Mark Foote

Yeah, it's easy to overthink this (ha ha). My take is that there's a certain negation in "don't know mind", because the mind does know, that's it's nature. And a certain affirmation in "'yes, but' mind". Some teachers say "root out discursive thought". Gautama described mindfulness of mind in a more affirmative light, IMO: Aware of mind I shall breathe in. Aware of mind I shall breathe out. (One) makes up one’s mind: “Gladdening my mind I shall breathe in. Gladdening my mind I shall breathe out. Composing my mind I shall breathe in. Composing my mind I shall breathe out. Detaching my mind I shall breathe in. Detaching my mind I shall breathe out. (SN 54.1, tr. Pali Text Society vol V pp 275-276) In my experience, that sequence is natural, and any attempt on my part to "root out" a particular kind of thought leads me in a loop of thought. Gautama spoke of observing the mind the way the king's chef observes the king, to see what he favors on a given day and what he does not. He also said: As (one) abides in body contemplating body, either some bodily object arises, or bodily discomfort or drowsiness of mind scatters (one’s) thoughts abroad to externals. Thereupon… (one’s) attention should be directed to some pleasurable object of thought. As (one) thus directs it to some pleasurable object of thought, delight springs up in (one’s being). In (one), thus delighted, arises zest. Full of zest (one’s) body is calmed down. With body so calmed (one) experiences ease. The mind of one at ease is concentrated. (One) thus reflects: The aim on which I set my mind I have attained. Come, let me withdraw my mind [from pleasurable object of thought]. So (one) withdraws (one’s) mind therefrom, and neither starts nor carries on thought-process. Thus (one) is fully conscious: I am without thought initial or sustained. I am inwardly mindful. I am at ease. (Gautama repeats the above for “As (one) contemplates feelings in feelings…”, “… mind in mind…”, “… mind-states in mind-states, either some mental object arises, or…”) Such is the practice for the direction of mind. And what… is the practice for the non-direction of mind? (First,) by not directing (one’s) mind to externals, (one) is fully aware: My mind is not directed to externals. Then (one) is fully aware: My mind is not concentrated either on what is before or on what is behind, but it is set free, it is undirected. Then (one) is fully aware: In body contemplating body I abide, ardent, composed and mindful. I am at ease. And (one) does the same with regard to feelings… to mind… and mind-states. Thus (one) is fully aware: In mind-states contemplating mind-states I abide, ardent, composed and mindful. I am at ease. This is the practice for the non-direction of mind. (SN 47.10, tr. Pali Text Society SN V pp 135-136) Maybe you have better luck with "only don't know" than I do!

Volition in the activity of speech, body and mind completely ceases, in successive states of concentration: …I have seen that the ceasing of the activities is gradual. When one has attained the first trance, speech has ceased. When one has attained the second trance, thought initial and sustained has ceased. When one has attained the third trance, zest has ceased. When one has attained the fourth trance, inbreathing and outbreathing have ceased… Both perception and feeling have ceased when one has attained the cessation of perception and feeling. (SN 36.11, tr. Pali Text Society vol IV p 146) What ceases is not speech itself, but intention or choice in speech, and similarly for deeds (choice in action of the body, affecting inbreathing and outbreathing), and for mind (choice in perception and feeling). It is intention that I call deeds. For after making a choice one acts by way of body, speech, and mind. (AN 6.63, tr. Sujato Bhikkyu) Maybe a better translation, speaking of "action" instead of "deeds" in the first sentence (but "intention" and "choice" are clearer translations than "determinate thought" and "determines") : …I say that determinate thought is action. When one determines, one acts by deed, word, or thought. (AN 6.63, tr. Pali Text Society vol III p 294) Gautama directed his mind in the fourth concentration to various psychic phenomena, that was the basis of his enlightenment: The Fourth Jhāna ... with the abandoning of pleasure and pain, and with the previous passing away of joy and grief, the bhikkhu enters and dwells in the fourth jhāna, which is neither pleasant nor painful and contains mindfulness fully purified by equanimity. He sits suffusing his body with a pure bright mind, so that there is no part of his entire body not suffused by a pure bright mind. “Great king, suppose a man were to be sitting covered from the head down by a white cloth, so that there would be no part of his entire body not suffused by the white cloth. In the same way, great king, the bhikkhu sits suffusing his body with a pure bright mind, so that there is no part of his entire body not suffused by a pure bright mind. Insight Knowledge “When his mind is thus concentrated, pure and bright, unblemished, free from defects, malleable, wieldy, steady and attained to imperturbability, he directs and inclines it to knowledge and vision. He understands thus: ‘This is my body, having material form, composed of the four primary elements, originating from father and mother, built up out of rice and gruel, impermanent, subject to rubbing and pressing, to dissolution and dispersion. And this is my consciousness, supported by it and bound up with it.’... The Knowledge of the Mind-made Body When his mind is thus concentrated, pure and bright, unblemished, free from defects, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to creating a mind-made body. From this body he creates another body having material form, mind-made, complete in all its parts, not lacking any faculties.... The Knowledge of the Modes of Supernormal Power When his mind is thus concentrated, pure and bright, unblemished, free from defects, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to the modes of supernormal power. He exercises the various modes of supernormal power: having been one, he becomes many and having been many, he becomes one; he appears and vanishes; he goes unimpeded through walls, ramparts, and mountains as if through space; he dives in and out of the earth as if it were water; he walks on water without sinking as if it were earth; sitting cross-legged he travels through space like a winged bird; with his hand he touches and strokes the sun and the moon, so mighty and powerful; he exercises mastery over the body as far as the Brahma-world.... You get the idea. This goes on, through "Knowledge of the Divine Ear", "Knowledge Encompassing the Minds of Others", "Knowledge of Recollecting Past Lives", "Knowledge of the Divine Eye", and finally concludes with "Knowledge of the Destruction of the Cankers", the cankers being three cravings: “craving for the life of sense”, “craving for becoming”, and “craving for not-becoming” (DN 22; PTS vol. ii p 340). When the cankers are “destroyed”, the roots of the craving for sense-pleasures, the roots of the craving “to continue, to survive, to be” (tr. “bhava”, Bhikkyu Sujato), and the roots of the craving not “to be” (the craving for the ignorance of being) are destroyed. With the destruction of the cankers, Gautama considered himself enlightened, "having done what was to be done", nothing further "to be done through diligence" (MN 70). I imagine that's basically the same goal in Hinduism.

