Realizing Awakened Consciousness: Interviews With Buddhist Teachers and A New Perspective On The Mind

Amaro, Ajahn, 5–6, 69–88; and absence of boundaries, 81, 210; and awakening experiences/insight experiences, 76, 79–82, 87–88; biographical sketch, 5–6; in California, 87–88; and clarity and brightness of perception, 79, 194; comments on author’s interpretation of interview, 217; and competitive urge in spiritual development, 78–79, 81; and controlling attention and quieting the mind, 79, 80, 193; in England, 77–86; and equanimity, 88; and faith, 77; and freedom and desire, 74–76; and Gautama’s teachings on morality, 225; and habit of anxiety/worry, 84–86; meditation practices, 75–76, 78, 85–86; and mindfulness, 79; and monasticism, 6, 72–88; and nonattachment/letting go, 76, 80, 82, 195–97; origins of interest in Buddhism, 5–6, 69–72; publications, 69, 83; and seeking approval, 84, 85; and suffering, 2, 5, 75, 290; teachers, 72–73, 77–78; in Thailand, 72–77

ambiguity, tolerance for, 19, 265, 269

anger/irritation/resentment, 314n22; decrease in, 93, 98–99, 101, 186, 194 (see also equanimity); and gradual cultivation following moment of sudden awakening, 180; and insight meditation, 117; and Jill Bolte Taylor’s poststroke insights, 238; and Pirahã culture, 252; and space between impulse and action, 177; and stages of enlightenment in Theravada Buddhism, 108

animals: communication systems, 232–33; and emotions and feelings, 281; and evolution of consciousness, 15, 228–31; and insight, 306n20; and object permanence, 231; and perceptual representations, 15, 277; self-recognition experiments, 231–32

anxiety, 17, 84–87, 141, 198, 252, 269–70, 287. See also dukkha; worry

An Arrow to the Heart (McLeod), 63

attention: capture of attention by sudden sensory stimuli, 42, 300, 301; and control of contents of awareness, 118, 281–82; and development of capacities for awakening, 13, 129, 192–95, 203 (see also specific teachers); diffuse, receptive attention of infants, 244, 246–48; and fast and slow thinking, 283; and focus on perceptual awareness, 281, 287; and jhāna practice as basis for insight, 106, 112; meditation and improvement on the Raven Progressive Matrices test, 315n38; and seesaw metaphor for forms of attentiveness, 300–301; and unconditional acceptance of the present moment, 123, 124, 129; and wandering thinking, 286. See also concentration; meditation

Auschwitz, retreats at, 11, 169–70, 172, 173

Austin, James, 293–302; and awakening experiences/insight experiences, 13, 211, 294–98; and egocentric and allocentric processing, 211, 242, 277, 279, 285, 298–302; and neurological basis of awakened consciousness, 241–42, 295–96, 298–302; origins of interest in Buddhism, 293–94; and psychic and somatic sense of self, 298–99; publications, 299; research implications of theory, 288

Australia, collaborative culture in, 36

awakened consciousness, 16, 205–26, 273–92; and absence of boundaries, 14, 208–12, 277 (see also boundaries, absence of); and absence of emotional attachment to the self, 14, 110–11, 124, 212–14; and absence of fear, 297, 301; and absence of motivation or desire, 76–77, 79, 108, 297; awakening without compassion, 14–15, 203, 207, 218–26; and capture of attention by sudden sensory stimuli, 42, 300, 301; changes required for shifting to, 287; and classical Indian ascetic model, 141; comments by teachers on author’s interpretations of their interviews, 217–18; cultivation/stabilization of insight experiences following initial experience, 12, 115, 131, 138, 180–81, 190, 207–8; development of capacities for (see awakening, development of capacities for); and emotions and feelings, 280–81; evolution of (see evolution of ordinary and awakened consciousness); and fast thinking, 282–83, 286, 287; feeling of lightness and buoyancy, 65, 130, 213–14; feeling of release, happiness, joy, etc., 99, 116, 158, 217, 255, 284, 286, 291, 297; feeling that awakened consciousness is simple, obvious, and ordinary, 79, 216–17; future of, 269–72; generation of, 276–80; impact of experiences on daily life, 93, 98–99, 101, 106–7, 117, 160 (see also anger/irritation/resentment; anxiety; equanimity; happiness); and infants, 244–48, 278; and Jill Bolte Taylor’s poststroke insights, 278; and meaning, 284, 290; misconceptions about awakening experiences, 116–17; model of ordinary and awakened consciousness, 16, 273–92, 274; Native Americans and, 310n26; and need for elimination of conditions of material deprivation, 291; neurological basis of, 211, 241–43, 295–96, 298–302 (see also allocentric processing); and nonattachment (see nonattachment/nonclinging); “not knowing” and feeling of fluidity and dynamism (awareness co-arising with action), 14, 31, 165, 214–16, 282; permanence of effects, 25–26, 31, 82, 95, 111, 115, 130; and Pirahã culture, 17, 249–58; and politics, 269–72; and possibility of slow thinking, 283, 289; and psychopathology, 224–25; and “pure” perceptual representations/focus on immediate experience, 16, 277–79, 284, 287; and reification/de-reification of social reality, 236–37, 288; relation to compassion, 166, 201–3, 211–12; relatively high levels of wealth and education among seekers, 291; and remedies for dukkha, 17, 19, 268; sensation that the world stopped, 40, 124, 196, 212; and social reality/social self, 279 (see also social reality); suddenness of shift in perspective, 38, 41–42, 208, 211, 241; summary of differences between ordinary and awakened consciousness, 285–87; terminology issues and shared meaning, 206; and world religions, 261. See also specific teachers

awakening, development of capacities for, 13, 191–204; and compassion and empathy, 13, 198–204; and controlling attention and quieting the mind, 13, 23–25, 42–43, 79, 80, 107, 109, 124, 127, 153–54, 192–95, 203; cultivation of insights following sudden awakening, 12, 115, 131, 138, 180–81, 190, 207–8; and letting go of conditionings, 13, 195–98, 203; mythic Buddhist model of sudden total enlightenment vs. gradual accumulation of insight experiences, 87–88, 93–94, 141–42, 203–4, 207–9; and personal qualities, 191; success independent of teaching tradition, 95, 192. See also conversation; koan study; meditation; specific teachers and types of Buddhism

awareness: awareness co-arising with action, 14, 214–16 (see also “not knowing”); and blindsight, 230, 276; and the body, 228–29, 243; and Damasio’s model of consciousness, 229; default mode network and shifts in awareness, 288; expansion and contraction as form of nondual awareness, 27, 28, 31, 205, 215; and freedom, 188–89; unconscious awareness, 230, 275–76, 281–83. See also attention; awakened consciousness; consciousness, model of; consciousness, ordinary; self

