Hubert Benoit’s Zen and the Psychology of Transformation: The Supreme Doctrine is considered a classic in Zen literature, at least among Westerners. Benoit states that, “In order to enlighten an Occidental, dissertations are, within a certain measure that is strictly limited, necessary.” The Supreme Doctrine is a convoluted, intellectual dissertation — a theoretical conceptualization which sheds more light on the author’s psychology, than upon Zen. Also of interest is the fact that Hubert Benoit’s little known last book, The Interior Realization, refutes much of The Supreme Doctrine. I credit Benoit for his honesty, for he was a lifelong seeker. As I remember, though, The Interior Realization was an equally unimpressive dissertation on the efficacy of humility in the search.
Hubert Benoit does make some intriguing points:
Man obtains satori, then, as a result of turning his back, as thoroughly as possible, on his centre, as a result of going right to the ultimate limits in this centrifugal direction, as a result of pushing to its ultimate degree of purity the functioning of the discursive intelligence which keeps him away from Wisdom. He ought to accomplish formal thought to the point of breaking up the form. In order to do that he ought to make his formal mind function in a persevering attempt to perceive, beyond it limits, the in-formal; an attempt that is absurd in itself but which brings about the release one day of the miracle of satori … .
In short, to obtain satori, it is a question of obtaining the transformation of these instantaneous perceptions of existing-more-or-less-than-a-moment-ago into a continuous perception which will then be just perception of existing.
Here are two translations of a typical paragraph from Hubert Benoit. The paragraph on the right is a new translation by Graham Rooth.
|From Zen and the Psychology of Transformation||From The Light of Zen in the West (©2004)|
|At the end of this gradual evolution my inner universe reaches homogeneity in which not forms but the opposition of forms is abolished. Everything is equalised. Then any image can represent adequately the totality of my inner universe. I have become capable of experiencing, in a perception, no longer only a partial identification with the Not-Self, but my total identity with it. Still it is necessary that the Not-Self shall manifest; that is what happens at the time of this releasing perception of which the men of satori tell us. Before the Self, integrated in a non-manifested totality, the Not-Self appears totally integrated in a phenomenon which represent it; then perception flashes out, in which without any discrimination the totality of the Self becomes manifest, but in the unity in which all is conciliated and in which this Self seems to be abolished at the very instant at which it fulfils itself.||At the end of this gradual evolution, my inner universe has achieved homogeneity, not by getting rid of forms, but by abolishing the opposition between forms. Everything becomes equivalent. Now any image can represent the totality of my inner universe adequately. I have become able to experience, in a single perception, not just a partial identification with the not-self, but my total identity with it. All that remains is for not-self to manifest itself; and this is what takes place with the triggering perception reported by those who have experienced satori. In the presence of the self, which is now integrated in a non-manifested totality, not-self makes its appearance, represented by a single phenomenon in which it is totally integrated. A perception then springs forth in which is manifested the totality of self and not-self without any discrimination between them. The totality of the self becomes manifest, but this occurs in the Unity where all things are reconciled and the self seems to vanish utterly in the instant of its fulfilment.|
If you enjoyed the previous quote, then by all means read his book. It’s been seven years since I first read Benoit and I find his writing as opaque now as I first did. The only change is that now I think there are no profound secrets under the opacity.
Here is a brief synopsis of Graham Rooth’s translation:
Following the success of the publication of “The Supreme Doctrine” in 1998, Sussex Academic is proud to announce a completely new and updated translation by Graham Rooth, MD, MRCPsych, of this seminal work. “The Light of Zen in the West” — a Centenary Commemorative — also includes a new translation of one of Benoit’s other major texts, “The Realization of the Self”. The volume also contains two lesser known works — ‘Buddha and the Intuition of the Universal’ and ‘Techniques of Timeless Realization’ — and has a Glossary and Index.
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