When seated resolved to meditate settled into your practice unease enters disrupting practice the authentic observer noting the disturbance acts to smooth the disturbance restoring the practice. Suspect it is not what is watched but who watches.
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Replying to @memeristor @NoaidiX
Caliban Retweeted Caliban
In a earlier tweet I described some of the observable characteristics of my inner world. The post describes phenomena. The implication that some watcher is noting. A few possibilities as to the "who" who sees, seeing what is seen, might be suggested.https://twitter.com/memeristor/status/1222131544761995269?s=20 …
Caliban added,
Caliban @memeristorReplying to @InnovanceIt is somewhat surprising that more people do not have a perspective on phenomena which occur in the inner world. We think visually and verbally. I am of the opinion that every verbal thought is preceded by a visual form. Generally speaking we are tuned so as to use one form1 reply 0 retweets 0 likes -
Replying to @memeristor @NoaidiX
Somewhere in the vast body of material left by masters past must be a description of the constituent parts of human organism. A functional description which describes the evolutionary development of function as well as particular adaptions the organism makes in order to be.
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Replying to @memeristor @NoaidiX
With this knowledge of structure and use the question of "who" watches is made self evident. Respectfully, From a country bumpkin.
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Replying to @memeristor
Interestingly, the question "who" in Chan/Zen contexts (particularly huatou, e.g., 誰念佛/念佛是誰, at least as I've experienced it) dismantles the very grounds for the assumption of any "who" whatsoever. Any-who...
Respectfully,
A fellow country bumpkin2 replies 0 retweets 2 likes -
Replying to @NoaidiX
Bit of a different take on Who presented below, have a partial excerpt which unfortunately is not complete Attunement Through the Body (SUNY series, The Body in Culture, History, and Religion) Paperback – August 17, 1992. A transition from an I to who.pic.twitter.com/QDOUEnwEpR
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Replying to @memeristor @NoaidiX
Here is a more complete excerptpic.twitter.com/9fJfEgGasc
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Replying to @memeristor
Can't trace the source on this. 非思量處 is never in the Taishō Tripiṭaka followed by 誰 ("who"), but it *is* followed by 識 (consciousness, vijñāna) in a separate clause, so I'm wondering if this was an error, as it doesn't seem to trace to Dōgen. Something's syntactically off.
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"When you ride in a boat and watch the shore, you might assume that the shore is moving. But when you keep your eyes closely on the boat, you can see that the boat moves." 1/2
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Replying to @NoaidiX @memeristor
"Similarly, if you examine myriad things with a confused body and mind you might suppose that your mind and nature are permanent. When you practice intimately and return to where you are, it will be clear that nothing at all has unchanging self." 2/2 Dōgen, Genjō Kōan
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Replying to @NoaidiX @memeristor
Through asking "who," all possible referents dissolve. At least this is what my meditation practice has repeatedly shown to be the case. "Who" peels away the layers of erroneous perception. Nothing substantial remains once the onion has come undone.
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