Happiness, Mortality and the Meaning of Life

"I suppose you heard about Hayward, didn't you?"

"I know he went to the Cape."

"He died, you know, soon after landing."

For a moment Philip did not answer. He could hardly believe his ears.

"How?" he asked.

"Oh, enteric. Hard luck, wasn't it? I thought you mightn't know. Gave me a bit of a turn when I heard it."

Lawson nodded quickly and walked away. Philip felt a shiver pass through his heart. He had never before lost a friend of his own age, for the death of Cronshaw, a man so much older than himself, had seemed to come in the normal course of things. The news gave him a peculiar shock. It reminded him of his own mortality, for like everyone else Philip, knowing perfectly that all men must die, had no intimate feeling that the same must apply to himself; and Hayward's death, though he had long ceased to have any warm feeling for him, affected him deeply. He remembered on a sudden all the good talks they had had, and it pained him to think that they would never talk with one another again; he remembered their first meeting and the pleasant months they had spent together in Heidelberg. Philip's heart sank as he thought of the lost years. He walked on mechanically, not noticing where he went, and realised suddenly, with a movement of irritation, that instead of turning down the Haymarket he had sauntered along Shaftesbury Avenue. It bored him to retrace his steps; and besides, with that news, he did not want to read, he wanted to sit alone and think. He made up his mind to go to the British Museum. Solitude was now his only luxury. Since he had been at Lynn's he had often gone there and sat in front of the groups from the Parthenon; and, not deliberately thinking, had allowed their divine masses to rest his troubled soul. But this afternoon they had nothing to say to him, and after a few minutes, impatiently, he wandered out of the room. There were too many people, provincials with foolish faces, foreigners poring over guide-books; their hideousness besmirched the everlasting masterpieces, their restlessness troubled the gods' immortal repose. He went into another room and here there was hardly anyone. Philip sat down wearily. His nerves were on edge. He could not get the people out of his mind. Sometimes at Lynn's they affected him in the same way, and he looked at them file past him with horror; they were so ugly and there was such meanness in their faces, it was terrifying; their features were distorted with paltry desires, and you felt they were strange to any ideas of beauty. They had furtive eyes and weak chins. There was no wickedness in them, but only pettiness and vulgarity. Their humour was a low facetiousness. Sometimes he found himself looking at them to see what animal they resembled (he tried not to, for it quickly became an obsession,) and he saw in them all the sheep or the horse or the fox or the goat. Human beings filled him with disgust.

But presently the influence of the place descended upon him. He felt quieter. He began to look absently at the tombstones with which the room was lined. They were the work of Athenian stone masons of the fourth and fifth centuries before Christ, and they were very simple, work of no great talent but with the exquisite spirit of Athens upon them; time had mellowed the marble to the colour of honey, so that unconsciously one thought of the bees of Hymettus, and softened their outlines. Some represented a nude figure, seated on a bench, some the departure of the dead from those who loved him, and some the dead clasping hands with one who remained behind. On all was the tragic word farewell; that and nothing more. Their simplicity was infinitely touching. Friend parted from friend, the son from his mother, and the restraint made the survivor's grief more poignant. It was so long, long ago, and century upon century had passed over that unhappiness; for two thousand years those who wept had been dust as those they wept for. Yet the woe was alive still, and it filled Philip's heart so that he felt compassion spring up in it, and he said:

"Poor things, poor things."

And it came to him that the gaping sight-seers and the fat strangers with their guide-books, and all those mean, common people who thronged the shop, with their trivial desires and vulgar cares, were mortal and must die. They too loved and must part from those they loved, the son from his mother, the wife from her husband; and perhaps it was more tragic because their lives were ugly and sordid, and they knew nothing that gave beauty to the world. There was one stone which was very beautiful, a bas relief of two young men holding each other's hand; and the reticence of line, the simplicity, made one like to think that the sculptor here had been touched with a genuine emotion. It was an exquisite memorial to that than which the world offers but one thing more precious, to a friendship; and as Philip looked at it, he felt the tears come to his eyes. He thought of Hayward and his eager admiration for him when first they met, and how disillusion had come and then indifference, till nothing held them together but habit and old memories. It was one of the queer things of life that you saw a person every day for months and were so intimate with him that you could not imagine existence without him; then separation came, and everything went on in the same way, and the companion who had seemed essential proved unnecessary. Your life proceeded and you did not even miss him. Philip thought of those early days in Heidelberg when Hayward, capable of great things, had been full of enthusiasm for the future, and how, little by little, achieving nothing, he had resigned himself to failure. Now he was dead. His death had been as futile as his life. He died ingloriously, of a stupid disease, failing once more, even at the end, to accomplish anything. It was just the same now as if he had never lived.

