“Just as treasures are uncovered from the earth, so virtue appears from good deeds, and wisdom appears from a pure and peaceful mind. To walk safely through the maze of human life, one needs the light of wisdom and the guidance of virtue.” – Gautama Buddha

We live in a society which looks to the concepts of morality and ethics as moderating forces on self-interest.  This is to foster the social contract, the recognition of the need for people to treat each other honestly and kindly if we are to promote safety and well-being among the citizenry.  These represent “shoulds,” essentially coercive commands, and one seldom finds any joy in obeying a moralizing command. Yet, there seems to be the perhaps unexpected benefit that when a person embodies moral and ethical behavior, not as a coercive “should,” but as one who can relax into the social contract instruction of such teachings as The Ten Commandments as the “right” way to live without a compulsion to impose their judgments on others, there comes a natural ease and joy in life.  There is joy in living in a manner which values honesty and kindness and is free of the weight of dishonesty and personal animosity.

While the first five of the Ten Commandments – no other gods, no idols, not taking the Lord’s name in vain, observing the Sabbath, and honoring one’s parents – are focused upon supporting the practice and culture of Judeo/Christian/Islamic religion – the next five have to do with ethical conduct – to not kill, commit adultery, steal, bear false witness, or covet.  These instructions are voiced in the negative “Thou shalt not…,” commanded by a vengeful god.

There is, however, a human resistance to negative moralizing and so, it can be seen that after several thousand years of Western society living with these commandments, they have done little to truly bring peace, joy, kindness, and honesty into the world.  We live in a materialistic society, strong on moralizing religion, yet clueless to real spirituality, which tends to look to such moralizing as justification for harsh punishment of blatant violations of social and economic order while ignoring the nuanced and subtler implications of what they mean, too many seemingly living by the code of “what can I get away with?”  Yet, for those who have taken such instructions to heart, there does seem to be the effect of bringing peace and joy as they build their lives around what the commandments are pointing to – recognition and faith in some guiding higher power and a life of honesty, trustworthiness, compassion, and kindness.

While it is true that Eastern cultures do no better than Western societies at applying a code of conduct for honest, kind, and compassionate social contract among people or toward the natural world, what also seems to be true is that for those who sincerely practice the teachings of the Eastern religion of Buddhism, there seems to be some very positive effect on well-being.  There may also be less passive-aggressive circumnavigating these teachings because Buddhism does not teach morality and ethics in the manner of Western religions.  The Buddha seemed to intuit that coercive commands about how to or not to behave triggers the very human response of opposition to such coercion.  So instead of morality, Buddha emphasized the development of wisdom and virtue, which is more an instruction in how to live happy and peaceful lives, lives free of unnecessary suffering. No one wants to live a life of suffering, so Buddhism begins, not with commandments, but with an insight – that humans experience and perpetrate a great deal of unnecessary suffering, followed by the observation that there is a way to be free of this suffering. This gets a person’s attention far more effectively than commands of “Thou shalt not….”

Buddha’s first instruction, known as The Four Noble Truths, acknowledges that humans suffer unnecessarily in ways which no other creature experiences.  He then notes that this suffering is caused by ignorance (lacking wisdom into the true nature of existence) and through craving for and attachment to all sorts of experiences we hope will bring us happiness but eventually fail to do so in a complete manner.  He then offers us hope by saying there is a way to overcome this problem and finally offers his prescription for curing this malady.  For this the Buddha is sometimes called “The Great Physician,” though he might be better described as “The Great Psychologist,” for his prescription is very much pointing to how one can live increasingly free of neurosis and character flaw – which I believe is the “suffering” he is pointing towards.  His prescription is called “The Eightfold Path,” presented as a series of “right” ways to approach Life, the actualization of which will open us to increasing peace and well-being.  They are:

(1) Right view – This teaches understanding into the true nature of the unfolding of Life and our place within it.  It identifies the core problem as investment of identity in ego and advises us to “empty” ourselves of the false notion of our separateness and to recognize that all things are “empty” of an absolute separate self, that impermanence is an irrefutable aspect of manifested forms, both physical and mental.  Right View addresses the challenge of breaking free of our sense of separateness from life, others, and even ourselves, while emphasizing an ever-deepening appreciation for the miracle of Life in its underlying genius and seamless vast interconnectedness.  Right View fosters wonder, gratitude, and compassion, and a dedication to inquiry into and honoring the mystery that is Life, recognizing that Life happens always as this moment, requiring calm yet alert presence, while past and future are distorted shadows of the mind. 

(2) Right intention – This recognizes that we cannot achieve Right View without diligent and dedicated self-examination and inquiry into all aspects of Life. It calls us to bring the power of positive and unshakable intention into all that we do while recognizing that thoughts of desire, fear, attachment, judgment, hatred, and harmful intent act as obstacles to a life of peace and well-being.  The brilliance of intention is that it is a guide which having strayed from we can always return to, keeping us on course.  It is humble self-compassionate honesty and dedication to truth.

(3) Right speech – Teaches us to bring awareness to our speech patterns to communicate effectively to the best of our ability only what is true, what is necessary, and what is kind. It advises against harsh, insinuating, or manipulative speech, against lying, gossip and slander, types of speech that not only harm others, but will likely come back to burden us.

(4) Right action – is to refrain from physical misdeeds such as killing, stealing, and sexual misconduct, while acting to develop what is best in being human in skill, helpfulness, reliability, and courage not only with others, but with ourselves and with all the natural world.

5) Right livelihood – choosing as our occupation what is constructive and helpful rather than exploitive, freeing us from the weight of a bothered conscience or the need to harden ourselves against our conscience.  These restrictions against doing harm foster positive feelings and relationship in the material world while supporting our exploration of the spiritual dimension of consciousness energy which exists beneath and interpenetrates the material, connecting all of Life.

(6) Right effort – is to develop skillfulness, determination, and perseverance in our effort to achieving an awake, compassionate life, along with vigilance in discerning what is helpful from harmful, unwanted, or unwarranted effort.

 (7) Right mindfulness – is tuning into Life with practiced relaxed, inquiring, non-judgmental, compassionate presence, developing awareness of awareness as our essence, our true Self.  This keeps us grounded in the present moment discerningly, aware of our body, thoughts, emotions, and the nature of the world and people around us with clarity and compassion.  This is also an instruction into meditation, which is mindfulness of our own consciousness and mind, practicing “peaceful abiding,” “insight,” and “Vastness,” or oneness with all things and ultimately the Universe. This training of the mind into subtle and deep observation is what gives confirmation to the truth of this teaching.

(8) Right concentration – developing skill at holding mental focus so we can effectively explore Reality with ever-deepening discernment, supporting clear composure and open, compassionate curiosity in all situations.

These paths represent the way of wisdom and virtue, leading to a virtuous life, and rather than commandments of what to and not to do, these teachings are offered as recommendations to those who are ready to take on the challenge of liberating themselves from the ways humans cause themselves and others to suffer.  The result, rather than being a constricted life of moral observance built around not trusting oneself, others, or life, is a joyous faith that develops as we learn increasingly how to handle ourselves in any situation to the best possible result both for ourselves and for others.

Morality tends to be “preached” while Buddhist wisdom and virtue are encouraged as how a person can improve themselves and the world.  When we say someone is moral, is there not some sense of a restricted person, perhaps even pinched in their character and expression, of being judgmental and meddlesome?  On the other hand, to say a person is virtuous and wise, does this not conjure a description of a dynamic person who is solid and friendly, kind, discerning, and dedicated to doing good?  Within Buddhism, there is the sense that this is a person of courage and conviction, of strong will and character, yet not “pinched” in any way.  Such a person is rather expansive with a strong sense of connection with the world and the people around them.  Often, a great sense of humor and spontaneity is associated with such a person, for they see the connections between things which can often be ironic and humorous. Such a person is attuned to the rhythms and energy of Life and so, is effective, subtle, and graceful in their actions.

Buddha is most often represented in carved images as a calm, beneficent presence radiating peace, clarity, and wisdom, but there is also the corpulent laughing Buddha, arms thrown joyously in the air, and sometimes Buddha is represented as curled over, weeping.  This is a total and realized human being expressing the full spectrum of positive human experience, a guide that can be far more inspirational than being told, “Thou shalt not….”  It represents a path that leads to peace and joy, even in the midst of all the pain and suffering in the world inflicted by human ego and punishing morality.

“Full of love for all things in the world, practicing virtue, in order to benefit others, this person alone is happy.” – Buddha

“Myth is not fiction… It is something that happens to people and people have mythical fates just as much as did the Greek heroes.” “Myths are original revelations of the unconscious psyche” – Carl Jung

In our modern world, when asked what a myth is, many would answer that on the one hand, a myth is a story from an ancient non-Judeo/Christian culture which represents their understanding of humanity’s relationship to the spiritual realm, or simply, that a myth is an embellished or wholly fictional story about some element of culture which takes on iconic proportion.  Such understandings speak to the shallowness of our modern world and give important insight into why we are so spiritually and psychologically untethered, individually and collectively.  This understanding, or lack of understanding, endangers us, for myths are constantly shaping our world and our lives, and if we do not recognize their power and presence, as the great psychologist Carl Jung would say, then we are prone to be victimized by that unrecognized power as it expresses itself in what Jung would call its “shadow” manifestation.

“Shadow,” as the word seems to imply, is the dark, unseemly, unwanted, problematic, rejected, perhaps malevolent, aspect of the human psyche.  In continuing with borrowing from Jung’s psychology, the human psyche understands the world through representational imagery, known as symbols and archetypes.  This is the world of the mind we experience in dreams, which is why dream interpretation is a central aspect of Jungian therapy.  It is the imagery that represents deeper psychological relationship and construction of one’s personal world.  Jung explained, “Consciousness is a second world-creator… the cosmogonic myths do not describe the absolute beginning of the world but rather the dawning of consciousness as the second Creation.”  We humans, in all our cultural manifestations, create the world as we understand it, and then live as if this understanding were fact.  This is myth, and culture is the expression of our mythic understanding, whether we speak of a culture comprised of millions sharing a social cultural heritage or a culture of one – for each person is, in the sense of culture being the compilation of mythic understanding of self in relationship with the world, a culture unto themselves.  So likewise, we have many dimensions of culture living out mythic understandings, such as in families, communities, institutions, and organizations of people built around particular mythic understandings, as is so in religious and political affiliations.

In Zen, the primary question a seeker is often asked, and is instructed to take into their meditation, is, “Who are you?”  This is a koan, a question, a riddle, of infinite depth.  Its purpose, to bring into the light of consciousness the many layers of story ABOUT who we think we are out of the shadow of unconsciousness where all the stories of positive competency and trust, as well as weakness, grandiosity, and victimization of the ego, reside.  These are ideas of who we think we are which have been imposed in the shaping of the ego by family, community, society, and personal experience that creates a composite of stories which shape our thoughts, emotions, and behaviors, the nature of our interactions with ourselves, with others, and with the world.  These stories compile into a narrative in our minds and represent the myths we are living out about ourselves and the world.

In Jung’s psychology, the myth of the hero and the hero’s journey play a very important role, for as Jung said, “The myth of the hero… is first and foremost a self-representation of the longing of the unconscious, of its unquenched and unquenchable desire for the light of consciousness.”  Who are you?  Do you know yourself.  As one of the great fountainheads of classical Zen, Dogen, said, “To study Zen is to study the self.” Who are you?  This means, what stories, what myths, do you carry around in your head ABOUT who you think you are?

In Jungian psychology, this would mean to take on the hero’s journey, and it is not a journey for cowards, for there, in those depths, are symbolic dragons, ogres, evil wizards and witches, villains, and great challenges.  It is the life and death struggle at the symbolic level.  There are also symbolic kingships and queenships, princes and princesses, good wizards and witches, pots of gold, champion’s tourneys, the silver chalice, even the Arc of the Covenant to be found and claimed in this journey, and the question is raised, do you have the courage, not only to face the dragons, villains, and demons, but do you have the courage, the true hero’s self-assurance tempered with humility, to take the prize without being warped by covetousness and grandiosity?  What are you unknowingly acting out in the telling of your story?  Do you have a sense of the myths within you?

This is the true hero’s journey, and why all mystical traditions have described this journey within their culture’s symbolism, to some degree, in the imagery of the warrior and the warrior’s challenge.  Beneath the idiosyncrasies and differences of each culture’s representation of the characters in this epic struggle to become a true and realized human being, there are the foundational similarities, and these myths, stories, symbols, and images are what Jung calls “archetypes.”  These are the primary unmanifested instinctual understandings, the full mandala, of what it is to be human which reside within the unconscious human psyche of every person. 

Who are you?  In our culture, most have no idea.  We just act out our story, and for too many, while there are noble and honorable elements, the story often has very problematic elements of some kind of victim or victimizer, of weakness or arrogance, of selfishness and smallness, indifference, even cruelty, built around stories of troubles, fears, desires, ambitions unfulfilled, fantasies of grandiosity and weakness, of addictions and vices, of just getting along as best one can, staying productive and finding identity in affiliations as best is possible, while seeking pleasure and avoiding pain.

One of my mentors in my Berkeley days, a very talented Gestalt therapist named John Argue, would ask of clients, “If your life was being enacted on the stage, and you were in the audience, would you applaud or get up and walk out because it was so mundane, pathetic,  boring, embarrassing, or shameful?”  Well, as Shakespeare said, “All the world’s a stage, and all the men and women merely players.”

Who are you?  What cast of characters resides within you that you are compelled to play out on the stage of your life?  Do you know?  And most importantly, do you know the potential within you to manifest characters of nobility, depth, strength, courage, kindness, compassion, generosity, even magic?  What mythic mess might you be living, and, on the other hand, what mythic greatness may lie within you?  Who are you?

Dogen goes on, after saying that to study Zen is to study the self, that to study Zen is to forget the self, and in forgetting the self to discover the Great Self that resides within.  Another school of Buddhism, the Pure Land School, builds itself around the myth of Amida, the buddha of pure love. It was said that this was a king who achieved enlightenment through Buddhist teaching and meditation, who worked for the enlightenment of all beings through seeing the “Pure Land,” in THIS life, our ordinary world, perfect and beautiful, as paradise, just as it is, beneath our human created defilements.  Jesus taught, in the Gospel of Thomas, that The Kingdom of Heaven is spread across the land for those with the eyes to see.  This is the same archetypal story as the myth of Amida’s Pure Land.  To forget oneself, Dogen taught, is to let go of all that you see in the play of mind, all the conditioning and all the stories ABOUT who you THINK you are and what the world is.  It is to release all the distortions and limitations, all the ugly and grandiose characters you may think you are, to BE what is seeing, to realize the Great Being within which has no story, for it is Beingness itself, consciousness, the intelligence and limitless compassion of Amida.  Who are you?

To be human in this world necessitates being somebody, yet Zen teaches us to be nobody.  What can this archetypal myth mean? It means to be reborn as consciousness, as Jung said, to be the second Creation of yourself in the world, to be the Bodhisattva, the Buddhist Warrior, the Amida Buddha, the Greek hero facing the challenges presented by the gods, a knight of The Round Table, a Native American Shaman, a Celtic seer, a Witch, a Wizard, a Seeker.  But to realize the heroic myths which reside within us, we must have the courage to bring into the light of consciousness the truth of what we have been playing out, quite unconsciously – perhaps some pretty lousy myths, perhaps stories of incompetency and smallness, or inappropriate grandiosity that hurts others and ourselves.  Who are you?  Do you have the courage to realize the power of myth in your life, and to become nobody so that you can be the somebody of your own destiny, somebody who arises from the light within you?  Can you release and be free of the dark figures who lurk in the shadows of your conditioned mind, who create a play you would walk out on?  Do you have the courage to face and be free of the lower characters who have haunted your life, to realize the important archetypal figures of the good mother or father, son or daughter, sibling, friend and neighbor, citizen and worker, lover of nature, play, and creativity that reside within you? Can you find within you the modern equivalent of such archetypes as the knight, the good wizard or witch, king or queen, loyal disciple, teacher, student, craftsperson, artist, bodhisattva, healer, shaman, warrior, spiritual seeker? Harness the power of myth and discover within yourself characters of a noble and inspiring play, a myth to believe in, a story of a human being you would stand and applaud.

“The courage to be is the ethical act in which a human affirms their own being in spite of those elements of their existence which conflict with their essential self-affirmation.” – Paul Tillich (1886-1965)

The title of this column is taken from the title of the book written in 1952 by the existentialist theologian Paul Tillich.  The idea of a theologian being an existentialist philosopher may seem irregular, but on the contrary, if we view the domain and responsibility of religion to be wrestling with the nature of Creation and humanity’s ethical responsibilities within Creation, and with the meaning of individual and collective human existence, it seems a quite appropriate, even necessary course of inquiry.  As for those who would fit into the fundamentalist religious camp who would forbid any such questioning, claiming faith in God and obedience to religious dogma is the limit of religious obligation and interest, Tillich answered, “Being religious means asking passionately the question of the meaning of our existence and being willing to receive answers, even if the answers hurt.” And in criticism of fundamentalism, and in offering a warning that seems fully relevant today, “fundamentalism has demonic traits. It destroys the humble honesty of the search for truth, it splits the conscience of its thoughtful adherents, and it makes them fanatical because they are forced to suppress elements of truth of which they are dimly aware.” 

I believe Tillich would agree there is a fanaticism in today’s convergence of fundamentalist religion and right-wing Republican politics, which is threatening both democracy and true spiritual seeking for they deny the human right, instinct, and obligation to question.  There is a pretending of questioning in their rebelliousness to convention and attraction to anti-establishment conspiracy theories, but both are constructed around total and unquestioning allegiance to the dogma and party line of their leadership, and, as has been seen within today’s Republican Party and in fundamentalist churches across America, any questioning or wavering of obedience and devotion brings denunciation and even expulsion. I deliberately did not use the word “conservative” in describing these groups, for these dogmas have nothing in common with true conserving of either Christian or American values.  Today’s right-wing politics/religion has more commonality with the European fascism and religious intolerance German-born Tillich faced in his time than it does with the values and intentions of the founders of this American nation, truly radical questioners arising out of the Age of Reason and Enlightenment.  To call what is happening in right-wing politics and religion today “conservative” gives a dangerous historic aberration far more legitimacy than it deserves.

Paul Tillich was born in Germany in 1886, the son of a conservative Lutheran pastor.  He followed his father’s occupation, becoming ordained in the Lutheran Church, and served as a chaplain in the trenches of the First World War, receiving the Iron Cross for bravery under fire, a dedication to serving his fellows that left him suffering combat trauma and his patriotic and religious beliefs shattered.  Upon military discharge, rather than following his father’s pastoral career, he began a highly acclaimed academic career teaching theology, philosophy, and sociology with a decidedly existential/humanist orientation toward exploring the meaning of life and the evolution of human society toward enlightenment.  This was in line with much of Europe’s intelligentsia of the time, wrestling with post-war cultural disorientation and searching for meaning in a world completely turned upside down by modernization, war, and the rise of fascist and communist authoritarian politics. 

This placed Tillich in conflict with the rising Nazi movement and when Hitler came to power in 1933, Tillich was among the first group of German intellectuals officially named “enemies of the Reich.”  While touring and lecturing in Germany that same year, the American theologian, ethicist, and social commentator Reinhold Niebuhr of the Union Theological Seminary took note of Tillich’s work and personal danger and invited him to come teach in America at Union, which Tillich accepted, remaining on the faculty there until 1955, while also teaching at Columbia.  In 1955, he joined the faculty of Harvard until 1962, when he was appointed John Nuveen Professor of Theology at the University of Chicago, where he remained until his death in 1965.

In America, Tillich was an outspoken and renowned critic of both mainstream and evangelical religion (he was featured on the cover of Time magazine in 1959).  He sought with his teaching and writing to redefine the notion of a religious life, critiquing both mainstream religions’ conformity to convention and lack of spiritual passion on the one hand and the irrational dogmatism and misplaced passion of evangelicals on the other.  He saw in both a loss of what he called the “vertical dimension” of spirituality which opens individuals into the ineffable and wondrous nature of God and Creation and believed the basic religious task to be courageous questioning into the very meaning of human life.  He stated, “Sometimes I think it is my mission to bring faith to the faithless, and doubt to the faithful.”

Tillich’s theology redefined the concept of God from the usual anthropomorphic, judgmental Lord, into one more akin to the ancient Stoic philosophers’ understanding of “Logos,” the mystery of the intelligence of the Universe that created harmony within all Life.  This, he called God, while seeing the word only as a placeholder for that which cannot be named, cannot be believed in or doubted, for it simply IS.  For Tillich, God was best expressed as The Ground of Beingness, the inherent force of Life, “that ultimate reality to which I give the symbolical name of God.”  He fervently believed that all people, all Life-forms, had the basic right to their existence (to be) and to be treated with respect and caring “through the manifestation of the ground in which they are united.  Love, power, and justice are one in the divine ground.”  He believed the modern human’s tendency for doubt and anxiety over one’s place and meaning, and the objectification of existence characteristic of the modern age, was wholly misplaced and tragic, symptomatic of society’s loss of spiritual grounding.

The religious task according to Tillich is to reaffirm individual and universal sacred Beingness, aware of mystery, loving and valuing all life, questioning how to best serve and celebrate existence.  He stated: “Religion is the state of being grasped by an ultimate concern, a concern which qualifies all other concerns as preliminary and which itself contains the answer to the question of a meaning of our life.” He stated, “Whoever reflects earnestly on the meaning of life is on the verge of an act of faith.” And so, from this place of “ultimate concern,” Tillich’s theology was also one of social justice.

