Zazen (2) Scientific Clarification of Zazen
(Zazen and the autonomic nervous system)
Recently it has become very popular for many doctors, psychologists, physiologists, and so forth, to be very diligent in trying to clarify the meaning and content of Zazen on the basis of scientific knowledge. Fortunately among them we can find many examples, which seem to be reliable. But, more than about 60 years ago, when I first began to suppose that the meaning and content of Zazen might be much related with the state of the autonomic nervous system, this kind of supposition was extremely rare. So very few people agreed with my proposition at that time. But even then I had very strong confidence that my proposition about the relation between Zazen and the autonomic nervous system might be clarified in many scientific fields relying upon the efforts of many excellent scientists. So I was very optimistic that my propositions about the relation between the scientific explanations and the real fact of Zazen practice, might be certified by many scientists' efforts very soon.
The actual progress of our civilizations was not as fast as I had hoped, and so I had to wait for many decades to meet the condition I had hoped for. But recently we have met the excellently clear situation that many scientists have been successful in clarifying scientific psychological theories of half-consciousness, or non-consciousness, and might have the ability to solve the very profoundly mystical contents of religious problems clearly.
Then I read some psychological books, which were written by an American psychiatrist, called Karl Menninger including his books, "The Human Mind," "Man Against Himself," "Love Against Hate," and others. "Man Against Himself" is a book, which explains the psychological situation of a personality, who has committed suicide. The author insists that a person, who has committed a suicide, is never a week person, but he, or she, is usually a very strong and aggressive person. Therefore first he, or she, is prone to attack some person outside. But for some reason, if his, or her attack against others outside is unsuccessful, his, or her, very strong aggressive energy, can be directed against himself, or herself, actually, and he, or she actually kills himself, or herself. Such situations are usually real in many cases of suicide. Reading this opinion, it was impossible for me to refuse the author's insistences. So I have noticed the very dangerous situations of the enormously strong aggressive attitude, and the much too strong sympathtic nervous system.
Karl Menninger's solution of the problem is that it is necessary for us to promote the function of love until love and hate become balanced. He insists that both that the much too strong sympathtic nervous system is not normal, and that the much too strong parasympathetic nervous system is also not normal. In other words we, human beings, have a duty to maintain the balance of our autonomic nervous system. Having read this, I then could understand the meaning of the Japanese and Chinese Buddhist words, "Jijuyo Zanmai." The words "Jijuyo" is divided into two parts, that is, "Jiju" and "Jiyo." "Ji" means "self," and "yo" means "to use." Therefore "Jiju" means "to receive oneseif," and "yo" in "Jiyo" means "to utilize," and so "Jiyo" means "to utilize oneself." So I understand that "to receive oneself" suggests the rather passive function of the parasympathetic nervous system, and "to utilize oneself" indicates the rather aggressive function of the sympathetic nervous system. Relying upon those considerations of Buddhist philosophy and practice, I thought that I had understood the fundamental principle of Buddhism.
(Buddhist Realism)
Therefore I think that the Age of human history, which I have divided into two parts, that is, the Age of the separation between religions and sciences, or the Age of separation between idealism and materialism, is going to end. I believe that the Age, in which, it is necessary for us to overcome the absolutely contradictory situations between these two kinds of very strong and very valuable civilizations of idealism and materialism, is about to begin. This will be the Age for establishing the ultimate philosophy of Realism. Of course, there is an absolute difference between idealism and materialism, and so logically speaking it is completely impossible for us to combine them into one. However, fortunately, because of the benevolence of Gautama Buddha, relying upon his great consideration of his Four Philosophies, we can overcome the problem of the gap between the two fundamental philosopies -- the intellectual philosophy and the practical philosophy. Therefore, utilizing Gautama Buddha's Four Philosophies we can synthesize the two fundamentally different philosophies into one.
