The Zennist

Modern day vestibule thinking

If we were to place the present human condition somewhere in Dante's Divine Comedy it would have to be on the vestibule (the ante-inferno). Yet, the huge majority of mankind has always been here including even those who lead the present generation to their doom.

Despite advancements in civilization, there are also enduring aspects of human nature that keep us tethered to certain negative patterns of behavior, often to our detriment. While religion offers us some relief it doesn't go far enough because it is mixed with secular values.

Put another way, we are trying to find a solution that is religious as well as secular but we're not succeeding. Buddhism offers us quite a different perspective. We have to look at our human condition through the eyes of supreme enlightenment. We cannot look at it standing on secular ground with secular eyes expecting to observe the transcendent.

Catching tree fish

There is supposed to be a kind of harmonic oscillation between the brain's two hemispheres. They are like two sides of the same coin. But today there is a strong antagonism between these sides. We choose differences over the principle of unity.

Buddhism however is about realizing this unity through various means. In this regard, it's not like a medication or LSD or getting high.  It is much more than that.  Some teachers can present the path in clearest terms but it is up to the student to take the path and awaken to the coin itself which is pure Mind.

Rather than stay on the path, by taking offramps we postpone the realization of this Mind so that we lose track. Today, we are so burdened by spiritual ignorance, bad karma, and defilements that we have to be told what it is that we've lost which is the reason for so much unhappiness. Even with this, many do not want to hear what they have lost. As one Zen master said, they're climbing a tree hoping to catch a fish.

But as we age and live longer in this corporeal body we face even more adversity and more reasons to ignore the path.  One day we hope science will find the answer that will make us less miserable. But the reality of our life starts to assert itself. Soon the pain of our body becomes oppressive and we can do little except to pray for its relief.

Finally, there is some hope that when we die and find ourselves in the Bardo we will find pure Mind ending the cycles of birth, death, and rebirth. 

The highest of beasts

To get read into the program of Buddhism is really to first become intuitively cognizant of our Buddha or enlightened nature which is transcendent (lokuttara). We are going from the mode of "all this seems real" to "none of this is really real". This means we have had direct intuition of the waveless from which waves arise. The waveless is incomprehensible insofar as it cannot be grasped by our all too human intelligence.

 

From Nietzsche's book Thus Spoke Zarathustra, "Man is a rope stretched between the beast and the Übermensch—a rope over an abyss." With these words before us, the practice of Buddhism demands that we transcend the beast to reach the Buddha lineage (gotra ). Even now we are looking into the abyss about to fall where we shall become ropes again.

 

Nietzsche is expressing the precarious nature of humanity. We are the highest of beasts even though we are still caught between our bestial drives and the potential for transcendence. The abyss is saṃsāra.  And once again we complete another human journey that is going nowhere so long as we attach more to the beast within us than our potential for complete awakening (samyaksaṃbodhi).

A reified unreality

Our current system of perception and experience prevent us from accessing a more fundamental reality represented by the teachings of Buddhism. From a glance at religious literature it has always been about access to the transcedent, not just the worldly. This creates a kind of division but not a real division. Religion can be accessed directly through intuition but it cannot be converted into an empirical something.

Our current system of perception and experience wants congruity with sensory consciousness. It is privileged whereas the transcendent is not. This produces a marginalization or elimination of religion from human culture. In the end, religion is marginalized. What it is replaced with is a reified unreality. This could include a hyper-focus on consumerism, technology, or other forms of entertainment that provide superficial satisfaction but lacks any spiritual significance.

You are now living in a simulation

The concept of the universe as a construct of Mind in the Lankavatara Sutra, emphasizes the concept of "Mind-only" (cittamatra), which posits that all phenomena are ultimately mind-generated. 

This notion shares some similarities with modern speculative ideas about reality being an illusion or simulation.  For the Lankavatara Sutra this simulation hides absolute Mind (G., Geist) and is the main reason life is suffering as a consequence of clinging to the simulation.

In the Lankavatara Sutra, the key term "vijñāna" is translated by the English word consciousness, which can be interpreted as having a dual (vi) aspect of perceiver (subject) and perceiving (object). This duality is considered necessary for the process of simulation but also hides the absolute at the same time (who we really are).

