The Unified Field is the Buddha Mind
The human problem today can be summed up in the loss of the capacity to cooperate. And because the universe operates fractally, we can see this principle, or failure of principle to operate at every level—to misfire, to create glitches.
And so at the end of this cosmic process when everything has become completely chaotic, uncooperative, rebellious, cancerous, it is at that moment that the fall into the massive and total rupture with oneself, with the other, with the Real, with nature—that rupture again returns to the rapture of unity. And this is what the function of yoga is to bring about: the end of entropy and the return to the Singularity.
The swastika, the original symbol of the motion of time through the four ages, the four yugas, begins with a yuga in which there is only the unified field, there is only the one intelligence, the one power of love that unites all of nature into a single whole, a superorganismic system of reality in which all is served to enable the flowering of the ultimate potentialities of every being. But the oceanic consciousness of that unified field begins to shift: the ocean creates waves, and so those waves then become potencies of variability, that begin to be separable from the whole, and that’s the second yuga, the Treta Yuga. And then the waves become “wavicles”, you could say—they alternate between waves and particles—in Dwapar Yuga; Dwapar the two, the twin cities: that of soul, that of ego.
And then in the final age, only ego, only particles—particles in competition, in battle, or in imitation, desire, attraction, repulsion—but no longer a unification of consciousness that is referred by Huang Po and the Buddhists as Buddha-Nature. But it is nature itself, and it is the nature of the Real to be unified as wholeness—because that is love, and that is the yearning even of the particle to come out of itself, to unite. But a particle can only imagine uniting with another particle, and that cannot be: il n’y a pas (there is no relationship). Only at the level of the wave relating to the ocean can there be a return.
And so from ego—which is the particle—to the soul-wave, and then back into the oceanic wholeness, is the movement of consciousness—beyond identification with the body, to identification with all of the potencies of consciousness, and then into the Real of the Absolute that never changes, that never loses that totality of Being, that pervades and includes and underlies and transforms all that appears and disappears, and returns it at its proper moment into the absolute beauty of a single cosmic ecosystem that is entirely benevolent.
So we must come out of that non-benevolent, competitive, rebellious, consciousness, that can only think of its own desire, that cannot transcend its own limited event horizon, and that is always in a state of paranoid relationality with the other, and trying to create a sense of control, and of certainty, and of empowerment in relationship to the other—whereas there must be a surrender into that unified wholeness in which the Dao, the relationality, is determined not by the ego and its own demands, but determined through the surrender to that consciousness that lies beyond the limited horizon of the ego.
It’s that swaha of ego-consciousness that enables one to break through the barrier, the membrane, of the ego’s identity, and return to connect with the infinite intelligence that we have fallen out of by identifying as egos. We have lost all of the potentiality and the power and the beauty and the love and the glory of what we really are, because of that desire for the intensity of the experience of the particle. And we have lost the wave and the ocean and the bliss of our true nature.
This, in a way, is what a cancer is: it is when cells become so toxic that they lose touch with the organismic command system, and they begin to start acting on their own, and grow out of proportion to what the whole needs, and begin to separate into rebellious entities that become tumors. Every ego is a cancer upon reality because it has fallen out of wholeness and is acting rebelliously for its own desires, which are no longer in harmony with the whole. And it is only when the ego is sacrificed that that bliss, the peace, the joy of wholeness, returns to the world, and the world returns to that cosmic intelligence that enables harmony to be restored everywhere, at every level, from the cellular, from the quantum, from the black hole, all the way up to the galactic, and the cosmic, and the trans-cosmic—all is very simple when the mind returns to its own inherent simplicity that is all-knowing. But when it attempts to grasp using the dualistic thought patterns of language, it falls into that chaotic duality that cannot understand the Real, because the Real is not functioning on the basis of duality.
And so, there are no concepts that grasp the Real, and the attempt to grasp the Real through concepts creates more of a falling out of the Real and a greater and greater complexity and chaos of a system that is out of control and that loses touch with and therefore loses the life energy that enables it to be sustained. And eventually it collapses into a chaos of complete paralysis of will because of its own split nature that has lost its center.
And so now we must return to the center and not fall into competition, or fear, or desire, or repulsion, but remain in that unmoving center that enables the Dao to re-form around us an energy field of harmony and wholeness, in which the power and intelligence of the Real will guide us to create the optimal relationship of individual to environment, and of all of the different aspects of the cosmic environment to come back into unity and the goodness in which all are served, rather than a war in which all are destroyed.
So we’ll read one more section from Huang Po. And this is a note taken by one of his disciples:
“One day after taking his seat in the great hall, the master began as follows: ‘Since Mind is the Buddha’”—Buddha here meaning the Absolute, and you could use any term, you could use Allah, Shiva, Brahman—and there’s a question that cannot be answered by the dualistic mind: is Buddha a person or is Buddha and impersonal Absolute? But ask yourself that question about yourself: are you a person or are you simply an absolute field of perception? When you’re in deep sleep you’re not a person are you? There’s a field, and it’s a luminous field if you begin to become awake in that field. But that field consciousness which contains all without needing to be a center of control, enables the center to be everywhere, and allows a complete unification, rather than a differential competitive relationality that becomes perverse and pathological.
So he’s saying Mind is the Absolute: you are Mind, you are consciousness, there is nothing else. But be the Buddha-Mind, the Absolute Mind, not the mind that is alternating with different thoughts that creates an illusion of difference rather than of sameness.
So, “Since Mind is the Buddha it embraces all things. From the Buddhas”—here in plural, meaning all those who have attained unity with the infinite field—”to the one extreme to the meanest of belly-crawling reptiles or insects at the other.” In other words, all of nature is a single whole. You are no better than the snake or the insect, we are all part of a single wholeness—and it’s the wholeness that is real, not the separate individual. And the more that we allow the recognition of that fact that no one has a monopoly, no one has ownership, no one has the right to maintain control over the whole because one is a temporary appearing-and-disappearing-particle, and that particle will inherently lose its power to exist.
“So all these alike share the Buddha-Nature. And all are of the substance of the one Mind. So after his arrival from the West, Bodhidharma”—the original yogi who came to China to begin the Chan and Zen dynasties—“Bodhidharma transmitted nothing but the dharma of the one Mind, He pointed directly to the truth that all sentient being have always been of one substance with the Buddha.”
You have never been different from the Buddha. You are the Buddha, but you’re only the Buddha when you don’t believe you’re a particle, separate ego, that is searching for the Buddha…