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Did you ever sing a song about god speaking to you? We think god speaks to us from someplace, from the clouds maybe. That’s the Western notion. The Eastern approach describes the voice speaking from the inside. But I say let it come in from the outside and go out from the inside. Coming and going. Keep doing it. Then we don’t know if it comes from the inside or the outside. We see that it is the same thing.
Now concentrate. You don’t have to be serious yet don’t be scattered around. I will not talk too much, nor will we sit too long. So concentrate. Put your whole self together, keep your body and your mind together. This does not mean to be tense; rather relax, but focus.
There is a true being who has no title, no name. This being is coming in and out. May you treasure it. Be a friend with it and let it grow. This is your treasure.
This true person who has no name and no title, comes in through your sentences and organs. If you have not realized him or her, look, look, look! What I am talking about is your treasure. You’re living in it. Enjoy it. Be excited with it. If you truly realize it, your life will be changed and you will surely enjoy your life.
Zen traditions, Dharma traditions, encourage us to get directly in touch - that is to have a direct consciousness of this being, with no title, to realize it. In Buddhist traditions when we say to realize, we need to be aware with our bodies, not just with our minds. You have had hundreds, even thousands of experiences. It’s time to enlighten this something. Suppose your mother is dying. In Dharma practice, this event is very important. This event will have an impact on your life. Or suppose you are getting a divorce. This too is very important concerning the impact this happening has on your life. In fact, whatever is happening in your life is important. It’s time to enlighten yourself. Dharma practice consists of direct realization with your body and mind. You need to swallow it, digest it so that Dharma practice is your flesh and blood.
You need to break through conceptualized thinking. We commonly make separations between subject and object. We commonly get excited because the object does not do what we expect or what we wish. Because of this we suffer. As we go through life we each have times of emotional excitement, times of so-called happiness, and times of so-called sadness. As we are involved in Dharma practice, if we break through this dualistic way of thinking about the subject and object, then the subject is the object, the object is the subject. Also, the subject is not itself without the object. When one realizes this, one knows what it means to say, “I am the most honorable one in heaven and earth.”
If you say, “John is so mean to me,” there is a separation of object and subject. One does Dharma practice to break through such separations. An object itself without the subject may realize the theory of egolessness or non- ego. You could say, “Yes, it is. The flower is blooming.” In a sense the flower is expanding. Or you may say, “Please be helped.” These words, intellectually at least, are free from the separation of object and subject. Another way of saying this is that Dharma practice unifies subject and object. So it is, so I am. So I walk, step-by-step.
You may exchange conversations with this being with no title. Keep open discussion with him or her every day and night. You may hear a voice even. These conversations are between the ego self and egolessness. They are conversations with self and selflessness. They are conversations with self and real self. After all, they are conversations with Buddha or god. Through conversation you will enrich your spiritual life.
Did you ever sing a song about god speaking to you? We think god speaks to us from someplace, from the clouds maybe. That’s a Western notion. The Eastern approach describes the voice speaking from the inside. But I say let it come in from the outside and
go out from the inside. Coming and going. Keep doing it. Then we don’t know if it comes from the inside or outside. We see that it is the same thing. Listen to his or her voice. When I say this voice, then you think there is a separation between the speaker and the voice, and you fall into the pits of the mistake of separating subject and object. I use the words self and selflessness. I could also use the words ego and egolessness, or the words
self and real self. In doing this I am making a mistake because in using these words, I give you the impression that they are two separate entities. The two are the same thing!
We need to break through such a conceptualized way of thinking about subject and object. If you have any questions, keep them. Sit down; drop them all! Your true self is expanded in these moments when you drop them all. Mostly we listen to our ego self. Listen to your true self.
Excerpt in gratitude from: Sensei Ogui Zen Shin Talks. Compiled and edited by Mary K. Gove. Cleveland, Zen Shin Buddhist Publications, 1998.
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