Merleau-Ponty’s concept of the „chiasm“ or „intertwining“ refers to the way in which the subject and object of perception are intertwined and mutually dependent on each other. This is a key aspect of his phenomenological philosophy, which emphasizes the lived experience of the perceiving subject. The chiasm emphasizes the idea that the subject and the object are not separate entities, but are interdependent and mutually implicated in each other’s being.
This idea of interdependence is often seen as a reflection of a deeper, underlying unity or „oneness“ that connects all things. It also relates to the concept of the „flesh“ or „incarnation“ that Merleau-Ponty develops in his later work, which emphasizes the idea that the subject and the object are not separate entities, but are united in a deeper, more fundamental way. Like with Michel Henry, the living flesh is the origin and foundation of all reality, and that it is the source of all meaning, truth, and value.
Dependent origination
In Buddhism, the concept that is closest to Merleau-Ponty’s Chiasm is the idea of „dependent origination“ or „dependent arising“. This concept states that all phenomena arise in dependence upon other factors and conditions, and that there is no inherent, independent existence of any phenomenon. This idea of interdependence is similar to Merleau-Ponty’s concept of the Chiasm in that it emphasizes the interconnectedness and mutual implication of the subject and the object, and the idea that the true nature of reality cannot be found in separate entities, but in their interdependence.
„Ground“
In Mahamudra, the concept of the „ground“ refers to the innate, unchanging nature of the mind, also known as „Buddha nature“ or „ground luminosity.“ This ground is considered to be the source and basis of all appearances and experiences. The idea is that the mind, in its natural state, is pure and clear, and that all appearances and experiences are simply manifestations of that pure, clear mind.
This concept of the ground can be related to Merleau-Ponty’s concept of the Chiasm in the sense that both emphasize the interdependence and mutual implication of the perceiver and the perceived (grāhya-grāhaka). In Mahamudra, the ground is seen as the source and basis of all appearances, and the Chiasm highlights the idea that the perceiver and the perceived are not separate entities, but are interconnected and mutually dependent on each other. Both concepts suggest that the true nature of reality is not found in the separate entities of the perceiver and the perceived, but in their interdependence and mutual implication.
„Lion’s Gaze“
Another Vajarayana term is the „Lion’s Gaze“ (Tibetan: seng-ge ‚khor-lo). It refers to a particular type of meditation or contemplative practice that is used to directly recognize the true nature of the mind.
The practice of Lion’s Gaze involves stabilizing the mind in its natural state, free from thoughts and concepts, and then gazing directly at the nature of the mind. The idea is that by looking directly at the mind in its natural state, one can realize the true nature of the mind, which is said to be pure, unchanging, and self-liberating.
Lion’s gaze is considered to be a powerful means of cutting through the dualistic perceptions of subject and object, and directly realizing the ultimate nature of reality. It is said to be a means of recognizing the true nature of the mind and to directly experience the ground luminosity which is the state of buddhahood.
The practice of Lion’s Gaze and Merleau-Ponty’s concept of the chiasm both share the idea that true understanding of reality cannot be achieved by intellectual or conceptual means alone, but rather through direct experience. The Chiasm as interdependence and mutual implication of perceiver and perceived can only be directly experienced, and not understood through intellectual or conceptual means alone.
„Self-liberation“
A Mahamudra practitioner aims to understand the true nature of reality by recognizing the interdependence between the perceiver and the perceived. This understanding leads to the realization that appearances are not separate from the mind, but arise from the mind, and that the mind does not exist separately from appearances.
The concept of „self-liberation“ refers to the idea that all appearances, including thoughts and emotions, can be recognized as manifestations of the mind’s innate nature and can be liberated or dissolved into that nature. The goal of Mahamudra practice is to realize the true nature of the mind and to directly experience the ground luminosity. „self-liberation“ refers to the process of recognizing and dissolving appearances into that nature, in order to directly experience the ground luminosity and attain enlightenment. This direct experience leads to the dissolution of the dualistic perception of subject and object.
In this way, the Chiasm can be seen as a way of understanding the relationship between the perceiver and the perceived in Mahamudra practice. The Chiasm highlights the idea that the perceiver and the perceived are not separate entities, but are interdependent and mutually implicated in each other’s being. This understanding can lead to the realization that appearances are not separate from the mind, but arise from the mind, and that the mind does not exist separately from appearances.
In flesh, truth is found,
Incarnation binds them close,
Oneness is revealed.
