The Buddha Way

[deci belle]

Quote

To study the Buddha way is to study oneself. To study oneself is to forget oneself. To forget oneself is to be enlightened by the myriad dharmas. To be enlightened by the myriad dharmas is to bring about the dropping away of body and mind of both oneself and others. The traces of enlightenment come to an end, and this traceless enlightenment is continued endlessly.

The Buddha said to refer everything to the self.

Most people consider this to mean conceptual consideration by intellectualism, holding the self mentioned in the Buddha's powerful statement as the self propped up and perpetuated by this same intellectual reasoning which is the seat of karmic bondage.

If it were what the Buddha meant, how could that have any power? Any ignoramus refers everything to himself from birth to death. Who has ventured to ponder what the Buddha meant by this revelatory pronouncement into the nature of one's true being in terms of correct study of the self?

Taoism states that it is necessary to work with what is the same. Sameness is essence. Essence is the self. Life is other. One already has this immaterial essence. That is why buddhism says to see essence on your own, then see a teacher.

Taoism says to use essence to call life back from another's house. Essence is one's own aware nature. Life is real potential, real knowledge. This is why it is necessary to deal effectively with ordinary situations impersonally by activating impersonal nonpsychological essential awareness to see through situations and gather the unrefined potential inherent in situations by unminding, forgetting one's intellectual and emotional consciousness in the midst of ordinary affairs.

"To study the Buddha way is to study oneself" means that activating one's own unborn awareness, empty of relative cause, is the basis to conduct oneself in the midst of affairs by subtle observation, subtle concentration that does not use intellectual interpretations to rationalize self and other. This is true study resulting in forgetting oneself.

To study oneself is to forget oneself does not refer to an instance of sudden enlightenment. Forgetting oneself is activation of the unborn mind that sees without calling habitual perspectives relative to the personality of the false conditioned karmic identity. True study of the real self is activation of the selfless self. This is the authentic practice of forgetting oneself. The effect of authentic practice in the midst of ordinary affairs is studying the real self without removing the world. This is enlightening activity.

When Dogen says, "To forget oneself is to be enlightened by the myriad dharmas.", it means effective practice is carried out by seeing the world as oneself. In one heightened experience during a preliminary 1000 day cycle, I awoke to the awareness being such that the overwhelming perspective was one of "it (the entire worldly situation) is just me". In other words, there was no me to speak of constituting an existence separate from all the elements and timing aggregating to define the evolution of a great cycle. The situational evolution was such that its pressure-cooker reality was just what it was with no reflective perspective on others struggling as others separate from myself. Its inconceivably psychological and emotional brutality was simply the conditions under which I found myself, and each cycle within this cycle resulted in the same open-ended basis of times alternating successively without a break.

The myriad dharmas are simply conditional phenomenal unreality, but they are all there is to work with. It is by virtue of the karmic matrix that there is the context for self-refining enlightening activity. One's sense, being real knowledge of true reality, nurtured by essential aware purity of impersonal open sincerity permeates myriad dharmas. Though it is oneself, it is not one's own. This is because the nature of the universal is itself aware nonbeing. The totality of reality is thus.

This is how enlightenment by the myriad dharmas is forgetting oneself. In forgetting, the myriad dharmas become oneself.

"To be enlightened by the myriad dharmas is to bring about the dropping away of body and mind of both oneself and others", is arrival of cessation, the absolute, seeing one's naturre, seeing one's original face.

Upon culmination of the great cycle, experience of nonorigination, the empty kalpa, where no buddha can reach you is attained. Nothing further can be said. This is where the matter of life and death is finally finished, and one has completely thrown away all knowledge: this is the absolute of the homeland of nothing whatsoever.

In his last line Dogen states that, "The traces of enlightenment come to an end, and this traceless enlightenment is continued endlessly."

In the aftermath of the sudden, one reeks of enlightenment. This must be worn off, washed off, rinsed completely away. This is why I say that the "vertical must be dissolved before one can make use of it". Alchemic manuals say that once one has used the true lead (real knowledge), one must then get rid of it. "Having used lead to refine mercury into the gold pill of immortality, one then gets rid of the lead".

