Satori as an Altered State of Consciousness

Satori as an Altered State of Consciousness

Whilst exploring the locations within the community where altered states of consciousness may be found the Queensland Zen Centre-Dae Kwang Sa, was investigated. It resides at Robertson on the south side of Brisbane. The Abbes at the centre, Zen master Sen Shin, was open and welcoming to the centre. There are two practices held weekly, Sunday mornings and Monday evenings, that are open for individuals who do not live in residence at the centre to attend, anyone from the community is welcome to attend or begin practicing. The group size is not set. An interview was conducted with the Abbes in relation to altered states of consciousness and the practise of Korean Zen Buddhism, and I participated in a number of practises at the same time. Through these avenues the relationship between Zen Buddhism, ritual and altered states of consciousness will be delved into. An account for historical purposes illuminates the importance of ritual and tradition in the transmission of the sacred. The rites, rituals and performance rituals contained within the practise remain the doorway to reaching satori, which is Zen enlightenment. This altered state of consciousness is enquired into.

Bodhidharma was an Indian monk in the fifth century and is known as the patriarch of Zen Buddhism in China (Suzuki, 1960). Within the T'ang Dynasty, the lineage for Zen Buddhism can be traced back to two masters Baso and Sekito. He is renowned for the practise of Pi Kuan "wall meditation" for nine-years. His work lasted approximately 40 years and he records that he lived for 150 years or more. This is where the Ch'an sect within China has its roots (Lanciotti, 1949). One of the legends says that he then travelled to Japan and was found as a beggar by Shotoku Taishi a historical figure within Zen; they then shared poetry (Suzuki, 1960). Within this Korean Zen Buddhist tradition the lineage begins with Bodhidharma. Zen Master Seung Sahn from the international Kwan Um School of Zen founded the Queensland Zen centre-Dae Kwang Sa or "Great Light Temple" in 1969. The historical lineage of the tradition shows a transmission from one generation to the next of a Buddhist practise that bridges the "profane and the sacred" (Van Gennep, 1960. pp.1.) via the rituals and rites of passage.

The precepts are likened to rites and there are 5-500 precepts. They are an underlying moral and ethical code for the benefit of all beings. A Ceremony is held for taking the different precepts. The first precept is: I vow to abstain from taking life, the second precept is: I vow to abstain from taking things not given, the third precept is: I vow to abstain from misconduct done in lust, the fourth precept is: I vow to abstain from lying and the fifth precept is: I vow to abstain from intoxicants, taken to induce heedlessness. The ceremonies include chanting of sutras, chanting of mantras, lighting candles, bowing prostrations and offering incense. A Dharma name is given to the new members along with formal robes and Kasa. The Kasa is a brown piece of fabric that is worn over the top of the robe and represents the robes that the Buddha wore. Ritual is best presented as a performance an individual carries out that is prescribed by the surrounding environment. The environment affords the ritual. Stein & Stein (2008) suggest the interrelationship between myth and ritual resides within the social and cultural mythos to imbibe knowledge, rules, stability and social cohesion. The participation in a ritual expresses acceptance, whilst the repetition of the ritual provides validity and sacredness. The rituals performed within Zen Buddhism are for cultivating a Zen mind in order to relieve suffering and benefit all beings.

The rituals within the practise are numerous. Members of the centre wear robes and Kasa whilst sitting within the Dharma room; visitors and guests wear normal attire. The Dharma room is a sacred place. Upon entering the dharma room all participants are to bow towards the alter at the centre front of the room. Upon the alter are candles, incense, a statue of Buddha, moktak, juk be, candle snuff, offering bowls, flowers and some lotus flowers that contain pictures of people that have recently passed away. A large bell approximately 60-70cm high resides at the left hand side of the alter. It is used for timing chanting. Blue padded mats are placed around the room on the floor equidistant with a round, black, meditation cushion on each. The teachers mat faces the alter. The meditation cushion is a different colour. Each place indicates where different practitioners may sit for example dharma teachers, senior students, the student that plays the moktak and the student that times the meditation practise. Visitors and guests are welcomed and each is given their own mat for practice.

The practice is open to all members of the community and I found the clientele to be culturally diverse. A warm friendly atmosphere pervades the centre and any uncertainties are soon put to rest. The number of practitioners varies on any one night depending on the number of visitors that have arrived at the centre. There can be as few as four. The teacher in residence overseas all formal aspects of Zen training, these include, sitting, walking and bowing meditation, chanting of sutras and koan practise. Once everyone is seated within the Dharma room the practise begins with chanting to the sound of the Moktak, which maintains the timing. Following chanting is an alternation between walking and seated meditation. Upon completion all practitioners complete three bowing prostrations and say together the four great vows: Sentient beings are numberless we vow to save them all, delusions are endless we vow to cut through them all, the teachings are infinite we vow to learn them all, the Buddha way is inconceivable, we vow to attain it. The relationship between the ritual aspects of the practise and altered states of consciousness is best illustrated through an interview with Zen Master Sen Shin.