Batchelor, Martine, 6–7, 91–102, 192; and awakening experiences/insight experiences, 93–96, 98–102; biographical sketch, 6–7; and buddha nature of all people, 99–100; community life in England, 97–99, 101; and compassion, 102; and death of father, 101–2; and de-grasping, 93–96, 98, 196, 197; and equanimity, 93, 94; and koan study, 95, 96; in Korea, 92–97; meditation practices, 92–96, 100–101; and monasticism, 6, 92–97; origins of interest in Buddhism, 6, 91–92; publications, 7, 91, 102; and realization of self-centeredness, 95–96; and Stephen Batchelor, 97, 98, 137; as teacher, 97–98, 102; teachers, 6, 97, 102

Batchelor, Stephen, 9, 65, 137–47; and awakening experiences/insight experiences, 9, 138–39, 141–42; and belief, 9; biographical sketch, 9; on the Buddha, 141–46, 280; and clarity and brightness of perception, 194; and compassion and empathy, 146, 147, 198; and controlling attention and quieting the mind, 194; and equanimity, 141; and living authentically from the perspective of awakening, 138, 147, 204; and Martine Batchelor, 97, 98, 137; meditation practices, 140; and mistaken emphasis on happiness, 146–47; and monasticism, 138–39, 141; and nonattachment, 198; “not knowing” and feeling of fluidity and dynamism, 214–15; origins of interest in Buddhism, 9; and process of integration of path, 138–39; publications, 9, 137, 141–46; and the self, 143–44; and silence, 214; teachers, 9, 140

belief, 31; Batchelor (Stephen) and, 9; belief in the reality of social reality and the social self, 17–18, 241, 243; Buddhism as system of assumptions and beliefs like any other religion, 63, 64; impact of specific Buddhist framework (Theravada, Zen, etc.) on insight experiences, 100; and institutionalization of questioning the status quo, 18, 197, 264–65, 284, 291; McLeod on, 63, 64, 65; and social reality and responses to dukkha, 17–18; Tarrant on, 44, 197

Berkeley Zen Center, 132

Bhagavad Gita, 178

Bickerton, Derek, 233–34, 307n37

blindsight, 230, 276

bodhichitta, 52, 185, 317

bodhisattva vows, 188

body, 65, 85, 228–29, 243, 298. See also breath; feelings; interoception; pain and physical discomfort

boundaries, absence of, 208–12, 294–95; Amaro and, 81, 210; and compassion, 209–11; Glassman and, 165; O’Hara and, 154, 209; and Pirahã culture, 254; Tarrant and, 38–39, 210; Young and, 3, 25, 31, 205, 208, 209. See also self

Boyle, R. P., and awakening experiences, 13, 279

brahma viharas, 187–88, 317

brain: Austin’s theory of egocentric and allocentric processing, 242, 277, 279, 285, 298–99; and body maps, 228; cognitive load, 276–77, 279; communication problems between brain stem and cortex, 228–29, 243; default mode network, 279, 288; and evolution of consciousness, 228–29; and feelings, 280, 284, 285; “hot spots” for sense of self, 300; perceptual and conceptual processing, 274–79; and psychic and somatic sense of self, 298–99; research implications of consciousness model, 288; and seesaw metaphor for forms of attentiveness, 300–301; and thinking, 281–83, 289, 314n27. See also brain stem; evolution of ordinary and awakened consciousness; reticular nucleus; thalamus, thalamic nuclei

brain stem, 228–29, 243, 284, 285

breath: and death and impermanence, 101–2; and meditation, 22, 59, 95, 112, 124, 125, 140, 153, 193; spontaneous slowing of, 23; and three-year retreats, 53

Bring Me the Rhinoceros (Tarrant), 43, 47

Buddha, the: awakening experience, 139, 141; and compassion, 146; and daily life, 117, 139; and death of companions, 145–46; emotions of, 280; influence of teachings on other cultures, 261; and moral dilemmas, 145; and nonclinging, 189–90; as a real person, 141–46, 280; and the self, 143–44; and suffering/dukkha, 146, 147, 261–63; teachings on morality, 225; terminology for awakened consciousness, 206

Buddhism: and the body, 65; compared to Pirahã culture, 250–51; “divine abodes” (practices of loving-kindness, compassion, sympathetic joy, and equanimity), 52, 55, 187–88; emphasis on enlightenment and insight experiences, 139, 141, 151, 165; Gate of Sweet Nectar liturgy, 168–69; and metaphysics as skillful means, not statement of ultimate truth, 189; and mindfulness, 251–52; and nonattachment/letting go, 190, 253 (see also nonattachment/nonclinging); as system of assumptions and beliefs like any other religion, 64; terminology for awakened consciousness, 206; and toleration for ambiguity, 19, 265, 269. See also meditation; Theravada Buddhism; Tibetan Buddhism; Vajrayana Buddhism; vipassana tradition; Zen Buddhism; specific countries and teachers

Burma: Burmese teachings on freedom, 189; Fronsdal’s experiences in, 129–30; Goldstein’s experiences at Burmese vihar in Bodh Gaya, 182–83

Canada, Buddhist communities in, 52–53

carapace: carapace of symbolic reality (Giddens’s term), 15, 18, 240, 263–64, 283; White’s use of term, 239

Catherine, Shaila, 7, 105–18; and absence of emotional attachment to the self, 110–11, 212–13; and awakening experiences/ insight experiences, 7, 106–10, 113–15, 118; biographical sketch, 7; and compassion, 109, 199; and controlling attention and quieting the mind, 109, 194; and cultivation/stabilization of insight experiences, 115; and daily life review, 117; and Insight Meditation South Bay, 7; meditation practices, 106, 109, 112–13, 117; and misconceptions about enlightenment, 116–17; and monasticism, 106; and nonattachment, 108, 113, 117, 196; origins of interest in Buddhism, 105–6; and peacefulness and equanimity, 108, 109, 113, 115, 194, 196; publications, 7, 105, 106; silent retreat experiences, 7, 106; and social reality, 238; teachers, 7, 105–6, 110–12