Tillich saw in his lifetime the consequence of the dehumanization and mechanization of human social life by not only authoritarian orders, whether the state or the church, but also in industrializing capitalist democracies, where individuals live in a social/economic order void of spiritual underpinning, and his concern was clearly not resolved in the 20th century.  If anything, the existential dilemma he and other philosophers, theologians, sociologists, and psychologists of the early 20th century wrestled with has only been swept under the rug, as the objectification of human existence within modern technological societies has clearly intensified in the 21st century.  Tillich would see the activity, concerns and interests of most people and institutions today as shallower than ever. He would also likely see today’s rise of authoritarian populist politics and evangelical religion as the consequence of this spiritual and ethical vacuum.  He noted of his time what could apply today:

“If we define religion as the state of being grasped by an infinite concern, we must say: People in our time have lost such infinite concern. And the resurgence of (fundamentalist) religion is nothing but a desperate and mostly futile attempt to regain what has been lost… The loss of the dimension of depth is caused by the relation of people to their world and to themselves in our period… in which nature is being subjected scientifically and technically to the control of humanity. In this period, the driving forces of the industrial society… go ahead horizontally and not vertically.  Life in the dimension of depth is replaced by life in the horizontal dimension… In popular terms this is expressed in phrases like “better and better,” “bigger and bigger,” “more and more.”

Tillich saw the absolute inseparability of theology from sociology, politics, and economics, realizing that social, political, and economic organization which does not have a spiritual ethical base can only lead to dehumanization and the rise of false political and religious gods and movements in answer to this void.  Concerned by the dehumanization he saw growing in his own time, he asked the most fundamental questions required to face the crisis.  He asked whether individuals could find within themselves the courage to step out of the herd, to look deep within themselves for truths that are universal, which originate in the spiritual dimension above us and the earthy dimension of our shared strivings for dignity and safety.  He asked whether people could find the courage to declare their universal right to be, without looking for their validation in the opinions, valuations, and affiliations of others, in conformity to the dogma of either social conventionality or radical mass movements. 

And so, we in the third decade of the 21st century face many of the same challenges and threats as marked Tillich’s 20th century because we have not addressed within our social organization the fundamental issues concerning the inherent right to individual dignity and a sense of depth connection with Life for all.  We continue to neglect the fundamental questions of what it is to be a human being and what responsibilities we have to each other and to the natural world.  Tillich’s theology becomes psychology, sociology, and politics when it is seen that answering these questions resolves the fundamental cause of the anxiety and insecurity that has led to the ever-increasing dehumanizing and alienating social, political, and economic experience of life in today’s digital, mega-institution, competitive, media-driven, shallow world. The summation of the dilemma Tillich saw was a deficiency of love, and he saw religion, the human social institution that ought to be the champion of love, as failing.  He declared, “The separation of faith and love is always a consequence of a deterioration of religion.”  He saw the need to build a new human society based in love, and offered, “We have to build a better human before we can build a better society.” Adding, “What we need above all–and partly have–is the radical realization of our predicament, without trying to cover it up by secular or religious ideologies. The revival of religious interest would be a creative power in our culture if it would develop into a movement of search for the lost dimension of depth.” He then adds, “The religious answer… is present, and most present in those who are aware of the loss and are striving to regain it with ultimate seriousness.”  I think Tillich would agree that the real challenge of the 21st century is for individuals to find the courage to be truly and deeply human, despite our shallow and dehumanizing society – to lead the way in creating a world where all are called to the radically spiritual notion of loving each other from a deep inner certainty of everyone’s value as a unique individual in Creation, to be fully realized and free human beings building a better, that is, more loving and truly spiritual, human society.

“To live in Zen is to be human as naturally and without contrivance as a tree is a tree.” – Alan Watts

One of the most profound differences between Western religions and those of the East centers around the concept of faith.  While in the West, we are taught to have faith in God, the maker and controller of the world, in the East, there is no God per se as we think of in the West.  In the East, there is no sense that the world was created or controlled by an anthropomorphic all-powerful being.  Rather, The Supreme Force IS Creation.  In the ancient Vedic tradition of India, the fountain out of which Hinduism and Buddhism flowed, The Ultimate Creative force is called “Brahman,” that which underlies all that exists, a sort of cosmic consciousness prior to form which then BECOMES form and pervades all form and is known as “Atman.” In humans, this is the pure Self, the closest concept in the West being the soul, but unlike that of the West, this essence is not a continuation of the egoistic person. This is cosmic consciousness individualized prior to the ego distortion which creates a personal self, what we know of as our in-the-world personal “me.”  Brahman manifesting Atman is the unfathomable intelligence that is the balance and miracle which is Life within every manifestation of Creation, everywhere, including, of course, humans.  Atman is the perfect intelligence of the Universe manifesting, experiencing itself in the countless ways that IS the world.

Western religions often teach us to live in fear of God’s wrath and judgment and that we must placate and petition this paternalistic projection so that we may find wisdom and courage through Him, and that having faith is to believe God will have compassion, protecting and blessing the believer.  In contrast, Eastern belief teaches that faith is a developed capacity which grows through experiencing that the wisdom of Creation is within us.  Buddhism teaches, in its particularly rational view, that as one looks at all of Life and the mysterious miracle happening through every tree and bird and every aspect and function of our own biological and conscious existence, we must come to the realization: How could it NOT be that the mysterious force and intelligence of Creation is happening through us?  It teaches to have faith in oneself as an expression of this perfection, not the ego personality which the West accentuates, but one’s deepest Self that is Creation expressing itself as a human being. So, in the East there is the equation that each person is both a personal egoic self, immersed in the world of challenge and difficulty along with its blessings and beauty, AND a spiritual or essential Self, the capitalization of the “S” to denote its nature as the Sacred Source of Being that pervades and guides all of Life. 

A tree knows how to be a tree because this intelligence of tree-ness is the nature of being a tree.  This is what the Universe does.  Each manifestation knows how to be itself naturally, down to its microscopic level, guided by the underlying intelligence which directs it in its nature.  Thus, it must be realized that the intelligence of human-ness is in the nature of being human.  The difference between humans and trees being the unique complex egoic dimension of the human mind which obscures and confuses the natural wisdom of human-ness, but does not so encumber trees, squirrels, fish, birds, dogs, cats, and all the rest of Creation. 

It is much more complicated to be a human than it is to be a tree or a squirrel or a dog, and so this egoic, thinking dimension of mind is necessary for humans to maneuver the complicated life of being human.  When, however, there is no knowledge of the deeper level of natural Human Beingness to guide us, then being human can become an awful mess, and most of us are to some extent lost in the mess.  We stumble along, bluffing that we know how to be human, but all our unease, mental illness, and conflict with each other and with Nature tells us that clearly we do not.  This is no doubt why we invent religions and psychologies – to tell us how to be – but the religions and psychologies, devoid of wisdom, are derived by the same divisive, confused, and insecure mind that is the problem, so we are just chasing our tails.

There are, however, wisdom traditions within human culture, existing outside or on the fringes of conventional religions and psychology, to which religions and psychology can look in fulfilling their purpose of providing guidance into being human.  Alan Watts knew a great deal about religion and psychology, and he also knew a great deal about wisdom traditions and made great contributions toward offering the possibility of resurrecting wisdom into Western culture.  It is ironic that while wisdom traditions are usually associated with religions, and religions can usually trace their original inspiration to wisdom arising out of true spiritual experience, this is so only when we understand “spiritual” to mean connected to the underlying mystery of Creation and its manifestations, having nothing to do with conventional religious dogma and practices.   This is the realm of mystics, not conventional religion.

It helps when we realize that Jesus, Buddha, Lao Tzu, the Old Testament Prophets, Muhammad, and other religious original sources all were mystics.  Creation spoke through them, for they all had intuited beyond thinking about Life from within religious dogma into Knowing Life.  They all realized that Creation spoke through them because they WERE Creation, and as human beings, having minds and voices, could take this silent knowing of the deepest Nature of all that is to speak their insight.  This is how they were prophets and wisdom-speakers.  They had faith that Creation was happening through them and as them – just as it does a tree, only a tree cannot lose connection with its essence the way humans can – and so the human community needs prophets and wisdom-speakers to remind us of who and what we really are.

Native Americans knew this, and their culture reflected it.  A beautiful Native American Creation myth explains the nature of the world and humanity’s place within it by stating that Spirit became the World and all the life within it.  The myth goes on to say that the World, however, was unable to know, that is, consciously reflect upon, itself as Spirit, so one more creature was needed that walked in both worlds, and so Spirit became human beings.  With this cosmology, all traditional Native Americans were natural mystics.  They had faith in Spirit happening through them and through all that is, and this translates through a human mind into wisdom, into knowing how to walk through the world in a sacred manner as human beings.  They revered and loved all of Life.  They did not use it carelessly, nor lack confidence in their own existence.

And so, faith within the wisdom way is not that an external god is going to take care of you, but rather, faith that as a Being of Creation, we have everything we need to live without confusion, naturally and without contrivance.  It isn’t that everything is going to be okay and work the way we want it to, it is that we will be able to meet whatever happens, even the not-okay, in a manner which expresses wisdom, balance, and capacity to cope.  This is faith which can be counted on.

American Zen Master, Charlotte Joko Beck, in her Book Everyday Zen, wrote that dealing with all which appears to us as not-okay and getting it to be okay, is in effect, enlightenment.  She wrote, “When there is no longer any separation between myself and the circumstances of my life, whatever they may be, that’s it (enlightenment).”  A person might go blind and, of course, that’s not okay…… until it is.  It may take a year, or two years, or three, but for most folks, they turn the fact of blindness into just who they are.  There is no separation between the circumstance and their sense of who they are.  You might go broke.  You might get divorced.  Someone you love might die.  You might get a chronic debilitating disease.  And then, more pertinently, there’s what happens nearly every day – our just not getting our way about something, all the little frustrations and irritations, or perhaps, something REALLY challenging happening.  After a certain amount of time, it all becomes okay.  You can have faith in this.  The only real issue is how long it’s going to take for the separation between your sense of self and the circumstance to be resolved?  With really enlightened people, it doesn’t take very long because they have this wisdom, this faith, that whatever happens, they will deal with it and will find their way back to balance.  They will make peace with it.  This is the faith that you can depend on because you have done it so many times.  Whatever happens, you’ll be more or less okay.  For the enlightened person, this okay-ness begins to be more than okay; it becomes the comfort and joy of life.  It is a faith that fortifies and simplifies.

Consider everything that has “gone wrong” in your life.  Consider the most difficult and challenging circumstances you have faced, and realize that here you are, basically okay, despite whatever neurotic tendencies you may have, you’re okay.  You’re taking care of business and enjoying what you enjoy.  You’re okay.  We all have had difficult times and challenges, and for the most part, they made us stronger, more resilient, wiser, perhaps humbler and more appreciative of what goes right and for what is still beautiful in our lives.  We handled whatever we had to face.  This is what you can have faith in, but we keep forgetting it because ego loves to live in drama and problem.  Remembering this is what can give us faith. There is no need to give our mental energy to anticipating what is going to happen, being anxious and afraid.  What will happen will happen, and if we live in faith, we will meet it on its own ground and make it our ground.  We don’t have to hold on to past mistakes and tragedies as dark places in our sense of self.  We can hold such times and circumstances as times when we grew in wisdom, endurance, and resilience, as reassurances and validations that we ARE able to handle this thing called being human.  We can begin to settle into being human as naturally and without contrivance as a tree is a tree.  Have faith.  What you need to handle any circumstance is within you.  Even in the midst of challenge, when the challenge can be approached with confidence in our connectedness and our skill, with equanimity and composure, grateful for what is still right and beautiful, this is, in a way, enlightenment – and it is the mark of a person of true faith.

Peace in the world starts with peace in oneself… The practice of peace and reconciliation is one of the most vital and artistic of human actions. – Thich Nhat Hanh

When I came of age, it was the late-60s, right in the middle of the civil rights movement and the Vietnam War, in the middle of the counter-culture hippy rebellion against conventionality.  The Middle East was aflame.  The Cold War was at its peak.  Martin Luther King, Jr. and Robert Kennedy were assassinated.  The Black Power and Weatherman movements were talking revolution. China was emerging as a threat.  The word “peace” had a very important place in the hippy vernacular of the time, for there was so little of it, but there was very real hope that peace would eventually carry the day.  There was even an iconic hand gesture to stand for it – the index and middle finger in a “V,” the other fingers folded over the palm – and there was, as well, the iconic circle with intersecting lines inside. 

Now, nearly sixty years later, the country and the world are possibly even more aflame, and I hardly ever hear of the aspiration for “peace” anymore, yet the stakes are even higher than they were in the 1960s.  In 1968 the country was in turmoil, but no one questioned whether democracy would survive.  Today, many historians express just this concern.  Fear and hate mongering, slander, lies, conspiracy theories, authoritarianism, even flirting with sedition and incitement to violence infest our political atmosphere.  The probable Republican presidential nominee has vowed, using the language of dictators, to “root out … the radical-left thugs that live like vermin within the confines of our country.”  The country was politically and culturally very divided in the late-60s, yet the general populace was not so polarized as now, causing astute political analysts to warn of the very real possibility of widening political violence, perhaps even civil war. 

I do not say these things to provoke or for partisan purpose, but we cannot turn away from truth if we are to find our way to reconciliation and peace; there can be no peace and reconciliation without a full commitment to truth-telling. I do not think I am exaggerating when I say we are in a defining time when the future of this country and the world depends on our finding our way to peace, and only through unembellished truth-telling can we find the common ground necessary, for the ultimate unequivocal common ground must be truth.

In the 60s, the first warnings of the gravity of ecological degradation were being issued, but the consequences of severe climate change we are experiencing today were not yet felt.  Today, amid obviously worsening climate conditions, meaningfully addressing this growing threat is STILL being resisted by political conservatives. In a very real sense, we are fiddling with political and cultural differences, insignificant in the big picture, while the world is beginning to burn, the consequences of which will upend everyone’s life.  In promotion of their divisive fictions, wannabe authoritarians attack science, journalism, and academia, professions based in fact and verification, attempting to silence the truth, for truth is the enemy of these fictions and those who spread them.  Random mass shootings by deranged individuals with easy access to military style weaponry are now commonplace, but even the most basic regulation of guns is resisted based on a deliberate misreading of the intent of the 2nd Amendment to our Constitution.  Chinese and Russian expansionist ambitions threaten peace, authoritarianism seems to be on the rise, and war in Ukraine and the Middle East is exploding while America’s place in the world as a champion of democracy and peace is being undermined by our dysfunctional internal politics.  Today, peace appears to be a disheveled, disheartened orphan angel.

Thich Nhat Hanh joins together the concepts of peace and reconciliation, and it is true, to find our way to peace, real peace, we must begin with reconciliation.  And the question arises, do we really understand the depth of reconciliation that is needed if we are to find peace?  We must clearly find our way to reconciling the brittle political divide that is threatening our country, but there are many levels of divide we in this culture must resolve if we are to truly find peace.  We must STILL work to reconcile the racial divisions and inequity which the 60s addressed, while adding continued work in empowering women and the gender atypical.  We must reconcile the growing economic divide within our capitalist system which, when left to its own dynamics, always moves toward concentrating wealth with the already wealthy.  We must reconcile the divide between our industrial, materialist, technological society and the very land, the ecology that is our home.  We must reconcile the divisions within ourselves which lead us to be so anxious, fearful, aggressive, competitive, cynical, and blind to the wondrous nature of Life.  And we must reconcile the divide which keeps us from experiencing a true spiritual connection with the miracle that is Life.  All these divisions stand as obstacles to the peace that comes with living in connection at every level with who we truly are. We need a reconciliation of these divisions to realize we are all in this great undertaking that is Life together and only in transcending these false divisions will be able to find our way to real and lasting peace.

We must realize that if we do not practice peace, the world cannot come to peace.  We must realize that world peace begins with our ability to find peace within ourselves, for it all begins with individuals who have committed themselves to, what in Buddhist language is called, “awakening” into truth.  We must look very hard at the belief systems we carry and ask when we begin to dissect them, do they hold up?  What are the real obstacles between people?  It is only ideas of difference reinforced through social and cultural conditioning.  When we peel away these external influences, what remains?  What remains are human beings who want to live free of suffering and torment. Who can legitimately be excluded?  No one.  This is truth.

When we peel away the superficial differences between people and all life-forms, we are left with Life manifesting in its great diversity, all deserving to live in dignity and within natural balance – humans, animals, plants, even the mineral foundation of our Earth.  We live on a planet that is essentially every bit as much a life-form as a human being or a deer or a tree, yet we treat this rare life-giving gem in the Universe as nothing but a resource, depleting it and disrupting its natural cycles and balance, and because of this, climate chaos is ensuing, threatening to upend our societies.  This is all what Buddhists call karmic action which will have real consequences. We carry thousands of years of karma, meaning actions that have been based in false belief systems about the basic differences among people, between humans and other life forms, and about the very nature of the planet that is our home.  We must change our direction away from the abusive relationships which have become ingrained in our way of living.  We must bring consciousness to who we are and what is needed for harmonious human civilization and enlightened relationship with other life-forms, nature, and the planet.

In Buddhism, there is a formula for resolving destructive karma, to bring our karmic path into harmony and peace.  It tells us to practice forgiveness, gratitude and contrition while taking personal responsibility for moving forward, dedicated to the path of truth, compassion, and peace.  We must be scrupulously truthful about the harm our habits of thinking and action have wrought, not the least of which is to ourselves in creating levels of unhappiness and mental/emotional dysfunction that do not have to be.  We must forgive, as the Lord’s Prayer says, those who have transgressed against us as we seek forgiveness for our own transgressions.  This forgiveness lifts the weight of resentment and grievance that leads to endless cycles of harm. 

We must focus our attention into feeling deep gratitude for the gift of being human and for the remnants of Eden that are the natural world all around us as we accept the divine assignment of applying our inventiveness into its restoration and preservation, rather than continuing the exploitation and spoilage of which we are guilty.  And we must feel contrition as our motivation to turn our personal and collective lives away from aggression and deliberate self-serving fictions toward wisdom, truth, virtue and kindness as the guides for human conduct.  We must take complete individual responsibility to become agents of this turning of the collective human mind to the most glorious task of creating human and planetary peace.  This is truth, for there is no other viable, acceptable path forward in the long future.

What are we if we do not have the greatest ideals as our motivation?  We are failing at the art of being human.  We CAN find common ground in the greatest of purposes: the manifesting of peace – within ourselves, with each other and with the natural world. “Peace” is not to be left as a clichéd throwaway at the holiday season or as a naïve hope.  We must embrace it as our greatest human challenge, completely within our capacity.  Buddhism teaches “ahimsa,” meaning non-violence, compassion, open-heartedness, and peace.  What better vision to build a new society around?  And we absolutely need a new society, for the old one is just too false and violent, careening toward disaster.  The old hippy dream must become humanity’s most sincere purpose.  This is not naïve.  It is necessary.  Peace be to you, to yours, and to all that lives. It’s everyone’s responsibility.  Breathe slowly and settle into peace.  As the song says, “And let it begin with me.”

“When we come to the moral principles on which the government is to be administered, we come to what is proper for all conditions of society. Liberty, truth, probity, honor, are declared to be the four cardinal principles of society. I believe that morality, compassion, generosity, are innate elements of the human constitution.” – Thomas Jefferson

Humanity creates mountains of unnecessary suffering because we have not evolved in our psychological development sufficiently to break free of ego’s hold on our identity and on our priorities.  Ego says, “I am not enough” and prioritizes getting more for me and mine, and this places us in unending relationships of competition and comparison with others.  The unfortunate fact, however, is that there is NEVER enough for ego, and so humanity careens along focused on materialism, sensationalism, and competition, seeking to appease ego’s insatiable insecurity.  We are seemingly lost in this state of insecurity, and there are those who say this is human nature and that it cannot be otherwise. 

In our current situation, we are aware that our materialism and greed have eclipsed the planet’s ability to endlessly support our “growth economy,” our society being dependent and addicted to our economy growing year after year after year.  Yet, we seem incapable of reframing our institutions to develop economies which work for our real needs, to find a sustainable level of homeostasis with our resources.  Our social scientists long ago described how we continue, generation after generation, to recreate misery, inequity, poverty, and discrimination because we blindly support an economic system which perpetuates privilege for some at the expense of others.  Our psychologies have clearly delineated that we live within unnecessary levels of personal insecurity which manifest as the variety of neuroses and character disorders that arise out of a society that breeds this insecurity from the cradle to the grave.  Social psychologists describe how functional levels of individual psychopathology are accepted as “normal” while our institutions function in the manner which in an individual would be called sociopathic. Psychological maladjustment pervades all levels of our society.  This may be perhaps “normal,” as in that it is accepted as the common state, but it remains nonetheless quite insane.

Are we so doomed?  Is it inconceivable that humanity could acknowledge and meaningfully act upon what is known as this character flaw which is so often described as “human nature?”  The argument is compelling, and it is also depressing.  The news is not good.  There seems to be a growing acceptance among us that we are headed to some dystopian version of human society, intentions toward a utopia where human misery is finally conquered seem to be fading into the category of deluded optimism.  Our politics is frightening.  Esteemed historians openly voice concern that American democracy is threatened as never before by authoritarian political figures who have successfully tapped into our insecurities and who are pushing us toward political and social chaos.  Support for demagogues seeking to seize power seems unfazed by factual exposure of their corruption and intent, threatening to end this American experience in liberal democracy.  Our economy churns on, perpetually focused on exploiting insecurities pushing more and more consumerism despite our scientific knowledge that we MUST develop a more conserving economy of comfortable sufficiency if we are to address the growing climate crisis.  The requisite level of sensationalism necessary to hold people’s attention increases exponentially as we become a mass attention-deficit society, the necessary level of focus for nuanced and detailed examination, for persons to really see and understand their circumstance, is lost in the escalating noise of media.  It does not look good.

