Draft 23nd August 199o
WESTERN scientific approach starts from facts, causative thinking and scientific thinking structures. Pure objectivity is the goal. Yet the western scientist uses prefabricated, traditional paradigms and poorly tested older statements; he relies on the almost un-reliable. But every scientist's only reality, his own experience of himself is rejected as subjective and hence non-scientific.
That is the reason why western scientific thinking is tied to the outer world and never explores the inner. The western scientist is afraid that - when approaching his inner world - he may be entangled in his emotions and unproven subjective experiences. But he fails to notice that emotions and emotional experiences are not yet man's real inner world. They are still part of the outer and far away from the inner.
So, the western scientist finds no need to withdraw from the outer world - at least he is acquainted with the outer world and knows how to find a calm place for concentration. But the outer world remains noisy in his mind and turns round and round and always disturbs thinking: the mind will never get the silence that is needed for pure concentration. So western science restricts itself only to that which needs no deep silence of the mind.
In the EAST - particularly in Japanese Zen - ideal scientific work blossoms out of the inner experience, an inner silence, even an inner nothingness, a no-mind, a non-being of the "I". It comes from pure being.
"Zen is a brave step.
It cannot be transcended by anything more courageous.
A quantum leap into nothing and silence ....
If you start asking who is silent, you are not silent. If you start asking who is perceiving all this, who is witnessing, you have not yet come to the nothingness I am indicating to you.
And it is such a small thing to understand what you have gained by being - only troubles. Zen shows you the way of non-being, the way out of all troubles, the way of silence.
Meditation comes to its flowering when there is nobody. This flower of nobodiness, of nothingness, is the ultimate expression of existential heights. Otherwise, you remain a small someone, somebody, confined. Why not be the whole? When it is possible to drop into the ocean, why remain a dewdrop and be afraid of many kinds of death, of the sun which will evaporate you...?
Why not take a small jump into the ocean and disappear? Why not be the ocean itself? It is another way of saying it. When I say, "Be nothing," I am simply saying, "Why not be everything?"
Disappear into the existence. You will blossom into flowers, you will fly with the birds; you will become clouds, you will be oceans, you will be rivers, but you will not be somebody special with an "I." The "I" is the trouble, the only trouble, and then it creates many troubles around it.
The whole experience of Zen is the experience of getting into a state of no-I, no-self, and then there is no question - nobody is to ask, and nobody is to answer."
From this silence, from meditation, concentration can blossom without disturbance. It has a good foundation - like the motionless foundation of a house.
So under eastern ideal conditions, concentration - the most essential tool in science - works in a silent surrounding which comes from the meditative layer - from no-mind.
"It is time, ripe time for a Zen Manifesto. The Western intelligentsia have become acquainted with Zen, have also fallen in love with Zen, but they are still trying to approach Zen from the mind. They have not yet come to the understanding that Zen has nothing to do with mind.
Its tremendous job is to get you out of the prison of mind. It is not an intellectual philosophy; it is not a philosophy at all. Nor is it a religion, because it has no fictions and no lies, no consolations.
It is a lion's roar.
And the greatest thing that Zen has brought into the world is freedom from oneself."
In Tantra from India and Tibet as well as in Tao in China, any meditator also loves to enjoy the world of turmoil and facts - but he is not from this world, does not totally depend on it, he only plays with it and in it, and he remains totally an individual.
"We are continously missing. Because, we have taken mind as the language to relate with existence. And mind is the way to cut yourself off from existence.It is to put yourself off, it is not the way to put yourself on.
Thinking is the barrier. Thoughts are like China Walls around you. And you are groping through the thoughts. You cannot touch reality.
Not that reality is far away. God is just close by, just a prayer away, at the most. But if you are doing something like thinking, brooding, analyzing, interpreting, philosophyzing, then you start falling away and away and away, more and more away you fall from reality.
This is one of the fundamentals of Tantra, that a thinking mind is a missing mind, - that thinking is not the language to relate with reality. Then, what is the language to relate with reality? Non-thinking."
Osho Rajneesh is the Indian Tantra and Zen Master, formerly known as Bhagwan Sree Rajneesh. Both books are available at The Rebel Publishing House, Cologne/Germany (now Osho Verlag).
Diesen Text habe ich mal (199o) in Japan anläßlich eines zoologischen Kongresses ausgehängt - zusammen mit anderen Postern, jede/r hat wissenschaftliche Poster ausgehängt.
For more learning see the "Zen Teaching of Zen" by Master Bankei, published in "The Unborn" (edited by Norman Waddell, 1984, also in German in "Die Zen-Lehre des Ungeborenen")
EASTERN AND WESTERN SCIENTIFIC
THINKING METHODS
THINKING METHODS
Stefan Wellershaus, Swami Prem Aryaman
formerly Alfred Wegener Institute for Polar and Marine Research,
POBox 12o 161, Bremerhaven, Germany.
formerly Alfred Wegener Institute for Polar and Marine Research,
POBox 12o 161, Bremerhaven, Germany.
