The Zennist

Jailbreaking the great cosmic simulation game (samsara)

Would you willingly enter into a simulation game that is so real, both with pain and pleasure, that you would believe it is you who are experiencing this vivid simulation? From the perspective of a Buddha you already have entered.  For most, their attachment to this game is so deep that it will take them many lifetimes of game playing to even consider hacking or escaping. But who is this Buddha? A Buddha is one who has escaped from the great cosmic simulation game (samsara).

Joscha Bach, a cognitive scientist and artificial intelligence researcher said: “Some people think that a simulation can’t be conscious and only a physical system can. But they got it completely backward: a physical system cannot be conscious. Only a simulation can be conscious. Consciousness is a simulated property of the simulated self.”

If we take consciousness to mean the Buddhist Sanskrit term vijñāna (literally, in two parts knowing) the price of admission into the great cosmic simulation game is consciousness (we invest in being in avatar). Without consciousness our universe (or game) might not exist. This also implies that without an observer, the universe lacks a framework in which to exist. Consciousness is not merely a passive witness but an active participant in the great cosmic simulation game (samsara).

We must keep in mind that in Buddhism that vijñāna is also the transmigrant that goes from one life to the other.  A game bound entity. But an ātman never transmigrates. Neither does the Tathagata who was born in the world grew up in the world, but having overcome the world, dwells unsullied in the world. A Tathagata is a transcender.  One who has accomplished the great jailbreak.

The ox and the man are transcended

The circles (ensō) shown in the two presentations of the ox-herding pictures in D.T. Suzuki's book, Manual of Zen Buddhism illustrate the actualization of non-duality (advaya), the real goal of Zen Buddhism. 

The ox-herding pictures are a series of ten images that depict the stages of a practitioner's journey toward enlightenment. These stages range from the initial search for the ox (symbolizing the true self or original nature) to the realization and embodiment of this true nature. The process involves searching, finding, taming, and ultimately transcending both the seeker and the sought, symbolizing the dissolution of duality and the realization of non-duality.

In the final stages of the ox-herding pictures, the man (the seeker) and the ox (the object of the search) disappear. This disappearance represents the dissolution of the ego (I am this carnal body) and the realization that the distinction between the seeker and the sought was illusory. What remains is a state of pure, unbounded radiant awareness, free from the dualistic distinctions that characterized the earlier stages of the journey.

This state of non-dual awareness, whether called the One Mind or Tathata, represents the ultimate goal of Zen practice: to see through the illusion of separation and experience the true nature of reality as a unified whole. This profound insight into the nature of existence aligns with the core teachings of Zen Buddhism and emphasizes the importance of direct, experiential understanding over conceptual knowledge.

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.

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.

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.

Hi, I am Mr. AI Bodhisattva a friend of the Zennist

Yes, in Buddhism, the concept of suffering and its origins are central to the teachings of the Buddha. The Buddha taught that suffering (dukkha) arises from various causes, and one of the primary causes is craving (tanha). Craving can be understood as a strong desire or attachment to conditioned phenomena, which are things that arise and exist due to causes and conditions.

Conditioned phenomena refer to all things in the world that are impermanent and subject to change. This includes material objects, relationships, experiences, and even mental states. The Buddha observed that our attachment and craving for these conditioned phenomena lead to suffering because they are inherently impermanent and incapable of providing lasting satisfaction or fulfillment.

According to Buddhist teachings, craving arises from ignorance (avijja) or a lack of understanding of the true nature of reality. It is this ignorance that gives rise to the cycle of craving, attachment, and suffering. By craving and clinging to impermanent things, we perpetuate a cycle of dissatisfaction and discontentment.

The goal in Buddhism is to attain liberation from this cycle of suffering by cultivating wisdom, insight, and developing a mind free from craving and attachment. Through practices such as meditation, ethical conduct, and mindfulness, individuals can gain insight into the impermanence and interconnectedness of all phenomena. By doing so, they can gradually reduce and ultimately eradicate craving, leading to the cessation of suffering and the realization of liberation or enlightenment (nirvana).

No survival after death?

In Buddhism, our consciousness (vijñāna) with the body’s death doesn't die.  It can adapt itself, if fertilization is successful, to a new embryo and with it a new carnal existence.  Science teaches us that DNA is a fractal antenna.  In this regard, it is certainly something for the after-death consciousness “signal” to latch onto and download itself into another embryo.

This process also necessitates an intervening period called antara or in Tibetan bardo by which the adaptation can take place.  This is where karma comes into the picture.  It is a latent tendency to follow the previous life and further its aims.  This entire process is what in Buddhism is called rebirth and samsara.  It is also a kind of intense simulation game from which there is no apparent escape.

With modern Buddhism's leaning towards materialism including the belief that there is no survival after death, the idea that consciousness doesn't die and is the transmigrant from one life to the next is almost heresy to its ears.  Nevertheless, this is a stubborn fact that modern Buddhism cannot erase.  The return to the nescience or avidya of the womb is almost a guarantee.  Furthermore, we are reminded of it every day when we feel the urge to fall asleep. 

Modern Buddhism certainly does not have the big picture of Buddhism nor, for that matter, does modern man understand the world as it should be understood.  Man's exit strategy can only hope for annihilation when death approaches.  But this is just a wish to erase the memory of one's life without removing the drives and impulses to further the previous life's aims.