THIRTY MINUTES TO ENLIGHTENMENT

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THE DEMYSTIFICATION OF ZEN
A DEFINITIVE GUIDE TO THE REALIZATION OF NIRVANA.
A POST CULTURAL, POST EXISTENTIAL, ZEN ENCOUNTER.
THE FOLLOWING ZEN ENCOUNTER HAS BEEN WRITTEN TO ENLIGHTEN YOU TO THE CAUSE OF HUMAN SUFFERING AND CONFLICT AND WILL EXPLAIN HOW YOU CAN ELIMINATE THAT CAUSE FROM THE MIND.

CHAPTER CONTENTS

(1) THE TAO
(2) ZEN
(3) ENLIGHTENMENT AND SATORI
(4) NIRVANA
(5) THE CAUSE OF HUMAN SUFFERING AND CONFLICT
(6) THE EGO AND SUPER-EGO
(7) SENSUAL PERCEPTION
(8) LOVE AND HATE
(9) THE CENTERED MIND
(10) FREEDOM FROM DESIRE
(11) THE FOUR NOBLE TRUTHS
(12) PERFECT-LESS-NESS
(13) THEREFORE
(14) IN CONCLUSION
(15) ZEN ENLIGHTENMENT IN A NUTSHELL

ONE

The "tao"

The chinese word tao is used in an attempt to identify by name that nameless energy-substance we call physical and non-physical reality in all of its manifestations, both known and unknown. That which we call the tao exists with or without our experiential perception, affirmation or negation of it and exists aside from any conceptual vocabulary describing it. Separated mentally from it, we call it the tao, eden or reality. Reunited with it, there is no need. The way to being psychologically at one with the tao can be known and stated. The tao itself can only be experienced. The way for the mind to be once again at one with the tao is not difficult. Only our lack of desire for the truth concerning the cause of human suffering and conflict and how to eliminate that cause from the mind, keeps us from it. Those who know the way, point directly to the truth of the matter and do so namelessly.


TWO

Zen

It must first be understood that zen is a means to psychological transformation and not a religion. Zen is the teaching that identifies and eliminates the "gateless" gates that psychologically exist between the schizophrenic, cultural- existential mind, and a state of mind at one with the tao, called nirvana. Zen does not represent nirvana, nor the tao, but represents the means to be at one with those ends. Zen is the method of travel, nirvana the destination.
Zen consists of two parts. They are Enlightenment and "Satori," Enlightenment being the necessary ingredient for the realization of Satori. If there is no Enlightenment, there can be no Satori and consequently no Nirvana.


THREE

Enlightenment and Satori

The word "Enlightenment", as used in this text, is to know of human suffering and conflict, to know its cause, and how to eliminate that cause from the mind. The word "Satori," as used, is the consequence of this Enlightenment and is our affirmative commitment to eliminate from the mind, the cause of confusion, conflict and insanity, once known, and the relative time necessary to do so. If the reason for committing ourselves to eliminating the cause of suffering from the mind is out of compassion for our own suffering or for our own gains, we will experience a pseudo-satori, which is pretentious and no Satori at all. If the reason for our commitment is out of compassion for all suffering, of which our own suffering is but a part, and for no personal gains, our Satori is "eliminating the cause of suffering and conflict from the mind" is accomplished the same way we would eliminate any unwanted habitual activity. When the habitual response occurs, we must discipline ourselves to correct that response each time it happens. In time there will be no habit to correct. It must be understood by all involved in zen, that Satori is a private, personal matter and must remain so. Satori must never be bragged about or demanded of others. Your Satori, or lack of it, is the business of no one.


FOUR

Nirvana

Nirvana is a state of mind free of the causes of human suffering and conflict, is the consequence of Enlightenment and Satori, and is mind at one with the tao. Nirvana is mind unencumbered by evaluation, comparison and discrimination. It is a mind peacefully at one with all things. This non-judgemental mind is one of sensual experience of, and spontaneous participation in the tao.