Chah, Ajahn, 72–73, 78, 86

change, dukkha of, 261, 262, 264, 272

charnel practices, 170, 317

children. See infants and children

Chinul, 12, 180, 190

Chithurst Monastery (England), 77–79

Chomsky, Noam, 233, 275

Christianity, 224, 261, 266–68

climate science, 271

cognitive load, 276–77, 279

compassion: and absence of boundaries, 209–11; as activity of emptiness, 185, 188, 202; awakening without compassion, 14–15, 203, 207, 218–26; Batchelor (Martine) and, 102; Batchelor (Stephen) and, 146, 147, 198; as both contributor to and consequence of progress toward awakening, 151, 200–201, 211; Catherine and, 109, 199; and development of capacities for awakening, 13, 192, 198–204; Fronsdal and, 125–26, 200, 223; Glassman and, 166, 200, 225–26; Goldstein and, 184–85, 199, 202; as grounded on empathy, 198–99; and happiness, 184–85, 199, 201; and koan tradition, 200; meditation techniques for, 199 (see also metta meditation); O’Hara and, 10, 151, 154, 158, 201–2, 209; as one of the four immeasurables in Tibetan Buddhism, 52, 55, 187; and Pirahã culture, 253–54; relation to awakening, 166, 201–3, 211–12; and socially engaged Buddhism, 225–26; Tarrant and, 46, 200; and Tibetan Buddhism, 55

concentration, 109, 128; concentration subjects, 112; and the Eightfold Path, 139; and happiness, 116, 185; jhāna practice, 106, 112–13; meditation and improvement on the Raven Progressive Matrices test, 315n38; metta meditation, 184–85, 199; and misconceptions about enlightenment, 116; and perceptual changes, 116; samadhi, 22–25, 31, 320. See also attention

conceptual processing: and cognitive load, 276–77, 279; and emotions, 280; impact of conceptual framework on insight experiences, 100; and infants, 277–78; and maintaining consistency among previous experience, sensory information, and conceptual systems, 236–37, 275, 276, 283–84; and model of consciousness, 274, 274–79, 285; and modification of perceptual representation, 277; and protection of perceptual reality in awakened consciousness, 279. See also social reality

Confessions of a Buddhist Atheist (Batchelor), 9, 141–46, 194

consciousness, awakened. See awakened consciousness

consciousness, model of, 273–92, 274; Austin’s theory of egocentric and allocentric processing, 242, 277, 279, 285, 298–302; basic model described, 273–76, 274; and cognitive load, 276–77, 279; conscious awareness as new input for processing, 281; default network, 279, 288; and emotions and feelings, 280–81, 285; generative nature of processing, 275–80; and maintaining consistency among previous experience, sensory information, and conceptual systems, 275, 276, 283–84; and meaning, 283–84, 286–87; perceptual and conceptual processing, 274–79, 285; “pure” perceptual representations and

consciousness, model of (cont.) awakened consciousness, 16, 277–79, 284, 287; research implications, 287–90; summary of differences between ordinary and awakened consciousness, 285–87; and thinking, 281–83, 286; unconscious processing, 275–76, 281, 282

consciousness, ordinary, 16; alternate brain system for (Austin’s theory), 241–43; and boundaries, 210; and egocentric processing system, 211, 242 (see also egocentric processing); and emotions, 280–81; evolution of (see evolution of ordinary and awakened consciousness); and fast and slow thinking, 281–83, 286; generation of, 276–80; and invention of writing, 258–60; involvement of both brain and mind, 240–43; and language, 277–78; and learning, 242; limitations, side effects, and discomforts of, 243, 249, 260 (see also dukkha); and meaning, 283–84, 286–87, 290; model of ordinary and awakened consciousness, 16, 273–92, 274; and modern society, 263–67; Pirahã culture as exception to dominance of ordinary consciousness, 249–58; summary of differences between ordinary and awakened consciousness, 285–87. See also carapace of symbolic reality; self; social reality; social self

conservatives, political, 269–72

conversation: awakening/insight experiences achieved through, 110; and growth of Dharma, 33–34, 46

cooperation, evolution of, 234, 235, 307n38

core consciousness (Damasio’s concept), 229

Coyle, Jackson and Gigi, 171

The Crooked Cucumber (Suzuki), 54

Csíkszentmihályi, Mihaly, 24

culture, 15; Australian culture, 36; classification of worldviews according to models of interpersonal relations, 311–12n43; and invention of writing, 258–60; Native Americans, 310n26; Pirahã culture as exception to dominance of ordinary consciousness, 17, 249–58; and teacher–student relationships, 38, 41, 47, 50, 58, 66, 187; and Tibetan Buddhism, 28, 38, 50, 58; and vipassana tradition, 28; and Zen Buddhism, 28, 36, 41. See also modernity; social reality; specific countries

Cutting Through Spiritual Materialism

(Chogyam Trungpa), 8

Daido Loori, John, 150, 152, 154–56

Daishi, Kobo, 166, 167

Dalai Lama, 166, 178

Damasio, Antonio, 228–30, 243, 280, 284, 306n12

death, 45, 101–2, 151, 158; and the Buddha, 145–46; and Pirahã culture, 254

default mode network, 279, 288

de-grasping. See letting go of conditionings; nonattachment/nonclinging

depression, 57–58, 60–62, 64, 158

desire, 75–76, 129; absence of, 76–77, 79, 297; and dukkha, 75–76; and freedom, 74; letting go of, 192, 195, 197, 241, 252; and stages of enlightenment in Theravada Buddhism, 108

Dhammapada, 91, 318

Dharma, 318; and compassion, 146; and compassion as the activity of emptiness, 188; “The Dharma protects those who protect the Dharma,” 183; growing through conversations, 33–34, 46

Dilgo Khyentse Rinpoche, 185

displacement (linguistic concept), 232, 233, 234

Don’t Sleep, There Are Snakes (Everett), 250, 251

Douglas, Mary, 311n43

drug use, 29, 155, 160, 312n43

dukkha, 5, 16–19, 69, 261–63, 318; and the Buddha, 139; dukkha of change, 261, 264, 272; existential, 19, 261, 262, 264, 265, 272; and meaning, 283, 286, 290; and modern society, 17–19, 263–66, 311n39; physical, 261, 262, 272; and politics, 19, 269–72; remedies for, 17–19, 263–68, 312n47