Recently it has become very popular for many doctors, psychologists, physiologists, and so forth, to be very diligent in trying to clarify the meaning and content of Zazen on the basis of scientific knowledge. Fortunately among them we can find many examples, which seem to be reliable. But, more than about 60 years ago, when I first began to suppose that the meaning and content of Zazen might be much related with the state of the autonomic nervous system, this kind of supposition was extremely rare. So very few people agreed with my proposition at that time. But even then I had very strong confidence that my proposition about the relation between Zazen and the autonomic nervous system might be clarified in many scientific fields relying upon the efforts of many excellent scientists. So I was very optimistic that my propositions about the relation between the scientific explanations and the real fact of Zazen practice, might be certified by many scientists' efforts very soon.
The actual progress of our civilizations was not as fast as I had hoped, and so I had to wait for many decades to meet the condition I had hoped for. But recently we have met the excellently clear situation that many scientists have been successful in clarifying scientific psychological theories of half-consciousness, or non-consciousness, and might have the ability to solve the very profoundly mystical contents of religious problems clearly.
Then I read some psychological books, which were written by an American psychiatrist, called Karl Menninger including his books, "The Human Mind," "Man Against Himself," "Love Against Hate," and others. "Man Against Himself" is a book, which explains the psychological situation of a personality, who has committed suicide. The author insists that a person, who has committed a suicide, is never a week person, but he, or she, is usually a very strong and aggressive person. Therefore first he, or she, is prone to attack some person outside. But for some reason, if his, or her attack against others outside is unsuccessful, his, or her, very strong aggressive energy, can be directed against himself, or herself, actually, and he, or she actually kills himself, or herself. Such situations are usually real in many cases of suicide. Reading this opinion, it was impossible for me to refuse the author's insistences. So I have noticed the very dangerous situations of the enormously strong aggressive attitude, and the much too strong sympathtic nervous system.
Karl Menninger's solution of the problem is that it is necessary for us to promote the function of love until love and hate become balanced. He insists that both that the much too strong sympathtic nervous system is not normal, and that the much too strong parasympathetic nervous system is also not normal. In other words we, human beings, have a duty to maintain the balance of our autonomic nervous system. Having read this, I then could understand the meaning of the Japanese and Chinese Buddhist words, "Jijuyo Zanmai." The words "Jijuyo" is divided into two parts, that is, "Jiju" and "Jiyo." "Ji" means "self," and "yo" means "to use." Therefore "Jiju" means "to receive oneseif," and "yo" in "Jiyo" means "to utilize," and so "Jiyo" means "to utilize oneself." So I understand that "to receive oneself" suggests the rather passive function of the parasympathetic nervous system, and "to utilize oneself" indicates the rather aggressive function of the sympathetic nervous system. Relying upon those considerations of Buddhist philosophy and practice, I thought that I had understood the fundamental principle of Buddhism.
(Buddhist Realism)
Therefore I think that the Age of human history, which I have divided into two parts, that is, the Age of the separation between religions and sciences, or the Age of separation between idealism and materialism, is going to end. I believe that the Age, in which, it is necessary for us to overcome the absolutely contradictory situations between these two kinds of very strong and very valuable civilizations of idealism and materialism, is about to begin. This will be the Age for establishing the ultimate philosophy of Realism. Of course, there is an absolute difference between idealism and materialism, and so logically speaking it is completely impossible for us to combine them into one. However, fortunately, because of the benevolence of Gautama Buddha, relying upon his great consideration of his Four Philosophies, we can overcome the problem of the gap between the two fundamental philosopies -- the intellectual philosophy and the practical philosophy. Therefore, utilizing Gautama Buddha's Four Philosophies we can synthesize the two fundamentally different philosophies into one.
posted by GUDO NISHIJIMA | 9:48 AM
14 Comments:
i'd like to tell everyone that roshi Gudo Nishijima kindly replied almost all previous comments we had here since he started this blog - i found out that roshi added his reply only today by some miracle - looking for something on the web using Google
Dear Nishijima Roshi,
After reading your latest post, I suddenly realized the possibility that for the past 25 years I have failed to understand the true meaning of your teaching of the importance of balance of the autonomic nervous system.
So I would like to publicly renounce my previous opinion which, as you correctly proclaimed on this blog, was completely different from Gautama Buddha’s teaching.
