Tag Archives: meditation

Union Is in the Heart

8 May

Follow the advice of your heart, because no one will be more faithful to
you than him.
—Book of Sirach, 37.13

I think that the positive forces that will create our future will not be the
forces and the laws of matter, but those of conscious cooperation,
comprehension, and love for others that all beings in existence must sooner
or later manifest because these values are the essence of our deepest nature.

I also think that the most effective way to achieve union is through a
process of collective and cooperative creation of a just, empathic, and
loving society through right and courageous actions informed by the heart
and by the intuitive and rational mind. Then our experience and knowing
will grow in our hearts and they will guide our individual actions through
an ever-higher level of consciousness. Unfortunately, today there is the real
danger of letting ourselves be seduced by the spreading culture of digital
ontology and digital consumerism that replaces true and profound
relationships with virtual and superficial ones, thus halting, if not reversing,
our spiritual development.

Social networks designed to bombard people with suggestive messages,
often personalized to reinforce personal biases or based on false
information or on presumed conspiratorial theories, generate groups that
can become alienated from reality in self-isolating worlds. Nikola Tesla said
that “progress must serve to improve the human race; if not, it is only a
perversion.”
Technology must be used to help us discover our true nature, not to
further imprison us in meaningless virtual worlds designed to enrich the
richest. We have come to the point where we can truly unite as humans no
matter where we were born, or stay divided in warring factions with ever
increasing destructive technology on our side.
Only when we truly comprehend that we are responsible for our
experiences and that the choice is ours alone, can we begin to truly know
ourselves and the world.

To know ourselves more and more, we need a new empathic science
that can convert scientific knowledge into deep lived knowing and from it
generate new scientific knowledge. Similarly, we need a new rational
spirituality that can convert lived knowing into new scientific knowledge
and from it generate new lived knowing. These two disciplines can then
intertwine in endless and mutual crescendo.
This is the essence of the Creative Principle of One. Within this vision,
empathic science and rational spirituality, integrating and interweaving, will
evermore increase our loving, joyful, and fulfilling union with the Whole.

Federico Faggin: Irreducible – consciousness, Life, Computers, and Human Nature 1988 Essentia Publisher

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Pure and Serene Mind (Part 2): The Path of Chi Restoration Through Qigong & Tai Chi

22 Apr

Written by Rodger R Ricketts

In the previous blog post, I explored how modern life gradually separates us from our original Chi through excessive mental activity, immersion in artificial systems, and disconnection from natural sensation. As symbolic thinking and external pressures dominate our awareness, the mind stretches beyond its natural limits, losing sensitivity to life energy. This disconnection weakens the true self and leads to imbalance, fragility, and inner suffering. Yet within each person remains the potential to restore purity, stillness, and authentic Chi by returning to original awareness, reconnecting with natural sensation, and aligning with timeless Daoist principles. Now, I examine how the ancient practices of Qigong and Tai Chi guide this restoration through stillness, movement, and the gradual purification of mind and life energy.

The cultivation and flow of energy through Qigong breathing techniques and Tai Chi movements reveal a path that is both clear and accessible. As individuals begin to recognize the false self that has often governed much of their existence, they should prepare for unexpected insights. Many people find themselves encumbered by multiple false identities. Rather than becoming discouraged, it is advisable to adopt a strategy of gradual progress—advancing step by step with unwavering faith—steadily uncovering one’s original life energy. This process unfolds layer by layer, requiring persistence and resilience. If one has been taught to believe that miracles occur externally, such a belief stems from a misconception rooted in a desire for effortless gain. It is imperative to cease heeding this false self and reject this erroneous notion immediately. Although the journey toward reclaiming one’s life energy may be challenging, it is ultimately profoundly rewarding.

If one maintains a pure heart and genuine sincerity in their efforts, it is possible to utilize the tools and guidance provided by a master to achieve the goal of discovering one’s true self. The experience of Chi can be regained through consistent practice. Several methods exist to restore the sensation of Chi, including motionless meditation, moving meditation, and receiving Chi energy from a master. According to the sacred teachings of an ancient lineage, a master capable of radiating life energy resembles a powerful iron magnet. Ideally, these practices should be undertaken concurrently. The primary purpose of these meditations is to create calmness and exclude the distractions of the artificial world, thereby enabling concentration and reconnection with internal sensations through stillness, typically in a seated posture, although some practices involve standing.

