Monday, 14 July 2014

Zen mind - the grasping of our own minds as we live from day to day





En collage av malerier. Noe av disse har i årenes løp blitt borte. Men de har alle vært med på å utvikle den videre vei. Vær eneste tanke og idè har utviklet sinnet.  Farger og komposisjon som forteller, flere ganger bortenfor min egen tanke. 

Zen mind is one of those enigmatic phrases used by Zen 
teachers to make you notice yourself, to go beyond the words 
and wonder whatyour own mind and being are.
This is the purpose
of all Zen teaching—to make you wonder and to answer
that wondering with the deepest expression of your own nature.


Målet med å praktisere er alltid å ha en nybegynners sinn. 

"It is wisdom which is seeking for wisdom."
"In the beginner's mind 
there are many possibilities, hut in the expert's 
there are few." 

Often, when we’re caught up in our dualistic thinking,
we say to ourselves, “I’m deluded, so I want to become
enlightened.” Yet we don’t realize that we ’re already
immersed in enlightenment.

We sit here, thinking that there ’s something else, something
better, over there—something we need to get, attain, or accomplish.
Then we take up meditation with the idea that this
practice will somehow lead us to enlightenment.

We think this—in fact, we believe it fervently—even though
we’re told over and over and over again, through all kinds of
examples and stories, that this is not the way Reality works.
We hear about Baso, who meditated to become a buddha
until his teacher started polishing a tile to, as he put it, “turn it
into a mirror.” Baso got the message: just as no amount of polishing
will turn a tile into a mirror, no amount of meditating
will turn you into a buddha. How could it? You’re already
Buddha—that is, inseparable from Reality and Truth.


Her ble det eksperimentert med å bruke sand. 

the most difficult thing is always to keep your beginner's
mind. There is no need to have a deep understanding
of Zen. Even though you read much Zen literature, you must
read each sentence with a fresh mind. You should not say,
"I know what Zen is," or "I have attained enlightenment."
This is also the real secret of the arts: always be a beginner.

Here’s another way of looking at it.
Do you really think that there ’s something you can put in
your mind, or take out of it, that’s going to satisfy the deep
ache of the heart? “I want to be awake.” “I want enlightenment.”
“I want understanding.” “I want freedom and peace of
mind.” It’s like an itch in your mind, yet you’re left with no
hand to scratch it with.
Do you really think that there ’s something “out there”—
enlightenment, Nirvana, some special insight—that’s ever
going to satisfy? Have you ever known anything to truly satisfy
the existential itch in your mind? Nothing ever has. Nothing
ever will. Momentarily you may satisfy it, but even if you
do, notice that “over there,” there ’s just one more thing. As
long as you hold yourself apart, there ’s always something you
have to get or get away from.



What you are truly after neither has form nor is without
form. It cannot be grasped or attained or obtained or conceptualized
or even described.
So what can we do?

We can understand the nature of our situation. We can realize
that our life can’t be separated from Reality—from the life
of the world as a Whole, from the lives of others. In other
words, there ’s nothing to get.

In practical terms, it means we can notice—and root out by
simply noticing—the grasping of our own minds as we live
from day to day. We can realize, right up front, that this very
restless, itching mind that asks, “What am I getting out of
this?” and “What’s best for me?” is already the pain and the
confusion we wish to free ourselves from.


"What we call T is just a
swinging door which moves when we inhale and
when we exhale."

To stop your mind does not mean to stop the activities of
mind. It means your mind pervades your whole body.

"Zen is not
some kind of excitement, but concentration on our
usual everyday routine."



We are foolish to think we can have mastery over what is not
ours to master.
All of us look for things that will make life easier for ourselves.
We think, “Wouldn’t it be great if I could create this or
do that or avoid those?” Yet we overlook the larger ramifications
that come with everything we do. We look at everything
in terms of ourselves, with rarely a thought for what lies beyond
our immediate circumstances.

The crux of all these stories, and our basic problem, is our
preoccupation with pleasing and protecting ourselves. In the
process of trying to attain security, we make ourselves insecure.
To the extent that we want knowledge, we perplex and baffle
ourselves. And to the extent that we want power, we undermine
our ability to wield power wisely. Whenever we’re driven by
ego, we net the opposite (or the converse) of what we go after.
The question is: Is another kind of mind possible?



LYKKELIG


"When you become
you, Zen becomes Zen. When you are you, you see
things as they are, and you become one with your surroundings."

