Mark Foote

Yesterday I found myself thinking about that basic tenet of Gautama's teaching, that intention in action creates the ripple effect of karma, and it doesn't matter if the intention is for good or for ill. The action will circle back, the same circumstance present itself again in one form or another, until intention is no longer present in action in response. Or at least, that's how I understand it. I thought about the cumulative effect of all the intentional actions of humankind, and my hope for the planet sank. I'm with Liminal Luke, on the passion for "the inner journey". At the same time, my dissatisfaction with my use of my mind was the start of the journey for me, not some lofty aspiration (I don't know about your "inner journey" origin story, Luke, maybe yours is more positive than mine!). I perhaps have a glimmer now of what Shunryu Suzuki meant when he said: So, when you practice zazen, your mind should be concentrated in your breathing and this kind of activity is the fundamental activity of the universal being. If so, how you should use your mind is quite clear. Without this experience, or this practice, it is impossible to attain the absolute freedom. (“Thursday Morning Lectures”, November 4th 1965, Los Altos; emphasis added) As usual, Suzuki only confirms something I've managed to come to through other avenues. But it was a long time coming! Kodo Sawaki said: "Gain is delusion; loss is enlightenment". A lot of the real journey for me has been the discovery that the movement of breath can place attention, and can shift the placement of attention in such a way as to generate what Feldenkrais called "automatic activity" in inhalation and exhalation. That activity is not necessarily limited to sitting on the meditation cushion. That activity gradually affects the spaces between vertebrae to allow some ease in the nerve exits, and thereby open feeling in the body. That's a gain, yet my part is the abandonment of the willful placement of my attention. A gradual process, but feeling, while I'm still alive to appreciate the ability to feel in my life.

Gautama's recipe for developing psychic powers: So he abides fully conscious of what is behind and what is in front. As (he is conscious of what is) in front, so behind: as behind, so in front; as below, so above: as above, so below: as by day, so by night: as by night, so by day. Thus with wits alert, with wits unhampered, he cultivates his mind to brilliancy. (Sanyutta-Nikaya, text V 263, Pali Text Society volume 5 pg 235, ©Pali Text Society) No expansion on the first line. Second line, he said that one should survey the body upwards from the soles of the feet and downwards from the crown of the head, and comprehend the body as a bag of flesh enclosing impurities. Not exactly heaven and earth. “By night as by day, by day as by night”: Gautama explained that in cultivating the psychic powers, one employs by day “the same signs, characteristics, and marks” that one employs by night, and vice-versa. “Thus with wits alert, with wits unhampered, he cultivates his mind to brilliancy”: Gautama explained that a monk “cultivates his mind to brilliancy” when the monk’s “consciousness of light is well grasped, his consciousness of daylight is well-sustained.” Gautama speaks of "perfect wisdom", and even his attendant Ananda speaks of "a method of gnosis": 'How is it, Ananda? The order of monks seems diminished." 'As to that, lord, the Exalted One spoke to the monks in divers ways on the subject of the unlovely (aspects of the body), spoke in praise of the unlovely, spoke in praise of meditation on the unlovely. Then the monks, saying, "The Exalted One has (thus spoken) spent their time given to meditation on the unlovely in all its varied applications. As to this body, they worried about it, felt shame and loathing for it, and sought for a weapon to slay themselves. Nay, as many as ten monks did so in a single day; even twenty, thirty of them slew themselves in a single day. It were a good thing, lord, if the Exalted One would teach some other method, so that the order of monks might be established in gnosis. (SN V 320, Pali Text Society V p 284) Gautama had Ananda gather the monks, and he taught the sixteen elements of his own mindfulness, one particular version of arisings in the four fields of mindfulness. This, he advised the monks, "is something peaceful and choice, something perfect in itself, and a pleasant way of living too." (ibid 322 p 285) Something I wrote over on Dwai's "Bliss and Enlightenment by James Swartz" thread, about Gautama's way of living (the sixteen elements of "the intent concentration on inbreathing and outbreathing", which Gautama described in response to the mass suicide of so many monks): "Gain is delusion; loss is enlighenment" (Kodo Sawaki) The difficulty in appreciating Gautama's way of living, and the way of living that he recommended for those who are learners and for those who are arahant (enlightened), is in having sufficient lack of desire to experience the cessation of ("determinate thought" in) inhalation and exhalation (regularly). The difficulty in attaining enlightenment is apparently having sufficient lack of desire to arrive at the cessation of ("determinate thought" in) feeling and perceiving--I don't really know! Eating the fruit of the tree of knowledge of good and evil, "determinate thought" arising from the knowledge of good and evil resulting in action of the body (and consequently in the action of inbreathing and outbreathing), resulting in action of the mind (consequently in feeling and perceiving). And the difficulty: whatever one thinks the states of concentration to be, they "are otherwise."

