Saturn represents structure, boundaries and limitations. Psychologically speaking it represents the ego, not as some central point of I, but as a structure which we have developed to cope with the world around us.

Interestingly, I think as we tread the path Saturn represents self-enforced or self-chosen limitation. In the world of form limitations are a self-evident given. One the one hand, a clear form enables the light to shine through it into the world. And on the other hand a form that we struggle with enables us to confront the delusion in our own minds. And this is I think where the role of sila, or ethical conduct, comes in on the spiritual path.

For this reason, ethical conduct is as much a practise as meditation. In sila we are constructing a new form, which acts as a vehicle of the light, but it is not the light. To quote Bodhidharma: Buddhas do not observe precepts. Buddhas do not break precepts.

To free the mind from all improprieties is the Sila of Mind-essence;
To free the mind from all perturbations is the Dhyana of Mind-essence.
That which neither increases nor decreases is the ‘diamond’ of Mind-essence.
‘Going’ and ‘coming’ are only phases of Samadhi.

The Sutra of Hui Neng

But I think there’s more to it than this. We are simplifying our lives, reducing all of the unnecessary clutter. But we are also expressing our true nature. Meditation is ultimately an act of self-expression in a very concentrated and very limited form, i.e. sitting on a mat. This is what gives this mode of self-expression its power. Sila is like this, but carried out into the world.

In the form that we construct through sila, we see our desires made naked. Yet our very nature is free, so in the same way we choose to liberate ourselves from that very same desire and live moment to moment, just like in the moment to moment awareness of dhyana. All forms are after all impermanent. Coming and going are only phases of samadhi.

So who knows what Saturn will bring, as it continues the transit of the 12th house, but it does seem to be the clearing up of old forms and the preparation of new ones.

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I guess if I were to have to make a call I’d say that I am taming the bull.  I’m reminded of Arnold Schwarzenegger’s approach to body building; everytime the same routine, session in, session out. It’s not about making it interesting, it’s about getting the job done. And I’m reminded of something Gil Fronsdal once said; to paraphrase: that people think my talk was boring is a good thing. After all, what we’re pointing to is interesting not the pointing itself. But it seems we are making finer and finer distinctions until there are no distinctions at all.

So, this taming, seems to be about getting some distance on the mind; the kind of distance where thoughts are seen to be external, which is I guess glimpsing the bull. Perhaps distance should be called spaciousness. Thoughts arise within a much wider space than the thoughts themselves. And because of that distance there is a measure of control, which seems to be no control at all, because when there is control it is really thoughts controlling thoughts. Call this wider space presence.

But, now there’s a coming and going within this presence. That is to say from the seemingly wider awareness back to identification with thought. That’s why I think this is called taming the bull and also why I think persistence is key. It seems to me it’s more like breaking in a horse, except not only are we breaking it in, but we’re learning to ride at the same time.  We fall off, i.e. return back to identification with thought. Then we realise this and get back on.  That’s the coming and going or Shin Shau’s wiping the mirror, I guess.

But those who have gone before talk about achieving a sudden realisation, an insight so deep which brings this coming and going to an end. I think we need to get grips with what those who apparently have made the leap have had to say about it. Not that there is anything to be grasped of course.  I’m sure Arnold did his research.  Aside from the fact that buddha is found within one’s own mind, I wonder what I’m not yet seeing.

In the meantime Hui Neng’s realisation on hearing his predecessor recite the Diamond Sutra comes to mind, which was something around the idea of at all moments keeping the mind free.  Perhaps awakening is a matter of spiritual will.

Our body is the Bodhi tree,
And our mind a mirror bright.
Carefully we wipe them hour by hour,
And let no dust alight.

It seems to me that from one point of view he was correct. Desire, anger, lust, greed, fear, delusion obscure that subtle ever present awareness. So various sutras instruct us to eliminate desire. This is what Shin Shau pointed to.

Yet other sutras point us to the emptiness of it all. From the perspective of the ever present (and words fail me here) it’s all empty anyway. So what of desire, anger, lust greed, fear and delusion. Vimalakirti pointed to the idea that desire ultimately derives from non-attachment. Hui Neng, who won the competition and became the next patriarch wrote.

There is no Bodhi-tree,
Nor stand of a mirror bright.
Since all is void,
Where can the dust alight?

In some passages Bodhidharm agreed.

Regardless of what we do, our karma has no hold on us.
The Blood Stream Sutra, Bodhidharma

Yet, to paraphrase Bodhidharma, if we don’t realise our nature, we are bound in karma. And apparently those who don’t realise their own nature it’s because of their heavy karma.

