Navigating Societal Dynamics: Unveiling Truths and Embracing Complexity
Zen Buddhism’s Key to Infinity
Matthew 6:28–29 (KJV) —
“And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.”
“So you could say in a very simple way that the real concern of Zen is to realize — not merely rationally but in one’s bones — that the world inside your skin and the world outside your skin are all one world and one being, one self. And you are it.” ― Alan W. Watts, Buddism the Religion of No-Religion
Matthew 7:7–8 (KJV) —
“Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.”
As society unfurls its curtains, a saga unfolds, shrouded in mystery. In truth-seeking circles, the term “sheep-le” resounds, coined by those who claim enlightenment, critiquing blind adherence to norms. Armed with newfound knowledge, they challenge binary logic, exploring the deeper algorithms shaping our world.
Matthew 5:39 (KJV) —
“But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.”
Zen Koan — The Moon Cannot Be Stolen:
Ryokan, a Zen master, lived the simplest kind of life in a little hut at the foot of a mountain. One evening a thief visited the hut only to discover there was nothing to steal.
Ryokan returned and caught him. “You have come a long way to visit me,” he told the prowler, “and you should not return empty-handed. Please take my clothes as a gift.”
The thief was bewildered. He took the clothes and slunk away.
Ryoken sat naked, watching the moon. “Poor fellow,” he mused, “I wish I could have given him this beautiful moon.”
Matthew 6:34 (KJV) —
“Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.”
Delving deeper, we confront the complexities of existence. Each celestial body emits its unique frequency, reflecting divine magnificence. Yet, amidst this cosmic symphony, humans often succumb to comparison and covetousness, despite their cosmic insignificance.
“There is a very interesting Hindu teacher by the name of Krishnamurti whom many of you may know about. He tells people that all of their religious inquiry, their yoga practices, their reading religious books, and so on, are nothing but the perpetuation of egocentricity on a very refined and highbrow level. Therefore he encourages disciples who studiously avoid reading any kind of philosophical or edifying book. They are reduced to reading mystery stories and they become devoted nondisciples. What a clever bind that is! It is the same as the Zen technique.” ― Alan W. Watts, Buddism the Religion of No-Religion
Matthew 18:3 (KJV) —
“And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.”
Imagine a society where wealth reigns supreme, elevating money above all. Such a notion pales against the infinite cosmos. Yet, in solitude, away from society’s noise, joy often blossoms. Freed from external influences, individuals find liberation in emptiness, unburdened by possessions.
Zen Koan — Zen in a Beggar’s Life:
Tosui was a well-known Zen teacher of his time. He had lived in several temples and taught in various provinces.
The last temple he visited accumulated so many adherents that Tosui told them he was going to quit the lecture business entirely. He advised them to disperse and to go wherever they desired. After that no one could find any trace of him.
Three years later one of his disciples discovered him living with some beggars under a bridge in Kyoto. He at one implored Tosui to teach him.
“If you can do as I do for even a couple of days, I might,” Tosui replied.
So the former disciple dressed as a beggar and spent a day with Tosui. The following day one of the beggars died. Tosui and his pupil carried the body off at midnight and buried it on a mountainside. After that they returned to their shelter under the bridge.
Tosui slept soundly the remainder of the night, but the disciple could not sleep. When morning came Tosui said: “We do not have to beg food today. Our dead friend has left some over there.” But the disciple was unable to eat a single bite of it.
“I have said you could not do as I,” concluded Tosui. “Get out of here and do not bother me again.”
Matthew 19:24 (KJV) —
“And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.”
“You do not need to control the rain if you can control your mind. If you get wet it is only your mind that makes you think it’s uncomfortable to be wet.” ― Alan W. Watts, Buddism the Religion of No-Religion
Matthew 6:22–23 (KJV) —
“The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!”
Zen Koan — Not Far from Buddhahood:
A university student while visiting Gasan asked him: “Have you ever read the Christian Bible?”
“No, read it to me,” said Gasan.
The student opened the Bible and read from St. Matthew: “And why take ye thought for rainment? Consider the lilies of the field, how they grow. They toil not, neither do they spin, and yet I say unto you that even Solomon in all his glory was not arrayed like one of these… Take therefore no thought for the morrow, for the morrow shall take thought for the things of itself.”
Gasan said: “Whoever uttered those words I consider an enlightened man.”
The student continued reading: “Ask and it shall be given you, seek and ye shall find, knock and it shall be opened unto you. For everyone that asketh receiveth, and he that seeketh findeth, and to him that knocketh, it shall be opened.”
Gasan remarked: “That is excellent. Whoever said that is not far from Buddhahood.”
Located at the Temple of Ramesses II in Abydos]
Matthew 5:3–12 (KJV) —
The Beatitudes: “Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted. Blessed are the meek: for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness: for they shall be filled. Blessed are the merciful: for they shall obtain mercy. Blessed are the pure in heart: for they shall see God. Blessed are the peacemakers: for they shall be called the children of God. Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.”
In Western society, rigid scripts dictate beliefs:
1. Choose a side, Red or Blue.
2. Embrace and champion your chosen side.
3. Disdain and oppose the other side.
4. Consume information aligned with your beliefs.
5. Indoctrinate children into this culture.
Each entity offers diverse perspectives, but entitlement corrodes societal structures, historically dismissing commoners. As overt slavery ends, an Orwellian era looms, transforming humans into assets, even beyond death.
Matthew 16:26 (KJV) —
“For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?”
“This is the situation of everyone who feels that life is a problem to be solved. Whether you seek to solve that problem through psychoanalysis, integration, salvation, or buddhahood, you define yourself in a certain way when you see life as a problem to be solved.” ― Alan W. Watts, Buddism the Religion of No-Religion
Zen Koan — Non-Attachment:
Kitano Gempo, abbot of Eihei temple, was ninety-two years old when he passed away in the year 1933. He endeavored his whole like not to be attached to anything. As a wandering mendicant when he was twenty he happened to meet a traveler who smoked tobacco. As they walked together down a mountain road, they stopped under a tree to rest. The traveler offered Kitano a smoke, which he accepted, as he was very hungry at the time.
“How pleasant this smoking is,” he commented. The other gave him an extra pipe and tobacco and they parted.
Kitano felt: “Such pleasant things may disturb meditation. Before this goes too far, I will stop now.” So he threw the smoking outfit away.
When he was twenty-three years old he studied I-King, the profoundest doctrine of the universe. It was winter at the time and he needed some heavy clothes. He wrote his teacher, who lived a hundred miles away, telling him of his need, and gave the letter to a traveler to deliver. Almost the whole winter passed and neither answer nor clothes arrived. So Kitano resorted to the prescience of I-King, which also teaches the art of divination, to determine whether or not his letter had miscarried. He found that this had been the case. A letter afterwards from his teacher made no mention of clothes.
“If I perform such accurate determinative work with I-King, I may neglect my meditation,” felt Kitano. So he gave up this marvelous teaching and never resorted to its powers again.
When he was twenty-eight he studied Chinese calligraphy and poetry. He grew so skillful in these arts that his teacher praised him. Kitano mused: “If I don’t stop now, I’ll be a poet, not a Zen teacher.” So he never wrote another poem.
Matthew 6:19–21 (KJV) —
“Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: For where your treasure is, there will your heart be also.”
Closing Questions:
1. How do societal norms influence your beliefs and actions?
2. Can embracing complexity enhance our understanding of existence?
3. What steps can we take to transcend rigid societal scripts and embrace open-mindedness?
