What is Zen Buddhism: definition, basic ideas, essence, rules, principles, philosophy, meditation, features. Zen: What religion treats? What does it mean to know Zen, the state of Zen, internal zen? What is the difference between Zen Buddhism from Buddhism: the difference from

Hello, dear readers! This article will consider the basics of such common eastern teaching as Zen Buddhism. This is an independent religion, the purpose of which is to comprehend the nature of the mind and wisdom. We will look at its basic principles and how in practice you can comprehend the truth with the help of this ancient knowledge.

Zen originated in China at the dawn of the VI century. However, only hitting Japan, the teaching was widespread. It happened only in VII-VIII. The main founder of this direction is Bodhidharma, personifying and Buddhist wisdom.

The main formula for comprehending the nature of the mind is meditation, which allows you to achieve a completely new level of self-consciousness and enlightenment.

Briefly about the teaching

Zen-Buddhism is the symbiosis of Chinese and Indian beliefs, multiplied by the Japanese tradition. It contains the following elements:

• jarth (Buddhism of clean land);
• madhyamaki and Mahasanghiki;
• tandai, Singon and Count (Japanese teachings).

Despite the mixture of styles and various schools, the teachings of Bodhidharma has their differences. For this religious flow, the "light" attitude towards the sacred texts is typical. Permanent practice comes to first place, which is why it is so popular, unlike other beliefs.

Daisetsu Taitar Suzuki (10/18/1870-12.07.1966). Japanese philosopher and main popularizer Zen Buddhism

"Sutory is the soul of Zen and without him there is nothing." (D. T. Suzuki)

The central essence of the teaching is the comprehension of Satori. For her, the following features are peculiar:

• irrationality, inexplicability;
• the intuitive sensation of nature around;
• the feeling of delight, euphoria as a result of the realization of something elusive;
• brevity and suddenness.

Principles

Zen-Buddhism cannot be submitted under any formality. This is the way of liberation, but not philosophy, not psychology and not science. Zen manifests itself in everything that surrounds man. It relates him to Taoism, yoga and some other oriental knowledge.

The basic principles of Zen Buddhism can be formulated as follows:

1. The formation of "Buddha" through the contemplation of its nature.
2. Human consciousness - the peak of everything.
3. The unacceptability of the sacred texts, their special interpretation.
4. Failure from words and texts applicable as a knowledge base.

These four ideas describe the philosophy of religion in the world tradition and clearly limit the doctrine from other areas of Buddhism.

First principle

This provision implies contemplation of its own nature to achieve a special level of consciousness. Based on the sacred texts, a person practicing this principle does not seek to become a Buddha, as this is not the ultimate goal of teachings.

However, the Buddha is not perceived by the highest mind as the Lord or Allah, he is not worth a person on top, he "scattered around the world." Its particle is located in each of the living people, plants, animals and any surrounding items.

Zen-Buddhism calls to see the nature of the "open consciousness", perceive itself and the surrounding space as part of the great whole organism. Main goal - achievement sanitaryas a special state of mind, through meditation.

Second principle

Inner harmony and calm state of mind - a permanent individual work on his mind. Zen teaches that every person has its own way to get rid of their own way, passing which can be achieved by enlightened consciousness.

Getting rid of internal conflicts and contradictions, the follower gradually acquires the gift to distinguish the "grains from the chamber" and ceases to worry about the trifles, lives more consciously, contemplating the world around and inside himself.

Third principle

Texts and books apply only at the first stage of the follower. They help learn the main intellectual moments of Buddhist philosophy. Further in-depth study of special literature, according to teachers, on the contrary, will prevent the student to comprehend knowledge.

Fourth principle

Zen - branch. It has a large practical orientation, so it is important to communicate a student and teacher. The concept claims to be connected with Buddhism, however, his followers are not learning sutras and sastras, considering them no more than unnecessary papers.

True consciousness is achieved by "direct transmission of Dharma" from the teacher to the student and is the highest manifestation of the "Patriarch Chan" (continuity lines). It is very important that Zen does not practice care from the world, and helps to live and interact with others.

Practical use

Spiritual experience and growth in Zen-Buddhism is not tied to the study of special literature. Practice in this religion is the basis of all changes in human consciousness. That is why Zen is so popular worldwide, because in order to become a follower of this teaching, a country of residence, political views and social status is not important.

Practitioner doctrine can be like lawyers, lawyers from the United States and poor fishermen in Vietnam. And each of them has every chance to achieve enlightenment and harmony.

As a psychotraining of the teacher, it is often proposed by followers of history from the life of famous patriarchs (koans). Their goal is to question the rationality of reflections, thereby making the mind more flexible.

Meditation - Leading practice in Zen-Buddhism, a real symbol of liberation. These classes make it possible to solve the following problems:

1. Get rid of anger and hate. A person learns not to work bad actions, leaving negative emotions. Meditation allows you to eradicate the source of evil within itself and keep calm in any situations.
2. . The purpose of practical training is to accept the current situation of things and take all the circumstances taking place with a person. Such an approach allows you to use your karma to "work out".
3. Refusal of long. Most of the surrounding things, items, people, based on the concept of Zen Buddhism, certainly bring suffering, so the goal of every follower of the teaching is to achieve independence from all this.
4. Harmony with his Dao. The path that is destined to man by the highest strength, the student in Zen Buddhism perceives as an inevitable. It is part of spiritual growth and his rejection will greatly complicate the achievement of Satori.

Daily practice, passing under the unobtrusive teacher's leadership, as well as the lack of emphasis on the study of special literature, allows Zen-Buddhism to confidently walk on the globe.

Zen-Buddhism in the modern world

Increased interest in the West to Japanese culture after the Second World War, a mysterious and mounted world of the East was opened for Americans and Europeans. The influence of this religion can be traced in film industry, music, sculpture and art.

The world community, devastated by wars and rapid development of technologies, sought to find the island of freedom and serenity. This teaches Zen-Buddhism. Also, the Western person attracts the rapid result of enlightenment, the lack of grueling training and many years of studying special literature.

Conclusion

Zen-Buddhism is not a religion in the classical understanding of this word. This is a spontaneity, naturalness and harmony, which is achieved by work with its own consciousness. A look inside itself is what is so lacking a modern person in order to stop the meaningless race for things and to realize the true value of the world around.

If information in the article, dear readers, seemed interesting to you, share it in social networks. Zen-Buddhism is multifaceted and everyone can find itself by following this knowledge.

Psychoanalysis is a typical manifestation of the spiritual crisis of the Western person and at the same time shows the possibility of exiting this crisis. Modern directions of psychoanalysis - "Humanistic" and "existential" - serve as a striking example. However, before proceeding with the consideration of my "humanistic" concept, I would like to emphasize that the system developed by Freud himself is not limited, despite the widespread conviction, the framework of the concepts of "disease" and "treatment". It is primarily the concept of human salvation, and not the treatment of mentally ill people. With a surface approach, the feeling that Freud simply invented a new way of treating mental illness and that it was the main subject of his research, becoming as a result of the work of the scientist's life. Nevertheless, at closer examination, it turns out that medical approaches in the treatment of neuroses hide an absolutely different idea that Freud himself rarely formulated in an explicit form, and perhaps, not always aware of it. What is this idea? What is the concept of "psychoanalytic movement" of Freud and what was the starting point of this movement?

It can be said that Freud's words: "Where it was, I should become," give us the most clear answer to this question. Freud put the task to subjugate the irrational and unconscious passions of mind. According to his thoughts, a person in accordance with his capabilities should be released from under the blowing of the unconscious. In order to subjugate the violent internal unconscious forces and further exercise control over them, he must first realize the fact of their existence. The main postulate of Freud, which he was always guided, was the best knowledge of the truth, and therefore knowledge of reality. This idea was traditionally characteristic of rationalism, the philosophy of enlightenment and Puritan ethics. However, Freud became the first (or, in any case, he thought), who did not just proclaim the idea of \u200b\u200bself-control, as Western religion and philosophy did, and on the basis of the study of the unconscious on a scientific basis could offer the way to implement this goal.

