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We Are the Treasure of Alchemy

31 Aug

Rodger R Ricketts, Psy.D.

08/11/2026

Each of us is an alchemist (someone who transforms life for the better) within the intricate web of life’s connections and interactions. Although, as the ancients did, we do not need secret formulas or to stand over ancient forges attempting to turn lead into gold. Instead, every day with our intentions and connections, we engage in something extraordinary: the true catalysts for change-transformations.

We transform ideas into actions, experiences into wisdom, adversity into strength, and possibilities into realities. We change, and through our choices, we change the world around us. In this sense, alchemy offers an effective metaphor for understanding not only the universe but also for personal transformation and psychological liberation.

To transmute means to change something in form, appearance, nature, or condition—to transform it into something different. This process surrounds us; nothing in the universe remains completely still or unchanged. Stars are born and die. Water becomes vapor, clouds become rain, seeds become plants, bodies age, civilizations rise and fall, and human beings continually change through experience.

Change is not an interruption of life.

Change is life.

One of our greatest opportunities as human beings is realizing that we do not have to remain passive observers of transformation; instead, we can become conscious participants in it.

A Universe in Transformation

The universe itself tells a story of transformation.

Stars function as enormous cosmic forges. Within them, elements are created that eventually become parts of planets, oceans, mountains, plants, animals, and humans. When massive stars reach the end of their existence, they scatter these elements across space, providing the material from which new celestial bodies eventually form.

Our planet tells a similar story. The early Earth bore little resemblance to the world we inhabit today. Over immense spans of time, geological, chemical, and biological processes transformed its surface and atmosphere. Eventually, conditions emerged that allowed increasingly complex forms of life to develop.

Transformation, therefore, is not something that occurs occasionally but constantly. It is interwoven into existence. Life is energy. Energy cannot be created or destroyed. It simply changes form.

Water provides an easy example. It can appear as liquid water, ice, vapor, clouds, rain, or snow. Its state changes dramatically, yet something remains constant throughout these transformations. What we observe is not disappearance but transformation.

We observe similar cycles everywhere: growth and decay, creation and destruction, birth and death, beginnings and endings.

Writer and speaker, Alan Watts, observed that without birth, death, and the continual transformation of life’s forms, the world would become static and devoid of rhythm. This insight encourages us to perceive change differently. Rather than viewing change solely as loss or disruption, we can recognize it as an essential part of the dynamic movement that sustains life.

The Ancient Alchemy

For centuries, alchemy expressed humanity’s fascination with transformation.

Different cultures developed their own traditions surrounding what Western history eventually termed alchemy. Behind the experiments, symbols, and mysteries lay an enduring question:

Can one thing become something else?

The ancient alchemists sought ways to transform matter, most famously pursuing the dream of turning base metals into gold.

Yet the enduring power of alchemy lies in a different interpretation.

What if the most important substance we are capable of transforming is ourselves?

The Alchemy Within Us

Besides the fact that the human body is always in a state of transformation: Millions of cells die and new ones form every second, replacing old tissues, healing wounds and remodeling bones. Also, our lives are filled with never ending opportunities provided by the transformations of existence.

A painful experience can cultivate compassion.

Failure can lead to knowledge.

Fear fosters courage.

Confusion can lead to understanding.

Anger can be transformed into determination.

Grief can deepen our appreciation for life.

An idea can become an invention, a business, a work of art, a relationship, or a campaign.

None of these transformations occur automatically. Pain does not always lead to compassion, nor does difficulty inherently create strength. The true alchemy of inner transformation lies in what we do to what happens to us.

As Marcus Aurelius in his work Meditations wrote: “The universe is transformation; our life is what our thoughts make it.”

This distinction is important.

We cannot control every circumstance that enters our lives, but we can choose our thoughts and actions, therefore; how those circumstances affect us.

The journey of self-awareness, self-discovery, and self-development is a profound form of personal transformation. Each time we learn something that changes our understanding; question a belief that no longer seems valid; develop a new skill; forgive someone; love someone; make a different choice; or view ourselves with a broader perspective, we actively participate in our own transformation of leading a life filled with purpose and fulfillment.

We are continually reshaping our identity and our understanding of the world.

The person reading these words is not exactly the same individual who existed ten years ago—or even one year ago. Experiences have been absorbed, relationships have influenced us, reflections form opinions, decisions have led to consequences, and knowledge has transformed our perception.

