Wednesday, September 20, 2017

D. T. Suzuki on Satori II

D.T.. Suzuki: One of us is enlightened...

Satori is not a morbid state of mind, a fit subject for the study of abnormal psychology. If anything, it is a perfectly normal state of mind. When I speak of a mental upheaval, some may be led to consider Zen as something to be shunned by ordinary people. This is a most mistaken view of Zen, but one unfortunately often held by prejudiced critics. As Joshu declared, "Zen is your everyday thought"; it all depends on the adjustment of the hinge whether the door opens in or opens out. Even in the twinkling of an eye the whole affair is changed and you have Zen, and you are as perfect and as normal as ever. More than that, you have acquired in the meantime something altogether new. All your mental activities will now be working to a different key, which will be more satisfying, more peaceful, and fuller of joy than anything you ever experienced before The tone of life will be altered. There is something rejuvenating in the possession of Zen. The spring flowers look prettier, and the mountain stream nuns cooler and more transparent. The subjective revolution that brings about this state of things cannot be called abnormal. When life becomes more enjoyable and its expanse broadens to include the universe itself, there must be something in satori that is quite precious and well worth one's striving after.”

(Taken from ‘An Introduction to Zen Buddhism’ by D.T. Suzuki)

Tuesday, September 5, 2017

D.T. Suzuki on Knowing & Seeing

D.T. Suzuki & the cat: knowing & seeing

“We generally think that philosophy is a matter of pure intellect, and, therefore, that the best philosophy comes out of a mind most richly endowed with intellectual acumen and dialectical subtleties. But this is not the case. It is true that those who are poorly equipped with intellectual powers cannot be good philosophers. Intellect, however, is not the whole thing. There must be a deep power of imagination, there must be a strong, inflexible will-power, there must be a keen insight into the nature of man, and finally there must be an actual seeing of the truth as synthesised in the whole being of the man himself.

I wish to emphasise this idea of ‘seeing’. It is not enough to ‘know’ as the term is ordinarily understood. Knowledge unless it is accompanied by a personal experience is superficial and no kind of philosophy can be built upon such a shaky foundation. There are, however, I suppose many systems of thought not backed by real experiences, but such are never inspiring. They may be fine to look at but their power to move the readers is nil. Whatever knowledge the philosopher may have, it must come out of his experience, and this experience is seeing. Buddha has always emphasised this. He couples knowing (nyana, jnana) with seeing (passa, pasya), for without seeing, knowing has no depths, cannot understand the realities of life. Therefore, the first item of the Eightfold Noble Path is samma dassana, right seeing, and samma sankappa, right knowing, comes next. Seeing is experiencing, seeing things in their state of suchness (tathata) or is-ness. Buddha’s whole philosophy comes from this ‘seeing,’ this experiencing.”
(D.T. Suzuki, Mysticism: Christian and Buddhist)