For his teachings, Freud marked the flourishing of rationalism in the West. Nevertheless, he managed not only to overcome the false and superficial optimism of rationalism, but also to connect the last with a romantic concept opposing him in the XIX century. Deep personal interest in the study of the irrational and sensual aspects of the human personality allowed Freud to implement this synthesis.

Freud was largely interested in the philosophical and ethical aspects of the problem of personality. In "Lectures on Introduction to Psychoanalyz", Freud mentions deep changes in personality who are trying to carry out various mystical practices, and to continue this: "We still recognize that the therapeutic efforts of psychoanalysis elected a similar point of the application. After all, their goal is to strengthen the "me", to make it more independent from "above-I," to expand the field of perception and rebuild his organization so that it can master new parts it. Where it was, I should become. This is about the same cultural work as the drainage of Zeder Zee. According to Freud, "the liberation of a person from neurotic symptoms, prohibitions and abnormalities of character" is the main task of psychoanalytic therapy. The role of the analyst, according to Freud, is not limited to the fact that the doctor "treats" his patient: "An analyst, striving in a particular analytical situation to be a model for his patient and play the role of his mentor, must have a certain superiority over the latter." Freud further writes: "We must remember that the relationship between analytics and the patient should be built on the love of truth, which means recognizing reality. At the same time, any false and deception becomes impossible. "

The Freuda concept of psychoanalysis also has other characteristic features that do not fit in the framework of the concepts of illness and treatment. People who have an idea of \u200b\u200boriental thinking, and first of all about Zen-Buddhism, it will become obvious that the features of which I would talk about, in a certain way echoing with them. First, the principle of Freud deserves mention, according to which knowledge transforms a person. Theory and Practice are inseparable: knowing himself, man is transformed whenever. There is no need to talk about the extent to which the idea of \u200b\u200balien to the principles of scientific psychology as the times of Freud and our days. According to these generally accepted concepts, knowledge always lies in the area of \u200b\u200bthe theory and is not able to transform the knowing.

There is another feature, a rapprite approach of Freud with an East thought, and first of all with Zen-Buddhism. Freud never put conscious thinking under the head of the corner, critically evaluating the possibilities of a modern person. The main in the mental process, taking place in a person, he considered the strongest sources of unknown accommodation of unconscious and irrational forces, compared with which conscious thinking was practically insignificant, incomparable in importance. The development of the method of free associations Freud tried to carry out a breakthrough through a veil of conscious thinking and reveal the true nature of man. The principle of free associations was intended to become an alternative to logical, conscious and formal thinking, open new sources in man, originating in the unconscious. Despite all the critical attacks, who was subjected to the Freud concept of the unconscious, it is completely indisputable that Freud with its principle of free associations as an alternative to logical thinking significantly changed the conventional rationalistic way of thinking in the West, approaching his research to Eastern thought, where such ideas were developed in Much more.

Finally, we note another aspect that distinguishes the Freud method: Conducting its analysis, Freud could work with a person throughout the year, two, three, four, five, and more than more than a year, which caused hard criticism from his opponents. It should not argue about whether the analysis needed more efficiently. I just want to pay attention to the fact that Freud had sufficient courage in order to recognize the possibility of working with one patient for several years, helping that to understand himself. From the positions of the utility and social significance of the changes occurring in a person, it can be said that such an approach did not have much sense and that such a long analysis did not justify the time costs. The Freud method acquires meaning only under the condition of refusing to refuse the current categories of value, traditional ideas about the relationship between the goals and the considerable funds and recognition of the uniqueness of human life, with which no thing can be compared with its significance. Guided by the thought that liberation, happiness, enlightenment of a person (no matter how we call it) - there is a paramount task, we will come to the conclusion that with its decision will not be comparable to any time and money costs. Forestalling Freud, the radical character of its technique, expressed primarily in the duration of contact with one person, was an approach that is based on the limited thinking of the Western world.

Despite the above facts, it is impossible to argue that the Eastern thought in general, and Zen-Buddhism in particular, served for Freud's support in developing his method. The features under consideration for us mostly have rather implicit than explicit origin, i.e. are obviously unconscious, rather than conscious. Freud himself was largely a generation of Western civilization, mainly Western thought

XVIII and XIX centuries. As a result, it is difficult to assume that, even possessing deep knowledge in Zen-Buddhism as one of the expressions of Eastern thought, he would be based on them in creating his system. The person, in the Presentation of Freud, was mainly the same characteristic features as in economists and philosophers of the XIX century: a natural tendency to competition, alienation, the desire for contact with other individuals solely in order to meet their own economic needs and instincts. Freud considered a person as a car controlled by libido and existing on the law minimization of the excitation of libido. Freud's person is selfish in nature; With the surrounding people, it also binds to the mutual desire to satisfy the needs dictated by instincts. Freud's pleasure determines not as a sense of happiness, but as a removal of tension. With all this, a person, in his view, is experiencing a conflict between mind and feelings, it is not integrated by nature, but is an embodiment of intelligence in the spirit of the philosophers of the Education Epoch. Love to neighbor contradicts reality, mystical experience marks return to primary narcissism. Taking into account these unconditional differences from the principles of Zen-Buddhism, I try to demonstrate that Freud's system has features contributing to the development of psychoanalysis as a whole and as a result of it with Zen-Buddhism. These features do not fit into the framework of ordinary ideas about the disease and the treatment and traditional interpretation of consciousness from the position of rationalism.

But, before proceeding with the comparison of this "humanistic" psychoanalysis and Zen-Buddhism, I want to pay attention to one fact that is essential for understanding the evolution of psychoanalysis. Nowadays, significant changes occurred regarding the type of patients coming to the reception to psychoanalyst, and the problems they share with him.

People who addressed to the psychiatrist at the beginning of the century complained mainly on certain symptoms, like paralysis of the hands, the syndrome of excessive washing of hands or obsessive thoughts. In short, they were sick in the traditional understanding of this word, since there was a concrete circumstance that prevented their normal life activity. Since the obvious cause of their torment was concrete symptoms, the treatment of such patients was just in delivering them from the latter. These people wanted to suffer and be unhappy not to a greater extent than an ordinary person in society.

Nowadays, such patients also come to the reception to psychoanalyst. For them, psychoanalysis continues to serve the therapy that helps them get rid of those or other symptoms and returning them to be full members of society. At one time, psychoanalyst accounted for in most cases to face just with such patients, they constitute a minority in our days. At the same time, it is difficult to argue that their absolute number has decreased, at the same time there was a huge number of "patients" of a new type, which in the generally accepted sense cannot be called patients, but which were victims of Maladie Du SiuCle (century disease - Franz.) Depression and apathy - all that was considered at the beginning of the article. Coming to the reception to psychoanalyst, these patients cannot formulate and clearly determine the true cause of their suffering, talking about depression, insomnia, unhappy marriage, discontent with their work and about many other things. As a rule, they are convinced that the root of their disease lies in some particular symptom and the disposal of this symptom would bring them recovery. These people are not able to realize that in reality, their condition is not caused by depressions, insomnia or problems in the service. All these complaints are in fact are only an external shell, allowing a person in the contemporary world conditions to declare a problem that has much deeper roots than those that could have something or other. The misfortune of a modern man is his alienation from himself and from himself like, from nature. A person realizes that his life is wasted and that he will die, and without living his life in real. He lives in abundance, but deprived of the joy of life.

What is the psychoanalysis can help the patient "Maladie Du Siucle"? In this case, it is not conducted (and cannot be kept) about "treatment" that delivering a person from symptoms and returning it to normal life. The cure of a person suffering from alienation is not to delivering it from the symptoms of the disease, but in spiritual healing and gaining well-being.

Unfortunately, speaking of spiritual healing, we will make it difficult with its specific definition. Operating categories of the Freud system, we would have to consider well-being through the prism of the libido theory, that is, to determine the well-being as the possibility of the normal implementation of sexual functions and recognition of the hidden Oedipus complex. However, in my opinion, such a interpretation only a slightly responds to the question of the well-being of a person. Trying to define the concept of mental healing of a person, we will inevitably cross the border of the Freudov system. At the same time, we will be forced to deepen in a priori, it is not able to be exhaustive to consider the foundation of the "humanistic" psychoanalysis, namely: the concept of human existence. Only thus the comparison of psychoanalysis and Zen-Buddhism will receive a real basis.

