The most common, practical application of Nagarjuna’s philosophy is mentally deconstructing compound objects. This sounds technical but is relatively simple with practice. It is one of the most important Buddhist practices, but it is not exclusively Buddhist, in fact it is universally applicable because it is based on reason and sound philosophical principles.
Buddha famously taught ‘anātman’ (no-self). He taught that people are made up of five constituent parts or ‘aggregates’: form, feeling, discrimination, compositional factors, and consciousness. Form = body and the other four = mind. People are compound objects because they are composed of these multiple constituent parts. The ‘trick’ come when you search for a real self or essence among these parts — when you look for the +real+ person. Buddha said that if you systematically look for the real person within the body and mind you will not find it, and the implication is therefore that it doesn’t exist: that there is no real person, self or essence in the aggregates. You have mentally deconstructed the compound object that is the person and found ‘anātman’ (no-self). The same technique can be used on any compound object (i.e. anything which has parts), e.g. tables, chair, cars, sports teams, armies, forests, trees, leaves etc. In the passage below David Edwards deconstructs the England football (‘soccer’) team using Nagarjuna’s technique ( http://www.medialens.org/index.php/current-alert-sp-298539227/cogitations-archive/67-the-curious-case-of-the-disappearing-football-team-part-1.html )
“What do we mean by ‘the England football team’? On the face of it the question is absurd – obviously we mean the squad of players, and maybe the manager and his coaching staff. But when we check more carefully something curious happens. Consider the players: is David Beckham the England football team? Obviously not – he is merely a part of the team, not the team itself. If Beckham were the England team then that would mean all the other players were also England teams – there would be eleven England teams on the pitch every time they played. Is Wayne Rooney the England team? Again, obviously not. All of the players are merely ‘parts of the team’, not the team itself. People were not unhappy because any individual player had failed to win Euro 2004 – if completely different players had been involved, they would have felt the same – but because something beyond the individuals involved, ‘the England team’, had failed to win. The England team is understood to be the collection of players. But we have already agreed that each of the players, individually, is not the team. So when we consider the collection, we are considering a collection of parts that are all +not+ the England team. It seems remarkable to suggest that by bringing together individuals – none of whom are the England team – they might suddenly transform into an actually existing ‘England team’. Again, if we remove, one by one, the individuals who are not the England team – Beckham, Rooney, Lampard – there is nothing left, no England team. In fact, of course, ‘the England team’ is merely a mental label that we apply to a collection of individual players, but this collection does not actually exist as an object or entity; it is just a product of the mind. The public, then, is upset or delighted because a non-existent entity, a mental label, ‘England’ – a label that they themselves have applied to a group of individuals – has ‘lost’ or ‘won’. In reality, of course, a non-existent entity can neither win nor lose – a label is just a label, a mental construct.