Philip asked himself desperately what was the use of living at all. It all seemed inane. It was the same with Cronshaw: it was quite unimportant that he had lived; he was dead and forgotten, his book of poems sold in remainder by second-hand booksellers; his life seemed to have served nothing except to give a pushing journalist occasion to write an article in a review. And Philip cried out in his soul:

"What is the use of it?"

The effort was so incommensurate with the result. The bright hopes of youth had to be paid for at such a bitter price of disillusionment. Pain and disease and unhappiness weighed down the scale so heavily. What did it all mean? He thought of his own life, the high hopes with which he had entered upon it, the limitations which his body forced upon him, his friendlessness, and the lack of affection which had surrounded his youth. He did not know that he had ever done anything but what seemed best to do, and what a cropper he had come! Other men, with no more advantages than he, succeeded, and others again, with many more, failed. It seemed pure chance. The rain fell alike upon the just and upon the unjust, and for nothing was there a why and a wherefore.

Thinking of Cronshaw, Philip remembered the Persian rug which he had given him, telling him that it offered an answer to his question upon the meaning of life; and suddenly the answer occurred to him: he chuckled: now that he had it, it was like one of the puzzles which you worry over till you are shown the solution and then cannot imagine how it could ever have escaped you. The answer was obvious. Life had no meaning. On the earth, satellite of a star speeding through space, living things had arisen under the influence of conditions which were part of the planet's history; and as there had been a beginning of life upon it so, under the influence of other conditions, there would be an end: man, no more significant than other forms of life, had come not as the climax of creation but as a physical reaction to the environment. Philip remembered the story of the Eastern King who, desiring to know the history of man, was brought by a sage five hundred volumes; busy with affairs of state, he bade him go and condense it; in twenty years the sage returned and his history now was in no more than fifty volumes, but the King, too old then to read so many ponderous tomes, bade him go and shorten it once more; twenty years passed again and the sage, old and gray, brought a single book in which was the knowledge the King had sought; but the King lay on his death-bed, and he had no time to read even that; and then the sage gave him the history of man in a single line; it was this: he was born, he suffered, and he died. There was no meaning in life, and man by living served no end. It was immaterial whether he was born or not born, whether he lived or ceased to live. Life was insignificant and death without consequence. Philip exulted, as he had exulted in his boyhood when the weight of a belief in God was lifted from his shoulders: it seemed to him that the last burden of responsibility was taken from him; and for the first time he was utterly free. His insignificance was turned to power, and he felt himself suddenly equal with the cruel fate which had seemed to persecute him; for, if life was meaningless, the world was robbed of its cruelty. What he did or left undone did not matter. Failure was unimportant and success amounted to nothing. He was the most inconsiderate creature in that swarming mass of mankind which for a brief space occupied the surface of the earth; and he was almighty because he had wrenched from chaos the secret of its nothingness. Thoughts came tumbling over one another in Philip's eager fancy, and he took long breaths of joyous satisfaction. He felt inclined to leap and sing. He had not been so happy for months.

"Oh, life," he cried in his heart, "Oh life, where is thy sting?"

