Space itself is unmoving but contains all movement within it. The practice entails looking directly at spacious awareness even in the midst of movement, namely by looking through transparent thoughts, allowing them to arise & subside without mindlessly sticking them together.
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Replying to @NoaidiX
I spent a year or so with the medatitve effort of watching thought. I think my interest in the flow of process was disappointing to my teacher. The practice "See each thought hover"
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Replying to @memeristor @NoaidiX
When the question of self is raised it is with the the effort of "Separating oneself from one's self" in mind. Ignoring the philosophical sophistry of this observation duality and all, we are two natured. One self innate the other grafted onto the foundational structures.
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Replying to @memeristor @NoaidiX
We have a data stream, "sensation" a record complete with proclivities "personality" and the mechanisms our "essence" the genetic inertia towards this or that orientation to the exterior/interior world as well as the capacities both physical and intellectual From this 2 selves.
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Replying to @memeristor
Both selves (and myriad other branching iterations) are equally streams, at least in my experience. Of course, your mileage may vary.

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Replying to @memeristor
Not a "who" or a "what" - more a process of seeing that sees the seen.
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Replying to @NoaidiX @memeristor
1/2 I sense that, for me a least, a corollary here is how I (asterisk needed for that pronoun) am coming to appreciate more and more that my habitual sense of "me"— as a waking, cognitive thing (ditto)—is *a generated event.*
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2/2 That sense of self, in other words, comes from somewhere. In Buddhist parlance, it doesn't have "own-being."
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Replying to @bodhidave3 @NoaidiX
Common understanding of terms is important. My thinking goes like this. "it doesn't have "own-being." Being is not a possession but a property "Being Is" Self is an intermediary through which ideally being, commonly personality engages the internal and exterior worlds.
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Words are tricky. "Own-being" is here an "existence-of-its-own," a state of being independent & separate from all else. Phenomena lack this property of self-existence. Instead, phenomena exist-through-others, and even then, only conventionally. At least in Buddhist contexts.
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Replying to @NoaidiX @memeristor
1; Words are tricky, and just to offer restatements (i.e., "other words") for what
@NoaidiX has said: Buddhists are attentive (1) to ways things depend on other things in order to occur, and (2) to how things in the end are better understood as processes rather than substances.1 reply 0 retweets 2 likes -
2: And in the phenomenal world, there just aren’t any independently existent substances. Instead, every thing (i.e., every event) is brought about and affected by other things/ events.
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