FIVE

The cause of human suffering and conflict

The cause of human suffering and conflict is our commitment to the illusions we call values, morals and ethics. Values, morals and ethics do not exist outside of our cultural- existential minds. They do not exist in reality and are therefore a figment of our culturally and existentially indoctrinated imagination. We believe or think values exist when in fact they do not. This describes the schizophrenic mind. The schizophrenic mind is separated from reality and centered in unreality or what psychologists call fantasy, believing this fantasy to be real. Cultural/existential humanity exists entirely within the framework of illusionary values, morals and ethics and is therefore absolutely schizophrenic. We are either affirmatively committed to the existence of values, morals and ethics or we are not. If we are committed to the existence of values, morals and ethics, we are schizophrenic and consequently insane. If we are not committed to values, morals and ethics, then confusion, conflict and insanity are not a part of our psychological nature. The term insane is used to describe the personal and social actions of the schizophrenic personality. There can be no conflict without the values of right or wrong being offended or defended. There can be no guilt or repression without the values of right or wrong, good or bad having been applied. There can be no psychological neurosis or psychosis without the fears associated with the loss or gain of that valued. There can be no anxiety without the anticipation or expectation concerning future uncertainties about success or failure. There can be no frustration without a desired goal being thwarted. The illusionary concepts of values, morals and ethics exist so that we may judge, separate and divide, and then pit the one side against the other. This enables the persons involved to feel either superior or inferior as the case may be. This is the underlying motivation for all cultural-existential activity. Due to the divisive and conflicting nature of duality, cultural/existential humanity can be described as being not only sociopathic (anti-social) in its attitude and response to humankind, but also psychopathic (aggressively anti-social) much of that time. Since confusion, conflict and insanity are the consequence of our commitment to values, morals and ethics, and peace exists when there is no confusion, conflict or insanity present, it can be concluded that peace is the consequence of having no values, no morals and no ethics. If values, morals and ethics are the direct cause of all human suffering and conflict and do not exist in the tao/eden/reality, and if peace and sanity are to be realized, we must refuse to take part in their use.

NOTE: Not everyone is in total agreement to what is present in FIVE, above. For an alternate view and further discussion please click HERE


SIX

The ego and super-ego

The ego is defined as a primary state of mind, at one with reality, having no conscience and is consciously aware of "i am" and "it is". The "super-ego" is a secondary state of mind, not existing at birth, but originating at the moment of our affirmative commitment to values, morals and ethics and only then after intensive cultural/existential indoctrination, creates ego conscience, and is mind self-consciously aware of "i am more or less than" and "it is more or less than". The "ego" perceives reality as it is. The super-ego places values, morals and ethics on that perception. The "super-ego" is the psychological judge, jury and keeper of prison of the cultural/existential mind. The cultural mind and the existential mind are both rooted in super-ego function, stated by their values, morals and ethics. The difference being, the cultural mind speaks of "our" values and the existential mind speaks of "my" values. The post cultural/existential, reality centered mind speaks of "no" values. Zen, as represented by Enlightenment and Satori, is in direct opposition of the fascistic/dictatorial control the super-ego has over the mind of the individual and over the cultural pattern. Zen, as presented, is the mortal enemy of the cultural/existential super-ego. Zen, is the mortal enemy of any individual, organization or religion committed to the illusion that is values, morals or ethics.


SEVEN

Sensual

Our senses are perceiving reality with mindless perfection. Do not miss this sensual excitment by placing value, moral or ethical mindfulness in the path of this non-dualistic experience. See with your eyes, not with your dualistic mind's eye. When our illusionary dualistic mind enters, we no longer see things as they are but as our culturally and existentially indoctrinated, prejudicial mind's eye would like them to be.


Eight

Love and hate

Love and hate are the emotional, mental/verbal responses to valuableness. First we value, then we love or hate accordingly. Without value there can be no love or hate. No desire for it. No anxiety, frustration or anger because of it. Love is inherently hateful. The reality centered mind is neither loving nor hateful but is to the contrary, compassionately understanding of and towards all things.


NINE

The centered mind

Being neither for this nor against that, the buddha/christ/reality mind is absolutely centered and being no longer innocent to the cause of human suffering and conflict, cannot be taken from that center. The illusionary, dualistic, valuistic, cultural/existential mind, being for this and against that, is absolutely off center at all times. Since the cultural/existential mind is off center, the body, consequently, is also off center. This is due to the stress created by neurosis, psychosis, guilt, repression, anxiety, frustration and depression, which are the by-products of our value, moral and ethical system. As the non-centered mind centers, stress is eliminated, thereby centering the body and eliminating the need for stress management. Therefore, do no be concerned with centering the body; be concerned with centering the mind. By centering the mind, biological and mental tranquility will follow.


TEN

Freedom from desire

We cannot have freedom from the imaginary prison of the cultural- existential mind without desiring it, although, paradoxically, the act of "desiring" freedom will keep us from being free. First we value, then we desire that which we value. To eliminate desire, we must eliminate from the mind the need to value. If we desire to be free from the prison of the cultural/existential mind, we must not place any importance on the means or the end, for to value the means (Zen) or the end (Nirvana) is to imprison ourselves hopelessly in desire. Zen, by eliminating value, consequently eliminates desire.


ELEVEN

The zen teachings of Guatama Siddhartha-Buddha
(the "four noble truths")

(1) to know that cultural/existential humanity suffers and to understand the nature of that suffering. Suffering is defined as confusion, conflict and insanity, which is neurosis, psychosis, guilt, repression, anxiety, frustration, depression, and the biological stress created by them.

(2) to know its cause.
The cause of suffering is our affirmative commitment to illusionary duality, which is values, morals and ethics, which is good and bad, right and wrong, ugly and beautiful, great and inferior, etc.