For the same uprush of fancy which had shown him with all the force of mathematical demonstration that life had no meaning, brought with it another idea; and that was why Cronshaw, he imagined, had given him the Persian rug. As the weaver elaborated his pattern for no end but the pleasure of his aesthetic sense, so might a man live his life, or if one was forced to believe that his actions were outside his choosing, so might a man look at his life, that it made a pattern. There was as little need to do this as there was use. It was merely something he did for his own pleasure. Out of the manifold events of his life, his deeds, his feelings, his thoughts, he might make a design, regular, elaborate, complicated, or beautiful; and though it might be no more than an illusion that he had the power of selection, though it might be no more than a fantastic legerdemain in which appearances were interwoven with moonbeams, that did not matter: it seemed, and so to him it was. In the vast warp of life (a river arising from no spring and flowing endlessly to no sea), with the background to his fancies that there was no meaning and that nothing was important, a man might get a personal satisfaction in selecting the various strands that worked out the pattern. There was one pattern, the most obvious, perfect, and beautiful, in which a man was born, grew to manhood, married, produced children, toiled for his bread, and died; but there were others, intricate and wonderful, in which happiness did not enter and in which success was not attempted; and in them might be discovered a more troubling grace. Some lives, and Hayward's was among them, the blind indifference of chance cut off while the design was still imperfect; and then the solace was comfortable that it did not matter; other lives, such as Cronshaw's, offered a pattern which was difficult to follow, the point of view had to be shifted and old standards had to be altered before one could understand that such a life was its own justification. Philip thought that in throwing over the desire for happiness he was casting aside the last of his illusions. His life had seemed horrible when it was measured by its happiness, but now he seemed to gather strength as he realised that it might be measured by something else. Happiness mattered as little as pain. They came in, both of them, as all the other details of his life came in, to the elaboration of the design. He seemed for an instant to stand above the accidents of his existence, and he felt that they could not affect him again as they had done before. Whatever happened to him now would be one more motive to add to the complexity of the pattern, and when the end approached he would rejoice in its completion. It would be a work of art, and it would be none the less beautiful because he alone knew of its existence, and with his death it would at once cease to be.

Philip was happy.

--On Human Bondage, Somerset Maugham, Chapter 106

Pleasure, Morality and the Meaning of Life

Philip was captivated. He did not realise that little that Cronshaw said was new. His personality in conversation had a curious power. He had a beautiful and a sonorous voice, and a manner of putting things which was irresistible to youth. All he said seemed to excite thought, and often on the way home Lawson and Philip would walk to and from one another's hotels, discussing some point which a chance word of Cronshaw had suggested. It was disconcerting to Philip, who had a youthful eagerness for results, that Cronshaw's poetry hardly came up to expectation. It had never been published in a volume, but most of it had appeared in periodicals; and after a good deal of persuasion Cronshaw brought down a bundle of pages torn out of The Yellow Book, The Saturday Review, and other journals, on each of which was a poem. Philip was taken aback to find that most of them reminded him either of Henley or of Swinburne. It needed the splendour of Cronshaw's delivery to make them personal. He expressed his disappointment to Lawson, who carelessly repeated his words; and next time Philip went to the Closerie des Lilas the poet turned to him with his sleek smile:

"I hear you don't think much of my verses."

Philip was embarrassed.

"I don't know about that," he answered. "I enjoyed reading them very much."

"Do not attempt to spare my feelings," returned Cronshaw, with a wave of his fat hand. "I do not attach any exaggerated importance to my poetical works. Life is there to be lived rather than to be written about. My aim is to search out the manifold experience that it offers, wringing from each moment what of emotion it presents. I look upon my writing as a graceful accomplishment which does not absorb but rather adds pleasure to existence. And as for posterity—damn posterity."

Philip smiled, for it leaped to one's eyes that the artist in life had produced no more than a wretched daub. Cronshaw looked at him meditatively and filled his glass. He sent the waiter for a packet of cigarettes.

"You are amused because I talk in this fashion and you know that I am poor and live in an attic with a vulgar trollop who deceives me with hair-dressers and garcons de cafe; I translate wretched books for the British public, and write articles upon contemptible pictures which deserve not even to be abused. But pray tell me what is the meaning of life?"

"I say, that's rather a difficult question. Won't you give the answer yourself?"

"No, because it's worthless unless you yourself discover it. But what do you suppose you are in the world for?"

Philip had never asked himself, and he thought for a moment before replying.

"Oh, I don't know: I suppose to do one's duty, and make the best possible use of one's faculties, and avoid hurting other people."

"In short, to do unto others as you would they should do unto you?"

"I suppose so."

"Christianity."

"No, it isn't," said Philip indignantly. "It has nothing to do with Christianity. It's just abstract morality."

"But there's no such thing as abstract morality."

"In that case, supposing under the influence of liquor you left your purse behind when you leave here and I picked it up, why do you imagine that I should return it to you? It's not the fear of the police."

