Differences In The Two Observational Methods
How do we account for the existence of so many diverse worldviews today? The answer lies in the various ways we use to observe the world. The East and the West approach the world differently and from distinct perspectives, resulting in different philosophical categories. While these categories may share similarities, there are significant differences between them.
The Western perspective on observing the world can be broken down into two parts. The first is to push the limits of human perception by enhancing the five senses. The second is to expand the scope and depth of logical thinking. To achieve these goals, various devices have been invented, such as the radio telescope, microscope, X-ray machine, MRI, and particle accelerator. These tools allow us to observe unknown phenomena in remote distances and the finest, most delicate structures of matter, beyond what our naked eye can perceive in the vast universe.
Mathematical reasoning has developed rapidly and is widely used in various fields. Take computer science as an example. Although it may seem like it's related to physics, it's actually rooted in mathematics. The practical application of computer science boils down to binary code, which is a result of mathematical reasoning. The scope and depth of mathematical reasoning has expanded greatly, and this is evident in the emergence of artificial intelligence (AI). The pace and scale of the evolution of mathematical reasoning and its application is expected to grow even more in the future.
There are two types of logic: common sense logic and mathematical reasoning. Mathematical reasoning is related to mathematics, while common sense logic refers to patterns in our daily lives. For example, the saying "where there is smoke, there is fire" is an example of common-sense logic. If we see smoke in the distance, we immediately think there might be a fire.
The logic of common sense and mathematical logic are often intertwined, but there are exceptions. One example is the Pythagorean theorem, which states that the sum of the squares of the two shorter sides of a right triangle is equal to the square of the longest side (a²+ b²= c²). If both shorter sides are 1, then the hypotenuse will be √2, which is an infinite non-repeating decimal, approximately equal to 1.414. In reality, such a length cannot exist. Nevertheless, we can observe right triangles in the physical world.
Zeno of Elea, a Greek philosopher, devised the famous philosophical problem known as "Achilles and the tortoise." According to the paradox, the quickest runner Achilles can never overtake the slowest tortoise because the pursuer must first reach the point from where the pursued started, meaning the slower one always holds a lead. This creates an ever-repeating process, where the gap between them shortens each time, but there will always be a distance between them. It can never be reduced to zero. As a result, the tortoise always maintains its lead and cannot be overtaken.
Zeno's paradox is a mathematical problem that illustrates the conflict between mathematical logic and common sense. Mathematically, the paradox proves that there will always be half the distance between Achilles and the tortoise, so Achilles can never overtake the tortoise. However, in reality, Achilles overtakes the tortoise without issue. This highlights the disparity between mathematical logic and common sense, which are usually in agreement, but not in this case.
The Western approach to observation involves continually expanding the limits of human perception and logical thinking, which has led to the ongoing development of mathematics and various scientific methods to explore the world. This process is ongoing, as evidenced by the successful mission to send spacecraft to the moon. Our curious minds contain endless discursive thoughts, and this insatiable curiosity is a driving force behind the advancement of science that cannot be stopped.
The observational approach of the East differs significantly from that of the West. Eastern Philosophy suggests that genuine perception of the world requires turning off the six senses. This is achieved through meditation, which practitioners in the East may do for years in secluded hermitages. They do not rely on external enhancements to their senses or the development of advanced technology such as radio telescopes and mathematical logic. During deep meditation, logical thinking is suspended, their first five senses cease to function, and they search inward rather than outward.
As practitioners progress in the practice of meditative concentration, they gain a deeper understanding of the human body. They discover new phenomena, such as Qi channels, acupuncture points, and the interaction of yin and yang within the body. This understanding, obtained through the practice of meditative concentration, forms the basis of traditional Chinese medicine.
Traditional Chinese medicine is often described as the accumulation of the life experiences of working people, according to many books. But how did this accumulation actually happen? For example, how do we know the functions of specific acupoints or the uses of particular herbs? These are very complex and delicate matters, so how could they have been accumulated over time? Even in the story of Shennong tasting hundreds of herbs, he relied on his own sensory observations to categorize their properties and tastes.
If introspection is not taken to a thorough level, it may lead to the formation of concepts such as "Qi". When applied, these concepts become the foundation of traditional Chinese medicine, martial arts, calligraphy, and other traditional cultures. You may wonder how calligraphy relates to introspection. Well, there is a connection. When writing calligraphy with a brush, one must be calm and steady. A restless person cannot become a master of calligraphy.
Many Eastern arts, such as painting, dance, and drama, have a connection to Qi. Chinese opera is one such art form that continues to gain popularity in modern times. What is the reason for this? In Chinese opera, performers practice vocal exercises that involve stretching out notes for extended periods of time, and meticulously rehearse even the most basic movements and facial expressions. This repetition generates a sense of abiding calmness in both the body and mind, resulting in a feeling of pleasure and satisfaction that many people become attached to.
The fan dance is a traditional form of dance in Japan where female performers gracefully wave and turn a fan with gentle movements at a slow pace. Although it may not appear as nimble and graceful as Western ballet, there is an element of calm abiding that is involved in the performance. Many practices in Eastern cultures are centered around achieving inner peace. In fact, Chinese scholars often display a plaque with the Chinese character "静" (peace) in their study rooms, though they may not fully understand the profound meaning behind it.
