Sallis and Dzogchen Buddhism Schwartz, Michael

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Journal of Conscious Evolution Volume 14 Article 1 Issue 14 2018

2018 On Elemental Phenomenology: Sallis and Dzogchen Buddhism Schwartz, Michael

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On Elemental Phenomenology: Sallis and Dzogchen Buddhism

Michael Schwartz, PhD1 Augusta University Abstract: John Sallis’ volumes on the Force of the Imagination (2000) and Logic of the Imagi- nation (2012) constitute, in the field of contemporary Continental thought, a novel philosophical view of the elementals. Tibetan Buddhism has a more than a thousand-year old tradition of teaching about and practicing with the elements. This study is a preliminary exploration of the cross- currents of these two elemental teachings.

Keywords: Sallis, phenomenology, imagination, Buddhism, Tibetan, Dzogchen, Vajrayana, tantra, emotions, elementals, elements

Corresponding author: [email protected] Retrieved from https://digitalcommons.ciis.edu/conscjournal/vol6/iss6/ ISSN 2575-5552

Published by Digital Commons @ CIIS, 2018 1 Journal of Conscious Evolution, Vol. 14 [2018], Iss. 14, Art. 1 Consciousness: Ideas and Research for the Twenty First Century | Summer 2018 | Vol 6 | Issue 6 Schwartz, M., On Elemental Phenomenology.

In recent years there has been an upsurge of free of a metaphysics of presence proper to the interest amongst Continental philosophers in intelligible-sensible binary opposition that the topic of the elementals. Outstanding binds the Western philosophical tradition. In amongst contemporary efforts, in pioneering a Force of the Imagination, the project is to lay creative approach, is John Sallis’ post- out the self-showing of the determinate thing deconstructive phenomenology of the elemen- and the place of the elementals therein; in tals as developed in Force of the Imagination Logic of the Imagination, this project is ad- (2000) and Logic of the Imagination (2012). vanced and reconfigured through investigation A question for a comparative moment in phi- of logics of the imagination and the ways the losophy might then be: How might Sallis’ his- expansive of the elemental play into schematic torical repetition and creative re-articulation of spacings. In contrast, the Tibetan project is the ancient Greek elementals enter into dia- soteriological as the liberation of all sentient logue with any one of the Asian tradition that beings; working with the elements assumes has an unbroken lineage of engaging the ele- importance on the path of waking up and aid- ments? This paper is a preliminary exploration ing others to awaken. As we shall see, there is of this line of questioning, comparing Sallis’ likewise a transformational “meta-good” (to elemental philosophy to the place of the ele- adapt a phrase from philosopher Charles Tay- ments in the Dzogchen teachings and practices lor) inherent in Sallis’ project; what, borrow- of Tibetan Buddhism. Its intention is itself ing a term from one of his own more recent practical: a comparative exercise in phenome- books (Sallis, 2008a), might be termed trans- nology (one that does not collapse or efface figurement. differences in the two articulations) that points towards and contributes to a more transfigured Sallis and the Elementals life. John Sallis (b. 1938) is widely considered the What justifies this comparison are the roots of dean of Continental Philosophy in the USA Sallis’ project and Tibetan Buddhism in the and beyond (Freydberg 2012). His scholarship perennial philosophy as articulated by scholars includes groundbreaking books on Plato and like Huston Smith (1992), who highlight par- Pre-Socratic philosophy, German Idealism allel structural components in worldview (Kant, Fichte, Schelling, Hegel, Schopenhau- amongst the various axial age traditions and er, etc. – including its American reworking in their offshoots – to wit, that both ancient transcendental thinkers like Emerson), Nie- Greek philosophy and Tibetan Buddhism posit tzsche, and the entire existential and phenom- a “hypernatural” dimension (to use a Sallisian enological tradition of the twentieth-century term) constituted by the elements. This is not (Husserl, Heidegger, Gadamer, Merleau- to collapse these worldviews into one another, Ponty, Levinas, Derrida, etc.). Since the publi- nor shortchange their differences and void the cation of Force of the Imagination in 2000, he need for dialogic exchange – it does demon- has been forwarding an ever more nuanced strate an overlapping starting point, even as originary philosophy of his own, one too little Sallis transfigures the under-evidenced senses known outside of professional philosophy cir- of the elementals in ancient Greek thought. cles, moving through with great nuance and care both the gifts and limits of deconstruction There are to be sure different orientations in- in coming out the other side (hence “post- forming these projects. As one of our leading deconstructive” in a most sophisticated and contemporary philosophers, Sallis is con- clear-sighted manner, one potentially instruc- cerned with the ongoing activity of twisting tive to many of the debates in Consciousness Corresponding author: [email protected] Retrieved from https://digitalcommons.ciis.edu/conscjournal/vol6/iss6/ ISSN 2575-5552 Page 2 https://digitalcommons.ciis.edu/cejournal/vol14/iss14/1 2 : On Elemental Phenomenology: Sallis and Dzogchen Buddhism Journal of Conscious Evolution | Summer 2018 | Vol 14 | Issue 14 Schwartz, M., On Elemental Phenomenology.