She's discussing something altogether different, but I thought it was worth noting that Sojun Mel Weitsman said this about Shunryu Suzuki's teaching: He said that the secret of Soto Zen is "yes, but." ("Wind Bell", S. F. Zen Center, vol. XXXlll no. 2 FALL/ WINTER 1999, "introduction to "Branching Streams Flow in the Darkness" BY Mel Weitsman, p 15)

In Buddhism, lack of desire is the essential ingredient of attainment, as here in connection with the concentrations, or "meditations": … a good (person] reflects thus: “Lack of desire even for the attainment of the first meditation has been spoken of by [me]; for whatever (one) imagines it to be, it is otherwise” [Similarly for the second, third, and fourth initial meditative states, and for the attainments of the first four further meditative states]. (MN 113, © Pali Text Society vol III pp 92-94) There is "right intention", or right purpose, but it's complicated: As to this… right view comes first. And how… does right view come first? If one comprehends that wrong purpose is wrong purpose and comprehends that right purpose is right purpose, that is… right view. And what… is wrong purpose? Purpose for sense-pleasures, purpose for ill-will, purpose for harming. This… is wrong purpose. And what… is right purpose? Now I… say that right purpose is twofold. There is… the right purpose that has cankers, is on the side of merit, and ripens unto cleaving (to new birth). There is… the right purpose which is [noble], cankerless, supermundane, a factor of the Way. And what… is the purpose which is on the side of merit, and ripens unto cleaving? Purpose for renunciation, purpose for non-ill-will, purpose for non-harming. This… is right purpose that… ripens unto cleaving. And what… is the right purpose that is [noble], cankerless, supermundane, a component of the Way? Whatever… is reasoning, initial thought, purpose, an activity of speech through the complete focusing and application of the mind in one who, by developing the [noble] Way, is of [noble] thought, of cankerless thought, and is conversant with the [noble] Way–this… is right purpose that is [noble], cankerless, supermundane, a component of the Way. (MN 117, tr. Pali Text Society vol III p 115) You can't get there from here, as far as intending not to be reborn, at least not in the teachings of Gautama the Shakyan.

It is not a stage, just requirement. Take it up with Cheng Man Ch'ing. He described "three different levels of T'ai Chi Chuan" in his "Thirteen Chapters", and said that each level had three degrees. For simplicity's sake, I said "stages" instead of "degrees". from Huiming - jing - one of the Wuliupai texts Cheng Man Ch'ing's first level described the steps in opening the body to the flow of ch'i. The second level described the flow of ch'i, beginning with "sinking the ch'i to the tan t'ien". Almost sounds like "the One cavity" is the dan t'ien. Cheng Man Ch'ing does spend some time speculating on what the dan t'ien is, but when he talks about the degrees of the various levels, it's practical instruction rather than description.