“It is not just the England team that goes missing on closer inspection. When we search for a forest we only ever find trees. The trees are considered part of a forest, but actually they are part of nothing inherently existent – the forest is just a label in our minds. Similarly, leaves, twigs, branches and trunks are deemed to be parts of things called ‘trees’ – but a leaf is not a tree, nor is a twig, nor is a branch, nor is a trunk, nor is bark, nor is a root. What on earth, then, is ‘a tree’? In fact a ‘tree’ is just a label applied to a collection of parts – it is nowhere actually to be found, just like ‘a forest’ and just like an ‘England team’. Remarkably, this understanding applies to all phenomena made up of parts. If we look for an ‘army’, we will only ever find individual soldiers, generals, tanks and guns – the term ‘army’ is just a label. If we look for a ‘book’, we will only ever find individual pages, none of which is a book. If we search for a car, we will find wheels, doors, windows, nuts, bolts and bumpers – none of which is the car – but which we label ‘car’ and then mistake for an actually existing object. Reggie Ray at Naropa University, Colorado, asks: “Where is the essential nature of the car located, exactly? If we begin removing parts of the car, at which point does it stop being a car? The answer is that there is no point at which it stops being a car other than when I stop thinking of it in that way. Moreover, in taking the car apart, ten people would probably have ten different points at which they felt that the essential nature of car had ceased to be. This indicates clearly that essential nature is not something residing in the object, but rather something that resides just in our own thinking. The car, in and of itself, possesses no essential nature.” (Ray, Indestructible Truth, Shambhala, 2000, p.408)”
The phrase ‘inherent existence’ means absolute or real existence, or existence ‘from the side of’ the object. Following Nagarjuna we can conclude that everything in the world is empty of inherent existence: if we go looking for the real object we will not find it. However, this doesn’t mean that objects are completely devoid of existence: they can have a relative or conventional existence. If you offer to give me a lift to the airport in your car I will say ‘thank you very much’ rather than deny your car exists. Even though there is no real car to be found in its parts, your ‘car’ functions as a workable, conventional label to describe a set of gears, wheels, seats etc which can convey me to the airport. The problem is that these conventional labels become sticky. We get so used to them, and they work so well, that we assume that something ‘out there’ in the world really corresponds to the label. In technical terms we ‘reify’ (or thingify) the label.
What is the relevance of this to Sufi Islam? The immediate relevance is that Nagarjuna’s technique is philosophically valid and demonstrates that compound objects have no essence or real existence, whether or not we are atheists, Muslims, Buddhists, Christians or whatever, therefore we need to take it on board. Moreover, from the position of ‘tanzih’ (incomparability) Sufism accepts that nothing in the world is real, because ‘there is no real but the Real (Allah)’, and Allah is not in this world. Nagarjuna’s philosophy therefore helps us to understand Sufism, particularly the work of Ibn Arabi.
Once we have established no-self (anātman), or ’emptiness’ (shunyata) as Nagarjuna called it, then we can enjoy considering how things appear from their emptiness or lack of self. In so doing we move from the ‘profundity of the ultimate’ which Buddha expressed as “form is empty” to the ‘profundity of the conventional’ which he expressed as “emptiness is form”. In a similar way, once we have established Allah’s Oneness, we can enjoy considering how the myriad things appear.
I would like to compare attitudes to religion across three periods of history: the traditional period, the modern period, and the post-modern period. Religions are generally associated with the traditional period, when they held sway, whereas the modern period is characterised by religion’s loss of dominance. It should be noted that different people, countries and areas of the world are at different points in the cycle: even within the same city it is possible to find modern and even post-modern people living in close proximity with traditional people.
Religion has survived in the modern period, although it has lost its dominance. Modern religion has different characteristics from traditional religion. A good place to find a systematic characterisation of modern religion is Donald Lopez’ book “A Modern Buddhist Bible” where he writes:
“Certainly, modern Buddhism shares many of the characteristics of other projects of modernity, including the identification of the present as a standpoint from which to reflect upon previous periods in history and to identify their deficiencies in relation to the present. Modern Buddhism rejects many of the ritual and magical elements of previous forms of Buddhism, it stresses equality over hierarchy, the universal over the local, and often exalts the individual over the community. (p.ix)”
Lopez also points out that modern Buddhism, like other modern expressions of religion, seeks to associate itself with the ideals of the European ‘Enlightenment’ such as “reason, empiricism, science, universalism, individualism, tolerance, freedom and the rejection of religious orthodoxy” (p.x).
Regarding the modern notion of progress which identifies “the present as a standpoint from which to reflect upon previous periods in history and to identify their deficiencies”, this is in sharp contrast to the traditional religious notion of degeneration (found in both Islam and Buddhism), which views the original teaching / revelation period (via the Prophet Mohammed and the Buddha respectively) as the ‘Golden Age’ and all subsequent generations as degenerating, more or less steeply, in virtues and accomplishments. Modernism is enamoured with the idea of progress and views the present as the most progressive age, looking down upon the ‘backwardness’ of previous ages, even the times of Mohammed and the Buddha.
