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Originally posted by Nichiren
reply to post by Mr Green
Did you pay for the book? Do you know what I'm getting at
None other than the power of your presence your consciousness liberated from thought forms.
Originally posted by DangerDeath
The language of symbols is like a computer language (C, FORTRAN, Basic, etc.). Each symbol or command stands for a series of instructions. If you don't know those instructions, you can't understand this language.
Even if you can speak the symbolic language, or computer language, it doesn't mean that you understand the underlying "machine" language, because you need to compile instructions so the "machine" will be able to 'understand" it.
However, knowing the principles of how things really "work", "the order and connection" of things, will make you capable of seeing through the language, and deconstruct it as the "bearer of the meaning". Language disappears when one knows the "substratum".
Originally posted by headlightone
Eckhart Tolle"The Power O f Now"
PAGE 75
What Is The Power Of Now??
None other than the power of your presence your consciousness liberated from thought forms.
That is pioneering ideology quite brilliant.
Yes I have the book as well and I didnt buy it ,it was given to me.
It should stand alongside the Bible as standard mainstream household literature.
Dead Words, Living Words, and Healing Words:
The Disseminations of Dogen and Eckhart
David R. Loy
From: Healing Deconstruction: Postmodern Thought in Buddhism and Christianity
(David Loy, ed., Atlanta Georgia:Scholars Press, 1996) pp.33-51
An alternative approach was hinted at by Ch'an master Yun-men Wen-yen (d. 949):
"There are words which go beyond words. This is like eating rice everyday without any attachment to a grain of rice." Hui-neng tells us how words can go beyond words, in the process of explaining why he has no dharma to transmit to others: Only those who do not possess a single system of dharma can formulate all systems of dharma, and only those who can understand the meaning [of this paradox] may use such terms. It makes no difference to those who have realized the essence of mind whether they formulate all systems of dharma or dispense with all of them.
They are at liberty to come or to go. They are free from obstacles
or impediments. They take appropriate actions as circumstances
require. They give suitable answers according to the temperament
of the inquirer.
Hui-neng, Dogen and Eckhart: arguably the greatest Chinese Ch'an master, the greatest Japanese Zen master, and the greatest medieval Christian mystical writer. They are so elevated in our pantheon of religious heroes that we are apt to overlook how opportunistic -- indeed, how completely unscrupulous--they were in the ways they employed language.
Hui-neng's opportunism is obvious in the two passages from his Platform Sutra already quoted above. His own words provide some excellent instances of language "free from obstacles or impediments", of teachings that "give suitable answers according to the temperament of the inquirer." To cite only one example, in one place the sixth patriarch does not hesitate to contradict received Buddhist teachings, in response to the question of a monk, Chang Hsing-ch'ang, who could not understand the meaning of the terms "eternal" and "not eternal" in the Mahaparinirvana Sutra.
"What is not eternal is the buddha-nature," replied the patriarch,
"and what is eternal is the discriminating mind together with all
meritorious and demeritorious dharmas."
"Your explanation, sir, contradicts the sutra," said Chang.
"I dare not, since I inherit the heart seal of Lord Buddha.... If
buddha- nature is eternal, it would be of no use to talk about
meritorious and demeritorious dharmas; and until the end of a
kalpa no one would arouse the bodhicitta. Therefore, when I say
'not eternal' it is exactly what Lord Buddha meant for 'eternal.'
Again, if all dharmas are not eternal, then every thing or object
would have a nature of its own [i.e., self-existence or essence]
to suffer death and birth. In that case, it would mean that the
essence of mind, which is truly eternal, does not pervade
everywhere. Therefore when I say 'eternal' it is exactly what Lord
Buddha meant by 'not eternal.'... In following slavishly the
wording of the sutra, you have ignored the spirit of the text."
In his final instructions to his successors before passing away, Hui-neng taught more about how to teach: " Whenever a man puts a question to you, answer him in antonyms, so that a pair of opposites will be formed, such as coming and going. When the interdependence of the two is entirely done away with there would be, in the absolute sense, neither coming nor going." If someone is fixated on one view, challenge him with the opposite view -- not to convert him to that view but to unsettle him from all views, so that one might slip out between them.
Language and symbols circumscribe; but, as living forces, they are dynamic enough to open up, constantly re-expressing, renewing, and casting-off, so as to unfold new horizons of their own life. In this way language and symbols know no limits with respect to how far they can penetrate both conceptually and symbolically. No Buddhist thinker was more intensely and meticulously involved with the exploration of each and every linguistic possibility of Buddhist concepts and symbols -- even those forgotten, displaced ones -- than Dogen who endeavored to appropriate them in the dynamic workings of the Way's realization. (Hee-jin Kim)
To Dogen the manner of expression is as important as the substance of thought; in fact, the experimentation with language is equivalent to the making of reality. Furthermore, Dogen frequently puts forth deliberate, often brilliant, "misinterpretations" of certain notions and passages of Buddhism. This distortion of original meaning is not due to any ignorance of Chinese or Japanese (indeed, it testifies to a unique mastery of both) but rather to a different kind of thinking -- the logic of the Buddha-dharma. (Kim)
Among the many examples which may be cited, here are some of the most interesting: Dogen's discussion of to-higan ("reaching the other shore") transposes the two characters into higan-to, "the other shore's arrival" or "the other shore has arrived." The transcribed term no longer refers to a future event but emphasizes the event of realization here and now.
