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There's been a Change of Plans
Non-Compulsive Planning in Open and Relational Zen
A caricature of Zen Buddhism is that it emphasizes "living in the moment" without planning for the future. This is not at all true. Zen Buddhists and people influenced by Zen, including Christians, plan all the time in their daily lives, their community engagements, their homes, their workplaces, and their hopes for the world. The undetermined future is very much a part of their lives. And yet, in their planning, they do not leave Zen behind. They plan in a Zen spirit. The emergence of open and relational theology, with its emphasis on an open future, provides an opportunity to clarify this point. We can speak of an open and relational Zen, itself a gift to the Zen community and to those influenced by Zen. It can include but does not require belief in God, much less a personal God. But it very much includes a sense that our actions in the present influence a not-yet determined future, and that these actions can be wise and compassionate, if undertaken in a spirit of what Zen calls "no-mind."
One feature of open and relational Zen is its emphasis on con-compulsive, creative and adaptive planning. It is "non-compulsive" in that unfolds in a spirit of interior freedom, of internal ease. In is in the zone or in the flow of a changing world. It is "creative and adaptive planning" in that it is mindful that the future is indeed open and as yet undetermined, that whatever happens in the future will be the result of countless factors beyond human (or divine) control, and that, regardless of the best-laid plans, the future will bring surprises.
In open and relational Zen, the fact that the future cannot be controlled has its corollary in the idea that living in the present, without excessive attachment to goals, is a good thing. This way of living can well include planning and strategizing, but it avoids the sense that the value of the present lies primarily in its contribution to future goals and that the "good life" is based on the will-to-power or mastery of the future. The future does not need to be mastered for life to have meaning. We can plan in a spirit of what Zen calls "no-mind," which might also be called "free mind." No-mind is by no means the absence of thought; it is instead the aliveness of "being present."
I witnessed this kind of planning many times in my friendship with Zen Master Keido Fukushima of Kyoto, Japan. He was indeed a planner. I was his English teacher for one full year while he was in the United States. We were together almost every day. After returning to Japan, he visited the United States once a year for many years, giving lectures and calligraphy demonstrations. He planned these visits carefully. Yet, he maintained flexibility, joyfulness, and a capacity to live in the present no matter what happened. He was a mindful planner. He could accept a change of plans.
On this page, grateful for his example and also the short offering from Buddhism: The Way of Emptiness (see below), I offer springboards for reflection on creative and adaptive planning in the Zen spirit.
- Jay McDaniel
One feature of open and relational Zen is its emphasis on con-compulsive, creative and adaptive planning. It is "non-compulsive" in that unfolds in a spirit of interior freedom, of internal ease. In is in the zone or in the flow of a changing world. It is "creative and adaptive planning" in that it is mindful that the future is indeed open and as yet undetermined, that whatever happens in the future will be the result of countless factors beyond human (or divine) control, and that, regardless of the best-laid plans, the future will bring surprises.
In open and relational Zen, the fact that the future cannot be controlled has its corollary in the idea that living in the present, without excessive attachment to goals, is a good thing. This way of living can well include planning and strategizing, but it avoids the sense that the value of the present lies primarily in its contribution to future goals and that the "good life" is based on the will-to-power or mastery of the future. The future does not need to be mastered for life to have meaning. We can plan in a spirit of what Zen calls "no-mind," which might also be called "free mind." No-mind is by no means the absence of thought; it is instead the aliveness of "being present."
I witnessed this kind of planning many times in my friendship with Zen Master Keido Fukushima of Kyoto, Japan. He was indeed a planner. I was his English teacher for one full year while he was in the United States. We were together almost every day. After returning to Japan, he visited the United States once a year for many years, giving lectures and calligraphy demonstrations. He planned these visits carefully. Yet, he maintained flexibility, joyfulness, and a capacity to live in the present no matter what happened. He was a mindful planner. He could accept a change of plans.
On this page, grateful for his example and also the short offering from Buddhism: The Way of Emptiness (see below), I offer springboards for reflection on creative and adaptive planning in the Zen spirit.
