The Yoga of the Philosophers

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Nikolai
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Re: The Yoga of the Philosophers

Post by Nikolai »

Hi Arising,
Arising_uk wrote:Not noticed that he's decrying your 'aphilosophical' approach? How perceptive of you.
You know how Buddha described his teachings as like a raft. You use them to cross the river but when you get to the other side you dump the heavy raft and proceed without it.

Aphilosophy, as a understand it, is the recognition that thought is a raft that will hold you back if you want to gain the highest truths.

But I'm focussing on crossing the river with this thread, I'm knowingly using the raft.

I'm not decrying Typists aphilosophy at all, I'm just not focussing on it because I don't think it can be focussed on.

You know 'The tao that can be named is not the true Tao'?

Well, the aphilosophy that can be thought about is not the true aphilosophy!
Nikolai
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Location: Finland

Re: The Yoga of the Philosophers

Post by Nikolai »

Hi lance,
lancek4 wrote:Somehow I feel that in discussing this topic it might be more fruitful to suspend the distinction between 'the indivudual Subject that cannot be communicated through "knowledge"', and 'that subject that is involved with "yoga" as we speak about it'.

Because to not do this will inevitably lead back into some theist debate, and discussion about 'how do you know this' stuff.

For example: how do you 'know' there is an experience of the first type and also one of the second type (above in the thread)?

How do you know there is the 'thinking thoughts' type and then the 'popping in and out' type' ?

I am not sure I am human if I do not have these' experiences. Which type of thought informs the former? Which of the latter? Which one is 'substantial'? Which 'more true or real'?
None of these questions could possibly be answered in a way that is satisfactory because ultimately all these distinctions between different types of thought, and different aspects of the psyche are completely unreal. This will become quite clear to you at precisely the time when you have no need to understand who you are intellectually. When you know, you know, and you will also understand why I might have chosen such an elaborate analogy for expressing something very simple.

The philosopher is extremely well-placed to know what I refer to, in fact they are already engaged in the process. They will perhaps politely ignore all this grandiose mumbo-jumbo, and it might be best they do so because they are not yet ready to accept the possibility of it. They will become ready after a period of doing what they are already doing so well - analysing the world, breaking it down, discarding all the stuff that is inconsistent, superstitious, nonsensical. After stripping away all the excess the possibility of a diamond at the centre will present itself, and then they will start to contemplate this thread.

If you don't appreciate all the spiritual connotations, and I'm sure many will be completely turned off, then so be it. I would still like to tell people that philosophy is taking them somewhere really very remarkable. Even if it never occurs to them to make the spiritual connection, what they will achieve, ataraxia, is something incredible. But I think once experienced, it is very likely to occur to them that this is what all the religious saints and mystics have been banging on about all this time.

The path is an attitude of questioning scepticism, the bread and butter of the philosopher. If we have a limit to how sceptical we can be then so be it, but you will be enlarged by whatever you do.

best wishes, Nikolai
Typist
Posts: 500
Joined: Wed Feb 24, 2010 11:12 am

Re: The Yoga of the Philosophers

Post by Typist »

Sorry for the long message, even with this I didn't address all you had to say !
No worries Nik. Trying to keep up with everything I have to say is likely a fools errand. Type as much or as little as you wish, and know I'm enjoying the read.
Yes, the notion of a thinker is just another thought that passes in and out, although there is a superstitious attachment to its importance. All sorts of thoughts come and go, as do feelings, perceptions the lot.
Ok, like watching clouds blow by in the sky overhead. Here they come, here they go.
If you think you exist, you need to be enlightened into knowing that you also don't exist.
As aspiring Jnana yogis, we might wish to stop here a bit, and examine the process of becoming. As ever skeptical philosophers, spiritual travelers if you prefer, we shouldn't just assume that we need to be on a journey up the mountain.

For decades I had chronic lust over the glorious landscapes of American northwest. I'd only been there very briefly years ago, and these landscapes had become for me the promised land, the glorious mountain top, the perfect destination I hoped to someday reach.

Various obstacles (including my own laziness) kept me from returning year after year, decade after decade. Then I made a bunch of money. And I still didn't go!

At this point I gave up the dream, and began exploring north Florida nature instead. Whereupon I discovered something amazing.

Everything I'd been looking for had been here, right under my nose, the whole time. I just wasn't paying attention to it.

You are suggesting we might climb the glorious mountain. As an aspiring Jnana yogi, I am asking, why? Why shouldn't I just sit down on the trail right here where I am now at the base of the mountain, pick up that pine cone, and begin to examine it in earnest?

Everybody is always suggesting we become.

If we are fat, we should become thin. If we are poor, we should become rich. If we are dorks, we should become popular. If we are stupid, we should become smart. If we are unenlightened, we should become enlightened. There's always someplace we're supposed to be other than where we already are.

If I am a fat stupid unenlightened dork, why not just be that?