I think we have a two pronged instruction here. One is to work on our karma. I can buy that. And the other is zen.

Through zen, it seems to me from my practise, that we become ever more aware of the effect of these things on our awareness. That was Shin Shau’s understanding. Yet from the awareness itself there is no effect. That was Hui Neng’s.

When Hui Neng, commented that the mind of the ideal person rests nowhere, I think he was pointing clearly to being awake.

Imperturbable and serene the ideal man practises no virtue.
Self-possessed and dispassionate, he commits no sin.
Calm and silent, he gives up seeing and hearing.
Even and upright his mind abides nowhere.

As you know, Buddha means the one who as awakened. The problem is not matter but identification with it. That’s materialism, a resting of the mind within a conceptual framework. However the issue is any resting of the mind in any concept. To awaken from the sleep of identification with thought, even the concept of self, that’s being awake.

Sentient beings who sow the seeds of enlightenment
In the field of causation will reap the fruit of Buddhahood.
Inanimate objects void of Buddha-nature
Sow not and reap not.

It started to strike me in my late teens that I wasn’t getting the whole story in bible studies and they certainly didn’t like me asking questions. Maybe they had an underlying suspicion that they didn’t have all the answers.

So during my parent’s debate over lunch I asked what it meant where it says in the Bible that

And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:

Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.

At the time when asked I didn’t offer what I thought it meant. but, if the kingdom of heaven is within it makes senses to adopt a practise that understands that, you would think.

By dwelling our mind on evil things, hell arises. By dwelling our mind on good acts, paradise appears. – Hui Neng

If it’s within go within through the practise of meditation.

It sometimes surprises me that Buddhism is seen as a religion. But then there are a lot of trappings that certainly appear to give it that appearance:- doctrine, stupas, statues, relics, ritual. Indeed I possess a number of buddha statues. It is doubtful that they look anything like Siddhartha as the form was inspired by the Greeks. For me they’re simply rather interesting reminders to practise.

And if it is a religion, how is that other religious practitioners like rabbis and christian monastics find their way to the practise? What’s drawing them? There’s a lovely article on this matter called Christian Enlightenment, which is well worth a read.

To keep our mind free from defilement under all circumstances is called ‘Idea-lessness’. Our mind should stand aloof from circumstances, and on no account should we allow them to influence the function of our mind. But it is a great mistake to suppress our mind from all thinking; for even if we succeed in getting rid of all thoughts, and die immediately thereafter, still we shall be reincarnated elsewhere. – Hui Neng

According to Wikipedia: Respect is an assumption of good faith and competence in another person or in the whole of oneself. Depth of integrity, trust, complementary moral values, and skill are necessary components.

And yet being treated with disrepect can be a painful experience.

When Fa Da failed to pay his respects to Hui Neng, here’s what Hui Neng had to say.

Since the object of ceremony is to curb arrogance
Why did you fail to lower your head to the ground?
‘To believe in a self’ is the source of sin,
But ‘to treat all attainment as void’ attains merit incomparable!

When we treat our attainment as void there really is no disrespect is there, which I’m sure was Hui Neng’s basis for the discussion, so he didn’t experience disrespect what he saw instead was the next step for his disciple, the curbing of arrogance.

When experiencing disrespect to focus on compassion towards the other changes everything. In my experience. Illusion falls like shells from our eyes and we stand in the present moment.

Just a thought.

Anyway, the Sopranos are a very interesting lesson in not letting go, in not forgiving. It’s curious all the stuff you keep finding that you haven’t let go of.

I was reading some paper I found online the other day which mentioned that Hui Neng’s initial stanza, you know the there is no bodhi tree nor stand of a mirror bright one. The author suggested that the I wipe my mind hour by hour was necessary to establish Hui Neng’s response.

I agree. I haven’t yet established emptiness. So there is a wiping required.

Our body is a Bodhi-Tree,
And our mind a mirror bright.
Carefully we wipe them hour by hour,
And let no dust alight.

And Hui Neng’s response was so brilliant.

There is no Bodhi-tree,
Nor stand of a mirror bright,
Since all is void,
Where can the dust alight.

If you’re interested, these are from the The Sutra of Hui-Neng. I wonder if they describe the difference between Vipassana and Zen. I would like to express the quality of my meditation.

It is raining dust tonight.
Some settles on my mind.
Stillness arises from within
And there is only the breath.

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