Dogen's "Traces of enlightenment" is identification with the experience of the foregoing achievement clinging to essential aware nature in the aftermath of complete perfect enlightenment. Taoist alchemical manuals state that "openness must then be emptied".

"One overturns the polar mountain, shatters space, sublimates oneself physically and spiritually and enters the tao in reality, planting lotuses in fire, going through endless transformations".

This is the meaning of "and this traceless enlightenment is continued endlessly."

Hakuun Yasutani states in his commentary of Dogen's Genjokoan on this section, "…that since one has with great effort become the original buddha [in selfless sudden illumination], from here the work of the buddha begins."

Attaining further enlightenment upon enlightenment in terms of endless transformations of subtle operation within Suchness, one becomes a person deluded within delusion: enlightenment being no different than delusion. This is the expression of the activation of one's selfless enlightening being where there is a body outside the body. It is just nonbeing within being. 

This is the significance of the taoist term, Complete Reality, and also the source of the ancient taoist teaching tradition that has endeavored to keep this knowledge alive.

 

[Jack River]

1 hour ago, deci belle said:

The Buddha said to refer everything to the self.

Most people consider this to mean conceptual consideration by intellectualism, holding the self mentioned in the Buddha's powerful statement as the self propped up and perpetuated by this same intellectual reasoning which is the seat of karmic bondage.

If it were what the Buddha meant, how could that have any power? Any ignoramus refers everything to himself from birth to death. Who has ventured to ponder what the Buddha meant by this revelatory pronouncement into the nature of one's true being in terms of correct study of the self?

Taoism states that it is necessary to work with what is the same. Sameness is essence. Essence is the self. Life is other. One already has this immaterial essence. That is why buddhism says to see essence on your own, then see a teacher.

Taoism says to use essence to call life back from another's house. Essence is one's own aware nature. Life is real potential, real knowledge. This is why it is necessary to deal effectively with ordinary situations impersonally by activating impersonal nonpsychological essential awareness to see through situations and gather the unrefined potential inherent in situations by unminding, forgetting one's intellectual and emotional consciousness in the midst of ordinary affairs.

"To study the Buddha way is to study oneself" means that activating one's own unborn awareness, empty of relative cause, is the basis to conduct oneself in the midst of affairs by subtle observation, subtle concentration that does not use intellectual interpretations to rationalize self and other. This is true study resulting in forgetting oneself.

To study oneself is to forget oneself does not refer to an instance of sudden enlightenment. Forgetting oneself is activation of the unborn mind that sees without calling habitual perspectives relative to the personality of the false conditioned karmic identity. True study of the real self is activation of the selfless self. This is the authentic practice of forgetting oneself. The effect of authentic practice in the midst of ordinary affairs is studying the real self without removing the world. This is enlightening activity.

When Dogen says, "To forget oneself is to be enlightened by the myriad dharmas.", it means effective practice is carried out by seeing the world as oneself. In one heightened experience during a preliminary 1000 day cycle, I awoke to the awareness being such that the overwhelming perspective was one of "it (the entire worldly situation) is just me". In other words, there was no me to speak of constituting an existence separate from all the elements and timing aggregating to define the evolution of a great cycle. The situational evolution was such that its pressure-cooker reality was just what it was with no reflective perspective on others struggling as others separate from myself. Its inconceivably psychological and emotional brutality was simply the conditions under which I found myself, and each cycle within this cycle resulted in the same open-ended basis of times alternating successively without a break.

The myriad dharmas are simply conditional phenomenal unreality, but they are all there is to work with. It is by virtue of the karmic matrix that there is the context for self-refining enlightening activity. One's sense, being real knowledge of true reality, nurtured by essential aware purity of impersonal open sincerity permeates myriad dharmas. Though it is oneself, it is not one's own. This is because the nature of the universal is itself aware nonbeing. The totality of reality is thus.