- Jay McDaniel
No Mind, Free Mind
Speaking about Huineng (638-713), the Chinese master whose teachings, presented in the Platform Sutra, laid the foundations for the Zen school, Bret Davis writes: “What Huineng calls “no thought” (Ch wunian, Jp munen), and what later is often referred to as “no-mind” (Ch wuxin; Jp mushin), does not exclude thinking; rather,” quoting Huineng, “no-thought is not to think even when involved in thought …if you give rise to thought from your self-nature, then, although you see, hear, perceive, and know, you are not stained by the manifold environments, and are always free.”
What is meant by “no-mind” is the ability to “flow” with things and events, without “lingering in” any of them. Davis write: “No-mind is akin to what athletes or musicians experience when they are “in the zone,” utterly absorbed in an activity of the here and now (including when the “here and now” involves remembering, planning, or otherwise thinking of the “there and then”). A Zen master, however, would live all of life in the zone, whether listening or laughing, crying or dying, and would be able to shift effortlessly between different activities, at once absorbed in and yet unattached to any of them.”
Davis argues that this is also true of intellectual activity: “Not only when one is absorbed in a train of thought, also when one effortlessly switches one’s focus from one train of thought to another, this too is an instance of no-mind.” No-mind is not “thoughtlessness.” To get a thoughtless mind, you need to deliberately block all thoughts. But then you get a blank vacuum, not a free flow of thoughts. Thomas Kasulis described no-mind as “a heightened state of non-dualistic awareness in which the dichotomy between subject and object … is overcome.”
Sources:
Bret W. Davis – “Forms of Emptiness in Zen” (Research paper)
Thomas P. Kasulis – Engaging Japanese Philosophy
What is meant by “no-mind” is the ability to “flow” with things and events, without “lingering in” any of them. Davis write: “No-mind is akin to what athletes or musicians experience when they are “in the zone,” utterly absorbed in an activity of the here and now (including when the “here and now” involves remembering, planning, or otherwise thinking of the “there and then”). A Zen master, however, would live all of life in the zone, whether listening or laughing, crying or dying, and would be able to shift effortlessly between different activities, at once absorbed in and yet unattached to any of them.”
Davis argues that this is also true of intellectual activity: “Not only when one is absorbed in a train of thought, also when one effortlessly switches one’s focus from one train of thought to another, this too is an instance of no-mind.” No-mind is not “thoughtlessness.” To get a thoughtless mind, you need to deliberately block all thoughts. But then you get a blank vacuum, not a free flow of thoughts. Thomas Kasulis described no-mind as “a heightened state of non-dualistic awareness in which the dichotomy between subject and object … is overcome.”
Sources:
Bret W. Davis – “Forms of Emptiness in Zen” (Research paper)
Thomas P. Kasulis – Engaging Japanese Philosophy
Non-Compulsive Planning
In our technicist age, a great deal of emphasis is placed on strategizing and planning with clear goals in mind. The idea is to think in clear, precise, and instrumental terms: imagining a desired future (a goal) and then determining the steps that need to be taken to arrive at that future, with as little surprise as possible. In common parlance, it is to "achieve one's goals."
Somewhere in this process, a certain spirit begins to take hold: a will-to-power. We seek to master the future by disallowing it any serendipity of its own. Sensitive to this problem, and to the inherent unpredictability of the future, Zen Buddhism offers a different image of planning with its ideal of "no-mind."
No-mind is not the absence of thought. On the contrary, it can include remembering and hoping, planning, and strategizing. But it undertakes those activities in a free way: that is, a way that is able to adapt to new situations and not be overly attached to whatever goals are entertained. You might call it flexible planning.
In this approach, planning becomes less about rigidly achieving specific goals and more about living in the present moment in a responsive and adaptable way. It allows for the unexpected, the serendipitous, and the unplanned to enter into our lives. This flexibility can be profoundly liberating, as it encourages us to embrace the journey rather than obsess over the destination.
By incorporating the spirit of no-mind into our planning, we open ourselves to a more fluid and dynamic way of living. We recognize that while having goals can be useful, clinging too tightly to them can lead to frustration and a sense of rigidity. Instead, we can approach our aspirations with a sense of curiosity and openness, ready to adapt and flow with the unfolding of life.
In essence, Zen Buddhism's no-mind teaches us that true mastery of the future lies not in controlling it, but in being present to it, embracing its unpredictability, and responding with grace and flexibility. This way, we can plan and strategize while remaining open to the beautiful surprises that life has to offer.