Yet – Is there not something more to us human beings than our insecure egos that drive this madness? Is there not reason and compassion in us as well?  Is there not a deeper level of our humanity which works toward greater goodness and kindness?  Is there not an instinct within us to move human society away from exploitation and cruelty?  History tells us there is.  History tells us that we have evolved out of monarchies and slavery, out of the idea of an impoverished peasantry supporting an aristocratic class being the natural order, out of dogmatic religions dictating political ideology, out of many of the false divisions of prejudice which have separated us and been the driver of so much violence, exploitation, and cruelty.  While egoism is one dimension of human nature, there is also in our nature this well of reason and compassion which we have turned to when our maladjusted egos have taken us down our darkest paths.  American democracy and liberalism are offsprings of this nature and must reassert themselves as autocracy and illiberalism have once again raised their ugly heads in the midst of our current social confusion caused by unbalanced ego’s ascendency. 

Thomas Jefferson, along with many of this country’s founding figures, were persons of what is called The Age of Enlightenment, or the Age of Reason, where reason, wisdom, and compassion were brought to bear in political philosophy as never before in human history. Reason, wisdom, and compassion are also at the heart of Buddhist teaching with its emphasis on understanding and overcoming the human tendency to experience and create unnecessary suffering for ourselves, others, and the natural world and stands with all the spiritual traditions of humanity in recognizing the better and deeper orders of human nature as necessary to counterbalance our egos’ imprudence and callousness.  It is lack of reason and compassion which fuels ideas such as “greed is good,” and “trickle down economies,” neglecting the natural order of balance and sufficiency that harmonizes the planet and all species upon it.  It is the lack of reason and compassion which drives the competition and exploitation, the greed and ignorance, that generate and perpetuate human conflict and the degeneration of a healthy planet.  This is not reasonable; it is not wise.

When we look deeply, we see in all religions the teaching of compassion at the center of their revelation, and the distance between this core teaching and how religions manifest as agents of divisiveness, judgement, and conflict in the world is quite possibly humanity’s greatest failing.  Yet, within all religions, there remain the currents of the original inspiration, usually within a marginalized subset of mystics.  Jesus taught unequivocally, “whatever you do for the least of these, you do for me.” Mystics of all cultures recognize one absolute truth, and it is the interconnectedness and interrelatedness of all Life, that we exist as a single expression of the mystery of Creation as brothers and sisters born out of miracle, meant to honor and care for one another, not only within the human community, but with ALL of Creation.  “Love one another” stands as the most important instruction in human history.

While our culture, based in materialism, competition, and exploitiveness is what shapes the consciousness of the common person and agencies of our world, there remain those who are, in the language of mysticism, “awake” to the true nature of this Universe and Life’s true purpose.  They seek to live and teach, for the sake of human redemption, their own and our human collective, the necessity of reason and compassion for ending the relentless legacy of suffering inflicted by a worldview dominated by egoic selfishness.  Such people may or may not be associated with a major religion, but they are united in their insight into the necessity for awakening reason and compassion in the human community.

Contemporary Christian philosopher and theologian, Ilia Delio expresses wisdom, reason, and compassion when she tells us: “Compassion is realized when we know ourselves related to one another, a deep relatedness of our humanity despite our limitations. It goes beyond the differences that separate us and enters the shared space of created being. To enter this space is to have space within ourselves, to welcome into our lives the stranger, the outcast, and the poor.” And “We have the capacity to heal this earth of its divisions, its wars, its violence, and its hatreds. This capacity is the love within us to suffer with another and to love the other without reward. Love that transcends the ego is love that heals.”

Despite what those who cloak themselves in egoic self-righteousness preach, calling themselves “Christian patriots,” they are the real heretics to true religion, persecuting their fellow humans in the name of religion or patriotism through the ages.  Neither Jefferson nor Jesus would agree with them, and for those who would reject the teachings of Buddhism as not of this culture, it is of the greatest importance to recognize that within our culture and religious traditions, reason and compassion are also taught as the very heart of what is best in us.  In example, the current Pope calls on humanity to take responsibility for the planet and to back away from polluting technologies and consumerism while calling for an end to all discrimination, including against the LGBT+ community.  The question is whether these political Christians listen to a legitimate spiritual leader like Pope Francis or only to their divisive false prophet leaders?  Buddha and Jesus stand together with historical enlightenment political figures teaching reason and compassion as the way to the democratic ideals which move humanity forward toward its destiny, not in some totalitarian, materialistic dystopia, but humanity in harmony with itself and the natural world.  Our current political, social, and ecological realities demand that responsible and truly spiritual and patriotic people speak and act with an invigorated urgency calling for reason and compassion. Delio summarizes: “We must seek to unite—in all aspects of our lives—with one another and with the creatures of the earth. Such union calls us out of isolated existences into community. We must slow down, discover our essential relatedness, be patient and compassionate toward all living creatures, and realize that it is a shared planet with finite resources. We are called to see and love in solidarity with all creation. Only in this way can the earth enjoy justice and peace which means right, loving relations with the natural world of God’s good creation.”

‘Principles’ of any kind are foreign to Zen. – Eugen Herrigel – The Method of Zen

“The moment between before and after is called Truth.” –  Dainin Katagiri

“Allow the “isness” of all things.  Move deeply into the Now…” – Eckhart Tolle

There is a classic Zen story of two monks journeying on a path which was interrupted by a stream with large flat stepping stones leading the way across to the other side, and as they approached, they saw a woman in a beautiful kimono fretting about crossing the stream as the current washed over the stones.  One of the monks, without ado, walked up to her and asked if he could assist, and then with her assent, carried her across the stream, his companion following.  With the two monks across the stream and the woman on her way, after about five minutes of walking, the monk who had not helped the woman queried to his companion as to why, when their order strictly forbade contact with women, believing such contact led to the disturbance of tranquility, had he been so bold as to carry her.  To which the monk looked at his companion and said simply, “she needed help so I helped her – – – Why do you ask?  Are you still carrying her?  I left her back at the stream.”

I love this story for I see two important lessons contained in it.  The first lesson is a warning against getting caught in the orthodoxy of rules which are meant to assist us in keeping our lives on some path that is in some way meant to be spiritual, ethical, or psychologically healthy.  For it can be in strictly observing the “rule” that we fall out of the spirit the rule is meant to help us maintain.  So, in this case, a rule meant to support the monks’ tranquility was a cause for disturbance in the mind of the monk caught up in observing the rule.  This story points to how living the true spirit of Zen, which is to have a mind that flows as naturally and unselfconsciously as a stream, sometimes means ignoring rules lest we find ourselves trapped in keeping to some idea about how we are supposed to be, balling us all up in our attempting to be observant.

Secondly, this story serves as a great reminder that the true spirit of Zen is in the authenticity, compassion, spontaneity, tranquility, and attitude of service in the here-and-now which the helpful monk displayed even as he broke his order’s rule.  The monk who carried the woman physically never carried any mental disturbance by carrying her – and so was a living manifestation of the mental tranquility which the rule was meant to foster. His observant companion, on the other hand, had quite lost his tranquility when his companion did the most natural, that is, Zen, action in the moment and for the situation.  We very often find the truth of Zen lies in seeming contradictions which are paradoxes that are no contradiction.

How often is our own tranquility disrupted by our rehashing that which is now in the past?  We fret over whether we did what was the best or the right thing for the situation, over whether someone likes or dislikes us, was impressed or disapproving of us, was kind or cruel, perhaps rude, thoughtless, dismissive or insulting to us, whether we made a mistake which others will be critical of, or for which we are critical of ourselves.  We, like the monk in the story may get caught in whether we ought to live strictly within some set of rules, doing the “right” thing.   Our mind spins in the past, unable to be clear and positive in this present moment where our life actually is unfolding.  Like the rule-conscious monk, we might be trying so hard to live up to our expectations of ourselves for faultlessness that we find ourselves quite out of the spirit of clarity, spontaneity, and mindful presence to which we aspire.  As for Zen, it is not, cannot be, bound by any strict set of rules constructed by human minds.  True Zen, not Zen-in-training, lives only by the rule of Dharma, or Tao.  Zen in training has many, many rules, just as it was for these two monks, but true Zen is the Tao or “watercourse way,” that which goes wherever it needs to go in the natural course of events, is whatever it needs to be, is the unaffected witness, action, and servant of the moment.

This gets us to the paradoxical nature of Zen training which, in its classic form, is rigidly rule-bound, the rules of conduct, behavior, and training for a Zen aspirant being very challenging.  Why should this be?  And what relevance does it have for contemporary seekers of awakening into clarity, sanity, truth, and ease of action in their lives? Let us look at the goal of Zen training – to awaken a person to their original, natural self. So why not just say, be free!  Be natural!

Many have approached “being Zen” in this manner, but it doesn’t work because we have no idea what being natural is.  Particularly in our contemporary American culture, we mistake being natural with license to do anything we want, to express our desires and be uninhibited in our actions.  No, if our perception of Life and who we are is distorted then we cannot be natural; we are just uninhibited expressions of a distortion.  The result is the selfishness, self-indulgence, insensitivity, and obsession with appearance and opinion that marks the narcissist in our culture.  It is pathological, not natural.  We are then not being uninhibited in living and expressing our natural selves, but rather, our egos.  We live in an egocentric, narcissistic culture, and as such, we NEED rules of conduct to keep people’s egos from harming others and even from harming themselves.

Zen takes this conundrum and does a kind of judo with it.  For people who do not know their natural selves, rules of conduct are needed, and so Zen gives them rules of conduct to break the old habits of egocentric self-absorption, self-indulgence, and neuroticism.  The object of Zen training is to awaken into the realization that we have been trained by our culture and our personal experience to be unnatural.  We have been trained to find our identity in the false sense of self that is our ego, our sense of separate self, constructed in our mind by all sorts of psycho-social conditioning factors.  We are obsessed with the material, the competitive, the sensational, the sexualized, the prideful, self-indulgent, self-aggrandizing values of our society and we must be trained to let go of this identity to find the clear and natural being beneath it all, and this is a challenging task. 

It takes great discipline to break an endless list of old habits, to arrive at, as the Zen koan challenges, our “original face before we were conceived by our mother and father”- before we were conceived, that is, shaped by, psycho-social conditioning factors.   “Who are you?” challenges the Zen Master, and you must have great faith that the Zen Master already knows what you do not.  All your ego tendencies seek to assert themselves in cleverness, intellectualism, and false modesty and the Master says “No!”  “Sit still and learn the rhythm of your own breathing.  Watch your clever mind until you realize who is watching!”  Slowly, the natural rhythm of your own existence begins to reveal itself and you begin to be increasingly empty of ego-self.  The intelligence which is the silent selfless mind begins to be realized, the body begins to relax as the mind relaxes, and the realization of being consciousness which has this human life begins to be experienced.  All the discipline is necessary to wear down the willfulness, self-absorption, and the sloppiness of the egoic self until, there you are, a natural human being.

There is a Zen saying that we need a raft to get to the other shore of self-realization, but once we arrive at the other shore, the raft is to be left behind so we can explore and get to know this other shore. We do not carry the raft with us.  The discipline of Zen training, the hours of sitting in meditation, of practiced mindfulness, of study, of rules which break old bad habits, of coming into selfless present moment consciousness, is the raft which carries us to the shore of True-Self realization.  We discover the natural wisdom and compassion of unimpeded awareness, of action anchored in unselfconscious confidence in the goodness of our intention which cannot be shamed by mistake, only taken as lesson learned in the improvement of our skills.  In the story of the two monks, one is still carrying the raft of rules while the other has left the raft behind, no longer needed, just as he has left behind all self-conscious and impure thought habits so that he could carry the woman with no mental disturbance.  And then he left her back at the stream and serenely and naturally continued on his way into new moments that will have new needs to which he can be an unselfconscious servant, a true and natural human being.  This is the way of Zen.

“Zen practice is the direct expression of our true nature…  We must exist right here, right now.  When we express our true nature, we are human beings, when we do not, we do not know who we are… To be a human being is to be a Buddha.  Buddha nature is just another name for human nature, our true human nature.“ – Shunryu Suzuki

To the contemporary person Zen is most certainly a mysterious philosophy and set of practices, but ultimately its purpose is meant to focus us into awakening into, as Zen Master Suzuki said, our true human nature, into what Buddhism also refers to as our true self.  This is why when studying Zen, the student is often urged to meditate upon the great Zen question, called a koan, which asks, “Who are you?”  That the question is being asked implies, as Suzuki states, that we are prone to NOT know who we are.  Here, we are getting to the very root of Buddhism, for the most important teaching in Buddhism points us to realize that we human beings, in all of Nature, are uniquely confused about who, or more precisely, what we are, and this confusion leads to psychological suffering of a sort unknown amongst all non-human life.  This is what Buddhism calls dukkha, usually translated as “suffering.”

At first, we may be inclined to protest this assertion, believing we do know, at least in the broadest sense, who and what we are and consider ourselves and act as superior to non-human life.  We know that as human beings we have some sense that our purpose is to actualize ourselves, make our mark, form families, circles of associations, and societies, be productive, develop technology, and shape Nature to our will, and this differentiates us as human, separating us from animal and plant life which live simply within and at the mercy of Nature.  And here, we bump right into the core of the problem of human beings.  We forget that we ARE nature and, in our attempts to control nature, to make life safer for ourselves, we are, in truth, making life far more confusing for ourselves, far less safe for all non-human life, and, as we are discovering now with the effects of dramatic climate change caused by human technology, we are eventually making life more hazardous even for ourselves and our societies.  We have forgotten who we are at the most fundamental level and with this forgetting arises the entire array of human psychological, social, and environmental ills.  It could be said that all the excessive violence we have perpetuated upon each other and on the planet throughout history, continuing today, has at its root this forgetting that we live best and sanest when we live within the basic laws of Nature. 

Mistakenly, in answer to this unease, this suffering, this problem-making, we look to our sciences, our politics, our religions, our material world, to pursuing pleasure and running away from discomfort, even to our ability to deny and rationalize away these problems, but this just has us running in circles, chasing our tails, looking for answers in the very pursuits and capacities which cause the problem.  How are we then to solve this conundrum, this human dilemma?  What is the way to being human that does not make a mess of our lives and the world?  Suzuki gives us a clue by saying that to be a true human being is to be a Buddha, but this only confuses us more, hearing nothing but inscrutableness. 

We must enter into the challenging realm of Zen koanic language, realizing that the descriptor of “Buddha” as used here is not speaking of the historic figure Siddhartha Gautama from whom the philosophy/psychology/religion Buddhism flows but is referring to the translation of the Sanskrit word buddha as an “awakened” being, a being for whom there is no confusion as to who and what they are, who knows their nature is and must be within Nature.  A Buddha knows they are expressions of Nature just as surely as a tree or a squirrel, yet with capacities far beyond a tree or a squirrel.  A Buddha knows that to use these extraordinary human capacities to negate their root in Nature will have a terrible karmic consequence not only for themselves psychologically, but for all humanity and for all of life.  Suzuki is telling us that to be truly human is to know, to feel, to live and function within the knowing of our connectedness within the natural world, our own true nature being rooted in the totality and the dynamics of Nature.  It is to be awake to our own truest and most natural self as Life, the Universe expressing itself as a human being, asserting itself with no more confusion than a tree expresses its tree-ness, or a squirrel its squirrel-ness.

And so, “Zen practice is the direct expression of our true nature” and with this realization the great Zen question, “who are you?” is ultimately answered koanically, yet undeniably truthfully, as “nobody.”  In the profound insightful presence accomplished through deep meditation we realize that our truest self transcends our personality and our ego, our personal history, our name and heritage, our affiliations and functions.  In the silent space of luminous awareness, we can SEE how our mind functions and realize that when we are in touch with what is truest, we are not perceiving and acting through this idea of “me” which has complex socio-psychological origins, but rather as this-moment-as-consciousness happening through a human being manifesting at an intersection of space and time called Now.  We see that all that is of the ego-personality is added on beyond this luminous sense of self-as-consciousness.  We can realize that the egoic personality is a faculty that we HAVE that both serves us and complicates our lives.  We have a body and a mind and a personality and circumstances and circles of associations and attachments, but all these from a Zen perspective are just the tools, language, and context that this silent consciousness has to express a human life in this moment, “right here, right now.”

Zen directs us to a simple truth that lies hidden within a mistaken assumption.  When we assume that we are the activity of our mind – our thoughts and emotions – Zen asks: as you are aware of this mental activity, who is it that is aware?  And if there is awareness of the activity and experience of mind, and the activity can to a certain degree be directed by this silent agency, then who in truth are you, the activity of the mind or the silent realm that directs and witnesses it?  Zen challenges us to discover our original mind of Being which precedes all the contents that have as their origin this complex socio-psychological matrix, to discover our true self as the silent, intelligent awareness that has no name, no identity, no program, and thus, is “nobody” right here, right now.

To realize this profound truth, to awaken into our deepest level of experience, Zen provides a methodology through zazen meditation to guide us to the awakened awareness in which we can observe our neurotic-self-ego-mind to the end of realizing that we are not that neurotic personality.  We can begin to see that our wayward and sometimes troublesome minds are but thoughts ABOUT who we are that have been conditioned into us by family, society, personal trauma, and experiences.  Slowly it begins to dawn upon us that at the very core of our being we are the awareness which observes the workings of the mind, we are the mental energy of awareness which is completely free of the neurotic conditioning. Then through applying the insights of meditation through mindful awareness of any and all of our actions and experiences, we begin to sense hidden capacities within us for conscious living that can direct our mental, interpersonal, and physical action in the world with extraordinary precision, grace, and skill, without guile or self-consciousness. We learn how to get out of our own way to BE the action of the moment, expressing our natural personality unclouded by egoic anxiety and ambition.

What Zen does not do, that which is the realm of western psychotherapies, is direct us to explore the contents and misperceptions of the ego-mind, understanding that this only tends to reinforce identification with the contents of the mind.  Rather, Zen sidesteps around this tangle by guiding us to realizing that as awareness, we are essentially free of this tangle.  We discover that to abide in nobody-ness is the essence of sanity.  It is calm and serene, both precise and vast in its view of existence.  It is wise.  It is compassionate because it is heart-centered rather than head-centered.  It engages with the social world of other’s egos from that calm, centered, wise, and compassionate heart-mind, engaging the ego and its realm of thoughts for utilitarian purposes, while emotion gives depth and color to our humanity. 

The ego-mind will continue to chatter with its distortions and fears about whether “I” am good enough, about who likes or dislikes “me” and with its resentments about how others are or are not sensitive enough to “my” needs or are even “out to get me.”  The momentum of these stories is carried in our very neural pathways – only now, we can see them in both a dispassionate and compassionate manner with the eye of our essential awareness and let them pass.  We do not try to expunge ego-mind.  No, what is needed is to learn the healthy role of ego in our total mental field and to bring it into balance as a faculty for engaging the world.  Just as our hands are a faculty for engaging the world, so too is this ego dimension of mind.  And since in psychologically and socially engaging the world the ego-mind seems to need an identity to build its sense of self around, in Zen, we allow the person of “nobody” to wield the faculties of mind and body while recognizing and sharing our personal name and roles to assist others in orienting to us. We are consciousness, the same consciousness that sends the roots of a tree to seek water and nourishment and its leaves to turn to the sun, the consciousness that sends a squirrel scampering through the trees doing its squirrel’s life.  Consciousness beats our hearts, it breathes us, it regulates ten thousand processes through this body, and it will direct our thinking and emotional mind in natural ways if we only allow it – if we get out of our own way.  To let the ego-mind run the mind is a clumsy redundancy which only balls us up and makes us unnatural, so we must learn to have faith in the silent intelligence of consciousness, the pervading consciousness that we exist within as fish exist within the sea.  Trust the silent mind which can feel the rhythm of the breath and Life without comment, without distraction, and let it guide the mind to its insights, commentary, creativity, and action unfettered by cleverness, guile, and self-absorption. We are consciousness which HAS a human life with which to build civilizations, yes, as long as we do not lose our connection with our true nature in Nature.  This is the balanced Way of Zen, the way of a natural human being, the way of a Buddha, a human being evolving in the Great Unfolding.

In our culture, when the word “mind” is used, we generally equate it with thoughts and emotions and have a sense that mind is in our head and is generated by our brain.  In Asian and other non-Western psychological systems, the concept of mind is not so confined.  For instance, the East Indian psychology of kundalini recognizes that a human being has seven psychic energy centers located in ascending order in the regions of the spine and head that denote differing states of consciousness, or what could be understood as types of mind, which become activated as the energy of consciousness is focused through them.  These centers begin at the perineum, or lowest level of the trunk, and move upward, through the anatomical regions of the sacrum, the abdomen, the chest, the throat, the forehead, and the crown of the head.  The practice of kundalini yoga is to gain skill and subtlety in recognizing these various states of consciousness and how our experience and relationship with the world is shaped as we focus awareness through these levels. 

I am not a formal practitioner or an expert in kundalini yoga, but over the years I have developed an intuitive sense of the differing states of consciousness which result from focusing awareness through the various centers and how this can lead to a profound expansion of one’s understanding of mind, consciousness, and the varying levels at which life can be experienced and lived.  I draw upon an eclectic practice of consciousness-energy meditations which combines the chi-awareness of Chinese/Japanese cultures along with Native American and Kundalini systems and have discovered that when studying consciousness through these mind/body/energy meditative techniques, we experience that we live as both physical beings and spiritual or consciousness beings in a cosmos which likewise expresses itself as both physical and consciousness energy, a duality that is in fact, a unity. 

The matter/consciousness energy of the Universe (One Source) generates all forms into existence, including us humans, and my mind/body/energy practice recognizes this sense of impersonal, universal consciousness-energy that focuses and projects itself into the dualistic world through the form that is me.  I am both this individual AND the Universe expressing and connecting with itself.  While all our Western sciences are based in the study of energy systems which interact to generate the physical world, in this past century, upon entering into the quantum realm, amazing discoveries have been made concerning conscious interaction of subatomic particles, implying consciousness at the very substratum of the physical world. This ought to be standing our sciences and our societies on their heads, but quite amazingly, our deep conditioning into form-consciousness/duality seems to have us continuing to overlook in our cosmological understanding the very consciousness that allows the scientific study of the material universe which has led to these discoveries. 

