In Zen Buddhism, it seems no great feat to challenge the limits of material and solipsistic existence in all its guises, or to transform abstract dogma into concrete understanding. Indeed, a crucial corollary of Buddhism is its gift for teaching through experiential rather than conceptual recognition. It allows individuals to grow by unfolding the deepest layers of their consciousness, instead of imprisoning them in the dichotomy between the 'self' and the world as an unfathomable 'other.' One of the truly ingenious methods Zen Buddhism has employed to unlock the gates of enlightenment is koan practice. A koan, often presented as a metaphor, or a story, is meant to engage readers by means of intuitive rather than rational reasoning. Within each provocative paradox lies the secret of breaking free from the confines of dualism.
Too often, our minds are entrenched in cognitive traps that regard the self as a fixed singularity, instead of fluctuating ephemera that is vulnerable to both perception and rationale. By means of koans, Zen Buddhism allows us to transcend these preconceptions, which are merely obstacles to discovering the deeper facets of our true consciousness. Only by freeing ourselves from logical constraints of 'self/other' can we understand the truth of how, just as the universe exists within us, we exist within it; the only illusion is that of separation.
One of the most famous koans, found in the Diamond Sutra, perfectly exemplifies the dilemma of self-hood: “Out of nowhere, the mind comes forth.” Here, nowhere is not equated with a negative state. Rather, the word is translated in Sanskrit as sunyata, or "zero-ness." Although its meanings differ in both Mahayanaic and Theravedaic Buddhism, at its crux it is defined as what remains after everything that is dependent on cause/effect (karma/vipika) is taken away. Early on in the Buddha's Awakening, he recognized the inherent limitations of language. Because written and verbal communication is so fraught with inconsistencies, its purview so narrowed by logic, it was necessary to create new concepts that transcended the stodgy framework of traditional practice. For that purpose, the implicit emptiness of silence became not a barrier, but a unique solution.
One of the most renowned dialogues in Buddhist text is between the Buddha and his devotee, Malunkyaputta. Doubtful of the contingencies of the self – of its tangible and intangible relationships with the universe – he sought the Buddha out to answer his queries. However, the Buddha refused to be drawn into such metaphysical discourse; he simply maintained his silence.
This episode enjoys a number of interpretations. On one level, it implies that our urge to classify, separate, and thus dispel the shadows of the unknown does little more than perpetuate the self-other dichotomy. Another interpretation is that while the Buddha considers these questions legitimate, they are ultimately unanswerable because they exceed the demarcations of human language and thought. More to the point, they are irrelevant, because the ultimate goal of Buddhism is not to become tangled in abstract philosophy. Rather, it is to find a pragmatic solution to end human suffering and discontentment. For Buddhism, it is clear that even the profoundest philosophical tenet should hold an element of concreteness, an awareness of the present moment. By completely divorcing ourselves from the material realm, and retreating into intangible contemplation, it will be impossible to appreciate the marvel and unity within everyday existence.
Here is where the necessity of mindfulness comes into play.
In Buddhism, it supports living in the here-and-now, in sharpening the perception and consciousness, thus guiding us toward transformation beyond the self. According to the Buddha, every human being is a composite of aggregates (skandha). These can be described as ingredients, or elements, that every individual shares with the rest of the world – from the insects to the rivers to the trees. As such, it is impossible to consider the 'self' as disconnected from the realm of existence. Everything is an integral stitch within an enormous, interconnected fabric. The question "Who am I?" is therefore little more than a self-enforced separation: fallacious, and ultimately futile. The egotistical self – the one that causes endless suffering in an attempt to satisfy its hubristic appetites – is merely a single layer of our integral self. That we are not simply our physical mind goes without saying. But we are not what the mind contains, either. Our memories, dreams and desires are fleeting; they are in constant flux, ever-changing. They are not our true self.
For Buddhism, it is clear that in order to intuitively connect with our pure, inexpressible self, we cannot follow the premeditated blueprint of rational thought. Rather, it is only by using as a starting point those half-formed flashes of non-verbal intuition, can we awaken our dormant gift for experiencing divinity. This embryo of enlightenment does not grow from perception, but by delving through our innermost layers to arrive at the place where perception itself is born. It is here that we discover the illusion of the self, by comprehending that there is no fixed singularity that can even be labeled as the 'self.' Like a ripple in a pond, while the self is visible, it is beyond a specific or everlasting identity. The ripple expands, merges and fades; the water remains.
In that sense, the "nowhere" discussed in the koan is not a theoretical superfluity, but the essence of freedom from an inimical physical world. In its emptiness, one can find his or her own unique connection with the cosmic realm, eliminating the distance between the perceiver and the perceived. Clearly, in Buddhist philosophy, things matter simply for what they are, rather than what they signify or the sensations they elicit. As a result, transcending the self means not simply knowing it to its darkest depths, but partaking of its connection to the universe through one's entire sensorium – an implicit exhortation to acknowledge the divinity in us, and the ability to see the world as one.
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