841Uif

EDIToR ' s INTRODUCTION 1 19through appropriate rituals. These devotions when entered into witha single mind endow the Buddha figure with life; whatwas formerlya mere image now becomes a living reality with the singular powerto obliterate in us awareness of self and Buddha at the moment ofprostration. Because in this un-self-ish, un-thinking gesture our immaculateBodhi-mind shines brightly, we feel refreshed and renewed.In the light of these observations on the interaction of body andmind, we can now consider in fuller detail the reasons why Zenmasters have always stressed an erect back and the classic lotus posture.It is well known that a bent back deprives the mind of its tensionso that it is quickly invaded by random thoughts and images,but that a straight back by strengthening concentration lessens theincidence of wandering thoughts and thus hastens samadhi. Conversely,when the mind becomes free of ideas the back tends tostraighten itself without conscious effort.Through a sagging spine and the consequent multiplication ofthoughts, harmonious breathing often becomes superseded by quickenedor jerky breathing, depending on the nature of the thoughts.This soon reflects itself in nervous and muscular tensions. In theselectures Yasutani-roshi also points out how a slouching back saps themind's vigor and clarity, inducing dullness and boredom.This all-important erectness of the spine and parallel tautness ofmind are easier to maintain over a long period if the legs are in thefull- or half-lotus posture and the attention concentrated in the regionjust below the navel.1Moreover, since body is the material aspect of mind and mind theimmaterial aspect of body, to assemble the hands and arms and thefeet and legs into a unity at one central point where the joined handsrest on the heels of the locked legs, as in the full-lotus posture, facilitatesthe unification of mind. Finally, however intangibly, the lotusposture creates a sense of rootedness in the earth together with a feelingof an all-encompassing oneness, void of the sensation of inner orouter. This is true, however, only when this position can be assumedand maintained without discomfort.For all these reasons Zen, as the embodiment of the Buddha's essential teaching and practice, has throughout its long history followed1 The hara (see p. 67).