Just as our bodies are made up of cells and organs and appendages and untold numbers of bacteria and discreet processes which unify into the one body, so the Universe is likewise all its components in a balanced unity.  Separate forms are all held together, connected, and function within the mysterious force that gives rise to and energizes the parts and the entirety.  Mystical traditions have called this force spirit, and that’s fine, but with science discovering consciousness at the subatomic level of all matter, perhaps the time has arrived in the evolution of human understanding to bring science and religion together into a new cosmology, to acknowledge, as has been said in a variety of ways, that we are conscious beings through which a conscious universe is expressing and experiencing itself. 

What institutional science seemingly fears to acknowledge, spiritual traditions and nature-based cultures have explored for millennia and may well provide roadmaps for future reformation of the physical and psychological sciences.   Just as physical energy focuses into varying levels of density to form into the solids, liquids, and gasses we know as the world about us creating seemingly discreet and separate phenomena, consciousness energy serves to make connections which can be followed with applied focused awareness.  Upon deep meditative examination, our self-as-consciousness reveals its ultimate state in unity-with-all, manifesting through varying degrees of density, as does the realm of matter-energy.

In exploring the kundalini system, we encounter the mysterious phenomena of chakras, or energy centers that are explained roughly analogously to transformers in an electric power grid, where electrical energy is modulated to voltage levels for particular uses.  In kundalini meditation, when awareness is focused into the lowest point of the torso, we discover our energy connects with the massive grounding form-energy of the Earth, and the quality of the consciousness-energy is likewise somewhat dense, and serves to root or ground us in the practical needs of our physical existence.  When awareness is focused into the 2^nd, or sacral chakra, there arises creativity, playful, sensual, and sexual consciousness, less dense than 1st chakra, but still earth and body bound.  In the abdominal solar plexus region, we find ourselves sitting in our earthly interpersonal realm, associated with emotion as it relates to interpersonal stability and security and it is not uncommon for a person who is deeply wounded in their interpersonal life, is driven to achieve, or is insecure and anxious to have disorders of the abdomen and stomach. In Chinese energy systems, the abdominal area of the body is known as the lower “dantien,” or energy center, and to focus awareness in this region is to bring ourselves to the center of our earthly existence.  From here energy flows out into and through the limbs and then in projection and reception of life-force energy in the world.  Because of this flowing connectedness, this center plays an important part in intuition, having a “gut feeling” about people and what is happening.  For physical, mental, and spiritual health, it is important to have good conscious connection with this area, so Eastern health systems emphasize having a strong sense of centered balance, breathing into the abdomen and the dynamic energy that flows through and out from it.

As awareness moves upward, we find consciousness transforming from Earth-bound form-identification energy to increasingly spiritual, pure consciousness energy, and so we come to the very important heart center, the place midway between our root and crown chakras.  Here, consciousness-energy takes on equally the qualities of both form and spiritual energy and is our center of compassion and love, where we also experience the vulnerability, the confusion and pain, that comes with human identification with our form existence which manifests as psychological ego.  In heart-consciousness, we can see deeper than form and separateness to realize our connection with all of life, and thus, Buddhism emphasizes its cultivation.  This seeing has both an emotional and an intuitive-mind dimension and so resonates as love, compassion, and as wisdom, and is equated with an enlightened mind, called bodhicitta.

The next chakra center is the throat and mouth, where form-consciousness energy abstracts and lightens into speech and vocalization and we want to bring awareness here for the development of skillful verbal communication and confidence in asserting oneself.  Then to the forehead and the forebrain where consciousness-energy manifests as thought and emotion, where the idea of “me” generates ego.  Here, we engage the intellect, our ego’s positive capacity for linear logic, for figuring things out, and failing to develop logic, we can get lost in confusion and magical thinking, believing an idea to be true because it conforms to an over-empowered egoic agenda rather than reality, with our strongest delusion being the idea of the separate and struggling “me.” Whether our identification and motivation are spiritual or egoic will then generate thoughts, emotions, and actions which bring correspondingly loving connection into our interactions and inner mind-scape, which then activates the heart chakra, or the divisive and manipulative, neurotic, even paranoid and violent thoughts, emotions, and actions which generate from a dysfunctional self-absorbed ego, operating out of the lower centers.  In esoteric Eastern systems, at the front and middle of the forehead is what is called the third eye.  This is an energy center which brings the mind into psychic connection beyond the range of the physical senses, sometimes called extra-sensory-perception and the possibility for manifesting psychic phenomena, again for good spiritual purposes or questionable, even dangerous egoic purposes. 

And finally, at the very crown of the head, consciousness-energy is now pure and connects us with the consciousness-energy of the Universe, with Eternity, with the Cosmos, and the pure spiritual experience.  As is sometimes said, we are the Universe peering into itself, and when we develop the capacity to clear away the noise of the lower centers and focus awareness completely into the crown chakra, we have the ability to peer silently back, exploring our ultimate source and destiny as conscious beings, as channels for the One Being that is our source, and egoic separateness falls away.

With applied consciousness-energy meditation, we discover that how and where we focus awareness through our mind/body very much determines our experience and actions, our degree of skill and compassion in the world, and so Buddhism emphasizes development of the heart chakra, the center of compassionate connection with the world in good balance with the higher and lower centers.  So – yes, there is mind in the head – but it is the mind which tends to create the experience of separation, of “me” in here, while all else is out there, a recipe for confusion and conflict, and in Buddhism intellect is not discouraged, but rather to be experienced as a faculty to be trained in good logic balanced by the intuitive capacities of the heart and gut.  As Zen recognizes that we are first of all consciousness-energy entering into the world, it teaches it is best to consider oneself as “nobody,” or the energy of consciousness that HAS a somebody to manifest through and encourages a practice which trains us in the balance of all levels of mind centered around a strong heart that loves fearlessly, developing ourselves as wise, skillful, and compassionate beings.

“A human being is part of a whole, called by us the ‘Universe,’ a part limited in time and space. He experiences himself, his thoughts and feelings, as something separated from the rest–a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest us. Our task must be to free ourselves from this prison by widening our circles of compassion to embrace all living creatures and the whole of nature in its beauty.”  – Albert Einstein

Who knew?  Einstein was a Buddhist. Not that he identified as or practiced Buddhism, but what is clear in reading such a brilliantly insightful exhortation is that he embodied the intent and spirit of Buddhism – he was an “awakened” being.  That this great awakened scientific mind capable of intuiting deep and subtle characteristics of the physical universe was also an awakened psychological, historical, and spiritual mind was an inspiring revelation to me.  Of course, Einstein was an enlightened being.  He could see the underlying intelligent unifying essence of the Universe and understood the natural ethics that arose from this insight.   An awakened mind sees things as they are in their deepest subtlety and how the future will play out given the circumstances of the present.  They therefore see what present conditions and actions will lead to which varieties of possibilities in the future and the responsibility that comes with this insight.

I read an article recently in a Buddhist publication addressing the question of whether Buddhists ought to concern themselves with the future.  In the article it noted that as the philosophy of “be here, now” mindfulness, Buddhism is often understood and practiced as a philosophy that emphasizes staying mentally out of the past and future; rather, it teaches to hold awareness firmly in the present moment.  Yes, this is true.  But because Buddhism is a philosophy of paradox the article went on to note that concern for the future within the Mahayana traditions of Buddhism, which include Zen and Tibetan Buddhism, is included in the mindscape of an awakened being.  Such a person is called a bodhisattva and has a commitment to all life which requires concern for the well-being of all beings not only in the present, but into the future as well.  This, of course, is achieved by paying exquisite attention to the quality, the wisdom, and compassion we bring into the present moment, so there is no contradiction.

A bodhisattva is a person who has achieved sufficient enlightenment to extricate themselves from the cycles of suffering typical of the human condition caused by one’s sense of identity being trapped in the ego – with all its cravings, fears, judgmentalness, insecurities and need for drama and hyperstimulation.  The bodhisattva, however, realizes that this freedom carries a responsibility.   With their awakening into liberation from ego bondage, the bodhisattva realizes they have a duty to bring wisdom and compassion into all the world, for the bodhisattva realizes there is no real freedom from suffering for themselves until all are likewise free.   One’s compassion would not be genuine otherwise. 

An awakened being is freed of the whiplash mental time-travelling of the ego-bound mind, rehashing the past and anxiously anticipating the future, so there is no anxiety about the future, nor regret or nostalgia over the past, but rather a knowing and understanding of karma, the principle of the flowing cause and effect of actions.  A bodhisattva realizes the need for a firm grasp of the past conditioning factors that have created the states of both goodness and suffering in the current timeframe.  They must also have a sense of how actions in the present will bring about the variety of possibilities for the future.  They, very importantly, need to have a sense of what to leave as it is – for the what-is represents the Universe unfolding in its own reference.  Yet, there is within that unfolding the understanding of oneself as an agent of that unfolding.  We will act, and it is important that our actions are guided by wisdom and compassion in the here-and-now to affect the unfolding of circumstances into the future in the direction of wisdom and compassion for the sake of all beings. 

A bodhisattva must be deeply intuitive, feeling their way through the present moment, alert for what the moment needs to move toward a more evolved and awakened state in the future.  They need to sense what can be done presently to contribute to a world in which all individuals, as well as human society, become sufficiently conscious to realize compassion towards all life.  A bodhisattva sees the false prison created by ego-identification and the suffering it creates.  They live within the interconnectedness and interdependence of all beings, awake to the impermanence of all things, and all this is at the root of their compassion and wisdom.  They live in full awareness of the beauty and ugliness of humanity, sensing what actions bring about which results, and this adds to the preciousness and fullness with which they experience their existence.  A bodhisattva is aware at all times of the underlying intelligent energy that is the substrata of the Universe and is our true source and destiny, and knows that as human beings we are agents of that Universal intelligence.  As is often said in a variety of ways throughout mystical traditions – we are the Universe expressing itself as humanity.

Bodhisattvas certainly do not have to be Buddhists.  This article begins with a quote from a great non-Buddhist bodhisattva, Albert Einstein, and I often make reference in my writing and teaching to other non-Buddhist bodhisattvas such as Martin Luther King Jr., Gandhi, Nelson Mandela, Rumi, Jesus, or one of the many individuals within the various spiritual, philosophical, literary, scientific, psychological, or political traditions who have, through their own personal development, transcended egoic small-mindedness to be visionaries of what can and what needs to be if humans are to transcend being agents and victims of great unnecessary suffering in this world.  Yes, this is a very generous, perhaps even heretical, interpretation of what constitutes a bodhisattva from a traditional Buddhist perspective, but I believe it is a true and helpful expansion of this important Buddhist teaching into its intention to save the world.  Afterall, among the vows of a bodhisattva is to “liberate all sentient beings, limitless in number, from the ignorance that causes suffering, and to extinguish the egoic delusions, which are numberless.”  Note that this vow says “beings, limitless in number,” not merely those I identify with or are of my faith, race, nationality, or even species.  It says, “all sentient beings.” 

Buddhism is not an evangelical religion, quite the opposite.  The bodhisattva vow is not about becoming a missionary to convert unfortunates who have not seen the light.  If the word “missionary” can be applied at all, it is as an agent of a mission – the mission to move humanity toward enlightenment through one’s own accountability and as inspiration for others.  Albert Einstein, while not a Buddhist, did recognize Buddhism as unique among the world religions, seeing its potential as a vehicle, an agent, for bringing about the necessary “widening our circles of compassion” to take the human species into the consciousness he believed necessary to advance into the planetary harmony necessary to not descend into violent decay.  He noted: “The religion of the future will be a cosmic religion. It should transcend a personal God and avoid dogma and theology. Covering both the natural and the spiritual, it should be based on a religious sense arising from the experience of all things natural and spiritual as a meaningful unity.”  Einstein then goes on to single out Buddhism as having the very qualities he has outlined – “Buddhism answers this description. If there is any religion that could cope with modern scientific needs it would be Buddhism.”

The present has been built out of our actions and understandings in past moments and the future will be built from this present moment.  This is karma.  Here we are in a great unfolding, and it could be said that the unnecessary suffering that Buddhism addresses as its mission to overcome arises out of our failure to perceive and address the present moment in its absolute truth.  Unlike other creatures who live solely in the present moment as-it-is, humans create virtual realities in their ego-minds that are a limited and distorted sense of the present moment generated out of distorted memory of the past and distorted anticipation of future. The awakened person sees regret, nostalgia, hope and despair as obstacles to our availability to meet the present moment fully, skillfully, compassionately as it is.   So Buddhism’s fundamental teaching is to stay fully anchored in the present moment as awareness focused on generating with our actions and attitudes the conditions for our own and all humanity’s movement toward enlightenment in the future.

The last Einstein quote I wish to share is this: “Problems cannot be solved on the same level of consciousness that created the problems.”  A bodhisattva vows to extinguish egoic delusions because in their compassionate capacity for deep presence in the here-and-now, they see that it is the false stories of past, present, and future spun by the human ego-mind that are the source of humanity’s countless sins of cruelty and harm.  They see that egoic consciousness based in self-centeredness, ignorance, insecurity, greed, callousness, dishonesty, and divisiveness coming out of the past has created the karmic debt, the continuance of cruelty and harm that are with us today and will be passed on into the future, unless there is a shift, an evolution, beyond the consciousness that created our present problems. Our future must go beyond the existing religious, political, social, and cultural states of consciousness that fail to see and honor the interconnectedness and interdependence of all life.  We must evolve the consciousness described by Einstein that embraces all of life in our circle of compassion.  We must look deeply into our present state of affairs and take responsibility for the egocentric consciousness that got us into our present unhappy circumstances and guarantees only an exacerbation of our predicament into the future unless we wake up.  Without having to become Buddhist, it might be well for us all to look to the principles of karma, compassion, wisdom, interconnectedness, and interdependence that Buddhism teaches to reform our ways and state of mind in the present.  This is how we can build a future for our children which will represent an entirely new age, an awakened and enlightened age, where the needless suffering that has marked human history is a thing of the past.

“Tao can be talked about, but not the Eternal Tao.  Names can be named, but not the Eternal Name. As the origin of heaven-and-earth, it is nameless: as “the Mother” of all things, it is nameable.  So, as ever hidden, we should look at its inner essence: as always manifest, we should look at its outer aspects. These two flow from the same source, though differently named; and both are called mysteries.  The Mystery of mysteries is the Door of all essence.”                                            Tao Te Ching – Verse #1 (Wu translation)

Legend is that in China some 2500 years ago, at approximately the same time the Buddha was teaching in India and Socrates in Greece, there lived a scholar, poet, and philosopher, the Archivist of the Kingdom of Zhou, named Li Er.  His wisdom was so renowned that there were many, supposedly Confucious included, who sought him out to hear his insight into the nature of all things.  He was held to be the wisest of the ancient Chinese Taoist masters and came to be known as Lao Tzu, which translates as “Old Master.” 

Legend continues that as the Kingdom of Zhou fell into decline, Lao Tzu decided to leave his post to journey west, some say to Tibet.  But before he left the kingdom, he was implored to write down his wisdom and so there came to be a small book of eighty-one poems known as the Tao Te Ching, translated as “The Book of The Way and of Virtue,” generally considered the most important source work for the ancient philosophy of Tao, or The Way, meaning the Way of Life, the Way of the Universe.  Couched in mystical and obscure language, it is credited by many to be the perfect philosophy for living within the natural principles of existence – just as does all of Creation – except humanity.  

Most of humanity, in ignorance, place themselves outside the Realm of Nature, of Tao, and in so doing are cut off from the natural energy of life, what the ancient Chinese called chi. Thus, people lose their balance, living in extremes which may be transitorily satisfying to their ego, but will always lead eventually to unnecessary and sometimes, catastrophic difficulty.  Tao tells us that humanity’s problems all arise from placing themselves outside this infinite harmony, and so, it is then said that to live within the principles of Tao, within the energy of life in its wholeness, and in deep mystical connection with all elements of Nature, is required to bring a person back into this harmony with all things.  Such a person, it is then said, will demonstrate great wisdom and skill, their life becoming a kind of unselfconscious art form.

The symbol of Taoism is the image known as Yin-Yang, the well-known circle made of a black section and a white section, the white containing a dot of black, and the black containing a dot of white, equally divided by a swirling line, representing life as a balance of energies – the feminine and the masculine, the passive and the active, the spiritual and the worldly, creation and destruction, the intellect and the intuitive, and so on – containing all of life’s energies, each polarity containing an element of its opposite, representing the unity of all things in an infinite dance, always balanced, whirling in its many configurations.  Very importantly, The Tao is in knowing that in all things, as well as within us, there is the center-point, the still-point, around which this endless action and balancing of the energies of life, chi, unfolds.   

To live in Tao is then to live with subtlety, gracefulness, nimbleness, reverently and playfully, maintaining one’s center, a dynamic still-point within the motion of the moment, able to trust yourself and life, knowing they are one and the same.  To live in Tao is to know that the Universe, the Tao, flows through our human faculties as it does through everything, and that there is no greater comfort or confidence one can have than being in harmony with this flow.  The Tao is in realizing that the blueprint for human life is already written in Nature, in the interconnecting energy and inconceivable intelligence that rules the Universe, that beats our heart, breathes our lungs, and brings us alive along with the plants and animals, the lands and oceans, the mountains and rivers, the planets and stars – all existing within harmonious unity. 

Tao is famously beyond intellectual understanding, the “Mystery of mysteries,” requiring intuitive awareness for it to be felt and lived, for it is the primal force that holds and moves all the Universe. Tao precedes the intellect.  It is not an idea.  It is the flow of life realized, its seeming polarities and opposites harmonized in infinite unity.  Taoism thereby teaches that for humans to find our way back to harmony, we must look to center ourselves in The Way, allowing all things to be what they are, that we must connect ourselves energetically, finding peace and effectiveness in mind and body in this dance of balance and harmony.  This dynamic center-point to all things is called wu ji; it is the place of silence and stillness, of total perspective and potential, out of which truly skillful doing and living can arise.  It means not interjecting the unbalanced and personalized perspective of the human ego, rather instead expressing oneself in and as the flow of the moment, the ego now the servant, not striving to be master, thus able to fulfill its natural function as the faculty of mind that engages the world, trained in skillful means, yet humble and reverent.

Second to Lao Tzu in the hierarchy of Taoism is his somewhat younger contemporary named Chuang Tzu who is said to have written a text known simply by his name, in which he expressed the essence of Taoism as: “Flow with whatever is happening and allow your mind to be free.  Stay centered through acceptance of all things.  This is the Ultimate Way.”  And: “The heart of a wise person is tranquil.  It is the mirror of Heaven and Earth… Emptiness, stillness, tranquility, silence, non-action: this is the level of heaven and earth.  This is the perfect Tao.  Wise ones find here their resting place.  Resting, they are empty…  So from the sage’s emptiness, stillness arises: From stillness, action, from action, attainment…  For stillness is joy.  Joy is free from care. Fruitful in long years.  Joy does all things without concern: for emptiness, stillness, tranquility, silence, and non-action are the root of all things. (The Way of Chuang Tzu – Merton translation)

To the Taoist, the Western religions with their emphasis on rules, morality, sectarian dogmatic argument, and humanity fallen from the divine seeking salvation, amounts to “much ado about nothing,” exactly what is wrong with the human condition.  Taoism offered instead a philosophy that might be described as no ado about everything, allowing that ultimate wisdom is in realizing that the Universe happens through us humans as it does through all Creation, every manifestation a portal through which the infinite intelligence of the Universe flows.  For a human to realize this flow, Taoism teaches, requires getting out of one’s own way, to stop being so clever, so self-absorbed, so egocentric, so unnatural.  It is to be so present in life, completely unencumbered with our ideas about life, so as to be the Tao personified, living directly, no fuss.  Tao realizes we are each an aperture in the Cosmos, where, from the mystical realm before form, the world and our sense of self comes into form, a swirling mandala of Yin and Yang energies. Here, as a hub to the wheel of the Universe, we can trust that what needs doing will make itself clear, moment to moment, confident that our action will then be unencumbered, graceful, skillful and at times, filled with mystery. 

Tao teaches that no creature harms or takes for reasons other than their own survival and basic needs, and the fact that humans do points not to our nature, but to our failure to honor Nature, driven not by wisdom, but rather by insatiable and insecure ego.  Taoism tells us that as we experience that we too are Nature and relax into our deepest Self, we realize that also within Tao and our nature, is human creativity, but that it must be balanced with humble reverence for all life, and the sense to know sufficiency. The beautiful yet powerful harmony-of-movement Taoist dance called Tai Chi and the exercise routines of Chi Gung illustrate this remarkable grace and balance, the coming together of emptiness and form, an individual inseparable from the life-force of chi, a living embodiment of Yin and Yang, and it is the Taoist ideal to subtly move through life with such grace, balance, and power.

It is said that Buddhism, after percolating in Indian culture for five hundred years, found its way to China somewhere around 2000 years ago.  There, the Buddhist principle of dharma found its exact equivalent in Tao, both representing the Way of the Universe in perfect balance, interconnectedness, and interdependence, but with a fresh new expression based in Taoist mysticism and naturalness.  This meeting gave rise to what became known as Chan Buddhism, “Chan” being the Chinese word for “sitting,” as in sitting naturally in the Universe, experiencing life unfiltered and undistorted by human ego. The great Chan Master Linji exemplified this total peace and centeredness when he queried in Taoist fashion: “This moment, what is lacking?” placing no conditions on the moment, knowing the moment always to be complete.  His question challenges us to such completeness – available to meet the moment exactly as it is, humbly, skillfully, and compassionately, without resistance or protest, even when the moment contains real discomfort, threats, or dangers.  And so, likewise, living in Tao makes us also completely available to life’s beauty and wonder.  Yin and Yang. As Chan Buddhism found its way to Japan, this Taoist-comingled Buddhism became known by its Japanese translation as Zen – still the Art of Sitting as The Way, the Universe happening as a human being – teaching us how to relax into our own nature, brightly alert to the miracle and energy of life streaming through us.  Taoism and Zen both teach us how to dance at the still-point of emptiness, body and mind swirling gracefully into the world as wisdom, creativity, virtue, joy, and graceful skill, life, chi, flowing into the world through a human being!  What a mystery and wonder!