Life has been constantly shaping us. Nevertheless, once we begin to work consciously on developing ourselves, that is when we become alchemists.

What if the most important substance we can transform is ourselves?

In that case, the base elements include our fear, resentment, ignorance, limitations, pain, or unconscious patterns.

The change element becomes an experience.

And “gold” becomes wisdom.

Viewed in this way, alchemy is not solely an ancient practical metallurgy; it becomes an allegory for the conscious human journey.

We enter experiences as one person and emerge from them different.

At some point, other possibilities emerge.

Where Attention Goes

As the Buddha said; “Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment.”

There is another expression: “Energy flows where attention goes.”

Whether understood spiritually or simply as a principle of attention and behavior, this message is valuable. What we repeatedly focus on influences what we notice, what we reinforce, how we interpret events, and ultimately how we respond to life.

If our attention remains constantly focused on resentment, fear, conflict, and everything that might go wrong, these experiences will begin to dominate our inner world.

However, attention can be redirected.

We can mindfully observe a thought without becoming that thought itself.

We can experience anger without allowing it to dictate our next actions.

We can feel fear and still reasonably move forward.

We may encounter disappointment and ask what it has come to teach us.

This is not about pretending that painful emotions do not exist. True transformation is not denial. The alchemist does not pretend that the base element of lead is already gold.

The material must first be acknowledged for what it is before it can be transformed.

Our sadness, fear, disappointment, anger, and uncertainty are integral parts of the human experience. The goal is to not always eliminate these emotions but to ask:

What could this become?

That question alone has the power to transform our relationships.

The Forge of Transformation

Transformation often feels uncomfortable.

Grapes are crushed before they become wine. Olives are pressed to extract their oil. Seeds begin their growth beneath the darkness of the soil. Diamonds have long symbolized beauty emerging from immense pressure.

These images endure because they reflect something we recognize within ourselves.

There are seasons when life can feel overwhelming.

There can be seasons of darkness.

There are moments when what once seemed stable, collapses, and we cannot yet see what will take its place.

The temptation during these periods is to believe that life has gone terribly wrong.

But darkness does not always mean that nothing is happening.

Disruption marks the beginning of possibility of positive transformation.

“Even in the darkness, something new is preparing to rise.”—Joseph Long

This does not mean that suffering should be romanticized or that every painful experience is inherently necessary. Instead, it means that when hardship does occur, we still have the ability to choose what we carry forward from it.

We can ask whether the experience will create rigidity in us or deepen our understanding and flexibility.

Whether disappointment leads to bitterness or to insight.

Whether failure becomes an ending or a source of insight.

Whether fear becomes a prison or an invitation for courage, depends on how we respond to it.

This is the human alchemy laboratory.

Changing Our Inner and Outer Worlds

Personal transformation cannot occur solely within the mind; it requires additional experience.

Our internal and external worlds continuously influence one another.

The people around us, the conversations we engage in, the books we read, the media we consume, our workplaces, relationships, homes, habits, and daily environments all shape the conditions in which we think and act.

If we want to transform ourselves, we need to become more aware of what we consistently allow into our lives.

What makes us more resilient?

What diminishes us?

What encourages growth?

What continuously draws us back to an earlier, less favorable, version of ourselves?

What habits promise peace, clarity, and purpose?

Which ones continually create chaos?

Alchemy requires intention.

Through thoughtful reflection, attending, learning, and—most importantly—action, we can begin to create the conditions that support the person we aspire to become.

We may not be able to instantly transform every sadness into happiness or every conflict into harmony as human transformation is more complex than that. However, we can introduce something new into existing patterns.

Patience can play an important role in an argument.

Understanding can sometimes lead to disagreement.

Compassion can influence judgment.

Curiosity can turn into fear.

One changed response can alter an interaction.

Repeated changes in responses can affect a relationship.

Changed relationships have the power to transform families, workplaces, and communities.

The transformation that begins within us rarely ends there.

We Are Conductors of Change

Human beings possess an extraordinary capacity not only to adapt to the world but also to intentionally transform it.

We transform imagination into reality.

An observation leads to a hypothesis, and a hypothesis can lead to a discovery.

A thought becomes a blueprint, and a blueprint becomes a building.

An emotion transforms into a song.

