Originally posted by KellyJay
Funny, but didn't address the issue, it only would if he were the center
of the universe. His little dot wasn't on the wall if it was only on his
glasses, his little dot wouldn't be seen by anyone not looking through
or at his glasses, unless someone put them on with eyes that allowed
them to see. That did not stop a dot being on the wall from being
th , so there are things that lump us all together even if
we don't like to admit it.
Kelly
The
only issue I was addressing with that story was how we may see the world differently if our
assumed frames of reference (spectacles) are different. Like all metaphors, it is limited. Nevertheless, it illustrates the question: if we are not willing to take off our spectacles ( at least to clean them! 😉 ), how can we know where the spot is? This applies to theists of different beliefs, non-theists of different beliefs, etc.
One of the focal points of debates on here seems to be pointing out to one another what kind of spectacles we think the other is wearing. I think that’s important, for me as well as anyone else. I may insist that I’m not wearing any frames, and I may not be—but if someone else says, “I see them right there on your face,” it might behoove me to check. I think it behooves me to check periodically anyway. (Sometimes I know exactly what spectacles I have put on in order to argue/test a point-of-view; and sometimes I simply declare that at the outset.)
The Zen point is to see if you can set them down or not. It does not say that sometimes the frames might not be useful, nor that you can’t put them on again if you want to. In a sense, the Zen message is “Look before you think”—and in order to do that, you need to see if you can drop the spectacles altogether, and what you see when you do.
All conceptual thinking seems to involve spectacles, (or frames, as ammanion put it); we “frame” the questions. Simply experiencing the suchness-as-it-is (
tathata) without the veil (spectacles) of conceptual thinking is what the Zennists call “empty mind”—it is simply being present and aware before making thoughts; it is not “blank mind.” Before making-thinking, what is the world like? Before making-thinking, what is “I”? Our making-thinking, for some of us, is so habitual, continuous and even compulsive, that it is difficult to let go—at least more than momentarily. That is what meditation and all such stuff is about; some people may not need such “practice.” It’s experiential. But it also seems to be the starting-point: take off the spectacles—is there a spot on the wall or not?
That was the roshi’s point to his students about all their metaphysical talk. (I wonder how the story might be retold with someone going over and drawing a spot on the wall with a crayon...? 🙂 )