Hello, dear friends.

Each of you probably heard the word "Zen", even if he is far from Buddhism. The term is multigid, is directly related to Eastern culture and religion, although in itself does not imply either the faith in the existence of God or its denial.

Buddhist philosophy may seem to the European person in a strange and even paradoxical. The concept of "Zen" in this regard is just as unusual. But upon closer examination, it is quite consistent with the overall religious tradition. Below we will try to figure it out, what does Zen mean?

State and religion

There are two basic meaning of the term zen - this is a spiritual state (as well as exercises performed for its achievement) and religious flow. The latter is largely based on practice and belongs to Buddhism, although it was formed in the territory of the current China at the turn of the V-VI centuries under the influence of the popular then Taoism - mystico-philosophical teachings.

As a condition

On the origin of the concept of "Zen" disputes go so far. This word is not in traditional Buddhist texts, as it has a Japanese origin and translates as "contemplation", "meditation". However, the Hindus had a certain analogue, sounding on Sanskrit as "Dhyana" (immersion) - the doctrine of enlightenment. But the largest theoretical and practical development of this philosophy received in the Far East - in China, Korea, Vietnam and Japan.

Immediately, it should be decided that in the sense of the philosophical state or the generallyadic concept of the word "Zen", "Dhyana", "Chan" (in China), "Theye" (in Vietnam), "Sleep" (in Korea) - identical. All of them are similar to the concept of "Dao".

In the most narrow understanding of the term, all this is a state of enlightenment, understanding the basis of the world order. According to Buddhist practice and philosophy, everyone can do it, thereby becoming a bodhisattva or guru.

To find the key to myropony, do not even strive for this. Enough in practice to master the state "just so". After all, the stronger the person seeks to comprehend Dao, the faster it is removed from him.

As philosophy

In a more general philosophical understanding of Zen - this is a doctrine that is not related to religion:

• the meaning of life is not looking for;
• the issues of the world order is not engaged;
• the existence of God does not prove, but does not refute.

The essence of philosophy is simple and formulated by several theoretical principles:

• Each person is subject to suffering and lust.
• They are a consequence of certain events and actions.
• Suffering and aspirations can be overcome.
• Decision from extremes makes man free and happy.

Thus, "Zen" is a practical way of renunciation from the world and immersion in itself. After all, the particle of the awakened Buddha is present inside every living being. So, anyone with proper patience and effort can achieve enlightenment and understand the true nature of the mind, and with it the essence of this world.

The essence of the philosophical concept of the term well reveals psychoanalyst E. Fromm:

"Zen is the art of immersion in the essence of human being; This is the path leading from slavery to freedom; Zen releases the natural energy of man; He protects a person from madness and ugly herself; He encourages a person to realize his abilities to love and be happy. ".

Practice

In practical understanding, Zen is meditation, immersion in a special state of contemplation. For this, a variety of tools can be used - everything is determined by the practice of each particular person, so quite non-standard ways of achieving enlightenment are often used. It may be sharp screams of the teacher, his laughter or blows stick, oriental martial arts and physical work.

According to Zen-teaching, the best practice is the monotonic work, which should be performed not to achieve some end result, but for the sake of work itself.

The visual example of this approach is given in one of the legends of the famous Zen-Master, which determined the washing of dishes in ordinary life as the desire to make it clean, and the same action in the philosophical understanding is like self-sufficient, offering students to wash the dishes only for the sake of action.

Another important philosophical practice is Koan. This is the name of a logical exercise by solving a paradoxical or absurd task. It can not be understood by the "ordinary" (uncomfortable) reason, but having spent enough time on its contemplation, one can once catch a sense of understanding, that is, to achieve the desired state instantly, at one point, most often unexpectedly - without any to this.

For example, one of the classic koanov is the search for "cotton with one palm", that is, "silent sound".

As a religious current

As the direction of Buddhism, Zen-Teaching was formed in China and was widely spread to nearby countries. But it is the term in relation to religious flow only in Japan and (oddly enough) in Europe. This philosophy is not a secondary or atheistic, and therefore adapts well to any other religions.

In China, she was mixed with Taoism, in Japan - "lay down" to syntaism, in Korea and Vietnam, local Shaman beliefs absorbed, and in the West is actively intertwined with Christian traditions.

Feature of any religious zen direction in non-recognition possibility of transmitting knowledge in writing. Teach to understand the world is capable only a guru, enlightened or awakened. Moreover, it is capable of doing the most in many ways - up to blows stick. Also in a religious understanding there is no clear definition of the concept itself.

Zen is all around. This is any action that is taking a knowledgeable person in relation to Donow people to teach the latter, push him to understand, stimulate his body and mind.

Difference from other areas of Buddhism

An important part of Zen Philosophy is the impossibility of expressing the truth in the form of text, therefore there are no sacred books during the course, and the transfer of exercises is carried out directly from the teacher to the student - from the heart to heart.

Moreover, from the point of view of this religious direction, the book does not play any significant role in the life of a person. Teachers often burned the scriptures in order to show the disciples of all the futility of such a way of knowledge and push them to enlightenment.

Of all this, there are four basic principles of Zen Buddhism:

• Knowledge and wisdom can only be conveyed directly when communicating - from a knowledgeable person to a do not know, but seeking to know the essence of the mind and things.
• Zen is a great knowledge that is the cause of the existence of the sky, the Earth of the Universe and the world as a whole.
• There are many ways to find Dao, but the goal is not the enlightenment itself, but the path to it.
• The awakened Buddha is hidden in every person, and therefore anyone can know Zen, stubbornly and practicing a lot.

This direction has significant discrepancies with traditional Buddhism and in practical moments, for example, meditation. The Zen School considers it not as a way to stop thinking and cleansing consciousness, but as a contact method with an existing reality.

In general, this direction is considered the most "practical" and landed from all Buddhist schools. It does not recognize the logic as a tool of knowledge, opposing him experience and sudden enlightenment, regards the action as a primary way to obtain spiritual experience.

In addition, it is denied by the need for meditative deregistration. On the contrary, to the world (that is, "contemplation") must come here and now, becoming a Buddha in his body, and not after a turn of rebirths.

Conclusion

Dear readers, we hope, from the article you could at least understand what it is - Zen . The main feature of this direction is that it is impossible to explain and transfer it to him, and therefore everything is the above - only pitiful attempts to approach understanding. But if a long time and persistently follow the path of Dao, then one day you can achieve enlightenment.

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III. I am in Zen Buddhism

The approach of the Zen-Buddhism to reality can be determined as a dadar (sometimes anti-scientific) in the sense that the zen moves in the opposite direction of science. This does not necessarily mean the confrontation of Zen science, but only the fact that for understanding Zen is required to take a position that the sciences neglected - or even ignored it as an "anti-scientific".

Sciences are uniformly centrifugal, extrovert, watching "objectively" on the thing that is contrary to them from the whole for the study. Thus, they occupy a position, according to which the thing is always distanced from the scientist. They never seek self-defining with the object of their research. Even where they look inside themselves with the goal of self-examination, the inner most carefully projected internally. So they are made by alien to themselves, as if they do not own their own inner world. They are afraid to become "subjective". But it should be remembered that while we look from the side, we remain outsiders, and therefore we never know the very thing. All our knowledge is knowledge of something, which means that we never know what our real self. Sciences can wish for achieving as much as possible, but never in the ability to approach him. Of course, they can talk a lot about him, but that's all they can do. Therefore, to achieve real knowledge, I will advise Zen to radically change this orientation of science. It is said that the true subject of studying the human race is a person. In this case, a person needs to be taken as me, because the subject is the human actually in it, and not an animal, which is deprived of the consciousness I. I am afraid that men and women who do not seek to know I will have to again pass through the cycle of births and deaths. "To know myself" - it means to know His Ya.

