Greetings,
Ah yes, "peace of mind"...
"Peace of mind isn't at all superficial, really,'' I expound. ``It's the whole
thing. That which produces it is good maintenance; that which disturbs it is
poor maintenance. What we call workability of the machine is just an
objectification of this peace of mind. The ultimate test's always your own
serenity. If you don't have this when you start and maintain it while you're
working you're likely to build your personal problems right into the machine
itself."''
(RMP,'ZAMM)
"Zen Buddhists talk about ``just sitting,'' a meditative practice in which the
idea of a duality of self and object does not dominate one's consciousness.
What I'm talking about here in motorcyele maintenance is ``just fixing,'' in
which the idea of a duality of self and object doesn't dominate one's
consciousness. When one isn't dominated by feelings of separateness from what
he's working on, then one can be said to ``care'' about what he's doing. That
is what caring really is, a feeling of identification with what one's doing.
When one has this feeling then he also sees the inverse side of caring, Quality
itself. So the thing to do when working on a motorcycle, as in any other task,
is to cultivate the peace of mind which does not separate one's self from one's
surroundings. When that is done successfully then everything else follows
naturally. Peace of mind produces right values, right values produce right
thoughts. Right thoughts produce right actions and right actions produce work
which will be a material reflection for others to see of the serenity at the
center of it all. That was what it was about that wall in Korea. It was a
material reflection of a spiritual reality."
(RMP,'ZAMM)
Marsha
---
On Nov 12, 2013, at 5:37 AM, MarshaV <[email protected]> wrote:
Greetings,
Of the talk about dukkha being like a spinning wheel? From Anthony McWatt's
'MoQ Textbook'
"The MOQ sees the wheel of karma as attached to a cart that is going somewhere
- from quantum forces through inorganic forces and biological patterns and
social patterns to the intellectual patterns that perceive the quantum forces.
In the sixth century B.C. in India there was no evidence of this kind of
evolutionary progress, and Buddhism, accordingly, does not pay attention to it.
Today it’s not possible to be so uninformed. The suffering which the Buddhists
regard as only that which is to be escaped, is seen by the MOQ as merely the
negative side of the progression toward Quality (or, just as accurately, the
expansion of quality). Without the suffering to propel it, the cart would not
move forward at all. (Pirsig, 1997a)"
The Ultimate Truth (Quality) is something each individual must realize; it is
the still point at the center of the wheel. That still point is not you or me
or any things. In meditation, you're moving towards that center. You are
letting go of all patterns: inorganic, biological, social and intellectual.
The patterns are "killed", or 'completely stopped', in order to realize the
still point in the center of the wheel - the silence. The letting go is not
annihilation or a rejection, but it gives one the perspective and peace of mind
to understand the whole from being at the center instead out on the
circumference where you just get whirled about or stuck in a gumption rut.
When refreshed, one moves forward smoothly and/or creatively. Imho.
Marsha
---
On Nov 10, 2013, at 7:54 PM, MarshaV <[email protected]> wrote:
Yet, how does RMP state morality can be served?
RMP:
While sustaining biological and social patterns
Kill all intellectual patterns.
Kill them completely
And then follow Dynamic Quality
And morality will be served.
...
"When Phaedrus first went to India he'd wondered why, if this passage of
enlightenment into pure Dynamic Quality was such a universal reality, did it
only occur in certain parts of the world and not others? At the time he'd
thought this was proof that the whole thing was just Oriental religious
baloney, the equivalent of a magic land called 'heaven' that Westerners go to
if they are good and get a ticket from the priests. Now he saw that
enlightenment is distributed in all parts of the world just as the color yellow
is distributed in all parts of the world, but some cultures accept it and
others screen out recognition of it."
(LILA, Chapter 32)
---
> On Nov 9, 2013, at 2:34 PM, david buchanan <[email protected]> wrote:
>
> "When Socrates Met Phaedrus: Eros in Philosophy," by Simon Critchley, Hans
> Jonas professor of philosophy at the New School for Social Research in New
> York.
>
>
> http://opinionator.blogs.nytimes.com/2013/11/03/when-socrates-met-phaedrus-eros-in-philosophy/?_r=0
>
>
>
> "The intention of the “Phaedrus”.., as Alexander Nehemas has convincingly
> suggested, is to inflame philosophical eros in Phaedrus that gives him the
> ability to distinguish bad rhetoric, of the kinds found in Lysias’s speech
> and in Socrates’s first speech, from true rhetoric, of the kind found in the
> second speech and then analyzed in the second half of the dialogue."
>
>
> "...The opposite of a self-contradiction, the “Phaedrus” is a performative
> self-enactment of philosophy. If eros is a force that shapes the
> philosopher, then rhetoric is the art by which the philosopher persuades the
> non-philosopher to assume philosophical eros, to incline their soul towards
> truth. But to do this does not entail abandoning the art of rhetoric or
> indeed sophistry, which teaches that art, although it does so falsely.
> Philosophy uses true rhetoric against false rhetoric. The subject matter
> of the “Phaedrus” is rhetoric, true rhetoric. ..."
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