Chinese martial arts are also deeply rooted in the use of calm abiding. While its techniques may appear intense and focused on the external, as one progresses to higher levels, it shifts from being solely a physical training method to a deeper state of inner peace.
Why do Chinese martial arts seem to be a clown nowadays? Recently, a supposed Taichi master was knocked out within 20 seconds by an MMA fighter. What caused this? Simply put, what is being taught as Chinese Kungfu is often not authentic. Genuine Chinese martial arts require a strong foundation in calm abiding, which fosters concentration and unlocks inner power. Calm abiding does not involve inaction but rather a highly focused mind. It is from this state that one can unleash their inner power, which can be incredibly powerful. A strike with this released inner power can easily knock someone to the ground. Unfortunately, finding genuine Chinese martial arts is increasingly difficult in the modern world.
Unfortunately, Chinese martial arts have shifted away from their original purpose of fostering concentration and calm abiding and have instead become more focused on spectacle and entertainment. For example, this is how people now practice Taichi: a watermelon, chop it into two, half for you and half for me. This approach is concerning because it suggests that people are engaging in fights without proper training, which would leave them with no chance of winning against an MMA fighter. Even an elderly person like myself could easily defeat them by hitting them with a brick, rendering their Taichi training useless. They would have no chance of winning against an MMA fighter, and even an elderly person like myself could easily defeat them. This kind of behavior is not in line with the true purpose and principles of Taichi. It is disappointing to see such a valuable cultural heritage being reduced to half-hearted attempts at showmanship.
Unfortunately, this is precisely how the true essence of Chinese Martial Arts has been eroded. We have neglected the finest aspects of our traditional culture and have already lost some of them, with more being threatened.
The practice of introspection mentioned earlier primarily works on a physical level, but once it is integrated into the mind, it becomes a remarkable achievement. This is when we begin to understand that our Qi channels, musculoskeletal system, and even the external world, originates from the mind.
The idea that the mind is simply consciousness or sensation is superficial. For example, if you were to tell someone that all phenomena arise from the mind, they may respond by saying, "Well, if that's true, I won't ask for much - just give me 300 billion dollars." But no matter how hard you try, you cannot make that happen, because consciousness is not the same as the mind. Thoughts and feelings are merely functional aspects of the mind. The true nature of the mind reveals itself when consciousness ceases to function. This is where the origin and nature of "the force" can be found, and where you can discover the nature of the world and life. (I reluctantly used the term "the force" here to express this concept, as it can be a problematic term. I will explain why later on.)
Different worldviews in the East have emerged depending on the level of observation of the mind, whether complete or not. Taoism, for example, asserts that the essence of the world is Wuji (炁: Qi). However, some modern philosophers wrongly interpret it as a form of materialism. This is incorrect. Wuji is not physical at all. When Taoists meditate according to their worldview, they discover that the true nature of the world is not material but rather formless and shapeless Qi. Wuji can be understood as a state without direction, shape, color, size, and weight.
What is Wu Ji? In simple terms, Ji refers to the two ends of a chopstick, which defines a boundary. Wu, on the other hand, can be translated as "nothing" or "no". Therefore, Wu Ji means there is no boundary. However, the concept of something without boundaries may seem paradoxical. Anything that takes form inherently has a boundary, which means it cannot be the smallest substance. No matter how small it is, as long as it takes on any form, physical or otherwise, it must originate from a more fundamental substance.
Taoists have extensively explored the nature of the world and have concluded that it has no inherent boundaries, leading them to call it Wu Ji. Nevertheless, Taoists still recognize the existence of Qi, which is the perceiver. This is the Taoist perspective.
The approach of Eastern philosophy differs from that of Western philosophy. The latter seeks to expand human perception to observe the world, while the former turns off the first five senses and consciousness to achieve the same end. You may question the validity of such an approach and wonder whether it is akin to falling asleep. However, falling asleep does not result in a complete cessation of mental activity, as the state of sleep itself continues to function. While we sleep, we experience dreams, during which our consciousness is hindered by "Mian Xing Suo" or drowsiness, which impedes our ability to perceive clearly.
When our six senses cease to function, our mind becomes unobstructed and attains a state of clarity and sharpness, which is akin to the concept of Taoist Wu Ji and some other schools of thought. Different philosophical systems have been established based on varying levels of observation of the mind. However, Buddhism posits that even the notion of Wu Ji does not capture the true nature of the world, and ultimately, it too must be negated. According to Buddhism, the nature of the world is Emptiness, which means that all phenomena lack inherent existence.
What happens after the negation of all phenomena? At this point, all cognitive activity ceases, and anything that can be perceived no longer exists. It may be hard to believe, but the experience at this level transcends the limitations of human language. Buddhism recognizes this challenge. For instance, in Chan Buddhism, there is a well-known verse that says, "At this point, words fail, and the ordinary mind dies." Truly, language becomes inadequate, and human cognition is unable to grasp it. It is not a cognitive process where the mind distinguishes one thing from another since this is inherently dualistic. The truth is that our mind is not dualistic, but rather it is self-aware. Therefore, it is not possible to use a dualistic approach to discover a non-dualistic mind.
