The unity and differentiation of consciousness

The unity and differentiation of consciousness

 

Deep down the consciousness of mankind is one. This is a virtual certainty because even in the vacuum matter is one; and if we don't see this, it's because we are blinding ourselves to it.

David Bohm, Statement of 1986, as quoted in Towards a Theory of Transpersonal Decision-Making in Human-Systems (2007) by Joseph Riggio, p. 66

 

Consciousness cannot be accounted for in physical terms. For consciousness is absolutely fundamental. It cannot be accounted for in terms of anything else.

Erwin Schrödinger,  As quoted in The Observer (11 January 1931); also in Psychic Research (1931), Vol. 25, p. 91

 

Consciousness is never experienced in the plural, only in the singular. Not only has none of us ever experienced more than one consciousness, but there is also no trace of circumstantial evidence of this ever happening anywhere in the world. If I say that there cannot be more than one consciousness in the same mind, this seems a blunt tautology — we are quite unable to imagine the contrary...

Erwin Schrödinger,  "The Oneness of Mind", as translated in Quantum Questions: Mystical Writings of the World's Great Physicists (1984) edited by Ken Wilber

 

It is generally understood that all knowledge or experience (epistemology) of the world arrives through the sense organs. This is accurate, even obvious, as far as it goes. But, like all generalizations, it is only useful as a starting point for inquiring into particular knowledge; in this case particular knowledge concerning the true nature of knowledge. Some of the particular knowledge about knowledge that Zen regards as significant, is that the sense organs – eyes, ears, nose, tongue, body, and mind – are components of consciousness. Thus, while experience or knowledge of the world arrives through the sense organs, it is realized (made real) by and as consciousness. In this, then, we come to see; the known/experienced world is – exists as – consciousness itself.

 

The nondual perspective presupposes both a subject and an object are present in/as all instances of consciousness; in the absence of either, consciousness cannot exist. All knowledge/experience is the realization of a sentient being (subject; conscious existent) and a being of sentience (object; existent of consciousness). One thing this illumines is Zen’s recognition of the Buddha nature or wisdom of the human capacities for reasoning (dori) and discrimination – that is, Zen’s affirmation of the essential nature and role of the discriminating mind.

 

Contrary to the views commonly asserted in certain contemporary Zen circles, discrimination is an essential element of authentic Zen practice-enlightenment. Based on superficial notions of nonduality – notions confuse ‘nonduality’ with ‘oneness’ and/or ‘duality’ with ‘dualism’ – the negative or delusional nature of discrimination is commonly suggested, even explicitly asserted in popular accounts of Zen. Naturally, if one misunderstands ‘nonduality’ as meaning ‘oneness,’ one can only regard distinctions to be unreal or illusory. Similarly, to confuse ‘duality’ with ‘dualism’ can only lead to distorted views of plurality and variety. ‘Nondual’ means ‘not two,’ it does not mean ‘one.’ That ‘subjects’ and ‘objects’ are nondual means they are interdependent, not that they are inter-changeable, much less indistinguishable.

 

Zen distinguishes between subjects and objects because subjects are not objects, and objects are not subjects. In the context of knowledge, subject and object are coessential, coextensive foci; two distinct, mutually dependent elements of consciousness. The subject of an object has its place (dharma-position) in the universe which is not the same as the place as the object of the subject – consciousness, knowledge, or experience is a subject realizing an object and an object realized by a subject. In other words, the normality of subjects and objects is for subjects to be subjects and objects to be objects; objects exist as ‘what is realized’ by subjects, and subjects exist as ‘what realizes’ objects.

Look Deeply Into Your Own Mind

Once, before a talk, Charles asked, “Which spiritual tradition is the closest to the truth?”
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Louie Wing said, “The spiritual guides and awakened teachers of all the great traditions did not preach and demonstrate the reality of awakening because they had something they could give you. They simply directed you to look deeply into your own mind and perceive its true nature. How could there be any difference of superiority or inferiority among the awakened teachers within the various styles? All that is important is to awaken to the one true reality of your own mind.”