"It's the dread of hell if you sin and the hope of Heaven if you are virtuous."

"But I believe in neither."

"That may be. Neither did Kant when he devised the Categorical Imperative. You have thrown aside a creed, but you have preserved the ethic which was based upon it. To all intents you are a Christian still, and if there is a God in Heaven you will undoubtedly receive your reward. The Almighty can hardly be such a fool as the churches make out. If you keep His laws I don't think He can care a packet of pins whether you believe in Him or not."

"But if I left my purse behind you would certainly return it to me," said Philip.

"Not from motives of abstract morality, but only from fear of the police."

"It's a thousand to one that the police would never find out."

"My ancestors have lived in a civilised state so long that the fear of the police has eaten into my bones. The daughter of my concierge would not hesitate for a moment. You answer that she belongs to the criminal classes; not at all, she is merely devoid of vulgar prejudice."

"But then that does away with honour and virtue and goodness and decency and everything," said Philip.

"Have you ever committed a sin?"

"I don't know, I suppose so," answered Philip.

"You speak with the lips of a dissenting minister. I have never committed a sin."

Cronshaw in his shabby great-coat, with the collar turned up, and his hat well down on his head, with his red fat face and his little gleaming eyes, looked extraordinarily comic; but Philip was too much in earnest to laugh.

"Have you never done anything you regret?"

"How can I regret when what I did was inevitable?" asked Cronshaw in return.

"But that's fatalism."

"The illusion which man has that his will is free is so deeply rooted that I am ready to accept it. I act as though I were a free agent. But when an action is performed it is clear that all the forces of the universe from all eternity conspired to cause it, and nothing I could do could have prevented it. It was inevitable. If it was good I can claim no merit; if it was bad I can accept no censure."

"My brain reels," said Philip.

"Have some whiskey," returned Cronshaw, passing over the bottle. "There's nothing like it for clearing the head. You must expect to be thick-witted if you insist upon drinking beer."

Philip shook his head, and Cronshaw proceeded:

"You're not a bad fellow, but you won't drink. Sobriety disturbs conversation. But when I speak of good and bad..." Philip saw he was taking up the thread of his discourse, "I speak conventionally. I attach no meaning to those words. I refuse to make a hierarchy of human actions and ascribe worthiness to some and ill-repute to others. The terms vice and virtue have no signification for me. I do not confer praise or blame: I accept. I am the measure of all things. I am the centre of the world."

"But there are one or two other people in the world," objected Philip.

"I speak only for myself. I know them only as they limit my activities. Round each of them too the world turns, and each one for himself is the centre of the universe. My right over them extends only as far as my power. What I can do is the only limit of what I may do. Because we are gregarious we live in society, and society holds together by means of force, force of arms (that is the policeman) and force of public opinion (that is Mrs. Grundy). You have society on one hand and the individual on the other: each is an organism striving for self-preservation. It is might against might. I stand alone, bound to accept society and not unwilling, since in return for the taxes I pay it protects me, a weakling, against the tyranny of another stronger than I am; but I submit to its laws because I must; I do not acknowledge their justice: I do not know justice, I only know power. And when I have paid for the policeman who protects me and, if I live in a country where conscription is in force, served in the army which guards my house and land from the invader, I am quits with society: for the rest I counter its might with my wiliness. It makes laws for its self-preservation, and if I break them it imprisons or kills me: it has the might to do so and therefore the right. If I break the laws I will accept the vengeance of the state, but I will not regard it as punishment nor shall I feel myself convicted of wrong-doing. Society tempts me to its service by honours and riches and the good opinion of my fellows; but I am indifferent to their good opinion, I despise honours and I can do very well without riches."

"But if everyone thought like you things would go to pieces at once."

"I have nothing to do with others, I am only concerned with myself. I take advantage of the fact that the majority of mankind are led by certain rewards to do things which directly or indirectly tend to my convenience."

"It seems to me an awfully selfish way of looking at things," said Philip.

"But are you under the impression that men ever do anything except for selfish reasons?"

"Yes."

"It is impossible that they should. You will find as you grow older that the first thing needful to make the world a tolerable place to live in is to recognise the inevitable selfishness of humanity. You demand unselfishness from others, which is a preposterous claim that they should sacrifice their desires to yours. Why should they? When you are reconciled to the fact that each is for himself in the world you will ask less from your fellows. They will not disappoint you, and you will look upon them more charitably. Men seek but one thing in life—their pleasure."