Despite the diversity in names and styles among various meditation techniques, all are designed to help practitioners eventually perceive their own energy. While many contemporary meditation systems emphasize sensing life energy, only one system currently extends beyond this initial stage by teaching how to direct the flow of Chi. This system contains essential knowledge that aids in purifying and strengthening true energy. It is the original Qigong meditation, deeply rooted in the principles of the Tao. Unlike other forms, the essence of Qigong meditation lies in cultivating the sensation of Chi within a clear mind. Qigong instructs practitioners to intensify this sensation and circulate it throughout the entire body, resulting in Chi that is fully present in every moment.

Through flowing movements, total Chi can be refined to become exceptionally pure and strong. This practice also forms the foundation of what is now known as Tai Chi. Tai Chi remains the only moving meditation practiced today that supports the development of Chi beyond the initial healing stages. Authentic Tai Chi enhances both the quantity and quality of life energy in a manner consistent with ancient Qigong meditation. Numerous styles of Tai Chi exist worldwide. For those whose lifestyle permits and who are resolute in their desire to attain true freedom from the artificial world, halt the depletion of life energy, and reclaim their true selves, it is possible to engage in all three stages of practice simultaneously, as was done in ancient times.

Among all training processes, the most critical step is learning to maintain the cleanliness and purity of one’s life energy. Purifying life energy is the ultimate goal, while maintaining its cleanliness is the means to that end. To keep life energy clean, one must keep the mind clean. If the mind remains unpolluted, unsullied, and undisturbed, it can purify life energy. The mind functions as a filter and must remain in its original, uncontaminated state, free from external influences. It must be brought to its most concentrated state: calm and comfortable, neither forced nor resistant, simply embodying one’s original self. The pursuit of this clean state of mind should not be forced, as the desire to attain it itself contaminates the mind. Ancient temple records recount stories of monks who failed to purify their minds due to excessive effort.

When the mind is free from contamination, distortion, and confusion, it naturally facilitates the purification of life energy. An apt analogy is to consider life energy as water and the mind as its filter. The mind must remain in its original, unaltered state—characterized by freedom, deep concentration, calmness, and comfort, without striving or resistance. Engaging in practices such as two-gong breathing and slow meditation with sincerity and honesty gradually calms and purifies the mind. With a purified mind, one can direct life energy to flow throughout the entire body, and over time, this energy will attain a purity comparable to that of a newborn. This represents a valuable aspiration: to harmonize one’s life energy with the original cosmic energy, known as the Dao.

Upon sensing and communicating with this pure life energy, one may progress further by reconnecting with its source through harmonious contact. This process entails transcending the layers of impurity and negative energy that obscure the original life energy, as well as the pollution of the artificial mind. In a polluted state, life energy cannot resonate at the same frequency as the Dao. It is not that the Dao refuses to communicate or assist; rather, communication is impeded while life energy remains contaminated and vibrates at a low frequency. Many individuals pray to external entities using words; however, such prayers often yield inconsistent outcomes because the original almighty force neither perceives nor communicates through low-level, artificially constructed symbols such as language. Instead, it communicates with those who turn inward and pray through the sensation of their pure life energy.

There exists no higher pursuit or more cherished goal than rediscovering and reclaiming one’s pure life energy. The most effective and singular method to cultivate life energy is through moving meditation that promotes the flow of Chi. Chi grows only when it flows, encompassing increases in strength, range, size, and volume. A greater volume of Chi better supports both body and mind. When the mind attains purity and Chi strengthens, it can be refined into higher forms of energy known as Jing Jing, which can be projected and transmitted beyond the body. Presently, no other meditation practice offers a comparable method to facilitate the flow of life energy as does the original Tai Chi flow meditation. Tai Chi simultaneously strengthens the mind and cultivates life energy, or Chi, and can be practiced anywhere and at any time. Practitioners are advised to wear comfortable clothing and flat, flexible shoes, breathe smoothly, quietly, and naturally, and may synchronize movements with breath without forcibly holding it. The mouth should remain closed with lips and teeth gently together, the tongue resting lightly against the roof of the mouth, and the head held upright as if suspended by a cord from above. Movements should be performed in a relaxed, comfortable manner with minimal muscular tension. With modest effort, the movements can be learned effectively.

