ZEN 01
ZEN Philosophy of Death
If Religion is defined as the worship of God, ZEN(禅) Buddhism is definitely NOT a religion, but a pure philosophy. To begin with, Buddhism has NO God. The Buddha (Siddhartha Gautama) is our (as I myself am a ZEN Buddhist…) mentor, who teaches us the philosophy and practice (meditation, mindfulness, minimalism, etc.) as our BEST model we aim at.
Japanese ZEN philosophy is rooted in Mahayana Buddhism and centers on the practice of meditation, called Zazen(座禅; seated ZEN meditation), as the path to enlightenment, emphasizing direct experiences, self-realization, simplicity, and interconnectedness rather than dogma, studies, or deities. In this context, ZEN philosophy can be said to be atheism and practice-oriented realism.
ZEN philosophy has influenced the Samurai philosophy, Bushido(武士道), Japanese arts, such as Sado (茶道; Japanese tea ceremony), Kado (華道; Japanese flower arrangement), Noh (能; Japanese classical performing art), etc., martial arts, architecture, landscaping, as well as daily lifestyles through concepts of Wabi-Sabi (meaning in short, the aesthetics of imperfection), minimalism and mindfulness in action.
Death and Life in ZEN Philosophy
ZEN philosophy of death is based on the Buddhist idea that “life and death are an inseparable continuum”(Shouji-Ichinyo; 生死一如). Death should NOT be seen as the End or to be feared like an absurd darkness. Rather, death is a natural part of life. So we should live this very moment to the fullest. This notion is said to be “Mujou-Jinsoku”(無常迅速; impermanence and swiftness). ZEN philosophy is characterized by a graceful acceptance of reality as it is, without any anxiety of death.
Shouji-Ichinyo 生死一如 – Life and Death is the One and the Same
Shouji-Ichinyo(生死一如) means “life and death are the one and the same.” Life and death are NOT separate or detached to be feared, but just 2 sides of the same coin. Life and death is a continuum as ONLY a life.
Nevertheless, this somersault goes ONLY one direction, even though Indian philosophy generally tells about the infinite cycles of reincarnation (Samsara). But if you think that you want to be born again and again, in principle, Buddhism considers our lives fraught with suffering or causing endless suffering in the pessimistic, nihilistic view. Our ultimate goal is to cut off such infinite cycles of suffering.
Life exists because there is death, and death exists because there is life. They are inseparable, both sides of the same coin. Accordingly, seemingly a little counterintuitive though, the ZEN philosophy of death is a philosophy of Life.
ZEN philosophy emphasizes that Life is precious, so we should concentrate on living at this very present moment to the fullest extent in a positive view. Death exists, as NO human being has NEVER died without exception since the beginning. So ZEN philosophy teaches us a completely calm state of mind, which has come after overcoming the fear of death, and the unique, proactive, mindful way of life.
Accordingly, the ZEN philosophy of death teaches us to live in the very present moment. Instead of viewing death as a future fear coming up, we should focus on the present moment, at which we are, and embrace death, resolving to face Daishi(大死; great death) to discover true meaning of Life.
A Great Death – Daishi 大死
The ZEN concept, Daishi (大死; great death) means to shed attachments for Life, fixed ideas, and the ego, the self as an entity, completely. And from the moment when we have realized that state of complete emptiness, true life is revived.
But Daishi (Great Death) does NOT refer to the end of the physical body. Rather, it should be interpreted as the death of ego, the death of egoistic attachment (我執; Gashuu) within the mind, which dictates ourselves that “I want to take care of myself first,” or “this is how I should be” like the Sollen, a moral conduct in German idealism as a bridge between the ideal and the real.
After letting go of the egoistic attachment (Gashuu; 我執), we can find inner peace that overcomes the fear by the resolve for the coming physical death, beyond Daishi (great death). And we can attain the Freedom from fear, anxiety, and a lively, meaningful way of Life, called the Daikatsu-genjou(大活現成; great manifestation), that is NOT bound by anything.
