The Zennist

The Fish and the Turtle (Is Nibbana Nothingness

Once upon a time there was a fish. And just because it was a fish, it had lived all its life in the water and knew nothing whatever about anything else but water. And one day as it swam about in the lake where all its days had been spent, it happened to meet a turtle of its acquaintance who had just come back from a little excursion on the land.
"Good day, Mr. Turtle!" said the fish. "I have not seen you for a long time. Where have you been?"
"Oh", said the turtle, "I have just been for a trip on dry land."
"On dry land!" exclaimed the fish. "What do you mean by on dry land? There is no dry land. I had never seen such a thing. Dry land is nothing."
"Well," said the turtle good-naturedly. "If you want to think so, of course you may; there is no one who can hinder you. But that's where I've been, all the same."
"Oh, come," said the fish. "Try to talk sense. Just tell me now what is this land of yours like? Is it all wet?"
"No, it is not wet," said the turtle.
"Is it nice and fresh and cool?" asked the fish.
"No, it is not nice and fresh and cool," the trutle replied.
"Is it clear so that light can come through it?"
"No, it is not clear. Light cannot come through it."
"Is it soft and yielding, so that I can move my fins about in it and push my nose through it?"
"No, it is not soft and yielding. You could not swim in it."
"Does it move or flow in streams?"
"No, it neither moves nor flows in streams."
"Does it ever rise up into waves then, with white foams in them?" asked the fish, impatient at this string of Noes.
"No!" replied the turtle, truthfully. "It never rises up into waves that I have seen."
"There now," exclaimed the fish triumphantly. "Didn't I tell you that this land of yours was just nothing? I have just asked, and you have answered me that it is neither wet nor cool, not clear nor soft and that it does not flow in streams nor rise up into waves. And if it isn't a single one of these things what else is it but nothing? Don't tell me."
"Well, well", said the turtle, "If you are determined to think that dry land is nothing, I suppose you must just go on thinking so. But any one who knows what is water and what is land would say you were just a silly fish, for you think that anything you have never known is nothing just because you have never known it."
And with that the turtle turned away and, leaving the fish behind in its little pond of water, set out on another excursion over the dry land that was nothing.

Source: "The Buddha and His Teachings" by Maha thera Narada.

The main problem with westernized Buddhism and Zen

I was wondering a few years ago why westernized Buddhism and especially Zen did not comport well with the words of the Buddha and the Zen masters.  And then I came across Iain McGilchrist's works which explore the asymmetry of the left and right hemisphere of the brain.  His exploration also opens up a can of worms when the left hemisphere tries to undermine rather than cooperate and harmonize with the right hemisphere.

When our thinking is dominated by the left hemisphere of the brain it is like we're trying to understand Buddhism and Zen through certain pre-positioned algorithms.  Or simply fixed biases such as political correctness.  This of course shuts the door on an open mind which one needs to access the right hemisphere.

Accessing the right hemisphere of the brain is really about having access to direct intuition which is probably the best translation of what Buddhism and Zen mean, as regards “dhyāna.”  This is evinced clearly in Soothill and Hodous' Dictionary of Chinese Buddhist Terms.  Buddhism and Zen are intuitional systems.

Understandably, intuition is not mediated by reasoning or the sensory organs.  Yet, it doesn’t reject them.  They are useful, but intuition goes much further.  It transcends them.  The real danger that Buddhism and Zen face is when there is mistrust in the intuitional, and this is what is happening both in Buddhism and Zen.

It is as if our culture is teaching people the truth is always propositional and found explicit somewhere within the pages of human literature.  In other words, there is a proposition that we can test out to see if it accords with the left hemisphere.  We might agree with it and we might not.

For Buddhism, the right hemisphere has to first intuit the whole, that is, nirvana before any proposition can come out of it like, for example, nirvana is the end of all suffering.  The Buddha it could be said teaches from his awakening, not from human values or various cultural values.  Mankind's ultimate goal then is to awaken to the true nature of the universe upon which all things depend.

No escape from the virtual reality game?

Life is more like a journey into a vast virtual reality world.  Our body is the VR simulator (avatar) and we are mysteriously unified with it.  We can't distinguish the simulator character from our real self.  In this modern day and age most everyone assumes that the simulator is their self and when the simulator gets old and breaks down and eventually doesn't work they will also cease but this is not what happens.  Not according to Buddhism and of course Zen.

For me in a strange and beautiful way T.S. Eliot explains the path of Buddhism in these lines from his poem, Little Gidding.

And the end of all our exploring
Will be to arrive where we started
And know the place for the first time.

