Floor lamps for ‘ According to Nishitani, the master’s response suggests that it refers to the inner dimension of self- realization rather than the external universe. He thereby gives an existential interpretation to the myth whereby the scientifi c and/or apocalyptic possibilities are understood as the subjective experience of our here- and- now encounter with the cycles of reality. Th e introductory comment by Yuanwu cautions that even when sounds are heard and forms are seen, that does not mean that the perception of phenomena is clear or that an understanding of their signifi cance is fi rm. Th e capping phrase asks, What is this it’? no one on earth can comprehend it, not least of all, for Nishitani, the majority of modern scientists. In a similar koan, a master responds to the question, How is it at the time of the all- consuming fi re? by saying, An unspeakably awesome cold. Th e paradoxical reply, Nishitani argues, indicates that the standpoint of the emptiness of all conceptual categories may serve as a basis for the unifi cation of the two contradictory elements of teleology and mechanism, or objectivity and personal investigation, so that they are enabled to interpenetrate each other as a wooden man sings and a stone woman dances. Another koan that could be included in a Zen- based critique of modern science is Blue Cliff Record case 43, Dongshan’s Cold and Heat (this Dongshan is the found er of the Soto school): A monk asked Dongshan, When cold and heat overwhelm us, how should one avoid them?’ Dongshan said, Why not go to a place where there is neither cold nor heat?’ Th e monk said, What kind of place is it where there is neither cold nor heat?’ Dongshan said, When it is 186 cold, the cold kills you; when it is hot, the heat kills you. Floor lamps 2016.