell, taste and feeling are the
only suitable objects for meditation, yet earlier you mentioned the ticking of a clock as
being a suitable object. Does this not indicate some confusion as to which is subject and
which is object?
A: The necessities of language compel us to speak of subject and object as if they were
separate entities, but in reality this is not so. When our Buddha Mind is perceived there
is no differentiation between subject and object and so there is no confusion.
Q: You mentioned five faculties as being the only suitable objects for meditation, but
we have a sixth faculty, that of thought. Why has this been excluded?
A: The faculties of sight, hearing, smell, taste and feeling are intrinsically pure and
cannot, of themselves, give rise to dualism. Thought is the source of the delusion of a
separate self and is therefore unsuitable as an object of meditation. However, we cannot
exclude thoughts from the mind by intention, since the very act of intending requires
thought, and so it would be attempting to use the mind to cleanse the mind. Meditation is
simply a device for pointing our minds in the right direction by bringing conceptual
thought to and end.
Q: What is self-deception?
A: Idealism is self-deception. The belief that we can make ourselves ‘good’ by trying to
be ‘good’ is self-deception. The belief that we can use the mind to cleanse the mind is
self-deception. However, it is because we have so little faith in the Buddha within that
we have to use the self in the process of destroying the self. Self-deception is an aid to
liberation from the self because it turns the mind inwards and only if we look within can
the Buddha Mind be found. But it is still only thinking about the Buddha Mind and so
continues the state of duality; the final barrier can be broken down only by experiencing
our Buddha nature in a condition of ‘no-thought’. That is what meditation is.
Q: Surely the examples you gave of contemplation in preparation for meditation -
listening to ‘religious’ music, reading poetry and looking at flowers in a garden - are
really forms of meditation, since we are not conscious of the self when we do these
things.
A: The Buddha Mind is not only self-less but is also timeless. When you listen to music
you may not be conscious of the self but you are conscious of time, otherwise you would
not be hearing music, only undifferentiated sound. All forms of contemplation omit at
least one of the characteristics of the Buddha Mind and are therefore not meditation.
Q: If I listen to the ticking of a clock during meditation will I not also be conscious of
the passage of time?
A: If you concentrate on the sequence of sounds, instead of on sound as a pure
experience, you will be conscious of the passage of time. In practice this presents less
difficulty than it does in theory but, if it does become a problem, then you should change
to something else, using one of the other senses.
Q: Would it not be better to use a continuous tone as an object of meditation?
A: If you do you will find extraneous sounds having a time sequence (coming and
going) more troublesome. Also, do not overlook the fact that the feeling of breathing in
and out has a time sequence, and since it is a pure experience it must not be excluded
from the mind by intention, so you cannot escape from time simply by changing the
object used in meditation. Extraneous experiences are a problem only if they worry the
meditator; as previously mentioned, an experienced meditator would have no difficulty
meditating in a tube train.
Q: How do I know if I am meditating?
A: If you are conscious of time passing you are not meditating; a pure experience is of
the Here and Now and is therefore timeless. If you are conscious of the ticking of a clock
(or whatever is the object of meditation) as coming from ‘over there’ then you are not
meditating; an object of meditation is not separate from the self but is the Self.
However,
you must not think that timelessness and selflessness will be experienced from the moment you start to the end of each session - you cannot defeat ‘original sin’ as easily as
that. If, after two or three sessions, you experience timelessness and selflessness for only
a few moments this will be progress. Your greatest problem after that will be the
tendency to wonder whether the period of timelessness and selflessness is increasing at
each subsequent session, but this matter of monitoring meditation has been dealt with
earlier.
Q: Why does sensory deprivation have strange effects on the mind?
A: Sensory deprivation has strange effects on the mind because the mind is virtually
denied access to pure experiences and is left only with thoughts; but since thought is the
source of all delusions the mind then has nothing to hold these in check. Sensory
deprivation is therefore the opposite of meditation, where the aim is to have pure
experiences without thoughts.
Q: In view of what you said earlier, what have you to say about The Noble Eightfold
Path - which is fundamental to Buddhist doctrine - is this not a form of self-deception,
because of its ‘programme’ for Enlightenment?
