Won Buddhism of Manhattan

 "Emptiness," is a word that we have all probably come across at one time or another. For each person, this term can mean something quite different. For some, it can mean "not having something." For others, it can be a word used to describe a feeling or an emotion that they may have. Though not always, usually, it is thought of in terms of negativity.

For example, an empty wallet, or an empty stomach; things that we feel should be immediately filled. Or as an emotion, a person may use the term, "My life feels empty," even though they may actually have a lot of things or people around them.

What does this word mean? Why are there so many different meanings for such a small word that is usually thought of to mean zero or nothing? Even to people in different circles of Buddhist practice, it can, at times seem like an enigma. Mention of that word emptiness, can sometimes evoke a sensation of great mystery, or confusion. The word "emptiness," can make us feel a little uncomfortable when we think of it in terms of a goal to be reached or final level, if you will.

According to the Buddhist perspective, the word "emptiness," takes on an entirely different meaning than the previously mentioned concepts. About 2,500 years ago, a man by the name of Gautama the Buddha realized that all things, to include worldly phenomena, are essentially empty; that things do not in reality exist the way that they appear to exist. The Buddha's teachings

went on to further elaborate that all things are lacking inherent existence, or that nothing exists without depending on the causes, conditions, parts, and the consciousness which conceive and give them a name; things that are other than themselves. More simply put, interdependence.

For example, when we look at a piece of wood, or something that we would readily say is a solid object, we tend to think of that thing as something that unquestionably "exists." For all intents and purposes, it feels solid,..its heavy,...its hard,...its inanimate, therefore, its there and separate from everything else. However, if we were to look closer, by taking a piece of that wood and putting it under a microscope powerful enough, we would see microscopic and sub-atomic particles moving around in flux at an unbelievably fast rate. We would see that this wood that we once perceived as a solid, inanimate object is made of billions upon billions of very animate particles. That very piece of wood's "existence" depends on the things that make it. Its existence is completely and inextricably dependent on the particles and events that go into making it. When we thoroughly examine that wood, we will find that there are no "wood" elements. In other words, the wood is made up of things that are essentially not wood at all. In fact, it contains the rain, soil, heat, and all of the other nutrients that went into its formation.

The Buddha not only realized this about the physical world and its phenomena, he also said this of our mental or conceptual world as well. To illustrate this point, we can all conceive of or conceptualize the number ' 2.'  However, ' 2 ' is essentially empty and does not have an identity or an existence outside of the things that it is related to. When we conceive or conceptualize the number ' 2 ', we relate it to other things. While ' 2 ' does not have a true identity, however, 'two books' or 'two apples' has somewhat more of a distinct identity. ' 2 ' is known only through the relative things around it, such as items, events or simply other numbers.  The number two's existence completely and conditionally relies on things and concepts other than itself, in order to be known or conceptualized.

This was quite the realization to have made 2,500 years ago without the aid of scientific tools or technology. In fact, modern science easily confirms the Buddha's realization of emptiness. Buddha taught that all things that exist conditionally, are empty of a "self," or that nothing exists independently. That this co-existing, interdependency is emptiness. Modern science is continually making discoveries about the physical world that more or less point to nature of reality as being 'empty.'  Uh-oh!!!! There goes that word "emptiness" again. If we are a little uncomfortable with that concept, we may then falsely conclude or misunderstand that the Buddha was saying that "Nothing exist."   Emptiness, in this frame of understanding is sometimes then confused or mistaken with nihilistic non-existence; a complete negation of existence.

The Buddha did not teach that things do not exist. He merely taught that most, if not all of our perceptions of existence are erroneous. Things do indeed exist. However, they exist interdependently; that is, dependent on causes, conditions, parts and even sometimes our own consciousness and the thoughts that we project on them. This co-relation of all things is actually a characteristic or mark of everything in existence as we know it. Everything that we can conceive of, has at its very core and shares this ultimate reality.

The Buddha also did not teach what has come to be known as the 'eternalist' viewpoint which proclaims that reality is the manifestation of one permanent, eternal and unchangeable source. From the Buddhist perspective, the idea or notion of such a source of reality is also a false conclusion.  Emptiness from the Buddhist perspective is the transcendence of both the nihilistic and the eternalistic viewpoints. It is beyond the conceptual ideas of "being" and "non-being." Therefore, Emptiness from the Buddhist perspective is not 'emptiness' as opposed to 'fullness'. It embraces both, opening up a new pathway that is completely liberating from the extremes of nihilism and eternalism.

Now, we can begin to see emptiness from a much different perspective than previous assumptions and notions. Once we can begin to make emptiness less of an enigma and more of a daily realization, we can begin to understand this word beyond the mere concept of it, and incorporate it into our daily thought process of mindfulness. However, it must be emphasized that the Buddha did not ask nor require his followers to blindly accept this understanding of emptiness, or any of his teachings for that matter. He implored that we look and examine for ourselves. He invited us to look closer at our own thoughts and perceptions to arrive at the ultimate reality of Emptiness.

When we come into the awareness of this emptiness as the ultimate reality of not just human beings, but all things, including worldly phenomena, we can begin to establish community in the truest sense of the word. The understanding of emptiness can be used as a tool to be able to look deeply within ourselves, others and the world around us. Our environment would also immediately begin to change with much of our fears and anxieties disappearing.  Interdependence, impermanence, and emptiness can begin to fill our minds with a sense of ease rather than confusion or hopelessness. Emptiness will no longer be a word used to describe an emotional feeling of lack, because ironically, we will see our lives filled with the numerous splendors of the universe.  If we continue to look at any object or situation with emptiness, and use our minds to peel away the layers of our own projections, concepts and reactivity, we get closer to the reality of Emptiness. It is much like reading and re-reading a book to find new and deeper truths each time.

So, let us all do what the Buddha invited us to do:

Look closer.....

At each object and at each situation...Look closer.

When we truly look closer, we may just find that the ultimate reality of Emptiness is filled with the unlimited wonder, beauty and love of all things.

Bibliography and Suggested Reading:

Zen and Western Thought by Masao Abe

The Heart of Buddha's Teachings by Thich Nhat Han

Buddhism for Beginners by Thubten Chodron

Internet : www.buddhanet.net

October, 2008