Is being a fat stupid dork really the problem? Or is the problem really my rejection of being a fat stupid dork? Is the problem that I never really get around to knowing and embracing where I already am, because I always have my eye on someplace else?
It is Typist#1 who needs to be enlightened,
Why? Being unenlightened leads to all kinds of exciting dramas! :lol: Why not just dive in to the dramas and enjoy them? As Ben Franklin once famously said, there's plenty of time for sleep (and peace) in the grave.
When you are in front of your computer you blowhard about the life you have in nature - a life of silence and direct appreciation of reality without the divisive interference of thought.
Yes, that's true. I have an endless supply of thoughts about experience outside of thought. This is the nature of the cartoon character I am playing. :lol:
I may be wrong here but you seem to hold the hiking typist in higher regard than the typing typist, although perhaps you deny this.
Yes, I would agree with that. On my better days I would hold a holistic balance between the hiker and typist higher than either alone.
For me, if you were really so accepting of your thinking side you would be an everyday rationalist, and not one who seems to find thinking a constraint and advocates aphilosophy.
I am accepting of the rather unglamorous act of going to the bathroom too, but I don't want to do it all day long every day.

What I'm really advocating is balance. Thinking is great. Thinking all the time without end is not. As example, many wonderful things can happen during the day while we are awake. But this would soon stop being true if we never stopped to sleep.
I think its great that you try and be so accepting of yourself, but it seems to me that the hiking Typist has the upper hand in your mind and will grow stronger while the typing typist withers away.
In your dreams buddy. :lol: Seriously, I doubt the typist will ever fade away. I accept the typist as a life long friend, I just hope to have a sense of humor about some of his more ridiculous antics.

But yes, I accept your point. In a perfect world, I do sincerely feel the hiker is more interesting than the typist. And I promise all readers here, you would like the hiker much better.
But perhaps you disagree, you often talk of your blowharding as somethign almost hard-wired.
Yes, just as my blue eyes are hardwired.
This tendency goes as we start to recognise the relativistic nature of truth at the highest possible levels. We stop expecting a right answer, THE solution. When we stop expecting the truth we are able to very quickly see our neighbours perspective with our head AND our heart because there is no belief in the truth holding us back.
Then it would be reasonable to declare that everything you've typed in this thread is utterly wrong?
The jnani yogi attempts to challenge their deepest held beliefs and it takes a lot of courage.
Philosophy is usually a process of construction, the careful building of a comfortable house of conclusions. And you are suggesting we set this house on fire, yes?
I think until we disarm thought by thought,and show it for what it is, we are always going to secretly fear it, secretly think that it yields fruitful knowledge about the 'world'. Any attempt to switch it off prematurely won't work - it will continue to haunt us.
Would it be fair to say that one of the chief differences in our approaches is that you are charting a path to a permanent type of solution, whereas I'm interested in management tools?

You are looking for the perfect food that will end our hunger once and for all, and I'm just trying to cook up a nice lunch for today? Fair summary?
To many spiritual seekers, especially of the eastern persuasion, thought is portrayed as something bad - a divisive force that tends away from the eastern ideal of unity.
Chain saws are not bad. They are quite useful. But they will divide anything we apply them too.

What's bad is allowing the chain saw to rampage randomly throughout our life, dividing anything and everything it touches. It might be nice to have some things that aren't divided too, that would be good.
Actually, thought is very harmless and signifies nothing - its just a passing breeze in the mind. But we have to learn that it is intrinsically toothless if we are to disregard it.
And a way to see that is to learn how to take a break from thought, so we'll have some basis of comparison.

For the overwhelming vast majority of people, the serious step is taking that next little break, not dreaming of the glorious mountain top.
lancek4
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Re: The Yoga of the Philosophers

Post by lancek4 »

Arising_uk wrote:
Nikolai wrote:...
Due to individual limitation, not all people who philosophise end up with knowledge of the absolute, but it is the ultimate realisation for any philosopher to gain. Failure to attain this understanding is an intellectual failure, and signals in a defect in the individual's philosophy. I would say that philosophical activity, whether we realise it or not, is an aspiration to, and love of, truth - and ultimate truth is akin to the divine. ...
Thats a big call Nikolai! Given that the idea of an 'absolute', let alone 'the', is still under discussion in Philosophy.
No, because there is much tension and dissatisfaction involved in the search for truth. But the philosopher who has ended their search and gained the truth will certainly be more satisfied, happier, more loving and more fruitful. Socrtaes, Phyrrus and the other yogis I mentioned called this serene state ataraxia.
Is this right? There appear to have been a few interpretations of this word and not necessarily connected to 'truth' nor 'the absolute'
I think anyone who is intellectually minded knows how ataraxia feels, they know how wonderful philosophy is, they may even love it and venerate it. The trouble is, for most philosophers this serenity is transient and lasts only until a new problem poses itself. When the philosophuical search ends, ataraxia becomes a settled state.
Sounds all a bit over-fanciful to me. Why is not philosophy just a method and process to apply to certain problems that confront one, an aid to clear thinking about certain issues.
Uh, AUK, I might re-route you to my aphilsophy proposition. :lol:
Happiness and satisfaction are somewhat pale adjectives for the deep joy, peace and compassion that accompany knowledge of the absolute.
One of the problems that aggrivate the divide between Buddhism and philosophy is this type of dialgoue. Happiness and satisfaction opposed to 'deep' peace and compassion is an arbitrary distinction; one feels that difinitions are in order. And 'knowledge' remains vague, with vacilating meaning in contexts. What is 'knowledge'? Is it a feeling or a thought? Is it an 'understanding'? It seems when one uses these terms in your context, at one time knowledge is more a feeling, but then at another instance it is a thought, at another an understanding.
Also, 'the Absolute' really avoids the apparent goal it proposes in speaking of it. It is my understandin of such 'spiritual' ventures, such as Buddism, but also some mystical Christian ideas, that to attempt to 'teach' this 'way' by speaking of an 'Absolute' misses the mark. On one hand, for those who may be 'doing' Buddhism, such way of speaking is more of a 'in-talk', like "Im down for the homies" kind of inclusivity, as if such Absolute is something they hopw to attain through such practice. On the other hand, those who resist such 'affiliation' may hold 'the Absolute' as an indication that they are incompitent sincd they cannot achiive this goal, or they might see this inability as a reasont to reject the whole 'philosophy'.

the probelm is that once one has achieved the object of the Absolute, he sees that it is nothing, because to retain some idea of the Absolute, as if it is some sort of defacto position or condition due to a conflation or way of understanding or living, or practicing some method, is then merely another ethical position. And it seems there are some areas of Buddhism which speak of 'moral' positions.

