 By contrast, Zen’s stance of “anti-philosophy” maintains among other things that reason in its discursive use is incapable of knowing and understanding in toto what reality is, for example, what human beings are and what their relation to nature is. For this reason, Zen contends that physical nature and human nature must be sought in an experiential dimension practically trans-descending, and hence transcending, the standpoint of ego-consciousness. That is to say, it must go beyond “the one” and “the two,” as both of these stances are prone to generate a one-sided stance, and hence incomplete world-view. Instead, they must be sought in the depths of one’s psychē and beyond. For example, Zen Master Seigen (Chin; Qīngyuáng, 660–740) expresses the process of self-cultivation to the effect that: “Before the practice, mountains are mountains, during the practice, mountains are not mountains, and after the realization, mountains are [truly] mountains [again].” In the meditational process of discovery then, Zen moves from an ordinary, commonsensical standpoint to an extraordinary standpoint, and with this transformation returns to the everyday lifeworld, wherein no Aristotelian either-or logic is accepted as the standard for knowing and understanding reality. As a result, paradoxes, contradictions, and even what appears to be utter nonsense abound in Zen literature. The kōan method mentioned above exemplifies this point. To cite just one such example: “the river does not flow but the bridge does.” If one attempts to understand that by relying on an Aristotelian either-or logic as the standard for understanding, one will be under the impression that this expression is nonsensical or meaningless.