Dutton, Kevin, 223, 225

egalitarianism, 87, 253, 257, 310n27, 312n43

egocentric processing, 211, 277, 279, 285, 288, 298–99, 302; defined/described, 242, 299

egocentric spatial orientation, 255

election of 2012, 269, 271–72, 313n49

emotions, 280–81, 285, 314n22; absence of emotional attachment to the self, 14, 110–11, 124, 212–14; body as reference point for, 85; distinguished from feelings, 280; and interoception, 228; loss of emotional attachment to social reality, 238; place of emotion in Buddhism, 39; and research implications of consciousness model, 288–89; and social reality, 280, 285. See also feelings; specific emotions

empathy, 146, 198; and development of capacities for awakening, 192, 198–204; and infants, 244, 247; lack of empathetic caring by some awakened individuals, 223 (see also compassion: awakening without compassion); and Pirahã culture, 253–54. See also compassion

emptiness, 7, 42, 110–11; compassion as the activity of emptiness, 185, 188

England, Buddhist communities in, 6, 77–86, 97–99, 101

enlightenment, 2, 305n13; and the Buddha, 139, 141; misconceptions about, 116–17; and service to others, 166; stages of, in Theravada Buddhism, 108. See also awakened consciousness; awakening, development of capacities for

equanimity: Amaro and, 88; Batchelor (Martine) and, 93, 94; Batchelor (Stephen) and, 141; Catherine and, 108, 109, 113, 115, 194, 196; and mindfulness, 31; as one of the four immeasurables in Tibetan Buddhism, 52, 55, 188; and Pirahã culture, 252; and stages of enlightenment in Theravada Buddhism, 108; Tarrant and, 45

Everett, Daniel, 17, 249–58

evolution, and science denial, 271

evolution of ordinary and awakened consciousness, 15–16, 227–43; and animals, 15, 228–32; Austin’s theory of alternate brain systems, 241–43; and blindsight, 230; Damasio’s model, 228–30; and evolution of language, 15, 232–35; language and the construction of social reality, 15–16, 235–40; and learning, 230–31; and limitations and dysfunctions of ordinary consciousness, 243; and “not knowing,” 230; origins of consciousness, 227–32

expansion and contraction as form of nondual awareness, 27, 28, 31, 205, 215

Faith Mind Sutra (Blyth), 149

fear, 314n22; fear of the unknown, 99; and letting go, 153–54, 197, 252; and procrastination, 30

feelings, 280–81, 285; and animals, 281; distinguished from emotions, 280; and interoception, 280, 284, 286; and research implications of consciousness model, 288–89. See also emotions

Fitch, W. Tecumseh, 232–33

“flow” state, 24

Focused and Fearless (Catherine), 106

Food for the Heart (Chah), 86

four immeasurables, 52, 55, 187–88

Four Noble Truths, 139

France, Buddhist communities in, 53–56

freedom, 44, 73–74, 131, 188–89, 210. See also boundaries, absence of

Fronsdal, Gil, 7–8, 121–35; and absence of emotional attachment to the self, 124, 212; and awakening experiences/insight experiences, 124–25, 128–29, 130–31; biographical sketch, 7–8; in Burma, 129–30; and compassion, 125–26, 200, 223; and core sense of self, 128–30; and cultivation/stabilization of insight

Fronsdal, Gil (continued) experiences, 131, 207–8; and dropping away of consciousness, 127, 130, 131; and family life, 133–34; and feeling of lightness and buoyancy, 130; at Green Gulch Farm (Marin County, California), 8, 124–25; and Insight Meditation Center (Redwood City, CA), 8, 132–33; in Japan, 128–29; meditation practices, 122–24, 128–31; and monasticism, 8, 123–24, 126–30, 133; origins of interest in Buddhism, 8, 121–22; publications, 8, 121; at San Francisco Zen Center, 122–24; and seeking approval, 127; and sensation that the world stopped, 124, 212; at Tassajara monastery (California), 126–27; as teacher, 131–35; teachers, 127–28, 130, 132–33; in Thailand, 128; and vipassana tradition, 128–33

Garfinkel, Harold, 197

Giddens, Anthony, 18, 263–66, 311n39; carapace of symbolic reality, 15, 18, 240, 263–64, 283

Glassman, Bernie, 10–11, 163–74; and absence of boundaries, 165; Auschwitz retreats, 169–70, 172, 173; and awakening experiences/insight experiences, 11, 165–68; biographical sketch, 10–11; and circle form of Zen group, 172–73; and compassion, 166, 200; emphasis on socially engaged Buddhism, 11, 165–68, 173–74, 225–26; and koan study, 165, 214; and Los Angeles Zendo/Zen Community of Los Angeles, 164, 165; “not knowing” and feeling of fluidity and dynamism, 165–66, 214; O’Hara and, 155–56; and oneness of life, 167–68; origins of interest in Buddhism, 10, 163–65; publications, 11, 163; street retreats, 11, 168–73, 197–98, 206; as teacher, 11, 156, 165; teachers, 11, 164–65, 169; and way of council, 171; and Zen Houses, 173–74; and Zen Peacemakers, 11, 165, 167, 171–72

Goenka, S. N., 3, 140

Goffman, Erving, 238

Goldstein, Joseph, 11–12, 177–90, 192; and awakening experiences/insight experiences, 12, 179–80; biographical sketch, 11–12; and bodhisattva vows, 188; and compassion as the activity of emptiness, 185, 188; and cultivation of compassion, 184–85, 199; and cultivation/ stabilization of insight experiences, 12, 180–81, 190, 207; and feeling of impatience or rushing, 186; and guilt and remorse, 181; in India, 182–84; and Insight Meditation Center, 12, 187; and integration of insight experiences into daily life, 181; and laughter, 187; meditation practices, 183–85, 188, 189; and metaphysics as skillful means, not statements of ultimate truth, 189; and the mind as unborn, 179; and monasticism, 182–83; and the nature of freedom and awareness, 188–89; and nonattachment/ nonclinging, 178, 182, 186, 189–90, 195; origins of interest in Buddhism, 177–79; and pain and physical discomfort, 183; and past and future as thoughts in the mind, 179; Peace Corps experiences, 178–79; publications, 12, 177; and relation between awakening and compassion, 185, 202, 211–12; and selflessness, 181; as teacher, 187; teachers, 12, 182–89; and transitions back to U.S., 183–84

Gopnik, Alison, 244–48

Grandin, Temple, 223

Greece, ancient, 259–60, 262

Green Gulch Farm (Marin County, California), 8, 124–25

happiness: and awakened consciousness, 99, 116, 158, 217, 255, 284, 286, 291, 297; coincidence between values and activities preparing one for awakening and values and activities encouraging happiness, 291; and compassion, 184–85, 199, 201; and concentration, 185; and interoception, 286; and metta meditation, 184–85, 199; mistaken emphasis on, 146–47; and Pirahã culture, 255, 257; study of, 309n22; and suffering, 146–47. See also joy