Studies), this output inclusive of two recent the intelligible; nor is it, in a simple reversal, books on the nature of nature (Sallis, that which replaces the intelligible in priority. 2016a and 2016b). Part of his project all along The sensible is cast in a field of sense that has been exemplary theoretical and philosoph- twists free of the sensible-intelligible binary in ical-critical engagements with art and (as all allowing the very terms of the intelligible to too rare for philosophers) with specific works fall away. of art (Wirth, Schwartz, and Jones, 2016), including curating art exhibitions of Paul Klee How then might things as partaking of the and also of contemporary Chinese painter Cao sensible make any kind of determinate sense? Jun. Things show themselves, but never alone, al- In his mature philosophy, Sallis exercises phi- ways within a field of emergence, and never losophy at the limit, philosophy on the verge exhaustively, always with the sense of an of overcoming its own metaphysical legacy of abysmal reserve. In momentary glimpses, the sensible-intelligible binary and the unme- without formal-methodological enactment, the diated presence of the intelligible within that thingness of the thing can become suspended scheme - where the intelligible is paradigmatic in light of the sensible image—the image per for or productively generative and grounding se. Image (as Sallis’ analyses stress sight) is of the sensible, such that the force and signif- not a quasi-thing but the upsurge of presence, icance of the sensible is evacuated and neu- having a locus or hereness that is prior to de- tered (Sallis, 2008b and 2016b). Even as one finitive time and space. The image is also du- can never step out of the philosophical tradi- plicitous, belonging at once to the perceiver tion, which has always already begun, one can and to the perceived, in-different to both; tak- enact another beginning. In part this other being on determination as a thing that shows it- ginning is to be disclosed from the margins of self only with the opening of speech, the pres- the tradition, the unread of major philosophi- ence of the image exceeded through the gath- cal texts, what Sallis earlier called “archaic ering force of logos (and at no point needing reflection” (1980, 9-13). Rather than an end- to make appeal to an eidos as proper to the less performance of destruction/ deconstruc- classical metaphysical scheme). As the open- tion, Sallis enacts a twisting free within the ing of speech exceeds the presence of the im- wake of metaphysics such that we can speak age, the image resists being carried over into of his philosophy as an exemplary instance of something said, an untranslatability of the “post-metaphysical” thought -- even as this sense of the sensible. activating of another beginning is never com- plete, tradition always already under way, the renewal of philosophy always at the limit, on the verge. The determinate thing as such is always disclosed within and against less determinate ho- Sallis’ first sustained and extensive book- ri-zons. Sallis marks three such horizons: lat- length effort at forwarding a “post- eral, peripheral, and operational (he some- metaphysical” project is Force of Imagination: times seems to include the operational in the The Sense of the Elemental (2000). The study periph-eral). The lateral horizon, as here there is a rigorous and eloquence re-envisioning of are ech-oes of Husserl, is the unlimited store phenomenology. The sensible is no longer of profiles of the thing. The peripheral hori- mere appearance, echo, or transparent (hence zons are the visible surround and background inessential) medium for the shining through of to the focal thing. And the operational horizon, Corresponding author: [email protected] Retrieved from https://digitalcommons.ciis.edu/conscjournal/vol6/iss6/ ISSN 2575-5552

Published by Digital Commons @ CIIS, 2018 3 Journal of Conscious Evolution, Vol. 14 [2018], Iss. 14, Art. 1 Consciousness: Ideas and Research for the Twenty First Century | Summer 2018 | Vol 6 | Issue 6 Schwartz, M., On Elemental Phenomenology.