At first glance, Tai Chi may appear to consist of slow, graceful movements designed primarily to improve physical balance and flexibility. However, beyond these physical benefits, Tai Chi represents a deeply meditative practice aimed at fostering clarity and inner stillness. The most profound aspects of significant Chi involve an empty mind and the clear release of mental tension. In Tai Chi, stillness does not imply the cessation of physical movement; rather, it entails cultivating a calm and focused mind. The practice promotes the release of distracting thoughts, worries, and mental chatter, thereby enabling full attention to be directed toward the present moment and the fluidity of one’s movements.

This state of stillness is known as Wuji, which translates as “emptiness” or “non-being” and represents the state of primordial, undifferentiated reality before the emergence of Yin and Yang. In Tai Chi, all movements and energy flow from Wuji. It is a state of pure potential wherein the mind is clear, the body relaxed, and awareness anchored in the present moment. By embracing stillness, Tai Chi practitioners access a powerful state of mental clarity that facilitates movement and fosters integration between body and mind.

Across these two blog posts, I traced the arc from loss to restoration: how modern existence subtly exhausts Chi and obscures true nature, and how ancient Taoist practice gently guides the return. Part One revealed how artificial systems, excessive thinking, and sensory overload separate us from original life energy, weakening intuition and inner peace. Part Two illuminated the path of return through sincerity, stillness, and movement, restoring Chi through meditation, Qigong, and Tai Chi. By purifying the mind, circulating life energy, and aligning with the Dao, one gradually reawakens the innate wholeness present in infancy—a pure and serene mind capable of sensing life energy naturally and resting effortlessly in truth. This journey requires patience and devotion, yet it ultimately leads to freedom, clarity, and harmony with the living universe.

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Pure and Serene Mind (Part 1): The Loss of Chi in the Modern World

22 Apr

Written by Rodger R Ricketts, Psy.D.

As individuals progress through life, they develop the capacity to respond to external stimuli in ways that enhance survival, growth, and reproduction. Learning arises through constant interaction with the environment, enabling humans to retain external information, think reflectively, and make value-based decisions. While personal identity and societal constructs support civilization and survival, they also impose a cost: artificial cognitive activity consumes essential life energy. Decision-making rooted in conceptual values, rather than natural sensation, gradually separates the mind from its inherent life energy. Initially subtle, this divergence may become permanent, leading to persistent depletion of life energy and eventual decline.

In infancy, one remains intimately aware of Chi (life energy), but as adults become absorbed in cognitive processes, they neglect this vital sensation. Excessive mental activity drains Chi, as the mind’s energy is an extension of life energy itself. When life energy is overextended, the connection between mind and Chi weakens; like a rubber band stretched beyond its limit, perception breaks. This loss of authentic internal perception manifests as illness, fragility, and ultimately the deterioration of one’s true nature.

As artificial constructs dominate awareness, individuals may lose their intimate connection with mind and body. Money, language, and symbolic systems—tools created to support society—become mistaken for reality itself. Immersed in this virtual realm, one drifts further away from natural sensation. Childhood’s pure, intuitive engagement with life fades as artificial signals override internal experience. Modern environments bombard the senses with constant stimuli, drowning out natural signals such as sleep, sunlight, contact with the Earth, natural foods, and internal bodily sensation. As these cues diminish, the ability to perceive Chi weakens, and the intuitive connection to life energy declines.

Within Taoist cosmology, the universe alternates between Tao-in-stillness and Tao-in-movement: the unmanifest state of Wuji (primordial emptiness or original stillness) and the manifest state of Tai Chi (cosmic duality and the birth of Yin and Yang), where Yin and Yang operate. Phenomena arise from Wuji and return to it, much like waking life cycles back to the stillness of sleep. Wuji—primordial, undifferentiated, timeless, and absolute—represents pure potential. From this state, Tai Chi emerges, giving rise to Yin and Yang, motion and form. Wu denotes stillness, while Wuji signifies standing in silence and sensing universal energy. In Tai Chi practice, movement and energy flow from this stillness. When the mind becomes clear and the body relaxed, one experiences present awareness and accesses profound mental clarity.

Original life energy contains no duality of good or bad—it is eternal, perfect, and requires no modification. When it manifests as human life energy, it divides into Yin, Yang, and Chi (three aspects of energetic function: receptive, active, and vital force). Human life depends upon the dynamic cycling of Yin and Yang; constant motion seeks to return to the original state of harmony. To mirror the original Chi, one must cultivate clarity, purity, and strength, restoring balance within and harmonizing with the external environment. Without vigilance, temptations and artificial habits lead to deficit, destabilizing Chi and drawing the individual deeper into artificial existence.