Herrigel, Eugen, 293

human condition, 16–19, 249–72; and future of awakened consciousness, 269–72; and Gautama’s insights about suffering, 261–63; and invention of writing, 258–60; and Pirahã culture as exception to dominance of ordinary consciousness, 249–58; and politics, 269–72. See also dukkha; suffering

Humphrey, Nicholas, 230, 238

Iliad (Homer), 259–60

impermanence, 101–2, 113, 117, 139

India, Tibetan Buddhist communities in, 50–52

individualism, 253, 312n43

infants and children: and attention, 244, 246–48; and awakened consciousness, 244–48, 278; and empathy, 244, 247; and lack of self-construct that can be projected into past or future, 244, 246; and language acquisition, 244–46, 248, 277–78; and memory, 245, 246, 247; and perceptual and conceptual processing, 277–78; and social reality, 236, 248

inner speech, 310n26; cognitive load and cessation of inner speech/enhancement of perception during meditation, 276–77; and infants and children, 246, 248; and model of consciousness, 274; quieting the mind, 192–95 (see also awakening, development of capacities for: and controlling attention and quieting the mind)

insight meditation, 106, 107, 109, 112–13, 117, 184–85; and concentration and metta meditation, 184–85. See also vipassana tradition

Insight Meditation Center (Redwood City, CA), 8, 132–33

Insight Meditation Society (Barre, MA), 8, 12, 131, 187

Insight Meditation South Bay, 7

International Buddhist Meditation Center (Los Angeles), 27

interoception, 306n11; body maps, 228; and communication problems between brain stem and cortex, 228–29, 243; and emotions, 228; and feelings, 228, 280, 284, 286; and model of consciousness, 274, 280

Jamgön Kongtrül the Great, 53

Japan: Buddhist communities in, 21–25, 128–29; contrast of Japanese and Korean Zen traditions, 138–39; Obon holiday, 168–69; pedagogy and Japanese culture, 41, 47. See also Zen Buddhism

Jaynes, Julian, 259–60

jhāna practice, 7, 106, 108, 112, 318

John of the Cross, 261, 308n60

Joshu Sasaki Roshi, 3, 26–27, 304n8; and flow of expansion/contraction and zero, 27; and samurai tradition, 224; and sex scandals, 219–24, 304–5nn9,10

joy, 99, 129, 158, 217, 284; as one of the four immeasurables in Tibetan Buddhism, 52, 55, 187. See also happiness

Kagyu tradition, 53, 318

Kahneman, Daniel, 282–83, 286, 287

Kalu Rinpoche, 5, 49–60, 92

Katz, Michael, 36–37

kensho, 26, 31, 40, 319; neurological basis of, 301–2

koan study, 25, 36–47, 193, 319; and absence of boundaries, 25; and compassion, 46, 200;

koan study (continued) introductory koans, 34, 152–53; and letting go, 95, 96, 153, 195–97; and “not knowing,” 165, 214; relation to daily life, 158, 159. See also Batchelor, Martine; Glassman, Bernie; O’Hara, Pat Enkyo; Tarrant, John; Young, Shinzen

Kobori-Roshi, Nanrei, 294, 295

Köhler, Wolfgang, 231

Korean Zen tradition, 92–97, 138–39

Kornfield, Jack, 8, 12, 132, 186, 278

Koryo Osaka Roshi, 165

lamrim (graded path), 51–52, 319

language, 15–16; animal communication, 232–33; Bickerton’s protolanguage theory, 233–34; and characteristics of awakened consciousness in Pirahã culture, 249–52, 257; and construction of social reality, 15–16, 235–40, 243; evolution of, 232–35; and generation of coherent narrative, 276; and handling of displacement, 232, 233, 234; and infants and children, 244–46, 248, 277–78; and Jill Bolte Taylor’s poststroke insights, 238; and model of consciousness, 276; and perceptual representations, 277–78; and postliterate societies, 258–60; and social cooperation, 234–35

laughter, 40, 187, 196, 252–53

learning, 230–31, 242

Let Go: A Buddhist Guide to Breaking Habits (Batchelor), 102

letting go of conditionings, 44, 95, 192, 195–98; and development of capacities for awakening, 13, 153, 154, 166, 203; and feelings of impatience or rushing, 186; and habit of anxiety/worry, 85–86. See also nonattachment/nonclinging

liberals, political, 269–72

Libet, Benjamin, 239, 275

Los Angeles Zendo, 164, 165

loving-kindness, 52, 55, 112, 187–88; metta meditation, 184–85, 199, 319–20

Luckmann, Thomas, 236

Maezumi Roshi, Taizan, 10, 11, 154–56, 159–60, 164–65, 169

Mahasi Center (Burma), 129–30

Mahayana Buddhism, 45

mantras, 51, 52, 56, 193

Matthiessen, Peter, 168, 173, 303n2

McLeod, Ken, 5, 49–66, 216; and awakening experiences/insight experiences, 5, 63, 65; and belief, 63, 64, 65; biographical sketch, 5; in Canada, 52–53, 56–57; comments on author’s interpretation of interview, 217–18; and depression, 57–58, 60–62, 64; and faith, 54; and feeling of lightness and buoyancy, 65, 213; in France, 53–56; health issues, 53–57, 60, 62; in India, 50–52; and monasticism, 58; and “not knowing,” 5; origins of interest in Buddhism, 5, 49–50; and possible disconnect between awakening and compassion, 218; and practical Buddhism, 64; publications, 5, 49, 61, 63; as teacher, 55, 62, 63, 65–66; teachers, 5, 49–62; and three-year retreats, 52–57; and Tibetan Buddhist practices, 50–64; as translator for Kalu Rinpoche, 52–53, 59–60; and Unfettered Mind organization, 5, 60, 64; and uniqueness of each person’s experience, 218; in the U.S., 57–62