The trick with modernism, as with all ideological prisms, is to recognise it as such from within. It appears so neutral, so objective, yet it is anything but. For example, the project of presenting Ibn Arabi’s philosophy to a ‘modern’ audience presupposes that such an audience even exists – in fact ‘modern’ times may be over, and the assumptions of modernism may be as (ir)relevant as the assumptions of Victorian Christianity.
Unlike modernism, post-modernism is not opposed to traditional religion. Post-modernism is basically looking for good stories (texts) and religions provide these (though it is worth noting that post-modernism prefers to relativise rather than accept any one story’s claim to absolute truth). The real strength of post-modernism comes from inhabiting the text: only by immersing oneself in the text and appreciating it from its own perspective can the story exert its full weight and narrative drive. Modernism, weighed down by its positivist agenda and burden of ‘objectivity’, can never cross the threshold of the religious text – it can only view it as a ‘spectacle’, like a tourist visiting Westminster Abbey. That is why modernists cannot truly appreciate religion.
Like traditionalists, post-modernists can and do step over the threshold of participation, and experience the force of the religious text. In this respect both are the “blind followers” so derided by modernists. The difference is that, unlike traditionalists, post-modernists retain a ‘knowing’ attitude (almost like Orwellian double-think) which enables them to simultaneous immerse themselves in and retain distance from the text.
In the Beshara translation of ‘Kernel of the Kernel‘, the great Andalusian Sufi Ibn Arabi writes: “It is essential to know that as there is no end to the Ipseity [Selfhood] of God or to His qualification, consequently the Universes have no end or number, because the Universes are the places of manifestation for the Names and Qualities. As that which manifests is endless, so the places of manifestation must be endless. Consequently, the Quranic sentence: “He is at every moment in a different configuration,” (Q55:29) means equally that there is no end to the revelation of God.” (ch. 3, p10) Alternative translations suggest that Allah is always in a different “work” rather than “configuration”.
Anyway, the point is that Beshara emphasises the Oneness of the universe with God. For Beshara, God is the substance of the universe. Everything we experience is God Himself in a different configuration. I would like to explore this idea, and contrast it with what I perceive to be the more orthodox Islamic interpretation that the Creator is separate from His creation. What does this imply about reality, about substance? If only God is Real, then anything other than God must be illusory. Does this mean that the creation is illusory? If we consider that “everything is perishing but His Face” (Q28:88) then this surely confirms that only God is Real, and that everything else, being impermanent, is illusory?
In ‘Kernel of the Kernel’ Ibn Arabi describes ‘five presences’ (ch 3), saying that all “these [myriad] universes are encompassed by the five presences”. The first presence is a station of God in which “no qualification or name is possible . . . Whatever word is used to explain this station is inadequate because at this Presence the Ipseity [selfhood] of God is in Complete Transcendence from everything, because He has not yet descended into the Circle of Names and Qualities. All the Names and Qualities are buried in annihilation in the Ipseity of God”. This station of Transcendence is how we think of God prior to creation. Moreover “When Hazreti ‘Ali heard the Hadith “At that time God was in a state such that there was nothing with Him.” he added, “Even at this moment He is still so.”” (ch 3). So Ali seems to be advancing the orthodox Islamic view of God as Transcending the creation.
The subsequent presences are the creation, starting with the reality of Muhammad (2nd presence), the degree of the angels (3rd presence), the universe of galaxies (4th presence), ending with the perfect man (5th presence). Orthodox Islam would consider these separate from God, but Beshara considers them One with God. One Beshara friend used the analogy of water: the 1st presence is described as “the Ocean-Deep point” and the subsequent presences are Rivers and Tributaries flowing from this Ocean. According to this view, all the Presences have the same Substance: God.