“To study the Buddha Way is to study the self. To study the self is to forget the self. To forget the self is to be actualized by myriad things. When actualized by myriad things, your body and mind as well as the bodies and minds of others drop away. No trace of enlightenment remains, and this no-trace continues endlessly.” ― Dogen (13^th century founder of Soto Zen)

A principal purpose of Zen training, or the Buddha-Way, is to break free of the incessant self-consciousness that causes people to suffer neurotically with anxiety, depression, obsessions, and anger, with continual confusion and uneasiness about life.  It is to discover our healthiest self, what Buddhism calls our True Self, by getting over our preoccupation with our neurotic self, the sense of self caused by a misapplication and inappropriate identification with the uniquely highly developed human faculty of ego.  Zen understands that what Buddhism calls Dharma, what the ancient Chinese called Tao, what we might call the Life-force of all Creation, flows through everything – and that, of course, “everything” includes human beings and their egos – but when focusing our sense of self in the ego, we have little realization of this understanding.  Dharma is intelligence itself for it is the collective consciousness of all Creation.  Dharma might be called instinct, yet it is far deeper than mere biological drives as the West uses the term.  It is knowing how to BE – to be a natural, psychologically and spiritually healthy human, like the heart knows how to beat and the lungs know how to breathe.  Ego doesn’t know simply how to be.  And when humans live through their ego, they don’t know how to be.

Alan Watts, a great interpreter of Asian philosophy for the West, noted that to live in Zen is to live as a human being as unselfconsciously as a tree is a tree.  The tree knows how to be a tree.  Likewise, a squirrel knows how to be a squirrel.  Only human beings get confused about how to be human without making a complete mess of it.  Zen points out that we alone in all Creation are so clever that we can create in our complex minds IDEAS ABOUT what it is to be a human being which have very little to do with the natural harmony and flow of Nature, with Dharma, but have everything to do with OURSELVES, this separate, struggling “me,” creating an artificial idea of life in our minds.  We humans have the capacity to be conscious of ourselves as separate organisms who THINK about what this separateness means and be frightened by it, leading us to be constantly thinking all kinds of strategies for dealing with this anxiety – strategies that often only make the situation worse.  Zen reminds us that of course we know how to be a human being – how could we not?

Zen is a Japanese word that means to sit, but not just to sit in our usual idea of sitting, as this little idea of me, fidgeting about, trying to be comfortable.  No, this “sitting” means to sit naturally in the Universe as consciousness – not MY consciousness, for that would be ego-consciousness – no, to just sit as consciousness, to be in awareness sitting, experiencing.  Zen reminds us that the Universe is happening through us just as it does through a tree or a squirrel, and that we are an expression of the Universe happening as a human being, that we have the instinct within us, the knowing, of how to be a natural human being without unnatural struggle.  There is, however, a big catch to our realizing this state of our natural existence.  Because of our highly developed human cerebral cortex, the seat of thinking, emotion and creativity, the seat of ego, rather than living life directly as does all else in Creation, we tend toward centering our experience around thinking about ourselves and reacting to the circumstances of life in a highly personal and often neurotic manner.  We are “in here” and the circumstances of life are “out there.”  We live in thinking about past circumstances and attempting to anticipate the future, and this takes us out of living vibrantly, clearly, and effectively within the present moment where life actually unfolds.  This is a real problem.

Giving the preponderance of our mental energy to ego, functionally we are living in an artificial reality created by the limitations of the human mind, and a human ego cannot begin to hold together the infinite complexity within unity that is the Universe, is the Dharma, is the Tao, is our life.  Buddhism calls this problem “Dukkha,” the Sanskrit word that can be translated as “suffering” or “dissatisfaction.”  No tree or squirrel or dog is ever dissatisfied with its life as a tree or a squirrel or a dog, even if its existence is quite harsh and difficult, or ends prematurely.  It is a tree.  It is a squirrel.  It is a dog. It lives the best it can, no fuss, no argument, no dissatisfaction.  It lives in its own nature, in Dharma.  Of course, so do human beings – we just don’t know it and confuse it all up.  So, the challenge for a human being is how to live in Nature, in Life, in Dharma, without confusing it all up, creating all kinds of dukkha, when the mind wants to live in its own world, and this mind-world is pretty confused, often dissatisfied, and perhaps, even suffering. 

This is where Zen comes in.  Realizing this dilemma, Zen, as a philosophy of life and practice for achieving harmony with Dharma, with life, tells us we must train ourselves to let go of relying on the ego-mind and the artificial worlds it creates for our idea of who we are and what life is about, that we must come at life directly.  Zen famously challenges us: “Show your original face,” the face, the mind, the true self, the capital-S Self, that is not confused, and Zen assures us it is there – just as it is in a tree or a squirrel or a dog, for we are children of the Universe and Nature just as is any tree or squirrel or dog.  Zen teaches us that in order to stop running the program of our mind-spun artificial, neurotic world, we must sit in the real world and let our natural awareness experience what it is to be a human being on this planet in the time that we are alive, just as it is.  Zen points us to realizing that our awareness has been caught up in what can be called self-consciousness, or ego-consciousness, all the energy and power of mind and awareness focused into this story of “me” all dukkha’ed up.  We are self-conscious without being Self-aware.  Zen tells us to turn this around, to learn to live in Self-awareness, allowing our natural knowing of what Life is and how to be a human being in the midst of Life, to be our guide, to learn to trust ourselves. This can be called living by Zen

“Zen is the living, Zen is life, and the living is Zen… The dog is a dog all the time, and is not aware of his being a dog, of his harboring the Divine in himself; therefore he cannot transcend himself… he lives Zen… but does not live by Zen.  It is man alone that can live by Zen as well as live Zen.  To live Zen is not enough; we must live by it, which means we must have the consciousness of living it, although this consciousness is beyond what we generally understand by it.  The latter is relative and psychological while the consciousness of living Zen is something qualitatively different from it; it marks the limit of development which the human mind can achieve; it almost approaches divine consciousness.” – D.T. Suzuki (20^th century Zen philosopher and teacher.  From: Living in Zen)

Zen is a mystical philosophy of life.  It tells us, as any true spiritual tradition does in its beginnings, that the divine happens through us, as us, and all around us, in a unity that cannot be rationally named or understood.  It is an infinite mystery that, while inaccessible to the rational mind, is, by the truth of being who we are, knowable.  We can be aware of being this presence that is awareness, and that within awareness is that which witnesses and knows what is true and not true.  How can this be? Awareness is Life witnessing and knowing itself.  Zen points us toward realizing that our problem has been that our awareness has been caught in our small sense of self (or ego) consciousness. We have been living as if who we are is a timeline story of a person struggling through the world, thinking about ourselves and our struggle, believing all kinds of nonsense.  Zen tells us to wake up, to stop living inside these mental programs and return to life-as-it-is. 

Zen tells us that when we stop thinking about being alive, when we stop being self-conscious, when we look and we listen and we feel, when we use our natural senses and awareness, and, yes, intelligence, it all becomes clear.  We are the here-and-now of this moment however this moment is unfolding.  What needs doing needs doing, what needs thinking about can be thought about, but ONLY what NEEDS to be thought about.  Our core beingness, our true Self can shine forth with all the wisdom of the Universe flowing though us, a silent intelligence revealing how to be a human being just as a dog is being a dog or a tree a tree.  And yes, being a human is more complicated – just as being a squirrel is more complicated than being a tree – but the squirrel has what it needs to be a squirrel and we humans have what we need to be human, no matter that it is complicated.   It doesn’t have to be as complicated as we make it. The Universe happening through us means we have everything we need to meet the challenges of any moment and we can trust this.  When we get out of our incessant self-consciousness, full of insecurity, regret, confusion, and anxiety, and we become Self-aware, our core of intelligent human beingness can shine through.  Then, as Dogen said, our bodies and minds, as projections of separateness, drop away – and there we are, aware that we are one with “the myriad things” and in this sense of connectedness we are actualized as human beings with all the amazing gifts the Universe has bestowed upon us to meet the moment just as it is.  And “no trace of enlightenment,” meaning the struggle to understand, remains, and this no-trace continues endlessly, for we feel the Universe happening through and all around us and we understand completely that we exist within a great unfolding, and we can trust this – “endlessly.”  This is the great “I Am That” which, not only Zen, but all Eastern non-dual wisdom traditions point us to, as we realize “That” is everything in its individuality and totality held together in a divine intelligent embrace.  This is how we live by Zen in Zen, just so, and a modern Western human can live by this knowing as surely did 13^th century Dogen in ancient Japan.  We do not have to be bedeviled by self-consciousness.  Not when we learn to live Self-aware.

“The object of life is not to be on the side of the majority, but to escape finding oneself in the ranks of the insane.” “If it is not right, do not do it; if it is not true, do not say it.” – Marcus Aurelius

We live in precarious times.  It feels like the end of empire times, and I am increasingly struck by parallels to another such time, when the Roman Empire was in its final days.  Stable politics is threatened by voters becoming addicted to sensationalism and manipulated through our modern age’s “games of the coliseum” – internet and cable tv.  Truly devilish politics is taking place with authoritarian personalities seeking to destabilize American democracy in a blatant power grab while democrats seem unable to effectively answer. It’s all Faustian.  The planet’s ecological structure is destabilizing, sort of like having barbarians at the gates, and as it does, so too will human economic and social order while our society quibbles over ridiculous and superficial issues. 

The metaphor of Nero fiddling while Rome burned seems very applicable to our collective leadership, but particularly to the right-wing socio-political-religious movement that has erupted in this country.  Those who step forward urging temperance, responsibility, and compassion, advising that we look cooperatively to the very real problems that plague us rather than the emotional straw-dogs that dominate our politics are ignored if not ridiculed and attacked.  It feels like maliciousness and stupidity has occupied the forum at a time when sincerity, truth-telling, mutuality, and wisdom are what is required to move us beyond this morass into a new age for humanity.  As Marcus Aurelius, Stoic philosopher, and emperor of Rome from 161 – 180 AD, advised, it’s time to break free of the madness and to step forward insisting on saying what is true and doing what is right.  The times we live in are so precarious that it feels like we need to invent a whole new way for humans to be on the planet if we are to evolve as is necessary and not devolve into chaos, a dark age, in the coming century. 

For insight into how to live through such times I find myself looking to Marcus Aurelius living through his time when the most powerful political, economic, cultural, and military power in the world was unraveling.  Political forces that did not respect the wisdom and democratic traditions of the Greco-Roman culture had taken control for no other purpose than power and ego-aggrandizement and wielded that power with terrible selfishness and cruelty.  Ceasar had been assassinated 100 years earlier and politics had devolved into power-seeking narcissists manipulating the public, referred to as the “mob.” Roman culture had become shallow and decadent.  The gladiatorial games and other sensationalist entertainment from colosseums all over the empire were the key to gaining the attention, loyalty, and to swaying the mob.  

In the midst of this civil and moral decay, Marcus Aurelius took a very Buddhist middle way, the path of stoicism, honor, and wisdom.  He was unable to change the catastrophic course of the Empire’s collapse, but he found a vision of sanity for himself and for those who would listen amidst the swirling world of egoic excess all around them.   As the momentum for the fall of the empire was implacable, Aurelius’s politics and policies made no real difference, but he outlined what could be and what an individual who sees the madness can do to hold their balance through such times.

In the times we are currently living through it feels like we need such a path, one marked by stoicism, honor, and wisdom.  Although there are many individuals today walking the path of wisdom and compassion, our general American society and our world society show very little of these virtues in their values or behavior, certainly not in their economies or politics.  Modern culture follows the path of blatant, manipulative disinformation, egocentricism, competitiveness, self-indulgence, overwhelming materialism, greed, and sensationalism.  In contrast, the Stoics valued the virtues of truth, goodness, honesty, simplicity, courage, compassion, self-knowledge, and self-mastery, realizing that a well-lived life and a well-managed society required these virtues to be integrated into everyday and public life.  Such virtues are sorely neglected today, but they ought not be, and living by these values might well be called The Wisdom Way, the way that if followed could turn looming human tragedy into a human rebirth.

The Wisdom Way is about a profoundly realistic, rational, and compassionate approach to life, realizing moderation, dignity, respect, and a caring and appreciative state of mind as essential for a balanced life where emotions do not overrun us, and our interactions are always measured by their constructiveness rather than who wins some ego game.  The Wisdom Way also recognizes the importance of a deep spiritual life.  It is, as the ancient Stoics realized, in recognizing there is a supremely intelligent order to the Universe, known to them as logos, which forms a web of interconnection through Life and through us, all in perfect harmony and balance.  It is the antidote to humanity’s sickness of egoic confusion in defining oneself through separateness that causes so much personal and political instability and conflict, leading to valuing materialism, consumption, and competition over Nature, conservation, and cooperation. 

This Stoic perspective on spirituality is very similar to the non-dual perspective of the interconnecting net of Life that undergirds Eastern wisdom traditions like Buddhism, Taoism, and Hinduism.  Life becomes ongoing ceremony where one is always in recognition of the spiritual dimension of everyone and everything in connection.  From our society’s egoic perspective, we need religions and ceremonies to remind us of a spiritual dimension, yet, lost in our egocentricity and ego insecurity, we hardly ever touch the truly spiritual dimension, only saying prayers of petition, declaring identification with some religious sect and its hypocritical moralizing, performing ceremonial acts which are interpreted as necessary for the spiritual dimension to be favorable to our egoic desires.  Most religious identification, rather than pointing us toward transcendence of our cruel and selfish ways, seems to reinforce them. 

The truly wise and spiritual person lives in subtle ceremony all the time, constantly touching and revering the realm of the divine manifesting through everyone and everything, silently in blessing and gratitude.  Deity is not seen in some Godhead, but rather in Life itself, in everyone and everything.   As we live in a disintegrating civilization, it seems imperative that we bring a perspective of binding unity based in endless compassion into the new human society we must build.  The framers of our American Constitution were right in separating religion from politics, yet what is consistently missed is that the framing is filled with spirituality, calling for universal inalienable rights endowed by the Creator and calling us to more perfect union.  The right to the pursuit of happiness only needs to be reinterpreted out of materialism, competition, and consumerism into the right to basic security for all, extending even beyond the human into the Natural world, the source of all that supports and sustains us, not only materially, but spiritually as well.  For too many, the American ethos tragically has tended toward the notion of freedom as the freedom to exploit, and I do not believe this was in the minds of key founders, Stoics and Deists among them, truly spiritual and idealistic persons.

We can, and we must, reinvent human society, as it is built now on human egocentric foolishness that threatens to capsize everything.  We are stumbling along, valuing what is of really very little value – gaudy excess, power, riches, and luxury – having lost the soul of what it is to be alive and to be truly free.  Our lives have lost reverence, and what is life if it is not experienced with reverence?  All the wisdom traditions that have existed on the fringe of human power-mad civilizations from the beginning, have, as did the ancient Stoics, called on humanity to value moderation, balance, compassion, the basic and the good, to forgo greed and opulence, to stay close to our origin in Nature, living in reverence and awe of the miracle that is Life.  Does it not seem time to heed this wisdom?

For our individual and collective lives to make sense, we must make this return that is really the truest going forward.  We must look to the laws of Nature – balance, harmony, infinite diversity within unity, a reawakened sense of the sacred. We need not turn away from the best of our technology, our science that points us into the heart and secrets of Nature while creating safety and basic convenience.  We only need to redirect it into sustaining and deepening our connection and understanding with the natural world. We need to recognize the great new frontier it has opened before us that realizes consciousness as the underpinning of all existence.  Our science and technology need to be rededicated into celebration and support of the brilliance of the natural world, and make it the heart of the human world.  We are designed by the Universe to be exquisite instruments of subtle and complex consciousness, but heretofore we have squandered this gift in vain celebration of our own cleverness.  From out of the past, wisdom traditions from Buddhism to Stoicism call upon us to “wake up!” And how do we do this?  Marcus Aurelius shares with us in answer to this question this 2000-year-old wisdom: “The universe is change; our life is what our thoughts make it.”  Can you see the necessity of embracing necessary change, in rededicating and rebuilding our lives, individually and collectively to a new way of thinking, to making a new human civilization based in the values of wisdom and not ego’s values of competition, wealth and power?  It’s not really even a choice.  We must.  And the good news is that we can.

Within the fourth noble truth is found the guide to the end of suffering: the noble eightfold path. The eight parts of the path to liberation are grouped into three essential elements of Buddhist practice—moral conduct, mental discipline, and wisdom. The Buddha taught the eightfold path in virtually all his discourses, and his directions are as clear and practical to his followers today as they were when he first gave them. – Walpola Sri Rahula

Buddhism is a religion that concerns itself primarily with guiding people into spiritual and mental health, not with God or Heaven, souls, or afterlife.  It arises out of the Hindu tradition that holds as a given that God, soul, and afterlife are all contained within the unity that is the Universe, and there is a rich mythology of gods and magic and reincarnation that both Hinduism and Buddhism share, but Buddhism gives very little attention to such things.  Rather, what Buddhism holds as important is understanding humanity’s place and experience within and as an expression of the Universe, with, as Buddhists like to say, “what is,” and teaches that if we get this straight the rest takes care of itself.  Above all else, Buddhism strives for simplicity and practicality.  The Dalai Lama is known to answer the question as to the nature of his religion with one word: “kindness,” much the equivalent of Jesus saying it all comes down to love.

Rather than theology, Buddhism focuses primarily on human psychology and human ethics, for it is in these arenas that humanity’s problems arise.  It seeks ever-deepening insight into the why and how of the way we fall out of alignment with the Universe, with what is, with what Buddhism calls Dharma, and how we can find our way back.  The fountainhead of Buddhism, Siddhartha Gotama, a prince from a kingdom in northern India some 2600 years ago, set as his task to understand the nature of and the remedy for this malalignment, which Buddhism calls dukkha, the Pali language word that translates as human emotional pain or suffering, dissatisfaction, confusion, delusion.  He concerned himself with what it is about humans that causes them to make such a mess of their lives and their world, experiencing and expressing life in such confusing, destructive, painful, and out-of-balance ways like no other creature in Nature.  His interest was in understanding and correcting this human conundrum.  He is reported to have said, “I teach the nature of suffering and its remedy, nothing else.”  Not the usual topics of interest for a religion.

The myth of Siddhartha becoming the Buddha (Awakened or Enlightened One) has Siddhartha exploring all the philosophical, metaphysical, and religious teachings and practices of his day looking for the answers he sought, without success.  In both frustration and determination, legend has him sitting beneath a tree to meditate on his questions, vowing not to rise until he had figured out the dilemma of human life.  He sat and he meditated, it is generally taught, for 49 days during which he experienced the rising and passing of desire, fear, and self-doubt, the mind-states that seem to bedevil humans most, yet because he held to the composure and steadiness of his meditation, he was able to realize these states of mind as delusions created by the uniquely powerful human mind-realm of ego.  He further realized that the awareness witnessing these mind-states did not suffer, but could watch them come and go with equanimity.  He found the truth of who he was as being awareness, pure consciousness, and he realized further that this core of the human experience is not subject to confusion, but rather, is the seat of human wisdom, insight, and compassion, linking us to our origin as Universal consciousness manifested individually. 

With this epiphany, he became The Buddha.  (This is a very important legend, for it forms a template for a Buddhist’s practice, learning to hold well-centered, peaceful, inquiring awareness steadfastly, as ego’s desires, fears, and self-doubts pull at us.)  Finally, in a state of perfect peace and composure, filled with insight into the human condition, Siddhartha rose and gave his first teaching to five of his fellow seekers with whom he had lived the ascetic’s path.  He began by sharing his realization known as the Middle Way, that the way of life most conducive to happiness was neither through asceticism, the denial of the physical and emotional needs of a natural person, or through materialism, seeking to find well-being through possessions, status, hedonism, and emotional indulgences, but rather to hold to balance and moderation.  Then he gave them the centerpiece of Buddhism called The Four Noble Truths. 

He taught first that the human condition is unique in that it generates states of unhappiness, emotional suffering, and dissatisfaction (dukkha) that no other creature experiences.  He secondly shared his observation that this suffering arises through humans attaching to or clinging to a false sense of self, their ego, which lives through ITS attachments, desires, and aversions.  He pointed out how humans seek meaning and happiness through ego-inflating ideas, pursuits, affiliations, and possessions which are meant to fill this hole in their sense of well-being but ultimately fail to do so.  He thirdly then gave the good news: that he had figured out that this suffering was not necessarily the way things had to be, that there was a way out of this unnatural state.  He taught that because this sense of self is false, its ideas concerning how to fulfill itself are then likewise false.  This leads to the fourth teaching, which said humans need to cultivate and realize their core sense of self, their “original mind” of awareness, through meditation and mindfulness, releasing attachment to identity through the ego.  He emphasized that within us is a pure mind that knows the right way to live so as not to create and experience so much suffering, that it just needs cultivating. 

Being a very practical person, Buddha then outlined eight areas of life that a person could focus on getting right so as to live a happier, saner, more spiritual life, and this teaching was called the Noble Eightfold Path.  The Buddha instructed that a person, in order to live a noble and peaceful life, must cultivate what was called Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration, grouping these intothree broader categories of wisdom, (thought and understanding), moral conduct (speech, action, and livelihood), and mental discipline (effort, mindfulness, and concentration).  Here, it is very important to understand that the “right” in these teachings is not a dictate from the authority of The Buddha, but rather realizations passed on by him as to how a person comes into alignment with themself and the world, with what will work to relieve our unhappiness and confusion.  Impressively for a religion, Buddhism teaches that it is up to each of us to come to our own conclusions, confident that with “right,” that is, dedicated and skillful, practice and application of the Buddha’s teaching, the same conclusion will be reached – that it works.