An experience becomes a story.

A problem becomes an invention when it inspires a solution.

An injustice ignites a movement.

Human innovation is a modern expression of transformation.

However, our ability to transform the world raises an important question:

What are we transforming it into?

Power without wisdom is not alchemy at its highest level.

Our technological capabilities now allow us to transform landscapes, ecosystems, communication, medicine, industry, and even fundamental aspects of life itself on a scale that previous generations could scarcely have imagined. With this power comes great responsibility.

As guardians of the planet and architects of the future, we must make choices that are increasingly conscious, ethical, and well-informed.

Transformation itself is neutral.

What matters are the choices and directions we choose to take.

The same human creativity that solves problems can also generate new ones. The same technology that connects people can also divide them. The same ambition that drives extraordinary achievements can consume everything in its path.

Therefore, the highest form of human alchemy requires more than merely the ability to transform objects.

It requires wisdom to discern what should be changed, what should be preserved, and what kind of future our transformations will create.

The Treasure

This brings us to the true gold of alchemy.

Perhaps gold was never meant to represent wealth exclusively.

Perhaps gold also symbolizes a state of being.

The original academical dream of transforming something ordinary into something precious takes on far greater significance when applied to consciousness.

Our true treasure includes the serenity that arises when we have learned not to hastily react to every disturbance.

It may be the inner security that develops when we understand how life truly is.

It may be the wisdom gained from mistakes we once wished we could erase.

It may be compassion born from our awareness of suffering.

It may be courage born from fear.

It may be the quiet strength that comes from knowing circumstances can change without destroying the essence of who we are.

Gold is a transformation carried out with awareness.

We spend much of our lives searching our treasure outside ourselves for something that would ultimately make us ‘complete’: success, recognition, possessions, relationships, accomplishments, or certainty.

Yet the ancient image of the alchemist suggests another possibility.

The treasure, or true wholeness emerges from the inner process itself.

Every experience becomes valuable material.

Every challenge enters the forge.

Every realization refines us.

Every conscious choice shapes our transformations.

We Are the Alchemists

Transformation occurs across all scales of existence—from the transformation of matter and the birth and death of stars, to the changing Earth and the evolving human body/mind.

We are the products of an immense history of transformation.

But we are something more.

We are not merely the products of transmutation; we are also its means.

We possess creativity, foresight, consciousness, and the ability to make choices. We can observe ourselves changing and actively participate in shaping the direction of that change.

This is one of the greatest powers we possess; to find a joy in creative living.

We cannot prevent the universe from changing.

We cannot keep people, circumstances, bodies, relationships, cultures, or even ourselves permanently fixed in their current states.

The question is not whether transformation will occur, it can and does.

The question is whether we will participate in it consciously.

Will we choose to let calm awareness transform our worry into clear and wise action?

Will we let hardship become a source of strength?

Will we let our knowledge transform into comprehension?

Will we let our creativity lead to meaningful contribution?

Will our personal transformations improve our life and the lives of others?

Will humanity use its extraordinary ability to transform the planet in ways that allow future generations to thrive?

Alchemy reminds us that transformation is both a choice and a responsibility.

We are the elements.

We are the forge.

We are the alchemists.

When we approach change with clear awareness, courage, meta (kindness of self and others), and intention, the outcome of these processes will be more valuable than anything the ancient alchemists ever imagined.

We are the treasure.

The Garden of Eden- In This Life

3 Jun

In The Garden of Eden in This Life, (2025) Dr. Rodger R. Ricketts—a clinical psychologist, mindfulness teacher, and lifelong student of the Buddha’s teachings—unveils a profound perspective linking ancient wisdom, modern psychology, and the apophatic (negative) spiritual tradition. Drawing from over forty years of study and practice, he explores how non-dualistic teachings from Buddhism, science, and multiple faith traditions reveal the limits of language, the illusions of separation, and the path back to an integrated state of being.You will journey through concepts like Sunyata (emptiness), the via negativa, and the psychology of transcendence—discovering how humanity’s separation from nature and spirit can be healed through direct experience, compassionate living, and expanded awareness. Open these pages and begin your journey back to the Garden… in this life.