 
The Flatbed Sutra of Louie Wing

Real Form, All Dharmas

Real Form, All Dharmas

While it may be contrary to the suggestions of many that claim to represent Zen or Dogen, true nature, according to the classic Zen records (including Shobogenzo) is ever and always immediately present, particular, and precise. Notions or assertions suggesting that Zen is somehow mysterious, ineffable, or inexpressible are simply off the mark. The only place such terms can be accurately applied in Zen is to definite mysteries, particular unknowns, and specific inexpressible experiences. Indeed, in Zen, the terms definite, particular, and specific accurately characterize all dharmas (phenomena; things, beings, and events). Dogen’s refrain, ‘Nothing in the whole universe is concealed’ means exactly what it says; no reality is the least bit obscure or vague. To emphasize this truth, the assertion ‘real form is all dharmas’ is a refrain throughout Shobogenzo, for example:

The realization of the Buddhist patriarchs is perfectly realized real form. Real form is all dharmas. All dharmas are forms as they are, natures as they are, body as it is, the mind as it is, the world as it is, clouds and rain as they are, walking, standing, sitting, and lying down, as they are; sorrow and joy, movement and stillness, as they are; a staff and a whisk, as they are; a twirling flower and a smiling face, as they are; succession of the Dharma and affirmation, as they are; learning in practice and pursuing the truth, as they are; the constancy of pines and the integrity of bamboos, as they are.

Shobogenzo, Shoho-Jisso, Gudo Nishijima & Mike Cross

Here, then, Dogen and Blake find common ground, ‘Anything capable of being believed is an image of truth’ (Marriage of Heaven and Hell).From the Zen perspective ‘anything’ that is ‘capable of being believed’ is and must already be a reality – a dharma, form of reality, object of consciousness, image of truth. To see a mountain is to experience a mountain and to experience a mountain is to see a mountain. The very ‘substance’ of a mountain is (exists as) its appearance, image, or form in/as the mind, in/as Buddha. A mountain is a self/world phenomenon.

The Reality of Zen

The Reality of Zen

 

As a tradition, activity, or institution of human civilization, ‘Zen’ denotes a path, manner, or way of life, rather than a particular structure or form. To revere a ‘Zen’ that consists of an authorized version, exclusive sect, prescribed method, formal practice, dogmatic code, or any other fixed form is to exalt a lifeless idol. In Zen’s vision, reality itself consists of the expression of Dharma, an unceasing advance into novelty, an ongoing creative activity. Zen practice-enlightenment (shusho) is genjokoan, ‘actualizing the fundamental point’ – not the actualized, actual, or actualize of past, present, or future, but a ceaseless actualization of existence-time here-now which fully includes and transcends past, present, and future. More particularly, practice-enlightenment consists of clearly seeing the true nature of reality and, thereby, actualizing one’s thoughts, words, and deeds harmoniously with that truth in and as the self/world here-now.

Dogen an Anomaly?

Dogen an Anomaly?

 

There is no doubt that Dogen was unique, or that his Zen was unorthodox – if it simply conformed to the orthodoxy of his day there would be nothing to distinguish as ‘Dogen’s Zen.’ Often portrayed as a brilliant, but misunderstood reformer, Dogen commonly comes across as an eccentric outsider, an isolated figure advocating an unusual if not exclusive form of Zen.

The narrow focus that is the nature of scholarly works often fails in its conclusions to adequately account for the great diversity of Shobogenzo. At the same time traditional accounts tend to muddle the particular significance of facets that make up that diversity by the liberal use of generalization.

It is clear that, in his day, Dogen was widely misunderstood and neglected. It is also clear that he was subjected to hostility by various sources of orthodox authority. And while there is little reason to doubt that Dogen spennt most of the last decade of his career in the isolated Echizen province teaching a relatively small group of disciples, it is important to note that his isolation was evidently more compelled than chosen.

Dogen spent the first half of his teaching career living and preaching in and around the Japanese Capitol. Much of his time appears to have been dedicated to securing support for reforms from those in authority – some of whom were members of his own family. At the time Japan was suffering severe instability resulting from the combined forces of the chaotic rise of the warrior class and a calamitous series of natural disasters, droughts, and plagues.

