ELIMINATING DISSONANCE
We said that:
The subliminal stress between conflicting cognitions is the root of dissonance. The biological system responds to this stress by providing a solution to the conflict which exists, therefore eliminating the dissonance.
When the dissonance exists between a potential behavior and a prevailing attitude, then the attitude will subconsciously be changed by data supporting and accommodating the desired behavior. In the case of a discrepancy between attitudes and behavior, it is most likely that the attitude will change to accommodate the behavior.
Let us examine this more closely.
Dissonance is actually, when it is simplified, conflict between a readiness to respond generated by INTENTION and stored ATTITUDES (beliefs, desires and old resolutions of conflict) within memory.
In most cases, due to the physical and or mental tension, the mind seeks data to resolve the conflict, and since the INTENTION is in response to a PRESENT IRRITATION (stimulus) then the intention is favored with a high certainty valence.
Now it is important to realize that both the present INTENTION and the stored ATTITUDE are consequences of IDENTITY and that neither of them are weighted by the natural system as correct.
When they are called into COGNITION then discrepancy of both with natural and correct behavior results in an available but completely blanketed homeostatic signal for each.
Two factors affect the strength of the dissonance:
1. The number of dissonant beliefs.
2. The weighting or importance given to each of the dissonant factors.
This natural homeostasis is directed at the error weighting of the combined strengths of prevailing ATTITUDES used to compile the FINAL INTENTION (old homeostatic factors) and the error weighting in the new INTENTION READINESS (new homeostatic factor).
The logical reduction of dissonance suggests:
(1) reduce the importance of one of the dissonant beliefs,
(2) add more consonant beliefs to one element that outweigh the other,
(3) change both the dissonant beliefs so that they are no longer inconsistent.
It is clear that these three require a great deal of introspection and the gathering of new external data and while this may be effective in resolving the current dissonance there is no guarantee that the dissonance will not arise again or in fact that the new data are free from Identity interference.
The only true solution lies in the liberation of the blanketed homeostatic voice. This cannot ever be accomplished by introspection, cognitive intelligence or resolutions.
The only solution is remove the blanketing of homeostasis, understanding that voice transformed by cognition into the signal which consciousness can receive.
This means that there must be:
- Minimum Identity in the eventual reception of the homeostatic voice.
- Penetration into the homeostatic experience without the presence of words and concepts.
This can only be accomplished with effective meditation, which can be used to resolve a specific dissonance problem where a light homeostatic voice has declared, "Something is wrong here with my response."
However, this becomes just a bandage to be used when what really is most effective is to restore the full strength of the homeostatic voice so that its presence is known at all times and the nature of the correct and natural responses is known as well, amending ATTITUDES so that they are correct and uncontaminated.
This also results in the restoration of the natural dissonance system, which can be defined now as the resolution of arising Identity Dissonance using what in Chan we describe as tapping the Masculine Expression of the Natural Feminine Principle.
In psychological terms this is the full and effective use of the natural "comparator" which demands that the elements used within COGNITION (Attitudes, Intentions and Readiness to Respond) are in harmony with the natural expression of the Feminine Principle (natural programs of the system).
The first solution (to remove specific dissonance) is possible with meditation which is available for all people. The second solution, however, requires a high dedicaton to the Chan Dharma practice and meditations of ZEAL (rexin), and is beyond the reach of those who are chained by their Identities to Samsara.
The resolution then of the problem for those not dedicated in this manner requires:
1. Dissonance Meditation.
2. Resolution of the Vital Force.
THE DISSONANCE MEDITATION
The simple dissonance meditation consists first of all in Reflection upon Dissonance, 认知失调, rènzhī shītiáo, which in Chinese means "recognizing the awareness of the failure to harmonize".
This means sitting with a relaxed body and mind and there -upon watching the breathing in and breathing out of your respiration in an unforced way- generating what we call "defensive Qi", which is the unification of all the tactile senses of the body so that the body sensation is of being "one" that is a complete whole without particlar tactile presence of elements and with a slow reduction of the concept of "you" being the "body".
You will recognize this as being the Bamboo Meditation which you have learned. Here we will bring that meditation to an active and useful state. This watching of respiration in the background and the union of one whole tactile body is dwelt upon and begins what we call the "Becoming of Consciousness".
So continue by now bring to mind in the most simple way a description of dissonance and with practice avoid elaborate mental associations.
Know Dissonance to be simply cognitive body tension and mental stress.
Dwelling with that and nothing more, if your mind is really relaxed and not filled with thoughts (as a result of keeping the appraisal of your breathing in the background with a light attention), then allow that description to give way to the actual cognitive experience of body/mind tension and stress.
Dwell within that EXPERIENCE, allowing thoughts if they intrude to pass through without attention until there appears to exist just that EXPERIENCE.
Gradually with succesive meditations see the rising from memory of that experience and its falling away after a while. Discern that the Experience of Dissonance arises in the mind and has no substance.
