One who is enlightened must use conceptual thought and language to teach others about the way to Awakening as the Buddha did. In teaching the Four Noble Truths, language is necessary to converse rationally with others and to make important decisions, as the Buddha did regarding the Buddhist sangha and giving advice to kings and leaders, but the Truth cannot be known rationally.
Or as story about the nun Wu Jincang said to Hui-neng (638-713 CE), the Sixth Patriarch of the Chan School (better known as the Zen Buddhist School), “I have studied the Mahaparinirvana sutra for many years, yet there are many areas I do not quite understand. Please enlighten me.” His reply puzzled her greatly. “I am illiterate,” he answered; “please read out the characters to me and perhaps I will be able to explain the meaning.” When she said to him, “You cannot even recognize the characters. How are you able then to understand the meaning?” he responded that the truth had nothing to do with words. “The truth and the words are unrelated. The truth can be compared to the bright moon in the sky, and words can be compared to a finger. I can use my finger to point out the moon, but my finger is not the moon, and you don’t need my finger to see the moon, do you?”
“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
The Doctrine of Karma or Kamma is not a mystical force and does not entail fatalism. Instead, it is a natural phenomenon, like gravity. Our thoughts create consequences inside our mind which we then act on. The doctrine refers to our intentional mental actions- our volitions. What we are now is determined by our thoughts and actions in the past and what we do next, in the future, is determined by our thoughts and actions in the present. Therefore, our kamma has the potential to continuously change depending on the development of our thoughts and actions.
The Buddha was very clear in teaching the Noble Eightfold Path that we can transform the quality of our mind and action for the better and ultimately achieve Enlightenment. So, Karma does not mean that we have a fixed destiny across lifetimes that we must passively accept or that bad or good things happen only because of our past actions.
“ ‘This is what pure experience is: neither the world nor “I” in it other than experience.’ Susan Hamilton
‘The seeing of Truth cannot be dualistic (a ‘thing’ seen). It cannot be seen by a see-er, or via a see-er. There can only be a seeing which itself is Truth.’ Wei Wu Wei
‘The outside world of form-and-name and the inner world of thought and feeling are both no more than the construction of mind, and when the mind ceases, the weaving-out of a world of particulars is stopped. This stopping is called emptiness or no birth, but it is not the wiping out of existence, it is on the contrary viewing it truthfully unhammered by discriminative categories.’ D-T. Suzuki
‘The ‘world’ of experience is not given in experience: it is constructed by thought from the data of sense.’ C.I. Lewis
‘In whatever egotistic terms they think of an object, it becomes that. And therein, verily, lies its falseness, the puerile deceptive phenomenon that it is.’ S N v. 916
‘Bhikkhu, ‘I am’ is a conceiving; ‘I am this’ is a conceiving; ‘I shall be’ is a conceiving; ‘I shall not be’ is a conceiving; I shall be possessed of form’ is a conceiving; ‘I shall be formless’ is a conceiving; ‘I shall be non-percipient’ is a conceiving. Conceiving is a disease, conceiving is a tumour, conceiving is a barb. By overcoming all conceiving, bhikkhu, one is called a sage at peace.’(M.N. 140.31)
The Buddha’s transcendence of the Subject and Object
“…the world is steeped in the notion of duality.It grasps either this end, or the other end. Hard it is for the world to understand the stance of the arahant couched in the cryptic phrase, neither here nor there nor in between the two”.The worldling is accustomed to grasp either this end or the other end.’
Non-Duality – literally means “not two,” that two things we have understood as separate from one another are in fact not separate at all. At the core of existence, non-duality is a fundamental wholeness that arises from a single, unified source that transcends seeming divisions. Everything is interconnected and inseparable, making dualities—an erroneous perception of difference and separation—illusory. Awakening to non-duality offers profound benefits for personal well-being, fosters harmonious social relationships, and provides a deeper understanding of existence.
1. Unity with All Beings- Everything is interconnected with concurrent, dynamic interactions. Moving beyond superficial perception, we realize our shared essence with all life. Recognizing our deep affinity with life fosters unity, compassion, and empathy toward all living beings.
2. Living in the Present Moment- Non-duality allows us to remain fully present, helping us detach from past regrets and future anxieties. We cultivate inner serenity, empathy and clarity by embracing each moment without judgment or interpretation.
3. Transcendence of Duality. The illusion of duality is the mistaken perception that separates experience into distinct entities. When one realizes the unified nature of existence, this illusion vanishes. Non-dual awareness moves us beyond the limitations of binary thinking and frees us from splitting and rigid categorization, such as mind and body or self and other. These distinctions can lead to suffering; emotional dysregulation, and behavioural issues like aggression, causing psychological pain and instability. Non-dual awareness promotes a broader openness, freeing us from the illusions of separation and their biases.
4. Psychological Well-Being – Non-dual awareness has profound psychological and emotional benefits, for individuals, society and the planet. When we see ourselves as part of a larger whole, the fear of death begins to fade. Instead of viewing death as an end, we can see it as a transformation within the ongoing life cycle making us more psychologically flexible.
5. Embracing the Mystery of Existence – Non-duality invites us to acknowledge the mystery of living and embrace uncertainty. We realize that we cannot know Reality because everything is always changing, and our senses know a fraction of existence. which opens the mystery of living. We aren’t just observers of existence but also an integral part of it. Rather than seeking absolute dominance, we honor and respect the vast reactive complexities that lie beyond our understanding.
6. Non-duality Throughout History. Non-dualism is revealed in universal, ancient, and recent scientific discoveries that all echo similar perspectives which provide an in-depth format for a transpersonal perspective and training. Awakening to Sunyata or “emptiness” is achieved with the help of planned psychological and emotional transformation, that is consistently practiced by motivated students who seek to move from a reactive way of life, in acting, thinking, and feeling, to align themselves with awareness to the universal principles of interconnectedness and impermanence. “The cosmos is within us. We are made of star-stuff. We are a way for the universe to know itself.” – Carl Sagan
We are all Interconnected even with the Universe 