--- In [email protected], "SteveW" <eugnostos2000@...> wrote:
> Hi again, ED. I also wanted to add that I assume that when you use the term, "ordinary mind", you mean our ordinary tendancy to rely upon logical reasoning and not the "zenspeak" use of the phrase, "ordinary mind". Steve, I should not not have said "ordinary mind", I should have said 'mind'. "'Mind' is the aspect of intellect and consciousness experienced as combinations of thought, perception, memory, emotion, will, and imagination, including all unconscious cognitive processes." I do not accept the usage of "ordinary" in the Zenspeak "ordinary mind". I would prefer it called something more appropriate, like: o Extraordinary mind o Experiencing mind (where experience = perceptions, sensations, feelings) o Non-dual being mind > I'll even ignore Wittgenstein's advice and try and tell you what I personally experienced. But, of course it will be all to no avail. It is not of "no avail" to me. Please tell me, what do you want me to be persuaded about for it to be of avail to you? > It happened that one day, for no reason I can give, that I became acutely aware of the fact that in every moment of experience there is only the total "being-ness" of experience. > There is no subject experiencing an object of experience, What are the conequences of this non-dual experiencing? ... there is only the totality of the experience itself, and that totality includes everything. You feel the experience includes everything, but are you sure you are experiencing everything? > This awareness was not a matter of discursive thinking. Discursive thinking was what arose afterwards. Yes, I had surmised that that was the case. > I did not feel that I had experienced something new, but had only noticed the way it had always been. And, what is the significance of this feeling? > That's the best way I can describe my own initial awakening, but I am already dissatisfied with what I have said. You have said enough for me to "understand" your experience. You experienced this non-dual beingness that others have reported too. And, of course, the actual experience itself is ineffable. And this state brings you peace, joy and a feeling of insight. > My life is like a sleepwalker who occasionally wakes up and then nods off again. But what has remained constant in my life is that shinjin I mentioned. Hence, I am at peace. > Steve After sleep-walking for almost half my life, I have spent the remaining time gradually becoming awake to what's going on in the zenpeak 'illusory world', via Buddhism, Zen, Western psychology, Buddhist psychology, evolutionary psychology and the study and observation of human nature. I have gradually become increasinlg unconfused, happy and at peace as my feeling of insight into the illusory world deepens. I notice that my mind-space cannot be understood or explained to anyone one who is not experiencing it himself, and I do not expect it to be any different in the near future, as it took me decades to get to where I am. --ED > > Steve - > > > > Do you assert below that Zen is a mystery that cannot be probed with the > > ordinary mind, and can only be apprehended through an experience of the > > state of kensho-satori, after an act of faith and years or decades of > > shikantaza? > > > > --ED
