textfiles/occult/ZEN/esspr3-4.txt

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Date of the document's last update/modification 03/09/93
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This file is the work of Stan Rosenthal. It has been placed here, with his kind
permission, by Bill Fear. The author has asked that no hard copies, ie. paper
copies, are made.

Stan Rosenthal may be contacted at 44 High street, St. Davids, Pembrokeshire,
Dyfed, Wales, UK. Bill Fear may be contacted at 29 Blackweir Terrace, Cathays,
Cardiff, South Glamorgan, Wales, UK. Tel (0222) 228858 email fear@thor.cf.ac.uk.
Please use email as first method of contact, if possible. Messages can be sent
to Stan Rosenthal via the above email address - they will be forwarded on in
person by myself  -  B.F.

NOTE:
You may find and odd sentence or missing information every now and again in the
files. Hopefully not to frequently. This is because the files were originally
written on a machine using CP/M and had to be converted to dos format. Many of
the 5.25 disks were very old and had bad sectors - thus missing info.

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Human relationships are of course the roots of society, and begin in infancy 
within the family, extend when we begin to attend school, and grow even 
more with friendships and intimate relationships.  It is hardly surprising 
therefore that so many of the precepts are concerned with our relationships 
with our fellow human beings, and Zen Taoist sesshin (meetings) are conducted 
in a anner which shows that it is possible to act in an harmonious manner 
towards others without having to discard or subjugate our own individuality.  
Even within the framework of the precepts, there is ample room for individual 
expression, and many people benefit from the structure of sesshin to gain 
confidence when in discussion with others ... many people who believed
themselves too shy to express an opinion 'in public' find that they can begin
to do so in sesshin.

In this way, through the application of Zen Taoism, the most fundamental 
precept of all is being followed, but in a manner which succeeds because 
it occurs from within the individual, rather than through any attempt to 
apply external pressure.  The precept being applied in such circumstances 
is,
	"Allow yourself to be,
	so that your life may become a time of blossoming."

As mentioned, this is probably the most individual or personal precept of 
Zen Taoism.  We believe that there are many people who never realise (make 
real) their full potential.  Sometimes this is because of adverse aspects 
in upbringing, sometimes because of the hazards encountered in psychological 
development, or it might simply be because the individual could not identify 
their latent potential.  In this last instance, such people frequently come 
to 'sesshin' in order to discover for themselves, what potential they have, 
and continue to attend because they find that what they receive from sesshin 
helps them in many other ways.

We might say that such people as have just been described, discover that 
they have more courage than they believed, and if this is the case, they 
would be discovering and applying the precept,
	"Seek the courage to be;
	to defend yourself, and your convictions."
There are of course others who attend sesshin for other motives, or who 
discover a value in sesshin which they had not previously considered to 
be important.  I am thinking here of some who are perhaps somewhat too brash, 
or over confident, for it is usually the case that they learn the value 
of listening.  Similarly, there are some Zen students who express themselves, 
and may feel impatient when listening to someone who is not gifted in that 
way; but even impatient students learn that those not so adept as themselves 
can often have something of value to contribute.  So it is that people of 
all descriptions, with a wide range of attributes and skills, feel that 
they gain considerably from sesshin and the application of Zen Taoism to 
everyday life, with regard to their attitude both to themselves and to others.  
They are of course following the percept which tells us,
	"Act in harmony with your fellow beings,
	with nature, and with inanimate objects."


We believe that much of the antagonism and anguish in life stems from human 
relationships, and that the root of many human relationship problems may 
be found in the ego, that is, in the attitude which many people have that 
the world revolves around them, or that it should have their needs as its 
priority.  This 'ego need' manifests itself in many different ways.  We 
can easily recognise it in situations where we might say to ourselves woefully,
	"Why does it always happen to me?",
as though life itself contrives against us, but it is not so easy to recognise 
in someone, who, with the best will in the world, complains that those whom 
he or she wants or tries to help, will not listen.  This is not to say that 
it is wrong to help others who are in need (it may be remembered that there 
is a specific precept on compassion), but that we should know the motive 
from which we function, even if our action benefits others.  It is important 
to realise though that examination of our motive for performing an act does 
not mean we should stop performing the act if we discover that it stems 
from 'wrong motive', but that we should not pretend the motive is other 
than it is in reality.

In Zen terms, ego-centredness is called 'puting oneself at the centre of 
the universe' and is considered to be a barrier to one's own development, 
and a negation of society and the world at large, especially if it results 
in our applying one set of rules to ourselves, and a different set to the 
rest of society.  This is referred to in the precept which tells us,
	"Know that you are not the centre of the universe,
	but learn to put the universe at your centre."

