There is no system, no method of liberation

Robert Powell

If the way of knowledge will never lead to enlightenment, what is one to do? Belief cannot rescue us, for it is of the same order as knowledge, only we assign less "certainty" to it (and even the most "certain" knowledge implies a modicum of belief). Thus, to "know" and to "believe" are foredoomed as effective "ways."

If in fact any act of mentation is a hindrance, should we perhaps "slay the mind," kill it off by repressing or "controlling" every thought that enters it, so that in the end there is nothing but emptiness, the Void?

The attempt to escape from our predicament by sheer force of will power, by control and discipline (so- called "mind training"), is understandable enough, for it is the same process by which man succeeds in controlling and molding his environment to his ends. Hence it is thought that this might also be an effective means to subdue the mind. But is the analogy valid?

It seems to me that the disciplining of the mind as a way to liberation is not essentially different from the ways of knowledge and belief, for this again is based upon dualistic thought, the mistaken notion that there is a permanent entity in us that stands aloof, and can repress and control the thoughts occurring if it wishes to do so.

This is such an important point and the basis of so many false ways of liberation, that it is worthwhile to look into it a little more closely. When we worry, is there a separate entity that observes our "worries" and is bothered by them; or is the mind totally composed of worries, and the observing entity just an illusion, a trick of the mind?

When we experience, are we ever aware of an "experiencer" independent of experience? Observing the process of our thoughts with full attention, we shall see that there never is such a separate entity. This erroneous idea has come about because the idea I carry of myself continuously intervenes in between my experiences. (This remembering of the static "I"-picture is of course another experience, a remembering without rememberer).

Due to the incredible speed of thought both kinds of experiences get mixed up and associated (i.e. they start giving rise to each other) and this brings about the feeling of an "I" that apparently can manipulate thought.

Thus the idea has arisen that I can become "good" by repressing or controlling "bad" thoughts; and this is what priests of many denominations have tried to achieve for centuries, to mould the mind into a pre- conceived, ideal pattern of their own making. But since this kind of "good" and "bad" is based upon human reasoning, and therefore conditioned, the "transformed" person will still be conditioned; there is only "deformation" and no "transformation."

In actual fact, disciplined" or "undisciplined," our minds always live in a pattern (that of the individual's particular adaptation to the molding, conforming force of Society). But from the point of view of Eternity, living in a pattern, of whatever kind, is ever detrimental because Reality knows no pattern-it is fluid and unbounded.

Since our minds are static- being made of the stuff of Time and therefore anchored in the past-and have therefore already something of death in them, there is ever a conflict between the two states: this causes the pain of living.

If it is fully realized that any of the conventional ways cannot lead us to the goal, we may be forced to accept a situation in which there is no system, no method of liberation and start looking at the problem with fresh minds, i.e. without preconceived notions about our search.

First of all, what is it that we are seeking? For if we do not know what we are after, we shall be beaten before we have even started the enquiry. Is it truth, however bitter, however discomforting, that we are after-or is it relief from the sorrows of the world, some kind of satisfaction which will give us temporary oblivion to the pain of living?

The seeking of comfort and the seeking of truth are obviously incompatible; and since most people do the former, there are really very few amongst the so-called religious people who pursue the truth.

For to pursue truth the first requirement is that we drop all the pre- conceived notions to which we are attached, that give us some feeling of security and "respectability"-and that means "living dangerously," something that few of us are prepared to do.

We normally look to the enlightened man for an answer to our problems - for a key that can once and for all unlock the door to happiness. But perhaps we should even doubt this: maybe no such answer can be given, for the reason that there is no key, no method or system.

Excerpted from The Great Awakening - Reflections on Zen and Reality