Right Understanding means understanding things the way they really are.  Of course, to do this we must be willing to suspend what we THINK we know about the way things are, realizing that mostly we live inside ideas ABOUT life coming from our families, cultures, societies, and reference groups.  The way we understand things as 21^st century Americans is dramatically different from the way 15^th century Native Americans understood things, and this is true from each culture and historical time to other cultures and historical times.  And the same is true for all our psychological, social, and political ideas.  Right to me is never 100% the same as right for you, and sometimes the overlap of “right” between people may be very little.  We have to be willing to come back to some baseline we all share, and for Buddhism, that baseline is our capacity for awareness without pre-judgment, our clear perception into purely the what-is, as best we can manage.  We must look deeply in order to see clearly.

Right Thought means realizing that the fundamental human error is that we think about almost everything using our own self and beliefs as the centerpiece and frame of reference.  We cling to our self-centeredness and build our world out of it.  Inflated and grandiose, or deflated, anxious, and depressed – either way, we make life about us.  Right Thought realizes the powerful analytical capabilities of the human mind, advising us to approach each issue of life as “the thing in itself” with as little self-referencing and pre-conception as possible, using precise perception and logic.  This means letting go of opinions, and of selfishness, and of the egoic delusion of our separateness.  It reorients how we think toward acknowledging and exploring the undeniable truth of the interconnectedness and interdependence of all things.  This leads us to compassion, which concludes in the necessity for kindness, caring, and responsibility as the ways that bring happiness into the world, including for ourselves.  It is really quite logical.

Right Speech, Action, and Livelihood then naturally arise out of Right Understanding and Right Thought, and comprise the ethical aspects of this teaching.  As we learn to bring ever-refined levels of presence, thought and understanding to our experience of existence, the interconnectedness, the unity, the interdependence of all aspects of life within the harmonious whole that is this world becomes increasingly evident.  This leads one inevitably to the conclusion that we must strive to live in, as Buddhism terms it, ahimsa, and metta, nonviolence and loving-kindness.  Truthful, kind, and responsible speech, non-violent, honest, respectful, helpful, and skillful action, and honorable and honest livelihood are essential ingredients of an enlightened person’s life, and of an enlightened society.  Our eyes are opened to the careless harm we bring from our egocentrism, and the paradox becomes evident that the way we bring happiness into the world for others and how we find our own true happiness is the same.  There is no real peace for one who brings violence to others or for a society based in doing violence either in the human or natural realms.  More logic. Right Effort, Meditation, and Mindfulness acknowledge that if we are to overcome the “wrong” conditioning of our egocentric upbringing and culture, we’re going to have to work at it.  This path recognizes that without the development of a mind that knows itself, knows its multidimensionality with subtlety, clarity, and depth, that has the steadiness, insight, and perceptive capacities to focus into our own mind and the world-as-it-is, we have very little chance, no matter how much we agree with and desire these qualities, of achieving them.  We must “awaken” our core perceptive, wise, and compassionate mind, the mind behind the discursive, judgmental, chaotic, and selfish mind of ego, to bring it forward as our true self.  We must realize and actualize our true self as awareness.  Achieving this, the egoic mind of thoughts and emotions can then be employed skillfully and with the “right” attitudes and understandings to live a life in which we neither create nor fall victim to unnecessary suffering.

“Identification with your mind (ego) creates an opaque screen of concepts, labels, images, words, judgments, and definitions that blocks all true relationship… Thinking has become a disease.  Disease happens when things get out of balance…. Note: the mind is a superb instrument if used rightly.  Used wrongly, however, it becomes very destructive.” – Eckhart Tolle, The Power of Now

Ever since Eckhart Tolle wrote his ground-breaking book on healing the human condition, just about the same time that interest in Buddhist and non-dual spirituality/psychology began growing in our culture, there has been an idea among some who are seeking to grasp these elusive but immeasurably valuable concepts, that ego is a bad thing, even that it is to be gotten rid of.  In and of itself, of course ego cannot be a bad thing and certainly cannot be eradicated.  Any conscious creature has an ego.  It is the necessary mental faculty of the more advanced nervous system organisms for interacting with their environment and fulfilling needs, while expressing individuality. 

The squirrels in our yards demonstrate individuality, and have rudimentary egos, but squirrels interacting and gathering nuts is a distinctly different level of egoic action from human beings creating economies, governments, religions, technologies, universities, and works of art – or worrying about what others think of us, what we think of ourselves, or whether we are we good enough.  Ego in a human is the realm of thought and emotion, of language and mathematics, of tools and invention, of complex social interaction and creativity. Ego is also the seat of human neurosis.

Speaking metaphorically, the ego creates a kind of shell or filter around our inner-core of conscious Beingness, or True-Self, as Buddhism terms it.  This core is, if you will, the light, the energy, of what Eastern philosophy believes is the individualized manifestation of the great Universal Consciousness.  It is, as Buddhism puts it, our “original mind,” clear and wise and compassionate, and this core mind of Being knows its connection with the Source of Life and all Life.  This is why it knows harmony and connection as our and THE underlying nature of all things and the true experience of spirituality.  Ego knows none of this.  In place of true spirituality, ego creates religions for worship of egoic constructs of the divine, one person’s different from another’s, the differences separating them, sometimes even making them hate each other.

 A neurotic personality, then, is one in which the minor and major traumas of experience have thickened and shaped the contours of a person’s egoic shell in particularly distorted ways so as to filter consciousness energy in a manner which distorts experience coming in and expression going out.  This is where the problem with ego begins. The result is the shaping of a personality manifesting a reality distorted by anxious, depressive, paranoid, narcissistic, or histrionic, etc. styles of perception and expression.  

We can see that ego, in modern humans, is typically very much out of balance within the totality of a person’s mind when its fear-based ideas and emotions begin to take up much of the person’s attention through their life.  And what is it afraid of? Simply stated, not being enough. It is filled with, as Buddhism calls them, “delusional” egocentric ideas about who we are and what the world is.  These delusional ideas drive us more-or-less insane and can become more-or-less destructive, depending on the degree to which distorted ego-experience has come to dominate.  

Humans have such a problem as mental illness because our society, our economies, governments, religions, technologies, universities, and creative endeavors have come to be principally in the service of that which created them, human ego, and are made of ego’s delusional ideas.  Contemporary life largely functions as virtual realities spun out by competing persons, institutions, and pursuits that are quite anti-human and anti-life, self-perpetuating for their own power and glory.  Getting caught in this unending world of top-dog-underdog, zero-sum gaming, can and does drive us humans quite crazy without our even realizing it, thinking all this is “normal.”  Only the extreme examples of insecurity caused by egos out of balance get acknowledged and then called neurosis or mental illness.

The functions of ego – thought and emotion – become badly out of control as ego assumes supremacy in our minds, taking over our sense of self and reality, creating mental imbalance, for ego really is not up to the task.  Ego, when it takes over a personality, is riddled with insecurity, in a sense, knowing itself to be a sham, yet unwilling to admit it. Importantly, these dysfunctional ego states happen even more crudely and dangerously in whole cultures or societies, creating macro-egos.  A feedback loop is established of unhealthy individual egos creating unhealthy macro-ego societies and social institutions, creating more unhealthy individual egos, making even more unhealthy macro-ego societies, and so the madness escalates.

To understand ego, it MUST be understood that ego is a faculty.  It is in a sense a “thing,” much like our hands are faculties and thus things, and when a person experiences their identity through ego they experience themselves as a thing, an object, and all the world about them as objects.  The more intensely an individual perceives and operates from this distorted view of life as competing separate objects, the more imbalanced such a person becomes, and this misperception is at the very core of the tragedy of human experience.  We are no longer experiencing ourselves or the world as alive and interconnected; rather, we experience ourselves as not enough and the world as not enough and the neurotic distortions of anxiety, depression, anger, insecurity, greed, and alienation take over our lives.

So, as we approach the question of how to cure neurosis, we have to look, as Buddhism does, to energizing and strengthening that which is the essence of mental health, the healthy consciousness core of a person, sometimes called witnessing awareness.  Then, this clear and mindful energy of awareness can soften, smooth, and clarify the ego-shell, wisely and compassionately seeing its distortions, both regarding ourselves and the world.  Then, through the miracle of this mindful examination, the ego begins to heal, allowing the ego to function more naturally as is Creation’s intention, a faculty of mind with extraordinary creative capabilities.

Ego then can release its claim as our identity and is restored to its appropriate place and function as the intermediary human mental faculty between awareness and the world, a kind of filter and creative capacity.  It is no longer directed by its own distorted intention to make more of itself based in its trauma and fear of not being enough, but rather as a skillful and faithful servant of awareness.  This brings perception and expression that is closer to the true nature of reality and is thus, less neurotic. These faculties of hands and egos can then be in service of higher truths than the malign intents of a traumatized and delusional ego. 

Our salvation and sanity lies in recognizing and energizing our core consciousness, this True Self, what some might call Spirit, as the very essence of who we are, bringing it forth in healing and balanced relationship with our ego.  Now, no longer so blocked and distorted by a dysfunctional, frightened, and traumatized ego, our core Self, or Spirit, can radiate from our center of Being.  We can connect with the underlying nature of Spirit in all that is around us, even penetrating the distorted egos of our fellow humans to see and connect with them at the level of their true core and Spirit.  We are now no longer lost in our false sense of separateness, but rather restored to our sense of connection with all that is.  We are restored to our natural spiritual and mental health.  We are no longer afraid we are not enough or that the world is not enough for we now know we are an individual expressing and experiencing the One that is All. As the best way to defend against pathogens in the physical world is to strengthen the body’s immune system, so too, awareness is our psychological immune system warding off neurotic distortion, allowing us to experience the difficulties of life not as traumas but as challenges to our deeper Nature, which when met, strengthen us.   Our “spiritual” practice then is to engage the moment and the activity of the moment as if our full whole-hearted presence as awareness and our sincerity of action is the key to spiritual and mental health, for it is.  Our healthy spirit and primal intelligence can then be in creative and healthy relationship with our ego and the world, manifesting what in the East is called an enlightened being, which is, in truth, simply and naturally, a mentally and spiritually healthy human being.

Modern education is very much oriented around external things, material things. So in the West there’s not much concept of training our mind… All ignorance is based on appearances. In order to reduce ignorance, we must investigate deeper reality… The Indian tradition, particularly the knowledge tradition, [offers] a lot of explanation about the mind and destructive emotions. So now a number of scientists are paying attention to Buddhist philosophy and Buddhist psychology. I hope we will take modern science and ancient Indian psychology and combine the two. I think we can serve humanity more effectively and more usefully that way.  And we can do it without religion. This is just knowledge about psychology, about emotions. It’s simply how to create peace of mind and a happy life, and ultimately, how to create a peaceful world, a happy world. India’s tradition is secular. We can teach the secular way in schools.” – Dalai Lama

I taught meditation, mindfulness, and Buddhist psychology in a university setting, and unfailingly, with each semester, a number of students would voice two things.  First, somewhere near the end of the term, several would tell me that they had been in counseling and/or on medication for attention-deficit disorder or for depression, or anxiety since they were, sometimes, in grade school, and they would tell me that the perspective and practices they had learned in this course had helped them more.  The second thing that some students would invariably ask was, “Why wasn’t this taught to us when we WERE in grade school?” – To which I could only answer that it would seem that our society wants education that is designed for children to find their way occupationally into our society, and that reflection on the nature of self and society and the training of the mind in stability and self-examination, all of which meditation and mindfulness develop, is not seen as useful or necessary.  Rather that our society’s values require function-trained workers, hyper-stimulation, and anxiety-driven ambition to maximize productivity and profit.

I also pointed out to my students that our society doesn’t really have a mental health profession so much as a mental illness profession and that Western psychology is only beginning to recognize the immense value of meditation and mindfulness for managing psychological maladies.  Mental health in Western medicine is generally understood as a relative lack of mental illness symptoms while the clinical practice of psychology and psychiatry focuses on minimizing the disabling effects of mental illness – a pretty low bar for defining mental health.  To a Buddhist, mental health means enlightenment or being “awakened,” which could be looked at as truly knowing oneself and the nature of life down to the deepest level, a sort of ultra-sanity.  It was this perspective and the experience of learning how to steady and calm their minds while being constructively reflective that the students seemed to appreciate.  They felt saner for having taken the class.

Students would also sometimes comment that meditation wasn’t what they had thought it was at all, that they thought meditation was about entering into some thoughtless state of perfect bliss.  While this can be true at advanced levels of practice as the essential unity of all things is experienced, at the level they were being taught, meditation was more about learning their inherent capacity to sit peacefully and enquiringly WITH their thoughts and emotions.  Like fish being taught about the existence of water, they were being taught about that which we all live within – basic awareness – yet our society and our education fail to give notice to at all.  They were being taught that a meditation in which they were unable to achieve a fully peaceful, quiet mind can sometimes be the most productive and useful meditation because of the important insights that can be achieved and the practice gained at quieting an unruly and troubled mind.  I directed them to notice that while they might not be able to achieve perfect peacefulness, they were able to achieve some greater measure of peace, that they had the capacity to calm and center themselves even while experiencing turmoil.  They were being taught that meditation is for calming, centering, observing, and learning about the mind, not suppressing it.  They also learned that sitting meditation was not all there is to this practice, that the sitting meditation is training and preparation for bringing a peaceful, non-reactive, inquiring, and insightful mind into their active lives through the practice known as mindfulness.  They were learning about real mental health, real sanity.

I shared with my students my belief that perhaps the greatest of Western psychologists, Carl Jung, uniquely DID give us a practical and applicable definition of mental health in noting that the human mind functions in four ways – it thinks, feels emotion, generates sensory experience, and has intuitive insight, and its energy moves both outwardly in extraversion and inwardly in introversion, and that mental health, what he called individuation, was accomplished in the relative balancing of these four mental functions and two directions.  I suggested to the students that they had lots of training in thinking – that’s what schools do – and that our society also places a great deal of importance on feeling and expressing our emotions, and that these are the mental functions that western psychology focuses upon, making sure they don’t get completely out of control. What they had next-to-no experience with, however, was systematic recognition and development of their sensation and intuition capacities.  This, just by our cultural conditioning, makes us very lopsided in our mental development and prone to psychological instability.

As Americans, they had also been encouraged to be extraverted, to express themselves, and to believe that quietness, introversion, was often viewed negatively and called shyness – which can then sometimes turn into awkwardness as the introverted child experiences that their reluctance, even cluelessness, as to how to engage in boisterous self-expression – is viewed as a problem.  This then can sometimes result in the child internalizing this sense of not belonging and being “odd,” and can lead to alienation, even depression, anxiety, and anger problems.  I shared with them that introversion is not a problem, merely a way of processing awareness, and a very valuable way indeed, leading to the capacity for insight unavailable to the strongly extraverted person.  I could see the notably introverted students taking particular notice of this, warming up to the course even more.

What is not being taught in our schools is that proper management of our thoughts and emotions requires the application of the fourth function, intuition, the silent intelligence of awareness, the mental function that also gives rise to insight, creativity, and spiritual experience, and that like introversion, the whole notion of intuition is generally discouraged as suspect in our society.  Also neglected in our education is HOW to achieve the quiet presence necessary to access the intuitive dimension through directing awareness into sensation – into what is being seen, heard, and felt physically at increasingly subtle levels.  What is not being taught and valued is the skill of quiet, focused self-inquiry necessary for us to recognize the dimension of awareness and the insights that arise within it.  These are skills of mind that are taught through meditation and mindfulness, learned when we are instructed in sitting quietly, relaxed, yet alert, focusing into the subtle sensations of our own breathing and the body sitting, noticing that as we focus into these subtle sensations, a profound sense of presence and of being the intelligent watcher of the sensations, thoughts and emotions occurs.  Our educational system teaches none of this.

With these skills we can thus gradually begin to sense our true identity exists in the silent witnessing awareness of our thoughts, emotions, and sensations rather than our being the thoughts, emotions, and sensations as our culture implies to us.  We begin to have the insight that we are awareness that has a human mind and body, and that thoughts and emotions are faculties, not our identity any more than is our body.  We can begin to realize that silent awareness is the source of insight, intelligence and creativity that can then be brought into the world through our thoughts (words), emotions and actions.  What is not being taught is even the existence of the intuitive dimension of mind that is the source of mental health and skill with mind and actions in the world.  What is not being taught is how to train the mind, along with the body, so as to be a healthy and complete human being.

I have, at times, with this column, veered from topics specific to what might be generally considered the theory and practice of a contemporary Zen life into social commentary, into the terrible mess human society finds itself.  I also did so with my classes because there is nothing that is not the theory and practice of Zen.  Zen is life, all aspects and dimensions of life.  Zen is an expression of a branch of Buddhism known as Mahayana Buddhism, sometimes referred to as the Path of the Bodhisattva, sometimes called Engaged Buddhism, for this is Buddhism meant to fully engage the realities of life.  In this tradition, a bodhisattva is someone dedicated to both their own awakening AND the awakening, or freedom from unnecessary emotional suffering, of all beings – for in a very real sense we ARE one being – the species of human being.  Not evangelical or proselytizing, the Mahayana tradition simply makes available to those who are ready the insights and skills necessary to manage a human life in a completely sane manner while fully engaged with human society.  It is dedicated to the development and evolution of human society through the development and evolution of the individuals who comprise the society.  The idealism and yearning for positive social action in my students resonated strongly with this philosophy.

Buddhist philosophy/psychology teaches that humans have become mentally unstable, creating destructive societies, because we have lost touch with our own nature, the kind of harmony that all non-human beings experience simply being themselves, manifesting their own true nature.  Buddhism recognizes that there is a problem for humans due to a capacity that other creatures lack in sufficient strength to dominate their experience as it does in humans, this being the abstracting mind and a highly developed cerebral cortex generating complex thinking and emotion.  Buddhism recognizes, as did Carl Jung, that the thinking and emotion functions comprise the experience and expression of ego, the sense of a separate self, and sees that humans have not properly integrated this capacity with their own deeper nature, experienced through sensation and intuition. Buddhism recognizes that ego-dominated experience leaves us feeling disconnected and out of balance, prone to dissatisfaction and confusion, and that this imbalance is what causes human existence to be so problematic.  We become dominated by unruly, unwise, uncompassionate thoughts and emotions built around the ego’s cravings, leading to harmful individual and collective actions and social policies. And here we come back to Carl Jung’s formulation for human mental health.  Humans, in their primordial stage of evolution functioned mostly through sensation and intuition, living in direct contact with and finding their identity in nature, not particularly developed in complex thinking or emotional expression.  Conversely, in the civilized phase of human evolution, the sensation and intuition functions have become sorely neglected as the human ego has taken over, thinking, and emoting us into ever more complex personal and social lives until it’s all quite crazy.  Buddhism’s answer, like Jung’s, is to reawaken the sensate and intuitive dimensions, along with skill in introversion, balancing our thinking, emotive, and extraverting capacities, thus fulfilling our true and balanced human nature.  This is what meditation and mindfulness can accomplish and this is how humanity’s mature evolution can be realized, and thus, individual, and collective sanity.  My students liked all this and expressed their gratitude, voicing regret at its lack in their education.  As the Dalai Lama pointed out, while the source of this philosophy, psychology, and practices may be Buddhism, this is not a religious issue, it is a secular necessity, and my students agreed.

We sat together the forest and I

Merging into silence

Until only the forest remained. – Li Po  (8^th century Chinese poet)

Come to a beautiful spot in nature.  You can journey to a special isolated and beautiful spot or, if you are as fortunate as I am, there is a place at or near your home that fulfills the essential characteristics.  Let it be somewhere that nature is bountiful and playful, yet mysterious and deep.  Let it be a day of blue sky and white clouds, perhaps with a gentle breeze.  Let it be a place where you can have solitude or at least relative solitude with only an occasional passer-by.  Let it be a place with trees where the breeze is caressing and playing the leaves and branches of the trees as if they are harps. Let it be a place where there are birds singing, maybe crows cawing, maybe squirrels scampering through the trees.  Flowers, ferns, moss or interesting stones, fallen branches or logs will enhance the magic of the place.  Perhaps it will be a place with a brook flowing and singing, or a waterfall, a small waterfall that does not overwhelm the other sounds, but rather is an instrument in the orchestra.  – Or – This “forest” may be looking out from your porch or deck, or a place in your yard.  It might even be inside, in a room looking out a window, or even in a room with plants and pictures, or whatever.  What is important is that this “forest” be a place of solitude and comfort to you.

Sit. Feel your own breathing and body sensations. Bring your full attention into this moment sitting in your “forest.”   Look with soft and loving eyes.  Listen with keen and appreciative ears.  Feel with your whole being.  Feel with your soul.  Breathe so deeply into this moment that you realize that breath is Life, and you share in Life with all that is breathing around you.  You breathe in oxygen and exhale carbon dioxide, as does every creature.  The plants and trees around you breathe in carbon dioxide and breathe out oxygen.  We breathe together making Life.   This air about us is the medium for Life; it connects us in Life.  We are within the perfect balance and harmony that is the Universe at a dimension larger than our personal likes and dislikes, good fortune and misfortune.  This is refuge.  This is home.

Eckhart Tolle answers the great Zen question, “Who are we?” by replying, “the space of the moment arising in awareness.”  Allan Watts answers the same question, “The Universe peering into itself from billions of points of view.” And elsewhere you may encounter, “the Universe having a human experience.”  We are the “forest.”  We are consciousness entering into an intersection of space and time through the biological technology that is a human-being. 

We are an organism evolved by the Universe over 14 billion years to have eyes and ears and senses and a nervous system and the most complex organization of matter in the known Universe that is the human brain generating an experience in consciousness called mind.  We actually have the remarkable ability to sit and open our field of personal consciousness to be this moment, sharing with all that likewise is arising in the space of this moment.  Where?  in Eternity, of course – and – right where we are sitting, where Eternity is entering into the particular. 