This precept is particularly difficult for those who do not participate 
in Zen.  What it means is that we should try to 'encompass the universe 
within ourselves', which implys that we should try to appreciate how even 
macrocosmic laws (the Tao) are reflected in the individual at microcosmic 
level, and within society at intermediate level.  In Zen we are taught that 
this can be accomplished by 'right meditation' and positive interaction.  
Probably the most elementary form of positive interaction is friendship, 
and true friendship is believed to occur only if there is no egotistical 
motive.  In this respect the precepts advise us,
	"Value true friendship, and fulfil your obligations,
	rather than striving with egotistical motive."

Meditation is one of the cornerstones of Zen.  Whilst it cannot be fully 
explained in only a few words, one outcome of the Zen meditative state is 
that the individual becomes, albeit temporarily, egoless.  With continued 
meditative practice, the individual learns how to act 'naturally', that 
is, without ego, and this in turn aids positive interaction with our fellow 
beings.  Although it is somewhat over-simplified, friendship is an elementary 
form of this interaction.  Positive interaction and the meditative or egoless 
state combine in a manner which is described as 'synergic', and it is this 
manner which is believed to be of benefit to the individual and society.
Synergy is the action of two or more elements when they are combined, the 
action of this combination being greater than the actions of the elements 
if separate.  In human terms, this means that a synergic interaction between 
two or more people will have a greater and more positive outcome than could 
be produced by those people if they were not working together.  The synergic 
response is in fact considered to be 'exponential'.  This cannot easily 
be defined, but, for example, when two people work together in order to 
move a heavy object, and manage to do so when another two people of equal 
strength have failed, the latter action could be described as synergic.  
The reason for this is that the effect of synergy is to multiply rather 
than to add.

In order for two or more people to act in a synergic manner, or to act in
a manner which produces a synergic result, they must interact with each 
other, rather than one acting upon the other or both acting separately.  
It is a Zen belief that in society, human beings are 'interactively
interdependent', which means that they both act upon each other and depend
upon each other. Whilst this may be difficult to comprehend, it becomes
easier to understand if we think of the actions of human beings upon each
other as being what makes society what it is at any time.  If we act upon
each other in an antagonistic manner, society itself becomes antagonistic,
but if our interactions are synergic, we engender a society which is itself
positive, constructive and supportive to the development of human potential.

Zen meditation has already been mentioned, and whilst it cannot be fully 
described here (since it must be practiced in order to be 'understood') 
it is hopefully worth describing in a little more detail.  As has already 
been stated, one purpose of meditation is to 'let go of the ego', but as 
is quite well known, a particular function or outcome of meditation is that 
it reduces the unhealthy effects of stress by promoting relaxation.  This 
is referred to in the precepts with relationship to health, the relevant 
precept being,
	"Remember to renew the source,
	in order to retain good health."

Although some people consider meditation to be somewhat mystical, and although 
in some respects it possibly does have a mystical element, it also functions 
at a very basic anatomical and physiological level.  The key to Zen meditation 
probably lies in the method of breathing which is employed.  This is known 
as 'diaphragmatic breathing' and involves using the diaphragm as a mechanical 
pump in order to clear the lower lobes of the lungs of stale air.  This 
in turn enables the breathing rate to be reduced without causing oxygen 
deprivation.  The effect of the slowed down breathing rate is that the metabolic 
rate decreases, and it is this which aids the relaxation response.  As physical 
relaxation progresses, so it seems, the conscious mind 'relaxes' or at least 
becomes less active.  The result is both physical and psychological 'stillness'.  
On meditative practice, the Zen student is advised in the precepts,
	"Seek neither brilliance nor the void;
	just think deeply, and work hard.
	When still, be as the mountain;
	When in movement, be as the dragon riding the wind.
	Be aware at all times,
	like the tiger which only seems to sleep,
	and at all times let the mind be like running water."

To those who do not meditate, it may seem strange that reference to 'the 
dragon riding the wind' occurs now with regard to meditation, whereas it 
was used previously with regard to action.  However, those who do participate 
in meditation will understand that although meditation is stillness, it 
is not without its own energy and that when the diaphragmatic breathing 
technique has become natural, the action of inhaling and exhaling
diaphragmatically is smooth and continuous, and not without its own beauty.
The 'movement' referred to is that of the abdomen rising and falling in regular
and rhythmic waves, without disruption.  In this way it was likened (somewhat
poetically) by the early Taoists to 'the dragon riding the wind'.

