wfs@mgweed.UUCP (06/07/83)
Zen and Intuitive Response(Part 3)
Intuition-a direct perception of a truth or fact independent of
reasoning or logistical support, an immediate apprehension of
experience that defies rational inquiry. But because of this
elusiveness from the rational intellect, Western culture has sublimated
instincts and intuitive hunches and encouraged us to disregard them as
too imprecise, abstract and nebulous for our overbearing, rationalizing
intellect. Zen says it is this Western insistence of intellect as the
preferred partner over instinct and intuition that is essentially
responsible for a state of exist- tial paralysis; insofar as
consciousness does not trust its reflexive intuitive responses in those
very instances when they are more reliable and expedient than logistics
or rationalization.
Graduation exercises at the Shaolin Monastery were indicative of the
imphasis put on the intuitive reponse. As part of a student's final
exam, he was required to navigate through a long, dark passageway
strewn with devices and boobytraps arranged to test the student's
intuitive/reflexive reaction. The nature and immediacy of running this
gauntlet left the student little time to plan a defense or apply a
technique.
His only saving grace was how well he was in tune with his inner
feeling and instinctual moves. This exercise conveyed to the student
that reason and logic could not always be depended upon to deliver them
from unfavorable impending circumstances; it is therefore necessary to
cultivate an open consciousness to the inner voice, so that it will
guide and move us when the intellect is stifled......(cont'd. in part
4)wfs@mgweed.UUCP (06/16/83)
Zen and Intuitive Response(part 4) A Zen story tells of a boy who wanted to be displined in the art of fencing. He sought the tutelage of a great master to begin his training. The master, who was in retirement, agreed to train the boy, whereupon the master made the student draw water, cook food, gather wood, and other everyday household duties. There was no formal training. Finally the disillusioned boy complained that he was there to learn the art of swordmanship, not innkeeping. The master agreed. the result was that the young man could not do any piece of work with a feeling of safty. For when he began to cook rice early in the morning, the master would appear and strike him from behind with a stick. When he was in the midst of his sweeping, he would be feeling the same blow from an unknown direction. He had no peace of mind; he had to be always on the alert. some years passed before he could successfully dodge the blow from whatever source it might come. But the master was not quite satisfied with him yet. One day the master was found cooking his own vegetables over an open fire. The pupil took it into his head to avail himself of this opportunity. Taking up his big stick, he let it fall on the head of the master, who was then stooping over the cooking pan to stir its contents. But the pupil's stick was caught by the master with the cover of the pan. This opened the student's mind to the secrets of the art, which had hitherto been kept from him. He then for the first time really appreciated the unparalleled kindness of the master. Through this mode of instruction the master opened the student's eyes to a reactive consciousness that is alert, ever watchful and responsive even though our mind or thoughts be occupied with other matters...................(to be cont'd. in part 5)
wfs@mgweed.UUCP (06/24/83)
Zen and Intuitive Response(part 4)
A Zen story tells of a boy who wanted to be displined in the art of
fencing. He sought the tutelage of a great master to begin his
training. The master, who was in retirement, agreed to train the boy,
whereupon the master made the student draw water, cook food, gather
wood, and other everyday household duties. There was no formal
training. Finally the disillusioned boy complained that he was there to
learn the art of swordmanship, not innkeeping. The master agreed. the
result was that the young man could not do any piece of work with a
feeling of safty. For when he began to cook rice early in the morning,
the master would appear and strike him from behind with a stick. When
he was in the midst of his sweeping, he would be feeling the same blow
from an unknown direction. He had no peace of mind; he had to be always
on the alert. some years passed before he could successfully dodge the
blow from whatever source it might come. But the master was not quite
satisfied with him yet. One day the master was found cooking his own
vegetables over an open fire. The pupil took it into his head to avail
himself of this opportunity. Taking up his big stick, he let it fall on
the head of the master, who was then stooping over the cooking pan to
stir its contents. But the pupil's stick was caught by the master with
the cover of the pan. This opened the student's mind to the secrets of
the art, which had hitherto been kept from him. He then for the first
time really appreciated the unparalleled kindness of the master.
Through this mode of instruction the master opened the student's eyes
to a reactive consciousness that is alert, ever watchful and responsive
even though our mind or thoughts be occupied with other
matters...................(to be cont'd. in part 5)wfs@mgweed.UUCP (07/06/83)
Zen and Intuitive Response(part 5)
The study and application of a Zen perspective can excite and attune
consiousness to those sparkles of truth or glimpses of foreboding that
give us pause in our thoughts during the course of our lives. How many
times have we had a premonition flash across our mind and refused to
give it credence, or acted upon it only to be rebuffed later by our
ignorance, and feel doubly scorned because we neglected our inner
perception? Ralph Waldo Emerson expresses this notion in his essay on
Self Reliance. A man should learn to detect and watch that gleam of
light which flashes across his mind from within more than the luster
of the firmament of bards and sages. Yet he dismisses without notice
his thought, because it is his. In every work of genius we recognize
our own rejected thoughts; they come back to us with a certain
alienated majesty. In its truest sense Zen is neither a religion,
philosophy, nor an ideology. Zen is an attitude of self, the universe,
and the inherent harmony of each. Zen wants to clean the dust from the
mind's mirror, to return it to its original state of simplicity so
that it can reflect reality in all its vivid, dynamic immediacy; as a
present tense experience instinctually felt and expressed in the
spontaneity of this moment, and the next and the next. To help in the
preparation of consciousness for its intuitvie leaps of understanding,
Zen employs the use of koans-short paradoxical riddles or questions
designed to confuse and stagger the rational mode of consciousness.