Scientific cognition I am not real knowledge until I objective. The scientific focus of knowledge should be turned over: I should consider from the inside, and not from the outside. This means that I should know myself without leaving your own limits. May ask: "How is it possible? Cognition always assumes dichotomy of the knowledgeing and learned object. " I answer: "Self-knowledge is possible only where the identification of the subject and the object occurred, that is, where scientific research came to his end, where all the devices for experiments were set out, where we admit that we can further explore without accessing our own Limits, making a wonderful jump in the kingdom of absolute subjectivity. "

I dwells in the kingdom of absolute subjectivity. "Stay" is not a completely accurate expression, since it transmits only the static aspect. It is always in motion or in becoming, at the same time zero (indicating a static state) and infinity, indicating ineptive movement. I am dynamic.

I am comparable with a circle that does not have a circle, it is shungata, emptiness. But this is also the center of such a circle, found everywhere and anywhere. I am a point of absolute subjectivity, transmitting the meaning of immobility and peace. But this point can move anywhere, take the infinite variety of places, and therefore in reality is not a point. This is clearly impossible for science a miracle takes place when the scientific perspective is turned over and we turned to Zen. He is the performer of this inability.

Moving from zero to infinity and from infinity to zero, I in no way is an object of scientific research. Being absolute subjectivity, I rejects all attempts to attribute it an objectively determined location. It is so impossible and vague that we cannot carry out any scientific experiments with it. We do not catch it with any objectively designed networks, even in the presence of all kinds of scientific talents, because by nature they relate only to those things that science works with the appropriate approach I detects yourself without the objectification process.

I referred to the above-mentioned book of De Rugs, in which he calls the "person" and "car" by two fundamental concepts that characterize the Western search of reality. "Personality", according to De Rugsamon, was originally a legal term in Rome. When Christianity began to consider the issue of the Trinity, Scholasti used this term theologically, which is already visible on the terms such as "Divine Lick" and "Human Person", which are harmoniously connected in Christ. In our today's use, this term has a number of moral and psychological values \u200b\u200bthat suggest this entire historical context. The problem of personality is ultimately reduced to the problem of Ya.

The identity of De Rugson is dualistic in nature, there is always some conflict in it. The tension, conflict and contradiction constitute the essence of the individual, and from here it naturally follows that the feelings of fear and uncertainty secretly accompany the personality in any of its activities. We could even say that this feeling encourages the personality to perform unbalanced, passionate and violent actions. The source of all human acts is feeling, and not dialectical difficulties. First psychology, only then logic and analysis.

According to de Rugs, the dualism is rooted in the very nature of the personality, it is impossible to overcome it for people of the West - as long as they adhere to the historical and theological tradition of the Bohemian and a person. Due to the dualistic conflict, in its unconscious people of the West, rest is deprived of peace, we are worst in space and in time. They are entirely extrovert, and not introvert. Instead of looking inside, mastered the nature of the person, they are trying to objectively reconcile dualistic conflicts in intellectual terms. As for the personality itself, let me quote De Rugs: "Personality is a call and answer, this is not a fact, not an object, but the action, and the full analysis of the facts and objects will never give an irrefutable evidence of the existence of the personality."

"Personality never has places there or here, she is in action, in suspense, in a rapid rush - and much less often in the happy balance, which. gives the presentation of the music of the Bach. "

It sounds all beautiful. The person is really like that as it describes it; This description corresponds to the fact that Buddhists would say about the Otman, "on the path to dissolution" (Visoncar). But the mahayanists would ask the author of the above-mentioned sayings: "What are you who pronounced all these spaced words, from a conceptual point of view? We would like to speculate about you - personally, specifically or existential. When you say: "While I live, I live in contradiction" - Who is me here? When you tell us that the fundamental antinomy of personality should be accepted on faith, who takes on faith? Who is experiencing this faith? For faith, experience, conflict and conceptualization should be a living person who does all this. "

Here is a story about the Zen-Buddhist monk, who directly and specifically pointed his finger to the person and gave the opportunity to see her. This monk was later known under the name Obaku Ki-Un (Mind. In 850). He was one of the great Mentors Zen in the Tansky Epoch.

The ruler of one region visited the monastery once. The rector spent it during an inspection on various buildings. When they entered the room where the portraits of the rebels followed each other, the ruler pointed to one of them and asked: "And who is?"

The rector answered: "the last abbot".

The next question of the ruler was: "This is his portrait, and where is the person itself?"

This abbot could not answer. The ruler insisted on the answer, and the abbot was desperate, since none of the monks could satisfy the curiosity of the ruler. Finally, he remembered the strange monk, who recently found himself under the shelter of the monastery and spent all his free time on the cleaning of the yard. He thought that this wanderer, similar to the Zen monk, can answer the ruler. He was called and presented to the ruler. He respected to the monk:

"Honorable, these gentlemen, to deep regret, cannot respond to my question. Will you be so kind to try to answer it? "

The monk asked: "What is your question?"

The ruler told him about everything that happened earlier, and repeated his question: "Here is the portrait of the former abbot, but where is his face?"

The monk immediately exclaimed: "About the ruler!"

The ruler responded: "Yes, honorable!"

"Where is he?" - That was the answer of the monk.

Sentists - including theologians and philosophers - want to be objective and avoid any subjectivity. They firmly keep the point of view that judgment is true only in the case of an objective assessment or verification, and not just subjective or personal experience. They forget that personality certainly lives not conceptual or scientifically defined, but personal life. Whatever accurate, objective, philosophical definition, it applies not to personal life, but to some life in general, which is the subject of research. The point is not in objectivity or subjectivity. It is vital to us, to personally detect our lives, decide how to live it. The person who knows itself never indulges for theority, is not engaged in the writing of books and the teaching of others - such a person lives its only, free and creative life. What does she represent? Where to find it? I know myself from the inside and never knows from the outside.

The story about Obaku and the ruler shows us that we usually satisfy portraits or similarities. Imagining a person dead, we forget to ask a rule of ruler: "Here is a portrait, and where is the face?" If you translate this story to a modern language, then its essence is: "Existence (including personality) is supported by the constant invention of relative solutions and beneficial compromises." The idea of \u200b\u200bbirth-and-death is a relative solution, and the manufacture of a portrait is a senimental compromise. But where we are talking about a real person, all this is absent, and the rule of the ruler was: "Where is the face?" Obaku was a Zen-Buddhist monk, and therefore did not lose time and awakened the ruler from the dream world of concepts with one exclamation: "About the ruler!" Immediately the answer was followed: "Yes, honorable!" We see how the person is entirely jumping from the Chamber of Analysis, abstractions, conceptualization. If we are understandable, then we know who this face, where it is, who is me. If the person is identified with a simple action, it is not alive, but only an intellectual personality - not mine I am not yours.

Once Joshu Joshina (778-897) asked the monk: "What is my me?" Joshu answered the question: "Did you reach the morning porridge?" - "Yes, dared." - "If so, then I wash my bowl."

Food - action, washing - action, but Zen is interested in the leader himself, those who eat and washes; As long as the existential, the experience is not caught personality, it is impossible to talk about action. Who is aware of the action? Who tells you this fact of consciousness? Who are you, talking about himself and all the rest? "I", "you", "he", "she", "it" - all these pronouns are noticeable. Who is this something?

Another monk asked: "What is my me?" Joshu answered: "Do you see the cypress in the yard?"

Josh is interested here not to vision, but seeing. If I have an axis of the spiral, if I never objective and not so much, then it is here, and Zen tells us how to catch it with our bare hands and show the mentor to the elusive, unexpusable or unattainable. This is the discrepancy between science and Zen. It should be reminded, however, that Zen does not object to a scientific approach to reality, he only wishes to say to the sciences that, in addition to their approach, there is another - more direct, facing inside, more real and personal. They can call it subjective, but it's not at all.

Personality, Individual, I, Ego - In this lecture, all these concepts are used as synonyms. The personality is moral and volitional, the individual opposes all kinds of groups, the ego psychologically, and at the same time morally and psychologically, with the religious meaning.

From the point of view of Zen, experience I am psychologically unique in the fact that it is saturated with a sense of autonomy, freedom, self-determination and, finally, creativity.

Hocodersi asked Bao to Ichi (mind in 788): "Who standing alone and without a comrade in the middle of ten thousand things" (Dharma)? Basho answered: "I will answer you if you drink a western river with one sip."