The Unity of All -Non-Dualistic Apophatic Higher States of Consciousness

13 Apr

Non-Dualistic ApophaticHigher States of Consciousness

While Apophatic theology was often in the past regarded as heretical, blasphemy, and unorthodox, we have seen in the previous chapters that now the sciences including physics, cosmology, psychology, biology, ecology, linguistics, as well as meditation, all provide a secure platform for the non-dualistic Apophatic convictions and practice. Apophatic teachings and analysis clearly provide an alternative to the dominant Dualistic Cataphatic dogma. This acceptance and application of the non-dualist perspective is not just an academic survey but a way of living that has crucial truths that benefit the individual, interpersonal, biological, psychological, sociological, spiritual, societal, and ecological levels.

This book is meant to indicate the possibility and rationale that is encompassed in the title of Apophatic. To further explore in-depth the Buddha’s teaching of the Path to Awakening, the reader is referred to my previous books: The Buddha’s Teachings; Seeing Without Illusion, The Buddha’s Radical Psychology: Explorations and The Buddha’s Gift: A Life of Wellbeing and Wisdom.

Now we have the testimony of numerous modern articulate thinkers whose ability to describe their awakening perspectives leads a strong support to past spiritual leaders who, even in the threat of death, spoke their truths out of compassion for others. Remembering the insights of his personal mystical experience, Martin Buber, in his book, The Heart of Mysticism, described his higher states of consciousness: “Now from my own unforgettable experience I know well that there is a state in which the bonds of the personal nature of life seem to have fallen away from us and we experience an undivided unity.”

With this experience of Awakening, Buber understood the world without the alienating and separating dualistic subject/object dichotomy. Like the Buddha, out of compassion for humanity, Buber taught us how to experience and act in a non-alienated way. While Buber always emphasized that he understood relating to the world in an I-It manner, a ‘functional’ relationship between subject and object, is necessary, his primary concern was when a person was unable to respond from I-Thou, thus creating alienation and suffering. The relation between the person and Nothingness is a universal relationship that is found as the foundation for I-Thou, as authentic beings, without objectification. From an apophatic perspective, it is from the background of the I-Thou relation that I-It arises in the foreground.

Virtuous and Kind Behaviors

For this apophatic potential relational world to be realized, virtuous and kind behaviors are encouraged. This promotes sensitivity to the inner and outer world, more serenity, more authenticity, empathy and wisdom with less alienation, rumination, conflict, hatred, and bias.

The ‘I-Thou’ relation participates in the dynamic and living process of Being. That relationship simply Is. Through this relation, we interact with the world in its whole Being. It is not a means to an egocentric objective or goal of use and order but an authentic relationship involving respect and care for the whole being of each subject and existence.

Basic to the Apophatic relation, Lovingkindness or benevolence is a subject-to-subject relationship. Love cannot be an ego-based relation of subject to object but rather a relationship in which all members are subjects and share the immanent unity of Being. According to Buber, the I-Thou relationship is “the existential and ontological reality in which the self comes into being and through which it fulfills and authenticates itself.” This relation is characterized by mutuality and openness, directness, and being in the present.

I-Thou an expression of Inter-being relations

Using Buber’s ‘I-Thou’ as an apophatic example, communication is the fundamental expression of the uniqueness of relation within inter-being. These relational patterns of rapport and affinity are usually found when beings relate with lovingkindness, friendship, openness, and care. I meet you as you are, and you meet me as who I am. In this relationship, I am with you openly in my heart and mind. Living through relationships with this authenticity brings deep satisfaction, happiness and richness in life and opens a greater sense of the original relation with the Being. One easily expresses empathy and compassion, knowing that all are interconnected in unity. Such a perspective makes a different world, a world without violence. As Jesus said, ‘Thou shalt love thy neighbor as thyself.’ The Buddha said as well, “All beings tremble before violence. All fear death. All love life. See yourself in others. Then whom can you hurt? What harm can you do?”

As all Apophatic sages teach, by being ‘empty’ in the moment, here and now, we experience the wonder of existence. As we have seen in other chapters, the ultimate, even the very idea of the ultimate, cannot be known by discursive thinking. In the now, we live our life as it is. Also, through the practice of silent meditation, we focus on our life awareness. With this awareness, we experience our interconnectedness with all things and empathy and compassion for all sentient beings.

