[MD] the prime directive of the MOQ

[gav]

scott, ian.
what i am talking about is eminently simple: being
aware without thinking about what you are aware of. no
interior monologue passing comments/judgements, just
awareness of what is, now. 
zen is very simple after all.

i will post later about consciousness being synonymous
with DQ, and how an understanding, or better still: a
*recognition* that consciousness is the ground of the
self, the imperishable source of all. this is key if
we are to evolve past the dis-ease of
ego-identification; which is simply *identification
with thought-forms*. very few westerners get this at
the moment. for you to experience a thought at all
there has to be the ability to experience it, to
experience anything....this ground is what unites the
entire universe(s).

--- Scott Roberts <jse885 at localnet.com> wrote:

> Gav,
> 
> Gav said:
> awareness without thought is the basis of zen.
> so zen is a regression eh? wonder if bob would
> agree?
> (that was sarcastically put)
> 
> Scott:
> I would read the following before uncritically
> accepting the belief that the 
> basis of zen is awareness without thought, or in
> general taking Pirsig as an 
> authority on mysticism [from Robert Magliola,
> "Derrida on the Mend", p. 97]:
> 
> "As for "abrogation of the identity principle," an
> abrogation which is the 
> first norm of genuine Madhyamika (that is to say,
> Nagarjunism, or Madhyamika 
> which has remained faithful to Nagarjuna's original
> attitude towards 
> sunyata), the historical linkage between Ch'an/Zen
> and the origins is more 
> complex. The nature and history of the ... koan, for
> example, is subject to 
> great academic controversy, with some researchers
> claiming it operates quite 
> purely in Nagarjuna's mode, viz., a rigorous
> rationalism whereby logic 
> cancels itself out -- leaving devoidness to lapse
> (slide) by, interminably 
> [aka logic of contradictory identity - Scott]; and
> others seeing it as
> operative in a Yogacaric mode, as an intuitionism,
> so the monk does *not* 
> through the assiduous use of reason *deduce*
> self-contradiction, but rather 
> *transcends* reason "in a flash". When W.T. de Bary
> speaks of Zen's interest 
> in Indian Hinayana sources and when Ninian Smart
> calls Zen "Japan's 
> substitute for Lesser Vehicle Buddhism", they are
> indicating a movement in 
> Zen away from what was the increasing absolutization
> of sunyata occurring in 
> most of the later Buddhist schools. But Westerners,
> through the good offices 
> of Zen's great missionary to the West, D. T. Suzuki,
> know only of 
> logocentric (and thus absolutist) Zen, and indeed
> there is no question that 
> logocentric Zen has been for quite some time now
> Zen's most popular form. 
> Or, to avoid needless confusion, let us call it
> "centric Zen", since its 
> whole effort is to transcend logos understood as the
> language of *is* and 
> *is not* and to achieve the 'undifferentiated
> center' (of course,
> 'undifferentiated center' is just a permutation of
> logos, in the specialized 
> Derridean terms we have already worked through at
> such length). Thus Suzuki 
> declares that "The meaning of the proposition 'A is
> A' is realized only when 
> 'A is not-A', that Buddhist philosophy is the
> "philosophy of self-identity," 
> and that in this self-idenity "there are no
> contradictions whatsoever." The 
> supreme self-identity, indeed the only self-identity
> in the ultimate sense, 
> is centric Zen's sunyata: "Emptiness is not a
> vacancy -- it holds in it 
> infinite rays of light and swallows all the
> multiplicities there are in this 
> world."...
> 
> "The differential movement in Zen of course opposes
> the centric Zen just 
> instanced..."
> 
> (He goes on to give some stories that exemplify
> differential Zen, too long 
> to quote. But in essence, it is about emptying out
> emptiness, so it does not 
> become an "undifferentiated center", as DQ is a
> center in the MOQ.)
> 
> - Scott
> 
> 
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