Deepak Chopra on The Gap Between Thoughts

Finding the silent gap that flashes
In between our thoughts
Seems relatively easy, but because it flashes by,
A tiny gap is not a doorway.
The quantum body is not separate from us–it is us–
Yet we are not experiencing it right now.
Sitting here, we are thinking, reading, talking,
Breathing, digesting, and so on,
All of which happens above the line.

Here is an analogy that brings the quantum mechanical
Body into focus: take a bar magnet and place a piece
Of paper over it. Next, sprinkle iron filings on the paper
And jostle it slightly.

What will emerge is a pattern of curving lines,
One inside the other,
That arch from the magnet’s north to south pole
And back again.
The overall design you have made represents a map
Of the magnetic line of force
That otherwise would be invisible, except that
The iron particles automatically align themselves
To bring out the image.

In this analogy, we see all mind-body activity
Above the paper and the hidden field of intelligence below.
The iron filings moving around are mind-body activity,
Automatically aligning with the magnetic field,
Which is intelligence.

The field is completely invisible and unknowable
Until it shows its hand
By moving some bits of matter around.
The piece of paper is the quantum mechanical body,
A thin screen that shows exactly
What patterns of intelligence are being manifested
At the moment.

There is more to this simple comparison
Than you might at first suppose.
It is really the hidden field that is generating
These lifelike appearances.
Here you have a picture of how the body-mind
Actually relates to the field of intelligence.
The two remain separated, but the division is invisible
And has no thickness whatever.
It is just a gap.

The only way one knows
That the quantum level even exists
Is that images and patterns keep cropping up everywhere
In the body.

The Treatise of The Golden Lion, by Fazang

The renowned Buddhist ideologue Fazang (Fa-tsang) (643–712 CE) stands as one of the foremost figures of the golden age of Chinese Buddhism. During his life he lectured tirelessly on the Flower Garland Sutra, the Buddha’s first sermon upon attaining enlightenment. Nearly incomprehensible, The Flower Garland Sutra is invested with a profundity and wisdom unparalleled in the Buddha’s subsequent works. Fazang, condensing the entire abstract doctrine of this sutra into ten parts, brilliantly demonstrated it through the metaphor of a golden lion. The lion represents the cosmos, parts of the lion the various phenomena of the universe, while the gold represented emptiness. The lion had a mane, teeth, claws and eyes: parts that seemed distinct and unrelated. And yet the essential substance of the entire lion was the same–gold. Within each hair, paradoxically, there are infinite lions. The differences are all superficial. Such is the nature of the integrated, interconnected Flower Garland universe. 

The Treatise of  The Golden Lion

1. To understand the principle of dependent-arising.
2. To distinguish form and Emptiness.
3. To summarize the three characters.
4. To reveal the non-existence of forms.
5. To explain the truth of the unborn.
6. To discuss the five doctrines.
7. To master the ten mysteries.
8. To embrace the six forms.
9. To achieve the perfect Wisdom of Bodhi.
10. To enter into Nirvāna.

1. To understand the principle of dependent-arising. This is to say that gold has no inherent nature of its own (i.e., no Svabhāva). It is owing to the artistry of the skillful craftsman that the form of the lion arises. This arising is the result solely of the cause-conditioning; therefore it is called the arising through dependent-arising.

2. To distinguish form and Emptiness. This means that the form of the lion is unreal; what is real is the gold. Because the lion is not existent, and the body of the gold is not non-existent, they are called form/Emptiness. Furthermore, Emptiness does not have any mark of its own; it is through forms that Emptiness is revealed. This fact that Emptiness does not impede the illusory existence of forms is called form/Emptiness.

3. To summarize the three characters. Because of men's delusory perceptions, the lion seems to exist in a concrete manner; this is called the character of universal imagination (parikalpita). The manifestation of the lion appears to be existing, this is called the character of dependency on others (paratantra). The nature of gold never changes, this is called the character of perfect reality (parinispanna).

 

4. To reveal the non-existence of forms. This is to say that when the gold completely takes in the lion, there is no form of lion to be found. This is called the non-existence of forms.