And this does not mean by extension that this realization is a 'precursor', as if when I reach the next level my physical body will disappear.

I am reminded of the Ram Dass book "Be Here Now". In this book, the Yogi, or Guru that Ram meets is said to have to be tended to by the townspeople and someone has to be watch him at all times, else because of his level of enlightenment, he would disappear, his physical body would fade away. And in order to help manifest and secure his physical body, he will eat oranges to manifest karma.

Is this along the line you propose in your spiritual venture?


Alll such positing which depends upon a Absolute denies itself by asserting itself. Such way of speaking thus are meant, really, to get a individual to the point where it 'sees' that all 'this stuff', thinking, practicing, knowing, etc.. is really nonsense, really 'makes er metaphysical- religious mumbo-jumbo.no sense'. This understanding coupled with emotion, or lack of, is them comee upon as some 'great knowledge', as if it is something 'more true' or 'of a larger truth'.

it is my understanding that such 'Absolute' is a merely a way of speaking that withholds what it proposes. In this life, i propose, that there is no attaining the Absolute; there is no no has there every been an "Enlightened One" as it is supposed to mean so far as its religious-philsohical dogma might propose.



Everyday happiness and satisfaction are the same thing as divine happiness, but are but transient precursors - however much they spur us on!

So what you are syaing basically is that in this 'worldly-world' happiness and satisfaction are but reflections of some divine or eternal happiness that awaits us somewhere else? I think it would be easier just to admit that Jesus Christ is my Savior, then I wouldnt have to worry about doing all this other stuff like mediation or 8-fold paths and stuff, because Id already be going to Heaven.

And I submit that there is no 'subsequent' to your 'precoursor': have you ever encountered anyone who has attained enlightenment? I think Jesus is the easier route; Im goin with that. I dont want to actually have to know anything or do anything. Ill take the simplest one: this spiritual, Absolute, Buddhist stuff is just waaaaay to much thinking for me.
The philosophically minded person has a certain instinct for the truth, all philosophers feel it, and it sets us apart from others around us. I say that this instinct for truth is a spiritual instinct, and I also say that you can attain the truth. Good luck. Honestly: the purpose of your spirtual venture is comming to an understanding that it was all really non-sense, Or, not: the only way such spiritual practices or ideals can have creedence is if you think they are refering to some 'larger reality'. The philosophical method is a very good method, but it will only work when you realise just what important things are happening when you philosophise. oh my dear lord: please enlighten me - what important things are happening? besides the ones I know. ? How do you know I havn't realized the important things? How does one tell if another person has realized the important things, which is, I think, the Truth??

Any faux modesty will hold you back here - the person who lies in bed wondering and wondering about the nature of time and space, or good and evil, is doing something truly sacred and they need to realise that.
Why? I mean why give it this spiritual connotation? I agree; Oh Jesus-Buddah, come to me in you spledid holiness and cause me to realize my sacred journey, that I may one day reach enlightenment. Such pretentiousness; and indeed, if I were not already filled with arrogance, why would I have to pretense with the diclaimer 'faux-modesty'? Who is really being held back? thats what I ask.

you know AUK, sometimes this stuff really entertains me, but other times its just like a merry go round - and I just keep grabbing rings and trying to throw them in the clowns mouth, but I dont even get anything for the ones i do make. It gets tedious after while.
lancek4
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Re: The Yoga of the Philosophers

Post by lancek4 »

Typist wrote:
Sorry for the long message, even with this I didn't address all you had to say !
No worries Nik. Trying to keep up with everything I have to say is likely a fools errand. Type as much or as little as you wish, and know I'm enjoying the read.
Yes, the notion of a thinker is just another thought that passes in and out, although there is a superstitious attachment to its importance. All sorts of thoughts come and go, as do feelings, perceptions the lot.


The wonderful thing about being enlightened is you get to veiw other people's ignorance and pray that they one day see thier own limitations.

which brings me to a question: if someone were enlightened, how would you recongize him?


Ok, like watching clouds blow by in the sky overhead. Here they come, here they go.
If you think you exist, you need to be enlightened into knowing that you also don't exist.
As aspiring Jnana yogis, we might wish to stop here a bit, and examine the process of becoming. As ever skeptical philosophers, spiritual travelers if you prefer, we shouldn't just assume that we need to be on a journey up the mountain.

For decades I had chronic lust over the glorious landscapes of American northwest. I'd only been there very briefly years ago, and these landscapes had become for me the promised land, the glorious mountain top, the perfect destination I hoped to someday reach.

Various obstacles (including my own laziness) kept me from returning year after year, decade after decade. Then I made a bunch of money. And I still didn't go!