Knowing shatters illusions

Knowing begins with the release of illusions, with dis-illusion. Knowing means to penetrate through the fog, to arrive at reality; knowing means to ‘see’ the reality without illusion. Knowing is that the ‘ownership’ of truth is not possible. The Awakened relationship cannot be explained; it simply is. Through this ‘empty’ relation, we interact with the world in this whole Being. It is not a means to some object or goal but an authentic relationship involving respect for the whole being of each subject. Buber considers ‘I-Thou’ communication the fundamental expression of the uniqueness of relation within inter-being. These relational patterns of rapport and affinity are usually found when beings relate with lovingkindness, friendship, openness, and care.

In the I-Thou encounter, we relate to each other as authentic beings, without inquisition, prejudice, enmity, or predisposition. I meet you as you are, and you meet me as who I am. In this relationship, I am with you openly in my heart and mind. However, there are many people who never fully understand this deeper level of relation. This is tragic because living through relationships based on the non-dualistic perspective brings happiness, deep satisfaction and richness in life and opens a greater sense of the original relation with the Absolute.

When an I-Thou encounter occurs, I am meeting the other as thou with openness, directness, and presence by means of real mutual action, meaning and confirmation. As Buber wrote, “This person is other, essentially other than myself… I confirm it; I wish his otherness to exist, because I wish his particular being to exist.” We are interconnected, “not just with people, but animals too, and stones, clouds, trees” (Aitken 1984, p. 10). We are an integral part of everything.

Nothing exists by itself; nothing has a separate existence, an inherent separate self. As human beings we are Being, one with All. The truth is pure interbeing, beyond dualistic thinking of the alienated mind. Thus, one becomes aware of the impermanence and the Emptiness of the ‘IT’ world. Serenity comes with the acceptance of impermanence and interrelatedness. The insights of such Sages as the Buddha, the Hebrew prophets, Jesus, and Master Eckhart show that knowing begins with the awareness of the deceptiveness of our common-sense perceptions and cognitive constructions; our formulations of physical reality do not correspond to what is ‘really real.’ Therefore, most people are half-awake, half dreaming, and are unaware that most of what they hold to be true and self-evident is an ‘magician-like’ illusion produced by the influence of the dualistic alienated world in which they live.

Knowing, then, begins with the transformation of illusions, selfishness, and alienation. Knowing means to penetrate through the fog, to arrive at reality and to ‘see’ the reality without illusion. Knowing is not to own the truth, as possession is not possible, but to Be the truth. The Being mode of knowing allows us, as psychologist Erich Fromm (1992, pp.117-120) also observed, to go beyond ourselves, outside the ego. The Path’s result is kindness to oneself and another, to transcend the barriers that separate us from one another, and living life with recognition of interdependence and impermanence. When communicating at this level, we move beyond biased social roles, identifications, and objectification.

In I-Thou dialogues, we trust and can disclose deep, private aspects of ourselves that enable us to engage in deep and authentic relationships. The rigid, dualistic and egotistically dominated mind remains enmeshed in ignorance, greed, and anger that feeds on itself and, therefore, does not let go and rise above the suffering quagmire in which it remains. This ego rigidity needs an empathetic and compassionate approach to assist it in letting go and coming to know how it is possible to live in a world without the pain and distrust and suffering created through this dualistically based ignorance. And, in fact, the path can be clear and successfully traveled without much difficulty.

What is difficult is allowing oneself to give up the encased hatred, the anger, the greed, the biases of egoism and of selfishness. In the book, Lost Horizon, there is this passage: ‘Look at the world today. Is there anything more pitiful? What madness there is! What blindness! A scurrying mass of bewildered humanity crashing headlong against each other. The time must come when brutality and the lust for power will perish by their own sword. When that day comes, the world must begin to look for a new life.’

The new life away from that is and always has been pointed to by the apophatic teachers in the past and now. The whole movement is toward the development of maturity of perspective and, therefore, action with wisdom about the way we understand and think about existence. Therefore, incorrect ideas and beliefs must be renounced, which will change our human character and end further suffering.

For as the Buddha and other apophatic teachers have consistently taught, what is now clear through scientific investigation, that living beings, the environment and even the universe are deeply enmeshed and co-dependent on each other. This is one world and every action by all living and non-living forces interact with and alter the previous reality- some more than others. Therefore, once we become experienced, inspired, and apply the truths that the Buddha and others have discovered, and now are explicated in more modern terminology and description, there is a real possibility for a Heaven on Earth without the distraction of seeking supernatural intervention.