5. To explain the truth of the unborn. This means that at the very moment when we see the lion come into existence, it is actually the gold that comes into existence. There is nothing apart from the gold. Although the lion may come into and go out of existence, the substance of gold, in fact, never increases or decreases. This is called the truth of the unborn.

6. To discuss the five doctrines. The first: although the lion is a dharma produced through dependent-arising, it undergoes generation and destruction in each and every moment. Since nothing in the phenomenal world endures, no form of the lion can ever be found. This is called the teaching for the ignorant Śrāvakas (Hīnayāna).The second: all things, being the product of dependent-arising, are devoid of Selfhood (Svabhāva), and in the final analysis, are nothing but Emptiness. This is called the preliminary teaching of Mahāyāna.

The third: although all things are Emptiness through and through, this does not impede the vivid appearance of the Māyā/becoming. All that which is of dependent-arising is fictitiously existent and therefore it is truly void. This co-existence of both being and non-being is called the final teaching of Mahāyāna.

The fourth: inasmuch as these two characters that of Emptiness and that of form mutually annul each other, they are both abolished. Here, no imaginings or false presuppositions exist; neither the concept of Emptiness nor the idea of existence retains any influence. This is the sphere in which the ideas of both being and non-being vanish. It is a realm that names and speech cannot reach. Here the mind rests without any attachment. This is called the instantaneous teaching of Mahāyāna.

The fifth: when all false feelings and wrong ideas are eliminated, and the true substance is revealed, everything becomes merged into one great mass. Great functions then arise in abundance, and whatever arises is absolutely true. The myriad manifestations, despite their variety, interpenetrate without confusion or disarray. The all is the one, for both are empty in substance. The one is the all, for cause and effect clearly manifest themselves without fail. In their power and functions the one and the all embrace each other. They spread out and roll up in utter freedom. This is called the Round Doctrine of the One Vehicle.

7. Mastering the ten mysteries. The first: the gold and the lion are simultaneously established, all-perfect and complete. This is called the principle of simultaneous completeness.

The second: if the eyes of the lion take in the complete lion, then the all the whole lion is the eyes. If the ears take in the complete lion, then the all is the ears. If all the organs simultaneously take in the whole lion and all are complete in their possession, then each and every organ is "mixed" (involving others) as well as "pure" being itself. This is called the principle of full possession of the purity and mixture by the various storehouses.

The third: the gold and the lion both establish and include each other in harmony. There is no obstruction between one and many. In this complete mutual inclusion, the Li (noumenon) and the Shih (phenomena), the one and the many, remain in their own positions. This is called the mutual inclusion and differentiation of one and many.

The fourth: all the parts of the lion, down to the tip of each and every hair, take in the whole lion in so far as they are all gold. Each and every one of them permeates the eyes of the lion. The eyes are the ears, the ears are the nose, the nose is the tongue, the tongue is the body. They all exist in total freedom without obstruction or impediment. This is called the mutual identity of all dharmas in freedom.

The fifth: if we look at the lion as a lion, there is only lion and no gold. This is the disclosure of the lion but the concealment of the gold. If we look at the gold as gold, there is only gold and no lion. This is the disclosure of the gold but the concealment of the lion. If we look at both simultaneously, they are both manifest or hidden. Being hidden they are secret, being manifest they are revealed. This is called the simultaneous establishment of disclosure and concealment in secrecy.

The sixth: the gold and the lion may be manifest or hidden, one or many, pure or mixed, powerful or powerless. The one is the other. The principal and the companion interchange their radiance. Both Li and Shih simultaneously come into view. Being mutually compatible, they do not impede one another's existence. This is true even in the case of the minute and the subtle aspects and is called the peaceful co-existence.. of the minute and the subtle.

The seventh: in each of the lion's eyes, in its ears, limbs, and so forth, down to each and every single hair, there is a golden-lion. All the lions embraced by each and every hair simultaneously and instantaneously enter into one single hair. Thus in each and every hair there are an infinite number of lions. Furthermore, each and every hair containing infinite lions returns again to a single hair. The progression is infinite, like the jewels of Celestial Lord lndra's Net; a realm-embracing-realm ad infinitum is thus established, and it is called the realm of lndra's Net.

