The absolute medium is the message

For a number of years I have been intrigued by the thought that with an absolute identity such as A = A, without contrast or antithesis, A = A might as well appear to be nothing.  I have brought this idea to Buddhism and specifically the Lankavatara Sutra under the idea of an absolute, self-identical medium.  It turns out that there is a gnosis in which Mind recognizes itself in which, paradoxically, it beholds an utterly empty, space-like field which, nevertheless, is real and dynamic in every way.  I am confident to say that the Buddha was aware of this paradoxical problem—but also of the solution which may explain why he was so hesitant to teach his Dharma.

When we agitate a medium such as a body of water, ripples or waves appear.  With the cessation of agitation the waves cease but not the water.  There is now water-only, or the same, medium-only.  Waves, we can say, are attributes of water.  They appear whenever water is disturbed.  In addition, waves have no existence apart from water.  In this respect, they don't actually existent independently.  

So far, all this sounds quite simple.  This analogy fits well with Mind which is used in the Lankavatara Sutra.  

Mind is a universal medium.  It is like a great ocean in the sense of being like water, i.e., HOH, to use its chemical name.  According to the Lankavatara Sutra when, 

“the waves of consciousness [vijñâna] are no more stirred in the Mind-ocean [cittodadhi] and the Vijñâna functions are quieted, the bliss of which is enjoyed by him; and when he thus recognised the non-existence of the external world, which is not more than his own mind, he is said to have the will-body [manomaya-kaya]” (trans. Suzuki).

In the above example, Mind or citta is the absolute substance and medium which is utterly ubiquitous and self-identical.  It is also the absolute criterion—nothing else can be the measure without running headlong into the problem of relativism which tends to be the worldly way of thinking.  The Lankavatara says:

“[Mind] is the measure [of all things], it is the abode of their self-nature, and has nothing to do with causation and the world; it is perfect in its nature, absolutely pure” (trans. Suzuki).

Now, in order to begin to see this oceanic Mind we first have to consider that we are already Mind.  In a word, it doesn’t have to be established.  It is here—it has never not been here.  Yet, while this sounds nice, we are completely unable to detect and apprehend it notwithstanding that we are Mind!  

Next, we have more to consider that with such a primordial substance as Mind, there are no marks by which it can see  itself.  With such a perfect identity as:  M (mind) = M, it is important to realize that Mind will always be perfectly and totally empty—yet, dynamic and real.  Only when Mind (which is dynamic) agitates itself does something appear out of it which then is mind-made.  And only when Mind penetrates through its own mind-begotten phenomena, in deep meditation, does Mind contact the true nature of itself which renders its phenomena illusory.

Of the actual engagement with Mind such as with Bodhicitta which, incidentally, is an earthshaking, dynamic experience, it amounts to a conversion or rather, a radical reorientation.  Phenomena are no longer the measure—including even my carnal body (svakaya).  All former criteria have been rendered illusory, or the same, relative.  

Going back to the water analogy, by engaging with Mind we have suddenly become the water, moreover, we can now distinguish (prajñâ) water from wave or the same, the absolute, substantive medium from its wave-like phenomena.  This leads me to mention that the importance of Prajnaparamita literature is for making the Mind, after Bodhicitta, more outstanding and dominating over the illusory.  The matter is like a large box with particles of gold and brass mixed together.  The Prajnaparamita process then becomes one of distinguishing the gold from the brass such that we eventually have one pile of pure gold and the other of brass.  The implications of this process are profound since the more we are Mind as accomplished, the more we can save sentient beings, even initiating them into a partial gnosis of Mind.

Comments

[@combray_dave]

@mujaku as you know I respect your views.

This one appears to be a clear example of what I think you often write about - explaining mind to someone who doesn't see it.

In this case the analogy is with logical concepts.

I think that this mostly leads away from mind for one who has glimpsed mind, if one follows through your analogy,

like how trying to grasp the butterfly with much energy and attention makes it fly away.

The revving of the engines of your jet you offer to chase the butterfly with only accomplishes scaring the bystanders (which are the modern buddhists who are your audience).

Trying to point out what the destination looks like is not in the suttas, rather they describe the attachments and the path to eliminating the attachments.

Forget these people who argue against mind. They will never understand the way you describe it, with ever increasing sophisitcation in your analogies. They need the next step from where they are - which they can't identify, but you could easily for them, and this would be a great benefit, but of course that would have to be on an individual basis.

After glimpsing the destination and entering the stream, the path is important, and the only important thing.

For example, give us the benefit of your thoughts on dukka, and how it is really true that all is dukka that we can perceive with the senses. This is the first thing that one must accept to begin on the path - and fully realizing there is no good reason to stay attached to the aggregates must be the final cracking of the nut for the path to appear clearly through establishing a full commitment to it.

I seek to see ever more clearly the path and how to travel faster on the path. Can you offer some things on this?

Best wishes,
@combray_dave