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Table of contents
The mind must distinguish the visionary experience form mere imagination, and from mental games of visualization and projection. Through these subtle bodies, our self, at brief and decisive moments, makes decisions concerning our destiny. This occurs in the midst of probabilities in a vast sea of quantic indetermination. We can thus help to weave the texture of our destiny, a complex tapestry of the events which generate life. We are, in this sense, summoned to fulfill the great responsibility of being co-creators of the universe.
This mission is the crux of revelation throughout time. The spiritual kingdoms, through which the shaman travels are ruled not only by a type of dazzling beauty but also by a type of terrible justice. Man is not programmed for perfection. He must make a psychological, social, moral, and spiritual choice to be perfect. This is done via the 2-edged sword of his free-will. Thanks to this attribute, man can surpass the stature of demi-gods, divas, and cherubins. Tibetan Buddhism refers to this sudden rupture of the ego in the presence of the sublime, as the moment when the mediator inspired by dakini the feminine aspect of Buddha confronts the terrifying entities that guard the portal of nirvana.
In some cases, one can easily resolve this problem. The mind is released from its weakness and momentary distraction, returning to its original state of self-contemplation, which is propitious for the continuation of visions. But in other cases, the difficulty worsens and one experiences discipline or "peia", a term used in the Daime tradition to describe the disciplinary discomfort that precedes enlightenment. Here, we are required to present the fulfillment of our spiritual goals, along with our efforts to attain immortality.
If at this very moment, we have no truth to present to God, the elemental monster of our own creation, devours us. The higher powers constantly requires transformation so that man can be kept on the path. Therefore, the process of being truthful is the science that allows us to safely enter elevated states of consciousness, and to emerge from these states with new acquisitions for the search.
Within the subtle levels of the astral world, the truthful attracts the truthful. The human being as a manifestation of truth is the raw material of creation. He imbues us with love and gives us partnership in His masterpiece. The truth of the human being is exact. In it, there is nothing neither lacking nor superfluous. There is no room within the truth for mental conditions or vicious habits whose character is hidden or social rules.
We are convicted by our hearts because we lack truthfulness within ourselves. The torment and discomfort that we sometimes experience during moments of discipline are later understood to have been beneficial. This is the authentic shamanic therapy, a therapy which converts its participants to the truth. The more one wards off these "samsaras" illusions , the more one becomes conscious of the noble script that God has written for each one of us.
We try to express the extraordinary sensation one feels in working, through our subtle bodies, at the seraphic tasks of divine creation. In order that this process can be incorporated in the self, a receptive-passive attitude and a positive mental pattern is necessary. Sometimes, this allows us to determine which are the karmic patterns that we must break in this incarnation.
The phenomenon of mediumship does not merely consist of trance and incorporation. Mediumship also involves the myriad of "selves" that surround our central and true self, and the manner in which these impostors assume the ownership of our beings. We then begin to realize that each thought that passes through our mind is an entity. Through this knowledge, we can adjust the mediumnistic "dial" in order to tune into beneficial entities. It allows us to indoctrinate harmful thoughts and to ward off detrimental influences that would otherwise become our future obsessors. This process of "samadi" consists of various stages, degrees, and possibilities.
The experience presents broad panoramas and at times focuses on merely a few photograms in detail.
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Its supreme realization is the realization of the higher self in man. At times, we can obtain a clear perception of a spiritual reality and life beyond the physical body. In Mahayana teaching bringing others across the ocean of suffering to the shore of enlightenment is considered to be as important as or even more important than bringing oneself over.
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In some schools of Mahayana, Zen in particular, there is a strong emphasis on the immediacy of enlightenment, indicating that the ocean of birth and death is itself nirvana. In other words, there is no authentic practice that lacks enlightenment or nirvana.