As a Buddhist master Dogen was convinced of Buddhism’s capacity to alleviate the suffering he witnessed at every level of society. Further, he was convinced his vision of the Buddha-Dharma was authentic, while much proclaimed by the orthodox institutions was off the mark, dangerously corrupt, and falling ever deeper into degeneration. While his expression on these points was not without tact and diplomacy it was advanced with authority and conviction. And while the increasing influence of his message was matched by increasing resistance from the orthodoxy, Dogen resolutely refused to moderate his views to mollify authorities. After enduring increasing hostility by institutional authorities for more than a decade, Dogen was formally charged with heresy. It was only after his defense was officially rejected that Dogen left the Capitol and established himself in the isolated Echizen province.

Finally, the question of Dogen’s uniqueness and isolation needs to be considered in light of the fact that he was only one of a number of ‘unique and isolated’ Buddhist masters that appeared during this tumultuous period of Japanese history. The vastly influential Buddhist masters Honen Bo Genku (1133-1212), Myoan Eisai (1141-1215), Shinran Shonin (1173-1262), and Nichiren Shonin (1222-1282) all faced similar challenges in their own reformation efforts. Like Dogen, they too were ostracized, isolated, and subjected to hostility from orthodox authorities to greater or lesser degrees. These and other factors, including fierce sectarian rivalry (sometimes involving the participation of ‘warrior monks’), unprecedented levels of corruption in temple politics, and widespread monastic laxity and degeneration strongly suggest that ‘uniqueness and isolation’ were more characteristic of Dogen’s era, than of his vision.

Kensho and Kenbutsu, Seeing True Nature, Seeing Buddha

Seeing True Nature, Seeing Buddha

 

You cannot realize the Buddha’s Way if you do not aim to practice the Way, and It will be ever more distant from you if you do not aim to study It.

Shobogenzo, Shinjin Gakudo, Hubert Nearman

 

According to the classic records of Zen, the aim of Zen practice-enlightenment is ‘realizing the Buddha’s Way’ which is described as realizing ‘perfect universal liberation and fulfillment’ (annuttara-samyak-sambodhi). This aim is said to be realized by ‘seeing’ (‘ken’) one’s ‘true nature’ (‘sho’), sometimes called ‘kensho’ (particularly in reference to an initial realization). Because one’s true nature (‘sho’) is the true nature of the whole universe, sometimes called ‘Buddha,’ realizing Zen practice-enlightenment is also sometimes called ‘kenbutsu’ – ‘seeing’ (‘ken’) ‘Buddha’ (‘butsu’).

The Particularity of Buddha Here-Now

Clearly, ‘mind’ is mountains, rivers, and the earth, the sun, the moon, and the stars.

Shobogenzo, Soku-shin-ze-butsu, Gudo Nishijima & Mike Cross

 

Buddha – this mind – is (not, ‘is like’) mountains, rivers, and the earth, the sun, moon, and stars. Mind – Buddha – is houses and streets, animals, guns, plants, thoughts, bombs, corpses, laughter, and cancers. Mind is all particular dharmas as they are; particular dharmas. All particular dharmas are this mind as it is; this mind. This tree is the mind as it is, the mind as it is, is all dharmas, hence is this tree. That this tree is mind ‘as it is,’ means mind only exists as mind by virtue of this tree existing as this tree. Because this tree is mind ‘as it is,’ it actually goes too far to say ‘is mind,’ and is more accurate to simply say ‘this tree.’ As Dogen puts it:

 

Mind as mountains, rivers, and the earth is nothing other than mountains, rivers, and the earth. There are no additional waves or surf, no wind or smoke. Mind as the sun, the moon, and the stars is nothing other than the sun, the moon, and the stars.

Shobogenzo, Soku-shin-ze-butsu, Gudo Nishijima & Mike Cross

 

The point to get is that, in Zen, it is not general dharmas but particular dharmas that are recognized as the fundamental self-generating elements, or better activity, of the universe as it is. The universe spoken of by Shobogenzo as ‘this mind,’ ‘Buddha,’ ‘one mind,’ or ‘all dharmas’ is not merely the sum of all things or the totality of everything throughout space and time; it is the very things and events you are experiencing right here-now (soku), it is the very you right here-now experiencing things and events. The very things, events, and you that right here-now is ‘this mind’ are not arbitrary miscellany or various generalities; but the actual mountains, rivers, and earth you see here-now, the sun, the moon, the stars here-now.

