Zen and Creativity 05 10

7/27/2019 Zen and Creativity 05 10

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(the Tao) encompasses all things, so it must encompass their natural qualities.

Natural qualities are general to all things, but in order to relate to aquality, we think of it as it exists relative to a particular thing, and toourselves. We therefore think of a specific quality according to how it ismanifested through one particular thing when compared with another. Thus, wejudge one thing to be 'big', compared with another thing which we think of as'small', one sound 'noisy', and another 'quiet'.

Equally, we judge and compare by thinking of the aesthetic quality of a thing interms of its manifestations, 'beautiful' or 'ugly'; morality in terms of 'good'or 'bad'; possession in terms of 'having' or 'not having'; ability in terms of'ease'or 'difficulty'; length in terms of 'long' or 'short'; height in terms of'high' or 'low'; sound in terms of 'noisy' or 'quiet'; light in terms of'brightness' or 'darkness'.

Although many of the manifestations which we compare are judged by us to beopposites, one to the other, they are not in opposition, but are complementary,for even extremes are nothing other than aspects or specific examples of thequality which encompasses them. Both 'big' and 'small' are manifestations orexamples of size, 'young' and 'old'are examples of age, 'noise' and'quietness' are degrees of sound, and 'brightness' and 'darkness' are extremesof light.

As Lao Tzu told us in the Tao Te Ching, it is the nature of the ordinary man tocompare and judge the manifestations of the natural qualities inherent in thingsand in situations. It is not wrong to do this, but we should not deludeourselves by allowing the belief that we thereby describe a quality of thatthing or situation, rather than a particular manifestation of that quality.

Whilst all judgements are comparative, a judgement is frequently, if not always,relative to the individual who makes that judgement, and also to the time atwhich it is made. To the young child, the father may be old, but when the sonreaches that age, it is unlikely that he will consider himself old. To thechild, the garden fence is high, but when the child grows bigger, the same fenceis low. The adult in his physical prime knows that to run ten miles, which iseasy at that time, will become more difficult as he becomes older, but that the

patience required to walk will become easier.

The sage knows that judgements such as 'old' and 'young', 'big' and 'small','difficult' and 'easy', or 'leading' and 'following' relate as much to theperson making that judgement, as they relate to the thing or action described.

The teacher Kotan used a koan on 'making judgements', thus providing an exercisefor his students, by means of which they could expand their awareness, and alsoexperience something of the dangers of making judgements from only limitedinformation.....

Consider a sage and an ordinary man sitting on the side of a hill in the lateevening. They are watching the sun setting, and looking down on the road

below.

They remain on the hillside, even when darkness has fallen, and they both seethe light of two lanterns approaching, one yellow, the other red, bobbing gentlyas their bearers pass by.

From the relative positions of the two lights, the ordinary man knows that thebearer of the yellow lantern leads the bearer of the red. As he watches, hesees the red lantern draw level with the yellow, and as they pass beneath him,the red lantern preceding the yellow. He wonders why the two lantern bearers do


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not walk side by side.

The sage, who has seen what his companion has seen, thinks it right that the twotravellers should do as they have done, to walk side by side through the night,neither of them leading or following.

Obviously each of the observers was looking at the same situation, and each ofthem saw the same thing happening. The difference was not in what they saw, buthow they construed (put together in their minds) the elements of what they saw.

The sage realised that there was more to the situation than could actually beseen. To an observer sitting on the opposite side of the road, it would haveseemed that the red lantern at first led the yellow. The two lantern bearers ofcourse knew that they walked side by side.

It is worth noting that if the sage wished to correct his companion in a 'Zenmanner' he would have done so in daylight, when it would have been possible tosee the bearers of the lanterns as well as the lanterns. His friend would thenhave seen how the optical illusion occured. Without seeing the physicalsurroundings he would have found it either difficult or impossible.

Seeing the totality of a situation is frequently difficult, and in manyinstances this is due to our own inexperience. When a Zen teacher realises thata student is too inexperienced to appreciate the reality of a situation, he

might 'provide the experience' (as illustrated in the story of the student andthe rock) or he might simply say nothing at that time.....

The student Kaku asked his old teacher Tokusan,"Even the sages of long ago must have

gone somewhere. Where did they go?"

Tokusan replied that he did not know, and Kaku,hoping to 'sting' his teacher into making a more positive reply, respondedrudely,

"When you were younger you would havereplied as quickly as a running horse,but now you answer like a turtle."