This Beshara view clearly emphasises immanence over transcendence. The strength of this view is that the mystical experience is one of closeness to God within His creation — the sense of immanence. However, I suggest that we can happily explain the creation as a series of signs pointing to God and the mystic as an adept sign-reader, so that there is no need to posit God as the Substance of creation. In fact, because the creation is illusory it has no substance, in my view.
When I say that created things are illusory, the best comparison is a rainbow. A rainbow is an appearance that depends on causes and conditions: if the necessary causes and conditions such as sunshine and rain are gathered then a rainbow appears. All created things are like this: each depends on its specific causes and conditions, and the Primary Cause is God. If any necessary cause or condition is absent then the thing does not come into creation. Because every thing is impermanent, sooner or later one of its sustaining causes will cease and the thing will disappear. This is why everything is illusory.
Another way of expressing the same idea is to say that created things lack essence. For example, if we look at a coffee table and we try to find its essence — the coffee table ‘in itself’ — we will not be able to find it. We might try to find this essence in the table legs or the table top, but we will not succeed. However, if we are satisfied with the mere appearance of the coffee table then it will function perfectly well for us: we can put books and magazines on it. By saying that things are illusory I am not saying that they don’t function. We may dream about driving a car, and the dream car may function perfectly as a car, but when we wake up we realise it was an illusion.
These lines of reasoning come from the Buddhist tradition, but I believe they are universally valid. When God finished the Quran by saying “This day I have perfected your religion” (Q5:3) He did not negate all the truths of previous religions. I believe that Islam contains or is compatible with all the key truths of the previous great religions such as Buddhism, Taoism, Hinduism, Christianity and Judaism.
One of Buddhism’s key strengths is its path of negation (via negativa), its philosophical reasoning that challenges our sense of what is fixed and strips away illusion, leaving . . . emptiness. This emptiness is a negative phenomenon (a lack or void) without positive qualities or attributes — we cannot say (predicate) anything true about emptiness. As emptiness is the ultimate truth taught by the Buddha he could not describe himself as a Prophet — how can there be a Prophet of emptiness?
Nevertheless, the Buddhist path of negation is consistent with the theological via negativa of Thomas Aquinas and Maimonides, who both realised that it is impossible to say anything ultimately true about God. We can say what God isn’t (He isn’t a coffee table), but ultimately we cannot say what God is. This is the truth of Ibn Arabi’s first presence: “No qualification or name is possible at this station. Whatever word is used to explain this station is inadequate”. (ch 3)
So, created things are illusory because they arise in dependence upon their causes (including God), their parts and their names. Nevertheless, we do not normally relate to things as illusory. in fact we often grasp at created things as permanent, having fixed essence or self, as independent, and existing from their own side. According to Buddhism this self-grasping ignorance is the origin of suffering and the engine of samsara / maya.
From a Sufi point of view, if we use the example of our self, we see that our mistaken view of our self as independent from God, as existing from its own side, is the ignorance which obscures / prevents gnosis. Only if this false view of self is annihilated (fana) by God can we come to know God. We can see clearly that God is not one with the false self which we perceive in ignorance.
This same reasoning applies to all our other mistaken perceptions: insofar as I perceive trees, cars, tables etc as existing independently of God then I am mistaken – I am perceiving things that don’t really exist – I am trapped in maya. However, if I negate my mistaken perceptions, and come to see the trees, cars and tables as depending on God, then my awareness is correct.
The problem with oneness is that it is tempting to apply it to the things I normally see, which are false. It is necessary to negate these things first, to annihilate them in God. Only once they have been annihilated can they arise again (baqa) in Truth. At this point it is meaningful to describe them as One with God. But if we prematurely apply oneness to the false things that appear to the mistaken mind prior to annihilation, we will create a barrier between ourselves and God. (May Allah guide and protect us all.)
In his book “Indian Philosophy” (p215), Richard King succinctly explains the concept of oneness according to Advaita-Vedanta. Taking the word Brahman as meaning God, the passage supports your view of the world as unreal if seen as independent of God, but real if seen as dependent. The passage also seems to support my view that we must negate the unreal before we can perceive the real.