Link to Dogen Resources

Great Online Resources For Eihei Dogen (and more)
Enjoy!

60 Quotes From Dogen on Words in Zen

60 Quotes From Dogen on Words in Zen

 (Translations by Gudo Nishijima & Mike Cross - emphasis added)

After he had attained the truth at last, he taught people with the words that the whole universe in ten directions is one bright pearl.

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At the same time, by virtue of Gensha’s words of Dharma, we have heard, recognized, and clarified the situation of a body and mind which has already become the bright pearl.

Shobogenzo, Ikka-no-myoju, Gudo Nishijima & Mike Cross

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What sounds like this is speech which is the supreme state of bodhi in words. It is bodhi-speech already, and so it speaks bodhi.

Shobogenzo, Shoaku-makusa, Gudo Nishijima & Mike Cross

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The will and the words are both existence-time.

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Furthermore, “the will” is the time of the realized universe, “the words” are the time of the pivot that is the ascendant state, “presence” is the time of laying bare the substance, and “absence” is the time of “sticking to this and parting from this.” We should draw distinctions, and should enact existence-time, like this.

Shobogenzo, Uji, Gudo Nishijima & Mike Cross

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But people who are not liberated from common sentiment make light of the Buddha-Dharma; not believing the Buddha’s words, they aim blindly to follow the sentiment of the common person.

Shobogenzo, Den-e, Gudo Nishijima & Mike Cross

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The mountains and water of the present are the realization of the words of eternal buddhas.

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It is because of the grossness of the viewpoint of the vulgar that they doubt the phrase “the Blue Mountains are walking.” It is due to the poorness of their scant experience that they are astonished at the words “flowing mountains.” Now, not even fully understanding the words “flowing water,” they are drowned in prejudice and ignorance.

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They do not know that images and thoughts are words and phrases, and they do not know that words and phrases transcend images and thoughts. When I was in China I laughed at them, but they had nothing to say for themselves and were just wordless. Their present negation of rational understanding is nothing but a false notion. Who has taught it to them?

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Without this investigation in practice, it is not the right Dharma wheel of the Tathagata. An eternal buddha says, “If you want to be able not to invite the karma of incessant [hell], do not insult the right Dharma wheel of the Tathagata.” We should engrave these words on skin, flesh, bones, and marrow, we should engrave them on body and mind, on object-and-subject, we should engrave them on the immaterial, and we should engrave them on matter; they are [already] engraved “on trees and on rocks” and they are [already] engraved “in fields and in villages.”

Shobogenzo, Sansuigyo, Gudo Nishijima & Mike Cross

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If Sanzo had learned the Buddha-Dharma, he would listen to the words of the National Master, and he might be able to see the body and mind of the National Master.

Shobogenzo, Shin-fukatoku, Gudo Nishijima & Mike Cross

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But if we seek to know, the evidence that they are cast from a mirror is just [here] in the words of the master.

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The words “Venerable monk, to what place have the features you had before you became a monk departed?” hold up a mirror to reflect [the monk’s] face.

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We should study and clarify these words.

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Testimony to the existence of [both] the eternal mirror and the clear mirror has been expressed directly in the words of Seppo and Gensha.

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There must be learning in practice that widely covers the teachings of all the buddhas and all the patriarchs.

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We should not idly pass over the words “Please, master, you ask” spoken now by Gensha.

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We must diligently learn these words in practice.

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Gensha’s words, “How wide is the furnace?” are an unconcealed expression of the truth, which we should learn in practice for a thousand ages and for ten thousand ages.

Shobogenzo, Kokyo, Gudo Nishijima & Mike Cross

 
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We must unfailingly apply ourselves to the words “being without the buddha-nature.” Do not be hesitant.

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Remember, saying and hearing the words “being without the buddha-nature” is the direct path to becoming buddha.

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We should take this expression and make effort to get inside the words. We should reflect on the words “south and north” with naked mind.

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It is regrettable that among laypeople and monks throughout the great kingdom of Song, not even one has heard and understood the words of Nagarjuna or penetrated and realized the words of Kaṇadeva.