"No, no, no!" cried Philip.

Cronshaw chuckled.

"You rear like a frightened colt, because I use a word to which your Christianity ascribes a deprecatory meaning. You have a hierarchy of values; pleasure is at the bottom of the ladder, and you speak with a little thrill of self-satisfaction, of duty, charity, and truthfulness. You think pleasure is only of the senses; the wretched slaves who manufactured your morality despised a satisfaction which they had small means of enjoying. You would not be so frightened if I had spoken of happiness instead of pleasure: it sounds less shocking, and your mind wanders from the sty of Epicurus to his garden. But I will speak of pleasure, for I see that men aim at that, and I do not know that they aim at happiness. It is pleasure that lurks in the practice of every one of your virtues. Man performs actions because they are good for him, and when they are good for other people as well they are thought virtuous: if he finds pleasure in giving alms he is charitable; if he finds pleasure in helping others he is benevolent; if he finds pleasure in working for society he is public-spirited; but it is for your private pleasure that you give twopence to a beggar as much as it is for my private pleasure that I drink another whiskey and soda. I, less of a humbug than you, neither applaud myself for my pleasure nor demand your admiration."

"But have you never known people do things they didn't want to instead of things they did?"

"No. You put your question foolishly. What you mean is that people accept an immediate pain rather than an immediate pleasure. The objection is as foolish as your manner of putting it. It is clear that men accept an immediate pain rather than an immediate pleasure, but only because they expect a greater pleasure in the future. Often the pleasure is illusory, but their error in calculation is no refutation of the rule. You are puzzled because you cannot get over the idea that pleasures are only of the senses; but, child, a man who dies for his country dies because he likes it as surely as a man eats pickled cabbage because he likes it. It is a law of creation. If it were possible for men to prefer pain to pleasure the human race would have long since become extinct."

"But if all that is true," cried Philip, "what is the use of anything? If you take away duty and goodness and beauty why are we brought into the world?"

"Here comes the gorgeous East to suggest an answer," smiled Cronshaw.

He pointed to two persons who at that moment opened the door of the cafe, and, with a blast of cold air, entered. They were Levantines, itinerant vendors of cheap rugs, and each bore on his arm a bundle. It was Sunday evening, and the cafe was very full. They passed among the tables, and in that atmosphere heavy and discoloured with tobacco smoke, rank with humanity, they seemed to bring an air of mystery. They were clad in European, shabby clothes, their thin great-coats were threadbare, but each wore a tarbouch. Their faces were gray with cold. One was of middle age, with a black beard, but the other was a youth of eighteen, with a face deeply scarred by smallpox and with one eye only. They passed by Cronshaw and Philip.

"Allah is great, and Mahomet is his prophet," said Cronshaw impressively.

The elder advanced with a cringing smile, like a mongrel used to blows. With a sidelong glance at the door and a quick surreptitious movement he showed a pornographic picture.

"Are you Masr-ed-Deen, the merchant of Alexandria, or is it from far Bagdad that you bring your goods, O, my uncle; and yonder one-eyed youth, do I see in him one of the three kings of whom Scheherazade told stories to her lord?"

The pedlar's smile grew more ingratiating, though he understood no word of what Cronshaw said, and like a conjurer he produced a sandalwood box.

"Nay, show us the priceless web of Eastern looms," quoth Cronshaw. "For I would point a moral and adorn a tale."

The Levantine unfolded a table-cloth, red and yellow, vulgar, hideous, and grotesque.

"Thirty-five francs," he said.

"O, my uncle, this cloth knew not the weavers of Samarkand, and those colours were never made in the vats of Bokhara."

"Twenty-five francs," smiled the pedlar obsequiously.

"Ultima Thule was the place of its manufacture, even Birmingham the place of my birth."

"Fifteen francs," cringed the bearded man.

"Get thee gone, fellow," said Cronshaw. "May wild asses defile the grave of thy maternal grandmother."

Imperturbably, but smiling no more, the Levantine passed with his wares to another table. Cronshaw turned to Philip.

