Zen is a core Buddhist philosophy about "nothing"
and by implication therefore also about "everything".
It is this self-negation that captures it's essence.
One aspires to overcome /by-pass intellect --
including the ideas of Zen !.
It is a demonstration of the circularity of conceptual thought
which creates an illusion of "things, out there"
as being separate from oneself and from each other.

Zen seeks to transcend this conventional knowledge,
which is bound by our belief in a world of "things".
Its notions of not-self, interbeing, impermanence, emptiness, and mindfulness
do not describe the objects of knowledge,
they reveal the errors of this knowledge.
Images created from concepts are imaginary.

Zen focuses on egoless awareness in the here-and-now;
on single-minded, non-judgemental attention
to the task in hand, for it's own sake.
Nothing is good or bad, meaningless or meaningful, ...

This "mindfulness" releases energy that would otherwise
have been wasted in anger, anxiety, stress, greed, worry, etc..
It shows the interconnectedness of everything ("interbeing"),
and fosters respect and responsibility for the whole.

         If nothing exists in isolation,
nothing has an absolute identity, or self.
Or, alternatively,
Since everything constantly changes,
(be it on a cosmic or quantum scale)
everything is co-dependent for it's "existence".

This is the idea of "impermanence",
 and applies to physical matter and the stuff of thought and feelings,
since they too, must be co-dependent.

It implies that 1+1 could = a banana,  that 1 may not be 1,
it could be A, ..etc..!,
demonstrating that things are dynamic, continuously in transformation,
and that concepts of them are static.

To exist, every thing must contain elements of "not-thing",
and in turn
these elements must contain "not-elements".
All effects are contained within their causes. (like caterpillar to butterfly).
If not, then generation of effects is impossible.
If so,  then they already exist;
And the idea of generation is therefore flawed.

          There cannot be an object of generation.
Rather, the process is one of continuous becoming.
Existence flows between instants.

A shoe is also bits of cow, the grass it ate, the work-energy and experience of its maker,
the latex in its sole and the tree that provided it, the polish that was put on it,
the shopkeeper who sold it, his entire family throughout history, the money that changed hands,
the metals in the money, the bacteria on it's surface, ..etc.. ad infinitum.
The existence of the shoe demonstrates the existence of these "not-shoe" elements.

However, imputing non-existence from the emptiness of inherent (unitary /independent)
existence is clearly incorrect.   For example, just because one cannot identify "I" in isolation 
it does not mean you (or anything else) do (does) not exist.  Just  stick a pin in yourself !

           Zen recognizes that one of the major obstacles to "enlightenment"
is the structure of language itself,
which tricks us into believing that "duality is reality".
The English language, for example,
has a convention of the repeated use of personal pronouns,
and in particular "I", which is even capitalized to emphasize its "importance".
Whereas, in Japanese, for example, it is possible to avoid their use.
To work as a system, English relies on the concept of opposites
(particularly emphasizing differences),  promoting a belief that these entities
exist in their own right, in isolation, as separate "things".

The true nature of anything is more than can be revealed by words.
It is this "more than" that is to be experienced.
But, since everything is in a state of flux,
it can only be indirectly pointed at.

Achievement of this "non-conceptual perception" in Zen is very often through shock tactics.
It is believed that enlightenment can be instant, but the time has to be right.
The "work" that is required is simply mindfullness in one's everyday life.

Mindfullness is to concentrate solely on the doing of life, as it is done.

It is to live one's actions in the instant, without impatience,
with no thought-pollution from what else you could or plan to do.

          It is primarily achieved through self-conscious adoption of slow, even, and quiet breathing
which produces an uncluttered and clear mind.
(don't knock it 'till you've tried it !)
Such practice is ideally carried out at all conscious moments :
when sitting, walking, washing the dishes, using the toilet, playing chess, ....whatever.
Repetitive tasks can in addition be synchronized with counting the breath,
and (for example) when walking, with the steps taken.
This is an agreeable pursuit, since its energy requirement
is provided by the mindfullness achieved.
It is also helpful to view each action as unique (which, of course, it is),
as special, as "the most important thing in your life".
Almost as a ritual.

The habit of mindfullness needs continuous application to be effective,
and is considered the only way
 in which to be prepared for enlightenment.

In Zen monasteries, shock tactics are tailored for each individual by the master.
But the student, through the practice of mindfullness,
must also be receptive to enlightenment at this time.
Both, either, or neither can fail the moment (the window).

          Any method to enlightenment is valid.
Many Zen masters use the method of the kung-an (Japan. koan),
which is usually presented under the ever-possible threat
of a loud shout, or a blow from a stick, to rack up the tension.
A kung-an /koan might be defined as 
"a paradoxical question or aphorism, with no linear answer".
There is no secret hidden inside it.  It cannot be reduced to concepts.
It must be "felt /realized" intuitively, in an instant.
It is its own effect, and doesn't wait to be realized.

It is in this experiential approach to truth that Zen and Taoism
become Taoism and Zen.
Zen is a way to live mindfully and practically inside the pragmatic aspects of Buddhist teachings.
It is to experience an egoless reality and the humility it carries.
It is to become that reality, and it to become you.

*

          Consider also that : anything "meaningful" written or said about Zen must itself be koanic,
since enlightenment (like the Tao) cannot be transmitted by words or thought.
At this point you become the kung-an,
and the kung-an is enlightened !

Enlightenment and Endarkenment must concede each other.
This is the tao of Zen.

bob harbinson

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                  The author expresses his indebtedness to the lucidity and inspiration of Tich Nhat Hanh.

©2007 bob harbinson and Silver Pipe Productions S.A.
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