For a brief
For a brief
Everywhere, Christmas Eve.
There’s really only one message, and we just have to keep saying it until finally we’re undefended enough to hear it and to believe it: there is no separation between God and creation. That’s the message. But we can’t believe it. (--Richard Rohr, Only One Message, Daily Meditation 24dec2021)
Even if we cannot believe it, we might come, unknowingly, to see it.
As they say --
In Greek, είμαι means “I am.”
It is only when we are not aware of exactly `what is', that we make the effort to transform it.
So, effort is non-awareness. The moment you are aware, which is neither to condemn nor justify, the moment you accept, look and observe what is, there is no effort; then the thing that you observe, that which is, that which you are aware of, has an extraordinary significance. If you pursue that significance through, you complete that thought and therefore the mind is freed from it. So, awareness is non-effort, awareness is to perceive the thing as it is without distortion. Distortion exists whenever there is effort. When you love completely, every thought comes with such joy, clarity and happiness. This can only happen when there is integration and when there is no effort. Maturity or integration can only come when there is complete awareness of `what is'.
(—from, The Observer is the Observed! Madras, India. Public Talk 30th November, 1947, Jiddu Krishnamurti)
The Taoist principle of wu wei has similarities to the goal in Buddhism of non-clinging to the idea of an individual ego. A Buddhist who relinquishes ego in favor of acting through the influence of inherent Buddha-nature is behaving in a very Taoist manner.
(—from,Wu Wei: The Taoist Principle of Action in Non-Action), by Elizabeth Reninger)
To love you
Incarnation is resurrection is incarnation,
As it is
Fifty one US Senators are against all Americans voting, repairing what is broken, and helping children in need be less so.
What's Christmas got to do with it?
Into this world, this demented inn, in which there is absolutely no room for him at all, Christ comes uninvited. - Thomas Merton, Raids on the Unspeakable (1966)
The uninvited are always annoying.
We need to sit with that fact.
Also, a person succeeds by the merit of a single sitting
To destroy one's immeasurably accumulated crimes.
Where then should the evil appearances exist?
The Pure Land is then not far away.
(—from, ZAZEN WASAN, "ODE TO SITTING-MEDITATION" By Hakuin Ekaku Zenji)
It's just the way we seem to be -- selfish, greedy, disconnected.
Someone shows up, showing us we are not the self we think we are, that we can't own anything, and (to cap it off) the very essence of our existence is an intimate connection with each and every being -- and our reaction is to freeze, reach for the nearest weapon, and eliminate the uninvited nuisance from any proximity to us.
Hence, our arrogant loneliness.
I practice zazen.
The term zazen is a combination of the terms za and zen. Literally, za means sitting, and zen is derived from the Sanscrit word dhyana meaning meditation, thus the translation of zazen into "sitting-meditation." However, in Buddhism the activity of sitting meditation should not be taken only literally. The literal act of sitting meditation is the physical gateway or vehicle for the spiritual realization of sitting meditation, which is enlightenment and its function. The Sixth Patariarch of Zen, Hui Neng, described zazen thusly: "to sit means to gain absolute freedom and to be mentally unperturbed in all outward circumstances, be they good or otherwise. To meditate means to realize inwardly the imperturbability of the Essence of Mind." The veneration and direct exhibition of the enlightenment embodied in sitting meditation is the purpose of the "Ode to Sitting-Meditation."
(--from, COMMENTARY ON THE ZAZEN WASAN, by Gregory Wonderwheel
It gets me nowhere.
Where are you?
Is absolute being pure nothingness?
The Kyoto School was a group of comparative philosophers and theologians working at the University of Kyoto between 1913 and 1963. Guided and inspired by the pioneering works of Kitarō Nishida the Kyoto School were renowned for their integration of Eastern with West- ern thought. They developed radically novel interpretations of place, body and experience informed by what Western commentators, most notably James Heisig (2001) has described as a meontology. Meonotology lies in stark contrast to the Western concept of ontology. Where ontology is the philosophical study of the nature of being, meontology is the philosophical study of the nature of non-being or nothingness. Absolute nothingness does not merely refer to the absence of some ‘thing’, but refers to a supposed ‘place’ or field of potential within which things and no-things co-specify and define one another.
(— from Introduction, Absolute Nothingness –The Kyoto School and Sound Art Practice by STEPHEN RODDY)
Meontology bears looking at.
Meontology is the philosophical study of non-being.
The word comes from the Ancient Greek μή, me "non" and ὄν, on "being" (confer ontology). It refers not exactly to the study of what does not exist, but an attempt to cover what may remain outside of ontology. Meontology has a slim tradition in the West (see Sophist and negative theology), but has always been central to the Eastern philosophies of Taoism and the later Buddhism. (-wikipedia)
If someone says, “God is nothing to me.” — are they making a positive statement or a negative one?
It becomes suggestive during this season of koan-creation that the lacunae between things and between utterances is, in-itself, what we are asking after, what we seek to inhabit as dwelling-place, a breath (if you will) within which the interval between inhalation and exhalation (or exhalation...inhalation) becomes (absolutely/pure) (being/nothingness).
Where does that leave us?
What is this realization?