Tokusan sat quietly, and said nothing. However, the next day, when Kaku wasmaking him a cup of tea, Tokusan asked him kindly,

"How is that koan you spoke of yesterday,have you managed to resolve it yet?"

Kaku, pleased that his teacher had remembered his question, smiled and said,"You are more like my old Tokusan today."

Tokusan did not answer.

Of course, Tokusan knew that what had prompted Kaku's question was his own oldage, and that the student was concerned for him. However, since the student

failed to say this directly, the teacher did not respond when the matter was putto him indirectly.

The next day he opened up the topic again, but Kaku was still unable to expresshis concern as he felt it, only his relief. The teacher therefore said no more,since there was no more for him to say which his student could have understoodor 'dealt with' at that time.

The story of Tokusan and Kaku is sometimes used as a koan. Responding to it inthat light, Tekisui wrote the teisho,


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"So it is that the sage is aware that he who seems to lead does not always lead,and that he who seems to follow does not always follow."

Suiteki also wrote a teisho on the same koan, expressing his admiration forTokusan, writing the verse,

"The blossoms that above the leaves do growmight come to summer fullness first.But if we care to look beneath the leaf,a flower of even greater beauty may be found.When looking for a master or a guide,look to the spirit of the man,and not to the clothes his spirit wears."

The teacher Ishida, responding to the same koan, changed the theme only slightlywhen he provided his own teisho,

"Just like the rockwhich remains unmovedby storm and tempest,so the wise manremains unmovedby words of praise or blame."

Considering the history of Zen, and its acceptance by the samurai warriors ofthe Kamakura period in Japan, it seems outwardly strange that Zen teaches us tobe humble and respectful, but possibly even more strange is the fact that itteaches us to seek,

'Love, peace,and the freedom to grow.'

The reality of Zen, especially with regard to the samurai, is that it told themthe Zen practitioner should avoid bloodshed, but be prepared to defend his ownhonour, and that of his teachers.

However, there is a paradox even here, for we are also taught that we should notdefend ourselves with a sword if attacked with a paper streamer. This isillustrated in a story told by the student Getsuro,

Like all true roshi, when it is necessary for our teacher to be hard, he ishard. But with those who are prepared to make the effort he is compassionate.However, there is one aspect of his behaviour which I could not understand forsome time. This is his refusal to defend himself, or allow his students todefend any attack on his integrity. On more than one occasion he has raised hisfinger to ask that we stop when we have attempted to defend or explain hisactions.

When I asked him why he allowed such attacks to go undefended, he

replied,

"When you learn more of the Tao, then you will know the answer to thatquestion. Meanwhile, simply accept that if one is attacked with a blunt sword,there is no need to defend oneself as though the fight were meaningful."

His reply puzzled me at the time, but I knew he had used my question to give mea koan, and that to question him further would be to deny myself the opportunityof resolving that koan.


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As usually happens in these situations, the answer came when I was leastexpecting it. Some time later I was reading a book by Basho, the great Zenpoet, when I found a saying which showed me the reason why a roshi does notdefend himself against those who have no knowledge or experience of the Tao. Itis that the roshi knows that what makes him as he is has been handed down to himthrough countless generations of teaching, and that there is no way to theunderstanding of it other than by learning through one's own experience.

I went to my teacher and told him that I had found a solution to my koan in thewords of Basho. He asked me which particular words did I mean, and I told him,

"Where there is the master,there is truth.Respect for the masteris respect for the truth."

He bowed, and as he raised his head, he smiled. And as he smiled, so his facelit up, as it always does when one of his students passes through another gate."

Getsuro's teacher was believed to have been Suiteki. If so, it may seem strangethat this same teacher is said by some to have threatened to kill an ex-studentwho insulted his own teacher. There are a number of accounts of this incident.One of them, told by Bokutaku (who knew Suiteki) reads,

It seems that Suiteki allowed into his school, a student who was animposter; somebody who should never be allowed into a Zen group. When theteacher discovered that the student had no honour he discharged him from theschool. But the damage was already done, and Suiteki had to withdraw fromteaching for some time. He disbanded his group of students until he couldresolve his own koan.

