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March 22, 2015


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No one:

You're not alone here. :)

I recently found your blog and have been pouring over your post history, I found this post and felt that i had to comment.

I, though not nearly as refined, experienced something similar that led me straight to buddhism and it connected all the pieces in a way that as i studied buddhism, zen especially, i realized this was what was meant. My experiences have continued to deepen over time, which has led to many profound and amazing changes within and without (of course). I have too dealt with this kind of treatment, being accused of speaking of vedanta / being the vedanta guy; when i try to explain through zen and pure mind, I am continuously told how foolish and disrespectful to the dharma I am being. I eventually decided that I had no need for this, as I wanted to focus on my own practice, so i stopped all posting and decided to rest on my insights; continuing to cultivate but no longer attempting to share.

While I still am of that same mindset, I really do appreciate what you have written, it is like reading something that i would be thinking about but more refined and with greater depth; truly feels like "wow, finally, i'm really not alone".

So thanks, that's all I really wanted to say:) Thanks for all of this, it's incredibly insightful.

It is a pity we live in a world where mental derangement is but one of the many obstacles to Zen practice. I myself am open to views and experience gained through the various forms of spiritism, seeing these as lesser reflections of buddhism, and in my opinion the deranged spiritist is probably more in tune with reality than the hardened materialist or empiricist who views reality not only through an opaque filter, but from an entirely upside-down perspective so remote from Buddha's teachings. Somehow, some way the work of the bodhisattva is to enable understanding, and the case of great mental disturbances, perhaps this is to establish some kind of karmic connection with the Buddhadharma, that perhaps in future lives, once the mind is purified through good moral conduct, can reach fruition.

Regarding the point on nagarjuna and viewing the schematics of reality from highest to lowest order, it is interesting that the great sage Dignaga -- who like Nagarjuna is remembered perhaps only because of later commentaries -- provided an "essentialist" perspective on buddhism that is quite in line with tradition of the Indian forms, and indeed one that resonates with many of the points raised about self in the Zennist blog.

Unfortunately, one of the great criticisms lodged against this blog is by Soto folks in particular who feel their lineage is representative of "authentic" Zen, seemingly in complete ignorance of Yogacarin philosophy, and sages such as Dignaga and Vasubandhu, his teacher later in life, who did not apparently reject the Atman, but understood the limits of positive logic and the fallible nature of words and concepts to describe the higher levels of realization.

That this so called "real" lineage includes so many monks who deny even the principle of rebirth, is a sign of how far the later schools have gone from the original insights of blessed Buddha.

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