Perhaps we Zen folks should do toward the future what we have sometimes done in the past when the world becomes too troubled: Close the monastery doors to the outside, keep to our own simple ways.
Perhaps we should just stand silent, wisely, not pulled in to all the changes going on outside the gates.
Or, maybe we will find stillness amid all the change, and write new Koans, transcending time and the complexities of Samsara ... this world of passing time.
What do you feel?
And if you have any new Koans to add, please post them here!
From my book:
~~~
And as always, future Zen folks will wisely avoid the philosophical debates, putting down such questions completely. We had best stick to our trusty Koans, although they too may have some new twists:
Does (UNIX) ‘DOG’ command have Buddha Nature?”… MU (Memory Unit)!!
0s and 1s, not 1 not 2.
A system which runs, yet neither boots up nor down.
What was your name before your parents were cloned?
Find the True “I” in AI.
A circuit both open and closed at once.
Show me your Original Interface!
What is the sound of a one device “handshake”?
OM, without resistance, Ohm.
0s and 1s, not 1 not 2.
A system which runs, yet neither boots up nor down.
What was your name before your parents were cloned?
Find the True “I” in AI.
A circuit both open and closed at once.
Show me your Original Interface!
What is the sound of a one device “handshake”?
OM, without resistance, Ohm.
~~~
Because I am a Zen man, I wish to avoid becoming lost in words and scriptural debate. I will point out directions, offer some conundrums and a few possible conclusions … then quietly bow out of the room … leaving others who are interested to argue the fine points. Sometimes saying just a little is enough.
In fact, in Zen, silence is often the wisest response.
Some Buddhists certainly will disagree with where I draw my lines of truth versus skepticism regarding some Buddhist tenets. Some may dislike my proposals, or my personal interpretation of specific Buddhist doctrines, teachings, practices, Precepts and morality. Some will say that Buddhism should ignore the issues I pose in this book and just turn inward. Some may say that Buddhism should turn away from the excesses of society, locking the monastery doors, taking no real action beyond chanting and meditation. Some may argue that Buddhism has survived just fine for 25 centuries, so does not need a change of course, a tuning up or helping out at all, that it will go on for another 25 centuries, or even untold ages, without a single intervention or transformation.
I disagree.
Personally, I believe that if Buddhism is to survive for another century, let alone 25 or 250 centuries, further adjustments and reformulations will be required. As well, changes in Buddhism are bound to occur anyway, whether we wish so or not, accompanying the radical changes which will happen to human beings, our biology and abilities, and to society with passing time. Even the Buddha spoke of passing ages, very different eras and worlds, time that runs in cycles of long Kalpa, each millions or trillions of years long.
ln Zen, we are "in the now," yet we are worshipers of the past, with a sometimes romantic focus on events 500 or 2,500 years ago. Why not also consider 500 or 2,500 years onward from now, and even more? Truth is Truth for all ages. The purpose of this book is to imagine what Buddhism, and especially Zen Buddhism, might be like in some of these potential futures. What relevance will Buddhist and Zen wisdom still have? Just as importantly, what role can Buddhist teachings play in making sure that future changes head in good directions for human beings, our virtual selves, sentient machines, ethically programed drones and robot soldiers, space colonists, space aliens (there may be no close encounters soon, but they are out there, somewhere, in our vast, vast universe), genetically enhanced species including factory farm animals, human organ farms, clones and apes with human DNA in their brains, all the creatures and creations that will co-exist with or replace us, and whatever will remain at the end of time.
How can Buddhist ethics guide us through the coming changes and challenges?
And in the face of all this “progress” and technology, what does Zen Buddhism have to offer the world so that we keep life simple, in balance? Is “progress” always progress? Aren’t we missing how to be at home and content “here and now” as we rush toward “the future?” Zen values should lead us to step away from the machines and digital screens much of the time (rejecting and refusing some technologies completely), while encouraging us to retain and, even more than today, increase and refine our ability to appreciate the small, simple and ordinary things in life. Doing so can preserve and uplift our humanity. There may be seasons to return to the minimalist, traditional, low-tech or no tech, rustic, small-scale, natural, socially withdrawn hermitages and ways of life that Zen people have always cherished. We should learn to put down the purchased goods and keyboards, sit still and rest from our goals, quit the quest for constant improvements and efficiency, restrain the endless hunger for achievements, turn off the flashing lights and ceaseless noise. We can be satisfied with enough and not more, for enough is enough. We can learn not to be too desirous, too material, even in a world of increasing material abundance.
Gassho, J
stlah
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