The Buddha knows that our exploring is taking place in an illusory world, a world today many would call a virtual reality game.  This virtual reality game is completely heuristic.  It serves only as an aid to discovering who we really are.  In other words, we are not who we imagine we are.  Our simulator character that passed through our mother’s birth canal is not who we are.

All that we know has become the game.  We can't see any escape from it.  By clever cultural diversions we are forbidden to speculate that there is a possible escape from this game.  But Buddhism doesn't agree with this.  In fact, we could even say it is the means by which to escape this virtual reality game, taking it to its limit then leaping beyond.

In the example of Hakuin 慧鶴, we suddenly converge with the absolute from where we originally started exploring the illusion long ago.  Yes, we intuit it.   

It is still ineffable and unknowable in the usual sense, but we have finally arrived.  We have reached a mysterious place where both perceiver and the perceived have been transcended suddenly, and all at once.

With the years we have left we come to understand how we became entrapped in something like a virtual reality game where the simulator was the human body of birth and death.  We also became aware of how we wrongly identified our true self with the simulator.

In addition, we also learned how desire for the simulator eventually lead to pain and suffering.  It is like we became intoxicated.  We couldn't get enough of the game.  Then the simulator began to break down.  We didn't know what we would do without it.  We just assumed that when it's ceased operating so would we.

Our passcode into this illusory world has always been consciousness which in Sanskrit is VIJÑĀNA.  It literally means in two parts knowing.  It is a kind of doubling of the one/eka like two mirrors facing each other.  What appears is always doubled (the product of the perceiver and the perceived).  It is not real (even the doubling is not real).  It is only an illusion that appears, not veridical reality.

Having entered the illusion with our passcode, becoming game players, our imagination is free to roam and choose any path it wishes.  At this point we are bound to the illusion:  we can see nothing else except appearances through a perceiver and the perceived combination which in our ignorance we are unable to transcend.

There is an underlying duality in our brain

There is an underlying duality in our brain between the left hemisphere and the right hemisphere.  While they tend to cooperate they can also not cooperate so that there exists an inharmonious tension between the two.  Needless to say, they both have their place:  one side leans towards the individual while the other side is towards the big picture that the individual dwells in. 

When the squirrel eats the acorn on my front lawn the squirrel also has to be aware of the hawk that could be circling overhead looking for a meal.  In other words, man's day-to-day life needs to be also aware of the big picture. 

Some big picture questions are:  Where is this life of mine going?  How do I know if I am on the right path?  Am I is really as smart as I think I am? 

There are many more such questions that arise from the big picture which relies on the right hemisphere of the brain.  We could even say for the religiously minded that the left hemisphere is oriented to the fleshy individual, whereas the right hemisphere is oriented to spirit or the divine.  It truly is Lord (S., Bhagavān) not the left hemisphere.

Leading a balanced life really means living a life where the left hemisphere has to be subordinate to the right hemisphere just like a ship must be subordinate to the direction of travel otherwise it will not get to its destination. 

Keeping with this, Buddhists have always subordinated the individual or left hemisphere of the brain to the Lord hemisphere or the right hemisphere.  The lodestar of the Buddhist is nirvana that is direct intuition of the unconditioned.  In so doing the Buddhist must also realize the perishable nature of the flesh; that it is suffering and there is no spirit to be found in it.

As history shows us, mankind is not all that interested in taking the right hemisphere seriously.  The pleasures of the flesh grab mankind's attention more.  In fact, mankind it seems is always trying to usurp the natural leadership of the right hemisphere, the Lord, that leads us to the other shore.

Welcome to the virtual reality simulation game called life

We might simplify the world down to raw information, just zeros (0) and ones (1).  This is duality (dvaya).  Still, it can offer us no clue as to its actual source.  Non-duality doesn’t mean very much in this situation either.  It can still be broken down to a string of binary numbers (01101110 01101111 01101110 00101101 01100100 01110101 01100001 01101100 01101001 01110100 01111001).

For the intuitionist this matter is not settled. The intuitionist knows there is something unspeakable which is the source of this binary code.  It transcends zeros and ones.  Let us not forget that Zen is the intuitional school of Buddhism.

The authentic Zennist also knows what transcends the binary nature of consciousness or in Sanskrit, vijñāna (lit. In two parts knowing).  No word or sentence is adequate to the source itself.  Yet, the source can be directly accessed by transcending the binary world reaching veridical reality itself.

If we imagine that our world is based on binary code we can also imagine that we can live in a virtual reality simulation (VRS) game from our birth to our death repeated countless times.  But we could also say that we are trapped in a VRS game called life.

