Writing this article has been on my to-do list for a few months but I
couldn't do it due to exams and workload. Now I'm having a short holiday
so I think I should quickly get this typed out.
There is a kind
of pathology or danger in various kinds of insights because they are
partial and one may not have yet seen the complete picture. As you may
have seen in my recent discussions, the pathology or danger in
non-doership is that one will fall into a kind of extreme deterministic
thinking - that somehow because there is no doer, nothing can/should be
done about things. This leads to a very passive attitude to things, or
rather, one is restricted to experiencing no-self in a passive way (of
merely letting experience happen in non-doership), one which prevents
the experience of non-dual in action/activities via complete non-dual
engagement, involvement, incorporating intentions, and later going into
total exertion. (Also non-doership does not imply one has arisen
non-dual insight)
Furthermore, someone who had some insight into
the non-division of subject and object can fall into the extremes of
subsuming (either object into subject like certain forms of traditional
and neo Vedanta, or subsuming subject into object like Actualism), and
via subsuming all phenomena into pure subjectivity, end up with an
extreme notion of solipsism (the view that there is no others, only me).
Then there is the often mentioned-by-me (and Thusness) "disease of non-conceptuality".
As I pasted some days back an excerpt from Thusness from one year ago on the disease of non-doership:
"John
Tan: Nihilistic tendencies arise when the insight of anatta is skewed
towards the no-doership aspect. The happening by itself must be
correctly understood. It appears that things are accomplished by doing
nothing but in actual case it is things get done due to ripening of
action and conditions.
So the lack of self-nature does not imply
nothing needs be done or nothing can be done. That is one extreme. At
the other end of extreme is the self-nature of perfect control of what
one wills, one gets. Both are seen to be false. Action + conditions
leads to effect.
June 1 at 11:32am · Unlike · 8"
And I just wrote:
"What
you said is not completely wrong but can be misleading unless you
understand 'nature' as 'dependent origination' (replying to a post about
anger, killing, suffering being the expression of nature instead of a
self). Which is to say, it is not fate, or some sort of outside
determinism, nor is it spontaneous arising without causes, but simply
dependencies playing out here.
For example, torturing people is
the result of ignorance, aggression, etc etc. There are various causes
and conditions as listed in the twelve links of dependent arising. And
it is not something that is fixed. By engaging in dharma practice we
deal with the afflictions and liberate them. Four noble truths are like
what doctor does - diagnosis, cause, relief, cure. Four noble truths are
completely in alignment with "no self, dependent origination". It would
be erroneous if a doctor realizes there is no self, therefore, thinks
that all diseases are 'just as it is' and should not or cannot be dealt
with. They should be dealt with. But they are dealt with not via the
attempting to exert control or hard will via by the false notion of
agency (sickness can't be cured merely by trying to will or control it
out of existence - there are so many dependencies involved). They are
dealt with via seeing its dependent origination and treating its
dependent origination in a non-inherent way.
Now in the case of
'torturing', if someone practices metta, it can help (or if you prefer,
leave out the 'someone' -- 'practicing metta can help'). Then when
fundamental delusion is cleared, aggression can no longer arise. There
is nobody controlling anger, anger arise whether one wants to or not --
yet it can be treated by applying the right antidote (e.g. metta) or
actualizing wisdom so that it releases (e.g. anatta, twofold emptiness),
just like diseases happen whether one wants to or not -- yet there is
medicine, cure. There is suffering, the cause of suffering, the end of
suffering, and the path that ends suffering."
Thusness then added on:
"“There is nobody controlling anger, anger arise whether one wants to or not”
Maybe sees it this way:
There is no one controlling anger, anger arises due to dependent origination.
With
ignorance comes attachment. When attachment meets its secondary
conditions, anger arises. Without secondary conditions, anger does not
arise. Although it does not arise, it will not cease to arise unless the
primary cause is severed. Here the appearance of “spontaneous arising”
is seen from the perspective of DO.