Heaven on Earth can briefly be described in a biocentric way as a world of humans acting through wisdom and empathy and compassion, The Buddha, one of the greatest Apophatic teachers, said in his last words to the monks, “It may be that after I am gone that some of you will think, ‘now we have no teacher.’ But that is not how you should see it. Let the Dharma and the discipline that I have taught you be your teacher. All individual things pass away. Strive on, untiringly.”

Now, as we have explored in this book the similar meditation instructions and doctrinal perspectives taught by the many Apophatic spiritual teachers, over time and different cultures, we know we can attain Awakening and know Emptiness and give up our suffering and the harmful consequences of dualistic alienation, for a life of wellbeing and happiness. Let us all assert the Apophatic Way and accomplish knowing the ‘unknowable’ – No-thing

Chapter 16 The Unity of All. Of the Book, God is No-thing. The Apophatic Assertion The
Salvation for Humankind – revised -. Copyright Rodger Ricketts Psy.D.,2022. All rights
reserved.

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Experiencing Non-Duality: NDE

2 Apr

God is No-Thing: An Apophatic Assertion

1 Apr

Publisher’s review of this book

“God is No-Thing; An Apophatic Assertion” by Rodger R Ricketts is an outstanding work on apophaticism and how it relates to various religions or philosophies around the world and across time. At the heart of the discussion is the apophatic nature of “God,” Buddhism as a philosophy, and the clear benefits of an apophatic approach in life, both for the individual and for society. The author backs up his claims and observations about the apophatic way with references to scientific research as well as quotes from celebrated mystic and religious people from across time and from different backgrounds. In addition to providing a large body of proof for the validity and benefits of an apophatic way of knowing God, this book also provides a helpful guide to meditation itself and how to go about it.

I highly recommend this book to anyone interested in Buddhism, meditation, apophatic philosophy, and working for the betterment of themselves and humanity

Published 2023

One doesn’t become a Buddha

22 Mar

I saw this statement: All Humans can become a Buddha. If the definition of to become is, ‘to come into existence’ my personal understanding is different as written below.

Or every human being have a Buddha-nature and by following the Eightfold Path they can realize it fully. For example, if you have a gift that is well wrapped in coverings, once you unwrap the gift completely, you finally realize what the gift is, which, in fact, is the same as when it was wrapped. It is the same about the Buddha. We are all intrinsically a Buddha, it is just that we have veils that hide our realization of that. The veils are lifted with the Path of ethical conduct (Sila), mental discipline (Samadhi) and wisdom (Panna). One doesn’t ‘gain’ Buddhahood but instead removes the veils or obstructions that prevent one from knowing that their nature is already Awakened.

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Awakening/Enlightenment

12 Mar
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Awakening…

5 Mar

THE INTERCONNECTED UNIVERSE

19 Feb

THE INTERCONNECTED UNIVERSE

Causes and results are infinite in number and variety. Everything affects everything. In this universe, when one thing changes, everything changes.

Sri Nisargadatta Maharaj

Spiritual Teachings and Interdependence

Both science and spiritual and metaphysical teachings recognize that all things and events are interconnected, and part of a greater Whole. Every part of the universe is directly or indirectly related to every other part, and the description of any one part is inseparable from the description of the whole. Sufi teacher Murat Yagan: “Interdependence is a state of mutual support for the greater good of the Whole.” The concept of an interconnected universe appears throughout history, in philosophical and spiritual writings:

  • Egyptian magus Hermes Trismegistus: “The without is like the within of things; the small is like the large.”
  • Greek philosopher Empedocles: “The nature of God is a circle of which the centre is everywhere and the circumference is nowhere.”
  • Hindu Avatamsaka Sutra: “Each object in the world is not merely itself, but involves every other object and, in fact, is everything else.
  • Buddhist Fa-Tsang: “Suspending a candle in the middle of a room full of mirrors represents the relationship of the One to the Many; placing a polished crystal in the centre of the room so that it reflects everything around it, shows the relationship of the Many to the One.”
  • Oglala Sioux medicine man Black Elk: “Anywhere is the centre of the world.” And, he reported in a vision “seeing in a sacred manner the shapes of all things in the Spirit, and the shapes of all shapes as they must live together as one being.”