My first question was: Would you say people who practise Zen Buddhist meditation experience altered states of consciousness? Are altered states of consciousness used within the practise for healing, divination, contacting spirits and so forth? I was asked for a definition of altered states of consciousness and provided a definition of Ordinary wakening states in contrast to altered states of consciousness as described by Tart (1972). Baruss (2003) defines ordinary waking states by describing numerous psychological theories that include, computational theory, the theory of inner perception and behaviour theory these theories were described in relation to the everyday phenomenon of being human. Included in these are fantasy, self- perception, thinking, imagination and daydreaming. In contrast Tart (1972) describes general characteristics of Alterations in consciousness and the ways these are produced. The alterations included: Changes to sense of time, fears of losing control, emotional alterations, attribution of meaning to events for example, peak experiences and alterations in thinking. The methods for producing altered states of consciousness included: Reducing or changing sensory input for example sensory deprivation or repetitive stimulation, heightening sensory input by bombardment, prolonged mental involvement, decreasing alertness for example meditative states and finally from alterations in body chemistry for example hallucinogens.
Sen Shin replied: It is, but it isn't. Zen mind is not dependent on dualistic thinking mind.
With a dualistic mind is time and space, right and wrong. Zen mind does not use filters created by habits, conditioning and memories.

Cutting through dualism.
All beings have Zen mind, it is not limited to anything that is, religion, sex, culture.
Practice is to cultivate a Zen mind for the purpose of benefiting all beings.
Through the practise of Zen the unconscious becomes conscious and that is an altered state.
Vividity is the Zen mind; waking up to the awareness of all things is an altered state.
Use the altered state for the benefit of all beings not for egoistic development.
I asked how does the altered state benefit all beings?

Sen Shin asked: Where does suffering come from?
I replied: From ourselves, as a practitioner I would say my mood states affect others.
Sen Shin replied: Attachment to dualistic thought causes suffering, attachment to the thought I am.
When oneness is experienced there is no more suffering, no this nor that for example, no suffering and no one to experience suffering and no one to impose suffering on others.

When experience of oneself is clear then helping others to experience this is beneficial as well.
On the subject of perceiving Karma past and present, divination, spirits, healing and mind to mind communication. Sen shin stated: Zen is not about developing these things, they are a by-product. Within Zen altered states of consciousness can be used for the benefit of beings as long as there is no ego involved. One needs to be completely open as a conduit; one's personal needs are set aside and dissolve when altered state is engaged.

Suzuki (1996. pp. 83) defines Zen satori as "acquiring a new viewpoint on life". Sen Shin says: In order to understand the subtle mind you need to experience it; it cannot be experienced through a wordy description. The altered state of consciousness within Zen Buddhism called satori is experienced through the practise; however, the aim of the practise is not to induce trance but to intuitively look at the world and oneself (Suzuki, 1996).

The lineage of Zen Buddhism represents how the use of ritual can transcend the everyday. Pathways of ritual have been followed by generations of Zen monks in order to support the spiritual development of the practitioners. Driver (1992) believes the ordering of life generated by ritual extends into many social systems. The perception of the environment through the senses is ritualised via our experiences. The moral, ethical code within the precepts remains and is still pertinent in the present. The openness of the Zen centre provides an avenue for those who are searching within themselves. Reps (1971) has defined Zen practise as self-searching for ones' true nature through meditation with simplicity, self- discipline and leaving out formalism. The ineffable nature of Zen Buddhism is apparent when trying to define Satori. Ken-sho is another word that has been used in place of Satori. It means to "see essence or nature" (Suzuki, 1996. pp. 104) representing a noetic essence. Not all altered states of consciousness are enormous mystical experiences produced with loud repetitive vibrations and sometimes the means is more important than the ends.
Wendy Kay

Bibliography
Baruss, I. (2003). Alterations of Consciousness: An Empirical Analysis for Social Scientists. Washington: American Psychological Association.
Driver, T. F. (1992). The Magic of Ritual: Our Need for Liberating Rites that Transform our Lives and our Communities. New York: Harper Collins Publishers.
Lanciotti, L. (1949). New historic contribution to the person of Bodhidharma. Artibus Asiae. 12. 141-145.
Reps, P. (1971). Zen Flesh, Zen Bones. New York: The Penguin Group.
Stein, R. L., & Stein, P. L. (2008). The Anthropology of Religion, Magic, and Witchcraft. Boston: Pearson Education, Inc.
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Suzuki, D. T. (1996). Buddhism: Selected Writings of D. T. Suzuki. New York: Bantam Doubleday Dell Publishing Groups, Inc.
Tart, C. T. (1972). Altered States of Consciousness. New York: John Wiley & Sons, Inc.
Van Gennep, A. (1960). The Rites of Passage. Chicago: University of Chicago Press.