Also, about the Shobogenzo translation which you have discussed in your answers to comments on previous posts, the real situation was that you did the original translation from the Japanese as the Master, and, many years after you began this process, you allowed me to participate in your translation effort, and so I served you in the English re-writing as your disciple. Therefore if I ever suggested that the real situation was other than that, any such suggestion on my part was symptomatic of a wrong attitude for which I would like to apologize. I hope that, despite the wrong attitude that I have maintained, you will not think it necessary to sue me in a court of law.
With this confession and with this apology, I would like to ask you to re-admit me as a member of Dogen Sangha.
What a wonderful outlook. Merging idealism and materialism into realism!
Thank you, Gudo Nishijma. I am very interested in your veiw of Idealism(thoughts) Materialism(sense perception) and Realism(balance). It inspires me to sit Zazen consistantly.
I went to a used book sale today at the local library. As I scanned over many books, Karl Menninger's "Man Against Himself" suddenly starred me in the eye. I look forward to reading it, keeping the Four Philosophies in mind.
Dogen said: SHIN (KARADA) NO KEKKAFUZA SUBESHI, “Bodily sit in the full lotus posture.”
Gudo says to sit in the lotus posture keeping the spine straight vertically in order to balance the autonomic nervous system.
Essentially these two teachings are the same. Therefore I bow to Gudo and thank Gudo so much for teaching me like this.
But does Gudo know the other side of Dogen’s teaching: SHIN (KOKORO) NO KEKKAFUZA SUBESHI, “Sit in the full lotus posture with mind.”
For the past 12 years I have continued to think not. The viewpoint I took was that Gudo hadn’t clearly understood the other side, the non-physical side of sitting. Not understanding it, he has endeavored to correct his students’ posture by purely physical means -- pulling back the chin to straighten the neck bones, et cetera.
Master Dogen’s ultimate teaching is SHINJIN DATSURAKU NO KEKKAFUZA SUBESHI, “Sit in the full lotus posture as the dropping off of body and mind.” I.e., in Nagarjuna’s words, as the relinquishing of all views.
In that case, how can my taking of the viewpoint that I took, have been right? My attachment to this viewpoint was just wrong, as, ultimately, attachment to any viewpoint in Buddhism is wrong.
Why do you think I persist like this? Isn't there any real person out there -- not from Warner's group of internet scumbags, but some genuine person, who has already met me, like Luis or Gabriele or Taijun -- that is able to see beyond the superficial uselessness of my words? Don't you see that I have realized something that, even if Gudo couldn't learn from me, you should just learn from me?
What is more important? The Buddha's truth? Or something else?
not from Warner's group of internet scumbags, but some genuine person
Thanks a lot, Mike.
Well spoken Jules. Yes, apologies. The two are not necessarily mutually exclusive. But the past few months of blogging have helped me to understand why Master Dogen stressed the importance of the face-to-face transmission. Trying to judge people on the basis of their comments on blogs led me into error. If anyone has shown themselves to be an internet scumbag, I am afraid it is me. And yet foolishly I persist.
Let me try to clarify further why just sitting with body alone cannot save the world, but why sitting on the basis of the opposite conception, sitting with mind, just might.
When I sit in the full lotus posture with mind, I cannot DO a good posture, a beautiful posture. But I can PRAY for such a posture, with all my heart, all my mind, and all my soul.
I did not learn this from Gudo in Japan. Gudo did not teach it. I learnt it from Alexander teachers in England.
In sitting like this, with mind, I express my solidarity with sincere Jews, Christians, and Muslims. It is not a calculated compromise on the basis of philosophical thought. It is the same sincere effort of heart/mind/soul (not only the intellect), which is common to all devotional practice, to open myself to what is beyond me.
In sitting in the full lotus posture with mind, I express, through my act of sitting in the full lotus posture:
Let the spine release into length, Inshallah.
I cannot do it, but please Lord, Thy Will Be Done.
Thus, sitting with body yes, but sitting with mind also, may all living beings experience Gautama’s gift, Nagarjuna’s gift, and Dogen’s gift, to humanity. That is, sitting in the full lotus posture as the dropping off of body and mind, as the giving up of reliance on sense-perception and thought, science and religion, the Universe and God, and all other limiting conceptions.
Dogen wrote:
(1) Sit in the full lotus posture with body.
(2) Sit in the full lotus posture with mind.
