“The true purpose of Zen is to see things as they are.” – “Wherever you are, you are one with the clouds and one with the sun and the stars you see. You are one with everything.”– Shunryū Suzuki (20th century Zen master)

In all mystical spiritual traditions there is a great emphasis made about the difference between “looking” and “seeing.”  Here we are in our lives, and we use our sense of sight constantly, but a valid question to ask is: are we merely looking or are we seeing?  Right now, you are reading this article using your visual sense.  You are looking at these words and they are registering some meaning in your mind that may be inspiring to you or may be interesting or may be boring or may be nonsensical from your point of view.  It is certainly my hope that you will be able to see what I am attempting to communicate, that is, to understand at a level deeper than merely comprehending the literal meaning of the words.  It is my hope that you will do more than look at this writing.  It is always my hope that readers will see deeper than my use of words, articulate or clumsy as they may be, to see what the words are, to use a phrase common in Zen, pointing toward, to realize very important truths concerning the human condition and potential which the words are pointing toward.  To look only at the words and let your mind react in its usual way to the words does not necessarily get you to what I am attempting to point to as I write.  I’m inviting you to look deeply to see what I am pointing toward with these words, to see the space of meaning around and behind the words.

In the same way, you can look up from reading these words and look about you, viewing the area in which you are as you read this.  The question from a Zen perspective is, are you SEEING what you are looking at?  There is, most likely, a lamp.  There may be one or more plants.  There are probably pictures.  There, through the window, may well be trees, and the sky, along with whatever else appears in the space you are viewing this moment.  Is it all so familiar as to make no particular impression upon you?  It may be that because you are being directed to look, you may look with a bit more care, and there may be some sense of identification with and appreciation for what you are viewing.  If so, you are beginning to see.  A Zen master might well then say: “Look deeper.”  Really SEE the lamp, the pictures, the plants.  Looking through the window, really SEE the trees, the sky, and whatever else may be there.  This instruction urges you to stop looking with your usual mind to see with your heart.  See with your soul.

Vietnamese Zen Master Thich Nhat Hanh would famously hold up a book and ask: “What is this?”  To answer, “A book” would draw the instruction to look deeper.  Eventually, he would say, “Do you not see a tree?” and there would be recognition, “Oh yes.”  Then he would say something along the lines of: “Do you not see the earth, and the sun, and the rain that made the tree possible? Do you not see those who labored to fell the tree and mill the tree and rend it into pulp and process the pulp into paper? Do you not see the author who through this book is sharing their insights and views?  Do you not see the editor, the publisher, the printer, and the bookseller?  Do you not see the many who have read this book? Do you not see all the many, many processes and interrelationships that go into this book?”  He was pointing to the fact that the entire universe in its infinite interrelationships go into a book – and into every other phenomenon, when we go deeper than looking, to see.  Continuing, it could be asked if you can see this book someday falling apart, its binding broken and its pages yellowing, sent off to be recycled or to the trash heap where it will decompose into earth which may be the bed of soil for a seed to fall into, and with sun and rain become a tree again?

Few people really see the world.  Rather, mostly people look at the world in a utilitarian fashion that tells us where we are, what’s going on, and what not to bump into while setting up the mind to like or dislike or be indifferent to what is registering in vision.  We are looking and listening and feeling as is needed to negotiate our way through the schedule of our day in the manner we are accustomed to.  We are generally reinforcing ideas we already have about what we encounter.  Whether we really understand what is registering with our senses, whether we appreciate the uniqueness and purpose of what is registering, whether we relate deeply, seeing the many dimensions and relationships necessary for anything to exist, the fleeting impermanence of all things, and the infinite universe that brings forth all things – all this requires more than looking.  To experience the miracles around us all the time requires seeing.

