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Part 16 – Shikantaza, Zuowang, Atma Vichara, Jñāna Yoga

This page contains three somewhat similar meditations – Note: this page is being edited and is a work in progress…

Shikantaza

Shikantaza is a form of “just sitting” meditation that is central to the Soto school of Zen Buddhism. The term shikantaza (Japanese: 只管打坐) translates to “nothing but sitting” or “just sitting,” emphasizing the practice of sitting without any specific object of meditation, goal, or method beyond simply being present. It is a form of mindfulness that involves observing the flow of thoughts, sensations, and feelings without attachment or judgment.

Shikantaza has its origins in Chinese Chan Buddhism and was later refined in Japan by the Soto Zen tradition. The practice traces back to the teachings of Bodhidharma, the legendary founder of Chan Buddhism in China in the 6th century. However, it became more formalized in the Tang Dynasty (7th-9th centuries) by Chan masters like Hongzhi Zhengjue (1091–1157), who emphasized “silent illumination” meditation, a precursor to shikantaza.

In the 13th century, the Japanese Zen monk Dōgen Zenji (1200–1253) brought Chan teachings to Japan after studying in China. He founded the Soto school and emphasized the practice of shikantaza as the heart of Zen. Dōgen believed that sitting in meditation is itself the realization of Buddha-nature, a concept deeply rooted in Zen philosophy.

The oldest traces of shikantaza-like practices can be found in early Chan Buddhist teachings, particularly those associated with Bodhidharma’s insistence on “wall-gazing” meditation. This form of sitting in stillness without reliance on scripture or ritual directly influenced the development of shikantaza. Hongzhi’s silent illumination further developed this meditative approach, and Dōgen incorporated it into Japanese Zen, giving it a unique expression that is now central to Soto Zen.

Shikantaza represents the culmination of centuries of Chan and Zen Buddhist thought, evolving from Bodhidharma’s simple meditative principles to Dōgen’s refined understanding of “just sitting” as a profound spiritual practice. Its emphasis on non-attachment and direct experience continues to resonate with Zen practitioners today.

Taoist Zuowang (Sitting in Forgetfulness)

Zuowang is a Taoist practice of sitting in forgetfulness, where the practitioner allows thoughts and emotions to arise and pass without attachment, seeking to align with the natural flow of the Tao. Like shikantaza, zuowang emphasizes effortless action (wu wei) and the dissolution of the ego through simplicity and non-striving.

Zuowang (坐忘), which translates to “sitting and forgetting,” is a Taoist meditation practice focused on achieving a state of effortless, natural awareness. This practice is central to Taoism, particularly within the Taoist philosophical tradition and Daoist internal alchemy.

Zuowang is rooted in early Taoist texts and practices. It is most closely associated with the teachings of Zhuangzi (4th century BCE) and later Taoist masters. The practice was further developed during the Tang Dynasty (618-907 CE) and has been influential in Taoist meditation and internal alchemy traditions.

Practice:

  • The essence of zuowang is to sit in stillness and “forget” the self and worldly concerns. Practitioners aim to reach a state of spontaneous, effortless awareness where they are fully aligned with the Tao (the fundamental nature of the universe) and experience a sense of unity with all things.
  • The practice involves letting go of thoughts, desires, and ego, allowing one to return to a state of pure, undifferentiated awareness. This is often described as a form of wu wei (non-action or effortless action), where the practitioner is in harmony with the natural flow of life.

Goals:

  • The goal of zuowang is to achieve a state of inner stillness and emptiness where the individual self dissolves into the greater whole. This is thought to lead to a profound understanding of the Tao and a deep sense of peace and naturalness.
  • Practitioners may experience spiritual insight and an enhanced ability to live in harmony with the Tao.

Key Features:

  • Effortlessness: The practice emphasizes effortlessness and non-striving, aligning with the Taoist principle of wu wei.
  • Naturalness: It seeks to return the practitioner to a state of naturalness and simplicity.
  • Stillness: Practitioners aim for a state of mental and physical stillness, allowing for the experience of pure awareness.

Atma Vichara (Self-Inquiry)

  • Origin: Advaita Vedanta (Popularized by Ramana Maharshi)
  • Similarities: Atma vichara involves continuously asking, “Who am I?” to dismantle the identification with the ego and recognize the self’s ultimate nature as pure awareness. Like shikantaza, this practice seeks a direct experience of being, without engaging in discursive thought.