A: The Noble Eightfold Path is precisely what it is claimed to be - a Path - it is not the
Goal. So long as we are conscious of being on the Path then the separate self exists. It is
only when there is no differentiation between ourselves, the Path, and the Goal, that
duality comes to an end and there is only the ONE. This is why we cannot think our way
to Enlightenment.
Q: What is Truth?
A: Truth is Void, like the track of a bird in flight; it neither exists, nor does it not exist,
but when you know Truth, you KNOW. You KNOW that you have the senses of sight,
hearing, smell, taste and feeling; it is sufficient to start with these, because when you
know one aspect of the Truth you recognise the Truth in all its manifestations. Truth is
the Tao; it is formless and nameless and yet, as the Mother of Existence, it encompasses
all forms and all names.
Q: Can you explain a miracle in Buddhist terms?
A: Whenever you walk, that is a miracle; whenever you see a flower, that is a miracle;
whenever you hear a bird sing, that is a miracle. How many miracles do you want?
Q: You misunderstand me, I want to know what a real miracle is, defined in a dictionary
as a supernatural event..
A: When subjective knowledge and objective knowledge are not in alignment then we
call the happening a miracle; but when subjective knowledge and objective knowledge
are in alignment an event is not seen as being a miracle. Logically, you should either see
everything that happens as being a miracle, or nothing that happens as being a miracle.
Picking and choosing your evidence is no way to discover the Truth. You think that a
miracle is an event that cannot be explained, but can you explain how you walk, see a
flower, or hear a bird sing?
Q: It has been said that Wisdom and Compassion are the Twin Pillars of Buddhism.
What is the foundation of these Pillars?
A: The Buddha Mind is the foundation of Wisdom and Compassion.
Q: You said that we are intent on escaping from reality, but if reality is the Buddha
Mind why do we want to escape from it?
A: It is the self - the ego - that wants to escape from reality, because reality destroys the
self as a separate entity, but our Buddha Mind will not let us escape. It is the conflict
between the ego and the Buddha Mind that causes dissatisfaction, unhappiness and
despair (Dukkha).
Q: You have only briefly mentioned the Buddhist doctrine of Karma. Why is this?
A: Karma is a marvellous and comprehensive doctrine, but even if understood in its
entirety it would not bring you one step nearer to Enlightenment. However, some of its
effects have been mentioned, as in answer to your last question.
Q: I can understand why a Christian has such mental torment, trying to incorporate the
fact of suffering into his belief. Would it solve the problem if he no longer believed in
the duality between God and Man?
A: Merely to believe in non-duality is not enough; it must be experienced. Suffering is
a problem only if you distance yourself from it, which happens all the time you believe
that there is an external cause or, to put it another way, that there is a separate self to
which suffering occurs. So long as there is a delusion of a separate self pain will always
be seen as a problem, distinct from its actual experience. When the Abbot Kwaisen
posture of meditation, it showed that this is no idle speculation.
Similarly, unpleasant sights, unpleasant sounds and unpleasant smells and tastes all
arise from the same cause. It helps to alleviate the problem if you realise that the faculty
of feeling is an inevitable condition of existence. It helps even more if you relieve the
sufferings of others, since by doing so you bring their suffering into your life, and this
diminishes the condition of duality; but it must be non-selfconscious action, otherwise
you will merely be a ‘do-gooder’, and this will not lessen the problem. However, there
can be no final solution so long as you intellectualise about it and do not experience the
real answer which, like the Tao, is beyond explanation.
Q: If I lose my sight, or hearing, would my Essence of Mind be diminished as a result?
A: No, the faculties of sight, hearing, smell, taste and feeling may be likened to access
points, through which there is admittance to the Essence of Mind - which is the Buddha
Mind - the manifestation of which is the Buddha nature. If sight, or hearing, is lost then
this reduces the number of access points, but because the Essence of Mind stays
unimpaired the remaining access points become enhanced as a result. Remember, also,
as in answer to an earlier question, that when you know one aspect of the Truth you know
the Truth in all its manifestations. This is why, in meditation, it is quite sufficient to
concentrate on a single pure experience.