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Few even learn that they should speak the words. Remember, this state of neglect comes from their having stopped making effort. Among heads of the table in many districts there are some who die without once in their life voicing the expression of the truth “the buddha-nature.” Some say that those who listen to teachings discuss the buddha-nature, but patch-robed monks who practice Zen should not speak of it. People like this really are animals. Who are the band of demons that seeks to infiltrate and to defile the truth of our buddha-tathagata?

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These words “all living beings” should be investigated at once.

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To fathom the vigorous state of the buddha-nature, we should use Chosha’s words as the standard. We should quietly consider the words “Wind and fire have not dissipated.” What kind of truth is present in the words “not dissipated”?

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“Wind and fire have not dissipated” is Buddha preaching Dharma, and “undissipated wind and fire” are the Dharma preaching Buddha.

Shobogenzo, Bussho, Gudo Nishijima & Mike Cross

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If you want to learn through experience the words “the whole earth and the whole cosmos,” mull them over three times and five times.

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There are those who merely hear the phrase “non-birth” without clarifying it, seeming to set aside effort with body and mind. It is the utmost stupidity.

Shobogenzo, Gyobutsu-yuigi, Gudo Nishijima & Mike Cross

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 Although they have transmitted and received the fallacy of “a separate transmission outside the teachings,” because they have never known “inside” and “outside,” the logic of their words is not consistent. How could the Buddhist patriarchs who receive the one-to-one transmission of the Buddha’s right-Dharma-eye treasury fail to receive the one-to-one transmission of the Buddha’s teaching? Still more, why would Old Man Sakyamuni have instituted teachings and methods that could have no place in the everyday conduct of Buddhists? Old Man Sakyamuni intended, already, to create teachings and methods to be transmitted one-to-one: what Buddhist patriarch would wish to destroy them? Therefore, the meaning of “the one mind that is the supreme vehicle” is just the three vehicles and the twelve divisions of the teaching, and is just the Mahayana treasury and the Hinayana treasury.

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Learning these words in practice, we should meet with the ancestral patriarchs of Buddhism and we should see and hear the teachings and methods of Buddhism.

Shobogenzo, Bukkyo, Gudo Nishijima & Mike Cross

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Students who study Rinzai’s words like this will not be passing time in vain.

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We must investigate these words quietly; we should replace our heart with them and replace our brain with them.

Shobogenzo, Daigo, Gudo Nishijima & Mike Cross

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We should clarify and master these words.

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We should clarify the meaning of these words.

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Investigating these words, we should grasp them as just the pivotal essence of the ancestral patriarchs.

Zazenshin, Gudo Nishijima & Mike Cross

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The present words of master and disciple we should without fail examine in detail.

Shobogenzo, Butsu-kojo-no-ji, Gudo Nishijima & Mike Cross

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Even today, although [people] hear the Sixth Patriarch’s words they do not know the Sixth Patriarch’s words: how much less could they express the Sixth Patriarch’s expression of the truth?

Shobogenzo, Inmo, Gudo Nishijima & Mike Cross

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Hearing these words, Hojo realized the great state of realization under their influence.

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We should imbue our minds with this state of truth, and should engrave these words on our bodies.

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We should attach importance to these words, considering them day and night, and putting them into practice morning and evening.

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Let us quietly consider: a lifetime is not so long, [and yet] if we are able to speak the words of a Buddhist patriarch—even if three and three [words] or two and two—we will have expressed the state of truth of the Buddhist patriarchs themselves. Why? [Because] the Buddhist patriarchs are the oneness of body and mind, and so the one word or the two words will be totally the warm body-and-mind of a Buddhist patriarch. That body-and-mind comes to us and expresses as the truth our own body-and-mind. At just the moment of speaking, the state of expressing the truth comes and expresses our own body-and-mind.

Shobogenzo, Gyoji, Gudo Nishijima & Mike Cross

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We should painstakingly learn in practice and consider these words of the Buddha.

Shobogenzo, Kai-in-zanmai, Gudo Nishijima & Mike Cross

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On one occasion [the Buddha] gave affirmation by holding up an uḍumbara flower and on another occasion he gave affirmation by taking up a robe of golden brocade. Neither of these was an enforced act; they were the words and deeds of affirmation itself.

