The Art of Transformation:

The Zen Sesshin as an Aesthetic Form

A Synopsis of Main Points
(The complete paper follows)
By Paul M. Zisman
1990

I. Consciousness and Frames: Background

On the rocky slope, Blossoming plums-from where?
Hoin (Stryk and Ikemoto, 1981)

Bateson's Frames of Learning:

Metacommunication; a term for a message which refers to another set of messages.
Consciousness as frame awareness. Three levels of learning depending on the
embeddedness of the frames.
Level I Zero Learning: Zero learning is simple stimulus-response behavior not
requiring changes in response, hence nil learning.
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Learning II. Learning how-to-learn entails changing the learning strategy according to
the context, {adaptation ). Since the person as a self is punctuating the events (sorting contexts
into classes), one controls how one’s frames are marked off. This type of framing is very
entrenched because it is self-validating. Having learned to mark off contexts in a particular way
constitutes the person's self concept and way of relating to the world: "Selfhood is a product or
aggregate of Learning II" (Bateson, 1972, p. 304).

Learning III then would be changes in these unconscious ways of framing. To become
aware of these deep frames requires breaking through the self-validating shell of one's
character ("iron cliffs" in Zen talk). A change at this level will be rare and hence
difficult to imagine and describe. The effect is "a profound reorganization of
character" (Bateson, 1972, p. 301).

Zen Learning at Level III. The roshi explains the process of sudden
enlightenment:
The realization of Self-nature can be compared to this [placing the palm of
one hand over the palm of the other]. This top hand is like a large stone. It
represents the average person's mind...The bottom hand represents enlightenment.
In reality these are merely two aspects of the One. Now, in order to turn over the
top hand you must use tremendous force, for this mind is heavy with delusion.
"Force" means unremitting concentration. If you merely "raise" this mind on top
slightly and then let it "drop" again, you will never experience your True-nature.
You have to overturn it in one fell swoop, like this [demonstrating with a fast,
vigorous movement]! And lo and behold! there is the mind of enlightenment, vivid
and spotless! (Kapleau, 1968, 118-119)
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II. Frames of the Sesshin (Intensive period of practice also known as a retreat)
The form of no-form is form Hakuin (Shimano, 1987): In Bateson’s terms: the frame of no
frame is a frame.

The awakening to a consciousness beyond self is dependent upon developing frames of

unconsciousness which paradoxically accent the process of frame-making and hence
afford glimpses of the Buddha-nature.
The sesshin thus avails itself as a potential non-dualistic ecology into which the Zen
practitioner strives to enter. But how does this zen environment function to produce a
change in the internal frames of the practitioners?
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Features of the Sesshin Context
a Stifling the production of frames: uniformity and ritualization of behavioral protocols.
b. Drawing attention to the sesshin forms and their boundaries.
I went to the mountain seeking enlightenment
There was no enlightenment on the mountainside.
In desolation
I cried out and there came an echo.
I shouted again.
c. Intensification of pressure on the mind to shift frames.
"You must doubt again and again, asking yourself what the subject of hearing
could be...Only doubt more and more deeply, gathering together in yourself all the
strength that is in you..." (Takasui Roshi, quoted in Batchelor, 1990, p. 15).
4 Koan and thought-stopping.
"[T]he koan...is much more than a paradoxical riddle designed to prod the mind into
intuitive insight. The koan is quite literally a touchstone of reality. It serves as a kind of
precedent, like a classic legal decision.. guide[s] one in clarifying the law, so the koan (literarily,
,

"public case") establishes a baseline of insight to help us penetrate more deeply into the
significance of life and death in order to diagnose our blind spots and remove obstructions to our
'’ (Yamada, 1979, p. vii).
4 Attrition of the ego.
d. Direct pointing to Buddha nature.
The koans are often startling in themselves. In a story told by Eido Roshi, a Zen master, Echu, is
calling out his attendant's name, Oshin. Even though the attendant is nearby and answers, Hai (yes), Echu
continues to calls him. After several repetitions of "Oshin" and "hai", he says, "I have been thinking that
I am independent, but now I realize that you, too, are an independent fellow." (Eido, 1973, p. 139).
"A mirror reflects the candlelight in the golden palace.
A mountain echoes the temple bell in the moonlight."
Each reflection is as independent as Echu's call and Oshin's response. Each echo is as independent
as Echu's call and Oshin's response. (Eido, 1973, p. 143).
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III. Zen as the Art of Transformation
Bouncing back I goEven the hawk staggers in Autumn gusts. (Norbu)
Frame theory is an interpretive tool to help us translate non-linguistic phenomena into conceptual
understanding. In accounts of transformations, references to boundaries and break-throughs are often
made.
Bateson shows us how to use the frame as a metaphor to relate percepts to concepts to consciousness the

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deeper most underlying frame. Changes of the deeper frames or mind-forms are difficult to accomplish
and
require drastic measures, like double binds or pressure-filled confrontations of the ordinaty
framing
framingeproces sqUeStl°n “ how extemal sociaI and environmental frames
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impinge upon the psychological