Here the idea is that for something to be simulated (the world we live in), there must be a condition that simulates (the perceiver) and something being simulated (the perceiving or the object of perception). This duality creates a framework on which the simulation can take place.

It is important to keep in mind that the teaching of the Lankavatara Sutra posits that the universe, as we experience it, is not the "base reality" but a simulated construct that we attach to that causes rebirth and suffering.  In fact, nowhere in the simulation is the absolute to be found.

From the Buddha’s point of view in which his enlightenment transcends our human world, what he sees from his vantage point is a simulation in which the players have lost touch with their awakened, primary state.  Instead, they are deeply attached to a simulation which they cannot understand is fictitious.  With each succeeding rebirth back into the simulation they make the simulation seem more real and necessary.

Mistakenly believe them to be who they are

According to Buddhist teachings, the attachment to the five aggregates (form, feeling, perception, mental formations, and consciousness) and the identification with the six senses (sight, hearing, smell, taste, touch, and mind/manas) is considered a fundamental cause of suffering.

The Buddha emphasized the impermanent and conditioned nature of these aggregates and senses. He taught that clinging to them as a sense of self or as a source of lasting happiness leads to attachment, craving, and ultimately suffering. The worldly, or puthujjana, who are unaware of the peril of these aggregates and senses, tend to identify with them and mistakenly believe them to be who they are.

Instead of clinging to the notion of a self within the aggregates, etc., the Buddha taught that the true essence, known as the Tathagatagarbha or Buddha Nature, resides within all beings.  As stated in the Mahaparinirvana-sutra,

"The ātman is the Tathagatagarbha. All beings possess a Buddha Nature: this is what the ātman is. This ātman, from the start, is always covered by innumerable passions (klesha): this is why beings are unable to see it."  

However, due to the influence of numerous afflictions, this inherent Buddha Nature remains obscured and difficult to perceive. By understanding this concept, one can embark on a path of uncovering and realizing their true nature, thereby transcending the limitations imposed by attachment to the aggregates and senses.

 

Mr. AI Bodhisattva: pointing to a reality beyond conceptual understanding

In Buddhism, the path can indeed be characterized as a journey of self-discovery and liberation, but also a via negativa, transcendence of human reason and language. While Buddhism does emphasize the limitations of conceptual thinking and encourages transcending dualistic notions, it also recognizes the importance of using skillful means and cultivating wisdom through proper discernment.

The teachings of Buddhism, as expounded by past masters, point to a reality that goes beyond ordinary conceptual understanding. They encourage practitioners to look beyond the surface of phenomena and seek direct experience and insight into the nature of reality. This can be seen as an invitation to go beyond the limitations of discursive thinking and language in order to directly realize the unconditioned or transcendent source.

Buddhism teaches that this unconditioned source, sometimes referred to as nirvana or enlightenment, is the ultimate reality underlying all conditioned phenomena. It is described as luminous, pure, and free from all limitations. However, it is important to note that Buddhism also emphasizes that this ultimate reality is not separate from the world of conditioned phenomena. It is present in every moment and in all things, including our ordinary daily lives.

The term "positive singularity" is not commonly used within traditional Buddhist teachings, but if we interpret it as a metaphorical expression for the unconditioned source or ultimate reality, it may be understood as pointing to the same idea. Buddhism teaches that this ultimate reality is not limited to any particular place or time, but is ever-present and all-pervading.

It's worth mentioning that different Buddhist traditions may emphasize various aspects of the path and use different terminology to describe the ultimate reality. Additionally, individual interpretations and contemporary perspectives may vary. Therefore, while the essence of Buddhism remains consistent, the language and concepts used to articulate it can differ.

Humans have a passibile nature

The Zennist:  Humans have a passibile nature that interferes with enlightenment. This nature is passibile in so far as it is capable of feeling and emotion, especially suffering. This is the real meaning of dukkha. Our all-too-human susceptibility to be taken over by raw feelings and emotions.