These are acts of me or personality. Psychologists and theologists talking about the beam of consecutive perceptions or impressions, about the idea or principle of unity, about the dynamic totality of subjective experience or the axis of curvilinear human actions, go in the direction opposite to Zen. And the faster they go, the further go from Zen. Therefore, I say that science or logic is objective and centrifugal, while Zen is subjective and centripetal.

Someone noticed: "Everything external tells the individual that he is nothing; Everything inner convinces him that he is all. " This is a wonderful saying, for it expresses the feelings of each of us when we sit quietly and peer into the depths of our being. There is something moving and whispering that we were born not in vain. I read somewhere: "Alone, you are trying, lonely leave to the desert, one of you interrogates the world." But it is worth a person one day with all honesty to look inside himself, and he understands that he is not alone, not lost, not abandoned in the desert. Inside it lives a certain sense of royal and majestic loneliness; It stands in itself, but still not separated from the rest of existence. This unique situation, externally or objectively contradictory, arises along with the approach to reality on the path that suits Zen. Such a feeling stems from the personal experience of creativity, appearing together with the exit beyond the kingdom of intelligence and abstractions. Creativity differs from ordinary activity, this is the seal of a self-determined figure, referred to as I.

Individuality is also important for determining me, but individuality is more political and ethical, it is closely related to the idea of \u200b\u200bresponsibility. Individuality belongs to the kingdom of relative. It is associated with self-affirmation forces. It is always aware of others and exactly so controlled. Where individualism is emphasized, there is a sense of mutual restriction and tension. There is no freedom, there is no spontaneity, but there is a heavy atmosphere of inhibition and depression. A person is crushed, and as a result, all varieties of mental violations arise.

An individual is an objective term for the excellent individuality of individualism. Where the separation turns into the denial of the other, the desire for power lifts his head. Sometimes it is generally uncontrollable; When it is not so strong or when it is only more or less negative, we become extremely susceptible to criticism. Such consciousness sometimes enters us into a terrible slavery, resembling the "philosophy of clothing" in the Sartor Resartus Karlalyl. This is the philosophy of external where everyone dresses for any other to look different than it is in practice. Where this process comes far away, the originality is lost, and the person turns into some funny monkey.

When I grow up and begins to prevail, the real I am discarded, is suppressed and reduced to nothing. We know what kind of suppression means. Creative unconscious to anyone cannot be suppressed, it is somehow declared about himself. When it cannot claim itself natural to him, it breaks through all the barriers - sometimes through violence, sometimes in the form of pathology. But in both cases, I am hopelessly destroyed.

Heatless to all this, Buddha proclaimed the doctrine of Annatta, or NirSchpma, or non-ego, in order to awaken us from dreams of visibility. Zen-Buddhism was not fully satisfied with the proposed Buddha negative way to demonstrate the teachings. It represents the teaching the most affirmative and direct means that the followers of the Buddha do not wander in search of reality. We give an example from Rindzay High.

Once Rindzai (mind in 867) uttered such a preaching: "There is a true person without a title in a pile of naked flesh, which enters and goes through the gates of your face [that is, through the senses]. Who else did not make sure that, see, look! "

One monk came forward and asked: "Who is this true person without a title?"

Rindzai came down from the parity, grabbed the monk for the throat and shouted: "Speak, say!"

The monk hesitated, then Rindzay let him go and said: "What a pitiful piece of dirt!"

"True man without a title" is the term Rindzaya for the designation of Ya. His teaching is almost exclusively devoted to this person (Nin, Hents), or personality. He calls him sometimes "man path" [Donin or Dao-Zhen]. It can be said that he was the first mentor in the history of Zen-Buddhist thought in China, which persistently argued the presence of this person in any phase of human life. He tirelessly instructed his followers on the path of the realization of a person, or the real Ya. The latter is a genus of a metaphysical, opposing psychological or ethical I, which belongs to the end world of relatives. Rindzaya man is defined as "having a title" or "independent" (MU-YE, WU-I) or "without clothes." This should send our thoughts to the "metaphysical I".

Having done this preliminary remark, I will give a big passage from the "RECOMIA" Rindzaya dedicated to man, personality, or I, in which he expressively and thoroughly talks about the subject and wants to help us in understanding the Zen-Buddhist concept Ya.

Rindzay Oh I, or "The one who is right now in front of us, lonely and enlightened, is in full consciousness listening to this conversation about Dharma."

[Saying a Trojac Buddha (Trikaya), Rindzai continued:]

I am sure that all this is only shadows. Honorable! In a person (Ren), you should learn by all these shadows the source of all Buddhas, the shelter of all the ways seeking ways wherever they are.

He gets to the dharma and explicit her not your physical body, not a stomach, not a liver and not a kidney, but not empty space. Who then understands? This is the one who is right in front of you in full consciousness. His image of the weather, he shines alone. This is the one who understands how to talk about Dharma and how to heed.

If you are able to see it, then not different from the Buddha and the Patriarchs. [Understanding this] never interrupt. He is everywhere, as far as our eyes can see. Only due to affective infection is interrupted by intuition. Reality is divided into parts only by our imagination. Therefore, in suffering from a variety of pains, we move to the Troji world. For me there is nothing deeper [than this understanding], and this is, through which each of us can be released.

Ways! The mind is Formman and penetrates ten countries of the world. With my eyes, he tries, he hears her ears, he fows out his nose, his mouth proves, grips his hands, goes with his hands.

Ways! The one who is now right in front of you shines alone and in full consciousness, listening to [in the conversation about the dharma], - this person (Zhéga) does not break anywhere. He passes through ten countries of the world, he is the owner of himself in the Trojak world. He enters everything, everything distinguishes, not to turn him [on what he is].

In an instant, he permeates the thought of the world of Dharma. Having met Buddha, he says as a Buddha, having met the Patriarch, he says as a patriarch, meeting Arhat, he says as arhat, having met the Hungry Spirit, he says as a hungry spirit.

Addressing everywhere, it goes in all countries of light, teaches all creatures and still does not turn out to be in any moment of his thought.

Wherever he goes, he remains clean, uncertain, his light permeates all ten countries of the world and ten thousand things belong to one entity.

What is a true understanding? This is you enter everything: in the usual and sacred, polluted and clean; You enter all the lands of the Buddha, in the Maitrey Tower, in the world of Dharma Vailarian; And wherever you go, you are an earth to be [four stages of formation]: coming to the existence, continuation of existence, destruction and disappearance.

The boom, which was in the world, turned the great wheel of the Dharma and moved to Nirvana [instead of staying in the world forever, as we could expect, ordinary creatures]. And yet there is no signs of this coming and care. If we try to trace birth-and-death, I will not find these signs anywhere.

Going to the world of the Dharma of the Unborn, he wores all the lands. Entering the world of Lamost Lotus, he sees that all things consist of emptiness and have no reality. The only creature is the man of Dao [Tao-Zhen] - now he is listening to my speech about Dharma, relying on nothing. This man is the mother of all buddhas.

Therefore, the Buddha was born in that it depends on nothing. When it is understood, this depends on nothing, the Buddha is also made unattainable. When someone seeks such a vision, it is considered to be truly understand.

The notions of this disciple are tied to the names and phrases, and therefore stop before the obstacle of such names, whether they are ordinary or wise. When their vision of the path is difficult, they cannot clearly see the paths.

Even twelve sections of the teachings of the Buddha essence only words and phrases [and not reality]. Does not know the disciples want to extract the meaning of ordinary words. And since they all depend on something, the students themselves are trapped in causality, and therefore they cannot avoid the cycle of births and-deaths in the three-way world.

If you wish to get out of the cycle of the births and deaths, coming-and-care, want to be free and reset the shackles, you must recognize the person who is now listening to this conversation about Dharma. It does not have any image, no shape, no root, nor trunk. This is the one who does not have a permanent place, but full of activity.

He responds to all situations and actors, and yet he comes nothing. Therefore, it is worth trying to find it, and he is already far; The closer you come, the stronger it turns away from you. His name is "mystery."