This is how enlightenment by the myriad dharmas is forgetting oneself. In forgetting, the myriad dharmas become oneself.

"To be enlightened by the myriad dharmas is to bring about the dropping away of body and mind of both oneself and others", is arrival of cessation, the absolute, seeing one's naturre, seeing one's original face.

Upon culmination of the great cycle, experience of nonorigination, the empty kalpa, where no buddha can reach you is attained. Nothing further can be said. This is where the matter of life and death is finally finished, and one has completely thrown away all knowledge: this is the absolute of the homeland of nothing whatsoever.

In his last line Dogen states that, "The traces of enlightenment come to an end, and this traceless enlightenment is continued endlessly."

In the aftermath of the sudden, one reeks of enlightenment. This must be worn off, washed off, rinsed completely away. This is why I say that the "vertical must be dissolved before one can make use of it". Alchemic manuals say that once one has used the true lead (real knowledge), one must then get rid of it. "Having used lead to refine mercury into the gold pill of immortality, one then gets rid of the lead".

Dogen's "Traces of enlightenment" is identification with the experience of the foregoing achievement clinging to essential aware nature in the aftermath of complete perfect enlightenment. Taoist alchemical manuals state that "openness must then be emptied".

"One overturns the polar mountain, shatters space, sublimates oneself physically and spiritually and enters the tao in reality, planting lotuses in fire, going through endless transformations".

This is the meaning of "and this traceless enlightenment is continued endlessly."

Hakuun Yasutani states in his commentary of Dogen's Genjokoan on this section, "…that since one has with great effort become the original buddha [in selfless sudden illumination], from here the work of the buddha begins."

Attaining further enlightenment upon enlightenment in terms of endless transformations of subtle operation within Suchness, one becomes a person deluded within delusion: enlightenment being no different than delusion. This is the expression of the activation of one's selfless enlightening being where there is a body outside the body. It is just nonbeing within being. 

This is the significance of the taoist term, Complete Reality, and also the source of the ancient taoist teaching tradition that has endeavored to keep this knowledge alive.

 

I liked you post?

1 hour ago, deci belle said:

This is the meaning of "and this traceless enlightenment is continued endlessly.

I think I wrote about this in a different thread. From what I got from your thread was how the self, which is experience, clings to itself. To psychologically cling to thought. 

This is what I wrote in another thread today about how we cling too and project experience psychologically.  

It goes a lot deeper than experiences. From what I see “enlightened action” doesn’t project experience. Thoughts tendency or pattern is to be fixed by nature. This really is a stoppage of experience projection. We like to resist change so we project images that are fixed in nature. Truth or enlightened action doesn’t resist change. So it is always changing. Thought doesn’t like that. Thought projects experience because it is familiar. It’s totally gnarly dudes. For me starting with fear/psychological time really opened the door to the stoppage of this fixed projection. 

That’s why you don’t ever become enlightened. Only something fixed has been or will be but is limited to its own fixed content. Truth isn’t fixed, it is living and always changing. Nothingness doesn’t project “things” on top of WHAT IS. This truth has really unraveled itself over the last month. Its closer to non-being dudes. 

Were you pointing to the ending of psychological thought/experience/self? 

 

[deci belle]

Hi Jack~ great reply …merciiii

Enlightening capacity has no applicable relation to the personality per se, because enlightenment is unattributable, and the personality is; the phenomenon of an habitually self-reifying "you" is a temporary functionary properly in the service of one's nonoriginated enlightening potential. So yes, it's true, the relative "you" cannot be identified in terms of enlightening experience either in terms of the absolute (sudden) or in otherwise temporal (incremental) contexts~ which, in either case, is the working definition of liberation, by the way.