in its instrumental moment, is the network of The in-different sensible image, the opening equipment in line with the analysis in of speech exceeding presence, the lateral, pe- Heidegger’s Being and Time. All three ripheral, and operational horizons, and the horizons, along with speech and the in- primary elementals of earth and sky, all as different image, are constitutive moments of configured by the force of the tractive imagi- the thing’s self-showing. nation, are constitutive moments of the self- showing of the determinate thing hovering Now, the imagination, marginalized in much within and against an indeterminate field. of the metaphysical tradition, has a central place in this re-visioning. It draws these hori- The philosophical trajectory opened in Force zons around the focal thing, a movement of of the Imagination is continued and deepened protraction and retention—a hovering— in the subsequent study Logic of the Imagina- allowing the thing as determinate to be tion: The Expanse of the Elementals (2012), stretched on the edges of the indeterminate. which along with the two more recent vol- The force of the imagination is neither produc- umes on nature is among Sallis’ finest and tive nor reproductive but tractive. It belongs most important book to date (and one of the neither to a soul nor to a subject but is pure most innovative and clear-sighted philosophi- gift drafting the configuration of the self- cal volumes in recent memory in the Conti- showing of the thing itself. The disclosure of nental currents of thought). The volume starts the truth of what is, the revealing and conceal- out with a careful and illuminative historical- ing of things, is made possible only through philosophical interrogation of the terms of this force of the imagination. logic: from various senses of Greek logos to modern symbolic formalizations to the exorbi- Beyond the peripheral horizons lie another tant logics of dreams. This results in advanc- constitutive factor of the thing’s self-showing: ing the philosophical tradition from a logic of the elementals. The elementals – as here there the understanding to a logic of the imagination is a contemporary philosophical re-articulation and its schemata; inclusive of formal logics of ancient Greek thought – are the from which that adhere to the principle of non- of manifestation, encompassing horizons and contradiction and exorbitant logics that do not. things as an unfathomable medium that in This reframing of the scope and terms of logic exceeding the things of nature, also belongs to deepens the prior volume’s articulation of the nature as hyper-natural. The elementals, un- self-showing of the determinate thing. More like things, have no profiles; they do not re- stress is placed on the notion of the look, veal themselves the way things do, drawn as characterized as a crystallization and intensifi- they are around the various horizons by the cation of self-showing which gathers and con- tractive imagination. All elementals lead back centrates the thing’s dynamic determination. to two that are primary: earth and sky. Earth shelters, supports, and withdraws, a self- In its drawing together and holding apart the closing that resists disclosure. Sky opens as an constitutive moments of self-showing, imagi- absolute recession that grants expanse, a pure nation deploys schemata that are the spacing shining that enables light as condition of the of things – spacing itself as the ontological visible. Elementals and things intersect, over- event-ing of the space-time of beings (sche- lap, and envelope one another in any number mata in their specificity inseparable from of manners. manifestation, hence neither empty containers nor mere formal dimensions as in Kant).