- Jay McDaniel
Somewhere in this process, a certain spirit begins to take hold: a will-to-power. We seek to master the future by disallowing it any serendipity of its own. Sensitive to this problem, and to the inherent unpredictability of the future, Zen Buddhism offers a different image of planning with its ideal of "no-mind."
No-mind is not the absence of thought. On the contrary, it can include remembering and hoping, planning, and strategizing. But it undertakes those activities in a free way: that is, a way that is able to adapt to new situations and not be overly attached to whatever goals are entertained. You might call it flexible planning.
In this approach, planning becomes less about rigidly achieving specific goals and more about living in the present moment in a responsive and adaptable way. It allows for the unexpected, the serendipitous, and the unplanned to enter into our lives. This flexibility can be profoundly liberating, as it encourages us to embrace the journey rather than obsess over the destination.
By incorporating the spirit of no-mind into our planning, we open ourselves to a more fluid and dynamic way of living. We recognize that while having goals can be useful, clinging too tightly to them can lead to frustration and a sense of rigidity. Instead, we can approach our aspirations with a sense of curiosity and openness, ready to adapt and flow with the unfolding of life.
In essence, Zen Buddhism's no-mind teaches us that true mastery of the future lies not in controlling it, but in being present to it, embracing its unpredictability, and responding with grace and flexibility. This way, we can plan and strategize while remaining open to the beautiful surprises that life has to offer.
- Jay McDaniel
Can an Engineer, a City Planner,
or a Legislator have a Zen mindset?
Can an engineer, a city planner, or a legislator have a Zen mindset. While these professions often require meticulous planning, problem-solving, and adherence to specific goals and regulations, incorporating a Zen approach can bring significant benefits. Here’s how:
Engineer
An engineer with a Zen mindset can approach problem-solving with flexibility and openness to innovation. Instead of rigidly following a predefined path, they can remain open to new ideas and unexpected solutions that arise during the process. This can lead to more creative and effective engineering solutions that might not have been discovered through a more rigid approach.
City Planner
A city planner with a Zen mindset can design urban spaces that are adaptable and responsive to the needs of the community. By staying open to the evolving dynamics of urban life and the natural environment, they can create plans that allow for organic growth and change. This might involve incorporating green spaces that can be repurposed as community needs shift or designing infrastructure that can be easily modified for future developments.
Legislator
A legislator with a Zen mindset can approach law-making with a sense of flexibility and responsiveness to the changing needs of society. Instead of being overly attached to specific policies or ideologies, they can remain open to dialogue and collaboration, adapting their positions based on new information and perspectives. This can lead to more effective and inclusive legislation that better serves the public good.
How to Incorporate a Zen Mindset
By integrating these principles, engineers, city planners, and legislators can not only improve their professional practice but also contribute to creating environments and systems that are more resilient, adaptable, and harmonious.
What about War? What about Violence?
I admit that there is one area of planning that may be inherently compulsive: namely military planning in the face of violence and "immediate and present dangers." I write this at time when wars are occurring in many parts of the world. I put myself in the position of someone in Gaza or Israel, in the Sudan, in Ukraine. How relevant are the words above to them? I don't know. I well realize that, historically, Zen itself has been part of warfare, at least in samurai Japan. It is possible, imaginable, that a person can kill and plan to kill in no mind: calmly, creatively, without too much personal ego, and with a clear aim in mind. My own hope is that anyone who reads this might enlighten me. As a Christian influenced by Buddhism, I'm conflicted. The God of open and relational theology is non-violent; and yet there are circumstances when people may be required, if only for self-defense, to engage in violence. Yes, please enlighten me.
What is clear is that planning of any sort needs to be inspired by love in one or another of its forms and that this love needs to be in service to the common good. Planning is not enough; norms are needed. This is why Zen needs intellectual traditions that are norm-guided, if it is to avoid the darker sides of a samurai sensibility. And this is why engineers, city planners, and legislators need exactly the same. I live in a nation that is currently bereft of legislators with an emphasis on the common good. Partisan politics has clouded their vision and poisoned their hearts. They need something like the spirit of Zen, plus more. Where there is no vision the people perish, says the Bible. They need vision, too. Perhaps with such vision, even they might find themselves beckoned by a change in plans - plans for peace, for justice, for sustainability, for an inclusive love in which noone, not even the plants and animals, is left behind.
