Originally posted by knightmeister
QUOTE-----------------
Our history here is one of almost polar opposites. I won’t go into detail, but I had experiences of an external personal presence that were so powerful that I literally could not remain standing. I spent years investigating them, and how my mind worked. I came to different conclusions than you, but frankly (opening myself up t real thing or you have talked yourself out of something real , believing it to be a mirage.
[/b]The point about the details is that the content doesn’t matter in terms of validating any such experience. The details of the oasis do not make it more or less a mirage. (Unless, of course, when one takes the time to examine them, one discovers that those are elm trees that seem to be growing in the middle of the desert, rather than, say, date palms.)
The answer to all three of your questions is yes.
It was not just thinking about it that led to the understanding that the content was
makyo—or mirage. It was also spending years watching how such things arise from the mind. Various forms of mindfulness meditation, in which one becomes just aware. Since there is no added mental activity in just-aware mind, or clear-mind, it is impossible to describe it accurately with words—which are back in the domain of thinking-mind.
_______________________________________
There is just-aware mind, and making-mind. When various Buddhists talk about
mushin, “no-mind,” they are really talking about no-making-mind.
You are thinking: there is thinking-mind.
You are angry: there is anger-making-mind.
You are visualizing a daydream scene: there is image-making-mind.
You are praying: there is praying-mind.
Etc., etc.
What I call making-mind encompasses all such activity.
Underneath all that is just-aware mind.
There is no such thing as empty-mind (and Zen is not about any blanked-out-mind): there is only present-mind, just-aware, clear-mind.
___________________________________________
Since we are stuck with words here, imagine the following—
You are sitting at a favorite place outside. The sun is shining, it is pleasantly warm, there is a soft breeze. Birds are singing, various kinds of birds with various songs. Imagine the whole scene.
Now imagine the scene in two different ways:
I. In the first, when you hear a particular birdsong, you think to yourself, “Ah, that is a cardinal; and that is a mockingbird...” You think how pleasant the sunshine and the breeze are. You think, I like being here. You think, I feel really happy. You think... (Some of these thoughts are so swift and subtle and quiet, like fire-fly flashes, you may barely notice them.)
Then you remember the symphony you attended last night, and your mind wanders there. You recall with some disappointment how, during the music, you were distracted by trying to remember when you first heard this piece of music—and so you blanked out from the music and missed part of your favorite movement.
Then you think, I wonder how long I can stay here? Then you think, Did I remember to turn the stove off after I heated the water for tea? You try really hard to remember; you’re fairly certain that you did, but there is a nagging doubt. You become a bit anxious. You have to decide whether or not you need to leave and go check.
All the making, making, making of the making-mind.
II. Now imagine it this way, if you can. You hear the birdsongs, but do not name any of them, or think about naming any of them. You feel the sunshine and the breeze, without making any thoughts about pleasant or unpleasant. You are just there, aware, without your mind making anything else at all.
A hawk glides across the sky and disappears behind that ridge over there. You see it, your body may even feel a kind of gliding-sensation itself. But you don’t think anything at all about it. You are just aware, watching, listening, feeling...
A thought arises in your mind. You notice it, but you do not follow it, you do not try to push it away, you do not address it; you do not add more thoughts thinking about that thought. It glides across your consciousness like the hawk and disappears... You are not distracted.
This is clear-mind. You are just aware of all of it,
tathata (suchness; the just-so-ness of it all), in which you are included, of which you also are, non-separable..
_____________________________________
Now, the point is not that one should not think, that the making-mind is somehow “bad.” It is a wonderful aspect of our nature. The point is that one begins to notice that thoughts arise in the mind in just the same way as sense-images do. And just as you can choose to entertain yourself by naming the various birdsongs you hear, you can entertain yourself by thinking various thoughts—or trouble yourself with them.
If you think that you ought to check to see if you turned off the stove, go check—no need to add worrying. If you want to think, think—just be aware what your mind is making.
Clear-mind is not limited to still meditation. All the martial arts, for example, commend it—because it is non-distracted mind. Tai Chi is also a moving meditation. Chopping wood, cooking food, eating... When you are driving, clear-mind means you are aware and responsive to whatever traffic situation presents itself; you do not run a red-light because you were thinking about something else—and you do not have to think about it first, before avoiding that distracted pedestrian (thinking takes time).
One Zen master put it something like this:
When you walk, just walk;
when you cook, just cook;
when you eat, just eat;
when you think, just think—
above all, don’t wobble.
_______________________________________
Now, as you read this, part of you might be thinking about how you might respond to various parts of it. Some of this thinking may be subtle, some may actually cause you to interrupt your reading. That is wobbly-mind. It often happens when we are in conversation with someone, and we end up not hearing all they have to say, or we pre-judge their intent before they are finished speaking, or we don’t notice the cues of their body-language, their facial expressions (which kind of thing is sorely absent from this kind of communication in writing).
Read it again, without making anything about it till your through. Not that it is sooo important! Just another practice. Perhaps you will notice how thoughts spring up as you go.
_____________________________________
I suppose one of 2 things must be true . Either I have talked myself into believing a mirage to be a real thing or you have talked yourself out of something real , believing it to be a mirage.
Yes. You are a very honest fellow—like Unamuno. That oasis is either an oasis or a mirage: how to decide?
All Buddhist metaphysics—karma, Nirvana, transmigration of souls, whatever—is also in the realm of making-mind. What I might call “bare Zen” is just about clear-mind and
tathata; whatever one may think after, is whatever one thinks after.
_______________________________________
This is already an overlong post, and I want to change gears, so I’ll start a new one.