"Have you ever been to the Cluny, the museum? There you will see Persian carpets of the most exquisite hue and of a pattern the beautiful intricacy of which delights and amazes the eye. In them you will see the mystery and the sensual beauty of the East, the roses of Hafiz and the wine-cup of Omar; but presently you will see more. You were asking just now what was the meaning of life. Go and look at those Persian carpets, and one of these days the answer will come to you."

"You are cryptic," said Philip.

"I am drunk," answered Cronshaw.

--On Human Bondage, Somerset Maugham, Chapter 45

Zen Principles

…Zen is living experience, not musty principles in the abstract. It is a special form of Buddhism in which precepts and practice fuse. What are some of its main teachings?

1. Zen emphasizes meditation as a way to enlightenment. This final spiritual awak­ening focuses on one thesis: we and the universe are coextensive. This central theme is implied in the term Maha-prajna-paramita. Maha means great; prajna means insight-wisdom; paramita implies reaching that other shore, the place where there are neither attachments to living nor fears about dying. The term points to that profound insight which frees one from all suffering caused by selfish, egocentric concerns.

Atomic physicists can tell us in words that we are all derived from stardust. But Zen takes our interpenetration with the universe literally. Its insight strikes as a fact of experience. This deepest truth is not captured in words. Insight informa­tion, like a cool drink of water, has an impact at levels beyond reasoning.

To D. T. Suzuki, the kind of Zen enlightenment that took place back in the Sung and Tang dynasties of China was subtly different from other kinds of spiri­tual illumination. Zen masters then, he noted, aimed to bring their students so intimately in touch with the "Being of Life which animates all things" that they felt its own awareness vibrate within themselves. An endpoint this advanced would seem to go beyond the usual spiritual goals that we ascribe to those who practice most religions today.

Zen enlightenment today is still somewhat different from the others. No, it does not descend from some greater power up above. Its aspirants view it as emanating from that within, which is all around. It means awakening to our fun­damental unity with that eternal universe right under our noses. It does not imply adding some new and esoteric concepts from the outside. The potential for such insight-wisdom is latent in each of us, and will ripen under the proper set of circumstances. Fully ripened, it will greatly simplify, stabilize, and liberate the person. Opening up to anything and everything, the aspirant will drop off child­ish passions and rechannel his or her energies along more mature lines.

2. The intellect is not at home in the province of Zen. Zen withdraws before the intellect. Hides, if you will. In this, it resembles the elusive Japanese bush warbler, the uguisu. Never is this warbler perched on high, singing assertively for all to hear as do the Japanese grosbeak and the American cardinal. Instead, the uguisu blends naturally into the foliage of smaller trees and thickets. There, its lyrical notes begin with a low, soft uprising whistle, then end in a loud, incredibly beauti­ful liquid warble: "hot-kat-kyot!" One memorable day, I actually saw the bird while it was singing. Only then could I convince myself that a creature this small and unprepossessing could create such beautiful music.

Zen teachings emphasize the straightforward. They devalue the discursive intellect with its edifice of words and abstract theories. Lengthy, complicated phil­osophical discussions are scholastic mumbo jumbo. Less is more. As the Tao Te Ching puts it, "Those who know, do not speak; those who speak, do not know."

3. Zen values the simple, concrete, living facts of everyday direct personal experi­ence. When our brain takes in a red rose, it doesn't need to think about the word "red," ponder its wavelength, or try to analyze what chemistry caused it to be this color. It perceives red directly. Zen training encourages this same instantaneous, uncluttered awareness throughout everything else in the here and now. The Zen point of view appreciates each moment's sacramental quality. Imbued with genu­ine ecological reverence toward nature in all its forms, Zen practitioners learn to look humbly, "livingly," at the way they use each day's food, clothing, shelter, and companionship.

Zen, living in this present moment, concentrates upon this bird song, this falling cherry blossom. It brings together all these present moments of quiet clar­ity into the flow of its timeless, ongoing awareness. This Zen doesn't soar or prose­lytize. It will erect no cathedral spires high in the sky It is utterly down-to-earth, matter-of-fact. In Zen, life's firsthand earthy experience is the living reality. The unreality is our usual hectic existence, the one full of swarming thoughts, clouded perceptions, and self-centered behavior.