(3) to know of its ending.
The end of suffering and conflict is called nirvana, which is mind at one with the tao/eden/reality, which is mind free from the need for values, morals and ethics and the confusion, conflict and insanity created by them.

(4) to know the way thereto.
To know that cultural humanity suffers, to know the cause of that suffering and thereby vigorously committing ourselves to eliminate from the mind, the cause of that suffering, which is our commitment to illusionary duality, which is values, morals and ethics.


TWELVE

Perfect-less-ness

The "perfect" non-dualistic mind is neither perfect nor imperfect. The "perfect" mind is perfectly indifferent, being neither for nor against. This mind is neither proud nor humble, pure or impure. The "perfect" mind has nothing to gain, nothing to lose, needs nothing added, nothing subtracted.
In reality, not a thing is more or less than perfect. The buddha mind and the christ mind are "perfect" minds centered in reality, nothing more, nothing less.


THIRTEEN

Therefore

As the foregoing facts are fully understood, we are Enlightened. If we affimatively and aggressively commit ourselves to this knowledge, we have experienced satori. Satori is the time spent from the moment of our commitment to the elimination of all values, morals and ethics from the mind.
Consequently, we are on the path to a mind at one with the Tao, which is the mind of buddha.
Consequently, we are on the path to a mind at one with eden, which is the mind of a christ.
Consequently, we are on the path to a mind at one with reality, free of schizophrenic illusions and the confusion, conflict and insanity created by them.
All three minds described, being one and the same mind.


FOURTEEN

In conclusion


FIFTEEN

Zen Enlightenment in a Nutshell


"Late one night a female Zen adept was carrying water in an old wooden bucket when she happened to glance across the surface of the water and saw the reflection of the moon. As she walked the bucket began to come apart and the bottom of the pail broke through, with the water suddenly disappearing into the soil beneath her feet and the moon's reflection disappearing along with it. In that instant the young woman realized that the moon she had been looking at was just a reflection of the real thing...just as her whole life had been. She turned to look at the moon in all it's silent glory, her mind was ripe, and that was it...Enlightenment."


Quick, concise, and thorough: ZEN ENLIGHTENMENT IN A NUTSHELL


It is often said that when you truly need a teacher, one will appear. This may due to some inexplicable serendipity. It may be due to the fact that the seeker has searched deeply within himself or herself and determined what sort of instruction seems to be required. It could be a spiritual desperation on the part of the seeker, or a successful sales pitch by a teacher (sincere or not). It may be a combination of the previous factors, or some intuitive awareness beyond expression. For whatever the reason, the saying often applies and the results can be found most eloquently in the following:


SRI RAMANA MAHARSHI: THE LAST AMERICAN DARSHAN
RECOUNTING A YOUNG BOY'S NEARLY INSTANT TRANSFORMATION INTO THE ABSOLUTE DURING HIS ONLY DARSHAN WITH THE MAHARSHI




THE QUESTION ARISES: Is the practice of Zen, which by its own nature explores or professes the Enlightenment experience as attained by the Buddha and the ancient masters Outside the Doctrine, in direct contrast with or violate the premises of the Buddhist concept of Wrong Practice? See:

SILABBATA PAPAMASA




This page has been cached by the Wanderling - from the lost original.
For more information regarding the original and the author please visit:

HARRY BALMER




Fundamentally, our experience as experienced is not different from the Zen master's. Where
we differ is that we place a fog, a particular kind of conceptual overlay onto that experience
and then make an emotional investment in that overlay, taking it to be "real" in and of itself.


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ZEN ENLIGHTENMENT IN A NUTSHELL



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SEE ALSO:

SUDDEN OR GRADUAL ENLIGHTENMENT

THE AWAKENING EXPERIENCE IN THE MODERN ERA



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ENLIGHTENMENT: CAN YOU DO IT?



























The following is from JCBLoka as found at onetime on his now defunct geocities website Links & Thoughts Aplenty that starts out discussing cults then shifts, as you go down the page, to:


Enough about disease. Let's talk health for a meme-moment.

While no group is devoid of cultism, some manage to keep it in check far more than others. Here are some pages that focus a bit more on some teachers and ideas that, either in my experience or somewhat-informed opinion, have some really good things to offer, especially for those somewhat inclined in an Eastern-ly direction.


Scrolling further down the page, continuing with the above theme, you come to the following paragraph that brings about his comments regarding the section this footnote refers to:


The Wanderling has an extensive network of sites with a number of useful insights and inspiring tidbits. (I don't find everything on his site to be a pearl of wisdom; e.g., his presentation on the cause of suffering and human conflict as "our commitment to the illusions we call values, morals and ethics" strikes me as a complete perversion of the Buddha's formulation of tanha or craving.)


The comments so stated by JBCLoka are well worth looking into. The link to tanha in his paragraph and the attending links on the tanha page are excellent.