This dissonance comes from memory and is not to be attached to the particular problem which has developed a dissonance that, with the presence of the nagging but soft homeostatic voice, has led to dissatisfaction with the results. In other words, the homeostatic voice is constantly there, almost unheard, but present even when the problem seems to have been resolved.
Next, without haste in moving to this stage, when this meditative practice has been established and the tension/stress has been reduced relative to that particular stimulus problem so that there is a certain calm, then once more sitting in meditation wait until the Experience of Dissonance slips away and detect the presence of more subtle EXPERIENCE. The experience is that of Homeostasis.
Dwell as long as is natural with that experience and you will eventually encounter along with that experience a meditative JOY, which is not mundane happiness or pleasure.
When this too has been established and is stable each time that you meditate upon dissonance, actually bring to mind cognitively within Reflection the problem, clearly and simply laid out. For example it might be, "Correct daily meditation fails: Too busy."
Then all you have to do while still within the reflection is recall the actual experience that you encountered of the Homeostatic Experience, together with the Joy, and simply dwell within that without expectations or Identity interference and with patience.
As if out of the "far blue yonder", the correct resolution to the problem will appear without the least mundane dissonance and with a conviction that grows the more that you sit meditating upon the problem.
However this correct Dissonance Meditation must be accompanied by advances in the development of the Vital Force, 活力, huólì. This Vital Force is actually the Vitality of Everyday Samsaric Motivation which is consistent with the Dharma.
RESOLUTION OF THE VITAL FORCE
活力
Few upon the Dharma path have heard much about Avaivartika, but it is something that is essential upon the Dharma way and has become sadly an impediment due to the manner in which it is promulgated.
Avaivartika is a Sanskrit word derived from "a-," which means "not," and "vi-vrit," which means "to turn around".
The question is then, who is it that does not, in a Dharma sense, "turn around"?
The Theosophical Dictionary gives us the answer:
A reimbodying entity.
In the case of a reimbodying entity, it is one who is "advanced so far on the evolutionary path that he is no longer enslaved by, or enchained in, the whirling waves of samsara. Hence also translated "one who does not revolve any more," applied to seventh round human beings (upon the Bodhisattva path), and therefore strictly referable to one who has reached a higher state of consciousness.
The Surangama Samadhi Sutra makes it clear that this is correct and it seems that although someone who starts upon the Bodhisattva path may be considered "Avaivartika in embryo" he or she is not fully Avaivartika until the level has been reached where there actually is no return.
Now here we will go further and will consider not the situation of a transcendental non-return but a non-return in this life to a stained state, once having embarked upon a natural Bodhisattva path.
Since we are not concerned here simply with theory in our studies but actual practice, we must learn more about the practices of the different levels of Bodhisattva Avaivartika attainment, which are dealt with elsewhere.
The Sanskrit term bhūmi literally means "ground" or "foundation", since each stage represents a level of attainment and serves as a basis for the next one. Each level marks a definite advancement and is accompanied by progressively greater power and wisdom.
But, as we are upon the Dharma path, we are dedicated to the practical application and realization of the Bodhisattva spirit, not as it is spoken of today with mere intellectual application, but as it existed within the life of the early Buddhist dedicated community and the full development of that spirit within the various branches of the the Buddha Dharma tradition.
The Bodhisattva spirit is an inclusive, life-affirming spirit which transcends not only ethnicity, gender, and the cultural variations of practice, but one which even transcends Buddhism, as the Bodhisattva spirit can recognize the appropriateness to be found in the elevated practices and traditions of other faiths that are inclusive and life-affirming. But this is true if and only if this Avaivartika spirit has passed beyond rites, ceremonies, social affirmations and a clinging to the words that describe it.
It is worthwhile then in harmony with advances in the strength of the Vital Force to read and fully understand the Bodhicharyavatara of Shantideva.
Now we have declared that AVAIVARTIKA is a non-return force, but where and how does it operate?
While ZEAL and SPIRIT are unconscious forces of motivation there exists a series of three natural conscious forces of motivation:
PERSEVERANCE, 恒心, heng shen, acts upon AVAIVARTIKA for increased DETERMINATION.
DETERMINATION, 志意, yi zhi; acts upon Will Power for added INITIATIVE.
INITIATIVE, 積極性, jī jí xìng, acts directly upon COGNITION as a natural motivator.
Let us imagine for a moment that we cognitively generate behavior that is GENEROUS (the first step of the Avaivartika path) and do so while practicing meditative Perseverance; then Determination to continue GENEROSITY will increase so that it becomes less cognitive.
With meditative Determination then WILL POWER is generated to maintain that GENEROSITY, which generates in turn great INITIATIVE.
Then Meditative Initiative will Support Cognition with DEEP NATURAL GENEROSITY.
What you can see from this is that the normal pattern of trying to develop initiative with determination and then adding perseverance is an error. All COGNITIVE correct Attitudes and Intentions must begin with PERSEVERANCE.