The eighth: the lion is spoken of in order to indicate men's ignorance; the gold is spoken of in order to reveal the true nature. By jointly discussing Li and Shih, the Ālaya Consciousness is described so that a correct understanding of the doctrine may be reached. This is called the creation of understanding by revealing the Dharma through facts.

The ninth: the lion is a transient and conditioned thing (samskrta dharma); it arises and fades away at every moment, and each moment can be divided into past, present, and future. Each of these three periods again contains three sections of past, present, and future; therefore, altogether there are three-times-three units, thus forming the nine ages; grouping them together we have a total gate to the Dharma-truth. Although there are nine ages, each is different from the other, and yet their existences are established because of one another. They are harmoniously merged without the slightest obstruction in one identical eternal moment. This is called the different formation of separated dharmas in ten ages.

The tenth: the gold and the lion may be manifest or hidden, one or many, but they are both devoid of a Self-being (Svabhāva). They manifest in various forms in accordance with the turning and transforming of the Mind. Whether we speak of them as Li or Shih, there is the Mind by which they are formed and exist. This is called the universal accomplishment through the projection of Mind-Only.

8. To embrace the Six Forms. The lion represents the character of wholeness, and the five organs, being various and different, represent diversity. The fact that they are all of one dependent-arising represents the character of universality. The eyes, ears, and so on remain in their own places and do not interfere with one another; this represents the character of particularity. The combination and convergence of the various organs makes up the lion; this represents the character of formation. The fact that each organ remains at its own position represents the character of disintegration.

9. To achieve the perfect Wisdom of Bodhi. "Bodhi," in the Chinese language, means the Way (Tao) or Enlightenment. This is to say that when we look at the lion, we see at once that all conditioned things, without going through the process of disintegration, are from the beginning in a state of quiescent non-existence. By being free from both clinging and detachment, one can follow this path into the ocean of omniscience (sarvajña); therefore it is called the Way. To comprehend the fact that from the very no-beginning all illusions are in reality non-existent is called Enlightenment.

10. To enter into Nirvāna. When we look at the lion and the gold, the marks of both are exhausted. At this point, the passion-desires no longer arise even though beauty and ugliness are displayed before one's eyes. The mind is tranquil like the sea; all disturbing and delusory thoughts are extinguished, and there are no compulsions. One emerges from bondage and is free from all hindrances. The source of all suffering is forever cut off, and this is called entering into Nirvāna.

Chopra on recycled patterns

When we consider our physical bodies,
We discover that we are, really,
A collection of recycled molecules.
Cells of our body are created, die,
And are replaced many times throughout our lives.
We are constantly remaking ourselves.

In order to regenerate, our bodies
Convert the food we eat
Into basic building blocks of life.
The earth itself provides the nutrients
We need to renew ourselves,
And when we shed cells,
They are returned to the earth.
We might say, then, that we are
Constantly transforming our physical bodies
By recycling earth.

Next, consider our emotions.
Emotions are just recycled energy.
Emotions do not originate with us.
They come and go
Depending on situations, circumstances,
Relationships, and events.

Emotions are never created in isolation;
They always come about because of
Some interaction with the environment.
In the absence of circumstances or relationships,
There is no emotion.
So even though I may fly into a rage,
It is not actually my anger.
It is anger that has settled on me for the moment.
Each emotion is dependent on the context,
Circumstances, and relationships
That define your reality at that moment.

And what about our thoughts?
Well, our thoughts are recycled information.
Every thought we have is actually part
Of a collective database.
All but the most original thoughts
Are actually quantum leaps of creativity
That occur from that same collective,
Recycled bed of imagination.

So if our bodies are recycled earth,
Our emotions are recycled energy,
And our thoughts are recycled information,
What is it that makes you an individual?
According to many of the great spiritual traditions,
One of the great truths is that “I am the other.”
Without the other, we would not exist.