At this point I gave up the dream, and began exploring north Florida nature instead. Whereupon I discovered something amazing.

Everything I'd been looking for had been here, right under my nose, the whole time. I just wasn't paying attention to it.omg. you should write a novel: maybe call it "Eat, Pray, Love".

You are suggesting we might climb the glorious mountain. As an aspiring Jnana yogi, I am asking, why? Why shouldn't I just sit down on the trail right here where I am now at the base of the mountain, pick up that pine cone, and begin to examine it in earnest?

Everybody is always suggesting we become.

If we are fat, we should become thin. If we are poor, we should become rich. If we are dorks, we should become popular. If we are stupid, we should become smart. If we are unenlightened, we should become enlightened. There's always someplace we're supposed to be other than where we already are.

If I am a fat stupid unenlightened dork, why not just be that?

Is being a fat stupid dork really the problem? Or is the problem really my rejection of being a fat stupid dork? Is the problem that I never really get around to knowing and embracing where I already am, because I always have my eye on someplace else?
It is Typist#1 who needs to be enlightened,
Why? Being unenlightened leads to all kinds of exciting dramas! :lol: Why not just dive in to the dramas and enjoy them? As Ben Franklin once famously said, there's plenty of time for sleep (and peace) in the grave.
Who is to say that in my dramas I am not being like an actor who is really enlightened but is just bored with it, so I entertain drama for fun to break to boredom of enlightenment?
When you are in front of your computer you blowhard about the life you have in nature - a life of silence and direct appreciation of reality without the divisive interference of thought.
Yes, that's true. I have an endless supply of thoughts about experience outside of thought. uh - isnt your thinking about what it might be like experiencing no thought, itself, really a thought? Maybe i am just unenlightened. This is the nature of the cartoon character I am playing. :lol:
I may be wrong here but you seem to hold the hiking typist in higher regard than the typing typist, although perhaps you deny this.
Yes, I would agree with that. On my better days I would hold a holistic balance between the hiker and typist higher than either alone.
For me, if you were really so accepting of your thinking side you would be an everyday rationalist, and not one who seems to find thinking a constraint and advocates aphilosophy.
I am accepting of the rather unglamorous act of going to the bathroom too, but I don't want to do it all day long every day.

What I'm really advocating is balance. Thinking is great. Thinking all the time without end is not. As example, many wonderful things can happen during the day while we are awake. But this would soon stop being true if we never stopped to sleep.
It is truely great and enlightened to come to a thought about how we should have balance between thought and not-thought. How could i have a balance between such things if I hadnt already had a thought about non-thought? What is the balance: a belief. An idea that I stick to because I have to be right. Because, if I am wrong, what I am going to do? i have nothing then . And - ahhhhh, THIS is enlightenement ! When i am wrong then I might be able to be totaly at the service of others, which is really the doctrine of Buddism - so you guys should just stop asserting your righteuosness and get out there and help someone alturistically. Because you are wrong about this 'thought' and 'not-thought' ego-centrism.
I think its great that you try and be so accepting of yourself, but it seems to me that the hiking Typist has the upper hand in your mind and will grow stronger while the typing typist withers away.
In your dreams buddy. :lol: Seriously, I doubt the typist will ever fade away. I accept the typist as a life long friend, I just hope to have a sense of humor about some of his more ridiculous antics.

But yes, I accept your point. In a perfect world, I do sincerely feel the hiker is more interesting than the typist. And I promise all readers here, you would like the hiker much better.
But perhaps you disagree, you often talk of your blowharding as somethign almost hard-wired.
Yes, just as my blue eyes are hardwired.
This tendency goes as we start to recognise the relativistic nature of truth at the highest possible levels. We stop expecting a right answer, THE solution. When we stop expecting the truth we are able to very quickly see our neighbours perspective with our head AND our heart because there is no belief in the truth holding us back.
uh- but are not you offering a solution by saying there is no solution? I indeed know there is a Truth, god-Buddah told me.

Then it would be reasonable to declare that everything you've typed in this thread is utterly wrong?
The jnani yogi attempts to challenge their deepest held beliefs and it takes a lot of courage. good; youll love this forum then. Bill's 'I am You' thing -- you wil get a lot of yourself challenging your deepest held beliefs by engaging on this forum.
Philosophy is usually a process of construction, the careful building of a comfortable house of conclusions. And you are suggesting we set this house on fire, yes?
I think until we disarm thought by thought,and show it for what it is, we are always going to secretly fear it, secretly think that it yields fruitful knowledge about the 'world'. Any attempt to switch it off prematurely won't work - it will continue to haunt us.
Would it be fair to say that one of the chief differences in our approaches is that you are charting a path to a permanent type of solution, whereas I'm interested in management tools?

You are looking for the perfect food that will end our hunger once and for all, and I'm just trying to cook up a nice lunch for today? Fair summary? Yet, somehow, I am eternally fed.
To many spiritual seekers, especially of the eastern persuasion, thought is portrayed as something bad - a divisive force that tends away from the eastern ideal of unity.
Chain saws are not bad. They are quite useful. But they will divide anything we apply them too.

What's bad is allowing the chain saw to rampage randomly throughout our life, dividing anything and everything it touches. It might be nice to have some things that aren't divided too, that would be good.
why is unity good? Why is devisive 'bad'?
Actually, thought is very harmless and signifies nothing - its just a passing breeze in the mind. But we have to learn that it is intrinsically toothless if we are to disregard it.
And a way to see that is to learn how to take a break from thought, so we'll have some basis of comparison.