Our biology with its sense organs creates perceptions that create the experience of mind, that creates the idea of a separate self, yet we are never not the arising moment and all it contains.  How could we not be?  How could we not be this experience shared with all that co-arises with us?  Yet because we have never been culturally affirmed to be this inclusive consciousness, this perspective eludes us.  Our culture only affirms the idea of our being a separate self with all its worries and insecurities.  We have lost touch with what is primary, with what is real beneath what we believe to be real.  All around us, within and through us is the “space of the moment,” the energy of consciousness, which like the air, connects and brings forth the space of Life “arising in awareness” shared with all that is likewise arising.

Ancients and mystics of all generations have known that a doorway into the mystical, into a deeper level of what is real, is through the senses, through directing finely focused attention into both the particulars and the vastness of the moment.  An ancient Zen story tells of a very eager but over-intellectualizing student asking the Zen teacher to advise as to how to enter into Zen.  The old sage directed the student to the very distant sound of a stream, saying, “Listen, listen.”  At first the student had a difficult time being sufficiently still and quiet, but with a little breath consciousness and centering, was able at last to hear the faintest sound of a stream. The teacher then assured, “You can enter into Zen from there.”  And when Zen Master Ikkyu was asked, “What is Zen?” He answered, “Attention.”  When asked to elaborate, he reiterated, “Attention, Attention, Attention.” 

What is Zen?  Zen is Life.  What are we?  We are usually distracted blurs off in our neurotic minds forgetting that we too are Life.  This is why we need Zen.  The path of Zen is to get us out of our neurotic minds and back into Life, and for this, we need to bring our attention fully into Life.  We need to bring our full attention, utilizing our senses, into the moment.  We need to realize the immediacy and the vastness, the multidimensionality and the boundarylessness of “Here and Now.”  This moment.  Attention!  Not anxious and darting attention, but a courageous and curious attention, the attention of a mystic looking into the deepest secrets of Life. Stillness looking into stillness, yet the stillness is flowing with secrets and meaning.  As Li Po so poignantly expressed, it is to merge into silence with the forest until only the forest remains.  This means entering through the gateway of the physical senses into another neglected sense, the sense of intuition, the silent under-field of intelligent and all-connecting consciousness that is what is called to when the Zen master points us to our original mind.  This is what it is to enter into Zen. 

Yet we do not live isolated in a natural forest.  We have responsibilities and relationships.   We live in houses with yards in communities in towns, maybe in a city.  We live surrounded by artificial structures and people hurrying about fulfilling their roles within a society.  A modern Zen addresses this as the forest and the mountain stream.  An ancient Zen sage when asked “What is Zen?” replied, “Everyday life.” Only now everyday life is not 8^th century China or 10^th century Japan, it is 21^st century America.  Zen is still Zen.

Now let us return to our idyllic setting and query as to why this setting facilitated an experience we might call transcendental in that it transcended our usual way of experiencing ourself in the world.  Whereas in our day-to-day life the boundary of “me” and “other” is pretty well fixed and strong, when in that magical setting, the boundaries softened considerably, perhaps as in Li Po’s poem, dissolving completely.  How did that happen?  Was it the trees that made it happen, or the breeze, or the brook, or the birds?  Upon consideration we have to realize that no, these elements could not have been the source of the transcendent experience, only the stimulus.  We are our own source in infinite connection with Nature and all Existence.  How could we not be?  The forest in its overwhelming beauty only allowed our egoic mind to relax enough for us to let down the barrier of our conditioned way of living through thinking.  And there we were, our senses wide open, the forest that contained a human being along with the trees, the ferns, the birds, the moss and fallen logs.

To live a contemporary Zen, we show up in the world, the world as-it-is, now not an idyllic mountain forest, but the forest of our lives, living, feeling, seeing, listening into the particulars and the vastness, the multidimensionality and the boundarylessness, our senses wide open and receptive. We don’t think about it.  Not yet.  We let the silence, the stillness of “attention,” open us into an understanding deeper than thought.  We allow the space for “knowing” to arise out of not-knowing, just as Li Po knew the forest.  We are Life experiencing and knowing Life.  After a measure of sitting in the knowing, now we can think.  We can think deep and clear, searching for words that approximate what we know and strategies for actualizing what we know.  And now we can act.  We can act as Nature acts.  Alan Watts said that to live in Zen is to be as unaffectedly human as a tree is unaffectedly a tree.  To live everyday life as a very identifiable “me” while simultaneously being the mysterious Zen “nobody,” remaining merged in the silence with “the forest,” is to live Zen.

This is the mystical realm of Zen, and the doorway is through the senses and the senses are right where we are, not wandering off to other places and times as does the mind.  Here – right where we are – in the particular and the vastness.  What is the particular?  It is looking deeper and deeper into the detail and seeing how all the detail fits together into something larger that fits into something larger and something still larger.  Deeper and larger, realizing “here” is just a point in the unfolding of the Everything, down into the subatomic and out into the Cosmos.  Here we sit.  When we truly can see ourselves and all “things” as they actually are, both in our/ itself and in our/its endless relationships, we have arrived at the doorway of Zen. And where is that?  Where else could it be other than Here.  Here is where we and all the secrets of the Universe come together.  Where else could it be? Ah…… This is Zen.   

“Being must be felt. It can’t be thought.” “In today’s rush we all think too much, seek too much, want too much and forget about the joy of just Being.”  –  “You must “Become conscious of being conscious.” ― Eckhart Tolle

The Zen Master exhorts, “This!”  and we are puzzled.  “Sensei, What is ‘This?’”  “This!” Is the reply, arms arcing open.   “The breeze caressing the trees.  The fresh shades of green to the growth of Spring.  The scent of pollen in the air.  This.  Look around you.  Listen.  Feel.  This.  ‘This’ is you and me standing here looking at each other striving to understand one another.  It is the sky, the Earth, Life, this little flower.  It is this breath, this look in my eye.  This.”

And then you realize there is only “This” – as vast as the universe and as focused as a drop splashing into a puddle or a leaf on a tree.  “This” is the wispy branches the leaves dance upon.  It is the wind, the tree, and the tree against the sky. It is the sky.  It is the entirety of the scene of the moment and it is focusing upon the smallest detail.  It is me and it is you and it is the next person our journey passes.  All this, and everything, is the “This!” the sensei is calling us to.

The morning owl hoots.
There’s a chill
moving to warmth.
Birds are chirping.
The tree branches are stirred in the breeze
as a squirrel scampers about.
I raise coffee to my lips,
its aroma announcing its approach,
my hands holding its warmth.
The sun is low among
light clouds in the sky.
The breeze stirs again,
My face is cooled
yet warmed in the sun’s growing light
as Eternity shimmers,
holding us all.

The question is, are you paying attention to all of “This” or are you too caught in your wandering mind?  For too many, far too often, our sense of life is lived looking through and past Life, looking superficially while our mind is occupied with thinking about ourselves and the stories running in our mind over other concerns, all played out in time.  We are mentally in the past and future.  We do not SEE the World we move through.   Nor do we truly see the fellow Beings of the World we encounter on our journey.  We do not journey with Life.  We move through Life. We are an object passing other objects, getting……. somewhere.  But where we get is never enduringly satisfying or fulfilling because we are looking with the eyes of ego.  We are an object interacting with objects.  We seem always to be looking past or through what really matters, this moment in Life – This!

We are caught in the mental realm of the ego, a mental construct of a person, and the eyes of ego are the eyes of desire, of aversion and self-doubt.  Everything is measured in its desirability or aversion to this ego-self, caught in its sense of separateness and insecurity.  And there is never enough of it or me.  We doubt ourselves and we doubt the World – and it takes great arrogance and self-absorption to doubt the World – yet ego is exactly that arrogant and self-absorbed.  Buddhists call this dukkha; it is suffering and dissatisfaction. 

Redirect your eyes.  Come back to “This” that has been greatly overlooked.  Look deeply and sincerely.  Look with eyes of wonder, look to see the Life within the focus of our gaze, look with your deepest Being and you will see Beingness and connection and Life everywhere.  Don’t look out AT Life.  Look from within Life, as Life.  This is who we are.  What else could we or any expression of Life be?  The result of such seeing will be numinous, it will be wonder and amazement, and the felt sense will be of the deepest gratitude.  Life is.  There is no abstraction to Life.  It is Here and it is Now.  And it is Always.  It is everything.  It is infinite individuality and it is infinite connectedness and unity.  It cannot exclude you or me for we are within Life.  We are manifestations of Life, and Life manifests as infinite diversity through infinite connectedness in the unity of Existence.  I am.  We are.  Life is.  This!

Yet we do not see.  We are too busy and distracted, caught mentally in some story we are telling ourselves about who we are and what the world is, all coming out of the past and projected into the future.  This is the mind of ego creating a filter, a screen of projected ideas about the World through which we see the World, and the World becomes just flat and thin and superficial.  We are only looking for the elements of the World that fit into our story of desire and aversion.  The depth, the beauty, the luminescence, the connectedness, the wonder, the miracle is not seen.  It is all lost, dimmed and blurred by the spinning thoughts about the narrative that fills our consciousness.

Eckhart Tolle tells us we must “Die to the past every moment.”  He tells us to “…Feel the power of this moment and the fullness of Being. Feel your presence.”  He is telling us to let go of any absolute assumptions.  Yes, the present will TEND to be an extension of that which is past, and the future will TEND to be reenactments of what we think and do now – yet – in this present moment, possibilities that we are missing exist.  In fact, Infinity exists.  The World exists always in its vastness and in its beautiful suchness and thusness, yet unless we come into the moment with the eyes of Being, with the level of absolute non-thought presence Tolle is calling us to, we will only see Life through our own shallow story.  We will be unable to …Feel the power of this moment and the fullness of Being.

We can read teachings such as Tolle’s and Buddhism and think, this sounds good, but “How?”  How do we actualize this Nirvana they are pointing to?  Tolle tells us, “Rather than being your thoughts and emotions, be the awareness behind them.” – And here, we may find our mind saying – “What?!”  We have nothing in our education or psychologies that makes sense of this statement.  Yet we know there is truth here. 

If you can notice mental activity, you must realize there is a dimension of consciousness that is noticing.  You can also notice how when the mind is thinking something, we sometimes experience a silent sense telling us whether the thought is worthwhile or not – a sense that is not a thought. Yet it seems to be more intelligent, more insightful than the dimension of mind thinking the thoughts.  This is the dimension of Being.  It is the silent intelligence behind the thoughts, an intelligence that directs our hands to delicate tasks, that causes our heart to beat and our lungs to breathe.  It is all our organs and the mystery of a thousand systems and processes that is our body functioning with miraculous precision.  The body works thusly – with no thought – a silent sentience directing and harmonizing it all.  Yet we never consider this precision or realize that the mind, when left to its natural state, must likewise be this perfect, for mind and body are one, as are me, you, everyone and the World.  All “This” is profoundly connected and in harmony.  Life is not shallow and neither are we.  Life is deep, multi-layered, and luminescent and so are we, but we must come out from behind the ego filter that dulls everything as it seeks only the fulfillment of its agenda.

Come into the moment with eyes and ears and senses open and without commentary.  See.  Hear.  Feel.  This will bring the mind to silence.  Then – look deeper, listen more keenly, feel more subtly.  “This!”  Breathe consciously the breath of Life and look into Life with the eyes of Life.  “This.”  And it can then be any ”this” that comes alive, shimmering in Eternity.  “This” is the proverbial “mustard seed” and the drop of water realizing that is the ocean.

Tolle tells us in answer to the great Zen question, “Who are we?” that we are “The space of the moment arising in awareness.”  Again – “What!” – we think we have no point of reference, no experience here, yet of course we do.  Like fish swimming in water and not noticing water because it is the constant of their lives, we fail to notice we exist in a field of consciousness within which all our experience occurs.  The things filling our experience can be noisy and prone to conflict and problems, but that which is experiencing it all is silent and dynamically still, like the vast and deep water of the ocean.  The really true miracle is when any experience is looked at with the eyes of Being.  Then we can see a dynamic stillness at the heart of the thing, a profound silence even emanating from the greatest cacophony.  

“There!”  “This!”  Enter into the silent awareness with silent awareness.  We must “become conscious of being conscious.”  We must become conscious of BEING consciousness.  When we see with the eyes of Being we are going deeper, and it is deeper into Now, this eternal moment within which all form passes.  Here we will find the “original face,” the uncontaminated consciousness the Zen master calls us to.  This is the realm of Being where the luminescent and the shimmering reality of Eternity surrounds our everyday life, where we find that we live within a flowing stillness of purity.  Penetrating deeply into “This!” the ordinary is seen in its sacred Truth, where an ordinary flower and the next person you meet becomes the face of God.  Ordinary life is experienced as Life Eternal.  “THIS!” Tolle shares, “Stillness is also inner peace, and that stillness and peace are the essence of your Being.  It is inner stillness that will save and transform the world.”  Yes, beneath the cacophony and confusion there is stillness, peace, wisdom, compassion, and essence.  Yes, here is the realm of Being, but to see it we must learn to look deeply and lovingly.  We must learn to look with the eyes of our Being.  Then, having seen Paradise right in the world we live day-to-day, we must learn to walk this land, to master this, the most important journey we will ever make.  Why?  Because in order for it to save and transform the world, it will first have to save and transform us, and it will.

Friar Richard Rohr – “Those who will lead into the future will have some hard-won wisdom. We might call them the “holy fools.”… They are persons who are happily, but not naïvely, innocent of everything the rest of us take for granted…  they are not protecting the past by control (conservatives) or reacting against the past by fixing (liberals)… According to the pattern, the wise fools are always formed in the testing ground of exile when the customary and familiar are taken away and they must go deeper and much higher for wisdom. As a result, they no longer fit or belong among their own. Yet paradoxically, they alone can point the way to the “promised land” or the “new Jerusalem.” Conventional wisdom is inadequate, even if widely held by good people.”  –  from What the Mystics Know: Seven Pathways to Your Deeper Self 

Here we are, God willing, ready to come out the other side of the covid-19 crisis.  We have all been “shut-down” to some significant level for the past year and if people and politicians can manage enough wisdom and patience to hold to safety protocols for another few months, we can get beyond this.  An important question, however, that does not seem to be being asked, is what are we going to be as a nation and people when we come out of this tunnel?  Folks say they are ready for “normal” to resume. I don’t think that’s going to happen. I don’t think it ought to happen. I don’t think it can happen. 

Here we are in the year 2021.  That’s 21 years into the 21st century.  I find it interesting that historically, by now, there ought to be some pretty radical rethinking of our society.  Consider how dramatically different the world looked in 1921 from what it was in 1890.  The First World War, the Spanish Flu pandemic, the labor movement, the women’s right-to vote, surrealist art, the birth of relativity and quantum physics, and the invention of psychology were among the culture-shattering events that took place during those thirty years.  The way people thought of themselves, society, norms, and what is possible had changed dramatically in those years.  One hundred years earlier, consider how different the world looked in 1821 from what it was in 1790.  The age of political revolution, following the tectonic-shift event of the American Revolution in the decade before, toppled kings and set forth democracy and rationalism as the underpinning of the Western political world while another revolution, the industrial revolution, was reinventing economics and even the way people regarded themselves and each other as economic classes.  Bold rethinking concerning individuality and society took place. 

Yet here we are in 2021; it seems, pretty well anchored in 20^th century consciousness.  Yes, the digital and automation revolutions are reshaping and disrupting the economy and social cohesiveness, and white, heterosexual, male dominance of the society is being challenged.  Another huge challenge – climate change driven by human activity – is raising its profile from the theoretical into actuality.  We are also right in the middle of perhaps the most serious challenge to our democratic political norms in our history and cannot yet see how this will play out.  The explosion of information sources through the internet and cable television are challenging the assumptions of freedom of speech, and a new word, “disinformation,” the new-speak for old fashioned propaganda, conspiracy, and paranoid fantasy has crept into our politics and society.   

Democracy and truth-telling having won the most recent election, but the Republican Party flirts ever more openly with fascism and seems to have set its sights on grabbing political control through fear and loathing politics and disenfranchisement of those not their supporters.  And, of course, the covid-19 pandemic that has shut down our social and economic worlds is still with us, its end possibly slipping away as these forces of ideology over truth seem intent on undermining not only democracy but science.  Half-a-million deaths are seemingly an inadequate cost and warning to dissuade truth-deniers from their insistence that the economy that rewards the wealthy, their perverse understanding of freedom as license, and the preservation of the various discriminations and ignorances that still beset our society are what must be preserved regardless of cost. 

Certainly the circumstances for a radical rethinking, a reinvention, of society are playing out.  It might be argued that William Butler Yeats’s apocalyptic poem, “The Second Coming” written in 1919, seems to have a ring of applicability to our current situation.  This passage from the poem seems particularly applicable: 

Things fall apart; the centre cannot hold;
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned;
The best lack all conviction, while the worst
Are full of passionate intensity.

 The same alarm and apprehension as Yeats expressed as the twentieth century unfolded seems quite appropriate to our current historic time.  We cannot continue on the path we are on.  New thinking at the level of those who shape decisions and policy is imperative, yet scarcely found.  This is why the words that begin this column, from a spiritual source rather than a political analyst, caught my attention.  The “Holy Fool” that Franciscan Friar Rohr describes seems needed and is much like what Zen Buddhism calls us to as “beginner’s mind,” the mind that comes fresh into the moment and circumstance without preconceived ideas, that has no investment in protecting or reacting against the past, its only interest being the truth and needs of the moment.  Such a mind, such minds, seem called for in this time.   

I have asserted in previous columns, and I assert again here, that nothing less than aiming our sights at utopia can spare us from falling into dystopia.  We must begin to open the way into a new world, new out of necessity, for the old one is clearly done – and the question is what will this new world be?  Yeats’s world in 1919 was clearly not done with dystopia.  Fascist takeovers of much of Europe and Asia (and this includes Stalin’s and Mao’s perversion of socialism in Russia and China into authoritarian nightmares) were unfolding, preparing to sacrifice more tens of millions to megalomaniacal dogmatism and ignorance.  The question is, can we escape a similar descent, for the course we are presently on seems to be taking us dangerously close to the borderlands of corrupt autocracy, collapsing ecosystems, and cultural dystopia. 

Does it not seem that we must dedicate ourselves to creating what in the Judeo-Christian vocabulary that Friar Rohr employed, can be called “the promised land,” “The New Jerusalem?”  (Being careful that, conventionally, this term has been misappropriated by those who would bring only apocalypse.)  Rather, I suggest we look to what in the Book of Isaiah, describes New Jerusalem as a place free from terror and full of righteousness.   

Free from terror.  Free not only from violent political terror by desperate and often evil people, but free from the cultural and psychological terror of even “good people” who demand that the old order be maintained because they haven’t the vision, compassion, courage, or audacity to reinvent themselves or society in a manner that can address the current challenge.  This new world requires that it must be a place of “righteousness,” here, the word pointing us only to rightness, to that which is virtuous, not its conventional use as punishing judgmentalism.   We must look to the Holy fools, the innocents who for years have been pointing to the “Emperor” of conventional wisdom declaring as we emerged into the twenty-first century that the fine clothes of commercialism and materialism leave us spiritually naked, beset by greed, narcissism, dishonesty, cruelty, many lingering forms of discrimination, and of alienation from the natural world separating us from our essence and true security.  These “fools” see that what is “normal” is naked of true righteousness – of rightness, of honesty, of goodness, of wisdom, of compassion, and of sustainability. 

For years these Holy fools have been marginalized, exiled, often quite alienated from conventional society – bohemians and spiritual seekers, much as it was in the early twentieth century with the rise of existentialism in philosophy and psychology, abstractionism in art, cultural libertarianism, utopian socialism, and a search for the mystery behind religious dogma in such explorations as Theosophy.  Today these same trends are re-expressing themselves particularly in those who turn to unconventional spiritual exploration in non-dual traditions from the East and even, as Rohr represents, a new wave of Christian, Jewish, and Islamic mysticism.  It can be found in those who explore deep ecology’s path for healing our rent with our natural world. Consciousness, connection, and intuitive creativity are the inspiration for this reinvention, the source and essence of who we are and what must guide us.   

We must call ourselves to fresh thinking, to a reinvention of our society, to be free of the terrors of poverty, hunger, ignorance, medical and financial insecurity, discrimination, extreme economic disparity, democratic and human rights erosion, and environmental collapse.  We are being called to imagine a righteous world built on the rightness of truth, science, compassion, democracy, individuality within common purpose, to respect, justice, dignity, and humanity’s endless connectedness, not only within itself but with all life and this planet that sustains us.  In other words, we are called to utopia, and we all know that only a fool could think that utopia is possible.  Yet it is increasingly clear that the comfortable middle, the continuation of the way things have been is impossible.  We see a fork in the road and because of humanity’s destabilizing of all that is natural and honest in the world, we seem at a moment of extreme peril.  

Here, at this fork in the road stand conservatives and liberals arguing, possibly ready to go to civil war, over how to preserve what was when we need to invent what can and needs to be.  An epochal moment is at hand when humanity must make a monumental shift in consciousness from dualistic separateness, competition and exploitation into a wholistic awareness of diversity within connection as the basis for life and society.  Instead of looking forward with apprehension in the manner that Yeats, a bohemian of his time, ended his poem, “what rough beast, its hour come round at last, Slouches towards Bethlehem to be born?” we need to look to the bohemians and spiritualists of our time, those who “no longer fit or belong among their own,”  who “formed in the testing ground of exile when the customary and familiar are taken away… go deeper and much higher for wisdom.”  We must have the vision and courage to reinvent ourselves individually and then collectively.   We must look to those who value connection rather than separation, who practice compassion instead of competition, who find the highest calling in brilliant creativity while preserving and cherishing what is righteously good about what has been.  Let us look to such fools to reinvent us, to “point the way to the “promised land”… the “new Jerusalem.”                                                         www.billwalz.com 
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Friar Richard Rohr – “Those who will lead into the future will have some hard-won wisdom. We might call them the “holy fools.”… They are persons who are happily, but not naïvely, innocent of everything the rest of us take for granted…  they are not protecting the past by control (conservatives) or reacting against the past by fixing (liberals)… According to the pattern, the wise fools are always formed in the testing ground of exile when the customary and familiar are taken away and they must go deeper and much higher for wisdom. As a result, they no longer fit or belong among their own. Yet paradoxically, they alone can point the way to the “promised land” or the “new Jerusalem.” Conventional wisdom is inadequate, even if widely held by good people.”  –  from What the Mystics Know: Seven Pathways to Your Deeper Self

Here we are, God willing, ready to come out the other side of the covid-19 crisis.  We have all been “shut-down” to some significant level for the past year and if people and politicians can manage enough wisdom and patience to hold to safety protocols for another few months, we can get beyond this.  An important question, however, that does not seem to be being asked, is what are we going to be as a nation and people when we come out of this tunnel?  Folks say they are ready for “normal” to resume. I don’t think that’s going to happen. I don’t think it ought to happen. I don’t think it can happen.