Shobogenzo, Juki, Gudo Nishijima & Mike Cross

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If we want to learn Kannon in experience, we should investigate the present words of Ungan and Dogo.

Shobogenzo, Kannon, Gudo Nishijima & Mike Cross

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The words expressed here are verification of the Buddha’s truth; they are not mere speculation from the sentimental hearts of commentary teachers; they contain the standard that is universal to Buddhism.

Shobogenzo, Arakan, Gudo Nishijima & Mike Cross

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In general, those who understand that an expression like this exists to assert that abstract teaching is utterly useless are making a great mistake. They have not received the authentic transmission of the ancestral founders’ virtuous conduct, and they are blind to the Buddhist patriarchs’ words. If they have not clarified this one saying, who could affirm that they have mastered the words of other buddhas?

Shobogenzo, Gabyo, Gudo Nishijima & Mike Cross

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Now, learn in practice, the First Patriarch’s words “You have got my skin, flesh, bones, and marrow” are the Patriarch’s words.

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So the eternal buddha’s words are evidence of the Buddha-Dharma and are a past expression of the self.

Shobogenzo, Katto, Gudo Nishijima & Mike Cross

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Great Master Sakyamuni says,

The triple world is only the one mind,

There is nothing else outside of the mind.
The mind, buddha, and living beings—
The three are without distinction.

[This] one saying is the whole effort of [the Buddha’s] lifetime. The whole effort of his lifetime is the complete wholeness of his total effort. While it is deliberate action, it may also be action in the natural stream of speech and action. Thus, the words now spoken by the Tathagata, “The triple world is only the mind” are the whole realization of the whole Tathagata, and his whole life is the whole of this one saying.

Shobogenzo, Sangai-yuishin, Gudo Nishijima & Mike Cross

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If I put it in words, “expounding the mind and expounding the nature” is the pivotal essence of the Seven Buddhas and the ancestral masters.

Shobogenzo, Sesshin-sessho, Gudo Nishijima & Mike Cross

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Even a work produced latterly, if its words are true, should be approved.

Shobogenzo, Butsudo, Gudo Nishijima & Mike Cross

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The Tathagata’s words “the ultimate state of equilibrium of substance and detail” are the self-expression of “the real form of all dharmas,” are the self-expression of an acarya, and are the learning in practice of total equilibrium.

Shobogenzo, Shoho-jisso, Gudo Nishijima & Mike Cross

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Only people who have penetrated Unmon’s words have received the Dharma from Unmon.

Shobogenzo, Menju, Gudo Nishijima & Mike Cross

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Who could not believe and understand the Buddha’s words of real truth?

Shobogenzo, Kenbutsu, Gudo Nishijima & Mike Cross

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These are words naturally expressed by the Eye itself. We should quietly investigate the principle of, and learn in practice, the realization of words like this.

Shobogenzo, Ganzei, Gudo Nishijima & Mike Cross

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So we should clearly maintain and rely upon [the teaching that] a Buddhist patriarch’s ideas and words are a Buddhist patriarch’s everyday tea and meals. Coarse tea and plain food in everyday life are the ideas and words of a Buddhist patriarch.

Shobogenzo, Kajo, Gudo Nishijima & Mike Cross

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“We do not know what words these are” describes the existence, in words, of dragons.

Shobogenzo, Ryugin, Gudo Nishijima & Mike Cross

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Because “this place is where something ineffable exists,” it is through the realization of these words that Buddhist patriarchs are caused to be. And because the realization of these words of Buddhist patriarchs passes naturally from rightful successor to rightful successor, the skin, flesh, bones, and marrow, realized as “a whole body,” are “hanging in space.” This space is beyond such categories as the twenty kinds of space.

Shobogenzo, Koku, Gudo Nishijima & Mike Cross

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Just because we have not understood them, we should not disregard them; we should resolve to understand them without fail. They are words that were actually preached, and so we should listen to them. Having listened to them, then we may be able to understand them.

Shobogenzo, Yui-butsu-yo-butsu, Gudo Nishijima & Mike Cross

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[These] are the words of the two Zen masters; they are the words of people who had got the truth, and so they were decidedly not laid down in vain.

Shobogenzo, Shoji, Gudo Nishijima & Mike Cross