The statement which advises us to 'be still, as the mountain' refers to 
the stability of the sitting posture, for Zen teaches us that when learning 
meditation, the entire body must be stable so as not to distract us from 
the psychological aspects of the meditative process.  The reference to 'deep 
thought and hard work' might seem somewhat paradoxical, considering the 
outcome of meditation, but in this instance, deep thought implies concentration 
on what is being undertaken, and hard work refers to the fact that meditation, 
although simple, is far from easy.  In telling us that we should 'seek neither 
brilliance nor the void', the precepts are advising us that it is impossible 
to meditate if we are consciously thinking of what we hope to achieve, whether 
it is 'enlightenment' (brilliance) or 'emptiness' (the void).  The 'awareness' 
which is mentioned in the same precept, is in fact (admittedly somewhat 
obscurely) described in the following line which tells us that the manner 
in which we should be aware should be like 'the tiger which only seems to 
sleep'.  If we observe such an animal as the tiger when it is in sleep, 
it is perfectly relaxed, but at the slightest sign (sound or smell) of danger, 
the response of the tiger is immediate; it is as though the natural
preparedness of the animal does not disrupt its equally natural sleep pattern.
Finally, 'the mind like running water' is referred to quite often in Zen, and
implies that even if we are distracted from what we are doing, the practice of
meditation will enable us to return virtually immediately to the previous act.
In meditation itself, this implies that even if our meditation is disturbed,
we should be able to return to it immediately the distraction has ceased.  
The fact that this does occur with experienced meditators has been confirmed 
by the use of electroencephalographs, which record the 'rhythms' of the brain.

As will now be evident, Zen is a mixture of the pragmatic and the idealogical, 
of the straight-forward and the mystical, of the physical and the psychological, 
and the prosaic and the poetic.  It is perhaps for these reasons that it 
appeals to such a diverse range of people as attend Zen sesshin around the 
world.  In the two major sects of Zen Buddhism (Soto and Rinzai Zen), sesshin 
is conducted in a manner which conforms to Buddhist teaching, but Zen Taoist 
sesshin has no religious formality.  This does not mean that it has no
formality, but that the formality is concerned more with providing a structure
or pattern within which the needs of the students can best be met.  Zen Taoist
sesshin usually include, or are followed by an informal 'cup of tea' and
discussion on what has occured during sesshin.  The Roshi does not usually stay
for this discussion (since he or she knows that students feel more free to talk
without their teacher being present), but since every Roshi has been (and in
many respects remains) a student, it is usually a source of much pleasure
to the teacher to know that so many people of different ages and background 
are able to converse with and help each other.  Also, the sound of laughter 
from the dojo (place of learning) as the students relax after sesshin can 
also be a source of amusement to the teacher, for Zen contains much humour, 
and the teacher might deliberately have created a 'diversion' to amuse the 
students during this informal discussion period.

It is during this period that a student who wishes to talk privately with 
the Roshi will seek a 'private interview' (known as 'Dokusan' or 'Naisan'), 
and it is no exageration to describe these inimate discussions as being, 
on occassion 'magnificent' in their synergic effect, for there can be few, 
if any relationships which equal the intimacy and understanding which exists 
between a Zen Taoist teacher and his or her students.  It is in part because 
of the input of energy and length of training which is necessary on the 
part of the Roshi to gain and retain the skills required that Zen students 
are told in the precepts,
	"Have humility and respect;
	give thanks to those from whom you learn,
	or who have otherwise helped you."

Although the student is expected to have respect for the Roshi, this does 
not mean that students are required to accept everything which is said without 
question.  In fact, students are advised in the precepts,
	"Know that there is no shame in questioning."

This precept is in fact a condensed version of an aphorism by an early Chinese 
philosopher, the aphorism being known as 'The Code of Scholarship'.  It 
is, in full,
	"To ask may bring a moment's shame,
	but not to ask is to remain in ignorance,
	and so condemn oneself to lifelong shame."

Sesshin is not the only period in which the student is expected or provided 
with the opportunity to learn, for Zen Taoism is not a monastic order, but 
is very much 'in the world'.  Outside of sesshin time, Zen Taoists go about 
their daily lives doing very much the same sort of things as anyone else.  
It is therefore appropriate that learning should continue outside of sesshin, 
and students frequently seek an opportunity of applying in their daily lives 
the precepts which have been learned and discussed in sesshin.  For example, 
the student is told,
	"Help those who are suffering or disadvantaged,
	and as you yourself become awakened,
	help those who seek to make real their own potential."