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There are three kinds of schemata: (1) those Seclusion is a depth that exceeds presence comprehensive of manifestation (the type that without being a subjective interiority (these philosophy addresses); (2) those that are more singular accounts reminiscent of the empty local or restrictive; and (3) those proper to fecundity of “causal voidness” discovered fantasy and the sensible. Schemata, unlike in through Buddhist and Vedantic practices). the Kantian view, become unhinged from Birth and death are characterized with regard submersion in any kind of transcendental sub- to corporeity, the latter as lived capacities; life jectivity, imagination characterized even more stretching out between these two extremes, strongly than in the first volume as non- neither of which are present but as encompass- subjective; a condition of any modality of ing elementals bestow and delimit one’s what might be termed “subject.” Imagination ownmost possibilities of existence. The inter- and its schemata are like pure gift, evoking a play of these four elementals of the properly gratitude that is directed to no one. human is complex - more so than is directly said in this volume – leaping beyond Elemental attunement is transfiguring. Sallis Heidegger’s own act of overcoming subjectiv- invites us to allow the natural elementals to be ism as found in the latter’s classic articulations absorbed by the senses, enabling the natural of Dasein. Along with the natural and the elementals of our constitution to be disclosed, proper elementals there is a third kind, that of thereby recasting the sense of human finitude. an elemental cosmology. The final chapter of Sallis interrogates the senses of the infinite the study traces the shift from a Ptolemaic vi- that demarcate the terms of the finite, demon- sion of a finite universe to the boundless mod- strating the care that is needed in moving from ern cosmos: “With the passing of the sky over mathematical infinity to philosophical infinity; into the multigalactic cosmos, elementarity the latter always to be referenced to self- does not disappear; on the contrary, it is in showing (in what might be mobilized as a si- many ways enhanced. The cosmos is encom- lent critique or questioning of Alain Badiou, passing … in a way that almost exceeds com- major contemporary French philosopher, fa- parison with the encompassing character of mous for advancing with rigor the thesis that the natural elements, even of earth and sky” mathematics, such as set theory, is a determi- (Sallis, 2012, p. 256). Philosophy’s wondrous nate condition necessary for proper phil- engagement with nature is re-awakened, im- osophical articulations of ontology). Human manent vision expanded by technologies finitude (since Kant a theme streaming that disclose a vastness of the heavens never through modern and postmodern Continental dreamed of in the ancient world; imagination thought) is centered in the proper: one’s own- able to travel throughout the cosmos and its mostness. Sallis explores four proper elemen- expansiveness. Along with the natural and the tals: the (1) natural elements, (2) seclusion as proper elementals there is a third kind, that of sheltering retreat, (3) birth, and (4) death. The an elemental cosmology. The final chapter of natural elementals indefinitely exceed the hu- the study traces the shift from a Ptolemaic vi- man while, disclosed through absorption in sion of a finite universe to the boundless mod- our senses, recoiling back as constitutive. (The ern cosmos: “With the passing of the sky over schema of this recoiling is complex, Sallis into the multigalactic cosmos, elementarity forwarding throughout the latter chapters of does not disappear; on the contrary, it is in the study a novel set of figurative metaphors, many ways enhanced. The cosmos is encom- inclusive of circles, squares, spirals, ellipses, passing … in a way that almost exceeds com- and fractals, serving to illustrate the imagina- parison with the encompassing character of tion’s with/drawings.) the natural elements, even of earth and sky” Corresponding author: [email protected] Retrieved from https://digitalcommons.ciis.edu/conscjournal/vol6/iss6/ ISSN 2575-5552

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(Sallis, 2012, p. 256). Philosophy’s wondrous well as the writings of Ngakpa Chögyam and engagement with nature is re-awakened, im- Khandro Déchen, Welsh born lineage holders, manent vision expanded by technologies that authors of several beautiful texts (e.g., 1997). disclose a vastness of the heavens never This allows us to draw upon fresh writings on dreamed of in the ancient world; imagination the one hand, and on the other to rely on au- able to travel throughout the cosmos and its thentic texts already translated into or origi- expansiveness. nally written in English for contemporary teaching and practice purposes in the West. Dzogchen Buddhism and the Elements The fundamental claim of Dzogchen is that John Sallis’ “turn to the elements takes up – non-duality, as the great natural perfection, is ventures to recover – latent possibilities in the always already the case; that the difference early history, the Presocratic history, of West- between deluded and enlightened sentient be- ern philosophy, possibilities that to a signifi- ings is stable recognition of what already is so, cant extent remained undeveloped in the just as it is. Due to karmic patterns (habits), course of Greek philosophy” (Sallis, 2012, p. sentient beings of the six transmigratory clas- 147). A perennial tradition that has developed ses are obscured in their direct recognition of senses of and practices with the elements is their own enlightened ground state. Practice is Tibetan Buddhism. What might Sallis’ post- to dissolve these obscuring habits while stabi- perennial philosophy and a ramified perennial lizing the recognition of rigpa - primordial wisdom tradition have to do with one another? awareness as inseparable from manifestation. Non-recognition engenders suffering; abiding Tibetan Buddhism has a number of lineages recognition entails freedom from suffering: within it, each organizing slightly differently a liberation. Full enlightenment is characterized stratification of teachings. In the Nyingma by awakening to primordial awareness so school, Dzogchen is the pinnacle and culmi- deeply that its innate compassion to alleviate nating teaching of a nine-step practice path. all suffering everywhere shines forth, like the Vajrayana, as the tantric teachings proper to sun illuminating the sky. Wisdom is awaken- Tibetan Buddhism, is sometimes referred to as ing to always already rigpa, compassionate a prior phase that precedes the Dzogchen action its direct and deepest expression. teachings; while at other times it is a term used as inclusive of Dzogchen. With the latter, In the advanced phases of Dzogchen, the two the tantric practices of Vajrayana are reset core meditations are trechko and togal, both of within a Dzogchen view and enactment. What which are energized through the devotional matters for us is less these kinds of categorical practice of guru yoga. At this mature phase of designations with their nuances of practice practice, the distinction between formal medi- distinctions and rather the general status of the tation sessions and everyday life begins to elements. break down. Meditation is not oriented to achieve special states of samadhi, but rather We shall be drawing upon authentic lineage exercise the simple and effortless recognition writings in English: from the late Tulku Ur- of the nature of Mind. This extends into post- gyen Rinpoche, a famous Tibetan born lama meditation -- throughout the day (and into the who taught many Westeners, while also hav- night), as keyed by the pith instructions: (1) ing trained many of the leading Tibetan teach- “short moments [of relaxed recognition of rip- ers of his day (Rinpoche, 1999 and 2000); as ga] many times,” leaving everything (2) “as it is” (Rinpoche, 1999 and 2000). Corresponding author: [email protected] Retrieved from https://digitalcommons.ciis.edu/conscjournal/vol6/iss6/ ISSN 2575-5552 Page 6 https://digitalcommons.ciis.edu/cejournal/vol14/iss14/1 6 : On Elemental Phenomenology: Sallis and Dzogchen Buddhism Journal of Conscious Evolution | Summer 2018 | Vol 14 | Issue 14 Schwartz, M., On Elemental Phenomenology.