There is one who listens to my speech about Dharma in front of all these day-looking paths. It does not burn in fire, it does not sink in water. Even having entered into three evil ways to Naraku, he seems to stroll in the garden. This is the one who will never suffer from the sentence of karma, even if it comes into the kingdom of hungry perfumes or animals. Why is it so? Since it is not known as conditions, which should be avoided.

If you love wise and hate ordinary, then you are doomed to sink in the ocean of the births-and-deaths. Evil passions are generated by the mind; If you do not have a mind, then what evil passions can you master you? If you do not interfere with distinction and attachment, then you will effortlessly reach the way at all times. While you fuss next to your neighbors and your thoughts are confused, you are doomed to return to the kingdom of birth-and-deaths, no matter how many "countless code" you have used, trying to find a way. It is better to return to your monastery and peacefully sit crosses in the hall for contemplation.

Fucking! You, listening to my speech about Dharma! You do not have four elements [Your Body]. You are what uses four elements. If you are able to see [this truth], you can free yourself from the arrival and care. As far as I decorate, I have nothing to reject.

[Mentor once said such a preaching]: I put the faith in yourself on the path. Do not look around. If you look outside yourself, you will be distracted with insignificant circumstances and you never distinguish the truth from lies. They may say: "Here is the Buddha, here is the Patriarchs," but these are only verbal traces left by the real dharma. It is necessary to appear in front of you, who will expose the word or phrase in their intricate duality, and you are in embarrassment, you are beginning to overcome doubts. In difficulty you run to the neighbors and to friends, you are all the truth everywhere. You feel quite lost. Great men should not waste time on disputes and an empty chatter about who the owner and who the alien is, that is right and that it is wrong that the matter is that wealth.

While I am here, I do not read any monks or laity. Whoever comes to me, I know where the visitor from. No matter how pretending to be, I know that he invariably relies on words, intentions, letters, phrases, and all of them - only sleep and mirage. I see only a person who owns all possible situations. It is he who is a secret theme of all Buddhas.

The state of the Buddha cannot proclaim itself by the Buddha. Not having dependencies of the path of the path (Tao-Zhen or Dao Shi) owns its condition.

If someone comes and says: "I'm looking for a Buddha", I go out to it in a state of purity. We will come and ask about Bodhisattva, and I will answer the state of compassion (meta or karuna). If you come with a question about Bodhi [or enlightenment], then I will answer the state of incomparable beauty. Ask for Nirvana, and I answer the state of peaceful calmness. States can change without end, the person does not change. Therefore, [they say so): "[it] takes forms in accordance with circumstances, like the moon, changeably reflected in the water."

[It requires a brief explanation. God, while he remains in herself, with himself for himself, there is absolute subjectivity, shunyata. It is worth it to move, and he is already a creator, and the world with infinitely variable states or circumstances. The original God, or the Divine, is not preserved behind the world in her loneliness, he is in the multiplicity of things. Human understanding is temporarily, and therefore it often makes us forget about the detention facilities and place God outside our spatial-temporary and causal world. Buddhist terminology is very different from Christian, but in the depth two these directions intersect, or both of them result from one source.]

Insert on the way! You need to strive for a true understanding in order to freely walk around the world, so that you are not deceived by these inhuman spirits [that is, the false leaders of Zen].

Highborne is the one who is not burdened, who remains in non-act. There is nothing extraordinary in his daily life.

You should turn to the external, and you begin to look for the part of your own body from the neighbors [as if there are no longer them]. You make a mistake. You can see even Buddha, but it is no more than the name. Do you know the one who goes in search?

Buma and Patriarchs appeared in ten countries of light in the past, future and present, their goal was to search for Dharma. All the seekers [Bodhi], who are now engaged in learning the path, are also looking for Dharma and nothing else. When they find it, their task is executed. While they did not find it, they continue to wrecked on five ways of existing.

What is Dharma? He that's different as mind. It has no form and penetrates ten countries of the world, its activities flow right in front of us. People do not believe it. They try to find his names, judgments about him. They imagine that they contain Dharma Buddha. How far they are from the goal! Like the distance between the sky and the earth.

Insert on the way! What do you think about what are my sermons? They are about the mind, which is accessible to both ordinary people, and sages, comes to bescrangue and clean, laity and those who have successful.

The fact is that you are not common, and not wise, not in the world, not outside the world. This you attach the names to the worldly and non-worldly, to the usual and wise. But neither worldly, nor-worldly, nor wise, nor the usual can not attach the name to this person (Zhen).

Insert on the way! You should keep this truth and use it freely. Do not attach to the names. [Truth] is called a mysterious theme.

Generous does not make other people from the way. He owner himself, wherever he goes. When he stands still, everything is in order with him too.

It is worth emerging with the smallest doubt, and evil spirits are mastered by the mind. As soon as Bodhisattva givesradate doubt, the demon of birth and-death begins to act. Restore your mind from excitement, do not wish the external.

When circumstances arise, let them highlight. You just need to believe in the one who acts at all time. In the method of its application there is nothing special.

It is worth one thought to be born in your mind, and a tripal world appears immediately with all its circumstances, which are distributed on six sensual roles. While you continue to act in response to the circumstances - what does it want to you?

In one instant, thoughts you enter the default and clean, in the Maitrey Tower and the Earth of Three Eye. Wherever you go, you see only empty names everywhere.

I got on the way, it is difficult to be truly true to yourself! Dharma Buddha is deep, dark and immeasurable, but when she is understood, then how it is easy! I have a whole day to push people about Dharma, but students do not pay attention to my speeches. How many thousands of times their legs stepped on it! Nevertheless, she is completely dark for them.

[Dharma] has no form, but as it is in their uniqueness! For the lack of faith, they are trying to understand it through names and words. In half a century of their life, they spend simply to carry a lifeless body from one door to another. They are up and downstairs throughout the country, having soldered the SUMU [nailed by empty words of lowless mentors]. Yamaraja, the Lord of the Low Peace, of course, will ask them once for all the rubbed notes.

Honorable! When I tell you that the Dharma is not, while they are looking for an internship, the disciples do not understand me. Then they turn inside and are engaged in search of meaning. They sit crossed legs against the wall. The tongue is adhering to the nebu, they are in immobility. They think that this is the Buddhist tradition that Patriarchs professed. There is a huge mistake. If you take the condition of the real purity for the fact that you are required, the darkness] of ignorance rules over you. An ancient mentor says: "The darker abyss of the rest - that's what you should shudder." This is the same as I spoke earlier. If you accept for "correct" mobility, then all the plants know what it is. She will not call Dao. Movable the nature of the wind, stationary the nature of the Earth. But in both cases, this is not their own nature.

If you are trying to catch [I] in motion, it turns out in immobility; Want to grab in immobility, and it will continue to move. It resembles a fish freely sailing through the raging waves. Honorable, movement and non-movement of the essence of the two sides [I] when it is considered objectively when it is nothing but the person himself (Tao-Zhen), who does not depend on anything and freely uses [two parties of reality] - then movement, then non-movement ...

[Most of the students come across these sits.] But if there is a person, whose thoughts go beyond the limits of ordinary samples, and comes to me, then I will act with all my Being.

Honorable! It is here that students should use all their sincerity, because, so far you go, there is no place for the silence of air. It resembles a flash of lightning or a spark of a silica who has hit steel. [Another moment,] and everything already flashed. If the eye of the student is wandering, then everything is lost. You use your mind, but it eludes you, it's worth moving your mind, and it is already behind your back. But understanding knows that it is right in front of him.

Honorable, you drag a souma with a cup and full manure body, you run from the door to the door, thinking to find somewhere Buddha and Dharma. But the one who looks at this time - do you know who he is? The most movable, although he does not have roots or shoots. You try to catch it, but it does not grasp; You try it out, and it does not dissipate. The more persistent you follow him, the more from you next. And when you are not haunted - here it is, right in front of you. His sweaty voice fills hearing. Not having faiths are aimlessly squanding their lives.