Aw, common, Taomeow--give us the low-down! I believe the CDC realized early that the research indicating Covid transmission through surface contact had been done with extraordinarily large amounts of the virus on surfaces, and that in fact Covid was not readily transmitted through contact with surfaces, but only by airborne particles. They advised such. And stores continued to offer wipes, and people continued to use hand-sanitizer, in spite of the CDC reversal.

Meir Abulafia ("the RaMaH") was initially an admirer of Maimonides. When he found, however, about the charges that Maimonides had denied resurrection, he responded furiously and disappointedly. But when he saw Maimonides’ ambiguously apologetic Treatise on Resurrection (1190–91), published in response to the charges, he was calmed, convinced that Maimonides actually did believe in the bodily resurrection. After Maimonides’ death 1204, the controversy simmered down. (https://en.m.wikipedia.org/wiki/Maimonidean_Controversy) I wasn't aware that bodily resurrection was argued about in the Jewish tradition. I thought it was a New Testament thing? After presenting each of Crescas’s critiques of Maimonides on these four topics, I will attempt to articulate Maimonides’s likely response to him in order to illuminate the origin of their disagreement as grounded in two competing syntheses of philosophy and religion, one that sees practice as the vehicle towards intellectual perfection and the other that views intellectual perfection as the tool towards achieving perfection in the practice of the commandments. (https://jtr.shanti.virginia.edu/vol-13-no-1-jan-2022/four-critiques-of-crescas-against-maimonides-and-the-relationship-of-intellect-and-practice-in-religion/) What's the object here--become an intellectual? Go to heaven? Return to the garden of Eden? Get out of debt, fast? Write more unpopular opinions? That brings us to the unpopular opinion paradox: if an unpopular opinion gains popularity, is it still an unpopular opinion (would be to some, I suppose)?

My question: The last time you put a hand to your face and held it there, what were you thinking about? My answer: What would make a good question in Liminal Luke's game. Ha ha. I'm thinking, I'm thinking!

One day in 1975, i made a determination that I was going to try to be mindful of each inhalation and exhalation, no matter what I was doing. Sometime in the afternoon, I was sitting at my desk when my body got up and walked to the door of the room, but not because I exercised the will to walk to the door. Does that sound like an experience that can be understood? Although actualized immediately, the inconceivable may not be apparent. (Genjo Koan, tr Kazuaki Tanahashi) When the old timers get together, and not just the teachers, they truly are an amazing bunch. Kobun's guerilla army, dying out now. "Gain is delusion; loss is enlighenment" (Sawaki)--you know. The difficulty in appreciating Gautama's way of living, and the way of living that he recommended for those who are arahant, is in having sufficient lack of desire to experience the cessation of inhalation and exhalation (regularly). The difficulty in attaining enlightenment is apparently having sufficient lack of desire to arrive at the cessation of feeling and perceiving--I don't really know! You do as you see fit, of course. I'm not going to invite you, or disinvite you. Dao Bums is a place where, with the help of others, we teach ourselves. That's the way I understand it. Thanks for the dialogue so far--all good things your way!

Wait, wait! What's unpopular about discovering an indigenous tribe living in a remote corner of the living room while vacuuming? For that matter, why is that an opinion? I demand a recount!

That's exciting. Somebody's really into it!

Just writing about that now: When the location of attention is free to shift as things enter into the movement of breath, even if things enter into the movement of breath before they enter into consciousness, then the location of attention can generate activity in the body with awareness present but without the exercise of volition. Sitting with awareness present but without the exercise of volition is “just sitting”, or shikantaza. Sitting shikantaza is the place itself, and things. (Kobun Chino Otogawa, Aspects of Seated Meditation, “Shikantaza”; jikoji.org) You are complicating it. I have training in both Zazen and Shikantaza. My interest (or ANY Soto Zen teacher's interest) is always in seeing if a student can do shikantaza FIRST, in the same way that a Nyingma teacher would see if a student could recognize Rigpa and just rest in it rather than watch thoughts, or one step down, breath. It is a GREAT place to start. Then we deepen practice, dropping doing and self. Difference between you and me, stirling, is that I can act without volition but with awareness that the action is taking place, and you have yet to experience such a thing, if I understand you correctly. Lineage isn't everything. I'll take my clutter, at least I know where everything is! I know, you're just trying to help. I appreciate that. But really, stirling--these beans I traded the cow for are magic beans!