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While Dogen discusses aspiration, practice, and enlightenment in detail, he does not explain the last element, nirvana, which seems to be an invisible element in his teaching. It is as though he talks about the experience of nirvana without using this word. Nirvana is regarded as the realm of nonduality, where there is no distinction between large and small, long and short, right and wrong, appearing and disappearing, self and other. It may be called reality itself, or the absolute place beyond time and space.
This is a realm that cannot be grasped objectively. The intuitive awareness or transcendental wisdom that goes beyond dualistic, analytical thinking and leads us into this realm is called prajna in Sanskrit. Dogen calls this place of inner freedom the buddha realm. It is where one is many, part is whole, a moment is timeless, and mortality is immortality. To experience this beyondness in the midst of the passage of time, change, and decay is a miracle.
For Dogen, this miracle can happen each moment, as each moment of duality is inseparable from a moment of nonduality. Duality and nonduality, change and no-change, relative and absolute, coexist and interact with each other. Enlightenment is commonly seen as a spiritual breakthrough experience. Scriptures say that Shakyamuni Buddha, upon seeing the morning star after days of rigorous meditation, suddenly realized that mountains, rivers, grass, and trees had all attained buddhahood.
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When a monk was sweeping his hermitage yard, a pebble hit a bamboo stalk and made a cracking sound, and he was awakened. As in these examples, a dramatic shift of consciousness occurs after a seeker goes through a period of intense pursuit and has an unexpected transformative experience. The breakthrough may not only be an in-depth understanding of reality, but a physical experience—such as an extraordinary vision, release of tension, and feeling of exuberance.
In the Zen tradition many stories of this sort are studied as exemplary cases of great enlightenment. In the Linji School and its Japanese form, the Rinzai School, such enlightenment stories are used systematically as koans to help students break through the conventional thinking that is confined by the barrier of dualism. Dogen himself often quotes enlightenment stories of earlier masters and comments on them.
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Koans were certainly important elements for his teaching. Unlike teachers of the Linji way, Dogen did not seem to use koans as tasks for students to work on and pass, one after another. Here lies the paradox of enlightenment. On the one hand, when one practices the way of awakening, there is already enlightenment moment after moment. On the other hand, one has to endeavor long and hard to achieve a breakthrough. In other words, unfolded enlightenment is initially subconscious awakening, which is spontaneously merged with conscious awakening at the moment of breakthrough.
The koan studies of the Linji-Rinzai line are an excellent method for working consciously toward breakthrough. The experience of nonduality is the basis for the Buddhist teaching of compassion. When one does not abide in the distinction between self and other, between humans and nonhumans, and between sentient beings and insentient beings, there is identification with and love for all beings. Thus, the wisdom of nonduality, prajna, is inseparable from compassion. An action that embodies compassion is wholesome and one that does not is unwholesome.
Any action, small or large, affects self and other. Cause brings forth effect. Thus, the dualistic perspective of Buddhist ethics—good and bad, right and wrong—is based on nondualism. Here emerges a fundamental dilemma of Buddhism. If one focuses merely on prajna, one may say that there is no good and bad, and one may become indifferent and possibly destructive.
On the other hand, if one only thinks of cause and effect, one may not be able to understand prajna. The legendary dialogue of Bodhidharma with Emperor Wu of southern China is revered in the Zen tradition exactly because it illustrates this dilemma in a dramatic way:. What is the merit of having done all this?
They are like shadows of forms and are not real. Such merit cannot be attained through worldly actions. Are they free from cause and effect?
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The Zen answer to this question may be found in the parable of Baizhang and an earlier Zen teacher, who was reborn as a wild fox because of his belief that he was free from cause and effect. It is not a coincidence that Baizhang, a great master of eighth- and ninth-century China, was credited with establishing guidelines for monastic communities. Mahayana Buddhism calls for the six completions as the essential elements for arriving at nirvana.
They are: giving, ethical conduct, perseverance, enthusiasm, meditation, and prajna. The first five may be seen as elements for sustaining compassion in prajna.