For the overwhelming vast majority of people, the serious step is taking that next little break, not dreaming of the glorious mountain top. how very practical; can I take your self help seminar?
lancek4
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Re: The Yoga of the Philosophers

Post by lancek4 »

Nikolai wrote:Hi Arising,
Arising_uk wrote:Not noticed that he's decrying your 'aphilosophical' approach? How perceptive of you.
You know how Buddha described his teachings as like a raft. You use them to cross the river but when you get to the other side you dump the heavy raft and proceed without it.

Aphilosophy, as a understand it, is the recognition that thought is a raft that will hold you back if you want to gain the highest truths.

But I'm focussing on crossing the river with this thread, I'm knowingly using the raft.

I'm not decrying Typists aphilosophy at all, I'm just not focussing on it because I don't think it can be focussed on. Typists's is more like setting the first raft down and getting in another one, or a rickshaw!.

You know 'The tao that can be named is not the true Tao'?

Well, the aphilosophy that can be thought about is not the true aphilosophy!
you know, I am going to admit a resentment: every reference to aphilsophy is to Typists 'uninvestagtable' aphilsophy. I have offered a route to investgate it and everyone stepped away. Typist, your aphilosophy is rediculous for the reason that it offers one some way to deal with living. Thats great and all, but it gets nowhere. We might as well be talking about the philsophy of Buddhism or something... but of course I am too self-centered for that.
Typist
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Re: The Yoga of the Philosophers

Post by Typist »

lancek4 wrote:Thats great and all, but it gets nowhere.
The goal isn't to go somewhere, but to pay attention where we already are. We investigate this by doing it, not by talking about it.

Talking about "aphilosophy" (or whatever you prefer to call it) is just a fun concept juggling three wing word circus offered in the waiting room to entertain those who are still considering whether they wish to explore beyond the circus.

Readers will learn little of value from the word circus, but perhaps their curiosity might be aroused enough for them to conduct their own investigations. Which again, is doing it, not talking about it.
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Arising_uk
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Re: The Yoga of the Philosophers

Post by Arising_uk »

Hey Nikolai,
Nikolai wrote:It is this of course, but if I get over-fanciful its because I've recognised a potential in philosophy that is quite literally soteriological. Philosophy is able to take you to a place where there is no more problems, they are finished. I've called it ataraxia because that term has a tradition in western philosophy, but the point I'm making is that heaven is equally apt a term. Philosophy, rigorously applied will take you to the same place as all the religions promise. You call me over-fanciful, I say philosophy is a route to the fanciest places that consciousness can take us.
Can't disagree much with that. I doubt 'heaven' is an apt term but I accept you are equating it with "paradise" or some such. I'm not sure that this 'salvation' is a necesary consequence of philosophy but accept that if one is searching for such then philosophy might at least close off the unsuitable. Personally, I agree with Wittgenstein in that once you've solved certain problems of philosophy you'll find that in general it makes bugger all difference to ones life.
Yes! And Buddhism at its heart is nothing more than a handful of devastating philosophical arguments. I've tried to make it clear that a repudiation of philosophy is necessary in the end, but when the time comes you will recognise that all the worldviews you previously held were a repudiation of reason anyway.
Depends which philosophical 'worldviews' you held in the first place? We disagree about the heart of Buddhism as its heart is practice not theory.
This is why I call philosophy a spiritual search, philosophy is nothing other than the attempt to see throuigh our various worldviews. The good philosopher is able to be sceptical, to see alternative views, when others fail. When I say that philosophers are doing something sacred, I enjoy the rhetorical impact. But their activity will tend towards the same destination as prayer, devotion, good deeds that are normally associated with the spiritual search.
Again this'll depend upon what one is praying for and is devoted to? As many evil deeds have come from such things.
The wise person understands themselves as the place where all that is known, seen and perceived occurs. They are a kind of container where everything in the world occurs. When you have come to know yourself as this container, it becomes clear that all that we commonly experience as coming from ourselves (sensations, perceptions, thoughts etc) are mere contents. You realise that You are the place where it all happens. I can see that there is a contradiction caused by language because I am calling both your normal everyday self (the contents) and your transcencdental self (the container) by the same term: you. A wise person knows, and i don't know who or what knows this, but knows from personal experience the difference between these two Yous. They can seemingly switch between these two perspectives of themselves at will, and there is a detachment from the everyay concerns of the ego that feels very blissful.
Kant, Wittgenstein, the phenomenologists all say much of the same thing. My take is the container is the body and we are the contents, if you like. But since I also think the base of these contents are projections from reality that its not all Me or I.
I think that when we can step out of our embodied in time and space perspective and see things, in our mind's eye, from another place in time and space we are doing something extremely remarkable. Even though it seems like a commonplace kind of ability (although not to the autistic person), in essence it is identical to some of the most astonishing transformations in consciousness in human history. Many of our most enduring illusions hold us in sway because we all share the same anthropocentric worldview - a kind of species-wide autism. But there is a part of our wisdom that is able to see that time, space, selfhood are illusions are created by our all-too-human tendency to believe in our own conceptualisations. It is very hard, and takes a lot of courage to analyse time, space and the individual self - especially when, much to our horror, they don't stand up to analysis. To the wise, they are illusions though, like thinking the mug is intrinsically right-handed.
Perceptions and conceptions based upon projections from reality is my thought. But I agree that it is extremely remarkable and we should explore how to use it effectively. Hume already said that when he introspected he found no 'self' to observe.
Our individual existence which is the source of all anguish and suffering is actually nothing more than a kind of opinion - there is as much reason to say it doesn't exist as it does. And yet we don't see this alternative view and make ourselves very miserable as a result. Just as the autistic person opposite you would be made anxious and confused when you declare the mug on the right-hand side, so we are all made anxious and confused by this erroneously fixed idea of who we actually are.
As Wittgenstein said the world of the optimist is very different from the pessimist. I don't disagree that we can change our experience of whats happened to us but think that some practical advice would be more useful in this instance. Of course it could be the case that some are just 'autistic' in this sense and as such your idea will not work. It also appears that a large chunk of this "anguish and suffering" has a material base rather than some transcendental angst, so fixing this might be more useful.