Seeing is engaging the senses to connect with life all around and within us.  When seeing, we are not only receptively looking, we are also engaging the pathway of sight to project our sense of self through consciousness to connect with whatever is the focus of our sight – to be the clouds or the stars.  The same is true with sound and scent and taste and body sensations as well as our intuitive and proprioceptive senses.  To see is to enter into both the material and the mystical existence of all things.  It is the ability to see a thing in its many levels of organization, from the microscopic sub-atomic up into the many relationships which exist around and in support of this thing, continuing up to the macroscopic view of all things, including ourselves, as expressions of the Universe.  To see is to recognize the mystery of life, the energy of life which moves through all things, connecting all things.  To see is to recognize the sacred in all things.  For the mystic, from any religious tradition or no religious tradition at all, there is a sense of God or the Universe happening THROUGH all things, including ourselves and everyone and everything we encounter.  In Sanskrit, this is expressed as Tat Tvam Asi – Thou art That – the experience of identification with everything – when we truly see.

It could be said that Buddhism is a training program in seeing.  As the word “awakening” is associated with Buddhism, to experience Buddhism is to realize it is about waking up to see that which we have been too shallow to see so that we might feel truly alive as we stumble along engrossed in our own small dramas and judgments about life, just looking, just glancing at life.  Buddhism calls this not feeling fully alive dukkha, a word which translates roughly as suffering or dissatisfaction.  And it is true, as Buddhism teaches, that we suffer because we are ignorant, and we are ignorant because we do not see, and when we do not see we do not truly understand the World or ourselves or our place within and as an expression of the World.  Then our life has a kind of an emptiness we experience as anxiety, as depression, anger, and boredom.  We try to fill this hole with more drama and possessions, but it does not satisfy.

The Jewish mystic Abraham Heschel taught that to “sin” was to “miss the mark” of being truly alive, using the original meaning of the word “sin,” and that the root of this sinning was our being in “denial of the sublime wonder of life.”  He was saying that when we only look at life, seeing only what we expect, only what we are used to, we are missing the sublime wonder, the sacred miracle, that is life.  To use another of his favorite phrasings, life must be seen with the eyes of “radical amazement” lest we live from a shallowness that leads to the callousness and self-centeredness out of which all our “sins,” our transgressions, arise.  Heschel is telling us to wake up and SEE.

So much of the pain and the suffering of the world is caused by people not seeing.  We are looking all the time – looking for happiness, looking out for trouble, looking for what we like and dislike.  In all this looking we are failing to see that our happiness is dependent on honoring life-as-it-is in its totality, in seeing that my happiness is linked to your happiness, my security to your security, encompassing everyone and everything.  We are ruining our planet chasing after our specialness and comfort, indulging our greed and violence, not seeing that we exist within a miracle built on the harmony of all life that even includes insects, rainstorms, cold in the winter, the smart and the simple, the safe and the dangerous, the gaudily beautiful and the simply plain, those who are like us and those who are different.  Can we see how precious this life is and how precious every element is within it?  It is as Heschel taught, the root of sin, of our defiling ourselves, each other, and nature, arises from our failure to see the sublime wonder that is everywhere.  Jesus said the kingdom of Heaven is spread across the land for those with the eyes to SEE.  Yes, we ARE one with the clouds and the sun and the stars, and with each other, and all life, and the seeing of this is what Heaven means. 13th century Zen Master Dogen, the founder of Soto Zen, wrote: “Before I had studied Zen for thirty years, I saw mountains as mountains, and waters as waters. When I arrived at a more intimate knowledge, I came to the point where I saw that mountains are not mountains, and waters are not waters. But now that I have got its very substance I am at rest. For it’s just that I see mountains once again as mountains, and waters once again as waters.”  Do you understand what he is saying?  Before opening ourselves to the art of seeing, we see what we are accustomed to seeing, what everyone sees. It is all quite ordinary.  Then, when entering into the mystic arts, one can get lost in the dimensions beyond the usual, seeing what everyone else does not see and come to feel above the ordinary world.  When fully matured, however, when “awakened,” we see both the spiritual and the ordinary and know them to be the same.  And mountains are mountains, and waters are waters, and animals are animals, and trees are trees, and people are people, and the Earth is the Earth, AND they are also sublimely wonderful mysteries never to be used or abused, never taken for granted, ignored, or looked over.  Do you see?  I ask you not to just agree or disagree intellectually with what I am saying.  Please stop your ordinary way of looking to go deeper and deeper and deeper – until you see.