The world-view of traditional Eastern spiritual teachings is based on the underlying unity of all that exists and the interdependent relationship of all phenomena. In The Tao of Physics, physicist Fritjof Capra describes this connected and interactive universe: “The most important characteristic of the Eastern worldview is the awareness of the unity and mutual interrelation of all things and events, the experience of all phenomena in the world as manifestations of a basic oneness. All things are seen as interdependent and inseparable parts of this cosmic whole; of different manifestations of the same indivisible ultimate reality.”

Although the various schools of Eastern mysticism differ in many details, they all emphasize the basic unity of the universe which is the central feature of their teachings. The highest aim for their followers – whether they are Hindus, Buddhists or Taoists – is to become aware of the unity and mutual interrelation of all things, to transcend the notion of an isolated individual self and to identify themselves with the ultimate reality . . . In the Eastern view, then, the division of nature into separate objects is not fundamental and any such objects have a fluid and ever-changing character. The Eastern worldview is therefore instrinsically dynamic and contains time and change as essential features. The cosmos is seen as one inseparable reality – forever in motion, alive, organic; spiritual and material at the same time. (1)

One of the fundamental principles of Buddhism is the ‘interdependent nature of all things.’ This takes the form of an infinite network of interrelationships among all forms of existence. Zen roshi Philip Kapleau: “Everything is connected and interrelated; all things are mutually dependent for their existence. All things in the universe depend upon one another, the influence of each mutually permeating and thereby making a universal symphony of harmonious totality.” In Zen Keys, Vietnamese Zen teacher Thich Nhat Hanh writes: The expression “the interdependent relational nature” of things is tied directly to the concept of non-identity. To see things in their interdependent relational nature is to perceive their nature of non-identity. Put another way, it is to recognize their existence, even when they are not present. Let us look, for example, at a table. It exists at this very moment. We recognize its existence only when the interdependent conditions, upon which its presence is grounded, converge; but we cannot recognize its existence before these conditions are brought together. Nevertheless, the table existed before being there; it existed formerly through the play of interdependent factors such as the wood, the saw, the nails, the carpenter, and the multitude of other elements directly or indirectly connected with its existence. If one can see the existence of the table through these interdependent conditions, one can also see it in unlimited space and infinite time. (2)

The Dalai Lama articulates the traditional Tibetan Buddhist understanding of the interdependence of all phenomena in The New Physics and Cosmology: Dialogues with the Dalai Lama“[Interdependence] does not entail that these interacting events or facts have some kind of intrinsic, objective reality in and of themselves, but rather that this absence, or emptiness, of independent existence is at the heart of their existence. Their existence and reality can make sense only within the context of interrelationships and interconnectedness.”

This accords with the core teachings of Mahayana Buddhism which describes the world as “a perfect network of mutual relations where all things and events interact with each other in an infinitely complicated way.” Buddhist scholar Lama Anagarika Govinda:

The Buddhist does not believe in an independent or separately existing external world, into whose dynamic forces he could insert himself. The external world and his internal world are for him only two sides of the same fabric, in which the threads of all forces and of all events, of all forms of consciousness and of their objects, are woven into an inseparable net of endless, mutually conditioned relations. (3)

An interconnected universe in which all parts are, at some level, related to all other parts is at odds with simple cause and effect models of reality. In fact, no event occurs in isolation, as multiple interdependent causes may be involved. “Everything is interlinked, and therefore everything has numerous causes. The entire universe contributes to the least thing. A thing is as it is, because the world is as it is.” Sufi author and teacher Idries Shah argues that cause and effect is a “primitive short-term rule of thumb.”

For example, we tend to look at events one-sidedly. We also assume, without any justification, that an event happens as it were in a vacuum. In actual fact, all events are associated with all other events. It is only when we are ready to experience our interrelation with the organism of life that we can appreciate mystical experience. If you look at any action which you do, or which anyone else does, you will find that it was prompted by one of many possible stimuli; and also that it is never an isolated action – it has consequences, many of them ones which you would never expect, certainly which you could not have planned. (4)

Other spiritual traditions agree with this contention. According to Advaita Vedanta, the principle of cause and effect is only a conceptual category. Sri Nisargadatta Maharaj: “It is the illusion of time that makes you talk of causality. When the past and the future are seen in the timeless now, as parts of a common pattern, the idea of cause-effect loses its validity and creative freedom takes its place.”