(3) Sit in the full lotus posture as the dropping off of body and mind.
Gudo emphasized only (1) and (3). But something in me told me that we could not save the world like that. So I left Gudo in order to study (2). But when I endeavored to make Gudo aware of (2), Gudo would not listen to me. At least not so far. (I haven't given up yet.)
Thank you, Mike.
Opening myself to what is beyond me. Exactly my wish, and the wish of many other scumbags, fakes and the likes.
A wish to open myself to what is beyond me is only a kind of agitation of my mind, a stimulation of the sympathetic nerves. The wish is not it. And whatever we say is not it.
Therefore, knowing that what I write is never it, I would like to write still further about (1) Gudo’s conception of scientific clarification of the body in Zazen, and, (2) the opposite conception of Zazen as a laboratory for scientific clarification of mind. Can these opposite conceptions be reconciled? On the basis of 24 years of real struggle, I would like to explain why I think they can.
(1)
From the day I met Gudo in 1982, he was obviously very interested in scientific clarification of what happens to the body’s balance mechanisms during Zazen. So I tried my best to follow his lead.
Thus, when I met the Alexander teacher Ray Evans early in 1995, I became interested in Ray’s description of Alexander work as “vestibular re-education.” The vestibular system is the balance part of the ear, together with its deeper neural connections.
During my Alexander teacher training under Ray, from 1995-1998, I heard about the function of the cerebellar-vestibular system, with its deep connections into the brainstem, and its role in the progressive inhibition of primitive reflexes, and consequent emergence of mature postural reflexes, including the “antigravity” reflexes (to use Charles Sherrington’s term).
When I wrote to Gudo about the antigravity reflexes, in 1996, he expressed great interest. He wrote me that he thought this discovery might clarify the true meaning of Zazen. After reading this affirmation, and only after reading this affirmation, I dared to include some information on the antigravity reflexes in several footnotes of Shobogenzo Book 3, which I was then revising. But while reading the final proofs, the Luetchfords, who had never heard of the antigravity reflexes, were shocked by the sudden appearance of this term they did not know in the footnotes, and, tragically, they turned it into a big issue. A meeting was called and a decision was made in Japan to cut me out of the final editing process. An explicit decision was made to make some changes not only to the footnotes but also to the main text itself, without consulting me.
As a result, when Jeremy Pearson visited me in England the following year, 1997, and I found out what had happened -- to my mind, a betrayal of our partnership -- the Shobogenzo translation partnership between Gudo and me ended, and I could not complete my final revision of Book 4.
So what I am discussing now about efforts to clarify the Zazen body scientifically is not only dry theoretical consideration. It is part of a kind of drama -- maybe a tragedy, maybe a farce, depending on your point of view.
Anyway, in 1998 I visited Gudo in Japan. At that time, though I failed to convince Gudo of the value that I saw in the discoveries of FM Alexander, Gudo told me that he would like to prostrate himself to Charles Sherrington. To me this suggested a certain bias. The westerner Gudo revered is the one who tried to understand balance from outside, Sherrington; he did not revere the one who practically understood balance, from inside, Alexander. He revered Sherrington, “the father of neuro-physiology,” but not Alexander, the man who “rediscovered the secret of Zen for our time.” In retrospect, I am afraid that my own appreciation of Alexander’s discoveries back in 1998 was very inadequate (as it doubtless still is now), so I did not do a good job of representing Alexander’s discoveries to Gudo at that time.
On returning to England, following Ray’s lead, I trained from 1998-99 as a neuro-developmental therapist at INPP Chester (www.inpp.org). I, together with my wife Chie, have continued in this line of work in a small way unto the present. Using developmental movements and sound therapy, we do our best to help children with underlying weakness in their reflex and sensory systems (centered on balance). The theoretical basis for the work is very mechanistic; it is based on the body-concept. (But in practice I often feel that the children are helped a lot by the hands and eyes of my wife, who is an Alexander teacher herself, and whose understanding tends to be intuitive, not theoretical.)
(2)
Thus I have been continuing for the past 24 years to try to clarify how Zazen makes the body balanced. These efforts have been stimulated all along by Gudo’s affirmation of the effort to clarify Zazen scientifically, on the basis of the conception of body.