Seeing this way, there is
anatta; there is dependent origination; there is mindfulness of the
cause of anger, the conditions, the cure and the ending of it. There is
no bypassing as in “nothing needs be done”, albeit no-self."
...
Now.. there is another pathology which actually is the main one I wanted to address in this post.
On
solipsism, as pointed out by Thusness before based on his own
experience (that is, he too faced this tendency of solipsism after an
initial breakthrough to nondual over a decade ago), the danger of
someone going into nondual or even emptiness without the taste of total
interpenetration is that one can easily fall into the extremes of
solipsism. If we are directly experiencing our reality like in
Vipassana, what we see are endless dependencies - seamless and
intricate, in such a case there is no danger of falling into the view of
solipsism.
As I wrote in my article Dharma Body last year:
"...(Note: Dharma as simply a unit of experience dependently originating
- not implying any inherently existing material universe [as the
universe/dharma body here is seen as marvelous activities/phenomena
dependently originating seamlessly without center or boundaries], nor is
this dharma body in any sense a subjective body at all [if it is
subjectively self-existent then causes and conditions will not be
incorporated nor necessary for any given manifestation])..." -
http://awakeningtoreality.blogspot.sg/2013/09/dharma-body.html
Also,
as Piotr shared last month, "...what Soh told me in the past, if we
apply Buddha's deconstruction from sound example from sutra, then
clarity I call visual form right now of this laptop, letters is no more
"mine" than any of secondary conditions right now, and Buddha's teaching
about not-mine and other teachings sealed possibility of solipsism
permanently for me. Somehow [solipsism] for me its non-issue lol "
He's referring to what I told him many months ago:
"Thusness wrote "you see, when we say there is no self or other, we can still not see in terms of DO."
I
commented: this is very important.. and lately I'm seeing it more as
well. To overcome all sense of I, me, and even mine, D.O. has to step
in. Many people talk about no I, no background, but still there is sense
of mine... and there are also those that say everything is 'the
manifestation of my mind or my nature'.. that is subtly subsuming
everything to mind. Even if there is no duality.
In dependent
origination you totally see the entire formation of interdependencies...
not in words but directly taste the totality of its workings forming
every moment of experience. When the drum beat sounds you don't see it
as just 'the manifestation of my mind' but you see it as the person
hitting, the drum, the vibration, the ears etc... all in total
exertion... how can that have anything to do with I or mine? It is not
'mine' anymore than it is the person hitting, the drum's, the
vibration's... etc. It is not only that there is no hearer behind
sound... not only no I but no mine at all.. the sound itself does not
belong to anyone... it is the entire universe in total exertion so to
speak.. but it is not understood in logic. You have to see the whole
process and interdependencies directly. Breathing is like this...
walking is like this... every action every experience is like this. This
is the path to dissolve I, me, mine... only through D.O. is the release
thorough.
Not 'everything is just consciousness' or 'everything
is my consciousness'... consciousness isn't that special or important.
It does not have a special, independent, ontological status. Rather it
is the interdependencies the workings of D.O. through which that moment
of consciousness/experience is in total exertion. The true turning point
is when mind is completely separated from mine.. I, me, mine.. the
dualistic and inherent tendency must be dissolved and replaced with the
wisdom of D.O."
Some conversations with Thusness back in 2012 are quite illuminating on this subject:
10/22/2012 9:09 AM: John: To me is just is "AEN" an eternal being...that's all. No denial of AEN as a conventional self
10/27/2012 2:48 PM: John: All is just him is an inference too. There is no other is also an assumption
10/27/2012 2:48 PM: AEN: That's what I said lol
10/27/2012 2:48 PM: AEN: He didn't see it
10/27/2012 2:49 PM: John: But other mindstreams is a more valid assumption. Don't u think so?
10/27/2012 2:50 PM: John: And verifiable
10/27/2012 2:50 PM: AEN: Yeah
10/27/2012 6:21 PM: John: Whatever in conventional reality still remain, only that reification is seen through. Get it?
