tag:blogger.com,1999:blog-606508531452049469.post6123296300402262230..comments2022-11-30T07:20:36.413-08:00Comments on Rocks and Streams: The Ringing of Bellsmatt.kitterman@gmail.comhttp://www.blogger.com/profile/12687253984989060722noreply@blogger.comBlogger1125tag:blogger.com,1999:blog-606508531452049469.post-80615180289148537132013-11-02T10:04:24.944-07:002013-11-02T10:04:24.944-07:00Palouse Zen Community Discussion Group: Gayashata ...Palouse Zen Community Discussion Group: Gayashata (pp.107-112).<br /><br />Thorns in this particular lesson in non-dualism: mind is ringing; not not the wind. What to make of Sanghanandi “never saw any bells or perceived wind”(110)? And later, “the mountains are formless, the ocean is formless, and not a single thing exhibits a form”(111)? What to make of this? Just accept it, or press through? Bang your heads on what you “know”? How about this one: “even though there are eyes, there is no seeing, even though there are ears, there is no hearing… the six senses… are all silent”(111). Here’s one way to think around the dualism: “The luxuriant flourishing of grass and trees, and the clarity of your eyes are all forms of the Mind’s ringing”(110). The mirror (we are avoiding the mirror); Lacan’s mirror stage and his emphasis on language in structuring the self vs. it is difficult to use language to express an experience that is outside of language. Why did he have the mirror (like a halo)? Ghost mirror that followed him. Why did he let it go, or it disappeared? What does mirror represent – his identify that he had to shed? What follows us around like that? Our sense of reality, of who we are; our seeing reflections and not things. Is this part of the silencing of the six senses? “The great round mirror of the Buddhas / has no blemishes” (108). “In the bright mirror he saw things concerning the Buddhas of the past and present” (109). & he abandoned the mirror, he lost the mirror, and the mirror disappeared. Maybe he abandoned the mirror because it presents a dualistic view (“what all eyes see”). The slippery, continually-shifting surface of this text that causes us to come to, and than complicate, an understanding. We all sit with the mirror. Take a look at how we know things. List of questions in the Teisho (109). The supposedly perfect mirror – even the Master didn’t understand. We all sit with the mirror, and then our minds do different things, and we end up discussing the many twisty aspects of Halloween.Linda Russohttps://www.blogger.com/profile/08941140227843883150noreply@blogger.com