Chopra on dreams and ego

We’re all clinging to images of ourselves
That pile up year after year.
Some images make us look good,
Some make us look bad.
But images can’t substitute for the real things.
The real you is vital and alive,
Shifting and changing at every moment.

In everyone’s life, the ego extends its lease
By saying, “Hold on. Keep trying. I know what to do.”
But stand back and consider
What this strategy comes down to:
If all your hard work hasn’t brought you what you want,
Work harder.
If you don’t have enough,
Get more.
If your dream fails,
Keep following it.
If you grow insecure,
Believe in yourself more.
Never acknowledge failure; success is the only option.

This kind of ego motivation,
Turned into slogans,
Is deeply ingrained in popular culture.
Following your dream and never giving up
Has become a credo repeated by
The rich, famous, and successful.
Yet for every winner of a beauty pageant,
Stock-car race, World Series, or Hollywood audition,
There are an untold number whose dream
Didn’t come true.
They followed their dream just as hard
And believed in it just as much.
By no means did the ego’s strategy work for them.

Fortunately, there’s another way;
It’s the exact opposite of the ego’s strategy:
If all your hard work hasn’t brought you what you want,
Look for new inspiration.
If you don’t have enough,
Find it in yourself.
If your dream fails, and you see that it was a fantasy,
Find a dream that matches your reality.
If you grow insecure,
Detach yourself from the situation
Until you find your center again.
You are not shaken by either success of failure;
The flow of life brings both, as temporary states.

The real self is a shifting, elusive phantom
That’s always one step ahead of us.
It dissolves the instant you think you’re about to grab it.
You can’t ever nail down who you really are.
To understand your real self,
You have to keep up as it moves.
Finding the real you happens on the run.
The same holds true for grace, since it is part of the real you.

Chopra on creation, the phenomenol field, and the ego

To say that you are a creator
Isn’t the same as to say that your ego is.
The ego will always remain attached
To your personality,
And certainly your personality
Doesn’t create everything around you.

Creation doesn’t happen on that level.

Let’s see, then, if we can get closer
To the real creator inside you.
We’ll do this by mediation on a rose.

Find a beautiful rose and hold it in front of you.
Inhale the fragrance and say to yourself,
“Without me, this flower would have no fragrance.”
Take in the glowing crimson color and say to yourself,
“Without me this rose would have no color.”
Stroke the velvety petals and say to yourself,
“Without me, this flower would have no texture.”
Realize that if you subtract yourself from any sensation
– sight, sound, touch, taste, smell –
The rose would be nothing but atoms vibrating in a void.

Now consider the DNA that is inside each cell of the rose.
Visualize the billions of atoms strung along in a double helix
And say to yourself,
“My DNA is looking at the DNA in this flower.
The experience is not as an observer looking at an object.
DNA is one form is looking at DNA in another form.”

Now see the DNA begin to shimmer
And turn into invisible vibrations of energy.
I have vanished into my primal energy.
Now only one energy field is looking at another energy field.”

Finally, see the boundary between your energy
And the rose’s energy fade as one set of waves
Merges into another, like ocean waves rising and falling
On the vast surface of an endless sea.

Say to yourself,
“All energy comes from one source and returns to it.
When I look at a rose, a tiny flicker of infinity
Is rising from the source to experience itself.”

Having followed this trail, you have arrived at what is truly real:
An infinite, silent energy field
Flickered for an instant, experiencing an object (the rose)
And a subject (you the observer) without going anywhere.
You and the rose stood at opposites poles of that moment,
Yet there was no separation.

A single creative stroke took place, fusing you both.

Kao-feng on Buddha nature

 

Those who have spent ten or twenty years
Brushing aside the weeds looking for the way
And yet have not seen the Buddha nature
Often say they are trapped by oblivion and excitement.
What they don't realize is that the substance
Of this very oblivion and excitement

Is itself Buddha nature.

Ashtavakra Gita 15:5

Desire and aversion are of the mind.
The mind is never yours.
You are free of its turmoil.
You are awareness itself,
Never changing.
Wherever you go, Be happy.

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