The Impermanence – Mujou 無常
“The flowing river never ceases, yet the water is never the same. The bubbles that float on the stagnant water appear and disappear, never remaining for long.” (Hojo-ki, Kamo no Chomei)
ZEN philosophy views everything, ALL phenomena in this world are constantly changing and NEVER remain the same for even a moment, and nothing is eternal or unchanging. This concept is called the Shogyou-mujou, which means ‘everything is impermanent.’
In Ancient Greek philosophy, pre-Socratic philosopher Heraclitus (circa 500 BCE) suggested his thought Panta Rei (πάντα ῥεῖ), which is often paraphrased as “you cannot step into the same river twice.” This is coincidental, but similar expressions of the truth that “everything flows.”
ZEN philosophy of death teaches us to accept the Mujou(無常; impermanence) of everything as the atribute. Of course, it includes our lives, too. NO one knows When Life will end, whether 3 seconds later or 50 years away. Our Life is too short and fleeting.
ZEN tells us the Mujou-jinsoku(無常迅速), that's to say, ‘the impermanence is going swiftly.’ Therefore, we should treasure the very present moment, and live NOW and here to the fullest!
Shogyou-mujou 諸行無常, and Ichigo-ichi-e 一期一会
Shogyou-mujou(諸行無常) means the impermanence of everything. This is the fundamental ontological worldview of ZEN philosophy. Everything is constantly being created and destroyed, then created and destroyed over and over again,... and NEVER remains in the same state.
Clinging to the illusion of ego or fixed ideas, like “wanting things to stay this way forever…,” causes suffering. This causes still more NEVER-ending spirals. To get out of the suffering, we should accept change to liberate ourselves from any attachments(Gashuu, 我執; egoistic attachment).
Everything is changing like a river’s current. So the change is natural, NOT to fear. Just as young flowers bloom after old flowers fall, the Mujou (impermanence) is NOT an End, but a rhythm of renewal and rebirth in view of the cosmic scale.
Accordingly, the ZEN philosophy teaches us to live in the NOW and HERE. This idea is called the Ichigo-Ichi-e(一期一会; Only-once-in-a-lifetime encounter). When you walk down a street and pass by an unknown person, the chance could be ONLY once in your lifetime. Possibly, you may NEVER meet him/her again. So we should cherish every moment NOW and HERE lest we miss any moment in our Lives.
Because everything without exception is in constant flux without ceasing. Each encounter and event on the path of our Lives is ONLY once and irreplaceable. We should realize and live every NOW and HERE with consciousness. This attitude is called Mindfulness.
Through the ZEN philosophy of death, we can shift our view of life and death. Once we have realized that death is a part of the flow of Life, we would NO longer fear death as a nightmare or the End to evade.
At the same time, the ZEN philosophy of death is the ideological foundation for cultivating the Fudou-shin(不動心; unwavering mind) by the fully prepared resolve for death.
Particularly since the Kamakura period(circa 1185–1333), ZEN philosophy of death influenced Bushido(武士道; philosophy of Samurai) through the ascetic discipline. Or, in Japanese cultural traditions, such as Sado(茶道; Japanese tea ceremony), Kado(華道; Japanese flower arrangement), etc., the ZEN view of death, especially the concept of impermanence, is accepted as the spiritual foundation.
As seen in literary works like Kamo no Chomei(鴨 長明)’s famous essays “Hojo-ki”(1212; 方丈記, meaning ‘an account of the ten-foot square hut’), concepts of Japanese aesthetics, Kachofugetsu(花鳥風月; flowers, birds, wind, and the Moon) or Fukasetsugetsu(風花雪月; flowers of spring, wind of summer, the Moon of autumn, and snow of winter), which both represent the appreciation for the beauty of nature in four seasons, the aesthetic sense of impermanence is deeply rooted in ZEN philosophy as the transience of beauty and naive, delicate emotional sensibility.
While ZEN philosophy of death is nihilism, it exhorts resignation(Teinen; 諦念) as a wisdom that positively accepts both Life and death as one. Consequently, the ZEN philosophy of death is a philosophy of Life.