The term 'awakened' refers to what is hopefully an ongoing process in which 
the student's own potential is made real.  This means that the student is 
in fact being advised to offer help (by providing help) for anyone who is 
in any way disadvantaged or suffering, but should take care not to assume 
the teaching role until he or she has been told by the Roshi that the student 
has reached a sufficient level of awakening.  With further regard to helping 
others, and also to 'necessary distinction', the student is taught that 
in order to discover if one is in a position to help others it is often 
necessary to distinguish between the value placed on something as it relates 
to oneself, and the value which may be placed upon it by another person.  
This means that if we ourselves are not thirsty, a glass of waater would 
be of little or no value, but because it would be of value to someone who 
is thirsty, we should not consider it to be valueless.  To do so would be 
to think of it only from our own subjective frame of reference, and this 
would be to think of ourselves as 'the centre of the universe'.  The relevant 
precept tells us,
	"Know that a thing or an action
	which may seem of little value to oneself,
	may be a priceless treasure to another.

As may be appreciated from this example, the precepts are not separate entities, 
but form an integrated structure of concepts.  Although they are expressed 
in the form of advice, the structure they form is in reality the Zen Taoist 
frame of reference.  A major aspect of this frame of reference is that nothing 
is static.  This is usually expressed in a more positive manner, in the 
expression, 'all things are in a state of flux'.  Our relationship or attitude 
to change is therefore considered important, and we are advised in the precepts,
	"Accept transience, the inevitable and the irrevocable.
	Know that change exists in everything."

The term 'transience' describes the fact that nothing remains for ever, 
and that the nature of all things and processes is only temporary.  The 
'inevitable' refers to the fact that although there are some things which 
we can influence, there are others which we cannot influence and the
'irrevocable' is a reference to the fact that something which has already
occurred cannot 'unoccur'.  In total, these three terms imply that it is
fruitless to wish or pretend that things are different than they are, or that
something which has happened did not occur.  Whilst this makes sound sense to
all of us, it is quite often difficult to prevent such thoughts or wishes from
arising, but Zen teaches that the reason for this is the confusion between
'wishing' and 'faith or hope'.  Whilst we might have faith in a divinity, or
hope that a change will occur to improve a particular state, neither of these
is the same as 'wishing' in the delusory sense in which it has been used 
here.  This sort of wishing, although understandable, is not to be recommended, 
especially since it can easily change to a state of pretending that things 
are other than they really are; and this will undoubtedly prevent us from 
discovering just what can and what cannot be influenced.  Zen does not teach 
that we should merely 'allow things to happen' and neither does it teach 
that we should not respond to situations; but it does help us to discover 
(through necessary distinction) where it is appropriate to respond or attempt 
to influence a situation, and where it is inappropriate or without value 
to do so.

Inability to act, or to determine when it is appropriate to act is considered 
in Zen to be a barrier to our awakening, and we are told in the precepts 
that we should overcome these barriers.  The relevant precept adtually advises,
	"Negate the barriers to your awakening;
	discover ther positive in the negative."

This is a reference to a particularly significant Zen teaching called 'The 
Gateless Gates', in which we are told that there are numerous gateways in 
life, and that part of our purpose in individual and social development 
is to learn to recognise and pass through these gateways.  The concept of 
the gateless gates is interesting because it enables us to broaden our frame 
of reference by realizing that some things which are usually thought of 
as negative can in fact be positive, or even that something which is negative 
can be converted to the positive.  If, for example we are too shy to speak 
in public, this is a negative factor, and therefore something which 'inhibits 
our awakening'.  It is like a locked gate in front of us.  However, in
overcoming such an inability we 'unlock' or pass through that gate.  If we
think of a locked gate as a barrier, an unlocked or open gate is a form of exit
and entry.  In this instance the same gate can act as a barrier, or an exit
from or entry to a different 'mode of being', from a state where we were 
unable to converse in public, to a state wehre we are able to do so.  A 
negative gate or barrier will then have been converted, by our action, into 
a positive gateway.

Zen does not provide a definitive list of the gateless gates, because any 
individual has his or her own gates through which to pass.  However, there 
are certain 'gates' through which every individual does pass, two of these 
being birth and death (referred to respectively as 'the gateway to life' 
and 'the gateway to eternity'.  Birth is considered to be the physical
manifestation of our true being, and death, our return to the infinite or
eternal from which we come, and in which we dwell for ever.

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