Abstract

Jena Romanticism and Zen Dennis McCort (bio) But what drew him with all its power was a tall, light blue flower that stood beside the stream and touched him with its broad, glittering petals. Surrounding it were countless flowers of all colors, and the rare fragrance filled the air. He saw nothing but the blue flower and regarded it for a long while with indescribable tenderness. Finally he made as if to approach it when it suddenly stirred and began to change. The petals became even more brilliant and pressed themselves against the growing stem. The flower inclined towards him, its petals forming a broad blue collar in which a tender face hovered. —Novalis, Heinrich von Ofterdingen1 All at once, his biographer relates, Bassui felt as though he had "lost his life root, like a barrel whose bottom had been smashed open." Sweat began to pour from every pore of his body, and when he left Koho's room he was in such a daze that he bumped his head several times along the walls trying to find the outer gate of the temple. Upon reaching his hut he wept for hours from his very depths. The tears overflowed, "pouring [End Page 98] down his face like rain." In the intense combustion of this overwhelming experience Bassui's previously held conceptions and beliefs, we are told, were utterly annihilated. —Kapleau, The Three Pillars of Zen Introduction Two scenarios above: the first presents the climax of a lucid dream in which Heinrich, the poet-hero of Novalis' signature novel of German romanticism, experiences an apotheosis of nature centering on the mystical Blue Flower, a mandala whose dynamic perfection of rounded form reveals to him the ecstatic unity of all being. In the second, the medieval Rinzai Zen monk Bassui undergoes the near-violent collapse of an ego-based personality-structure eroded by years of meditation and the consequent influx of an all-pervasive radiance. Though different in particulars (including the difference between fiction and biography), both texts convey the same apocalyptic, life-transforming event, known to Zen as satori and to German romanticism, variously, as die Erleuchtung, romantisieren, or das goldene Zeitalter. This is the summum bonum sought by both these spiritual movements, the goal of all spiritual practice, intellectual inquiry and emotional struggle, the pearl of great price worthy of any sacrifice. It brings with it an absolute freedom empowering one to see anything in one's field of consciousness exactly as it is in itself. It reveals nothing less than the noumenal Ding an sich of Kantian transcendentalism, or, as Zen puts it, things in their exquisite "suchness" (Skt., tathatã). Let us refer to this event in the ensuing discussion as "enlightenment," the term generally used by Westerners to signify the supreme goal of Hindu and Buddhist spiritual practice. It is an apt term inasmuch as many, if not most, such experiences are characterized by those who have them as suffused with a profound sense of light or radiance, albeit a radiance in no way oppressive to one's physical vision. Philip Kapleau, an American Zen master, equates enlightenment with "Self-realization," probably both in Jung's sense of individuation (the maturation and harmonization of psychic forces) and in that of the early Chinese master Hui-neng who characterized the event as "seeing into one's own True Nature." Kapleau goes on to describe enlightenment as "opening the Mind's eye, awakening to one's True-nature and hence of [sic] the nature of all existence" (377). [End Page 99] This much description should be sufficient to convey a sense of enlightenment as it is understood by its devotees, that is, as the ultimate emancipation of human consciousness from the prison of separateness and the pressure of any and all constraint, internal or external. This makes both Jena romanticism and Zen an "argument" in favor of the possibility of "pure" or "direct" experience, of consciousness unfettered by the barest taint of cultural conditioning. Both Novalis and Hui-neng insist that there is such a thing as transcendence and that it is "there for the taking," given the requisite surrender of narrow self-interest. The above snippet of Bassui...

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