Origin:Advaita Vedanta (Hinduism)Historical Context:Self-Inquiry or Atma Vichara is an ancient practice that has roots in the Upanishads, which date back to around 800-400 BCE. The Upanishads are foundational texts in Hindu philosophy that explore the nature of self and consciousness.Ancient Texts: The Upanishads, such as the Brihadaranyaka Upanishad and Chandogya Upanishad, contain early teachings on self-inquiry and the nature of consciousness.Significance:Self-Inquiry is one of the oldest known practices focused on realizing the true nature of the self as pure consciousness. It has a long tradition in Indian philosophy and continues to be a central practice in Advaita Vedanta.

Self-Inquiry Meditation (Atma Vichara)

  • Tradition: Advaita Vedanta (Hinduism)
  • Focus: Self-Inquiry involves asking “Who am I?” to explore the nature of the self. The practice aims to reveal that one’s true nature is consciousness itself, beyond the ego or individual self.
  • Goal: To experience the true self as pure awareness or consciousness, realizing that the ego and personal identity are illusions.
  • Key Reference: Teachings of Ramana Maharshi (e.g., “Who Am I?”).

Jñāna Yoga, or the Path of Knowledge, is a central practice in Advaita Vedanta, a school of Hindu philosophy. It focuses on the pursuit of self-knowledge and the realization of one’s true nature as Brahman (the ultimate reality or universal consciousness).

  • Origin: Hinduism (Advaita Vedanta)
  • Similarities: Jñāna Yoga focuses on self-inquiry, often using the question “Who am I?” to dissolve the illusion of the separate self. In advanced stages, the practice moves beyond conceptual inquiry into non-dual awareness, where the practitioner rests in the Atman or pure self, akin to the “just sitting” approach in shikantaza.

Overview of Jñāna Yoga

Philosophy and Practice:

  • Jñāna Yoga emphasizes self-inquiry and intellectual understanding as means to attain enlightenment. It involves the study of sacred texts, contemplation, and meditation to discern the true nature of the self.
  • The practice seeks to dissolve the illusion of the separate self (the ego) and recognize one’s essential identity with Brahman, the ultimate reality that is unchanging and eternal.

Key Concepts:

  • Atman: The individual self or soul, which is ultimately identical with Brahman.
  • Brahman: The absolute, infinite consciousness that is the source of all existence.
  • Maya: The illusory power that creates the appearance of a separate self and the material world.
  • Self-Inquiry: The central practice of Jñāna Yoga involves asking “Who am I?” and examining the nature of consciousness to understand one’s true self.

Ancient Texts:

  • Jñāna Yoga is rooted in the Upanishads, ancient Hindu texts that form the basis of Vedantic philosophy. These texts date back to around 800-400 BCE and contain the earliest references to the nature of reality and self-knowledge.
  • Key texts include the Brihadaranyaka Upanishad and Chandogya Upanishad, which explore the nature of Brahman and the self.

Influence and Development:

  • The ideas of Jñāna Yoga were further developed by Adi Shankaracharya (8th century CE), who is credited with systematizing Advaita Vedanta and emphasizing the importance of self-realization through Jñāna Yoga.
  • Shankaracharya’s commentaries on the Upanishads, the Bhagavad Gita, and the Brahma Sutras are foundational texts for understanding Jñāna Yoga.

Age and Historical Context:

  • Jñāna Yoga is closely associated with the Upanishads, which are among the oldest spiritual texts in Hinduism, dating back to around 800-400 BCE.
  • The systematic development and codification of Jñāna Yoga as a distinct path of spiritual practice became more prominent with the teachings of Adi Shankaracharya in the 8th century CE.

Several meditation, contemplation, and spiritual practices share similarities with the above in their emphasis on non-attachment, presence, and awareness without a specific goal or focus. Here are some comparable practices from various traditions:

1. Zazen (Zen Meditation)

  • Origin: Zen Buddhism (Rinzai and Soto schools)
  • Similarities: Zazen is the overarching term for sitting meditation in Zen Buddhism, and Shikantaza is a specific form of zazen. In Rinzai Zen, there is a stronger focus on koan practice (paradoxical questions), but in Soto Zen, shikantaza aligns with the non-striving, objectless meditation that characterizes the broader practice of zazen.
  • more here: http://www.consciousnessadvancement.com/types-of-meditation-pt-4/