“[The great Advaita-Vedanta philosopher] Sankara makes three major statements:
1. Brahman is real
2. The universe is unreal
3. The universe is Brahman
“The third statement is meant to explain the significance of the first two. The world is unreal as such, that is, as the world, but it is real in so far as it is seen as non-different from Brahman – the ground of existence. Clearly Sankara does not wish to imply that the world is absolutely unreal in the sense of being without any basis in reality. As he states in his famous commentary on the Brahma Sutra: “As the space within pots or jars are non-different from the cosmic space or as water in a mirage is non-different from a (sandy) desert . . . even so it is to be understood that this diverse phenomenal world of experiences, things experienced, and so on, has no existence apart from Brahman.” The world cannot be completely unreal then since it is a manifestation of Brahman. However, at the same time the world is not real in the same sense as Brahman, that is, from the level of ultimate truth, because it is subject to change. Only Brahman is real in this ultimate sense. Implicitly then, one can talk of three levels:  the unreal or delusory,  that which is real on a practical or empirical level and  ultimate reality.”
The challenge, as I see it, is to strip away the mistaken appearance of independence from practical [level 2] phenomena. In Buddhism this mistaken appearance is known as ‘dualistic appearance’ because practical truths normally appear mixed with a mistaken appearance of independence. They must undergo a process of experiential negation / deconstruction / annihilation before they can they appear unmistakenly as mere practical truths, mere dependent arisings.
“The things we normally see do not exist” is one of the phrases for which Geshe Kelsang Gyatso would most like to be remembered. it is a wake-up call to us all, heartfelt advice that we should integrate into our daily lives and our way of perceiving the world.
The reason why “the things we normally see do not exist” is because the things we normally see appear to exist inherently, independent of their parts and the minds which perceive them. During his Universal Compassion teachings in Summer 2008, Geshe Kelsang explained how we can overcome our ignorant grasping at inherent existence. He described how we should analyze with wisdom the way things normally appear to our minds. The following paragraphs are my edited notes from his teaching:
“What does it mean to search for things with wisdom? Through wisdom we develop the sincere wish to understand the way things really are, which is called ultimate truth. With this wish, if we search for things, then we are doing so with wisdom. This is called an ultimate search.
“When we search for things that we have lost such as our car we are searching for things with ignorance. This is called a conventional search. If we lose our car we believe that the car we normally see is lost, but this car does not exist! This is ignorance. Then we believe we have found the car that we normally see. This is also ignorance! We should know that although we see things, our way of seeing things is mistaken.
“When we see a car we see a car within its parts. In reality a car does not exist within its parts because neither the individual parts nor the collection of parts is the car. If we search with our wisdom eye we will not find the car. We will realize that it does not exist in the way we think. We will realize the emptiness [Sanskrit: shunyata] of the car. We meditate on this single-pointedly for as long as possible until we develop deep familiarity.
“In the same way we see our body. Whenever we see our body we see it within its parts. In reality our body does not exist within its parts, because they are the parts of the body not the body itself, however there is no body other than its parts. Through understanding this we will perceive the emptiness of our body.
“In the same way when we see our self we see our self within our body and mind. In reality our self does not exist within our body and mind because they are our possessions and our self is the possessor. However there is no self other than our body or mind.
“We can apply this to all phenomena. Then we will realize the emptiness of all phenomena. We should meditate on this and hold it without forgetting.”
(For more detailed teachings on emptiness, please refer to Heart of Wisdom by Geshe Kelsang Gyatso, available from http://www.tharpa.com)
In a separate teaching Geshe Kelsang Gyatso has said that the mind which is completely mixed with the emptiness of all phenomena can validly be called God (see my article God and Buddhism). So, when the veils of illusion are removed, what remains is God.
