The
Sho conception of the universe, deeply rooted in the teachings
of Jojii, is somewhat different from those of their Alluvian
or Gharundim neighbors in a very crucial way: the Jojiist
concept of wisdom or enlightenment, which entails a transcending
of dualism. In other words, while the "individual",
the "personality", may be of high value in other
cultures, to the followers of Jojii these are actually, ultimately
illusions...are, more correctly, delusions.
Jojiist
thought and wisdom seeks one end: to see things as they truly
are. This experience of "suchness", of naked reality
free from the egoistic and neurotic fears, lusts, and ignorance
of the common man, may also be described as a deep experience
of the unity of all things. Now, if all things are one, then
it follows that NO thing stands by itself. All things are
interconnected, "all things interpenetrate freely, without
obstruction" as Jojii taught. To have this experience,
the experience of "emptiness", is the goal of the
true follower of Jojii.
"Empty"
of what? "Emptiness" does not, as the ignorant believe,
entail a nihilism or nothingness, any more than it entails
an absolutist, eternalist view. It is the "middle path"
between these two extremes. It means that reality is "empty"
of self-nature: there is no thing which stands alone, exists
in and of itself. Nothing is permanent, nothing is eternal
by itself...all things born must die, all things transform.
There is, truly, no "person" or "individual"
that continues eternally. There is only what is, a ceaseless
transformation of energy and consciousness...
A
quotation from one of the records of Jojii, the opening chapter
of the White Mountain Sutra, may be relevent here:
Thus
have I heard. The master Jojii dwelt for a time in the rainy
season near the river Shang, in the country of the Sho. At
that time attending him was the monk Ananda.
The
master spoke, "Ananda, point out the great river."
Ananda,
rising, placed together his palms, saying, "It cannot
be done, world-honored one. Why? Because the Master has shown
clearly that there is no river."
"And,"
the Master said, "why do you say thus?"
Ananda
replied, "Master, 'river' it is called, but this is a
name only. Pointing to the river, the river is gone. Perceived
as a thing, the river is not a thing. Flowing endlessly, where
can I point to it and say, 'here it is, here is my river!'
Speaking thus, it has already changed! Only because we name
something riverbank, can we say river. Only because we have
a concept of non-river, can we have a concept of river. Only
because we fix that which is not fixed, can we use the label
river. Thus is it with all, thus it is. The sage sees clearly,
the sage knows. As well, as true to say I am the river! That
is why I say, there is no river to which I may point."
The
Master rose, saying "Good, very good, son of a good family,
very good Ananda. You speak truly, and today I predict that
you will be reborn only five times more before you attain
the Ultimate. You will teach these people, the Sho, wherever
they may be, whatever world they may enter into, and in the
end you will realize the Supreme Enlightement!"
As
this, the assembled multitudes attained an understanding of
the emptiness of self, and in great joy exclaimed "It
is good, Master! For endless lifetimes will we practice this,
until we also gain the great Wisdom which is beyond 'self'
and 'other'!"
The
rest of the sutra explains in more detail, but that may be
sufficient.
For
the Sho, therefore, the individual, the "ego", is
not pampered or valued to the degree it is in other cultures.
For the Sho, it is not unnatural to be subservient to others,
if this is one's proper place and function. The whole is more
important the the person. In battle, duty and the cause are
all-important. The Sho will sacrifice himself without thought,
if necessary, to protect that which he values. This, above
all, informs the behavior of the Sho.....
