El blog de 道

Hola a todos.
Hace unos días se planteó la posibilidad de enviar textos para luego ser comentados en el blog.
Envío el siguiente texto sacado del libro de Stephen Batchelor . “What is this?” que trata sobre un práctica meditativa unificadora de samatha y vipassana procedente del budismo son (zen coreano). El tema que se plantea en el texto adjunto lo considero muy interesante. En su día, mi práctica espiritual estaba muy influenciada por un componente místico: Esa Ultima Verdad, la búsqueda del Absoluto, otra realidad más allá de está etc etc. Tras años de profundización en el budismo me sumo a las palabras de Nagarjuna y he dejado de huir de samsara para acceder a un nirvana “más allá”.
Esto me recuerda a un cuento sufí. Nasrudin estaba muy atareado mirando muy concentrado bajo una farola encendida. Un amigo le preguntó qué estaba haciendo. Nasrudín le respondió que estaba buscando las llaves de su casa que se le habían perdido. El amigo le preguntó sobre el lugar exacto en que había perdido las llaves. Nasrudín respondió que dos calles más allá. El amigo, sorprendido, quiso saber por qué estaba buscando las llaves bajo la farola. Nasrudín le contestó: “Muy fácil. Aquí hay más luz”
Aunque la respuesta del desconcertante Nasrudín nos haga sonreir. ¿No hacemos nosotros muchas veces lo mismo?.

Me gustaría debatir el texto siguiente, si te parece bien K.
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“What often creeps into Buddhism, including Sŏn, is the notion that there is something more than this experience that we’re having right now, that we need to break through into this something else. It’s a very seductive idea that’s characteristic of most traditions that would consider themselves to be ‘mystical’. Whether they speak in terms of ‘God’, ‘the Absolute’ or ‘the Unconditioned’, there’s often an underlying assumption that what we’re experiencing now is somehow not enough, it’s inadequate, at best only a tiny bit of something far vaster. And the practices that are taught in these traditions provide us with a methodology, which if we follow enables us to reach this ‘something else’.

I’m reminded here of a short sutta, a discourse, in the Connected discourses of the Buddha, which is called the Sabba sutta. Sabba means ‘everything’ or ‘the all’. Gotama says:

“ Mendicants, I will teach you the all. Listen to this. And what is the all? The eye and forms, the ear and sounds, the nose and odours, the tongue and tastes, the body and tactile sensations, the mind and dharmas. This is called the all. If anyone, mendicants, should speak thus: ‘Having rejected this all, I shall make known another all’ – that would be a mere empty boast on his part. If he were questioned he would not be able to reply and, further, he would meet with vexation. For what reason? Because, monks, that all would not be within his domain”.

Now I find this passage terribly engaging. You find a similar approach in the writings of Nāgārjuna and Madhyamaka philosophy, where there’s also a deep suspicion of the idea that the purpose of practice is to lead us to something outside of what we can see, hear, smell, taste, touch and know within our own moment-to-moment, ordinary consciousness. And it’s this, I feel, that characterises the early Sŏn tradition. My sense is that Sŏn started life in China as an explicit rejection of a grandiose mysticism that had begun seeping into Buddhism. The early Sŏn masters had no time at all for notions of an ‘Ultimate Truth’ that lies beyond our ordinary experience. Instead, it sought to recover the simplicity and the primacy of the experience we’re having in this body, in these senses, in this flesh, right now. That’s where we begin.

The legend of the Buddha himself points to the same thing. It was by waking up to the existential facts of his own life that prompted him to embark on his quest. The fact of birth, the fact of sickness, the fact of ageing and the fact of death became questions for him. These experiences are utterly of this breathing, feeling body. And that’s where we begin too. That’s what we come back to, again and again and again when our minds wander off into the past, into the future, or simply into unstructured threads of associated thought. We come back to the dull, blunt immediacy that is intimate but inarticulate: in other words, what we are experiencing right now”

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