(Über alle meine Blogs findet ihr eine Liste unter
http://mein-abenteuer-mein-leben.blogspot75.com/ )
http://mein-abenteuer-mein-leben.blogspot75.com/ )
WESTERN scientific approach starts from facts, causative thinking and scientific thinking structures. Pure objectivity is the goal. Yet the western scientist uses prefabricated, traditional paradigms and poorly tested older statements; he relies on the almost un-reliable. But every scientist's only reality, his own experience of himself is rejected as subjective and hence non-scientific.
That is the reason why western scientific thinking is tied to the outer world and never explores the inner. The western scientist is afraid that - when approaching his inner world - he may be entangled in his emotions and unproven subjective experiences. But he fails to notice that emotions and emotional experiences are not yet man's real inner world. They are still part of the outer and far away from the inner.
So, the western scientist finds no need to withdraw from the outer world - at least he is acquainted with the outer world and knows how to find a calm place for concentration. But the outer world remains noisy in his mind and turns round and round and always disturbs thinking: the mind will never get the silence that is needed for pure concentration. So western science restricts itself only to that which needs no deep silence of the mind.
In the EAST - particularly in Japanese Zen - ideal scientific work blossoms out of the inner experience, an inner silence, even an inner nothingness, a no-mind, a non-being of the "I". It comes from pure being.
the Japanese character for Zen (courtesy Günter Nitschke)
"Zen is a brave step.
It cannot be transcended by anything more courageous.
A quantum leap into nothing and silence ....
If you start asking who is silent, you are not silent. If you start asking who is perceiving all this, who is witnessing, you have not yet come to the nothingness I am indicating to you.
And it is such a small thing to understand what you have gained by being - only troubles. Zen shows you the way of non-being, the way out of all troubles, the way of silence.
Meditation comes to its flowering when there is nobody. This flower of nobodiness, of nothingness, is the ultimate expression of existential heights. Otherwise, you remain a small someone, somebody, confined. Why not be the whole? When it is possible to drop into the ocean, why remain a dewdrop and be afraid of many kinds of death, of the sun which will evaporate you...?
Why not take a small jump into the ocean and disappear? Why not be the ocean itself? It is another way of saying it. When I say, "Be nothing," I am simply saying, "Why not be everything?"
Disappear into the existence. You will blossom into flowers, you will fly with the birds; you will become clouds, you will be oceans, you will be rivers, but you will not be somebody special with an "I." The "I" is the trouble, the only trouble, and then it creates many troubles around it.
The whole experience of Zen is the experience of getting into a state of no-I, no-self, and then there is no question - nobody is to ask, and nobody is to answer."
From: Osho Rajneesh, 1989:
The Zen Manifesto,
Freedom from Oneself
The Zen Manifesto,
Freedom from Oneself
From this silence, from meditation, concentration can blossom without disturbance. It has a good foundation - like the motionless foundation of a house.
So under eastern ideal conditions, concentration - the most essential tool in science - works in a silent surrounding which comes from the meditative layer - from no-mind.
"It is time, ripe time for a Zen Manifesto. The Western intelligentsia have become acquainted with Zen, have also fallen in love with Zen, but they are still trying to approach Zen from the mind. They have not yet come to the understanding that Zen has nothing to do with mind.
Its tremendous job is to get you out of the prison of mind. It is not an intellectual philosophy; it is not a philosophy at all. Nor is it a religion, because it has no fictions and no lies, no consolations.
It is a lion's roar.
And the greatest thing that Zen has brought into the world is freedom from oneself."
From: Osho Rajneesh, 1989:
The Zen Manifesto,
Freedom from Oneself
The Zen Manifesto,
Freedom from Oneself
In Tantra from India and Tibet as well as in Tao in China, any meditator also loves to enjoy the world of turmoil and facts - but he is not from this world, does not totally depend on it, he only plays with it and in it, and he remains totally an individual.
"We are continously missing. Because, we have taken mind as the language to relate with existence. And mind is the way to cut yourself off from existence.It is to put yourself off, it is not the way to put yourself on.
Thinking is the barrier. Thoughts are like China Walls around you. And you are groping through the thoughts. You cannot touch reality.
Not that reality is far away. God is just close by, just a prayer away, at the most. But if you are doing something like thinking, brooding, analyzing, interpreting, philosophyzing, then you start falling away and away and away, more and more away you fall from reality.
This is one of the fundamentals of Tantra, that a thinking mind is a missing mind, - that thinking is not the language to relate with reality. Then, what is the language to relate with reality? Non-thinking."
From: Osho Rajneesh, 1978:
The Tantra Vision I
The Tantra Vision I
Osho Rajneesh is the Indian Tantra and Zen Master, formerly known as Bhagwan Sree Rajneesh. Both books are available at The Rebel Publishing House, Cologne/Germany (now Osho Verlag).
Diesen Text habe ich mal (199o) in Japan anläßlich eines zoologischen Kongresses ausgehängt - zusammen mit anderen Postern, jede/r hat wissenschaftliche Poster ausgehängt.
For more learning see the "Zen Teaching of Zen" by Master Bankei, published in "The Unborn" (edited by Norman Waddell, 1984, also in German in "Die Zen-Lehre des Ungeborenen")
#
.
Keine Kommentare:
Kommentar veröffentlichen