If my happiness at this moment consists largely in reviewing happy memories and expectations, I am but dimly aware of this present. I shall still be dimly aware of the present when the good things that I have been expecting come to pass. For I shall have formed a habit of looking behind and ahead, making it difficult for me to attend to the here and now. If, then , my awareness of the past and future makes me less aware of the present, I must begin to wonder whether I am actually living in the real world.
The hallucination of separateness prevents one from seeing that to cherish the ego is to cherish misery. We do not realize that our so-called love and concern for the individual is simply the other face of our own fear of death or rejection. In his exaggerated valuation of separate identity, the personal ego is sawing off the branch on which he is sitting, and then getting more and more anxious about the coming crash!
What we see as death, empty space, or nothingness is only the trough between the crests of this endlessly waving ocean. It is all part of the illusion that there should seem to be something to be gained in the future, and that there is an urgent necessity to go on and on until we get it. Yet just as there is no time but the present, and no one except the all-and-everything, there is never anything to be gained - though the zest of the game is to pretend that there is.
And people get all fouled up because they want the world to have meaning as if it were words... As if you had a meaning, as if you were a mere word, as if you were something that could be looked up in a dictionary. You are meaning.
That's a waste of time. If you really understand Zen... you can use any book. You could use the Bible. You could use Alice in Wonderland. You could use the dictionary, because... the sound of the rain needs no translation.
So the bodhisattva saves all beings, not by preaching sermons to them, but by showing them that they are delivered, they are liberated, by the act of not being able to stop changing.
Here's an example: someone says, "Master, please hand me the knife," and he hands them the knife, blade first. "Please give me the other end," he says. And the master replies, "What would you do with the other end?" This is answering an everyday matter in terms of the metaphysical. When the question is, "Master, what is the fundamental principle of Buddhism?" Then he replies, "There is enough breeze in this fan to keep me cool." That is answering the metaphysical in terms of the everyday, and that is, more or less, the principle zen works on. The mundane and the sacred are one and the same.
I seem to be a brief light that flashes but once in all the aeons of time a rare, complicated, and all-too-delicate organism on the fringe of biological evolution , where the wave of life bursts into individual, sparkling, and multicolored drops that gleam for a moment... only to vanish forever.
So then, the relationship of self to other is the complete realization that loving yourself is impossible without loving everything defined as other than yourself.
It is also in despair of being able to understand or make any productive contribution to the highly organised chaos of our politico-economic system that large numbers of people simply abandon political and social committments. They just let society be taken over by a pattern of organisation which is as self-proliferative as a weed, and whose ends and values are neither human nor instinctive but mechanical.
The truth is revealed by removing things that stand in its light, an art not unlike sculpture, in which the artist creates, not by building, but by hacking away.