The Surangama Sutra teaches us that “truth is not in words.” This is because any concept or idea that can be conveyed through language is inherently dualistic and cannot fully capture the essence of truth. As the Surangama Sutra also states, "What is seen as the nature of mind is not what it is. Yet, apart from the nature of mind, nowhere to find it." This means that the true nature of mind is beyond words and cannot be grasped through dualistic perception. As long as we cling to the dualistic notion of a perceiver and a perceived, we will not be able to fully realize the nature of mind. We must go beyond language and dualistic thinking to experience the true nature of reality.
As previously mentioned, our perception of things involves using the five senses along with consciousness. The awareness behind all six senses can, for the time being, be referred to as our sense of self or 'ME'.
According to Buddhism, the dualism of human perception, which separates the perceiver from the perceived, prevents one from seeing the ultimate truth. It is only through "the union of the perceiver and the perceived" that enlightenment can be achieved.
Buddhist meditative introspection can lead to a level of understanding beyond what is possible for our dualistic human perception to comprehend. At this fundamental stage, Buddhism uses the Sanskrit term Shunyata (Emptiness) to describe the concept. The term luminosity is also used to further explain this sophisticated idea. Various terms, such as Dzogchen (Great Perfection), Buddha nature, the nature of awareness, the essence, the nature of mind, and primordial nature, are used to describe the union of the perceiver and the perceived. This realization is the fruit of Eastern philosophy and can lead to profound insights and transformative experiences.
The Eastern Philosophy in Decline
As explained earlier, the two cognitive approaches are vastly different. In the West, the world is viewed as a platform on which many studies and advancements have been made in the material realm. The understanding and utilization of the material world have never been better. In contrast, the tradition of meditative introspection in the East declined significantly by the end of the Qing Dynasty, resulting in fewer people achieving enlightenment through meditation. There was a lack of emphasis on meditative introspection, and the development of science and technology lagged far behind the achievements of the West. As a result, the situation in the East was quite bleak during that time.
The industrial revolution started much earlier in the West, allowing them to develop new technologies and weapons, such as warships and cannons, to explore the world. When Westerners arrived in China with their advanced inventions, they defeated the Chinese with ease, leading to the signing of unfair treaties and the ceding of territory. The shock of this defeat destroyed the spirit and faith of the Chinese people in their own culture and traditions, causing them to believe that Eastern philosophy was useless. As a result, they turned to the West to learn modern knowledge and techniques. Many Chinese people came to the United States to be educated, but what they wanted to learn was not about the nature of the mind, rather to learn how the Western approach to perceiving the world and understanding the function of the mind. Some focused on science, while others studied cultural or medical research. Unfortunately, many abandoned the best part of their own traditional culture, meditative introspection.
Appearance and Essence
The three major schools of philosophy mentioned above were created based on the two cognitive approaches. However, Buddhism does not fit into any of these schools, as they are not comprehensive enough to accommodate Buddhism, which is considered the most inclusive and ultimate worldview.
I'm not sure if my explanation about the worldview above would interest you. However, my fellow Dharma practitioners online may find it intriguing as we have been discussing the topic for a long time. In fact, learning Buddhism involves two parts: establishing the correct worldview theoretically and realizing it through Dharma practice. Buddhism is the only worldview that can be truly realized through dedicated practice.
The three worldviews described above can be studied as philosophical theories, but they cannot be proven to be true. For instance, science claims that the world is made up of matter, but this claim cannot be fully substantiated since the smallest substance that forms the basis of the world has not yet been discovered. Similarly, in objective idealism, the assertion that God created the world remains an unsolved mystery, as no one can see God while they are alive, and it's unclear whether they will be able to do so after death.
Immaterialists argue that the world exists solely in our cognition, but this is not plausible since cognition ceases after death, and we cannot be sure whether true "awareness" persists beyond death.
On the other hand, the Buddhist concept of the world as empty or possessing Buddha nature can be realized during one's lifetime. To achieve this, two key methods are necessary: study and practice. By engaging in both, individuals can comprehend and embody the Buddha nature, making it a practical and attainable worldview.
By observing different worldviews, we can discern that they are composed of two aspects: appearance and essence, which in Buddhism are referred to as "the two truths." Appearance pertains to what we can observe and perceive, while essence is not accessible to our senses.
In materialism, appearance refers to the physical phenomena that we can see, hear, and touch. Scientists have been striving to uncover the essence of these phenomena for many years, with some suggesting it is the molecule, atom, energy, or field. None of these can be perceived with our naked senses, and instead, we must rely on devices to observe them or engage in analytical reasoning through logical thinking.
The concept of appearance and essence is not limited to materialism, but it also applies to Buddhism. In this context, appearance pertains to the state of human beings, which is referred to as relative truth. On the other hand, essence refers to the state of awakened ones, which is known as ultimate truth.
What effect do these worldviews have on us? This is the topic we will be discussing tonight.