Whilst the teacher was doing kensho (inner battle) with his koan during the nextfew months, the dishonourable ex-student at first described him as a liar, andthen as a fool. He then began to insult Suiteki's teacher, saying that he musthave been a fool for giving Suiteki his inka (seal of approval, orqualification) as roshi.

It was at this stage, I believe, that Suiteki would have become angry. Not onlyhad he felt obliged to withdraw from his teaching, but he felt he had lost therespect of his students. As it was to transpire, he had not lost their respect,but he did not know it at the time.It is known that the teacher and ex-student did meet again, and that theyfought, but in unarmed combat. It seems that the ex-student got the worst ofit. Although Suiteki did not come out of it unscathed, it is not surprisingthat he was able to look after himself in such a combat, for like many roshi,Suiteki had entered Zen as a young man through Budo (the martial arts). In hisyouth he had been adept at self-defence and unarmed combat, which he pursued asa sport and had been at one time champion of his province.

The ex-student had come to Suiteki's home, and a fight ensued. To protect

himself from too great an injury, it seems that the teacher had used aneck-lock, but that the ex-student would not stop even when the teacher appliedsome pressure to his neck. Rather than increase the pressure, and thus riskkilling his opponent, it is likely that the teacher would have struck him, orapplied pressure to his eyes or genitals. This is considered appropriate insuch a situation, and although it is not to be condoned, it is preferable torisking serious or permanent injury.

A little later, when Suiteki heard that the ex- student was trying to trap himand to have him convicted of assault, the teacher is said to have remarked, half


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jokingly, that perhaps he should have continued to have squeezed his neck.

Zen roshi (and advanced Zen students also, for that matter) know that they owe atremendous debt to their teachers, and to their teachers' teachers, back to theBodhidharma, the twenty-eighth Buddhist patriarch, who founded the Zen movement.Even so, it seems strange that a teacher who acted in the peace-loving mannerdescribed by Getsuro could behave also in a manner such as that described byBokutaku. The description of a roshi by an unknown student might help to explainthe paradox.....

"It is no secret that the Zen roshi is often depicted as either a dragon ortiger. Look at a picture of the sages of old; it is by no means uncommon forthe sage to be shown with a massive tiger, which, although usually curled up,still looks out of the corner of its eye in a manner sharp enough to keep us onour toes. Beside the beast is the lohan (sage) or roshi. In such pictures, thehuman being quite often looks almost benign at first glance. But if we lookagain, we realise that whilst Chuang-Tzu may have been a butterfly, the teacheris quite often a tiger."

After seeing his own teacher literally kick a novice out of the school(following months of rudeness by the novice) another student wrote,

"The tiger is not dead, but merely sleeps.Tread warily lest he wakes.

"Just because he purrs,do not be deceived and pull his tail,or you will learn how speedily he moveswhen woken from his purring sleep.

"If you would play with tigers,and tweak their tails,do not choose this toothless one,for his gums are very hard.Go choose a tiger cub and play with him,for those who play with tigers,live dangerously,

and might regret their play."

When asked about the seemingly contradictory behaviour of roshi towards theirstudents, Tekisui is said to have replied,

"It is quite simple. Above all, the roshi isjust. Not only to the student, but also tothe situation. He responds to the situation,and so responds justly to the student, tohimself, and to whoever or whatever forms theenvironment they are in. Just as a painterwill respond to a peaceful scene by paintinga peaceful picture, and to a stormy scene by

painting a stormy picture, so the teacherresponds to peacefulness with peacefulness,and to discourtesy with the courtesy of adiscourteous reply. In this way the studentlearns to respond to the totality of theenvironment, and ceases to separate himselffrom it. This is known as 'doing justice tothe environment'."

In Zen terms then, it seems that 'acting with justice' is both 'repaying like


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with like', and 'being in harmony with the environment'. The second of theseshould not be taken too literally though, since avoiding 'unnecessary hurt andneedless harm' (which of course is part of compassion) is also an important Zenprecept.

In real life terms, reconciling the precepts on justice and compassion isfrequently a koan which leads to kensho and its attendant effects of soulsearching, and even personal crisis. Those who criticise Zen, sometimes basetheir criticisms on the claim that Zen creates these dilemmas. Of course, thisis not the case, for real life abounds in such dilemmas, and all thinking peopleare aware of them.... Whilst Zen increases our awareness of the anomalies andparadoxes with which life presents us, it also helps us develop the ability todeal with them. In some instances this is through action, and in others byacceptance of and reconciliation with 'the human condition', which we allinherit.

