dmb:

And just for the record, I do have something in my pocket. I can't say
what's in there, of course, without bringing up a whole lot of
complicated theological questions. And telling you which pocket holds
the item (or items) would entail some radical metaphysical speculations,
naturally. But I can tell you that I'm gonna smoke some of it, thereby
converting it into a sort of nothingness.

Ron:
If it's the kinda smoke I think you mean, then that nothingness becomes
the
experience. The no-thing of no-mind.  I can draw and paint for hours in
that
nothingness.
Personally, when I'm in no-mind, all my senses are open equally, that's
when
DQ is realized more fully for me, not isolated in a vat receiving DQ
like it's extra sensory but when all my senses are in concert I can
experience Quality more clearly, noticing that the Buda is just as
comfortable in a
a pile of garbage, a lotus blossom or within the gears of a motorcycle
engine, therefore "maximizing DQ" is actually maximizing your awareness
of experience . 

Treating the term DQ like Nothingness, as a concrete noun, creates a
similar conceptual situation as "Nothing" does. 
DQ is not an entity but using it as a concrete noun
leaves the illusion that it is "something" when it is no-thing in
particular
this is why Pirsig warns us not to conceptualize it in this way and the
bibles of the world warn us not to create any graven image or define
it's
name. It creates a concrete referent for an abstract concept of
"no-thing"
Then people start to argue, war, and philosophize about the nature of
this abstract concept as if it exists as a particular concrete entity.

DQ/SQ are abstract descriptors of experience. They are
not to be used as concrete particulars in and of themselves.


This is the MoQ ontological statement that needs to made more
clear.









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