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Ugly Dougly
- Posts: 17612
- Joined: Wed Sep 10, 2003 9:31 am
- Burning Since: 1996
- Location: เชียงใหม่
-
Ugly Dougly
- Posts: 17612
- Joined: Wed Sep 10, 2003 9:31 am
- Burning Since: 1996
- Location: เชียงใหม่
taz likened to:
Satori is not a trance. Conciousness is not lost, nor does it impair the
abili9ty to use ordinary cognative functions as required. It is not a
quietistic retreat. All of these possible outcomes of the training procedures
are considered byways to be gaurded against with the help of the Zen master. Satori is described as an added mode of experience, comparable
to the opening of a third eye. It is considered impossible to express in
rational language.
This raises the problem of irrationality in Zen literature, which
warrants a short digression. The confusing, non-logical quality seems to
stem from three main sources. First, there is the ordinary difficulty in
describing any state of consciousness. Under the proper circumstances we
can specify the content of conciousness - what fantasies, thoughts, or
sensations are present - but the formal qualities are much more difficult
to communicate. One recourse is to speak in analogies and hope that the
hearer has had such expreience that the analogy seems familiar. We find
one Zen master counseling his students to keep a kind of "doubt" which
arises in the course of meditation "neither too fine nor too course." Both
the term "doubt" and the sensory terms with which he qualifies it are
analogies which become meaningful only when the student reaches that
stage. This first source of unclarity in Zen literature, then, is one which
often plagues the attempt to communicate subjective experience.
A second source is the teaching method of Zen. The problem to which
the Zen master addresses himself is to have the student get beyond
concepts of satori to the experience itself. The student may come with a
question about some important aspect of Buddhism, the training, or his
own problems in reaching satori. But a direct, conceptual answer would
only be about the topic; it would not bring the student to see the
thing itself. There is a deep feeling in Zen that conceptual knkowledge can
come only so close to its object. In satori one no longer mediates
experience through concepts. So the Zen master may make an
apparently illogical retort which my jolt the student into seeing the thing
for himself.
The third source of unclarity seems to be a genuine illogical quality of
satori itself. Certain aspects of this new mode of experience, such as the
feeling of oneness, seem genuinely inexpressible in a language posited on
a subject-object dichotomy, conventional time, space, and so on.
"Although there is no known formal (primary) treatment for Alien Hand
Syndrome at this time, the symptoms can be reduced and managed to
some degree by keeping the alien hand occupied and involved in a task,
for example by giving it an object to hold in its grasp. Also, specific
learned tasks can restore voluntary control of the hand to a significant degree."
Syndrome at this time, the symptoms can be reduced and managed to
some degree by keeping the alien hand occupied and involved in a task,
for example by giving it an object to hold in its grasp. Also, specific
learned tasks can restore voluntary control of the hand to a significant degree."
prend l'empreinte de pas pour la bête
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