In a poem called The Theophany of Perfection by Ibn Arabi, God addresses the disciple, revealing the veiled truth behind “the things that we normally see”.
“Oh, my beloved! How many times I have called you without your hearing Me!
How many times I have shown myself without your looking at Me!
How many times I have become perfume without your inhaling Me!
How many times I have become food without your tasting Me!
How is it that you do not smell Me in what you breathe?
How do you not see Me, not hear Me?
I am more delicious than anything delicious,
More desirable than anything desirable,
More perfect than anything perfect.
I am Beauty and Grace!
Love Me and love nothing else
Let Me be your sole concern to the exclusion of all concerns!”
(quoted in An Ocean With Shore by Michel Chodkiewicz, State University of New York, 1993)
In his Lojong teachings Geshe Kelsang Gyatso says that we can see this world as a Pure Land of Buddha, because for a Lojong practitioner every situation provides a perfect training opportunity. However in his Mahamudra teachings Geshe Kelsang emphasizes the impurity of this world.
During his Mahamudra teachings in the summer of 2007 Geshe Kelsang taught about sleep. He said that sleep is a subtle mind which causes sense awareness to cease. While awake we use our five sense awarenesses but
“these sense awarenesses, normally, for ordinary beings, always perceive inherently existent forms, sounds, smells, tastes and tactile objects”.
These are the five objects of desire.
“We are like flies, always wanting, seeking these objects.”
Our mind is always grasping at these objects, therefore we have no opportunity to experience inner peace during waking, instead we experience unpleasant feelings such as worry, attachment, anger and dissatisfaction.
“We are like a negative person during waking.”
When we sleep our gross minds such as our sense awarenesses cease. All the problems we experience during waking cease. Deep sleep activates our very subtle mind, which functions to perceive emptiness (shunyata), but we cannot recognize it because we have insufficient mindfulness. Therefore we need to train in Mahamudra meditation to activate our very subtle mind during waking. This involves trying to replicate the sleep process by causing our sense awarenesses and other gross minds to cease. (Please see Geshe Kelsang Gyatso’s books Mahamudra Tantra or Clear Light of Bliss for a detailed explanation.)
Geshe Kelsang says that the path to liberation taught in Mahamudra Tantra is different from that taught in Sutra, because in his Sutra teachings the Buddha never mentions subtle or very subtle minds. In fact, in the Sutras the Buddha teaches that liberation (nirvana) can be attained by working with our normal (i.e. gross) perceptions. For example, in the Rohitassa Sutta (Samyutta-Nikaya (I, ii, 3.6)) Rohitassa, the some of a god (deva) asks the Buddha if there is some place
“where, lord, does one not get born, nor grow old, nor die, nor leave one’s sphere for another, nor get reborn? Now is one able, lord, by walking to come to know the end of the world, or to see it, or to get there?”. The Buddha replies that there is no such place, but that “it is in this fathom-long carcass [i.e. the human body], friend, with its impressions and its ideas that, I declare, lies the world, and the cause of the world, and the cessation of the world, and the course of action that leads to the cessation of the world.”
In the Sutras the Buddha therefore recommends, as a path to liberation, meditative practices which work with our normal sense perceptions and mental awarenesses, such as the four ‘close-placements of mindfulness’. (For more information on these close-placements please read the book Satipatthana – The Direct Path to Realization by Ven. Analayo.)
The idea that this body is a suitable basis for achieving liberation is in accordance with the Abrahamic religions. At the core of all of these religions is God’s creation of Adam and Eve in His own image or form. According to Muslim tradition God fashioned man from clay and then breathed life into him. Muslims believe that man has a privileged place in creation because God taught man “all the names” (Qur’an:2:31).
“To say that God created man in his own form implies that man’s meaning is designated by God’s all-comprehensive name, which denotes both the Essence and all the divine attributes. When the Qur’an says God taught Adam “all the names,” this means that he taught him all the names of God and creation. These names designate God as the One/Many, the single Essence that comprehends all reality, what Ibn ‘Arabi commonly calls “the Divine Presence”.” (from Ibn ‘Arabi – Heir to the Prophets by William C. Chittick, OneWorld 2005, p74).