There’s no mystery to life. We just think there is.
The mystery is something we make up, something we
construct in our minds.
We do this in much the same way that we construct ideas
about God or Truth or Reality or Buddha or goodness—or
anything, really. And we construct them without even realizing
that we do it.
Mystery appears anytime we create a mental form. For example,
we attribute all kinds of qualities to our created notion
of God. “God is good.” And God has intention. “He has a
plan for me.” And God is a he or a she. When we do this,
sooner or later we ’ll get to the point where we have to declare
God a mystery. “God moves in mysterious ways.”
In the same way, we may have notions about good and evil,
about heaven and hell, about angels and devils. And they’re all
cloaked and woven in mystery simply because we ’ve conceptualized
them. We ’ve made them up.


BLått, lilla og gult

If we simply look around ourselves, the same qualities of
mystery and unreality appear. In the first twenty or thirty feet
around us, everything seems distinct—clear and bright. But
the moment we venture further, things start to dim. As we
look into the outer reaches around us, we don’t see anything at
all. We don’t understand human life; we don’t seem to understand
what anything is.

As we gaze into our own past, the same thing happens: our
own lives fade and dim. We might have vivid memories, but
they’re all of a world that doesn’t exist now.
The future is no different. We can speculate and wonder,
dream and anticipate, or become filled with dread and fear, but
it’s all still a mystery.

Darkness seems to completely surround us, both in time
and space. Not just figuratively but literally. As we look into
the night sky, we seem to be surrounded by blackness.
So here we are, living this dreamlike existence. The moment
we step away from the bright circle of our immediate
concerns—our immediate surroundings, our preoccupation
of the moment—everything becomes dim and dark.



"People who know the state of
emptiness will always be able to dissolve their
problems by constancy."

RIGHT UNDERSTANDING
"Our understanding of Buddhism is not just an intellectual
understanding. True understanding is actual practice
itself."

But to those who are awake, Reality is just the opposite.
The only mysteries are in the details of our immediate concerns:
we ’re not sure why the computer won’t work or what
made that thumping sound in the garage or what happened to
that book we enjoyed so much—we always placed it on this
particular shelf, in this particular spot. These small fragments
of darkness are always close at hand.

When we see ourselves as a little self, we don’t realize that
we’re caught up in our thinking. It’s all just mental construction,
and what goes along with it is the deep desire to protect
the imagined thing we call “me.” We don’t realize how profoundly
uncomfortable we make ourselves by interpreting our
experience in this way. We become preoccupied with trying to
protect this little self from the deep mystery we’ve created
around it as well as with trying to please it. What we rarely
seem to notice is that it won’t stay pleased.

There’s a poem by Jacque Prévert that sums up this basic
confusion quite well. He wrote:

I am what I am
I was made like this
What more do you want
What do you want of me


Ja, hva jeg tenkte her skulle vært moro å visst...

Why not live as though you realize that this is true—as
though you realize that there is no separation, no distinction,
between you and Reality?
If you do, there will no longer be any mystery to existence.
Mystery only comes about when we wall ourselves off, divide
the world into this and that, distinguish ourselves from everything
else.
Reality is not a thought. Reality is not what you think. Reality
is not what you can think. Reality is what is immediately experienced.
Reality is what it is. Truth is what it is. 
The real question is,
what are you?

If we reach into this world where things appear to come and
go and try to find something to put our mind at ease, to free us
from our pain, suffering, and confusion, we ’ll not find it.
Instead, we will find it only in this moment—in the complete
freedom and fluidity of impermanence itself.


Alle "ugressene" mener bildene som aldri ble noe annet enn
en lek med farger er skattene hvor de er med på å gjøre
det uperfekte perfekt. 

CALMNESS

"For Zen students a weed is a treasure"


"We should find perfect existence
through imperfect existence."

''When you
do something, if you fix your mind on the activity
with some confidence, the quality of your state of mind is
the activity itself. When you are concentrated on the
quality of your being, you are prepared for the activity."

Til og med det å befri dag fra friheten
legger bånd på friehten.

Du trenger ikke befri deg fra noe som du alt er.

Ønsker deg en befriende og kreativ dag!


Utdrag fra Zen -SHUNRYU SUZUKI zen mind,  beginners mind og  Steve Hagen bok  - finding freedom beyond beliefs.









Nå har jeg registrert meg på Bloggurat. Jeg har plassert min blogg i Sandnesnorske bloggkart!

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