That was a lot of work, thanks for that. Sorry to be a tad dense (some would say, brick-like). I was looking for something more like: Immanent: existing or operating within; inherent. transcendent: beyond or above the range of normal or merely physical human experience. spiritual (here's where the African familiarity comes in): An African-American musical tradition rooted in slave folk songs. spiritual, take 2: relating to or affecting the human spirit or soul as opposed to material or physical things ("I'm responsible for his spiritual welfare"); relating to religion or religious belief ("the tribe's spiritual leader"). (Oxford lanuguages, courtesy Google) Ok, that gives me a general sense of what you mean when you say that "Theology of Moses = Transcendent+Immanent". He performed miracles seemingly from within (immanent), while crediting the divine without (transcendent). I guess I can see Jesus's spirituality as immanent, as "operating within, inherent". On the cross, though, it was transcendent ("why hast thou forsaken me?"). The definition of spiritual above doesn't really seem to match your use, at least so far as the quotes you provided. Your references all have to do with "the spirit of God", "spirit of the Lord". Sounds like with your use of transcendent, immanent, and spiritual, we're talking about the trinity in another guise: the father, son, and holy ghost. I particularly like: Job 27:3 All the while my breath is in me, and the spirit of God is in my nostrils

For the preparatory practice of Zazen, yes. I don't think Shunryu was talking about the preparatory practice of zazen, but you could be right. Certainly, the idea of "how you should use your mind" sounds like volition is involved, and practice by the exercise of volition was his idea of "preparatory": But usually in counting breathing or following breathing, you feel as if you are doing something, you know-- you are following breathing, and you are counting breathing. This is, you know, why counting breathing or following breathing practice is, you know, for us it is some preparation-- preparatory practice for shikantaza because for most people it is rather difficult to sit, you know, just to sit. (70-02-22: The Background of Shikantaza) "You feel as though you are doing something"--exercising the will to count the breath, to follow the breath. But he says "your mind should be concentrated in your breathing and this kind of activity is the fundamental activity of the universal being." The fundamental activity of the universal being doesn't sound like preparatory practice. I am saying that when the presence of mind sustains the placement of attention by the movement of breath, the mind is concentrated in breathing. How the mind should be used is quite clear. The freedom that Gautama spoke of with regard to the ceasing of action of the body is palpable: That ceasing of action by body, speech, and mind, by which one contacts freedom,–that is called ‘the ceasing of action’ (SN IV 145, Pali Text Society Vol IV p 85) "The absolute freedom" that Suzuki spoke of attaining--I think I'm content to find my way to "how you should use your mind is quite clear", as a way of living.

At the risk of encouraging you, Daniel--what are the definitions and distinctions you're assuming in the three terms (spiritual, transcendent, and immanent)? With examples. Self-published on Amazon... no, as briefly as possible!

Might be better to let it go to collections, and hope that if anyone applies for something in your name, that will earn them a rejection letter.

"All my ancient and twisted karma, I do now fully avow"--the full moon ceremony chant, at many Zen centers. Where there have been deeds… personal weal and woe arise in consequence of the will there was in the deeds. Where there has been speech-where there has been thought, personal weal and woe arise in consequence of the will there was in the speech-in the thought. Either we of ourselves… plan those planned deeds conditioned by ignorance, whence so caused arises personal weal and woe, or others plan those planned deeds that we do conditioned by ignorance, whence so conditioned arises personal weal and woe. Either they are done deliberately, or we do them unwittingly. Thence both ways arises personal weal and woe. So also is it where there has been speech, where there has been thought. Either we plan, speaking, thinking deliberately, or others plan, so that we speak, think unwittingly. Thence arises personal weal and woe. In these six cases ignorance is followed after. But from the utter fading away and cessation of ignorance… those deeds are not, whence so conditioned arises personal weal and woe. Neither is that speech, nor that thought… as occasion they are not. that so conditioned there might arise personal weal and woe. (SN II 37-41, Vol II pg 31-32) If you plan to pay the debt, you create more debt.

I let the mask go gave thanks and gave it all up to be where I am

For me, I just hesitate all the more. At this point, I have to do the work, and the work is g#!*d#!* ephemeral!

Bindi, I was attempting to correlate your avatar with an anatomical detail--the differences in the strokes on the left and right of the avatar reminded me of the difference in the attachments of the diaphragm to the upper vertebrae of the spine, three vertebrae on the right side but only two on the left. Somehow that seems relevant to me, in terms of the engagement of hemispheres when sitting right leg on top, or sitting left leg on top. A more wholistic perception is required with the left leg on top, at least for me--perhaps because the diaphragm engages fewer vertebrae? Long shots, my specialty...

I won't dispute any of that, but the notion of relinquishing volition in action of the body, whether through one-pointed concentration or through letting Jesus do it--I think these might be the same. Different understandings, same experience. I just happen to be less able to arrive at that experience through faith, so I appreciate Gautama's science.

