toward an encourageMental-manipulation

Dogen Zenji

Dogen relates the words of an old Zen master: “Formerly I used to hit sleeping monks so hard that my fist just about broke. Now I am old and weak, so I can’t hit them hard enough. Therefore it is difficult to produce good monks. In many monasteries today the superiors do not emphazise sitting strongly enough, and so Buddhism is declining. The more you hit them, the better.”

The Kyõsaku

In the Soto and Renzai sects of Buddhism the kyōsaku, the “encouragement stick” is used to sharpen a slacking student’s flagging focus, to snap attention back one-pointedly toward the practice and to do so without words “interjecting mind into the seed of awareness.” This pre-emptive concretization of what Arran elsewhere refers to as the “concussive blunt force trauma of nihilism” becomes the post-nihilist realization that there are no carrots (they’ve gone extinct) yet we still require motivation – that we caused the extinction and such extinction in return must be our ultimate stick.

The essential purpose of the kyōsaku is to arouse the “last vestiges of dormant energy” in someone sitting in zazen, to shake the foundation to test for weaknesses, to push one through the shell of self-delusion and into true Self-understanding. Used to rouse drowsy sitters, to spur on striving ones. When the body slumps and the attention loses tautness, opening the way to invading hordes of anxious computation, Bassui tells us the stick is “unequaled for raising one’s concentrative intensity” and anyone that has faced a physically painful reminder of task knows how this kind of blow has the ability to knock all such computation from the head. The dangers to one that grasps on tightly to the outcome of the task reveal themselves in the anxious spiralling feedback of believing the computation necessary is intrinsically accomplished by the individualized self-conception, and that this loss of awareness of active computation is indicative of lost control and a failing.

In this light I have begun to view socioeconomic/political/climatic currents and futures as the escalating attempts to command our attention, rising beyond dismissable events into a space in which we find ourselves “fundamentally pummeled by the lunatic potency of nature” but a nature in Timothy Morton’s words that is beyond simple ecology. A Nature of physical laws commanding infinite dissolution of all Objects into the darkest (non)matter. It is within the eye of all our future storms that I find myself most completely at a kind of strange brutal peace, at the receiving end of this prolonged, protracted, yet sharp crack of the kyōsaku in which I’m reminded that the only tool is Self and the sharpening of the tool of Self upon the unyielding stone of the Real reveals the ultimate ever-becoming/ever-being-eaten ourobouros of Mu that only appears savage because we are genetically terrified of our one true purpose as biologicals – to disintegrate.

That nature is regarded as ultimately alien by those committed to a technocratic future betrays the inconsistence of any kind of transhuman drive-to-life. When Death is considered the ultimate horizon and not simply one horizon, the inherent fear of uncertainty in the mind of one endoctrinated toward the ideal of Control embodied by Burroughs’ so-called One-God Universe (think monotheism/governmental oversight/language as dominant mode of communication/mathematical formalism pre-Cantor/Gödel/ego-driven default mode self-reflective brain operation) becomes rampant and infects all nodes of calculation with its top-down oscillatory anxiety that vibrates the entire webwork of conceptual thought. Error-correction goes offline, and the mind is evolutionarily trained to retreat to any conception of stability and safety it understands. The modern mind is uniquely mismatched against an “opponent” that is the ultimate perfect exemplar of sitzfleisch.

The kyōsaku attenuates this vibration.


The webwork becomes taut.

In the hands of a sensitive, enlightened godo, able to strike when the iron is hot, or for that matter to make the iron hot by striking, the kyōsaku intelligently applied can, without paining the sitter, elicit that superhuman burst of energy which leads to one-pointed mind becoming spontaneously realized. In the temple the heaviest blows are reserved for the earnest and courageous and not wasted on slackers or the timid. It is never administered as chastisement or out of personal punishment. The one struck raises their hands in a reverent gesture of gratitude known as gassho and the godo in turn acknowledges this with a bow in the spirit of mutual respect and understanding. “The adage that a poor horse can’t be made to run fast no matter how hard or how often he is whipped is well understood in the zendo.”

There is no denying, however, that for the Euromerican mind, unable to disabuse themselves of the notion that beatings with a stick are an affront to their dignity, the kyōsaku will always remain a menace rather than a goad. It has been said that love without force is weakness and force without love is brutality, and it cannot be emphasized enough that the administration of the kyōsaku is not a matter of simply striking one with a stick. Indeed, if the stick is to be a spur and not a thorn, the act must be of compassion, force, and wisdom conjoined. The godo in the temple must be one of strong spirit and a compassionate heart, that has undertaken to identify themselves with the deepest spiritual aspirations of those sitting in zazen.

8 responses to “toward an encourageMental-manipulation

  1. “that we caused the extinction and such extinction in return must be our ultimate stick”
    why “must” the extinction be our ultimate stick and in that what is the equivalence of the discipline/commitment of the sitter in yer climate-schema? thanks

    • I mean it to imply an ever-snapping impact, ultimate in the sense that from here till extinction or success it can be a different kind of permanent motivator in an almost religious sense, that won’t go away simply because, for instance, capitalism or something magically disappears. (You’ll rarely hear me talk of capitalism really, not my scene I guess)

      As far as the discipline, the commitment of the sitter is the commitment to face the thing unflinchingly with an innate gratitude for the opportunity to be on this strange new edge. Whether it is discipline and life in the face of novel pollution-cancers or the perspective of feeling oneness with even such near-planetary-scale events as typhoon or tornado. The discipline to not flag in efforts toward palliative care even, if that’s all we have left, a fluffing of a death bed pillow and some kind last words.

      • apart from mythological accounts of saints I’ve never heard of (known a number of mystics/dharma-heirs) any human motivator that is permanent (no magic required for human-being/animal-faiths to be multiple and changing, would I think rather take magic for it to be permanent) but that aside I thought you were announcing an imperative, but maybe it just was one of many possibilities?
        what I was asking in terms of the sitter is what is the equivalent practice in relation to climate disasters that you might be recommending?

        • I do firmly ascribe to Masciandaro’s “sorrow of being” as a sharpening of the Four Truths…that the act of living is composed of sorrow and suffering somehow made material. As far as permanence, maybe that was a poor choice of words, because I am in fact referring to a process of learning to continually bring the attention back to that sorrow, not a naturally occurring permanent object or concept that exists beyond life or death. The second part of your comment is where I find the many possibilities, but if I were to suggest an actual concrete practice…I sit every morning in a cemetery that overlooks a waste treatment river. To experience even the brief fleeting moment of kensho that I did in a place like that was to be tripped into a god awful open meat grinder of HUMANness I’d been able to avoid in my sitting at home. Soto sit facing a wall, and the Rinzai sit in a circle or facing an icon of Buddha or various Bodhis…but in these times, we have more effective focusing lenses for this work, especially for those in cities. In a city where the language of rivers or of wind in leaves is translated through grinding gears and exhaust pipes, airplanes overhead and electrical hum in every wall, this grim technique is the stick I use upon myself to generate the calm I require to act thoroughly, and to not act solely out of fear or desperation.

        • And by humanness, I mean the component of our human animal that rejects its animality for the modern ideal of spaces that are treated as if they’re not real because of their being in some sense virtual. A species-wide out of sight out of mind-ing that seems to inevitably lead to scenarios where we encourage the rotting out of certain pockets of existence in exchange for keeping the truth of this destruction external to ourselves and our living space/arrangement.

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