Here we are in the year 2021.  That’s 21 years into the 21st century.  I find it interesting that historically, by now, there ought to be some pretty radical rethinking of our society.  Consider how dramatically different the world looked in 1921 from what it was in 1890.  The First World War, the Spanish Flu pandemic, the labor movement, the women’s right-to vote, surrealist art, the birth of relativity and quantum physics, and the invention of psychology were among the culture-shattering events that took place during those thirty years.  The way people thought of themselves, society, norms, and what is possible had changed dramatically in those years.  One hundred years earlier, consider how different the world looked in 1821 from what it was in 1790.  The age of political revolution, following the tectonic-shift event of the American Revolution in the decade before, toppled kings and set forth democracy and rationalism as the underpinning of the Western political world while another revolution, the industrial revolution, was reinventing economics and even the way people regarded themselves and each other as economic classes.  Bold rethinking concerning individuality and society took place.

Yet here we are in 2021; it seems, pretty well anchored in 20^th century consciousness.  Yes, the digital and automation revolutions are reshaping and disrupting the economy and social cohesiveness, and white, heterosexual, male dominance of the society is being challenged.  Another huge challenge – climate change driven by human activity – is raising its profile from the theoretical into actuality.  We are also right in the middle of perhaps the most serious challenge to our democratic political norms in our history and cannot yet see how this will play out.  The explosion of information sources through the internet and cable television are challenging the assumptions of freedom of speech, and a new word, “disinformation,” the new-speak for old fashioned propaganda, conspiracy, and paranoid fantasy has crept into our politics and society.  

Democracy and truth-telling having won the most recent election, but the Republican Party flirts ever more openly with fascism and seems to have set its sights on grabbing political control through fear and loathing politics and disenfranchisement of those not their supporters.  And, of course, the covid-19 pandemic that has shut down our social and economic worlds is still with us, its end possibly slipping away as these forces of ideology over truth seem intent on undermining not only democracy but science.  Half-a-million deaths are seemingly an inadequate cost and warning to dissuade truth-deniers from their insistence that the economy that rewards the wealthy, their perverse understanding of freedom as license, and the preservation of the various discriminations and ignorances that still beset our society are what must be preserved regardless of cost.

Certainly the circumstances for a radical rethinking, a reinvention, of society are playing out.  It might be argued that William Butler Yeats’s apocalyptic poem, “The Second Coming” written in 1919, seems to have a ring of applicability to our current situation.  This passage from the poem seems particularly applicable:

Things fall apart; the centre cannot hold;
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned;
The best lack all conviction, while the worst
Are full of passionate intensity.

The same alarm and apprehension as Yeats expressed as the twentieth century unfolded seems quite appropriate to our current historic time.  We cannot continue on the path we are on.  New thinking at the level of those who shape decisions and policy is imperative, yet scarcely found.  This is why the words that begin this column, from a spiritual source rather than a political analyst, caught my attention.  The “Holy Fool” that Franciscan Friar Rohr describes seems needed and is much like what Zen Buddhism calls us to as “beginner’s mind,” the mind that comes fresh into the moment and circumstance without preconceived ideas, that has no investment in protecting or reacting against the past, its only interest being the truth and needs of the moment.  Such a mind, such minds, seem called for in this time. 

I have asserted in previous columns, and I assert again here, that nothing less than aiming our sights at utopia can spare us from falling into dystopia.  We must begin to open the way into a new world, new out of necessity, for the old one is clearly done – and the question is what will this new world be?  Yeats’s world in 1919 was clearly not done with dystopia.  Fascist takeovers of much of Europe and Asia (and this includes Stalin’s and Mao’s perversion of socialism in Russia and China into authoritarian nightmares) were unfolding, preparing to sacrifice more tens of millions to megalomaniacal dogmatism and ignorance.  The question is, can we escape a similar descent, for the course we are presently on seems to be taking us dangerously close to the borderlands of corrupt autocracy, collapsing ecosystems, and cultural dystopia.

Does it not seem that we must dedicate ourselves to creating what in the Judeo-Christian vocabulary that Friar Rohr employed, can be called “the promised land,” “The New Jerusalem?”  (Being careful that, conventionally, this term has been misappropriated by those who would bring only apocalypse.)  Rather, I suggest we look to what in the Book of Isaiah, describes New Jerusalem as a place free from terror and full of righteousness. 

Free from terror.  Free not only from violent political terror by desperate and often evil people, but free from the cultural and psychological terror of even “good people” who demand that the old order be maintained because they haven’t the vision, compassion, courage, or audacity to reinvent themselves or society in a manner that can address the current challenge.  This new world requires that it must be a place of “righteousness,” here, the word pointing us only to rightness, to that which is virtuous, not its conventional use as punishing judgmentalism.   We must look to the Holy fools, the innocents who for years have been pointing to the “Emperor” of conventional wisdom declaring as we emerged into the twenty-first century that the fine clothes of commercialism and materialism leave us spiritually naked, beset by greed, narcissism, dishonesty, cruelty, many lingering forms of discrimination, and of alienation from the natural world separating us from our essence and true security.  These “fools” see that what is “normal” is naked of true righteousness – of rightness, of honesty, of goodness, of wisdom, of compassion, and of sustainability.

For years these Holy fools have been marginalized, exiled, often quite alienated from conventional society – bohemians and spiritual seekers, much as it was in the early twentieth century with the rise of existentialism in philosophy and psychology, abstractionism in art, cultural libertarianism, utopian socialism, and a search for the mystery behind religious dogma in such explorations as Theosophy.  Today these same trends are re-expressing themselves particularly in those who turn to unconventional spiritual exploration in non-dual traditions from the East and even, as Rohr represents, a new wave of Christian, Jewish, and Islamic mysticism.  It can be found in those who explore deep ecology’s path for healing our rent with our natural world. Consciousness, connection, and intuitive creativity are the inspiration for this reinvention, the source and essence of who we are and what must guide us. 

We must call ourselves to fresh thinking, to a reinvention of our society, to be free of the terrors of poverty, hunger, ignorance, medical and financial insecurity, discrimination, extreme economic disparity, democratic and human rights erosion, and environmental collapse.  We are being called to imagine a righteous world built on the rightness of truth, science, compassion, democracy, individuality within common purpose, to respect, justice, dignity, and humanity’s endless connectedness, not only within itself but with all life and this planet that sustains us.  In other words, we are called to utopia, and we all know that only a fool could think that utopia is possible.  Yet it is increasingly clear that the comfortable middle, the continuation of the way things have been is impossible.  We see a fork in the road and because of humanity’s destabilizing of all that is natural and honest in the world, we seem at a moment of extreme peril.

Here, at this fork in the road stand conservatives and liberals arguing, possibly ready to go to civil war, over how to preserve what was when we need to invent what can and needs to be.  An epochal moment is at hand when humanity must make a monumental shift in consciousness from dualistic separateness, competition and exploitation into a wholistic awareness of diversity within connection as the basis for life and society.  Instead of looking forward with apprehension in the manner that Yeats, a bohemian of his time, ended his poem, “what rough beast, its hour come round at last, Slouches towards Bethlehem to be born?” we need to look to the bohemians and spiritualists of our time, those who “no longer fit or belong among their own,”  who “formed in the testing ground of exile when the customary and familiar are taken away… go deeper and much higher for wisdom.”  We must have the vision and courage to reinvent ourselves individually and then collectively.   We must look to those who value connection rather than separation, who practice compassion instead of competition, who find the highest calling in brilliant creativity while preserving and cherishing what is righteously good about what has been.  Let us look to such fools to reinvent us, to “point the way to the “promised land”… the “new Jerusalem.”

There is a Zen story about a bandit who is terrorizing a village, stealing, smashing, hurting and killing the villagers.  In this story a little Zen monk, half the size of the bandit, steps into his path and, without evident anger or fear, tells the bandit he must stop what he is doing, that he must stop harming the villagers.  A bit taken aback, the bandit recovers himself and bellows, “Little man, you don’t seem to realize who I am.  I could cut off your head and not blink an eye!”  To which the monk replied with a fierce calmness, “Oh sir, it seems you are the one who does not realize who I am.  I am the one whose head you could cut off and I would not blink an eye.  I will not stand by while you harm these people.  You will cease this instant!”  Now the bandit was completely taken aback, his entire idea of courage and strength was toppled, and the villagers, witness to this display of selfless courage, stopped running away and began to step forward, standing with the monk.  As the legend goes, the bandit was so stunned and disoriented by these happenings that he was stopped in his tracks, defeated.  He was, in fact, so shaken by this display of true courage and strength that he forswore banditry and became a dedicated student of the little Zen monk.

Now we can look at this story strictly on its face value and marvel at the strength, courage and faith of the monk, and how this is inspirational for us to find the courage to face up to sources of harm in our world.  We can also see it as an allegory for the transformation of human society, the forces of egoic violence and awakened consciousness engaged in confrontation for the fate of humanity.  This struggle is as old as human civilization, the forces of enlightenment, compassion, science, humanism and democracy challenged with daunting odds in the face of cruelty and selfishness, with bigotry and dogmatism, with anti-democratic authoritarianism.  What is heartening is that, just as in our monk and bandit story, in the story of human history, eventually the more enlightened view, the view that is based in truth, courage, inclusion and compassion, moves in the manner that a great and courageous “monk” of a more modern era, Martin Luther King, articulated as: “The arc of the moral universe is long, but it bends toward justice.”

In actuality, this little story is both pertinent to the personal and the collective human experience – for we live in both the personal and the collective worlds of human evolution.  The collective is driven by the personal and the personal is shaped by the collective – and each is evolving through courageous dedication to truth, compassion, and inclusion by the few who come to inspire the many.  While often the boisterous, selfish, closed-minded, and callous seem to consume all the attention and seem to hold the power, there will always be that small but steady, confident and courageous voice of compassion somewhere holding the line.  And this voice, if it can speak clearly and unwaveringly for peace, wisdom, inclusion, justice and expanding democracy, will eventually prevail.  We know this to be true because it is exactly this balance and expanding harmony that is the way of the Universe, is the Universe, and it is the way of human history, when viewed in its entirety.  Like a trickle of water on rock, over time, this unassuming yet persistent voice for justice wears down the hardened heart of cruelty in individuals and society.  And sometimes, after a long period of having seemingly little effect, there will be voices that begin to be heard, and the call to rally and stand will grow.  And in such moments, everything changes and evolved individuals can move the collective to stand together against the callousness, selfishness and cruelty.  And so, human society evolves.

We are not faced with bandits and bloodshed, but we are faced with dishonesty and manipulation by those in pursuit of power, whether it is personal power or political power.  We are faced with communities that fall under the spell of the “bandits” of manipulation, of those who promise “greatness” or “righteousness” for those who will follow blindly.  And for a while, there will always be those who do follow, and the collective weight of those mesmerized by the false promises is a weight that crushes and robs as surely as any bandit.  Sometimes these bandits wear the mask of the politician, sometimes of the religious leader, sometimes of the commercial dazzler, sometimes it’s just the narcissistic individual manipulating their way through life, yet they can always be known by their greed, power-lust, and lack of true empathy and compassion.  Though they will make empty declarations of caring for those they exploit, their only caring is for themselves.

Our story tells us to have the courage, to have the voice that stands up to selfishness, cruelty and injustice, that though we may seem to stand alone at first, the voice of justice and compassion will always find its way to the hearts of those who need to hear it.  It will be discovered that ordinary people who stand in truth, compassion and courage can be a beacon for all humanity of the vision of what can be.  Over and over in the evolution of human society, the bandits threaten to rob the people of their peace, dignity and security.  Yet, while the bandits may run free for a time enjoying impunity for their crimes, human history is not on the side of the oppressor, rather, it is on the side of the liberator.  We must be willing to lose everything without blinking an eye so as to preserve the integrity of our souls and keep the arc of the moral Universe bending toward justice. 

In the Buddhist tradition, this is known as the Path of the Bodhisattva – an enlightened person who could stand to the side, serene in their personal capacity for peace and perspective while the world unfolds in all its good and bad, justice and injustice, kindness and cruelty. Yet the enlightened know there cannot be true personal peace while there are still those who suffer.  We are at times called to come out of our personal safety and peace, by circumstances and by history, to be the ones who will not stand by while the cruel do harm to the innocent, nor blink an eye in the face of threats, or even the actuality of harm.  And do not be put off by the concept of “enlightened,” for enlightenment is not some exalted status.  Rather, Zen makes it clear, enlightenment is any ordinary person in any moment when self-centeredness dissolves into the expression and need of the moment.  As is sometimes noted, it is “nothing special,” even though it looks to be so  – it is just what is true and is needed, and it is what is represented by our humble little monk.

There are times when we are called to have faith that if we serve as instruments of the moment, of compassion in action, whether we personally get to see the results or not, the arc of history will bend, and humanity will increasingly cease to quake and run when confronted with the banditry of those who only serve themselves.  The spirit of the little monk is in us all, for it is our true nature.  And when this spirit and nature stand for, as, and in compassionate courage, the people will lose their fear and will stand with the “monk.”  And in such moments, even the “bandits” can be transformed.

“In the course of our lifetime, there is one person we must meet… who is this person?  It is the True Self.  As long as you don’t, it will not be possible to be truly satisfied in the depths of your heart.  You will never lose the sense that something is lacking.  Nor will you be able to clarify the way things are.  This is the objective of Life.”  – Sekkei Harada, Zen Master

Our accepted sense of ourselves in the world is that we are separate objects in a world of separate objects.  This is what our senses tell us and this is what our culture reinforces.  This is a misperception that both the wisdom of the ancients and modern quantum physics and cosmology inform us must be corrected if we are to realize who we truly are and to find our place and purpose in the Universe.  We are individualized expressions of a complete unity that is the Universe as is every life-form and as is every material form.  We are systems of perfect harmony and balance at many levels of organization from the sub-atomic to the molecular to the cellular to the collection of sub-organisms and organ systems coexisting within the complete organism that is a single human being and beyond, reaching into vast cosmic levels, yet at the psychological, familial, social/cultural, national, trans-national and ecological levels, we fail to experience and express this unity and harmony.  Something is happening at the psychological level that amounts to a disconnecting trauma that must be understood and corrected.  To experience ourselves only at the level of the boundary contained within the skin and as this separate and striving person in our minds is to be lost in the vastness and complexity and to be exiled from the experience of the harmony and balance.

Every animal has this experience of skin-boundary separateness, yet this does not throw the organism out of its sense of harmony with its environment, with its own or other species, or with itself, except for humans with their far more complex psychological sense of identity (ego).  This problematic experience of separateness in humans is essentially a psychological state of isolation, and if we are to identify what trauma is, it has to be as degrees of solidification of this sense of psychological separateness and vulnerability that generate the emotion of fear, and fear causes contraction deeper into the separateness and isolation.  And so, a feedback loop of injury and fear causes increasing psychological isolation from our true essence of Beingness in connection with all that is.  Our “True Self” is unable to make contact with others and the world, and this is what Buddhism points to as “suffering” and why we feel insufficient and life as unsatisfactory.

Trauma therefore can be understood as injury in the development and functioning of the psychological ego-structure that causes a sense of separation, as broken connection from our True Self and the True World, which in turn causes the ego-structure to contract and solidify around a story of the injury and isolation which in turn intensifies the experience of broken connection to others and to Life itself.  This, of course, leads to great dysfunction and harmful relationship with self and others.  It can be seen, in fact, as the root of mental illness, and here I designate mental illness as not only the extreme manifestations our culture allows as such, but the cultures themselves and what the cultures consider the “normal,” yet terribly dysfunctional way we conduct our lives and run our societies.  What is mental illness, after all, if not a delusional state of separateness from this sense of security and connection that is the true core of every human, amplified by the story of separateness and competition that has been the story of human cultures from the dawn of civilization?

This “traumatization” begins in the slow and persistent process of acculturation and socialization of an infant and small child using their fear of separation to essentially hypnotize into the child stories about who they are in the world based in their vulnerable separateness, a process that continues throughout a person’s life.  We come to believe and experience the world as a dangerous place in which we must become skillful combatants and manipulators and that those who cannot be skillful combatants and manipulators will be victims.  We thus begin sorting out into who will be socially dominant and effective and who will be insufficient and ineffective.  Injuries begin to pile up, and for some the injuries are of such amplitude that they qualify for the identity of “victim with PTSD” and this identity is in itself a great injury, causing an even deeper sense of isolation.  Yet who, in all this is not a victim, and who does not suffer the trauma of the terrifying sense of separateness and vulnerability against which we engage so many ineffective and often destructive tactics to ameliorate?

Very powerfully and paradoxically, while trauma separates us, it can then also be a powerful force for connecting groups of people who SHARE a sense and story of their own traumatization, and we can see what is currently being identified as “tribalism” as the grouping together of individuals into shared victim identity and this can be a very dangerous phenomenon.  An individual who identifies as a victim can be a very dangerous person precisely because they have no sense of their own validity and strength that comes from feeling connected and in balance with larger systems than themselves.  They therefore believe that if they are to assert themselves they must summon powerful emotion and engage all the ego’s defense mechanisms including projection, rationalization, denial, and displacement in order to have even minimal effect, thus their “defenses” translate into offensive and dangerous behavior.

This is why those who are the perpetrators of so much trauma to others have in some fashion inevitably been victims themselves of the trauma of ego-damaging insecurity.  No person who is secure in their sense of inner harmony and connection with others is going to be so dangerous.  This is equally true with collectives who live within their own perceived story of victimization – even including those groups who actually hold power, for they perceive at some level the illegitimacy of their dominance and they project threat from those they dominate.  It is a truth that nearly every human being carries a story of their trauma and so too, every collective carries some story of the need to solidify around and defend their separateness from those perceived as threats – and, of course, perception becomes reality.  Trauma begets more trauma and the insanity spins on.

So here humanity is, in the beginning of the 21^st century.  Individual mental illness is rampant, collectives within our American society and within the global community feel threatened by and hostile toward each other, our social institutions are dysfunctional, running on unquestioned momentum yet failing to support humanity while demanding that humanity support them.  Humanity’s broken connection with Nature is about to set loose a cataclysm of disaster upon the ecosystems that humanity and its fellow life-systems depend on and that support our societies, and we are set on a course of disaster that we do not seem able to alter.  Yet – we can.  For if the problem is broken connection, the solution has to be in reestablished connection, and for this we must look to the most precious of human capacities – empathy.

Empathy is the opening of the ego-boundary to encompass the subjective reality of another where there is no “me” separate from “you” or “it” – there is only this moment of Life in shared identification.  We all know what this moment is for we have all experienced it.  It usually happens quite by accident in the finding of commonality with another human – or even with an animal with which we invest common comfort such as our pets.  We see the sacred right to life and happiness, the right to not have suffering inflicted.  We feel what it would be to have that suffering inflicted, and so in that moment could not possibly bring harm.  Empathy is an opening of receptivity to the commonality of another in this terribly vulnerable experience that is Life, and from this resonance in the inner psychological field arises compassionate action so as to heal the rifts in the actual world.  And it is here in the recognition of our common fear-based functioning and the damage that it causes that we can find common cause and action, calling us to common compassion.  We must let down our guard to be actually present with each other in our common vulnerability to reassure each other we have nothing to fear when we have recognized our bonds of connection that need to be healed and strengthened.

Our task as evolving beings is to bring this capacity for empathy increasingly into our lives with every encounter – and with it, our capacity for compassion, the action that naturally arises from empathy.  We must come face-to face with the inauthentic egoic-self that has brought us to this historic and evolutionary crisis and restore it to its proper function and dimensionality as servant to us, rather than we as servant to it.  We must find our way to meeting our True Self – as individuals and as human collectives.  Can there be any doubt that in the vast Universe of harmony that humanity HAS to find and express itself as this same harmony?  Lost, however, in our unawareness, our unconsciousness, seeing only outer form, unaware of shared inner essence and interconnectedness, we spin on, caught in the inevitability of acting out the stories of our perceived threat from each other and from Nature, mechanistically acting out our own demise.  Humanity faces the very real possibility of social and economic collapse, possibly even serious mortal threat to entire populations in the coming century – unless we find the capacity to reinvent human society away from the violent competition that causes individual and collective traumatization, into social systems based in empathetic, compassionate and healing connection among human groups and with all of Nature.  We must find the courage and faith to reopen our ego-boundaries to allow the energy of Life to flow through us unimpeded as it does through every life-form, to open the false boundaries between human individuals, groups of humans, and humanity with Nature.   We must receive each other in empathic embrace, acknowledging the wounds we have inflicted upon each other, the trauma imposed and passed from generation to generation in individual defensiveness, in tribal hostility and suspicion, in violence of every imaginable magnitude from subtle interpersonal insult, to demeaning, threatening, exploiting and objectifying each other, to our institutions dehumanizing and exploiting us, to bitter tribal political and religious antipathy, to war, genocide and ecocide.  Compassion must mark the new era of human civilization.  Empathy must be employed universally to heal our trauma and set humanity on the course toward a new and flourishing era as expressions of True Self.  As Master Harada said “This is the objective of Life.”