 The experiential dimension in which Zen’s “nothing” becomes understandable refers to a quiescent state of meditation in which is arrested the activity of an individual practitioner’s ego-consciousness that functions in a close correlation with his or her body. Upon reaching such a meditational state, the Zen practitioner comes to experience an event generally known as “seeing into one’s nature” (kenshō), an initial satori experience. Although this phrase may on the surface suggest a dualistic state, namely that there is something that is called “nature,” which the Zen practitioner comes to see as an object. This interpretation occurs because “seeing”is understood to be an intentional activity of the practitioner. However, this “seeing” has a sense of becoming visible such that “one’s own nature” emerges in the meditative awareness when the activity of ego-consciousness is arrested. Once this experience occurs, the practitioner gradually turns the seeing into one’s nature (according to the interpretation vis-à-vis the acquired enlightenment), or the practitioner realizes that one’s nature is seeing (according to the interpretation vis-à-vis the original enlightenment). The Zen tradition interprets “nature” to be “buddha-nature,” i.e., the possibility to be awakened from fundamental ignorance. That is to say, to become a Buddha, and the way of its being is designated by the term tathatā, suchness or a thing-event’s being such that it is showing its primordial mode of being. When this aspect of knowledge is emphasized, Zen calls it “original” or “natural” knowledge. In this connection, it contends that the “seeing” is “not two,” i.e., it is non-dualistic in nature. 