10/27/2012 6:23 PM: John: The centre is seen through be it "subject" or "object", they r imputed mental constructs.
10/27/2012 6:24 PM: John: Only the additional "ghostly something" is seen through
10/27/2012 6:26 PM: AEN: Ic..
10/27/2012 6:26 PM: John: Not construing and reifying. Nothing that "subject" does not exist.
10/27/2012 6:26 PM: John: Get it?
10/27/2012 6:28 PM: John: This seeing through itself led to implicit non-dual experience
10/27/2012 6:28 PM: AEN: "Nothing that "subject" does not exist." - what u mean?
10/27/2012 6:29 PM: John: Not "subject" or "object" does not exist.
10/27/2012 6:30 PM: John: Or dissolving object into subject or subject into object...etc
10/27/2012 6:30 PM: AEN: Ic..
10/27/2012 6:30 PM: John: That "extra" imputation is seen through.
10/27/2012 6:30 PM: AEN: Oic
10/27/2012 6:31 PM: John: R u clear? Conventional reality still remain as it is.
10/27/2012 6:34 PM: John: Btw focus more on practice in releasing any holdings....do not keep engaging on all these.
10/27/2012 6:35 PM: AEN: Ic.. Conventional reality are just names imposed on non-inherent aggregates right
10/27/2012 6:35 PM: John: Yes
10/27/2012 6:37 PM: John: That led to releasing of the mind from holding...no subsuming of anything
10/27/2012 6:39 PM: John: What u wrote is unclear
10/27/2012 6:40 PM: John: Do u get what I mean?
10/27/2012 6:42 PM: AEN: Yeah
10/27/2012 6:43 PM: John: Doesn't mean AEN does not exist...lol
10/27/2012 6:43 PM: John: Or I m u or u r me
10/27/2012 6:44 PM: John: Just not construing and reifying
10/27/2012 6:44 PM: AEN: Ic..
10/27/2012 6:45 PM: AEN: Nondual is collapsing objects to self, thus I am you
10/27/2012 6:45 PM: AEN: Anatta simply sees through reification, but conventionally I am I, you are you
10/27/2012 6:45 PM: John: Or collapsing subject into object
10/27/2012 6:45 PM: AEN: Ic..
10/27/2012 6:45 PM: John: Yes
10/27/2012 6:46 PM: John: U r still unclear abt this and mixed up
10/27/2012 6:47 PM: John: Seeing through the reification of "subject", "object", "self", "now", "here"
10/27/2012 6:48 PM: John: Get it?
10/27/2012 6:48 PM: AEN: Oic..
10/27/2012 6:48 PM: John: Seeing through "self" led to implicit non-dual experience
10/27/2012 6:49 PM: John: Coz experience turns direct without reification
10/27/2012 6:49 PM: John: In seeing, just scenery
10/27/2012 6:50 PM: John: Like u see through the word "weather"
10/27/2012 6:51 PM: John: That weather-ness
10/27/2012 6:51 PM: John: Be it subject/object/weather/...etc
10/27/2012 6:52 PM: AEN: ic..
10/27/2012 6:53 PM: John: That is mind free of seeing "things" existing inherently
10/27/2012 6:53 PM: John: Experience turns vivid direct and releasing
10/27/2012
6:55 PM: John: But I don't want u to keep participating idle talk and
neglect practice...always over emphasizing unnecessarily
10/27/2012 6:57 PM: AEN: Oic..
10/27/2012 7:06 PM: John: What happens to experience?
10/27/2012
7:10 PM: John: I hv very important deal that should take place within
this month hopefully they go through smoothly...we meet after that
10/27/2012 7:13 PM: AEN: Oic.. Ok..
10/27/2012 7:13 PM: AEN: U mean after anatta? Direct, luminous, but no ground of abiding (like some inherent awareness)
10/27/2012 7:15 PM: John: And what do u mean by that?