Yours as ever.
Last edited by Arising_uk on Wed Oct 05, 2011 12:32 am, edited 1 time in total.
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Arising_uk
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Re: The Yoga of the Philosophers

Post by Arising_uk »

Typist wrote:Because as, as we've already discussed MANY times, readers here have not expressed a sincere interest in technique.
Aww...Boo! Boo's! So what you want to hear is. "We humbly beesech you oh great sage, impart your technical knowledge as we sincerely wish to learn your wisdom" :lol: What a gnu you are! Ya thunk the Buddha should have charged?
This is a philosophy forum, and so readers here wish to do philosophy, which makes sense. Thus, I applaud Nikolai for sharing an approach that is probably more suitable for this audience.

If you have a sincere interest in this topic I would suggest you demonstrate that seriousness by forgetting all about me and what I've said or not said, and pay attention to Nikolai.
:lol: Nikolai and I have had many a conversation and I like the way he learns from them and the others he no doubt has, as such I too appreciate his new approach, even tho' its the same thought. At least he understands some philosophy and can answer questions, unlike yourself.
If you judge my writing on this topic to be bad, ok, I have no problem with that. Really, I don't.
Why even mention this? :roll:
So prove you really mean it, by not reading my writing on this topic. Take your own declarations seriously, and who knows, maybe we will too.
I'll decide what I read and reply to myself thanks. Who's this "we" you yak about? I do take my declarations seriously but have no need for the approbation you so desperately seek, as such I'll let my words stand or fall as they will.
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Re: The Yoga of the Philosophers

Post by Arising_uk »

Nikolai wrote:You know how Buddha described his teachings as like a raft. You use them to cross the river but when you get to the other side you dump the heavy raft and proceed without it.

Aphilosophy, as a understand it, is the recognition that thought is a raft that will hold you back if you want to gain the highest truths.
Not how I hear him, his claim is that thought is not even a raft. Not that he'd know, philosophically that is.
But I'm focussing on crossing the river with this thread, I'm knowingly using the raft.

I'm not decrying Typists aphilosophy at all, I'm just not focussing on it because I don't think it can be focussed on.
Mainly because there is nothing to focus upon. :lol:
You know 'The tao that can be named is not the true Tao'?
I've always taken this to mean, practice! Do! Not say. But the Daoists do give practices to follow.
Well, the aphilosophy that can be thought about is not the true aphilosophy!
Then the 'aphilosopher' should shut-up, especially when they have no idea about the subject they denounce, stop commenting upon others fields and just post their techniques for achieving not-thinking. Instead of just demonstrating that they can't think.
bus2bondi
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Re: The Yoga of the Philosophers

Post by bus2bondi »

hello, it was mentioned within the thread a few times that nature is or isn't the place... etc.. here is a part of something written from Loren Eisely, 'The Judgement of the Birds':

It is commonplace of all religious thought, even the most primitive, that the man seeking visions and insight must go apart from his fellows and live for a time in the wilderness. If he is of the proper sort, he will return with a message. It may not be a message from teh god he set out to seek, but even if he has failed in that particular, he will have had a vision or seen a marvel, and these are always worth listening to and thinking about.

The world, I have come to believe, is a very queer placew, but we have been part of this queerness for so long that we tend to take it for granted. We rush to and fro like Mad Hatters upon our peculiar errands, all the time imagining our surroundings to be dull and ourselves quite ordinary creatures.

Actually, there is nothing in the world to encourage this idea, but such is the mind of man, and this is why he finds it necessary from time tio time to send emissaries into the wilderness in the hope of learning of great events, or plans in store for him, that will resuscitate his waning taste for life.

His great news services, his worldwide radio network, he knows with a last remnant of healthy distrust will be of no use to hyiim in this matter. No miracle can withstand a radio broadcast, and it is certain that it would be no miraacle if it could. One must seek, then, what only the solitary approachg can give-a natural revelation.

Let it be understood that I am not the sort of man to whom is entrusted direct knowledge of great events or prophecies. A naturalist, however, spends much of his life alone, and my life is no exception.

Even in New york City there are patches of wilderness, and a man by himjself is bound to undergo certain experiences falling into the class of which I speak.

I set mine down, therefore: a matter of pigeons, a flight of chemicals, and a judgment of birds, in the hope that they will come to the eye of those who have retained a true taste for the marvelous, and who are capable of discerning in the flow of ordinary events the point at which the mundane world gives way to quite another dimension.