To the degree one has effectively carried out an unbending intent toward relentless self-refinement of the psychological basis of personally acquired i.e., karmic habit-energy, one accrues the benefit of a gradual lack of burdensome identifications relative to a personal self— which is the enabling factor in reversing the role of the personality from one of despot over the true self to one of spontaneously sensitive response in the service of the true self. The capacity for sensitivity and effectiveness on the part of the "personality" is a seamless accord with true reality. It is not that there is a separate self conscious of being in service to a higher order of being. Mind is one. There are no two minds. The true self is no such self to possess anything. The true self is not a point of self-conscious discernemt. There is no self outside of awareness itself. True self-awareness is impersonal selfless living potential perpetually on the verge of going into action, yet there is no lurking compulsion. Enlightening intent is the just the nonoriginated awake quality as is in perpetuity.

Therefore, even in terms of an absolute nature, "there is no thing". That this truth's inconceivability is transcendentally operative in the midst of delusional existence is evidence of the fact that reality and delusion are not different.

Enlightening activity is possible by seeing reality in terms of the situation itself, not in terms of the personality.There is no over-arching logic or system of organizational rapport in literal mechanical terms. Reality is the expression of "sameness", that is, selfless unity. That's awareness. The nature of awareness is awake unified nonbeing constituting immaterial potential not different than creation. Conditioned conscious awareness sees "clinging" karmic nature and nonpsychological (real knowledge) awareness sees enlightening potential, or essence. It's the same light (to speak characteristically of the substance of enlightenment). It's not that one sees "light" in terms of nonpsychological awareness of potential comprising the essence of created karmic being. The key point is that reality and delusion not only look the same, they are the same. That's the power of the "buddha way" being the correct study of oneself. The world is the sage. A sage or a buddha is the stabilized unified awareness of seeing unity as is, complete perfect Suchness. Those who see Suchness as is, see reality no different than delusion and see themselves as the same. It's one's inherent inconceivability come to the fore.

The response-body's effective enlightening function is directly proportional to the degree one has put to rest the psychological momentum of the "thought/experience/self", as you termed it. To the degree psychological momentum ceases to be (a moving kinetic factor relative to external and internal triggers), it loses its artificially creative/created gravity and its influence over one's inherent uncreated aware enlightening potential. That would be pointing to the ending of psychological habit-energy and its thought/experience/self momentum.

As enlightening potential comes to be available to one's ever-clarifying conscious awareness, one is able to understand the meaning of the fact that there are no two minds for the first time and that the situational aspect of the personality is the totality of creation at any given time— that's not cosmic woo-woo, it's your own mind right now. It's all just you, however you happen to see it, whether accruing karmic indebtedness or its lack, which is the manifestation of the real from within its (karma's) midst. The real is found by virtue of the false. They're not different.

So for those who have awakened to seeing it as such (impersonally), the human mentality turns out to be none other than the shining unattributability of one's inherent nonpsychological awareness of immediate non-discursive knowledge. This has absolutely nothing to do with sudden enlightenment. The spontaneous experience of sudden illumination is just an evidence of efficacy we have no control over. It literally means nothing in terms of developing an effective practical basis for impersonal adaption to the cyclical nature of karmic evolution in everyday ordinary situations.

Your observations on the clinging nature of one's habit-energy attributable to the self-refying human mentality are accurate. That's why karma is "bondage". Psychological momentum (thought) is the aggregate of karmic concretions compounding eternally. It's just the way creation works. It's not good or bad, per se— but there is an open secret left behind by prior illuminates: we are already the essential nature of enlightenment and there is a way to refine away the ingrained psychological attachment to habit-energy. Words are the basic element comprising thought. It is a great subtlety of immense proportions. This should be penetrated by the those with the will to enlightenment. Nothing short of sheer audacity will do.

Quote

To study the Buddha way is to study oneself. To study oneself is to forget oneself. To forget oneself is to be enlightened by the myriad dharmas. To be enlightened by the myriad dharmas is to bring about the dropping away of body and mind of both oneself and others. The traces of enlightenment come to an end, and this traceless enlightenment is continued endlessly.

 

[Arkandeus]

Magnificent, lately I have really been poundering the question if my enlightenment is a delusion or perhaps that enlightenment is supposed to feel like a delusion, this confirms my path

I can really get it, forgetting one's self, I feel like I'm drawing nearer to that, and it feels like it would be absolutely amazing

Edited October 17, 2018 by Arkandeus

[Patang]

what materialism/spirituality is for the body and world, enlightenment is for awareness.