Stages and levels in Tai Chi: The classic literature of Tai Chi appears to identify the ligaments of the body as a source of activity. The literature describes three levels in the development of “ch’i”, and each of the three levels has three stages. The stages of the first level are: “… relaxing the ligaments from the shoulder to the wrist”; “from the hip joint to the heel”; “from the sacrum to the headtop”. (“Three Levels” from “Cheng Tzu’s Thirteen Treatises on Ta’i Chi Chuan”, Cheng Man Ch’ing, tr. Benjamin Pang Jeng Lo and Martin Inn, pp 77-78) Unlike the contraction and relaxation of muscles, the stretch and resile of ligaments can’t be voluntarily controlled. The muscles across the joints can, however, be relaxed in such a way as to allow the natural stretch and resile of ligaments–that would seem to be the meaning of the advice to “relax the ligaments”. The stages of the second level are: “sinking ch’i to the tan t’ien” (a point below and behind the navel); “the ch’i reaches the arms and legs”; “the ch’i moves through the sacrum (wei lu) to the top of the head (ni wan)”. (ibid) Tai Ch’i master Cheng Man Ch’ing advised that the ch’i will collect at the tan-t’ien until it overflows into the tailbone and transits to the top of the head, but he warned against any attempt to force the flow. Omori Sogen cautioned similarly: … It may be the least trouble to say as a general precaution that strength should be allowed to come to fullness naturally as one becomes proficient in sitting. We should sit so that our energy increases of itself and brims over instead of putting physical pressure on the lower abdomen by force. (“An Introduction to Zen Training: A Translation of Sanzen Nyumon”, Omori Sogen, tr. Dogen Hosokawa and Roy Yoshimoto, Tuttle Publishing, p 59) I would posit that the patterns in the development of ch’i reflect involuntary activity of the body generated in the stretch of ligaments. There is, in addition, a possible mechanism of support for the spine from the displacement of the fascia behind the spine, a displacement that can be effected by pressure generated in the abdominal cavity and that may quite possibly depend on a push on the fascia behind the sacrum by the bulk of the extensor muscles, as they contract. The final level in the development of ch’i concerns “chin”. According to the classics, “chin comes from the ligaments” (“Cheng Tzu’s Thirteen Treatises on Ta’i Chi Chuan”, as above). The three stages of the final level are: “t’ing chin, listening to or feeling strength”; “comprehension of chin”; “omnipotence”. (ibid) Another translator rendered the last stage above as “perfect clarity” (“Master Cheng’s Thirteen Chapters on T’ai-Chi Ch’uan”, tr. Douglas Wile, p 57). In my estimation, “perfect clarity” is “the pureness of (one’s) mind” that Gautama associated with ...the fourth concentration. (A Way of Living) Gautama’s metaphor for the fourth concentration: … it is as if (a person) might be sitting down who had clothed (themselves) including (their) head with a white cloth; there would be no part of (their) whole body that was not covered by the white cloth. (MN 119, © Pali Text Society vol. III p 134) (Just to Sit) “Imagine that a lump of soft butter, pure in colour and fra­grance and the size and shape of a duck egg, is suddenly placed on the top of your head. As it begins to slowly melt, it imparts an exquisite sensation, moistening and saturating your head within and without. It continues to ooze down, moistening your shoul­ders, elbows, and chest; permeating lungs, diaphragm, liver, stomach, and bowels; moving down the spine through the hips, pelvis, and buttocks." (Hakuin's account of Hukuyu's teaching, from "Wild Ivy, The Spiritual Autobiography of Zen Master Hakuin", translated by Norman Waddell. © 1999 by Norman Waddell) I can testify to the sensation of a white cloth covering the head and the entire body. I believe that sensation has its roots in reflex activity of the body as a consequence of the placement of attention by the necessity of breath, reflex activity that works the muscles against the ligaments of the sacrum and spine to align the vertebrae and allow the displacement of the thoracolumbar fascia: The suffusion of the body with “purity by the pureness of mind” in the fourth concentration can allow the thoracolumbar fascial sheet to sustain an openness of nerve exits along the sacrum and spine. Such an openness is accompanied by an ability to feel throughout the body to the surface of the skin. There is a relationship between the ease of nerve exits from the sacrum and spine and feeling on the surface of the skin. Here is a chart from the early 1900’s of the specifics of that relationship on the front of the body: The free placement of attention in the movement of breath depends on an ability to feel throughout the body to the surface of the skin. (Just to Sit) The emphasis on the collection of ch'i at the lower dan t'ien corresponds to Gautama's second concentration, and to the Rinzai Zen focus on the hara that accompanied Hakuin's practice of the golden egg. That's the emphasis that Omori Sogen warned against, in the passage I quoted above. I discuss my approach to the concentrations in Applying the Pali Instructions, and again in Just to Sit.

duct-taping (whatever is waxing and waning, waving, drowning, to Roger Waters' Wall--see? simplified.).