To criticise Zen on the basis that it creates these problems is therefore tocriticise it because it takes a realistic view of life. In many instances,where such problems never seem to arise for the individual, the 'peace of mind'which such an individual seems to enjoy is due to to the fact that he or sheprefers to close their eyes to reality. This is an attitude which Zen quitestrongly and openly criticizes in its own followers.

BEING AND BECOMING

Give thanks to those from whom you learn,or who have otherwise helped you.

Know that there is no shame in questioning.

Be diligent in your practice,and on hearing the music of the absolute,do not be so foolish as to try to sing its song;simply be content with the wild strawberry's taste.

Seek neither brilliance nor the void;just think deeply, and work hard.

To retain good health, remember to renew the source.

When still, be as the mountain;when in movement be as the dragon riding the wind.

Know that this instant is your eternity.

Be aware at all times,like the tiger which only seems to sleep,and at all times let the mind be like running water.

Know that material things and worldly wealth

are of little worth,compared with love and peace, and the freedom to grow.

Seek the courage to be with your whole being,so that your life may become a time of blossoming.

Whilst the details of Zen training differ between the various sects or forms ofZen, one element which is common to all is 'zazen', or seated meditation. Ashas been previously stated, one purpose of meditation is to 'let go of the ego',but another outcome is that it reduces the unhealthy effects of stress by


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promoting relaxation. For this reason, zazen is referred to in the precepts as,'renewing the source, in order to retain good health.'

Although some people consider meditation to be somewhat mystical, it functionsat a very basic anatomical and physiological level. The key to its successprobably lies in the 'diaphragmatic breathing' which is employed. This involvesusing the diaphragm to clear stale air from the lower lobes of the lungs. Thisin turn enables the breathing rate to be reduced without causing oxygendeprivation. The effect of the slower breathing rate is that the metabolic ratedecreases, aiding the relaxation response. As physical relaxation progresses,so the conscious mind 'relaxes' or at least becomes less active.

The result of diaphragmatic breathing when used in conjunction with 'rightposture' is physical and psychological 'stillness', and to help us achieve thiswe are advised, 'When still, be as the mountain'. We are taught that the entirebody must be stable so as not to distract from the psychological aspects of ourmeditation. Although there seems to be no argument with regard to the posturerecommended for the upper part of the body, different 'schools' teach differentleg positions. Some schools insist on the 'full lotus' position, with both legscrossed so that each foot is turned, sole uppermost, resting on the oppositethigh. Other schools are content that zazen is practiced in the 'semi-lotus' or'easy posture' (so- called!), with one foot on the mat, and the other placedeither on the mat or on the opposite calf.

There has been much debate in Zen about the meditative postures, and this alwaysseem to hinge on the necessity of using the full lotus position.....

It came to pass that there was a meeting of Bodhisattvas in Nirvana, and theconversation turned into 'Dharma combat', each participant playfully outdoingthe others in their understanding and wisdom. One master insisted that bothlegs must be crossed for zazen, arguing that the full lotus position must beused, as employed by the Buddha himself. The sage argued that this is essentialto gaining enlightenment. However, another master was heard to mutter,

"What a pity! What a pity!"

On being asked what was his point, he replied,"What a pity, for it means that

the one-legged man can neverbecome enlightened."

Considering the expected outcome of meditation, the reference to 'deep thoughtand hard work' might seem somewhat paradoxical. In this instance though, 'deepthought' means concentrating on what is being undertaken, and 'hard work' refersto the fact that although zazen appears to be both simple and easy, it is factneither, particularly since most of us tend to 'strive' for a perfection whichwe later learn is impossible to achieve.

Thus, in telling us that we should 'seek neither brilliance nor the void', theprecepts are saying that it is impossible to meditate if we are consciously

thinking of or striving to achieve a particular state, whether it is'enlightenment' (brilliance) or 'emptiness' (the void).

The same advice holds good for the whole of Zen training for there should be no'expectations'. The Zen student is always advised to undertake the trainingwith much the same attitude as should be used in undertaking anything involvingthe development of skills and abilities, this being quite simply to work at it,and to 'enjoy' it. To the outsider, it may not seem enjoyable, but those whohave undertaken training in athletics, or any activity involving physicalmovement, such as acting, playing a musical instrument or dancing, will


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