Three primary forces disrupt Chi: overuse of the mind, immersion in artificial constructs, and bombardment by negative environmental signals. As Chi becomes a mental signal, it weakens; as artificial ideas dominate, natural sensation fades; and as negative influences intrude, energetic balance destabilizes. In severe cases, the Chi signal may become disabled, resulting in decline. When artificial influences overpower life energy long enough, both mind and body lose the ability to perceive Chi. In this state, one struggles to maintain equilibrium and ultimately deteriorates.

Chi embodies concepts of center, harmony, and infinity. It forms the essence of the true self; diminishing its quality is equivalent to losing life force and authentic integrity. When Chi is strong, one experiences inner completeness, intuitive knowing, and a fearless sense of unity with existence. Conversely, when Chi becomes depleted through artificial living and suppressed emotion, the true self is constrained, leading to fragility, imbalance, and inability to live peacefully. Rebuilding life energy requires the reintegration of mind and Chi, honoring genuine emotion, and restoring internal equilibrium.

Modern society conditions individuals to conform to external expectations, prioritizing artificial norms over inner truth. This form of psychological enslavement suppresses intuition and compels the pursuit of illusory goals—achievement, wealth, security—at the expense of well-being and authentic identity. Perpetual busyness prevents inner stillness and blocks access to the original self, allowing the artificial framework (social expectations, productivity culture, or identity roles) to maintain control.

Liberation begins by reconnecting with life energy. One must discern whether the desire for growth arises from true inner calling or from external validation. A sincere longing to understand suffering, live meaningfully, and liberate the authentic self signals the voice of life energy. Those who recognize this call and possess the courage to follow it must learn to sense and refine Chi. Fortunately, this path is not new; ancient Daoist masters have walked it before and left guidance for those ready to return to their true nature.

This first stage of the journey reveals how modern existence, dominated by artificial constructs, incessant mental activity, and external pressures, gradually separates us from the vital life energy that forms the essence of our true nature. By recognizing the subtle yet profound ways in which the mind becomes overextended, how natural sensations are replaced by symbolic systems (in other words, expectations and conceptual thinking), and how societal demands obscure our inner awareness, we begin to perceive the root of our disconnection. The path back to authenticity arises not through force or intellectual striving, but through gently restoring stillness, clarity, and genuine sensation, allowing Chi to be felt once again in its natural purity. As one reconnects with this original energy, a deeper sense of wholeness, peace, and intuitive understanding gradually awakens, reminding us of the completeness that once existed in infancy and remains within us still. In Part Two, I will explore how ancient Taoist wisdom provides practical tools for this restoration—guiding us through the cultivation of calm awareness, the refinement and circulation of Chi, and the harmonious integration of mind, body, and life energy through practices such as Qigong and Tai Chi. Through steady effort and sincere intention, it becomes possible not only to reclaim the purity of one’s life force, but also to return to a state of balance, presence, and effortless connection with the living universe.

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Transcending Duality

3 Apr

It was not a state of thinking but a state of living and being. It was pure consciousness. What I call a magnificence state of oneness that transcends duality. Getting me in touch with the parts of me that are eternal, infinite, and encompasses the whole. This was awesome; no longer becoming entrenched in beliefs that lock us into a state of duality and puts us in a constant state of judgment. What we endorse is considered good or positive and what we don’t is not, which also puts us in a position of needing to defend our beliefs. When others don’t agree and when we invest too much of our energy in defense, we become reluctant to let go even when ideas no longer serve us. That’s when our beliefs start to own us instead of the other way around. Having pure awareness, on the other hand, just means realizing what exists and what’s possible without judgments. Awareness doesn’t need defending. It expands with growth and can be all-encompassing, bringing us closer to the state of oneness. This is where miracles take place. In contrast, beliefs only allow what we deem credible while keeping us out of everything else.