…I say that determinate thought is action. When one determines, one acts by deed, word, or thought. (AN 6.63, tr. Pali Text Society vol III p 294) And what… is the ceasing of action? That ceasing of action by body, speech, and mind, by which one contacts freedom,–that is called ‘the ceasing of action’. (SN 35.146, tr. Pali Text Society vol IV p 85) Fixing thought, nix, nix: That which we will…, and that which we intend to do and that wherewithal we are occupied:–this becomes an object for the persistance of consciousness. The object being there, there comes to be a station of consciousness. Consciousness being stationed and growing, rebirth of renewed existance takes place in the future, and here from birth, decay, and death, grief, lamenting, suffering, sorrow, and despair come to pass. Such is the uprising of this mass of ill. Even if we do not will, or intend to do, and yet are occupied with something, this too becomes an object for the persistance of consciousness… whence birth… takes place. But if we neither will, nor intend to do, nor are occupied about something, there is no becoming of an object for the persistance of consciousness. The object being absent, there comes to be no station of consciousness. Consciousness not being stationed and growing, no rebirth of renewed existence takes place in the future, and herefrom birth, decay-and-death, grief, lamenting, suffering, sorrow and despair cease. Such is the ceasing of this entire mass of ill. (SN 12.38; © Pali Text Society SN vol. II p 45) Let the mind be present without an abode. (Diamond Sutra; translation Venerable Master Hsing Yun, from “The Rabbit’s Horn: A Commentary on the Platform Sutra”, Buddha’s Light Publishing pg. 60)

Along those lines. The couple in this video got serious scientific support, but a double-blind study will take funds they haven't secured yet. P.S.--as they say in the video, don't try this at home!

I don't sit lotus, bad enough for me getting up from a sloppy half-lotus! Thanks for asking, about my point. The point is that it is possible to act without will, without willing action to take place. That is the action described as "wu wei", so far as I understand it. As Zen teacher Kobun Chino Otogawa said: It’s impossible to teach the meaning of sitting. You won’t believe it. Not because I say something wrong, but until you experience it and confirm it by yourself, you cannot believe it. (“Embracing Mind”, edited by Cosgrove & Hall, p 48) From Wikipedia: Wu wei (traditional Chinese: 無為; simplified Chinese: 无为; pinyin: wúwéi; Jyutping: mou4-wai4) is an ancient Chinese concept that literally means "actionlessness" or "motionlessness". The term is interpreted and translated in various ways as "actionlessness", "non-action", "inaction," "without action" or "effortless action", etc. Wu wei is effortless by virtue of it being reflex or automatic activity, even though the individual is fully conscious of it taking place.

https://www.biblegateway.com/passage/?search=1 Corinthians 13&version=NIV Similarly, Bart D. Ehrman, in “The New Testament: A Historical Introduction”, notes that the Corinthian congregation faced numerous issues involving interpersonal conflicts and ethical improprieties. He states: “The congregation that Paul addresses appears to have been riddled with problems involving interpersonal conflicts and ethical improprieties. His letter indicates that some of its members were at each other’s throats, claiming spiritual superiority over one another.” (Marko Marina, Ph.D., Exploring 1 Corinthians: Authorship, Summary, and Dating) Always good to understand the context. I'm always floored by the assumption that everyone understands what "love" is. Paul gives characteristics, but if love is a feeling and a person doesn't feel it, the question is how do they regain it (love, that is)?

Don’t ever think that you can sit zazen! That’s a big mistake! Zazen sits zazen! (Shunryu Suzuki, quoted by Blanche Hartman in the "Lou and Blanche Hartman" interview by David Chadwick, on cuke.com) You know, sometimes zazen gets up and walks around. (Kobun Chino Otogawa, at the close of of a lecture at the S. F. Zen Center, in the 1980's) They do nothing and yet there's nothing left undone. (translation of 無 為 而 無 不 為 [wu2 wei2 er2 wu2 bu4 wei2], by Cobie [DDJ ch. 48])

Screencap from “The Pink Purloiner” episode of SpongeBob SquarePants.