The Orchid and the Wasp

How could movements of deterritorialization and processes of reterri-torialization not be relative, always connected, caught up in one another? The orchid deterritorializes by forming an image, a tracing of a wasp; but the wasp reterritorializes on that image. The wasp is nevertheless deterritorialized, becoming a piece in the orchid's reproductive apparatus. But it reterritorializes the orchid by transporting its pollen. Wasp and orchid, as heterogeneous elements, form a rhizome. It could be...

 Each of Us is Several

Since each of us was several, there was already quite a crowd. Here we have made use of everything that came within range, what was closest as well as farthest away. We have assigned clever pseudonyms to prevent recognition. Why have we kept our own names? Out of habit, purely out of habit. To make ourselves unrecognizable in turn. To render imperceptible, not ourselves, but what makes us act, feel, and think. Also because it's nice to talk like everybody else, to say the sun rises, when ever...

 Zen Perception of Time

In its own way, each one of the arts which Zen has inspired gives vivid expression to the sudden or instantaneous quality of its view of the world. The momentariness of sumi paintings and haiku, and the total presence of mind required in cha-no-yu and kendo, bring out the real reason why Zen has always called itself the way of instantaneous awakening. It is not just that satori comes quickly and unexpectedly, all of a sudden, for mere speed has nothing to do with it. The reason is that Zen is...

 Zen and the Art of Mastering Something

Every one of the arts which have been discussed involves a technical training which follows the same essential principles as training in Zen. The best account of this training thus far available in a Western language is Eugen Herrigel's Zen in the Art of Archery, which is the author's story of his own experience under a master of the Japanese bow. To this should be added the already mentioned letter on Zen and swordsmanship ( kendo ) by the seventeenth-century master Takuan, translated by Suz...

 Moritake Haiku

A fallen flower Returning to the branch? It was a butterfly.

 Releasing the Cramp in the Mind

One method of muscular relaxation is to begin by increasing tension in the muscles so as to have a clear feeling of what not to do.15 In this sense there is some point in using the initial koan as a means of intensifying the mind's absurd effort to grasp itself. But to identify satori with the consequent feeling of relief, with the sense of relaxation, is quite misleading, for the satori is the letting go and not the feeling of it. The conscious aspect of the Zen life is not, therefore, sator...

 Zen Spontanaity

Suzuki has translated a long letter from the Zen master Takuan on the relationship of Zen to the art of fencing, and this is certainly the best literary source of what Zen means by mo chih ch'u, by "going straight ahead without stopping." 13 Both Takuan and Bankei stressed the fact that the "original'' or "unborn" mind is constantly working miracles even in the most ordinary person. Even though a tree has innumerable leaves, the mind takes them in all at once without being "stopped" by any o...

 Breaking out of Symbology

A monk asked Ts'ui-wei, "For what reason did the First Patriarch come from the West?" Ts'ui-wei answered, "Pass me that chin-rest." As soon as the monk passed it, Ts'ui-wei hit him with it. Another master was having tea with two of his students when he suddenly tossed his fan to one of them, saying, "What's this?" The student opened it and fanned himself. "Not bad," was his comment. "Now you," he went on, passing it to the other student, who at once closed the fan and scratched his neck w...

 Symbols as Abstractions and Zen

Men feel themselves to be victims or puppets of their experience because they separate "themselves" from their minds, thinking that the nature of the mind-body is something involuntarily thrust upon "them." They think that they did not ask to be born, did not ask to be "given" a sensitive organism to be frustrated by alternating pleasure and pain. But Zen asks us to find out "who" it is that '1las" this mind, and "who" it was that did not ask to be born before father and mother conceived us. ...

 Sitting Buddha

To train yourself in sitting meditation [za-zen] is to train yourself to be a sitting Buddha. If you train yourself in za-zen, (you should know that) Zen is neither sitting nor lying. If you train yourself to be a sitting Buddha, (you should know that) the Buddha is not a fixed form. Since the Dharma has no ( fixed) abode, it is not a matter of making choices. If you (make yourself) a sitting Buddha this is precisely killing the Buddha. If you adhere to the sitting position, you will not atta...