Eckhart reads mutuo (reciprocal) as meo tuo et tuo meo (mine yours and yours mine). He plays with the name of his own religious order (ordo praedicatorum, order of preachers) to make it an "order of praisers", i.e., those who offer divine predicates. In the Vulgate version of Romans 6:22, Nun vero liberati a peccato ("Now, however, you have been liberated from sin'"), Eckhart discovers eight different grammatical functions in vero, including: truly (vere) delivered from sin; delivered from sin by truth (vero, the datum of verum), and so forth. At the beginning of the Gospel of John, In principio erat verbum, the words principium, erat and verbum are submitted to similar readings, multiplying and disseminating their meanings. Perhaps the most shocking of all, Eckhart presumes to change the opening lines of the Pater Noster (believed to be the only prayer we have from Jesus) so that "thy will be done" becomes '"will, be thine [i.e.,God's]", because he believed that willing to do God's will is not as good as getting beyond willing altogether.
Perhaps the most significant instance of Eckhart's unscrupulous use of language is the way he plays with the binary terms Being and Nonbeing (or Nothing) by nonchalantly reversing their meaning. Sometimes he refers to the being of creatures and describes God as a nothing, without the slightest bit of existence. At other times he contrasts the "nullity" of all creatures with the being of God, in which case it is not that God has being, or even that God is being, but that being is God (esse est deus). Caputo says that Eckhart "understands quite well that the terms 'Being' and 'Nothing' are functions of each other, that each is inscribed in the other, marked and traced by the other, and that neither gets the job done, alone or together." (p. 31) Well put, yet Eckhart, like Dogen, plays with syntax and semantics not just to tease out ever new senses, not just to see how many meanings he can make dance on the head of a pin, but to develop some special types of expression, particularly those which can help us to see through the duality between ourselves and God. In the Bussho fascicle Dogen reorders syntax to make "All beings have Buddha-nature" into "All beings are Buddha- nature"; Eckhart is happy to reverse the referents of Being and Nothingness to the same end, without ever asserting that both God and creatures have being, for that would involve a dualism between the two: if God is nothing it is be
[edit on 11-3-2009 by DangerDeath]
Originally posted by Nichiren
I'm very happy that the concept of The Power Of Now is resonating with you, but "pioneering ideology" it is definitely not. You are forgetting centuries of ancient Asian teachings. It is at best.
But look, as long as it helps you more power to E.T. This is not sarcasm!
Not a stupid question at all. an Ad Hominem is a fallicy of logic often used in attacks on the poster rather than the topic of discussion. Its often used when one is no longer able to defend your position or Thesis:
An Ad Hominem is a general category of fallacies in which a claim or argument is rejected on the basis of some irrelevant fact about the author of or the person presenting the claim or argument. Typically, this fallacy involves two steps. First, an attack against the character of person making the claim, her circumstances, or her actions is made (or the character, circumstances, or actions of the person reporting the claim). Second, this attack is taken to be evidence against the claim or argument the person in question is making (or presenting). This type of "argument" has the following form:
Person A makes claim X.
Person B makes an attack on person A.
Therefore A's claim is false.
The reason why an Ad Hominem (of any kind) is a fallacy is that the character, circumstances, or actions of a person do not (in most cases) have a bearing on the truth or falsity of the claim being made (or the quality of the argument being made).
www.nizkor.org
Originally posted by DangerDeath
God damn it boys!
You've chased away the girls
[edit on 11-3-2009 by DangerDeath]
I withdraw, unless attacked further. I will leave you all to your cult of Now.
Man survives plunge over Niagara Falls
Smith said the unidentified man was in the near-freezing water for "40-plus" minutes before he was rescued by Niagara Parks Police and Niagara Falls firefighter Todd Brunning.
Originally posted by SS,Naga
I will leave you all to your cult of Now.
[edit on 11-3-2009 by SS,Naga]
Have you ever experienced, done , thought, or felt anything out-side of your now? Do you ever think you will? Is it possible for anything to happen or be outside of the Now? The answer is obvious, it is it not?
Nothing ever happened in the past; it happened in the Now.
Nothing will ever happen in the future: it will happen in the Now.
What you think of as the past is a memory trace, stored in the mind, of a former Now. When you remember the past, you reactivate a memory trace- and you do it in the now. The future is an imagined Now, a projection of the mind. When the future comes , it comes as the Now.