From this we might understand that true religion only begins outside of the VRS game.  It transcends the zeros and ones.  It does not even begin in sacred books.  These books might be the result of intuition of what is actually outside of the VRS game which includes all the senses necessary to play it.  It is also outside of the player whose consciousness has found its way into the VRS game.  We are facing mystery that won't let us go until we have solved it.

In the big VR game of human existence we are all gamers

In Buddhism it would be consciousness (vijñāna) that connects the player with the virtual reality game in which the player is embodied in its avatar.  In the Mahānidāna Sutta (DN 15) the Buddha is telling Ananda that it is consciousness that connects us to the simulation (nāmarūpa) that begins in the mother's womb.

Not only does consciousness survive death but it is integral to the VR game we call human existence. The most dangerous part of this VR game of human existence is that true reality is hidden by the game and the players. It is very much like Case V in the collection of Mumon's koans (無門関):

“It's like a man up the tree, hanging from a branch by his mouth; his hands cannot grasp a branch, his feet won't reach a bough. Suppose there is another man under the tree who asks him, 'What is the meaning of Bodhidharma's coming from the west?' If he does not respond, he goes against the wish of the questioner. If he answers, he will lose his life. At such a time, how should he respond?”

We know nothing about the person before it took up the game of human life and became a player who, subsequently, became entangled and enamored with the alluring richness of the game.  Now the player is thrown into this crazy game from which there is seemingly no escape.  Even death will not liberate the player who will take up another avatar only to continue with the game.

Without a doubt, each of us is immersed in our human VR game.  But now we have VR games being created on a regular basis whereby we are playing VR games in an overarching human virtual reality game.  It’s a game that seems so real yet when we look at it, honestly, without a biased mind, it is not unlike our VR games of today.  But there is one problem, we cannot escape the overarching human VR game.  Keep in mind that death is no escape.  But the game is escapable if we follow the Buddhist teachings, but even this is difficult.

Is political correctness sneaking into the modern Buddhist Sangha?

The Sangha is not an enclave of politically correct people.  Nevertheless, political correctness seems to be sneaking into the modern Buddhist Sangha especially in heavy metropolitan areas.  Some have informed me they we're asked to renounce their political incorrectness before they could enter the temple!

But the Sangha of the triple-jewel refuge is not any of this.  It has nothing to do with politics or political correctness.  The first jewel is the Buddha.  It is the spiritual substance that lives within all of us.  The second jewel is Dharma.  It is spirit’s radiance that lives within the teaching.  The third jewel is the Sangha.  It is the remembrance of absolute spirit.

A true member of the Sangha is one who has come into actual contact with spirit.  He or she is in the lineage (gotra) of the Buddhas:  those who have fully awakened to this supreme spirit.

Buddhism, with its nirvana, has always been a path of awakening to spirit which is unconditioned.  It is only by transcending the conditioned that we are saved from the cycles of birth and death.  It is an extraordinary moment in which the last vestige of conditionality is left behind.  At this point we truly enter the triple jewel Sangha.

The simulation game of birth and death

A neglected question in Buddhism, can death go beyond the reach of consciousness (vijñāna)?  The simple answer to this question is no.  Only the attainment of nirvana goes beyond consciousness so that the world of birth and death becomes an illusion for the enlightened ones.  It is similar to a person seeing waves and knowing that the waves are also water.

What overcomes the seeming ironclad reality of the world of birth and death is the very source of the intrinsic duality of consciousness which is non-dual (advaya).  In other words the basis of every duality is singular that is non-dual. 

We might say that we live in a binary, informational world of 0s & 1s, the source of which is unknown to us.  We might further speculate and say that it is unreal.  Nevertheless, we are still limited by consciousness which is the barrier we cannot pass through.  Death does not grant us freedom, only the continuation of the dual nature of consciousness (vijñāna) by which simulation appears.

Whatever reason there is for maintaining that death is final and there is nothing beyond it stems from a misunderstanding of what consciousness really is.  Without it no simulation is even possible. 

It is something like video simulation games in which real players engage with avatars who exist and operate in a simulation world.  Consciousness connects the players to their avatars in the game so that the player is inserted into the game through the avatar.  Overtime the player becomes more bonded and identified with their avatar.  

In the human simulation world, as strange as it seems, there are no players.  None to be found!  And if you've been so engaged with the day-to-day simulation you may not even recognize that you are a player deeply embodied in an avatar and even deny it.  Or you might think the avatar and the player are the same.

Back to consciousness, this is why the Buddha says of consciousness that it is like a magician’s illusion.