Q: If a person is born mentally impaired is that person’s Essence of Mind impaired as
well?
A: No - the Essence of Mind cannot be impaired. Such a person can still see, hear,
smell, taste and feel, and these faculties are no different from those of one who is normal.
It is only the ability to construct concepts about experiences that differ, but since all
concepts are illusions, anyway, the distinction between normality and mental impairment
is a matter of convention. Such a person can be more kind and loving than one who is
normal, but convention does not take this into account.
Q: I am still uneasy about the idea of a separate self being an illusion. Surely, my body
is separate from your body, and my mind is separate from your mind. How can I ever see
this otherwise?
A: Never, if you continue trying to think your way to Enlightenment! Your immediate
error is in supposing that, if a separate self is an illusion, then this is tantamount to saying
that it does not exist; but since it clearly does exist, then it cannot be an illusion. But this
is to confuse two forms of reality - the reality of appearances and the reality of the
Absolute. The reality of appearances is that grass is green, but you should know by now
that in Absolute terms this is not so. However, the Reality of the Absolute does not
exclude the reality of appearances, since you know that grass is green.
If you could only
grasp the distinction between grass is green and grass is green you would understand, in a
flash, the cause of dualism. You cannot err if you accept only that which you know for
certain. You KNOW that you have the faculties of seeing, hearing, smelling, tasting and
feeling - the very moment you step beyond this you are back in the world of duality. You
must not even have the idea that there is nothing more to non-duality than having
experiences without concepts, since that idea is, itself, a concept, and misses the Goal
completely.
Q: I think I am now nearer to realising the distinction between grass is green and grass
is green. If I do gain this insight will I be Enlightened?
A: Presumably only if that realisation is permanent, but the ‘original sin’ of the mind is
so powerful that, to most of us, it does not last. The great Zen Masters called this flash of
insight “Kensho”, but it is only a stage on the way to Enlightenment (Satori).
One thing can be said for sure is that once you have had this experience your life will never be the
same again. Outwardly, you will appear ‘normal’, but you will be happy under
circumstances in which other people would be miserable, and calm in circumstances
where others would be flustered. Inwardly, you will have gained insights into all manner
of problems that most people find perplexing. Above all, you will have gained
confidence in the Buddha Mind within and know that the Unshakeable Deliverance of the
Mind is attainable, even if it is not attained in this life. If this answer ends with an
enigma it is because you still do not grasp the distinction between grass is green and grass
is green.
All profound religious truths are about integration, and the core of Buddhist integration
is the coalescence of the ‘in here’ and ‘out there’ to make the ONE, but this condition
will always elude you if all you do is to intellectualise about it. There is no answer other
than to “Look within, thou art Buddha”.
(N.B. Various interpretations have been given for the meanings of the terms ‘Kensho’
and ‘Satori’. In this book the former is treated as being a flash of insight and the latter as
a more permanent experience. In truth, of course, neither can be precisely defined,
because they are beyond the scope of language, as is the term ‘Nirvana’.)
To nourish the vital energy, keep watch in silence;
In order to subdue the mind, act with non-action.
Of movement and stillness, be aware of their source
There is no work to do, much less someone to seek.
The true and constant must respond to phenomena;
Responding to phenomena, you must be unconfused.
When unconfused, the nature will stabilize by itself
When the nature stabilizes, energy returns by itself
When energy returns, the elixir crystallizes by itself;
Within the pot, the trigrams of heaven and earth are joined.
Yīn and yáng arise, alternating over and over again;
Every transformation comes like a clap of thunder.
White clouds form and come to assemble at the peak;
The sweet nectar sprinkles down Mount Sumeru.
Swallow for yourself this wine of immortality;
You wander so freely—who is able to know you?
Sit and listen to the tune played without strings;
Clearly understand the mechanism of creation.
It comes entirely from these twenty lines;
A true ladder going straight to Heaven.-Daoist text -
To us all towns are one, all men our kin. Life's good comes not from others' gift, nor ill. Man's pains and pains' relief are from within. Thus have we seen in visions of the wise !." - Tamil Poem-
THE MASTERY
OF YOUR ATTENTION WILL COME
WHEN YOU WILL START SEEING the truth..