It is because God taught man “all the names” that man has the potential to achieve perfection (i.e. liberation).
A Buddhist monk once asked me to comment on a particular retreat center in Spain. I said that in my opinion it was “fantastic and crap”, which made him laugh. It was fantastic because there was a palpable, magical spirituality about it. it was crap because it had many of the tedious problems associated with human communities such as poor communication, wasted effort and resources, project delays etc. Little did I know at the time that I was later going to build my joke into a whole philosophy — but here goes!
The first Noble Truth of Buddhism is the truth of suffering, the unsatisfactory nature of life. The entire realm of existence is said to be pervaded by unsatisfactoriness. Even our moments of pleasure and happiness have an unsatisfactory quality about them. The third Noble Truth is the truth of cessation. It is possible to achieve a True Cessation of suffering. This True Cessation is Nirvana, and only Nirvana is peace. This fundamental teaching of Buddhism describes a yawning chasm between our current state of suffering – samsara – and the holy state of Nirvana. The fourth Noble Truth is the path to get from samsara to Nirvana.
In his deconstruction of all conceptual categories, including the four Noble Truths themselves, the 2nd century CE Buddhist philosopher Nagarjuna showed how neither samsara nor Nirvana exist inherently, from their own side. They are both empty of inherent existence, which means that they are dependent-related phenomena. They both depend upon mental imputation.
Geshe Kelsang Gyatso’s teachings on the Tibetan Lojong tradition imply a way in which we can see this world as both faulty and perfect. At the heart of the Lojong tradition is the teaching on Exchanging Self with Others, which is described in detail in the article A Place Where We Cannot Be Harmed. If we fully exchange self with others then, although there continues to be suffering, we are no longer be harmed by it. From this point of view we have achieved Nirvana while remaining in the world.
In his oral teachings in 2008 Geshe Kelsang Gyatso explicitly stated that even for the trainee Lojong practitioner this world is like a Buddha’s Pure Land, because it enables us to experience the perfect conditions we need in order to advance on the path (to generate renunciation, bodhichitta and wisdom realizing emptiness). From the point of view of the Lojong practitioner the world is both perfect and faulty at the same time. It is faulty because there is suffering in it, but it is perfect because if we exchange self with others then we are able to transform suffering into the path to enlightenment. For Lojong practitioners whatever conditions we encounter are perfect for our practice. As Geshe Chekhawa says:
“Do not rely upon other conditions. Apply the principal practice at this time.” (quoted in ‘Universal Compassion’ by Geshe Kelsang Gyatso).
In theistic religion there is a similar gulf between the perfect state of the Creator and the faulty, suffering state of the creatures. Because of this gulf many mainstream Muslim scholars insist on God’s transcendence rather than immanence with regard to the created world. They say that to argue that God is immanent in the created world is to deny both God’s unity and perfection.
On the other hand, the great Sufi Muslim scholar Ibn ‘Arabi argued that we need to investigate reality with two eyes: reason and imagination. With reason we will, as the other scholars say, discover God’s incomparability (Arabic: tanzih) with his creation and therefore we will understand the truth of transcendence. But if we explore with imagination we will discover God’s similarity (Arabic: tasbih) to his creation, and so we will understand the truth of immanence.
“Ibn ‘Arabi’s contribution was to stress the need to maintain a proper balance between the two ways of understanding God.” (Ibn ‘Arabi – Heir to the Prophets by William C. Chittick, OneWorld Publications, 2005, p19).
By viewing the world with the eye of reason we see that it is crap! By viewing the world with the eye of imagination we see that it is fantastic! But we don’t want to suffer from double vision. We want to develop a unified vision which is able to handle conventional and ultimate reality at the same time.