[Jack River]

@deci belle Please let me go over this a little more. Appreciate your time responding. 

[Emanyalpsid]

@deci belle In another thread I already replied to such a question. You were also in that thread, so either you didn't notice my post or you neglected it. It is very simple actually, I'll just copy paste my post here;

Enlightenment in Buddhism just means 'to dissolve' or 'to blow out.' Like in the enlightening of pain, meaning the pain goes away. Pain is just used as an example here.

However, people who didn't gain the insight into the nature of reality yet, which relieves one from the endless cycle of rebirth, look at Buddhism and draw their conclusions based upon their view on what Buddhism is. Therefore, only someone who attained insight into the nature of reality can explain what Buddhism is truly about. 

People in the Western world will compare the word 'enlightenment,' which is used in Buddhism, with the Western interpretation of enlightenment. The Western interpretation of enlightenment however is not the same as used in Buddhism. 

@Misagh gave a pretty clear definition on what enlightenment means in the Western world in his topic; 

https://www.actualized.org/forum/topic/26538-answers-to-some-common-questions-about-enlightenment-pt-1/

"What is enlightenment?

Enlightenment is the realization that you are not an entity within reality, but rather reality itself."

From a Buddhist perspective this is only half of the insight into reality, because what one is left with is 'itself'. This is the believe that reality exists upon itself. This is the self of it. The self of it remains, which is part of your ego. Not your personal ego, but your 'higher' ego; the ego of it. This is the universe thinking it exists upon itself.

Insight into the dependent origin of reality relieves one from itself. Itself is the source of a lot of suffering, just as the self. Therefore, one is not truly enlightened if this insight is not gained.

So, enlightenment is not a state of being, but only a feeling, from a Buddhist perspective. One feels enlightened.

If you want to read more about this; http://www.foundationsofhumanlife.com. everything is explained in a manner for the Western mind to understand. If you are already aware of the self as an illusion you can skip to page 7. Page 7 till 12 explains the dependent origin or reality. If you only scroll through the text you will not understand it. It requires deep investigation. Read and reflect upon your experiences.

[Hellspeed]

Too many words that don't explain much and a praising upon literacy. 

[Jack River]

@Hellspeed she shared some good points on clinging to experience. She seems like a writer doing her thing. No need to playa hate dude

Also the thread promotes the study of oneself to forget oneself. It’s good stuff in that aspect. Understanding the self ends the self. Freedom is when time is not. 

Edited October 17, 2018 by Jack River

[deci belle]

It's an immersive device, mr hellspeed. It's what it is, namely a description of ineffable enlightenment activity by virtue of delusion. At any rate, it's not my choice— it's the nature of the beast; my writing isn't composed.

There is no explanation to be had, so you didn't miss anything. Don't even think of the Avatamsaka Sutra~ hahhahaa!!

@Emanyalpsid

Yes I saw what you posted on another thread. Your grasp of buddhism is obvious. I don't treat the word definitively because reality is not a state unto itself— to be objectified by intellectualization. My writing is a description of the actualization of enlightening being's potential, which has no definitive identity.

In terms of the buddha way of self study, there is no "you", so "you" are not defined in terms of "understanding", primarily because there is no understanding to be had. Reality, seeing reality, i.e., potential relative to situations, and immaterial essence without remainder is an inconceivability that is not within the ken of the psychological apparatus. Those who have clarified the human mentality to the extent that real knowledge or nonpsychological awareness has become accessible to an individual conscious awareness are able to begin to see with the Dharma Eye, and they enter into Suchness as is. They are said to play in Samadhi.

It's your own mind right now, which is already the seat of enlightenment (regardless of how sensing is identified with the personality). It's not a thing, it's just not thinking (habitually referencing the personality), so perception is objectively sensed impersonally without the influence of psychological momentum.