Today's New Age spirituality, newly wedded to high technology, is already promoting a host of brain-tuning devices. Authentic Zen will not be drawn into such artificial "mind gyms." Zen requires no contrived "virtual reality." It is like an art appreciation course. Its message is to look at natural things; see into them. One day, you will finally see, beyond yourself, into their own sacred qualities. Then you will comprehend things as they really are, in keeping with the basic unity of all things. This illumination will remain, and thereafter you will act au­thentically in relation to all things.

4. Zen is intensely pragmatic, wary of moralistic judgments, of manmade dis­tinctions between good and bad. Its security comes from knowing, as a result of long experience, how people act after they have become totally committed to its path of awakening. Go ahead, let them then encounter some ambiguous laissez-faire situation. Increasingly they will act in accord with the "natural, right way" of things. And meanwhile, why burden them with another superstructure of someone else's doctrines imposed from without? Their behavior is going to be­come increasingly selfless anyway, because it will be proceeding in harmony with this natural order of things.

A favorite Zen phrase is, "A finger pointing at the moon." Symbols are cru­cial in religion. In Zen the pale moon symbolizes enlightenment, at many metaphoric levels. The real moon up there will still go on existing, long after our fingers and words down on earth have ceased to point toward it. Similarly, any­thing said about Zen is, at best, no more than a finger vaguely pointing off in its general direction… Zen is like swimming; you don't learn swimming by reading about it in a book. You learn to swim by doing it, in the water.

5. You learn about Zen in zazen, Zen meditation. It is the essential, fundamen­tal practice for ripening the brain's intuitive faculties. To the Zen master Dogen, the practice of zazen in itself constituted enlightenment. The Zen meditative ap­proach has a simple, unstated premise: moods and attitudes shape—determine— what we think and perceive. If we feel happy, we tend to develop certain trains of thought. If we feel sad or angry, still others. But suppose, with training, we become nonattached to distractions and learn to dampen these wild, emotional swings on either side of equanimity. Then we can enter that serene awareness which is the natural soil for positive, spontaneous personal growth, often called spiritual growth.

Meditative practice does not set itself against all conscious thoughts or emo­tions. Rather it encourages those that are selfless and freed from unfruitful links with the passions. Zen shuns hallucinations and dogmatism, except, perhaps, that which may be implied by some of its rigorous training methods. Because such methods are regarded as the fruit of centuries of experience, in the Orient, at least, the novice is unlikely to brush them aside.

6. You needn't sit on a pillow to practice Zen. Zen practice extends itself into paying bare attention to all the events of daily life. If a goal is to be defined, then it is to learn the art of letting go while paying attention. Sitting in clear-minded, open-eyed zazen, one develops the capacity to let go, and this gradually flows on into all other activities of one's daily life practice. Aspirants flounder until they finally let go of their attitude that enlightenment is something to "achieve." Those who keep trying to "gain" enlightenment discover that becoming truly goalless and selfless is the most difficult of all the arts of living.

7. Zen stresses self-reliance, self-discipline, and personal effort. It's up to the indi­vidual to enlighten himself or herself. Zen deemphasizes, even-handedly, not only those behaviors that are self-centered from the inside but also any authoritarian doctrines from the outside that might interfere with self-realization.

"Look within." True. But still, the long, hard meditative path to awakening is best traversed with the aid of the master, the roshi. He has traveled the bumpy road before. He may not speak about its every height, but he knows its twists, turns, and pitfalls. However, the Zen master only acts as guide and exemplar. It is the aspirant's own self-discipline and tolerance which will prove critical. Positive interactions within a small group are strongly reinforcing, yet the journey is mostly private, interior. The final responsibility falls squarely on the aspirant.

8. The inner journey is but a prelude to going out. Insightful awakening will reunite the aspirant deeply with what is understood to be the mainstream of the life force, the full range of life's joys and sorrows. But these rare moments are not to be savored for themselves. They are to be actualized. This means putting pre­cepts into practice. It implies an increasingly selfless, simplified spontaneous af­firmation of life. Whether this is the dedicated life of a monk or lay aspirant, it then becomes one of introspection, humility, labor, and service. What does the herdsman do in the old Zen story after he finally becomes enlightened? He does not retreat from the world to become a hermit. Instead, he goes forth with joy and compassion to mingle in the world "with helping hands."

--Zen and the Brain, James H. Austin