Further reading (sponsored by Amazon):
● Shunryu Suzuki (鈴木 俊隆) (2020, originally published in 1970). Zen Mind, Beginner's Mind: 50th Anniversary Edition. 171 pages. Shambhala.
“Zen Mind, Beginner's Mind: 50th Anniversary Edition”
(sponsored by Amazon)
“Zen Mind, Beginner's Mind: 50th Anniversary Edition” is the bestselling ZEN classic on meditation, maintaining a curious and open mind, and living with simplicity! In the 50 years since its original publication, “Zen Mind, Beginner's Mind: 50th Anniversary Edition” has become one of the great modern spiritual classics, much beloved, much reread, and much recommended as the BEST first book to read on ZEN!
Table of Contents
Preface by Huston Smith
Introduction by Richard Baker
Prologue: Beginner’s Mind
Part 1 Right Practice
Posture
Breathing
Control
Mind Waves
Mind Weeds
The Marrow of Zen
No Dualism
Bowing
Nothing Special
Part 2 Right Attitude
Single-Minded Way
Repetition
Zen and Excitement
Right Effort
No Trace
God Giving
Mistakes in Practice
Limiting Your Activity
Study Yourself
To Polish a Tile
Constancy
Communication
Negative and Positive
Nirvana, the Waterfall
Part 3 Right Understanding
Traditional Zen Spirit
Transiency
The Quality of Being
Naturalness
Emptiness
Readiness, Mindfulness
Believing in Nothing
Attachment, Nonattachment
Calmness
Experience, Not Philosophy
Original Buddhism
Beyond Consciousness
Buddha’s Enlightenment
Epilogue: Zen Mind
Afterword by David Chadwick
● Daisetsu Suzuki (鈴木 大拙) (2007, originally published in 1934). An Introduction to Zen Buddhism. 135 pages. Grove Press.
“An Introduction to Zen Buddhism”
(sponsored by Amazon)
“An Introduction to Zen Buddhism” is the highly influential book that helped bring Eastern spiritual principles to the Western world! “An Introduction to Zen Buddhism” is one of the World's leading authorities on ZEN Buddhism, and a Nobel Peace Prize nominee, Daisetsu Suzuki (鈴木 大拙) was the author of more than a hundred works on the subject in both Japanese and English, and was most influential in bringing the teachings of ZEN Buddhism to the attention of the Western world! Foreword by Carl G. Jung.
Table of Contents
Author’s Preface
Foreword by Carl G. Jung
1: Preliminary
2: What is Zen?
3: Is Zen Nihilistic?
4: Illogical Zen
5: Zen a Higher Affirmation
6: Practical Zen
7: Satori, or Acquiring a New Viewpoint
8: The Koan
9: The Meditational Hall and the Monk’s Life
● Erich Fromm (2013). Psychoanalysis and Zen Buddhism. 118 pages. Open Road Media.
“Psychoanalysis and Zen Buddhism”
In 1957, social philosopher and psychoanalyst Erich Fromm invited Daisetsu Suzuki, the most famous Zen Buddhist philosopher in the Western world, to a seminar at his new home in Cuernavaca, Mexico. In “Psychoanalysis and Zen Buddhism,” Erich Fromm demonstrates his mastery of the philosophy and practice of Zen, perfectly articulating how Zen philosophy fits into the ideas of psychoanalysis. “Psychoanalysis and Zen Buddhism” features an illustrated biography of Erich Fromm, including rare images and never-before-seen documents from his estate!
Table of Contents
Foreword
1: Today’s Spiritual Crisis and the Role of Psychoanalysis
2: Values and Goals in Freud’s Psychoanalytic Concepts
3: The Nature of Well-being—Man’s Psychic Evolution
4: The Nature of Consciousness, Repression and De-repression
5: Principles of Zen Buddhism
6: De-repression and Enlightenment
Index
Notes
A biography of Erich Fromm