Fucking! In one instant, he enters the world of Von Lotus, in the land of Vailarians, to the land of liberation, to the Earth of the Higher Forces, in the Earth of Purity, to the world of Dharma. It is included in the desecrated and clean, in the ordinary and wise, in the kingdom of animals and hungry demons. Wherever he entered, we will not find any trace of his birth-and-death, no matter how hard we tried. We have only empty seeds in our hands, similar to the vision of flowers in the air. They do not stand that we tried to catch them. Acquisition and loss, and no - all opposites should be thrown away ...

As for the path that I am, a mountainous monk, then consent to the true [understanding] in approval or in denial. I easily and freely enter all the situations, playing as if I am not involved in anything. No matter how my surroundings change, it does not concern me. If someone comes to me with the thought of getting something, then I just go out to take a look at him. He will not know me. I wear different clothes, and students begin to give their interpretations, thoughtlessly caught by my words and judgments. They have no ability to distinguish! They grabs for my clothes and begin to sort out their colors: blue, yellow, red or white. When I drop these clothes and go to the state of pure emptiness, they are allocated and lost. They wildly circling around me and sentence me that there are no clothes on me. Then I turn to them from saying: "Do you know a man who wears all clothes?" Here they finally turn and recognize me [in this form]!

Honorable! Beware of tying clothes for reality]. Clothes do not define themselves; A man puts on different clothes - the robes of purity, robes of non-born, robes of enlightenment, robes of Nirvana, the robes of patriarchs, Buddha robes. Honorable, all this is only the sounds, words that are not better than those clothes that we replaced from time to time. The movement begins in the stomach, breathing passes through the teeth, and different sounds appear. If they are directed, then the language is meaningful. So we come to understand that the sounds themselves are insignificant.

Honorable, we thoughts and feel at all with the help of sounds and words, but by changing the modes of consciousness, but all the rest are clothes that we wear. Do not take the mistake of human clothes for reality. If you do not throw it, then even passing through countless codeps, you will be left by clothing specialists. You will wander in three worlds, rotating the wheel of the birth and-deaths. It does not look like life in disobey. An ancient mentor is said: I meet / His / and still do not recognize [his], I'm talking [with him], and yet the name [His] I'm unfamiliar.

Nowadays, students are not able to [achieve reality], since the understanding does not go beyond names and words. They record the words of the words survived from the mind of the mentors, and then three times - no, even five times - rolling, carefully laid themselves in the Suma. They want to save them from the curiosity of the strangers. The most respectful way they wen the words of the mentors, considering them by the embodiment of the deepest [Dharma]. What nonsense they are doing! What kind of juice dream of getting from dried stray bones? There are those that do not know any good or bad. From one manuscript, they go to the other, and after a long speculation and calculations, they collect several phrases [which are suitable for their purposes]. They look like that of the man who swallowed the lump of mud, then jumped him down and handed over to another. Like gossip groups, they transmit rumors from mouth to mouth; It is worthless, and their whole life is worthless.

Sometimes they say: "We are modest monks," and when they ask about the teachings of the Buddha, they shut down, they have nothing to say. Their eyes as if stared in the dark, and the closed mouth reminds the bent shovel. Appear at least Maitreya in this world, they are intended for another world; They will go to hell to feel the pain of life.

Honorable! Why are you looking for, businesswit, taking it there, then here? As a result, you only wear your shoes. [Such falsely directed efforts] You can not catch a single Buddha. No Dao, which is achievable [through such vain efforts]. No Dharma, which can be carried out [idle touching]. While you are looking at the ones endowed with a form Buddha like thirty-two signs of great courage], you never know that he does not look like that. If you wish to know what your original mind, I will tell you that it is not connected, and not disconnected. Honorable, the true Buddha has no image, true Tao [or Bodhi] has no substance, the true Dharma has no form. All three merge in unity [reality]. The minds did not do before understanding are doomed to the unlucky fate of the karmic consciousness.