10/27/2012 7:20 PM: AEN: Means there are only transient six sense streams experience, in seen just seen, etc
10/27/2012 7:20 PM: AEN: Nothing extra
10/27/2012 7:21 PM: John: Six stream experiences is just a convenient raft
10/27/2012 7:21 PM: John: Nothing ultimate
10/27/2012 7:23 PM: John: Not only must u see that there is no Seer + seeing + seen...u must see the immerse connectedness
10/27/2012 7:26 PM: John: Implicit Non-dual in experience in anatta to u means what?
...
Then,
there is another disease after one has some non-conceptual direct
realization -- be it I AMness or some sort of non-dual insight, one has a
direct taste of pristine, unsullied Awareness or Presence. One's
practice then becomes based on that direct taste, that taste is only
present when one is bare, naked and non-conceptual.
Furthermore,
one may find that 'thoughts' is a source of much misery and confusion,
and think that the goal of practice is therefore to completely strip off
all thoughts. These practitioners could not find a resolution to these
confusion and so they resorted to practice of non-conceptuality and
naked awareness (however if they did realize anatta and emptiness, these
confusions will dissolve but not via grasping to a state of
non-conceptuality). Actually, suffering and confused thoughts are the
result of a more fundamental underlying cause -- delusion, view of
inherency, and so it is more important to resolve those fundamental
underlying causes that causes grasping.
As I often quoted from Thusness in this article on the disease of non-conceptuality:
http://awakeningtoreality.blogspot.sg/2011/08/disease-of-non-conceptuality.html
Excerpt: "In case 1 practitioners see ‘The seen is neither subjective nor objective.... it just IS....’
In
terms of experience, practitioners will feel Universe, Life. However
this is not anatta but rather the result of stripping off
(deconstructing) identity and personality.
When this mode of
non-conceptual perception is taken to be ultimate, the terms “What is”,
“Isness”, “Thusness” are often taken to mean simply resting in
non-conceptuality and not adding to or subtracting anything from the
‘raw manifestation’. There is a side effect to such an experience.
Although in non-conceptuality, non-dual is most vivid and clear,
practitioners may wrongly conclude that ‘concepts’ are the problem
because the presence of ‘concepts’ divides and prevent the non-dual
experience. This seems logical and reasonable only to a mind that is
deeply root in a subject/object dichotomy. Very quickly
‘non-conceptuality’ becomes an object of practice. The process of
objectification is the result of the tendency in action perpetually
repeating itself taking different forms like an endless loop. This can
continue to the extent that a practitioner can even ‘fear’ to establish
concepts without knowing it. They are immobilized by trying to prevent
the formation of views and concepts. When we see ‘suffering just IS’, we
must be very careful not to fall into the ‘disease’ of
non-conceptuality."
What these practitioners fail to understand
that the key to release does not lie in trying to sustain a state of
non-conceptuality or naked awareness, but in releasing the various bonds
of consciousness that reifies self and phenomena. Very soon,
non-conceptuality itself becomes one's new bondage and attachment.
Non-conceptual experience isn't itself a problem, but attachment to it
or treating as a be-all end-all of practice is problematic.
In
fact, non-conceptual experience should be complemented with right view,
and at the beginning even a conceptual understanding of right view can
be very helpful, as it serves as a condition for direct realization of
emptiness. As Thusness also wrote, "...The journey of emptying also
convinces me the importance of having the right view of Emptiness even
though it is only an intellectual grasped initially. Non-conceptuality
has its associated diseases…lol…therefore I always advocate not falling
to conceptuality and yet not ignoring conceptuality. That is, strict
non-conceptuality is not necessary, only that habitual pattern of
reification needs be severed..." -
http://awakeningtoreality.blogspot.sg/2014/07/a-and-emptiness.htmlOnly
after deepening of insights do we realize, it is the realization and
actualization of twofold emptiness that is the definitive path of
self-release/liberation. This is discussed more indepth in my previous
article, "
Self-Release".