New York is not, on the whole, the best place to enjoy the downright miraculous nature of the planet. There are, I do not doubth, many remarkable stories to be heard there and many strange sights to be seen, but to grasp a marvel fully it must be savored from all aspects.

This cannot be done while one is being jostled and hustled along a crowded street.

Nevertheless, in any city there are true wildernesses where a man can be alone. it can happen in a hotel room, or on the high roofs at dawn.
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Re: The Yoga of the Philosophers

Post by Nikolai »

Hi Arising
Arising_uk wrote:Personally, I agree with Wittgenstein in that once you've solved certain problems of philosophy you'll find that in general it makes bugger all difference to ones life.
Yes, it depends on what you feel you've the solution to. Some questions seem quite removed from our daily life and I'm reminded of the man who, commenting on Galileo, said 'its a matter of supreme indifference to me whether the sun goes round the earth or the earth goes round the sun!'

But when the philosophical search starts to home in those questions that are near to us: who am I? and Is there a world?. Grapple with these and the possibility for salvation is near. I dont know what solutions Witt was referring to, but you only have to read line 1 of the Tractatus to know that he had a rather one-sided view on whether the world is or isn't a solid fact.

This all reminds me of what Jesus said about the moral life. Its easy to be good to your friends, even theives and robbers do that. But it is when you try to be good to your enemies as well that the real moral effort begins, and the promise therein.

With philosophy its easy to merrily discuss whether Deleuze's book sales were themselves a de facto expression of the desiring-production mode of capitalism, or whatever. Philosophy is hard, and deeply threatening, when we start to call into doubt our deepest sense of who and where we are. But it is via this steep and thorny path that the gains are to be made.
Arising_uk wrote:We disagree about the heart of Buddhism as its heart is practice not theory.
In jnana yoga, theorising is the practice. Buddha was the jnana yogi par excellence and his most distinctive teachings, on no-self, impermanence, and dependent origination are all epistemological arguments. Buddhism is now a broad church and includes many paths for many different temperaments, but you cannot argue that Buddhism is, at its heart, atheoretical. Yes, the theory must be rejected too - its just a finger pointing at the moon - but until then allow the moon to be pointed out.
Arising_uk wrote:My take is the container is the body and we are the contents, if you like. But since I also think the base of these contents are projections from reality that its not all Me or I.
I know you think this, and yet all your perceptions of your body could be viewed as contents as well. if you observe very closely you will see that 99% of your life you have no awareness of your body and yet you attribute so much to those few fleeting perceptions. This is a belief in your body, and in other people's bodies, and in other thing's bodies. It is the normal human view, and yet it is just an opinion. To stick with this view is to remain trapped in a narrow superstition. To question it will feel deeply uncomfortable, but to anyone who is willing it will be worth it in the end.

As a philosopher, you know the immediate counterarguments already - Berkely, Schopenhauer and the other idealists. You know how they are right with your head, but you know how they are wrong with your head and your heart. Now you have to make it all fair and understand how they might be right in your heart. Then you will have transcended both viewpoints.
Arising_uk wrote:Perceptions and conceptions based upon projections from reality is my thought.
Yes its your belief. Where all this reality all came from you don't deign to answer though.

Reality is right what is happening in awareness!

There is absolutely no need to divide it all in two, so that you have 'reality' and 'reality-based perceptions' and a veil in between them. All that you need to is see, and don't think this is with the eyes, but you have to see that your thoughts of your body, the sensations of your body are reality itself. You need to see that they stand on an equal footing with all your other perceptions and thoughts. When you treat all objects of awareness as the same,as fleeting flashes of consciousness, you will learn that there is no possible way of discerning a subject from an object. The distinction is completely transcended, and the noumena and the phenomona become one and the same.
Arising_uk wrote:Hume already said that when he introspected he found no 'self' to observe.
Yes, he practiced the careful, honest observation that is needed. Hume learnt that the self is an imaginary category based on sets of individual feelings and perceptions - this is a relatively easy argument. But what is needed is to view a sensation of your hands as dispassionately as the perception of the sky. To see them both as just transient puffs of air in awareness.
Arising_uk wrote:I don't disagree that we can change our experience of whats happened to us but think that some practical advice would be more useful in this instance.
Its always down to us in the end, but I think that what we all do on this forum is practical advice enough for the time being. Philosophical discussion is a legitimate path, a legitimate technique. As you say, it might not lead everyone to happiness but it's the right thing to be doing. I think you're philosophy is very robust, as well grounded as philosophy can be. When you tell me that the 'container is my body' it reminds me of the beginning of World as Will and Idea when Schop says 'The world is my idea.' These are very strong starting points, but they are the same argument and you both think they aren't. You can both go higher than this if you only learn that there is no My at all.
Arising_uk wrote: It also appears that a large chunk of this "anguish and suffering" has a material base rather than some transcendental angst, so fixing this might be more useful.
Anguish and suffering is not based in materiality, anguish and suffering is materiality. Once you see that that nothing exists in and of itself then there will be no more suffering, period. If spiritual insight gives you anything its the insight that the duailty between material and spirit is an illusion. There are many people who profess a spiritual life but haven't grasped this - in that sense they are therefore believers in spirit not knowers of spirit.

Best wishes, Nikolai
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Re: The Yoga of the Philosophers

Post by Nikolai »

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Re: The Yoga of the Philosophers

Post by Typist »

Hopefully it's reasonable to state we are discussing what some people call "enlightenment". Please suggest another word if you have a better one.