But for the past 12 of these 24 years, Alexander work has made me increasingly aware that Master Dogen instructed us, in Zazen itself, to work on the basis of the totally opposite conception, that is, mind.
I have come to see, from one viewpoint, that my daily practice of sitting in the full lotus posture, four times a day, has become a laboratory for scientific clarification of mind.
Keeping the spine straight vertically can be understood as a purely physical task, and there may be a certain freedom and joy in allowing it to be such--an unconscious, automatic task, guided only by sense perception. I think Master Dogen affirmed such effort with his exhortation to sit in lotus with the body.
But this is not necessarily the whole story for a conscious, reasoning human being.
Hence FM Alexander described his work as “the most mental thing there is.” Alexander work is generally seen as to do with postural improvement, which superficially it is. But Alexander himself saw his work as a response to the universal human problem of faulty sensory processing, against which he posited “conscious guidance and control” or in short “thinking.”
Master Dogen instructed us, paraphrasing, that when some impulse arises from our unconsciousness, we should make an effort of consciousness, i.e. an effort of mind/thinking. Alexander clearly saw that one cannot make such an effort on the basis of the physical conception. Yes, the effort required is a kind of effort of the whole self, but the conception on which the effort of the whole self is based is that of opposing the physical/unconscious with what is not physical/unconscious.
Let us say for example that, in sitting in lotus, I become aware that my neck bones are forward -- I am slumping. On the basis of the physical conception, I simply straighten up, unconsciously, automatically, like a soldier on parade.
Alternatively, on the basis of the mental conception, I could offer a prayer (to Jehovah, or God, or Allah, or Nature, or the Universe) for all my joints to come undone, so that, in my very act of sitting upright in the full lotus posture, nothing will be held, all will be free to flow. I will be totally liberated, emancipated, awakened.
In so praying, what role is played by, say, expectation? Ha, ha! Or understanding, or experience, or detachment, or humour?
Master Dogen said that we should ask thousands, or tens of thousands of questions like these, by sitting in the full lotus posture.
Thus (1) and (2) are based on totally opposite conceptions. (1) is based on body. (2) is based on mind. Master Dogen affirmed sitting based on both conceptions. Not one or the other. But both. And neither.
Master Dogen’s teaching is that we should see those two totally opposite conceptions as they are, we should use them as such, by sitting in the full lotus posture, and we should shed them as such, by sitting in the full lotus posture.
Just this is why the Buddha’s teaching can save humanity from needless conflict. Just here lies the possibility of true reconciliation between two totally opposing conceptions -- not by standing apart from body and mind and dissecting them or discussing them philosophically, but by sitting in lotus and using body and mind as bases for two complete somersaults...
From one conception of myself --> to a totally opposite conception of myself.
And from realizing myself on the basis of two opposing viewpoints --> to forgetting myself.
Dogen asked: Just in the moment of sitting in the full lotus posture, what is the sitting? Is it a somersault?
Gudo replied categorically: No, it is something ineffable.
Chodo replies categorically: Yes, Master, it is just two somersaults.
Cause trouble or not is not the problem. Cause all living beings to realize the Buddha's truth is the problem. I continue to bother Gudo because Gudo and I are eternally connected by our vow to work for the salvation of all living beings.
I don't hide my identity behind a false name. Why not? Because Master Dogen taught me to fear nothing except losing the will to the truth. How about you "Drunken Monkey"?
Dear 123Twist:
Gudo taught me the Buddha way is, establishing the will to the truth, just to sit. The Alexander way caused me to understand more completely what the Buddha way is -- that is, to sit in the full lotus posture on the basis of the conception of body, to sit in the full lotus posture on the basis of the conception of mind, and to sit in the full lotus posture as the shedding of those two conceptions.
About 20 years ago, Gudo told me his expectation that one day I would understand Master Dogen’s idea more clearly than him. In regard to the matter expressed above, sitting in lotus with body, mind, and shedding body and mind, Gudo’s prediction came true. It is not self-praise, just a fact.
My way is not the Alexander way, but Alexander work became one of the essential ingredients in my process. For example:
(1) Establishment of the will to the truth, for the first time clearly, when I was 10 years old.