Like everything mental, the so-called law of causation contradicts itself. No thing in existence has a particular cause; the entire universe contributes to the existence of even the smallest thing; nothing could be as it is without the universe being what it is. When the source and ground of everything is the only cause of everything, to speak of causality as a universal law is wrong. The universe is not bound by its content, because its potentialities are infinite; besides it is a manifestation, or expression of a principle fundamentally and totally free . . . For everything there are innumerable causal factors. But the source of all that is, is the Infinite possibility, the Supreme Reality, which is in you and which throws its power and light and love on every experience. But, this source is not a cause and no cause is a source. Because of that, everything is uncaused. You may try to trace how a thing happens, but you cannot find out why a thing is as it is. A thing is as it is, because the universe is as it is.

Rodger R Ricketts

  • Fritjof Capra The Tao of Physics (Boulder: Shambhala, 1975), p. 24.
  • Thich Nhat Hanh Zen Keys (New York: Anchor Books, 1974), pp. 88-89.
  • Lama Anagarika Govinda Foundations of Tibetan Mysticism (New York: Samuel Weiser, (1974), p. 93.
  • Idries Shah The Sufis (London: Octagon Press, 1984), pp. 71-72.
  • Sri Nisargadatta Maharaj I Am That (Durham, North Carolina: The Acorn Press, 2005), pp. 9-11.

Non-Duality: What the World Needs Now

14 Feb

Preface

After 40 years of active study and practice of the Buddhist teachings and having written four books on what I call Buddha inspired psychology, I recently found a very insightful perspective that elaborated on what I had learned before. The insight is that the Buddhist teachings are a mysticism, which inherently undercuts any easy attempts at codification. Therefore, union with the divine or emptiness is experienced rather than defined and categorized through limited language. such an emphasis on first-hand experience runs contrary to abstract, ‘positive’ cataphatic theology. this book is the unique and cogent perspective that incorporates the Buddhist teachings as a ‘negative’ apophatic theology.

While there are some scholarly books and research articles on the topic of apophatic theology, very few incorporate the Buddha’s teachings. I hope to show in this book that indeed Buddhist teachings and wisdoms are succinctly integrated into this apophatic spiritual tradition that spans cultures and time. Within the larger scope of the typology of ‘via negative’, the Buddhist teachings of nothingness or emptiness or Sunyata are clearly a part of the apophatic spiritual tradition.

Therefore, this book goes beyond what is usually taught in traditional Buddhist texts. My aim is to make accessible from a modern perspective what the Buddha was universally teaching for those who are on their own spiritual path of personal discovery.

–I have always been struck by the universal applicability of the Buddha’s teachings, which transcend geographical and temporal constraints. The integration of these teachings with proponents of apophatic theology has only reinforced my belief in their universality. Despite four decades of rigorous research, temple retreats, lectures, and meditation practice, it is only now that I have uncovered this enlightening connection between the Buddha’s teachings and the apophatic traditions. It is my sincere desire to share this newfound insight with my fellow spiritual seekers.

-I have always appreciated that the Buddha taught universal truths that are applicable everywhere and throughout time. Integration of these truths with other teachers of the Apophatic theology has affirmed my belief in this universality of the Buddha’s teachings. Even with my forty years of research studies, attendance of temple retreats with monks and lay lectures and meditation practice, I have only now found this instructive link between the Buddha’s teachings with other teachers of the Apophatic tradition, and I want to share this with my fellow spiritual path voyagers. I believe they will also find it as interesting and illuminating as I have.

The Apophatic emphasis on firsthand experience hence knowledge, stands in stark contrast to abstract, ‘positive’ cataphatic theology. This latest work of mine presents a unique and compelling perspective that positions the Buddha’s teachings firmly within a ‘negative’ apophatic theological framework.

While there are scholarly works and research articles on apophatic theology, very few incorporate the profound teachings of the Buddha. In this book, I aim to demonstrate how Buddha’s wisdom can be seamlessly integrated into this spiritual tradition that transcends cultural and temporal boundaries. Within the broader context of the ‘via negativa’ typology, the Buddhist concepts of nothingness, emptiness, or Sunyata are undeniably intertwined with the apophatic spiritual tradition. It is my sincere desire to share this newfound insight with my fellow spiritual seekers.

Rodger R Ricketts