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This article examines the problem of orthodoxy in the Zen tradition from the point of view of Nishida Kitarō’s (1870–1945) logic of absolutely contradictory self-identity (zettai mujunteki jikodōitsu no ronri). By “Zen orthodoxy” I mean a theoretical framework that is used during verification of Zen Enlightenment. Part I of this essay attempts to clarify the meaning of Nishida’s philosophy of absolute nothingness and his logic of absolutely contradictory self-identity. It is a mistake, I argue, to analyze this philosophy of absolute nothingness from the point of view of formal logic or Hegel’s dialectical logic, as seen, for example, in Tanabe Hajime’s (1885–1962) critique of Nishida. Part II uses Nishida’s concepts and theories as useful “tools” for analyzing Zen teaching. Statements on Zen are scattered through Nishida’s writings, and one cannnot find a consistent and systematic discourse on Zen tradition. However, he was convinced that his philosophy related closely to the vision of reality in the Zen tradition as revealed in experience of Enlightenment (kenshō). He makes clear his own definition of kenshō, explaining that “seeing one’s nature” means to penetrate to the roots of one’s own self, to the bottom of absolute contradictory self-identity. In Part III, I maintain that Nishida’s logic of absolutely contradictory self-identity is the key to the inner structure of Zen teaching. His philosophy offers a coherent interpretation of the Zen tradition, answering questions about logic in the masters’ teaching, polemics in the tradition, and the theoretical structure of orthodoxy. Previous studies have overlooked the firm logical structure of absolute contradictory self-identity in Zen. The analysis here leads me to conclude that the main function of the kōan is to describe the nature of reality as revealed in the experience of Enlightenment in compliance with the logic of absolutely contradictory self-identity. Kōans are reflections on this experience, and as such they are direct or indirect paradoxical judgments. As “catalysts of Enlightenment,” kōans bring about a reaction that can be described as a shift from the formal logic perspective to the perspective of the logic of absolutely contradictory self-identity.

A Psicanálise Integral é um sistema de conhecimento que procura resgatar a unidade de vários estudiosos do inconsciente humano, como também focalizar a consciência como ponto nuclear para ser despertado. Além do mais, procura investigar o domínio do espiritual, percebido como o infinito da consciência, traduzida pelas comunidades esotéricas e os grandes mestres, como experiência mística. Para que seja compreendida essa ordem formulada no âmbito da Psicanálise Integral, desenvolvemos a ideia da estrutura Trina da personalidade humana, definindo-a como Dimensão Histórica, Mítica e Mística. A Dimensão Histórica tem base nos fundamentos do ego, que envolve a causalidade, o tempo e o espaço, e todo processo de identificação genética, social e cultural. A Dimensão Mítica está diretamente vinculada ao inconsciente colectivo e a essência da alma humana, manifestada através de contos, narrativas míticas, rituais e sonhos. O tempo e o espaço não estão vinculados à causalidade, e sim a sincronicidade, conceito desenvolvido por Carl Gustav Jung. A Dimensão Mística diz respeito à transcendência do tempo, do espaço e da causalidade, indo até ao inefável. Consideramos estas formulações como algo recalcado pela Psicanálise Ortodoxa, mas actualmente em resgate. O método proposto pelo paradigma da Psicanálise Integral também, mas não só, pode fundar-se na palavra plena, que é o despertar para a pura percepção, a partir do que se fala como fórmulas de um Koan, que são estratégias empregadas no Zen Budista para transmutar a razão. Todavia, torna-se necessário que o psicanalista reveja a sua forma de ver o mundo, o caos e o cosmo. Nesse contexto, a psicanálise passará mesmo a exercer a função de autoconhecimento. The integral psychoanalysis is a system of knowledge which tries to recover the unity of several writers about the human unconscious and also focus on the consciousness as a nuclear point to be arisen. Besides, it tries to investigate the spiritual field, which is perceived as the infinite of the consciousness, translated by the esoteric communities and the great masters, as a mystic experience. For a better understanding of this order formulated in the scope of the integral psychoanalysis, the idea of the Trina structure of the human personality was developed, defining it in three dimensions: historical, mythic, and mystic. The historical dimension has its base on the ego grounds, which involves causality, time and space and all the process of genetic, social and cultural identification. The mythic dimension is directly linked to the collective unconscious and to the essence of the human soul, expressed by stories, mythic narratives, rituals and dreams. The time and space are not linked to causality but to synchronicity, a concept developed by Carl Gustav Jung. The mystic dimension is related to time, space and causality transcendence, and it goes until the unsaidable. These formulations are considered as something denied by the Orthodox Psychoanalysis, but nowadays are being rescued. The method proposed by the paradigm of the integral psychoanalysis can be found itself, but not only, in the full word, which is the fact of waking up to the pure perception, from what is said like formulas of a Koan, which are strategies used in the Zen Budism to transform the reason. However, it is necessary that the psychoanalyst revise his way of seeing the world, the chaos and the cosmos. In this context, the psychoanalysis will really practice its function of self-knowledge.