(2) Studying and translating Shobogenzo under the guidance of Gudo Nishijima, from the age of 22 onwards.
(3) Being taught Alexander’s principles of postural re-education by Alexander teachers, from the age of 34 onwards.
(4) Sitting in the full lotus posture every day without fail, usually four times a day, until the present, at which time I am aged 46.
Do you know how I act? You have read my useless unskillful words, but do you know me? For the past week I have been on solitary retreat here in France with no task other than Zazen. Is the self-confidence that this life gives me only the conceit of a Shizen-biku? I hope not. I do not know. But please don’t slander me, 123twist, H., whoever you are, by saying that my way is the Alexander way. I am here to sit in lotus, nothing else. Don’t you read Shobogenzo in English? Do you think that translation could have happened without my Buddhist effort to serve Gudo? Don’t you recognize any kind of debt to me for my past Buddhist service of Gudo? Even a dog shows more gratitude than you show!
Gudo now seems to slander me by saying that I have an evil plan to convert members of Dogen Sangha to a non-Buddhist Alexander way, as if my way were not the Buddha way but another way, an Alexander way. This is either some kind of expedient means, or else old Gudo’s mistake. In either case, in the final analysis, I think it is just a manifestation the extraordinary will to the truth that Gudo maintained through long years of heroic endurance, so it doesn’t matter.
I do not have any intention to break the precepts, but at the same time I trust the Buddhist process. After all, we all make mistakes don’t we? Isn’t your comment also a kind of slandering or criticizing what you shouldn’t slander or criticize? But if your will to the truth is sincere, such mistakes, regrettable though they may be, are just part of the truth unfolding. Isn’t that just Gudo’s most essential teaching?
One may gain something by other techniques, But----------------------------"Zazen is useless"-Kodo Sawaki Roshi
"What is the essential meaning of Buddhadharma?"
Sekito replied, "No gaining, no knowing"
Tenno asked again, "Can you say anything further?"
Sekito answered, "The expansive sky does not obstruct the floating white clouds."
For ryunin San
Thank you very much for your kindness to read my comments already.
For Mike Cross San
I feel very happy that you have understood my interpretation, which is related with the autonomic nervous system, even though 25 years have past.
I also feel very happy that you have understood the true meaning of Gautama Buddha's teachings.
If you recognize that your memory of the facts in the past has been mistaken a little, there is no problem, and so I would not like to utilize some kind of legal process on the matter, so far.
As for the problem of whether or not you can come back into Dogen Sangha, I would like to think about it a little more longer.
For NotesSensei San
I feel very happy that you have understood the delicate relations among idealism, materialism, and realism, already.
For Lone Wolf San
Thank you very much for your profound understanding Idealism, Materealism, and Realism. And I would like to ask you to continue the practice of Zazen as the basis of all Buddhist studies.
For Lone Wolf San
It is very good fortune for you to have found a copy of "Man Against Himself." And I think that it is always necessary for us to keep the basis of the Four Philosophies when we want to study and understand Buddhism.
For Mike Cross San
I think that you have much interest in the problem of Zazen of mind, body, and body and mind, and so I would like to explain the problems totally, relying upon the words in Zanmai-O-Zanmai, or The Samadhi That Is King of Samadhis, in Shobogenzo.
In Zanmai-O-Zanmai, Master Dogen described the three kinds of Zazen, that is, Zazen of mind, Zazen of body, and Zazen of body and mind.
In those three kinds of cases, Master Dogen used the same words of BESHI. BESHI is called JOSHI, or a particle in Japanese grammar, and BESHI has originally two different meanings. The one is "is permissible," and the other is "should be," and so it is necessary for Japanese people to distiguish and select one meaning between the two. Therefore in the case of Zanmai-O-Zanmai, we Japanese have to select the meaning of the words based on the contexts of the original texts.
Therefore in the case of Zanmai-O-Zanmai, we have to understand the meaning of the sentences as follows:
"It is permissible for us to practice Zazen of mind. It is permissible for us to practice Zazen of body. But (ultimately) we should practice Zazen of (fusion between) body and mind.
When we accomplished the translation of Shobogenzo, unfortunately we did not have sufficient time to check those parts in detail. Therefore it is completely impossible for me to accept your inaccurate criticism at all.