The basis of reality is so because what is, is not different than seeing. Just seeing is what is left without remainder in terms of the experience of sudden complete and perfect enlightenment. Therefore, the entire buddhist canon can be summed up in the phrase, "activate the mind without dwelling on its contents." Practicing this is authentic 24/7 meditation seeing through phenomena without denying its characteristics.

We don't need to stoop to clinging to definitions of what enlightenment is/isn't outside of its application in everyday ordinary situations because for enlightening beings, harmonizing enlightenment to conditions by virtue of the inherent potential comprising conditions is all there is to do— which doesn't require any doing that relies on one's own power. It's called selfless spiritual adaption for a reason.

That's because delusional karmic evolution is none other than enlightenment for those who see it because the personality is out of the way (in the back of the bus, so to speak).

 

 

ed note: modify 1st paragraph

Edited October 17, 2018 by deci belle

[deci belle]

Any time, Jack~ no hurries …not like the one who said I use too many words-- heehee!!❤︎

Arkandeus wrote:

Quote

Magnificent, lately I have really been poundering the question if my enlightenment is a delusion or perhaps that enlightenment is supposed to feel like a delusion, this confirms my path

I can really get it, forgetting one's self, I feel like I'm drawing nearer to that, and it feels like it would be absolutely amazing.

Oh it's exquisitely ordinary, mon ami~ it's no different than your own mind right now, just without any (or muuuch less) psychological momentum influencing your perception within the midst of ordinary situations.

Enlightenment feels just like you, because it is you (you are not it). Yes, because mind is already so (selfless), your affinity with impersonal functionalities is attractive (everything is just so), therefore Suchness as is, is just so.

The tendency to project psychological patterns reflecting personality bias is a long process of gradual fading away called self-refinement. It's the trajectory of selfless intent or will, locked on to the inevitable "dissolution" of one's psychological momentum (that which is the cohesive gravitational nexus of the personality).

The word "dissolusion" is a tip of the hat to Emanyalpsid's definition of enlightenment as "dissolve".

As far as "your" enlightenment supposedly feeling like a delusion~ I can't say… just keep watching over it without a word.

 

Edited October 17, 2018 by deci belle

[Jack River]

21 minutes ago, deci belle said:

In terms of the buddha way of self study, there is no "you", so "you" are not defined in terms of "understanding", primarily because there is no understanding to be had. Reality, seeing reality, i.e., potential relative to situations, and immaterial essence without remainder is an inconceivability that is not within the ken of the psychological apparatus.

The unknown is not understandable nor would it be as sweet if t was.

21 minutes ago, deci belle said:

Those who have clarified the human mentality to the extent that real knowledge or nonpsychological awareness has become accessible to an individual conscious awareness are able to begin to see with the Dharma Eye, and they enter into Suchness as is

That of thought/time can be understood, and with that understanding is the silence of time/thought. Then the mechanism that is attached to “understanding” comes to a stop, psychologically of course. We then can use the mechanism to communicate or for other practical purposes, like @deci belle is doing.

Personally to me her writing challenges my simple low level intellect, but I like it, because she seems to get significant points about liberation. The terms and knowledge she uses is foreign to me, which helps me understand different kinds of other language styles. 

21 minutes ago, deci belle said:

Practicing this is authentic 24/7 meditation seeing through phenomena without denying its characteristics.

I wouldn’t personally call it practice, but I agree here. It’s an all day affair, fosho. 

I’m sure we won’t agree on everything, but I appreciate your post @deci belle?

Edited October 17, 2018 by Jack River

[deci belle]

Jack wrote:

Quote

I wouldn’t personally call it practice

Exactly. It's just how it is. It's not something one does.

[Jack River]

17 minutes ago, deci belle said:

Jack wrote:

Exactly. It's just how it is. It's not something one does.

Yep the seeing is its own doing?

Edited October 17, 2018 by Jack River

[Emanyalpsid]

Indeed with thinking ones objectivity is lost and therefore you are deluded by 'knowledge.' Only sense awareness is what is real. So you need to forget thinking something exists upon itself, including oneself and others. Only you make a distinction between yourself and others. 