Non-duality is a state of pure awareness which has a state of complete suspension of all previous held doctrine and dogma. It was when I was willing to let go, I received what I wanted, truly what was mine. Strongly held ideologies actually work against a person. Needing to operate out of concrete beliefs limits my experience because it keeps me within the realm of only what I know and my knowledge is limited and if I restrict myself to only what I am able to conceive, I’m holding back my potential and what I allow into my life. However, if I can accept that my understanding is incomplete and I’m able to become comfortable with uncertainty, this opens me up to the realm of infinite possibilities. After the non-duality, I am able to know and let go. When I suspend my beliefs as well as disbeliefs, I leave myself open to all possibilities. It also means that when I’m able to experience the most internal clarity and synchronicities, my sense is that the very act of needing certainly is a hindrance to experiencing greater levels of awareness. In contrast the process of letting go and releasing all attachment to any belief or outcome is cathartic and healing.

Anita Moorjani– Dying to be Me

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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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Doctrine of Kamma/Karma

12 Mar


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.


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We Are Divine

6 Mar

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Death or Life Transition

23 Feb

Death or Life Transition

An age-old question for human beings is why do we die – sometimes in a senseless, violent manner? Why do good people die young? This is what self-conscious beings ask. After reflecting more on this from a perspective of the teaching of the Buddha and Quantum Information Panpsychism, I thought to put in words some of thoughts on death.

A year ago, I read a short but interesting blog by Joe Goldfarb on his ethical dilemma of killing plants. He wrote, “For one organism to live another must die. There is no escaping this. Having a tiered value status of life, i.e. a mammal has a higher status than a plant, based on assigned arbitrary values is a false perception of reality. I believe in a reality of equality, not inequality, regardless of the form and capabilities of the organism. A bear does not have more value than a flower, for both their names, and bodies are not real. The only thing that is real is their life, of which they both have of equal value. With that said, it is the gift of life, which I acknowledge and respect… Even killing less life, one is still taking life. This is why Veganism has good intentions but is inherently flawed. Because of this moral problem, I have been studying Native American belief systems in hopes of finding a resolution.”

Now, I don’t know if he has resolved this moral problem for himself, but his thoughts point out an important fact: in life, there is death. After hearing the News, there were more seemingly endless situations where the lives of people being at the wrong place, at the wrong time, are ended. It could be a natural disaster or a killing or some other calamity, but the result is the same: death. Their lives are quickly ended. If one removes the usual eulogy of Cataphatic priests, rabbis, ministers, or Imams that God has a purpose that we don’t understand and the person who has died will be in the hands of God (perhaps) – we must admit, we just don’t know exactly why. Death happens.

Thus, death is as natural as living. Under various conditions, life flourishes or perishes. We have seen that stars and planets extinguish only to be reborn, and our own sun and solar system will share a similar fate. Maybe even the universe endures cycles of death and renewal. All materialistic entities are transient and impermanent. As far as we know, there exists only energy/Consciousness.

Is this perspective depressing? Not at all. Embracing the fragility and brevity of life fosters a profound sensitivity and reverence for life, transforming our existence into a precious opportunity. Each fleeting moment propels us forward, creating ripples of effect that extend into the future making us more cautious about our actions being wholesome. When we comprehend that a permanent separate ‘self’ is illusory; an illusion, the prospect of losing it through death is alleviated.

Grief will express itself when one ponders they no longer experiencing life in the human materialistic existence. Yet, if one understands there is no substantial separate I or me, then the idea of losing it through death is not a problem. It is by not comprehending the ground of the fundamental Universal Consciousness, through the mistaken psychological separation caused by the ignorance of the identification in a dualism and a Self, that the fear and angst of death appears. Instead, when one realizes that we are an integral part of Panpsychism, the ALL of Consciousness, the grief of loss disappears.

As Mary Elizabeth Frye  expressed it poetically:

Do not stand at my grave and weepI am not there. I do not sleep.I am a thousand winds that blow.I am the diamond glints on snow.I am the sunlight on ripened grain. I am the gentle autumn rain. When you awaken in the morning’s hush I am the swift uplifting rush Of quiet birds in circled flight. I am the soft stars that shine at night. Do not stand at my grave and cry;I am not there. I did not die.

And my sentiments now about death…

When I die, bury me deep in a place where where my physical elements will support trees growing tall and flowers blossoming. My smile beneath will follow the colors spreading for joy. Mark not my place with statues or stones, find me where life can be found. My body will join the elements and energy of the universe and my consciousness will completely rejoin the Universal Consciousness from which I have always existed and continue on again for eternity in the cycle of life.   

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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.

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