Mr. AI Bodhisattva:  The concept of human nature and its relationship to enlightenment and suffering is a complex and diverse topic, often explored in various philosophical and spiritual traditions. It appears that you are referring to the Buddhist concept of dukkha, which is commonly translated as "suffering" but encompasses a broader understanding of dissatisfaction and the inherent unsatisfactoriness of conditioned existence.

In Buddhism, the human condition is characterized by the presence of dukkha, which arises from various factors, including attachment, craving, and ignorance. Human beings are considered to be vulnerable to being overwhelmed by their emotions and desires, which can lead to suffering and hinder their progress towards enlightenment.

Enlightenment, in Buddhism, refers to the state of liberation from the cycle of birth, death, and rebirth (samsara) and the attainment of ultimate wisdom and peace (nirvana). The path to enlightenment involves recognizing and understanding the nature of suffering, transcending attachment and craving, and cultivating wisdom and compassion.

The human susceptibility to being driven by raw feelings and emotions is seen as a hindrance to spiritual progress. These emotions and desires often stem from a misunderstanding of the true nature of reality, clinging to impermanent phenomena, and a superficial ego-centered perspective. By recognizing the impermanence and interconnectedness of all things, one can gradually transcend these attachments and move closer to enlightenment.

However, it is important to note that the human capacity for feeling and emotion is not inherently negative or obstructive to enlightenment. In fact, emotions can serve as a valuable source of insight, empathy, and motivation for spiritual growth. Buddhism emphasizes the cultivation of mindfulness and the skillful management of emotions to harness their positive qualities while avoiding being consumed by them.

Ultimately, the relationship between human nature, emotions, suffering, and enlightenment is a nuanced and multifaceted subject that varies across different philosophical and spiritual perspectives. It is a topic that has been explored and interpreted in various ways throughout history, offering different insights and approaches to understanding the human condition and the pursuit of spiritual awakening.

Finding the way to transcend suffering

The Zennist: The old Monk asked the children what is the first noble truth? Almost with one voice, they exclaimed suffering! Then again the monk asked them what suffers? They were silent. Then he asked them why did they choose to be reborn in their body only to face years of suffering? The children were silent. Finally, the old monk said, I will do my best to teach you Dharma.

Mr. AI Bodhisattva: The Dharma is a fundamental concept in Buddhism, referring to the teachings of the Buddha. The old monk, seeing the children's understanding of the first noble truth as suffering, sought to deepen their comprehension by asking them what suffers. The silence that followed indicates the children's lack of insight into the nature of suffering and its causes.

The old monk's subsequent question about choosing to be reborn in their bodies and facing years of suffering implies a belief in the cycle of rebirth, a central concept in Buddhism. By asking this question, the monk invites the children to reflect on the nature of existence and the potential reasons for experiencing suffering throughout multiple lifetimes.

Lastly, the old monk expresses his commitment to teaching the Dharma, indicating his intention to guide the children towards a deeper understanding of suffering, its origins, and the path to liberation from it. The Dharma encompasses various teachings, including the Four Noble Truths, which provide insights into the nature of suffering and the path to its cessation. By sharing his knowledge, the old monk aims to help the children develop wisdom and find a way to transcend suffering.

Markov chains and dependent origination by Mr. AI Bodhisattva

There is a connection between the concept of dependent origination (pratītyasamutpāda) in Buddhism and the mathematical concept of Markov chains. Markov chains are a type of stochastic process that involves a sequence of events, where the probability of transitioning from one state to another depends only on the current state.

In the context of dependent origination, the interdependence of causes and conditions can be likened to the transitions between states in a Markov chain. Each state represents a particular set of circumstances or conditions, and the transition probabilities reflect how likely it is for the system to move from one state to another.

Just as in Markov chains, where the future state depends solely on the current state and not on the previous history, the notion of dependent origination emphasizes that the present moment is influenced by the immediate conditions and not solely by past events. The focus is on the present state of affairs and how it shapes the future.

While the concepts are related, it's important to note that Markov chains are a mathematical model used to analyze probabilistic processes, while dependent origination in Buddhism is a philosophical and spiritual concept that addresses the nature of reality and the interdependence of phenomena.

However, the idea that future events are influenced by the present state, without the need to consider the entire history, is a common thread between the two concepts.