Over the last 50 years or so many "teachers of enlightenment" have arisen in or traveled to western culture to discuss this subject. Regrettably, some of these teachers seem quite odd, while others have become embroiled in scandals of one kind or another. This has raised the question among many of whether this "enlightenment" actually exists.

It seems a Jnana Yoga student might apply their critical faculties to this question, before spending years chasing something that may or may not exist.

How would we test for enlightenment? After all, as students we don't have enlightenment ourselves, and thus may not be able to understand or define what it is we are testing for.

What is enlightenment? How might we define it?

The best I can do for now is "some kind of fundamental shift in human consciousness that has positive benefits". Please feel free to challenge or expand upon this tentative beginning.

If the shift in consciousness is of a fundamental nature, we might guess that it would have a profound impact upon the enlightened person's life.

What kinds of impact? How would this shift of consciousness display itself in daily life? How would the enlightened person's behavior differ from that of an unenlightened person?

What is it that we are discussing, and how might we test for it?
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Re: The Yoga of the Philosophers

Post by Nikolai »

Hi typist,
Typist wrote:Hopefully it's reasonable to state we are discussing what some people call "enlightenment". Please suggest another word if you have a better one.
I think the term is fine, as long as we understand that enlightenment is a process and not some radical qualitative shift in awareness. While everybody can have spiritually enlightening experiences, it does not seem plausible that a person will go from the normal unregenerate state to nirvana in the blink of an eye - enlightenment takes time to deepen.
Typist wrote:This has raised the question among many of whether this "enlightenment" actually exists.
Yes, and the spiritually naive are rather slow to ask this question. We always come with preconceived ideas about what the spiritual life holds, and unless we subject these ideas to a questioning they are likely to remain quite different to the reality.
Typist wrote:It seems a Jnana Yoga student might apply their critical faculties to this question, before spending years chasing something that may or may not exist.

How would we test for enlightenment?
Unfortunately the 'test for enlightenment would probably require some of the same pre-conceived ideas. As good social scientists we would be forced into an a priori definition of enlightenment, as well as an analysis of causes and effects related to the state.

The jnani yogi might go through all this, although one would hope that s/he eventually develops a scepticism towards their methodology!
Typist wrote:The best I can do for now is "some kind of fundamental shift in human consciousness that has positive benefits". Please feel free to challenge or expand upon this tentative beginning.
I'm reminded of U.G. Krishnamurti's comment that 'if most people knew what enlightenment was, they wouldn't touch it with a barge pole.' The benefits of enlightenment are only, and can only, be testified by those who have experienced it. Pleasures that they unenlightened revel in are denied to the enlightened individual - they no longer have the enthusiasm for them - and in the early stages of awakening may feel a nostalgia for their old passionate self. The life they may find themselves leading might be viewed by others as lonely, purposeless, unnatural, self-centred, puritanical and boring by anyone outside themselves. To therefore assume that enlightenment brings positive benefits is an expression of faith in enlightenment, and one which is bound to create dispute.
Typist wrote:If the shift in consciousness is of a fundamental nature, we might guess that it would have a profound impact upon the enlightened person's life.
Yes, although bear in mind that you are not endarkened one day and enlightened the next. On some days the transformative influence of the influence is very strong and palpable, on other it is much more in the background and you function more as your old self.

I think a possible explanation for this lies in individual differences and the different paths they take. A person whose emphasis is on wisdom and insight might show an astonishing ability to understand people and situations, and say manage to arbitrate in disputes with a skill that might surprise themselves. But they might still find themselves with strong physical desires, which, if denied to them, have the capacity to make them suffer and behave selfishly. They might be excellent spiritual teachers, and in many ways embody enlightenment, but may still have this undeveloped side to them - they ´have enlightenment but not to the fullest extent.
Typist wrote:What kinds of impact? How would this shift of consciousness display itself in daily life? How would the enlightened person's behavior differ from that of an unenlightened person?
I think its interesting that people with a well-developed spirituality - saints if you will - are remarkably similar in their behaviour. All around the world, and all through history, these people have astonished their peers for the same reasons: a seemingly inhuman ability to love other people and to put them before themselves, an astonishing degree of insight into people and situations that appears to others as something supernatural, a perfect joy and serenity in situations that would lead others to despair and suicide.

In these saints other people cannot help but feel that this person embodies the fullest potential of the human life, and they are strongly attracted towards them.

I'm not sure that we can develop any kind of reliable 'screen for enlightened persons', based on their behaviour. I think enlightenment is something we recognise in our hearts. If we meet a person, any person, and we find ourselves attracted to them, and if they seem to have something that we don't but we want - then in that sense the person before us has enlightenment. In other words, a person's enlightenment depends as much on who you are as who they are.

You don't have to be some fancy guru to influence another's spiritual development, all that is necessary is that the path you have taken is starting to bear fruit (and we are all one path or other). Other people will recognise your fruits whatever you do or say.

The authentic guru is a person whose enlightenment is o broad and encompassing that nearly everyone seems to recognise something in them that they don't have. Since nearly of us are ignorant on this one central question - the nature of our true self - then the guru who gains wide influence is that one who clearly and demonstrably shows, in words and deeds, that they have transcended their egoic self and its petty needs.

Best wishes, Nikolai
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