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The approach of the Zen Buddhism to reality can be defined as a dadar (sometimes anti-science) in the sense that the zen moves in a completely opposite science direction. This does not necessarily mean the confrontation of Zen science, but only the fact that for understanding Zen is required to take a position that the sciences neglected - or even ignored it as an "anti-scientific".
Sciences are uniformly centrifugal, extrovert, watching "objectively" on the thing that is contrary to them from the whole for the study. Thus, they occupy a position, according to which the thing is always distanced from the scientist. They never seek self-defining with the object of their research. Even where they look inside themselves with the goal of self-examination, the inner most carefully projected internally. So they are made by alien to themselves, as if they do not own their own inner world. They are afraid to become "subjective". But it should be remembered that while we look from the side, we remain outsiders, and therefore we never know the very thing. All our knowledge is knowledge of something, which means that we never know what our real self. Sciences can wish for achieving as much as possible, but never in the ability to approach him. Of course, they can talk a lot about him, but that's all they can do. Therefore, to achieve real knowledge, I will advise Zen to radically change this orientation of science. It is said that the true subject of studying the human race is a person. In this case, a person needs to be taken as me, because the subject is the human actually in it, and not an animal, which is deprived of the consciousness I. I am afraid that men and women who do not seek to know I will have to again pass through the cycle of births and deaths. "To know myself" - it means to know His Ya.
Scientific cognition I am not real knowledge until I objective. The scientific focus of knowledge should be turned over: I should consider from the inside, and not from the outside. This means that I should know myself without leaving your own limits. May ask: "How is it possible? Cognition always assumes dichotomy of the knowledgeing and learned object. " I answer: "Self-knowledge is possible only where the identification of the subject and the object occurred, that is, where scientific research came to his end, where all the devices for experiments were set out, where we admit that we can further explore without accessing our own Limits, making a wonderful jump in the kingdom of absolute subjectivity. "
I dwells in the kingdom of absolute subjectivity. "Stay" is not a completely accurate expression, since it transmits only the static aspect. It is always in motion or in becoming, at the same time zero (indicating a static state) and infinity, indicating ineptive movement. I am dynamic.
I am comparable with a circle that does not have a circle, it is shungata, emptiness. But this is also the center of such a circle, found everywhere and anywhere. I am a point of absolute subjectivity, transmitting the meaning of immobility and peace. But this point can move anywhere, take the infinite variety of places, and therefore in reality is not a point. This is clearly impossible for science a miracle takes place when the scientific perspective is turned over and we turned to Zen. He is the performer of this inability.
Moving from zero to infinity and from infinity to zero, I in no way is an object of scientific research. Being absolute subjectivity, I rejects all attempts to attribute it an objectively determined location. It is so impossible and vague that we cannot carry out any scientific experiments with it. We do not catch it with any objectively designed networks, even in the presence of all kinds of scientific talents, because by nature they relate only to those things that science works with the appropriate approach I detects yourself without the objectification process.
I referred to the above-mentioned book of De Rugs, in which he calls the "person" and "car" by two fundamental concepts that characterize the Western search of reality. "Personality", according to De Rugsamon, was originally a legal term in Rome. When Christianity began to consider the issue of the Trinity, Scholasti used this term theologically, which is already visible on the terms such as "Divine Lick" and "Human Person", which are harmoniously connected in Christ. In our today's use, this term has a number of moral psychological values \u200b\u200bthat suggest this entire historical context. The problem of personality is ultimately reduced to the problem of Ya.
The identity of De Rugson in nature is dualistic, there is always some conflict in it. The tension, conflict and contradiction constitute the essence of the individual, and from here it naturally follows that the feelings of fear and uncertainty secretly accompany the personality in any of its activities. We could even say that this feeling encourages the personality to perform unbalanced, passionate and violent actions. The source of all human acts is feeling, and not dialectical difficulties. First psychology, only then logic and analysis.
According to de Rugs, dualism is rooted in the very nature of the person, it is impossible to overcome it for people of the West - as long as they adhere to the historical tradition of the Godrog's theological tradition and a person. Due to the dualistic conflict, in its unconscious people of the West, rest is deprived of peace, we are worst in space and in time. They are entirely extrovert, and not introvert. Instead of looking inside, mastered the nature of the person, they are trying to objectively reconcile dualistic conflicts in intellectual terms. As for the personality itself, let me quote De Rugs: "Personality is a call and answer, this is not a fact, not an object, but the action, and the full analysis of the facts and objects will never give an irrefutable evidence of the existence of the personality."
"Personality never has places there or here, she is in action, in suspense, in a rapid rush - and much less often in the happy balance, which. gives the presentation of the music of the Bach. "
It sounds all beautiful. The person is really like that as it describes it; This description corresponds to the fact that Buddhists would say about the Otman, "on the path to dissolution" (Visoncar). But the mahayanists would ask the author of the above-mentioned sayings: "What are you who pronounced all these spaced words, from a conceptual point of view? We would like to speculate about you - personally, specifically or existential. When you say: "While I live, I live in contradiction" - Who is me here? When you tell us that the fundamental antinomy of personality should be accepted on faith, who takes on faith? Who is experiencing this faith? For faith, experience, conflict and conceptualization should be a living person who does all this. "
Here is a story about Zen Buddhist monk, who directly and specifically pointed his finger to the person and gave the opportunity to see her. This monk was later known under the name Obaku Ki Un (Mind. In 850). He was one of the great Mentors Zen in the Tansky Epoch.
The ruler of one region visited the monastery once. The rector spent it during an inspection on various buildings. When they entered the room where the portraits of the rebels followed each other, the ruler pointed to one of them and asked: "And who is?"
The rector answered: "the last abbot".
The next question of the ruler was: "This is his portrait, and where is the person itself?"
This abbot could not answer. The ruler insisted on the answer, and the abbot was desperate, since none of the monks could satisfy the curiosity of the ruler. Finally, he remembered the strange monk, who recently found himself under the shelter of the monastery and spent all his free time on the cleaning of the yard. He thought that this wanderer, similar to the Zen monk, can answer the ruler. He was called and presented to the ruler. He respected to the monk:
"Honorable, these gentlemen, to deep regret, cannot respond to my question. Will you be so kind to try to answer it? "
The monk asked: "What is your question?"
The ruler told him about everything that happened earlier, and repeated his question: "Here is the portrait of the former abbot, but where is his face?"
The monk immediately exclaimed: "About the ruler!"
The ruler responded: "Yes, honorable!"
"Where is he?" - That was the answer of the monk.
Sentists - including theologians and philosophers - want to be objective and avoid any subjectivity. They firmly keep the point of view that judgment is true only in the case of an objective assessment or verification, and not just subjective or personal experience. They forget that personality certainly lives not conceptual or scientifically defined, but personal life. Whatever accurate, objective, philosophical definition, it applies not to personal life, but to some life in general, which is the subject of research. The point is not in objectivity or subjectivity. It is vital to us, to personally detect our lives, decide how to live it. The person who knows itself never indulges for theority, is not engaged in the writing of books and the teaching of others - such a person lives its only, free and creative life. What does she represent? Where to find it? I know myself from the inside and never knows from the outside.
The story about Obaku and the ruler shows us that we usually satisfy portraits or similarities. Imagining a person dead, we forget to ask a rule of ruler: "Here is a portrait, and where is the face?" If you translate this story to a modern language, then its essence is: "Existence (including personality) is supported by the constant invention of relative solutions and beneficial compromises." The idea of \u200b\u200bbirth and death is a relative solution, and the manufacture of portrait is a sentence of a sentimental compromise. But where we are talking about a real person, all this is absent, and the rule of the ruler was: "Where is the face?" Obaku was Zen by a Buddhist monk, and therefore did not lose time and awakened the ruler from the dreams of concepts with one exclamation: "On the ruler!" Immediately the answer was followed: "Yes, honorable!" We see how the person is entirely jumping from the Chamber of Analysis, abstractions, conceptualization. If we are understandable, then we know who this face, where it is, who is me. If the person is identified with a simple action, it is not alive, but only an intellectual personality - not mine I am not yours.
Once Joshu Joshina (778-897) asked the monk: "What is my me?" Joshu answered the question: "Did you reach the morning porridge?" - "Yes, dared." - "If so, then I wash my bowl."
Food - action, washing - action, but Zen is interested in the leader himself, those who eat and washes; As long as the existential, the experience is not caught personality, it is impossible to talk about action. Who is aware of the action? Who tells you this fact of consciousness? Who are you, talking about himself and all the rest? "I", "you", "he", "she", "it" - all these pronouns are noticeable. Who is this something?
Another monk asked: "What is my me?" Joshu answered: "Do you see the cypress in the yard?"
Josh is interested here not to vision, but seeing. If I have an axis of the spiral, if I never objective and not so much, then it is here, and Zen tells us how to catch it with our bare hands and show the mentor to the elusive, unexpusable or unattainable. This is the discrepancy between science and Zen. It should be reminded, however, that Zen does not object to a scientific approach to reality, he only wishes to say to the sciences that, in addition to their approach, there is another - more direct, facing inside, more real and personal. They can call it subjective, but it's not at all.
Personality, Individual, I, Ego - In this lecture, all these concepts are used as synonyms. The personality is morally volitional, the individual opposes all kinds of groups, the ego psychologically, and at the same time morally and psychologically, possessing the religious meaning.
From the point of view of Zen, experience I am psychologically unique in the fact that it is saturated with a sense of autonomy, freedom, self-determination and, finally, creativity.
Hocodieri asked Bao to Ichi (mind in 788): "Who is the one standing alone and without a comrade in the middle of ten thousand things" (Dharma)? Basho answered: "I will answer you if you drink a western river with one sip."
These are acts of me or personality. Psychologists and theologists talking about the beam of consecutive perceptions or impressions, about the idea or principle of unity, about the dynamic totality of subjective experience or the axis of curvilinear human actions, go in the direction opposite to Zen. And the faster they go, the further go from Zen. Therefore, I say that science or logic is objective and centrifugal, while Zen is subjective and centripetal.
Someone noticed: "Everything external tells the individual that he is nothing; Everything inner convinces him that he is all. " This is a wonderful saying, for it expresses the feelings of each of us when we sit quietly and peer into the depths of our being. There is something moving and whispering that we were born not in vain. I read somewhere: "Alone, you are trying, lonely leave to the desert, one of you interrogates the world." But it is worth a person one day with all honesty to look inside himself, and he understands that he is not alone, not lost, not abandoned in the desert. Inside it lives a certain sense of royal and majestic loneliness; It stands in itself, but still not separated from the rest of existence. This unique situation, externally or objectively contradictory, arises along with the approach to reality on the path that suits Zen. Such a feeling stems from the personal experience of creativity, appearing together with the exit beyond the kingdom of intelligence and abstractions. Creativity differs from ordinary activity, this is the seal of a self-determined figure, referred to as I.
Individuality is also important for determining me, but individuality is more political and ethical, it is closely related to the idea of \u200b\u200bresponsibility. Individuality belongs to the kingdom of relative. It is associated with self-affirmation forces. It is always aware of others and exactly so controlled. Where individualism is emphasized, there is a sense of mutual restriction and tension. There is no freedom, there is no spontaneity, but there is a heavy atmosphere of inhibition and depression. A person is crushed, and as a result, all varieties of mental violations arise.
An individual is an objective term for the excellent individuality of individualism. Where the separation turns into the denial of the other, the desire for power lifts his head. Sometimes it is generally uncontrollable; When it is not so strong or when it is only more or less negative, we become extremely susceptible to criticism. Such consciousness sometimes enters us into a terrible slavery, resembling the "philosophy of clothing" in the Sartor Resartus Karlalyl. This is the philosophy of external where everyone dresses for any other to look different than it is in practice. Where this process comes far away, the originality is lost, and the person turns into some funny monkey.
When I grow up and begins to prevail, the real I am discarded, is suppressed and reduced to nothing. We know what kind of suppression means. Creative unconscious to anyone cannot be suppressed, it is somehow declared about himself. When it cannot claim itself natural to him, it breaks through all the barriers - sometimes through violence, sometimes in the form of pathology. But in both cases, I am hopelessly destroyed.
All this, Buddha proclaimed the doctrine of Annatta, or NirSchpma, or not the ego, in order to awaken us from dreams of visibility. Zen Buddhism was not fully satisfied with the proposed Buddha negative way of demonstrating the teachings. It represents the teaching the most affirmative and direct means that the followers of the Buddha do not wander in search of reality. We give an example from Rindzay High.