One of the common themes running through the advice given to us by Eastern experts on meditation is the renunciation of data transmitted to the awareness by our sensory apparatus. For instance the Zen Master Seccho's highly instructive poem starts with the line, "Blind, deaf, dumb!" In the literature associated with Zen, this theme is repeated time and again. Many of the great Zen masters use this imagery. Exactly what they meant is revealed instantly by this theory. B O S (the brain's operating system) contains programs for handling data from our audio and visual receptors (our ears and eyes) as well as programs for handling language. Modern neurologists assure us that specific areas in our brain are wholly dedicated to these functions. So it is no surprise that retreating back through the gate of
B O S entails becoming "blind, deaf and dumb", at least during meditation, leaving us aware only of the condition of our brain - aware only of our mood.
The Diamond Sutra also admonishes against thoughts dwelling on "form, sound, odour, taste, touch, quality, method or goal" which is all thoughts and the Buddha's "Fire Sermon" deals specifically with sensory data. The great Master Seccho continues, "Infinitely beyond the reach of the imaginative contrivances." With this line he includes the remainder of conscious mental activity and goes on, "Encompassing all possible heavens," intimating that once we are free of the restrictions imposed by B O S - free of conscious mental activity - the mood we will experience is everything which has ever been promised in any heaven ever envisaged.
In Zen literature we are also advised to identify ourselves with what we were before we were born (presumably "conceived" because late-stage foetuses are aware). But prior to our birth we had no appearance, no character, no personality, no memories and no sensory apparatus with which to gather data from our environment. Consequently our mind (in this case I/1) would certainly be free of all data normally accruing from such sources so that (assuming awareness (I/1) survives the body - as most people believe) conscious mental activity would be impossible for it. If we could re-establish such a condition while alive we would be in Nirvana - experiencing perfect happiness. So, attempting to identify ourselves with what we were before we were born is certainly excellent advice!
Nor does Zen Buddhism have a monopoly on such excellent advice. Many excerpts from Taoism become crystal clear once analysed in terms of this theory. I particularly like that beautifully poetic remark made by a Taoist the gist of which is, "The enlightened man does not injure the Tao with his thoughts." Neither need we hesitate to go further back into time, for it was written over four thousand years ago, "Not thinking anything, not willing anything -- free the self. (Presumably, in this case, I/1.)" The Tibetan "Book of the Dead" tells us to "let our intellect gradually melt away." Nor is it necessary to confine ourselves to the statements of Eastern metaphysicians. The anonymous author of the "Cloud of Unknowing" tells us to, "beat evermore on this cloud of unknowing that is betwixt thee and thy god, with a sharp dart of longing love. And be loathe to think of aught under God." This quite unambiguously advises against thinking about anything in order to "see God". (The Western mystic's bliss was frequently equated to sight of God.) Meister Eckhart uses phrases like, "will nothing, know nothing, desire nothing" and "free from creaturely will". St. John of the Cross recommends, "not understanding anything whatsoever" and "remaining completely detached", closely echoing Eastern advice.
When questioned about the nature of Buddha-mind the Master Joshu gave a practical demonstration of his perfect understanding by pausing a moment and then reminiscing about a totally unrelated topic. He accomplished this by not marshalling his thoughts and by not composing an answer, contrary to how we would expect experts in other subjects to behave. In this manner he did as he could be relied upon to do and gave a practical demonstration of the Buddha-mind. It was as though the question had fallen on deaf ears. Joshu was (for the purposes of his demonstration) deaf, dumb and blind in the best Zen tradition.
In fact I do not hesitate to make the claim that the theory expounded here goes some way towards clarifying any recommendation made by every genuine mystic who ever drew breath. The explanation it offers may not be conclusive in every instance but the fact that an explanation is possible within the terms of the theory must at least count in its favour when its adequacy is being assessed. Even Aristotle's enigmatic assertion that God's activity would consist of "the knowing of knowing" yields itself to a possible interpretation in these terms. For a start, the first term must be only a part of the second. And if "knowing" has two parts then the most likely candidates for those parts are the "knower" and "what he knows". In terms of this theory the "knower" is awareness itself. So that the "knowing of knowing" is just awareness without any conscious mental activity. God told Moses that he was "I AM". If that is I/1, which is highly likely, then God is "awareness". The Theory of Meditation offers possible explanations of what the Christian mystics say God is and what the Buddhists say Nirvana is! It suggests that they are the same thing - or at least they were the same thing originally.