The librarian is in:

ha' penny (got the spelling wrong). The leap of faith, that most often requires that the leaper be up against the wall, big time, before leaping. Why is that. The similarities between brain washing and religious conversion are well-documented in Sargant's "Battle for the Mind" (which I read at the tender age of 11).

This time I'm going to pin Apech to the beautiful golden Portuguese earth and make him eat--fairy dust? AUGUST 12, 2021 BY MARK FOOTE The Tree of Knowledge In the Old Testament, God instructs Adam: Of every tree of the garden you may freely eat; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die. (NKJV Genesis 2:16-7) Adam did eat, and he didn’t die, but he did find himself cast out of the garden. In the Gospel of John, Jesus says: Most assuredly, I say to you, if anyone keeps My word he shall never see death. (NKJV John 8:51) The Gospel of Thomas (a gnostic text uncovered at Nag Hammadi in 1945) opens as follows: These are the secret words which the Living Jesus spoke and Didymos Judas Thomas wrote. And He said: Whoever finds the explanation of these words will not taste death. (The Gospel According to Thomas, coptic text established and translated by A. Guillaumont, H.-CH. Puech, G. Quispel, W. Till and Yassah ‘Abd Al Masih, p. 3 log. 1, ©1959 E. J. Brill) Gautama the Buddha spoke of “the Deathless”: As (one) dwells in body contemplating body, ardent… that desire to do, that is in body, is abandoned. By the abandoning of desire to do, the Deathless is realized. So with feelings… mind… mental states… that desire to do, that is in mind-states, is abandoned. By the abandoning of the desire to do, the Deathless is realized. (SN V 182, Pali Text Society V p 159) And again: (One) cultivates right concentration, which is based on detachment, on dispassion, on cessation, which ends in self-surrender, which plunges into the deathless, which has the deathless for its aim, which has the deathless for its end. (SN V 54, Pali Text Society V p 44) Gautama taught the cessation of action born of determinate thought. He taught that such action ceases gradually, first in speech, then in body, and finally in “perceiving and feeling” (action of the mind). The cessation of action born of determinate thought must needs include the cessation of action on the basis of the knowledge of good and evil. We are stardust, we are golden And we’ve got to get ourselves back to the garden (Joni Mitchell, “Woodstock”; “Ladies of the Canyon”, April 1970) And the moral, dear friends, is that we can have the apple (of knowledge of good and evil), we just can't eat of it (can't act on the basis of it).

Fortunately, the blind men of the various religions pretty much attempted the whole elephant, so while their descriptions may still be wildly divergent at points, after awhile it all starts to sound familiar. I think that's part of the appeal of Dao Bums.

with you on the leap of faith, young ha'e penny.

Apech's significant other, posing with the woman in the photo: I almost made first brown--half point on a sweep, and a full point on a choke. Choked the guy right out, he basically just laid there until the ref broke it up and they revived him. If my instructor had been there, I probably would have made first brown, but my instructor had gone to see his father in hospital. Got no breath control. The piece I quoted from ends: Sitting allows for the total cessation of habitual activity in the movement of breath. The open secret of such experience has to do with suffering, as Kobun explained: When we ask what it is which senses this suffering, we have to understand that the one who is breathing in and out, in and out, doesn’t suffer. But it does sense suffering. (“Embracing Mind”, edited by Cosgrove & Hall, pg 48) Kobun was right that no one is going to believe that “the one who is breathing in and out, in and out, doesn’t suffer” until they experience it for themselves, and that the meaning of zazen practice derives from such experience. Nevertheless, “The Case of the Suffocating Woman” sheds light on exactly where the difficulty is in having such experience, and that is in the relaxation of specific activity of the body that comes to mind right through the panic of sensing that the breath is cut off, so that the ability to feel throughout the body with no part left out remains present. The direction of mind can suddenly accede to the gravity of the self-location in the particular inhalation or exhalation, and the foreground of bodily activity and the background of autonomic respiration can change places in a kind of Gestalt. To me, Kobun embodied “the one who …doesn’t suffer” in his actions. Kobun died in Switzerland, when he went into a shallow landscape pool after his five-year-old daughter, Maya, who had somehow fallen in and was drowning. I spoke to the guy who owned the property with the pool, and he shook his head in disbelief that Kobun had actually drowned, because the pool was only about three feet deep. Kobun once ended a talk by saying, “You know, sometimes zazen gets up and walks around.” It’s my belief that it was in fact zazen that went into the pool after Maya, and that it was the one who does not suffer (but nevertheless senses suffering) that remained under the surface by her side. (Post: The Case of the Suffocating Woman)