The Spirit
Is there a spirit within us yet beyond us that inspires such vision? Open and relational theologians in the process tradition believe so. This Spirit can be named God, Amida, Love, Beauty, Hope, or any other term, It is found in silence as well as sound, in solitude as well as community. The key is our openness to it. When we are truly open to this spirit, our planning and actions become more adaptive and guided by wisdom and compassion. This openness allows us to respond more creatively and sensitively to the needs and challenges we encounter, fostering a more compassionate and interconnected way of living.
- Jay McDaniel
Engineer
An engineer with a Zen mindset can approach problem-solving with flexibility and openness to innovation. Instead of rigidly following a predefined path, they can remain open to new ideas and unexpected solutions that arise during the process. This can lead to more creative and effective engineering solutions that might not have been discovered through a more rigid approach.
City Planner
A city planner with a Zen mindset can design urban spaces that are adaptable and responsive to the needs of the community. By staying open to the evolving dynamics of urban life and the natural environment, they can create plans that allow for organic growth and change. This might involve incorporating green spaces that can be repurposed as community needs shift or designing infrastructure that can be easily modified for future developments.
Legislator
A legislator with a Zen mindset can approach law-making with a sense of flexibility and responsiveness to the changing needs of society. Instead of being overly attached to specific policies or ideologies, they can remain open to dialogue and collaboration, adapting their positions based on new information and perspectives. This can lead to more effective and inclusive legislation that better serves the public good.
How to Incorporate a Zen Mindset
- Embrace the Present Moment: Focus on the task at hand without being overly concerned about the end result. This can reduce stress and improve the quality of work.
- Stay Flexible: Be open to changing plans and adapting to new information or circumstances. This can lead to more innovative and effective solutions.
- Practice Mindfulness: Incorporate mindfulness practices, such as meditation or deep breathing, to maintain a calm and focused mind. This can enhance clarity and decision-making.
- Let Go of Attachment: Avoid becoming overly attached to specific outcomes. Instead, focus on the process and be open to where it leads. This can foster a sense of curiosity and exploration.
- Foster Collaboration: Engage with others in a spirit of openness and cooperation. This can lead to more diverse and creative solutions that benefit from multiple perspectives
By integrating these principles, engineers, city planners, and legislators can not only improve their professional practice but also contribute to creating environments and systems that are more resilient, adaptable, and harmonious.
What about War? What about Violence?
I admit that there is one area of planning that may be inherently compulsive: namely military planning in the face of violence and "immediate and present dangers." I write this at time when wars are occurring in many parts of the world. I put myself in the position of someone in Gaza or Israel, in the Sudan, in Ukraine. How relevant are the words above to them? I don't know. I well realize that, historically, Zen itself has been part of warfare, at least in samurai Japan. It is possible, imaginable, that a person can kill and plan to kill in no mind: calmly, creatively, without too much personal ego, and with a clear aim in mind. My own hope is that anyone who reads this might enlighten me. As a Christian influenced by Buddhism, I'm conflicted. The God of open and relational theology is non-violent; and yet there are circumstances when people may be required, if only for self-defense, to engage in violence. Yes, please enlighten me.
What is clear is that planning of any sort needs to be inspired by love in one or another of its forms and that this love needs to be in service to the common good. Planning is not enough; norms are needed. This is why Zen needs intellectual traditions that are norm-guided, if it is to avoid the darker sides of a samurai sensibility. And this is why engineers, city planners, and legislators need exactly the same. I live in a nation that is currently bereft of legislators with an emphasis on the common good. Partisan politics has clouded their vision and poisoned their hearts. They need something like the spirit of Zen, plus more. Where there is no vision the people perish, says the Bible. They need vision, too. Perhaps with such vision, even they might find themselves beckoned by a change in plans - plans for peace, for justice, for sustainability, for an inclusive love in which noone, not even the plants and animals, is left behind.
The Spirit
Is there a spirit within us yet beyond us that inspires such vision? Open and relational theologians in the process tradition believe so. This Spirit can be named God, Amida, Love, Beauty, Hope, or any other term, It is found in silence as well as sound, in solitude as well as community. The key is our openness to it. When we are truly open to this spirit, our planning and actions become more adaptive and guided by wisdom and compassion. This openness allows us to respond more creatively and sensitively to the needs and challenges we encounter, fostering a more compassionate and interconnected way of living.
- Jay McDaniel