"Practicing this is authentic 24/7 meditation seeing through phenomena without denying its characteristics." 

This means; seeing that everything you see is of dependent origin and therefore empty of existence in itself, Including the seeing. But not denying what you see. A flower is still a flower, but it is only there because it consists out of matter and gravity, space and time, soil and air, sun and rain. To see the flower you need something we call a body with eyes. A body depends upon the same things as the flower, so they are both of dependent origin and therefore one and empty of existence in themselves. They are not infinite but impermanent.

After one has the insight into the dependent origin of existence this is all one experiences actually. 

I am only writing this to make your writings understandable for 'others,' cause I can imagine people getting lost in your words. You grow a lot of trees to make a forest. Writing is obviously your thing, but remember that by writing you are performing a lot of intellectual exercise. The more you write, the more you think and the more you are deluded. One could also spend his time helping people in a practical sense, but this is your way. We know you can't do anything about it. It is just the universe in motion. ?

Edited October 17, 2018 by Emanyalpsid

[Jack River]

18 minutes ago, Emanyalpsid said:

Writing is obviously your thing, but remember that by writing you are performing a lot of intellectual exercise. The more you write, the more you think and the more you are deluded.

But she also points to the importance of understanding mind/thought/time/self. I think it’s good also because she might be able grab the attention of intellectuals who are enslaved by the tool/mechanism of thought. It is correct that we don’t need an explanation for psychological time to end or to “be liberated”, but some still do not see the limitation of thought/self and moving within time or psychological evolution as being unnecessary and self actually sustaining psychological attachment. 

She points to important traps like clinging and projecting truth and enlightened action as if it was fixed. Either way she points to what are to me the biggest traps that prevent total freedom. 

@Emanyalpsid I feel ya though, her communication style can be difficult for people who don’t understand the nature of thought, but she does promote self understanding. Again she may reach intellectuals who are extremely identified with there own storehouse of thought content. In that sense I think her style can be useful. 

Edited October 17, 2018 by Jack River

[Emanyalpsid]

Well the thing is, her (is she is a she, I imagine her being the hot girl in the picture; witty and open-minded. But the writing style and use of words point more to a man, I presume) writings make way for a lot of interpretation. And interpretation makes way for a lot of error. But who am I to judge?

Edited October 17, 2018 by Emanyalpsid

[Jack River]

9 minutes ago, Emanyalpsid said:

Well the thing is, her (is she is a she, I imagine her being the hot girl in the picture; witty and open-minded. But the writing style and use of words point more to a man of higher age and intelligence and a background in English or American literature or any other literate education, I believe) writings make way for a lot of interpretation. And interpretation makes way for a lot of error. But who am I to judge?

Lol ?. Hot girl or old man, oh well. 

Error will arise when we don’t understand our own limits. From what I see she or he pointed to some of those limits. It’s all good though because when it comes down to it, understanding/self reflection is not given to someone anyway. Nobody can help us. Right

pointing/promoting interest in not being dependent on others is a good thing right?

Edited October 17, 2018 by Jack River

[who chit]

It's possible to write without being attached to the thoughts/words being formed in the mind. The same detachment from the psychological,sensing body-mind,remains in all activity if one is truly detached or "seated" in the silence of "non-psychological awareness", as @deci belle puts it.

The words to be written have a spontaneous flow to them as they rise within that silent space of non-psychological awareness. And as the one who's writing them is that pervading silent space,there's no attachment to the thoughts/words being expressed. 
As they arise spontaneously within that silence,they're not really seen as being "his/her" words,and thus no attachment.
 It's the doing, without the doer".


 

[Emanyalpsid]

Well, words don't arise spontaneously, they are formed by ones desire to give meaning what you experience and/ or substance to life. It is part of the self. The distance between yourself and reality increases by giving concepts more meaning and thinking up more concepts. This creates a greater distance between your subjective experience of the world and the objective reality (via sensory awareness) as it is.

Of course one can let go of their words and not stay attached to them.

Edited October 17, 2018 by Emanyalpsid