Therefore because of such a situation, we should think that Master Dogen was never positively affirmative to the Zazen of mind, or body, but he kindly affirmed for us to fall down into such a condition.
According to my study of Master Nagarjuna's Madhymaka-karika, I find that Nagarjuna never had such nihilistic interpretations in Madhyamaka-karika like the relinquishing of all views, but instead, he was an enormously affirmative thinker of realism.
In the next paragraph, why did you confess that your opinion is perfectly wrong? Isn't it your Freudian mistake again?
Frankly speaking, I revere Ven. Brad Warner's sincerity and ability, and I do not know the existence of a student who can criticise his Master directly.
I agree with your opinion that the most important thing in this world is just the Buddhist Truth.
For Jules San
I send you encouragement.
For Mike Cross San,
I do not know the reason why you like to refer to others as internet scumbags so much.
In Buddhism, we divide body and mind in the intellectual area, but we do not divide body and mind in the area of Buddhist realism.
To pray to have a good posture usually is completely different from having a good posture at the present moment in reality, that is the Buddhist principle.
I have never taught any student that a prayer can change our posture for the better even slightly.
Relying upon your confession, I have completely noticed that you are just a very sincre believer of some kind of spiritual religion.
The sitting with mind is a kind of consideration, and it can never be the real Zazen itself.
If we release our spine in length, zazen will also become released in length.
If you can not do it, you just can not do it. Prayer can never be Zazen. Praying does not make it possible to do what you can not do.
The separation of body and mind can never be the true Buddhism. It can never be Zazen for us to be thinking about the giving up of reliance on sense-perception and thought, science and religion, the Universe and God, and all other limiting conceptions.
Master Dogen said in Zanmai-O-Zanmai that it is permissible for us to sit in Zazen thinking something or sensing something, but he says that it is just Zazen to sit in the fusion of body and mind as the act at the present moment.
I do not emphasize (1) and (2), but I emphasize just (3).
For Pierre Turlur San
I hope that you will not concern yourself with praise of your own teacher publicly, and criticism of others even using the unkind words of Mr. Cross
For Mike Cross San
If you do not like a kind of agitation of your mind, I think that it is better for you to stop it.
I never believe in any kind of theory, which is contradictory to any kind of scientific theory, at all.
It is not the arrival at the truth for everyone to only make his efforts to do something.
I have my strong will that Buddhism should always be pursued as Buddhism, and so I do not have any intention to mix any kind of different ideas other than Buddhism into Buddhism at all.
I revere Charles Sherrington so much, because he is a so excellent scientist.
I think that the theory of "antigravity reflexes" might have some kind of true idea, but so far I did not have time to pursue it more profoundly.
Therefore I refuse to take up the theory of "antigravity reflexes" into Shobogenzo directly.
I do not have any idea to play any kind of drama, whether it is a tragedy or a farce.
I revere a scientific conclusion so much, but I do not believe easily in any kind of religious idea other than Buddhism.
Of course I do not deny everything other than Buddhism, but I do not like to say anything about what I do not pursue well, at all.
Even though you have explained the theory of AT so earnestly, I never permit to mix any kind of other theory at all, other than Buddhism to mix with Buddhism.
For Drunken Monkey San
Thank you very much for your understanding of my Buddhist theory, and I agree with your idea concerning Mike Cross San's method of discussion.
For Mike Cross San
I do not have any trouble for me in teaching Buddhism through the world.
I would like ask you to please not abuse others so easily.
For 123Twist San
I agree with your idea that every Buddhist should be careful to follow Buddhist precepts in his or her life everyday.
It is true that in Buddhism we always look at other's behavior on the basis of Buddhist precepts.
For Misha Num San
I am very sorry that it is impossible for me to deny what you said, so far.
For Mike Cross San
I am sorry, but I have read your opinion of AT Techinique so much, and I would like to stop reading comments here.
I hope that you will be happy.
For 123Twist San
I am sorry, but I do not remember having said such a strange expression about 20 years ago. I only follow Master Dogen himself, and I do not have any idea to arrive at his level at all.
Now I would like to finish my comments here at this time.
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