meaning, 283–84, 286–87, 290

meditation: and anxiety/worry, 85–86; breath and, 22, 59, 95, 112, 124, 125, 140, 153, 193; cognitive load and cessation of inner speech/enhancement of perception, 276–77; compassion as side effect of, 125–26, 199; concentration subjects, 112; and controlling attention and quieting the mind, 23–25, 42–43, 79, 80, 107, 109, 124, 127, 128, 153–54, 192–95, 276–77 (see also specific teachers); and cultivation of compassion, 192, 199 (see also metta meditation under this heading); and depression, 61–62; and developing/ cleaning up the mind, 107–9, 129; and the Eightfold Path, 139; and focus on perceptual awareness, 281; and goal orientation, 130; and impermanence of objects, 113; insight meditation, 106, 107, 109, 112–13, 117, 184–85; interconnectedness of practices, 188; and interoception, 229; jhāna practice, 106, 112–13; and koan study, 34–35 (see also koan study); mantras, 51, 52, 56, 193; metta meditation, 184–85, 188, 199, 319–20; and nibbāna, 108, 109, 115, 117; and nonattachment/letting go, 93, 107, 192; physical discomfort during, 22–23, 37, 53–57, 124, 152, 183; and seesaw metaphor for forms of attentiveness, 301; and Tibetan Buddhist practices, 51–56; and value of interactive coaching, 28; visualization in, 193, 199. See also attention; concentration; specific teachers

Mehl-Madrona, Lewis, 310n26

memory, 229, 238, 242, 245, 246, 247

metta meditation, 184–85, 188, 199, 319–20

mindfulness, 79, 153; and controlling attention and quieting the mind, 194–95; dimensions of concentration, sensory clarity, and equanimity, 31; and the Eightfold Path, 139; fMRI studies of, 3–4; and Pirahã culture, 251–52, 257. See also attention

Mindfulness-Based Stress Reduction, 194–95

mirror experiments and self-recognition, 231, 245–46

modernity: and blocking out doubt through addictions, compulsions, or demanding day-to-day activities, 265; and changes in religious affiliation, 266–68, 312n47; dynamism of the modern world, 18, 263, 264; and existential dukkha, 262, 264, 265; and increase in dukkha of change, 18, 262, 264; and learning to tolerate ambiguity, 19, 265, 269; and ontological insecurity, 18, 264, 265, 311n39; and ordinary consciousness, 263–67; politics, 19, 269–72, 313n49; questioning status quo as accepted social value, 18, 197, 264–65, 284; and reconstruction of tradition, 19, 265–66; and reduction in physical dukkha, 262; and social change, 18, 265, 266, 270, 284; and threat of personal meaninglessness, 265

Modernity and Self-Identity (Giddens), 18, 263

monasteries, Buddhist: compared to Pirahã culture, 250–51, 253. See also specific countries

monkey mind, 283. See also inner speech; thinking

morality, 205n19; and the Buddha, 145, 225; controversy over origins of, 202; and erasing the boundary between self and others, 247; sex scandals in Buddhist communities, 14, 219–24, 304–5nn9,10. See also compassion

Munindra, Anagarika, 12, 182, 183, 185–86

Musashi, Miyamoto, 64

My Stroke of Insight (Taylor), 238

Native Americans, 310n26

Nemoto, Ittetsu, 224

neuroscience: and evolution of consciousness, 227–43; and meditation, 195; neural plasticity, 242; neurological basis of awakened consciousness, 295–96, 298–302 (see also consciousness, model of); neuronal maps, 228, 229; and psychic and somatic sense of self, 298–99; research implications of consciousness model, 279, 287–90. See also brain

ngöndro, 51–52, 54, 320

nibbāna, 108, 109, 115, 117, 189, 320

nonattachment/nonclinging: absence of emotional attachment to the self, 14, 110–11, 124, 212–14; Amaro and, 80, 82, 196–97; Batchelor (Martine) and, 93–96, 98, 196, 197; Batchelor (Stephen) and, 198; the Buddha and, 139, 189–90; Catherine and, 107, 108, 113, 117, 196; and development of capacities for awakening, 13, 166, 192, 195–98, 203; Glassman and,

nonattachment (continued) 166, 197–98; Goldstein and, 178, 182, 186, 189–90, 195; and idealism, 66; and koan study, 95, 96, 153, 195–97; O’Hara and, 153, 195; and Pirahã culture, 252–53, 257; and stages of enlightenment in Theravada Buddhism, 108; Tarrant and, 39, 40, 43, 44, 196; terminology for, 195

“noting” technique, 28

“not knowing,” 5, 165–66, 214–16, 230, 282

Nowak, Martin, 307n38

Nyingma tradition, 53, 320

Nyoshul Khen Rinpoche, 185, 188

Obama, Barack, 269, 271, 313n49

object permanence, 231

Obon (Japanese holiday), 168–69

Odyssey (Homer), 259–60

O’Hara, Pat Enkyo, 9–10, 149–60; and absence of boundaries, 154, 209; and awakening experiences/insight experiences, 10, 150–51, 160; biographical sketch, 9–10; and compassion, 10, 151, 154, 158, 201–2, 209; and controlling attention and quieting the mind, 153–54; and death, 158; and depression, 158; and joy, 158, 217, 284; koan study, 152–53, 158–60; and letting go, 153, 154, 195; meditation practices, 152, 153; and monasticism, 10, 149–50; origins of interest in Buddhism, 9–10, 149–51; and pain and physical discomfort, 152; publications, 149; and Sing Sing, 157; as teacher, 156–57; teachers, 10, 150, 152, 154–56, 159–60; and Village Zendo, 10, 155, 156; work with AIDS victims, 10, 151, 154, 201–2

Ondaatje, Michael, 36

ontological insecurity (Giddens’s term), 18, 264, 265, 311n39

The Origins of Consciousness in the Breakdown of the Bicarmeral Mind

Pa-Auk Sayadaw, 7, 106, 112

Pacific Zen Institute (Santa Rosa, CA), 4

pain and physical discomfort: during meditation, 22–23, 37, 53–57, 124, 152, 183; physical dukkha, 261

Pali Canon, 140, 141–42, 320

peacefulness, 108, 109, 129, 194. See also equanimity

Pennycook, Gordon, 310n26

perception: and animals, 15, 277; capture of attention by sudden sensory stimuli, 42, 300, 301; clarity and brightness of, 31, 79, 194; and cognitive load, 276–77, 279; feeling tone of momentary perceptions, 118; and impermanence of objects, 113; interoception, proprioception, and exteroception, 229; meaning in perceptual reality, 284, 286; perceptions shaped by conceptual framework and previous experience, 100, 236–37, 275, 276, 283–84; perceptual processing and model of consciousness, 274, 274–79, 285; procrastination driven by five sensory phenomena, 29–30; “pure” perceptual representations and awakened consciousness, 16, 277–79, 284, 287; and silence, 278, 295; and social reality, 243, 286; and unconscious awareness, 275–76