2. Vipassana (Insight Meditation)

  • Origin: Theravāda Buddhism
  • Similarities: Vipassana focuses on cultivating mindfulness and awareness of bodily sensations, thoughts, and emotions. While it begins with focused awareness (e.g., breath or body), it shares shikantaza’s emphasis on observing without attachment. The ultimate goal is insight into the impermanent, unsatisfactory, and non-self nature of experience.
  • more here: http://www.consciousnessadvancement.com/types-of-meditation-pt-3/

3. Dzogchen (Great Perfection)

  • Origin: Tibetan Buddhism (Nyingma tradition)
  • Similarities: Dzogchen meditation emphasizes rigpa, a state of pure awareness or natural, uncontrived presence. Like shikantaza, it encourages practitioners to rest in a state of effortless awareness, beyond concepts and striving. Dzogchen emphasizes the primordial nature of mind, similar to the non-dual awareness encouraged in shikantaza.

4. Mahāmudrā (Great Seal)

  • Origin: Tibetan Buddhism (Kagyu tradition)
  • Similarities: In Mahāmudrā, the practitioner rests in open, spacious awareness without grasping at thoughts, similar to shikantaza’s objectless approach. The practice focuses on recognizing the inherent emptiness of phenomena and the mind itself, often described as resting in the natural state of mind.

5. Christian Contemplative Prayer (Centering Prayer)

  • Origin: Christian Mysticism
  • Similarities: Centering Prayer and contemplative forms of Christian meditation involve sitting in silent communion with God, without the use of words or thoughts. Practitioners seek to experience God’s presence directly, similar to the non-conceptual, wordless awareness fostered in shikantaza.

6. Mindfulness Meditation

  • Origin: Secular mindfulness (rooted in Buddhist practices)
  • Similarities: Mindfulness meditation encourages awareness of the present moment, observing thoughts, feelings, and sensations without judgment. While mindfulness can involve focused attention on objects like the breath, advanced practice moves toward open awareness, similar to shikantaza’s non-directed meditation.

7. Non-dual Awareness (Contemporary Spirituality)

  • Origin: Various modern spiritual traditions (influenced by Buddhism, Advaita Vedanta, etc.)
  • Similarities: Non-dual awareness practices focus on the dissolution of the subject-object distinction, allowing for an experience of reality without mental constructs. This mirrors the goal of shikantaza, where the practitioner lets go of striving, intellectualizing, and conceptualizing to simply be.

Common Themes Across Practices

  • Non-attachment: These practices emphasize letting go of attachment to thoughts, concepts, and outcomes.
  • Effortless awareness: They often cultivate a state of open, relaxed awareness without trying to control or manipulate the experience.
  • Non-dual experience: Many involve a dissolution of the ego or separation between subject and object, leading to a direct experience of reality or presence.
  • Spiritual realization: These practices are often pathways toward enlightenment, awakening, or communion with a higher spiritual reality.

While the techniques and philosophical underpinnings may differ, these practices share with shikantaza the goal of cultivating a direct, non-conceptual experience of presence and awareness.

References:

  • Zhuangzi (Chuang Tzu): Zhuangzi’s writings, especially the “Zhuangzi” text, provide foundational insights into Taoist philosophy and meditation practices, including concepts relevant to zuowang. Zhuangzi, translated by Burton Watson, is a key reference that provides an understanding of the philosophical underpinnings of zuowang.
  • Tao Te Ching: The Tao Te Ching, attributed to Laozi, offers essential Taoist teachings on non-action and naturalness, concepts central to zuowang. Tao Te Ching, translated by Stephen Mitchell, is a widely accessible translation that captures the essence of Taoist thought.
  • “The Secret of the Golden Flower”: A classic Taoist text on meditation and internal alchemy, which includes practices related to the principles of zuowang. The Secret of the Golden Flower, translated by Richard Wilhelm and Cary F. Baynes, provides context for Taoist meditative practices.
  • “Taoist Meditation: The Mao-Shan Tradition of Great Purity” by Livia Kohn: This book explores Taoist meditation practices, including zuowang, within the context of the Mao-Shan tradition and broader Taoist internal alchemy.
  • Dōgen, Shobogenzo
  • Hongzhi Zhengjue, Practice of Silent Illumination
  • Bodhidharma, Two Entrances and Four Practices