A common topic in Dzogchen teachings, obscurations that block recognition of non- which echoes aspects of tantric Vajrayana, is dual awareness. Working with the afflic-tive that of the five poisons -- the so-called afflic- emotions, as “knotted” elemental energies, is a tive emotions, or kleshas, of pride, anger, de- basic path of opening into the stable recog- sire, jealousy, and dullness. These five nition of primordial wakefulness – one’s “own poisons are said to be at their core the five most” that is not one’s own. wisdoms. The graded stages of Tibetan Bud- dhist teachings offer varying approaches for In the brilliant Spectrum of Ecstasy (1997), meeting the afflictive emotions. The most Ngakpa Chögyam and Khandro Déchen ex- basic approach is rudimentary renunciation, a pound that each of the elemental energies has kind of denial of or refusal of acting upon a a form and an emptiness, a dualistic and a klesha. A next phase is the use of an antidote non-dualistic, expression. Earth as form en- or counter measure, as in contemplating a de- genders the sense of solidity; while as empty caying human body to counteract sexual de- of inherent existence it has the quality of in- sire for an attractive person. Then comes tan- substantiality. Water as form engenders the tric Vajrayana, which has yogic techniques for sense of permanence, where its empty sense is transmuting emotional energies from contract- impermanence. Fire as form engenders the ed self-referencing affliction to wisdom- sense of separateness; its emptiness sense that compassion potency. The culminating ap- of inseparability. Air in its form quality en- proach of Dzogchen is the self-liberation of genders a sense of continuity; in its empty the kleshas, the recognition of their insepara- sense that of discontinuity; and space (or sky) bility from primordial awareness, hence their as form engenders a sense of definition; while insubstantial and empty-spacious nature. its emptiness sense is undefineability. Empti- Without attempting to change anything, the ness realization of the elements is the initial emotional charge comes to release on its own, but not final destination – for as the Heart Su- enhancing the wisdom-compassion potency of tra sings: form is emptiness, emptiness is form rigpa. For all four approaches, the view is that – such that duality and non-duality, samsara without effectively meeting the kleshas, deep and nirvana, in the ripening of awakening, and abiding enlightenment is impossible. come to be seen as not two.