The Philosophical Baby (Gopnik), 244

Pinker, Stephen, 205n19

Pirahã culture, 17, 249–58; and alcohol consumption, 256; and attachment to social reality, 17, 256–57; and compassion, empathy, and kindness, 253–54; and death, 254; and equanimity, 252; and happiness, 255, 257; language and characteristics of awakened consciousness, 249–52; and laughter, 252–53; and mindfulness, 251–52, 257; and nonattachment, 252–53, 257; parenting styles and resilience/self-reliance, 253; positive and negative features of Pirahã consciousness, 254–57; and sexual conduct, 255–56; and spatial orientation, 254; spirit communication, 258, 310n27

politics, 19, 269–72, 313n49

Poonja, H. W. I., 7, 106, 110–11

Posner, Michael, 315n38

Povinelli, Daniel, 232

presidential election of 2012, 269, 271–72, 313n49

procrastination, 29–30

psychopathology, 224–25, 305n17

Raichle, Marcus, 300, 314n27

Raven Progressive Matrices test, 315n38

Ravenscroft, Trevor, 6, 71

reification/de-reification, 16, 153, 236–37, 288

religion: changes in religious affiliation, 266–68, 312n47; and strategies for responding to dukkha, 265; and worldviews, 312n43

Remembrance of Things Past (Proust), 179

Resnikova, Zhanna, 231

reticular nucleus, 295–96

Rinzai Zen tradition, 3, 34, 93, 96

Romney, Mitt, 269, 272

rushing, feeling of, 186

Salzberg, Sharon, 12, 186

samadhi, 22–25, 31, 193–94, 320

samurai tradition, 224

San Francisco Zen Center, 8, 122, 127–28, 133

Sasaki Roshi. See Joshu Sasaki Roshi

Sayadaw U Pandita, 187–88

Schloegl, Irmgard, 296

science denial, 19, 270–71

Searle, John, 236, 306n12

self: absence of emotional attachment to, 14, 110–11, 124, 212–14; the Buddha and, 143–44; and competitive urge in spiritual development, 78–79, 81; dissolution of sense of self, 81–82, 130, 205, 209, 210–11, 295–302 (see also boundaries, absence of); error in suppressing sense of self, 24–27; and flow of expansion/contraction and zero, 27; and Hinduism, 144; “hot spots” for sense of self in the brain, 300; and infants and children, 245–46, 248; and projection of thoughts into the past or future, 246; psychic and somatic sense of, 298–99; and samadhi, 31; and social reality, 237–38 (see also social self); and stages of enlightenment in Theravada Buddhism, 108; the thalamus and the sense of self, 295–96, 299. See also allocentric processing; consciousness, model of; consciousness, ordinary; egocentric processing

separation, absence of. See boundaries, absence of

Seung Sahn Sunim, 4, 36–37, 39, 41

sex, 314n22; and emotions and feelings in awakened consciousness, 281; and Pirahã culture, 255–56; sex scandals in Buddhist communities, 14, 219–24, 304–5nn9,10

Shantideva, 146, 147

Shingon School, 3, 21, 166, 321

silence, 81, 214, 278, 295, 297

Small Boat, Great Mountain (Amaro), 83

Smith, Huston, 10, 163

social reality, 15–16, 265, 307nn41,44; belief in, 18, 241; and changes in religious affiliation, 266–68, 312n47; degree of fit between perception and social reality, 286; detachment from, as part of Buddhist path, 248; different social realities of different generations, 264; and dukkha in modern society, 18–19, 263–66; and egocentric processing system, 242; and emotions, 280, 285, 288; Giddens’s ideas, 18, 240, 263–66, 283; and infants and children, 236, 248; and institutionalization of questioning the status quo, 18, 197, 264–65, 284, 291; and language, 15, 235–40, 243; limitations and dysfunctions, 243; loss of emotional attachment to, 238; and maintaining

social reality (continued) consistency among previous experience, sensory information, and conceptual systems, 275, 276, 283–84; and meaning, 284, 286; and the mind and brain, 240; and ontological insecurity, 264, 265; and ordinary consciousness in modern society, 263–67; and Pirahã culture, 17, 256–57; reification/de-reification of, 16, 236–37, 279; responses to threats to, 263–68, 284; and the social self, 237–38, 243; social support for shared belief, 18, 243, 286; view of, from perspective of awakened consciousness, 279. See also conceptual processing

social self: belief in, 241; and existential dukkha, 262; identification of thoughts with the self, 237; and Jill Bolte Taylor’s poststroke insights, 238; and Pirahã culture, 253, 257; research implications of consciousness model, 288–89; and social reality, 237–38, 243; view of, from perspective of awakened consciousness, 279

spatial orientation, and Pirahã culture, 254

The Spear of Destiny (Ravenscroft), 71

spirit communication, 310n32; and Pirahã culture, 258, 310n27

sports, expertise in, 230

Straw Dogs (Gray), 63

street retreats, 11, 168–73, 197–98, 206

stress, 117; Mindfulness-Based Stress Reduction, 194–95; and modern lifestyles, 292 (see also modernity). See also anxiety; dukkha

suddenness of shift in perspective, as property of awakening, 38, 41–42, 208, 211, 241; and capture of attention by sudden sensory stimuli, 42, 300, 301

suffering, 124; Amaro and, 2, 5, 75, 290; Batchelor (Stephen) and, 146, 147; the Buddha and, 146, 147; Catherine and, 109; and the first Noble Truth, 139; Fronsdal and, 122–26, 200; Glassman and, 166, 200; and happiness, 146–47; suffering caused by awakened individuals lacking compassion, 219–24. See also anxiety; compassion; depression; dukkha; empathy; pain and physical discomfort; worry

Sumedho, Ajahn, 6, 77–78, 82, 84, 85, 86

Suzuki, Shunryu, 8, 54, 122, 132

Sze, Jocelyn, 306n11

tantra, 45, 166, 321

Tarrant, John, 4, 33–47, 65; and absence of boundaries, 38–39, 44, 210; and awakening as figure-ground reversal, 38, 208; and awakening experiences/ insight experiences, 4, 38–39, 40–41; and belief, 44, 197; biographical sketch, 4; and compassion, 46, 200; and controlling attention and quieting the mind, 42–43; and Dharma growing through conversations, 33–34, 46; and equanimity, 45; and identification with thoughts, 39, 237; and koan study, 34, 36–47, 200; and laughter, 40, 196; and letting go, 39, 40, 43, 196; meditation practices, 34–35, 39; origins of interest in Buddhism, 4, 34; and Pacific Zen Institute, 4; publications, 4, 33; and sensation that the world stopped, 40, 196, 212; and sense of freedom and absence of boundaries, 44, 210; as teacher, 46–47; teachers, 4, 36–41; in the U.S., 4, 37–38

