In Zen we often speak about the study of the self, about checking into our experience and what it really means. Yet, if the study of the self begins and ends only with this body and mind, only with the perceptual realm that you can explore, then it will always be a limited view, a biased view, and a one sided view.
It will never be able to fully encompass all that is the Self. Pointing at this Dogen writes, “…the true human body is the entire universe.” One could equally say that the true human mind is the whole universe.
So what is it to study the true human body, the true human mind?
Recently, I read a quote about finding your soul and your soulmate. But what if you are so completely interconnected with all things that there is nothing permanent about you? What if you are so completely defined by the temporal arising of all things known and unknown that you cannot even identify something that is the core? Wouldn’t that be a world in which you become incredibly vast, incredibly fluid, incredibly connected?
More poetically, Dogen describes it thus, “…mountains, rivers, and the Earth, and the sun, moon and stars are mind.”
And yet you certainly can’t deny that there is a particularity about you. There is a grouping of physical attributes which tend to hang together to form your body. There is a consciousness, one that is full of thoughts, feelings, tendencies, history, hopes. So there is no reason to deny the unique temporal arising that is bounded by your physical and mental state. It is as much as anything else is, which isn’t much.
From the perspective of Zen Buddhism, holding both of these perspectives simultaneously is a sound view. Both things are true; they, in fact, inform each other and rely on each other. Together these perspectives enable a view that brings you into harmony with the true nature of reality. It is a view that enables you to be in accord with everything, whether you are attracted to or aversive to it.
This view of the interdependence of all things has many implications. It implies that what you do matters, because it impacts all other things. It implies that there is nothing that is static or independent or permanent. It implies emptiness inherent in form.
However, the aspect that I want to focus on today is that this view implies that there is more to life than what meets the eye. It implies that our bodies and minds can be vehicles for transformation, and for experiencing even things that are completely beyond the realm of what we can perceive. This is not mysticism. It is simply acknowledging that the human sense experience is limited, but what it means to be human is not. And that teaching is important, because without that context we are simply swirling around in the world of our biases, and our psychology, and the arbitrary boundaries that we draw around ourselves and others. This is not to say that there is anything wrong with that swirling, but to say that simply abiding there doesn’t lead to freedom from suffering.
Thus Dogen Zenji states, “Neither the great elements nor the smallest particles can be wholly realized by the common person, but they are mastered in experience by the sages.” Sekkei Harada Roshi intones, “This thing, which you think is yourself, is neither you nor anyone else.” Shunryu Suzuki Roshi explained, “Don’t be bothered by your mind.” I say do not be defined by your mind.