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Epilogue: Reality Is Not What You Think | 251 | (2) | |||
Acknowledgments | 253 | (2) | |||
About the Author | 255 |
The New copy of this book will include any supplemental materials advertised. Please check the title of the book to determine if it should include any access cards, study guides, lab manuals, CDs, etc.
The Used, Rental and eBook copies of this book are not guaranteed to include any supplemental materials. Typically, only the book itself is included. This is true even if the title states it includes any access cards, study guides, lab manuals, CDs, etc.
If you visit a Buddhist temple in Japan, you'll likely encounter two gigantic, fierce, demonlike figures standing ateither side of the entrance. These are called the guardians ofTruth, and their names are Paradox and Confusion.
When I first encountered these figures, it had never occurredto me that Truth had guards -- or, indeed, that it needed guarding.But if the notion had arisen in my mind, I suspect I wouldhave pictured very pleasing, angelic figures.
Why were these creatures so terrifying and menacing? Andwhy were the guardians of Truth represented rather than Truthitself?
Gradually, I began to see the implication. There can be noimage of Truth. Truth can't be captured in an image or aphrase or a word. It can't be laid out in a theory, a diagram, ora book. Whatever notions we might have about Truth are incapableof bringing us to it. Thus, in trying to take hold ofTruth, we naturally encounter paradox and confusion.
It works like this: though we experience Reality directly, weignore it. Instead, we try to explain it or take hold of it throughideas, models, beliefs, and stories. But precisely because thesethings aren't Reality, our explanations naturally never matchactual experience. In the disjoint between Reality and our explanationsof it, paradox and confusion naturally arise.
Furthermore, any accurate statement we would make aboutTruth must contain within itself its own demise. Thus such astatement inevitably will appear paradoxical and contradictory.In other words, statements about Truth and Reality arenot like ordinary statements.
Usually we make a statement to single something out, to pinsomething down and make it unambiguous. Not so if our businessis Truth. In this case we must be willing to encounter,rather than try to evade, paradox and confusion.
Our problem with paradox and confusion is that we insiston putting our direct experience into a conceptual box. We tryto encapsulate our experience in frozen, changeless form: "thismeans that."
Ordinary statements don't permit paradox. Rather, they tryto pin down their subjects and make them appear as real andsolid as possible. Ordinary statements are presented in thespirit of "This is the Truth; believe it." Then we 're handedsomething, often in the form of a book or a pamphlet.
But all statements that present themselves in this way -- whether they're about politics, morality, economics, psychology,religion, science, philosophy, mathematics, or auto mechanics -- are just ordinary stuff. They're not Truth; they're merely theattempt to preserve what necessarily passes away.
When we claim to describe what's Really going on by ourwords, no matter how beautiful, such words are already in error.Truth simply can't be represented.
We want Truth badly. We want to hold it tightly in ourhand. We want to give it to others in a word or a phrase. Wewant something we can jot down. Something we can impressupon others -- and impress others with.
We act as though Truth were something we could stuff inour pockets, something we could take out every once in awhile to show people, saying, "Here, this is it!" We forget thatthey will show us their slips of paper, with other ostensibleTruths written upon them.
But Truth is not like this. Indeed, how could it be?
We need only see that it's beyond the spin of paradox thatTruth and Reality are glimpsed. If we would simply not try topin Reality down, confusion would no longer turn us away.
What we can do is carefully attend to what's actually goingon around us -- and notice that our formulated beliefs, concepts,and stories never fully explain what's going on.
Our eyes must remain open long enough that we may besuddenly overwhelmed by a new experience -- a new awareness -- that shatters our habitual thought and our old familiarstories.
We can free ourselves from paradox and confusion onlywhen we set ourselves in an open and inquiring frame of mind while ever on guard that we do not insist upon some particularbelief, no matter how seemingly well justified.
If it 's Truth we're after, we 'll find that we cannot start withany assumptions or concepts whatsoever. Instead, we must approachthe world with bare, naked attention, seeing it withoutany mental bias -- without concepts, beliefs, preconceptions,presumptions, or expectations.
Doing this is the subject of this book.
Buddhism Is Not What You Think
Excerpted from Buddhism in Not What You Think: Finding Freedom Beyond Beliefs by Steve Hagen
All rights reserved by the original copyright owners. Excerpts are provided for display purposes only and may not be reproduced, reprinted or distributed without the written permission of the publisher.