Tasaka, Chizuko Karen, 221–22

Tassajara monastery (California), 8, 123, 126–27

Taylor, Jill Bolte, 238, 278

Thailand, Buddhist communities in, 6, 72–77, 128, 178–80

thalamus, thalamic nuclei, 279, 295–96, 299

Theravada Buddhism, 321; contrast to other practices, 45; few scandals involving Theravada tradition, 224; and jhāna practice, 106, 112–13; and letting go, 195; model of path to awakening, 138; monastic life, 75–76, 195; “noting” technique, 28; Path and Fruition Attainments, 115; and stages of enlightenment, 108. See also Amaro, Ajahn; Batchelor, Stephen; Catherine, Shaila; vipassana tradition

thinking, 281–83; and error in suppressing sense of self, 24–27; fast and slow (Kahneman’s ideas), 282–83, 286, 287, 289; identification of thoughts with the self, 39, 237; projection of thoughts into the past or future, 246; and research implications of consciousness model, 289; wandering thinking, 283, 286, 287, 289, 314n27. See also inner speech

Thinking Fast and Slow (Kahneman), 282–83

Tibetan Buddhism, 50–64; and belief and truth, 64; charnel practices, 170; and compassion and emptiness, 185, 188; contrast to other practices, 45; and faith, 54; lamrim (graded path), 51–52, 319; loving-kindness, compassion, sympathetic joy, and equanimity as the four immeasurables, 52, 55, 187–88; and the nature of freedom and awareness, 189; ngöndro (prostration practice), 51–52, 54, 320; and teacher–student relationship, 50, 58; and three-year retreats, 53. See also Batchelor, Stephen; Goldstein, Joseph; McLeod, Ken; Vajrayana Buddhism

time: and egocentric processing system, 277; feeling of rushing/impatience, 186; and lack of worry and planning in Pirahã culture, 251–52; past and future as just a thought in the mind, 179

Titmuss, Christopher, 7, 105

truth, 64; and metaphysics as skillful means, not statement of ultimate truth, 189

unconscious awareness/processing, 230, 275–76, 281–83

Unfettered Mind (organization), 5, 60, 64

United States, Buddhist communities in: California, 4, 7, 8, 57–59, 87–88, 122–24, 126–27, 132–33, 164, 165; Massachusetts, 8, 12, 131, 187; New Mexico, 62; New York, 10, 11, 150, 155, 156

upaya, 166–68, 198, 321

Vajrayana Buddhism, 3, 21, 28, 45, 52, 321–22. See also Shingon School; Tibetan Buddhism

Village Zendo (Greenwich Village), 10, 155, 156

vipassana tradition, 3, 27–28, 112, 140, 322; contrast to other practices, 28, 45, 65; emphasis on compassion, 199, 224; few scandals involving vipassana tradition, 224; and morality, 225; “noting” technique, 28. See also Batchelor, Stephen; Catherine, Shaila; Fronsdal, Gil; Goldstein, Joseph; Theravada Buddhism; Young, Shinzen

visualization, in meditation, 56, 193; metta meditation, 199

Visuddhimaga, 108, 182–83

voices in the mind, 310n32. See also inner speech; spirit communication

Wake up to Your Life (McLeod), 61

Wallace, B. Alan, 313n2

wandering thinking, 283, 286, 287, 289, 314n27

Weitsman, Mel, 8, 132–33

White, Harrison, 239

“Who am I?” question, 25, 81, 197, 209, 210, 262

Wildavsky, Aaron, 311n43

wisdom, 117; and compassion as the activity of emptiness, 185, 188; and silence and perceptual reality, 278

The Wisdom of Psychopaths (Dutton), 223, 225

The World’s Religions (Smith), 10, 163

worry, 84–85, 87, 252, 265, 276. See also anxiety; dukkha

writing, invention of, 258–60

Yamada, Koun, 38, 40

Yasutani Hakuun Roshi, 164

yidam practice, 56

Young, Shinzen, 3–4, 21–31; and absence of boundaries, 25, 31, 205, 208, 209; and alternating states of consciousness, 31, 215; and awakening experiences/insight experiences, 3, 25–26; and behavior change resulting from practices, 28–31; biographical sketch, 3–4; comments on author’s interpretation of interview, 217; and controlling attention and quieting the mind, 23–25, 193–94; and error in suppressing sense of self, 24–27; and flow of expansion/contraction and zero, 27, 28, 31, 215; in Japan, 21–25; koan study, 25; meditation practices, 22–23, 28; and monasticism, 22–24; origins of interest in Buddhism, 3; and permanent effects of awakening experiences, 3, 25–26, 31, 208; and procrastination driven by five sensory phenomena, 29–30; publications, 4, 21; reverse culture shock upon return to U.S., 24; and samadhi, 22–25, 31; on Sasaki, 220, 222, 223; as teacher, 4, 27–28; teachers, 3, 26–27; as translator for Sasaki Roshi, 3, 26–27; and vipassana tradition, 28

Zen and the Art of Archery (Herrigel), 293

Zen and the Brain (Austin), 299

Zen–Brain Reflections (Austin), 299

Zen Buddhism, 165–68; and cessation of manipulation of others, 43; and circle form of Zen group, 172–73; contrast between Korean and Japanese traditions, 138–39; contrast to other practices, 28, 45; and emphasis on enlightenment, 165; and Glassman’s focus on socially engaged Buddhism, 165–68, 225–26; and Japanese culture, 36, 41, 47, 224; Korean Zen tradition, 92–97; lack of emphasis on compassion, 224; and “not knowing,” 165, 214; points of emphasis in training, 165, 214, 300; and psychopathology, 224–25, 305n17; and samurai tradition, 224; and sex scandals, 14, 219–24, 304–5nn9,10; and support for Japanese military effort during World War II, 219, 224; and teaching style, 37, 41, 46, 47, 66, 150. See also Austin, James; Batchelor, Martine; Batchelor, Stephen; Fronsdal, Gil; Glassman, Bernie; O’Hara, Pat Enkyo; Tarrant, John; Young, Shinzen