What is important for our comparative inquiry In the transmuting or self-liberating of the five is that each of the afflictive emotions is linked poisons into the five wisdoms, earth-informed to one of the five elements. The Dzogchen pride becomes equanimity and generosity; wa- view, in common with other Buddhism line- ter-informed anger becomes clarity of direct ages, is of a reality comprised of three kayas insight; fire-informed desire becomes compas- or dimensions: the dharmakaya (no-thing, sionate discrimination of singularities; air- empty cognizance, primordial awareness it- informed jealousy becomes fluid capacity for self); the sambhokaya (the visionary sphere spontaneous effective action; and sky- proper to the five elements); and the informed dullness becomes pervasive primor- nirmankaya (the every-day perceptible world dial knowing: the five poisons unfolding of the waking state). The elements and their themselves as the five wisdoms. interplay are a source or condition of the everyday world, even as in or-dinary perception they withdraw from direct sense. The condi- tioned, karmic “knots” of the elements, as they manifest the kleshas, they are principle Corresponding author: [email protected] Retrieved from https://digitalcommons.ciis.edu/conscjournal/vol6/iss6/ ISSN 2575-5552

Published by Digital Commons @ CIIS, 2018 7 Journal of Conscious Evolution, Vol. 14 [2018], Iss. 14, Art. 1 Consciousness: Ideas and Research for the Twenty First Century | Summer 2018 | Vol 6 | Issue 6 Schwartz, M., On Elemental Phenomenology.

Elementary Cross-Currents Throughout Sallis’ recent books there are scat- tered “pointing out instructions” for visualiza- Despite obvious divergences in the two pro- tions, including the amazing passages, in Log- jects, Sallis’ elemental philosophy shares no- ic of the Imagination, of how the imagination table themes and cross-currents with Tibetan brings us to cosmological elementals and its Buddhist teachings on the elements. Sallisian expansive effects. In parallel, Dzogchen readi- natural elementals are encompassing as natu- ly includes Vajrayana practices called “deity ral and hyper-nature while lacking profiles. In yoga” (“deity” a misleading translation of the Tibetan. Buddhism, elements. are subtle Tibetan term “yidam”). One visualizes oneself wisdom energies (sambhogakaya) that in part as a divine being of translucent elemental light inform sensible nature (nirmanakya) while and in a like manner one’s environment as a ordinarily withdrawing from immediate vi- populated sacred palace (mandala). Over time, sion. They are not said to lack profiles, how- through sustained practice, these constructed ever, as that kind of phenomenological analy- “fantasies” come to enact themselves as direct sis not part of this Buddhist teaching. Con- expression and energies of the sambhogakaya. versely, in certain forms of togal meditation, All arises as enchanted, in another mode of the one looks low on the horizon at the sky, conjoined spacing of the sambhogakaya and adopts a specific way of gazing along with nirmanakayag, again a variant of Sallis’ third any of several yogic postures, such that vari- mode of schemata, non-identical to that of to- ous colored lights dance in the sky, moving in gal mentioned above, hence having its own and out of “emptiness,” over time coming to kinds of logic. manifest as visions (Olds and Olds, 2010). The colors of these lights and visions are said There are to be sure taxonomical differences to be the direct seeing of the elements. It between the two projects. Sallis speaks of might turn out to be that Sallisian encompass- earth and sky as enchorial for all the other ing and Tibetan direct seeing are complemen- natural elements, coming to list traditional tary: that pertaining to sensible nature, the el- ones like fire but also expanding this list to ementals are hypernatural and encompassing include tempests and more. In the perennial while lacking profiles; while the natural ele- tradition and its offshoots, the number of fun- ments can, with training, come into a certain damental natural elements was often fixed, manner of manifestation that might be consid- Tibetan Buddhism citing five, in clear contrast ered as consistent with the definition of Sal- to Sallis for whom the natural elementals seem lisian self-showing, constituting a variant on to have no predetermined delimitation. More his third type of schemata, a conjoined sam- significantly, Sallis expands with philosophi- bhogakaya and nirmanakaya spacing with its cal rigor the sense of the elemental beyond own distinctive schemata and logos. Further, that of those that are natural, including the Sallis speaks of the natural elementals as proper elementals of retreat, birth, death as spanning in their encompassing the unmani- well as the expanse of the cosmological. This fest and manifest, which has certain resonanc- is a major distinction between the two views. es with the experience of togal meditation, the movement of the lights in and out of manifes- Whatever the taxonomical differences and tation, between no-thing dharmakaya and im- their ramifications, Sallis and Dzogchen point mediate vision. us to the natural elements as a way of attuning to our ownmost ways of being. Sallis instructs