Some favorite ones included: "What was your original face before you
were born?", "What is the significance of Buddha coming from the
west?" and of course, "What is the sound of one hand clapping?".......
...........................(to be cont'd. in part 6)wfs@mgweed.UUCP (07/13/83)
Zen and intuitive Response(part 6) Any attempt to rationalize response to the koan lesds the student into intellectual turmoil since all logically reasoned answers are constantly dismissed as inadequate. Pushed to a state of bankruptcy and logical impasse, the only course left to the student was abandonement of the intellectual process. In so doing the student opened his consciousness to inherent knowledge, a conscious unity of thought and action where questioner and question merge as one-and the answer to the koan shines bright and clear. The purpose of the koan exercise is to inculate what Zen mystics refered to as "no mind" (wu-hsin). In wu-hsin consciousness suspends intellectual inquiry and rational deduction and is returned to a child-like state in all its suppleness, and receptiveness; always fresh, alert, intuitively aware and active in the present. The principle of "doing without doing" (wu wei) or swimming with the current is an outgrowth of the passiveness and reflexiveness of wu-hsin. "Wu wei is the supreme action, the precious suppleness, simplicity and freedom that flows from us, or rather through us, when our private egos and conscious efforts yields to a power not their own". The art of judo, the gentle way", is based on the principle of wu wei. Yielding to an opposing force rather than meeting it with equal energy, judo "brings one's opponent to the ground by unexpectedly giving way with effortless resilience to his passionately delivered attack, thus turning his own strength against him." When consciousness is in the supple, receptive child-like mode of wu-hsin, it intuitively senses the flow of an opposing force. Rather than confront it directly, it can redirect or rechannel the energy with little expenditure of its own. That is why "sittingmeditation" (zazen) is done at the begining and end of each dojo session. A good instructor understands the importance of wu-hsin consciousnessm in the transmission of the Arts and therefore promotesit through meditation. One usually sits in a seiza(legs and feet tucked underneath) or lotus (leds crossed, feet tucked in) position. With eyes closed, spine straight, and hands resting comfortably in front, the student begins diaphragmic breathing- deep inner cleansing breaths designated to clear and open the lungs, speed oxygen to the brain, and generally open the Ki meridians of the body...........................(to be cont'd. in the next & final part )
wfs@mgweed.UUCP (09/20/83)
* Zen and Intuitive Response(Part 6) *
Any attempt to rationalize response to the koan, leads the student
into intellectual turmoil since all logically reasoned answers are
constantly dismissed as inadequate. Pushed to a state of bankruptcy
and logical impasse, the only course left to the student was abandone-
ment of the intellecual process. In so doing the student opened his
consciousness to inherent knowledge, a conscious unity of thought and
action where questioner and question merge as one-and the answer to
the koan shines bright and clear. The purpose of the koan exercise is
to inculate what Zen mystics refered to as "no mind" (wu-hsin). In
wu-hsin consciousness suspends intellectual inquiry and rational
deduction and is a child-like state in all its suppleness, and
receptiveness; always fresh, alert, intuitively aware and active in
the present. The principle of "doing without doing" (wu-wei) or
swimming with the current is and outgrowth of the passiveness and
reflexiveness of wu-hsin. "Wu-wei is the supreme action, the precious
suppleness, simplicity and freedom that flows from us, or rather
through us, when our private egos and conscious efforts yields to a
power not their own". The art of judo, "the gentle way", is based on
the principle of wu-wei. Yielding to an opposing force rather than
meeting it with equal energy, judo "brings one's opponent to the
ground by unexpectedly giving way with effortless resilience to his
passionately delivered attack, thus turning his own strength against
him." When consciousness is in the supple, receptive child-like mode
of wu-hsin, it intuitively senses the flow of an opposing force.
Rather than confront it directly, it can redirect or rechannel the
energy with little expenditure of it's own. That is why "sitting
meditation" (zazen) is done at the begining and end of each dojo
session. A good instructor understands the importance of wu-hsin
consciousness in the transmission of the arts and therefore promotes
it through meditation. One usually sits in a seiza(legs and feet
tucked underneath) or lotus(legs crossed, feet tucked in) position.
With eyes closed, spine stright, and hands resting comfortably in
front, the student begins diaphragmic breathing-deep inner cleansing
breaths designated to clear and open the lungs, speed oxygen to the
brain, and generally open the Ki meridians of the body ..(cont'd. in
the final part 7)rkp@drufl.UUCP (Pierce) (09/21/83)
What in the world is Zen doing in net.sport? Move it to net."may the force be with you."