The Search for Truth

In the Christian Bible, King James Version, New Testament, Mathew 4:4, a translation of this verse from the Greek text reads: “But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” This was Jesus Christ’s response to one of the temptations presented to him as he was fasting in the wilderness.  Jesus Christ is not giving the temptation the distinction of being treated with respect or consideration, rather he is referencing a verse from the Fifth book of Moses; Deuteronomy 8:3. As an aside this brings up several salient points: 1) he knows the teachings and their meanings unquestionably, which is no small thing for that time, and 2) even under stress he answers the adversary with the Word of God. When one considers that in the Christian Bible, that the earth and all its inhabitants was spoken into being, the idea of words goes far beyond simply a means of communication. This is where our search for enlightenment must start. But in searching for God we sometimes must approach the matter in a roundabout way. Buddha may have hit upon one such way.

I do not believe that the Universal Consciousness is mindless and without intent or plan. What the rules are and what the nature of that plan is is as yet unknown. We are still finding these truths, and the Universal Consciousness–God, for want of a better name–will not and does not abrogate His own rules. Man did not make these rules; they were in existence long before man or this universe as we know it came upon the scene. The same universe is presented to everyone, and the rain falls on saint and sinner alike. The only thing that remains is for each individual to find his or her own path.

Siddhartha Gautama Shakyamuni, the Buddha, with The Four Noble Truths and The Eightfold Path has certainly recognized some of the major keys to man’s existence upon this earth and in this time. The First Noble Truth is that suffering is universal and the essence of the human problem. The Second Noble Truth is that selfish desire or obsessive craving–trishna in Sanskrit– causes suffering. The Third Noble Truth is that there is liberation from the desires and suffering that are the mark of human existence–Nirvana. The Fourth Noble Truth presents an answer in the form of the Eightfold Path, and walking the “Middle Way.” The Middle Way is called the “razors edge” because of avoidance of self-indulgence on the one hand while not crossing over into self-denial on the other.

The Eightfold Path: 
   Intuitive Wisdom

1. Right Understanding 
2. Right Resolve 

   Moral Conduct

1. Right Speech
2. Right Action
3. Right Livelihood

   Mental Discipline

1. Right Effort
2. Right Mindfulness
3. Right Concentration

These principles are divided into three groups; Mental Discipline, which is Right Effort, Right Mindfulness, and Right concentration, is the path to freedom from bondage to attachments. Moral Conduct comprised of Right Speech, Right Action, and Right Livelihood, is the road to developing compassion. Intuitive Wisdom, which includes Right Resolve and Right Understanding, leads to prajna (intuitive wisdom), which can open the door to nirvana.

One of the major keys to understanding these principles is the contemplation of our own self and our relation to the Universal Consciousness. Meditation is one of the methods whereby we can prepare the mind to achieve a cosmic awareness, or “Unitive State”; it is the state of consciousness in which one perceives clearly and directly the seamless unity of all being.

The sitting meditation as practiced in the Zen tradition, or Zazen, as it is known, is a very good example of the application of this discipline. But a meditative state can be achieved under almost any condition with training and practice. When the Buddhist Zen tradition migrated to Japan from China, it merged successfully and almost seamlessly with the culture that existed in Japan at that time. It has continued virtually unchanged right up to the present day. In fact it was so closely aligned with the learning and training of Japan’s people in general that it was absorbed into their tradition, and one of the many manifestations is shown in the martial art forms of the Samurai.

One of the most notable of these practitioners was Miyamoto Musashi. Born in 1584, he lived to the ripe old age of 61, and died in 1645. A few weeks before his death he completed writing "A Book of Five Rings" (Go Rin No Sho). It was a monumental work, though not very lengthy. It is less than fifty pages when printed in English, but it speaks to the very heart of the Zen tradition. In it he outlined nine principles, which have had an impact on my own life. Any new paradigm emerging should include these practical guidelines to daily living, they are:

1. Do not think dishonestly.
2. The Way is in training.
3. Become acquainted with every art.
4. Know the ways of all professions.
5. Distinguish between gain and loss in worldly matters.
6. Develop intuitive judgment and understanding for everything.
7. Perceive those things which cannot be seen.
8. Pay attention even to trifles.
9. Do nothing which is of no use.

The other important key that he mentions is timing. In all skills and abilities there is timing. In our modern age today timing is of great importance. Knowing when to take time to reflect and when to put forth maximum effort can mean the difference between success or failure.

All of these are broad principles, and following them is a lifelong commitment. Sensitivity and compassion can only be achieved through knowledge and contemplation. We are not born with these skills, it requires leadership and training, and we need to have a clear direction shown to us. Start guidance at a very young age and provide these principles, and examples of these principles at work. Teach children that spirituality and insight is something to be sought after and that God will show us the path as a father to a child. We need to observe carefully to see these things. We need to understand that the seeming adversity of the Universe is not something that is directed at us personally, but that there are rules that when violated have consequences and that time and unforeseen occurrence befall us all. We need to understand that it is up to us individually to be responsible for our actions and not to blame the wind for blowing or the rain for falling. We need to understand that vanity and ego is not something to be crushed or suppressed, but rather to be recognized for what it is, which is a creature of our own devising, and dealt with accordingly.