Corresponding author: [email protected] Retrieved from https://digitalcommons.ciis.edu/conscjournal/vol6/iss6/ ISSN 2575-5552 Page 8 https://digitalcommons.ciis.edu/cejournal/vol14/iss14/1 8 : On Elemental Phenomenology: Sallis and Dzogchen Buddhism Journal of Conscious Evolution | Summer 2018 | Vol 14 | Issue 14 Schwartz, M., On Elemental Phenomenology.

us to allow the elementals to be absorbed by Proper Practice: Transfiguring Life the senses as this clarifies our propriety while calling forth uncontrived gratitude for mani- Give this brief and preliminary meditation on festation. The authors of Spectrum begin each cross–currents between Sallis’ philosophy of of the chapters focused on one of the elements the elementals and the place of the elements in with poetic descriptions of how that element Dzogchen Buddhism, we come to see that operates in nature, inviting us to feel into it so they both propound that engaging with the el- to attune us to our own elemental constitution. ements transforms or -- to use Sallis’ term -- For Sallis absorption in the natural elements transfigures human life. Continuing, Bud- recoils back upon our ownmostness; for the dhism embraces the soteriological aim of free- authors of Spectrum, it attunes us to our emo- ing all sentient beings from suffering. To do tional energies in both their constricted and so, one must awaken deeply to and as rigpa freed expressions. In. both cases, the natural primordial awareness that itself as inseparable elements teach us about our “innermost” pro- from boundless compassion. Purifying the af- priety. flictive emotions, which are the natural elements proper to the human, fuels the awaken- Consideration of death is important to both ing process and enhances the skillful means of projects. Sallis offers incisive meditations on compassionate activity. birth and death as proper elementals. Death is at the center of Tibetan Buddhist training, the Sallis sings a song of philosophy as beginning Tibetan Book of the Dead an instruction man- in antiquity with the question of being and ual for how to prepare for death, how to die, logos; his singular project advances the tradi- and how to aid others who are dying. For Sal- tion from non-contradictory logics of the un- lis, birth and death exceed representation and derstanding to schematic logics that open into direct sense, these elementals encompassing attunement to the elementals of the properly life in bestowing and delimiting one’s own- human: the recoiling back of natural ele- most possibilities. For Tibetan Buddhism, ments, sheltering retreat, birth, death, and be- death is considered an “event” that can be di- yond the humanly proper to cosmological ex- rectly experienced for those who have panse. Coupled with the ongoing activity of achieved varying degrees of stable recognition twisting free of the metaphysics of the sensi- of awareness where much of one’s medita- ble and intelligible binary, we pass through tional practice is a training for the death Nietzsche’s lingering nostalgia for an intelli- “event.” In the former, death is beyond pres- gible overworld in Nietzsche’s not seeing ac- ence and experience; in the latter it is an tive nihilism all the way out the other end “event” within always already beginningless (Sallis, 2012). Instead, through absorption in rigpa. These differences are significant. And the elementals and exercising the imagination, nevertheless, in Tibetan practice, meditation we open to wonderment, joy, and a gratitude on death is said to be a mirror for living more addressed to no one. Philosophy for Sallis, or fully, no longer fleeing, one might say, the so I want to argue, is a practice of self -- or limits of temporal existence, throwing the rather, a proper practice -- that transfigures practitioner back upon the brevity and pre- this very life (Schwartz, forthcoming). It ciousness of this very life – all of which has awakes us to a radical immanence (as the set- some points of contact with Sallis’ remarks on ting in which any kind of transcendence can death as encompassing condition, if not at an occur) – and in this way resonates with the existential-philosophical level of articulation. immanence of the non-dual realization of rigpa. Corresponding author: [email protected] Retrieved from https://digitalcommons.ciis.edu/conscjournal/vol6/iss6/ ISSN 2575-5552

Published by Digital Commons @ CIIS, 2018 9 Journal of Conscious Evolution, Vol. 14 [2018], Iss. 14, Art. 1 Consciousness: Ideas and Research for the Twenty First Century | Summer 2018 | Vol 6 | Issue 6 Schwartz, M., On Elemental Phenomenology.

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