Chapter 10 9. Errors in knowledge

What do you teach and what is your doctrine? I am not teaching a doctrine.Teaching doctrine is a meaningless business.I am not a philosopher; my mind is anti-philosophical.Philosophy has never been fruitless, nor can it be any.The thinking, questioning mind cannot know. There are so many theories in the world.But doctrines are inventions, human inventions.It is not a discovery.It's an invention.The human mind can create countless systems and theories, but it is impossible to know the truth through theory.A mind full of knowledge must remain in ignorance. Revelation occurs at the moment when knowledge ceases.There are two possibilities either we can think about Rong Xiang stuff, or we can enter into it existentially, the more one thinks.The farther he is from the here and now, the more he loses contact with something to think about it.

Therefore, what I teach is an experience of anti-theory, anti-philosophy, and reflection.How to exist is just being.How to be in the here and now.Open, not defensive.Let it be one.That is what I call meditation. Knowledge can only lead to inventions, to projections.It cannot serve as a ferry to truth.But once you realize the truth.Knowledge can become a tool for communicating and sharing with people who don't know.So language, doctrine, theory can become a means.Yet the means are not enough.It is bound to distort. Nothing can be fully expressed unless it is known existentially.You can only photograph it.My language comes to you as I express what I know, but its meaning remains behind, dead language to you.In a way, it's meaningless because meaning is the experience itself.

So, knowledge can be a tool of expression, but it is not a means of attainment.The knowing mind is a hindrance because when you know you are not humble.When the body is full of knowledge, there is no room in you for reception. The mind must become empty: a womb, a total receptivity. Knowledge is your past.It is something you already know.It is your memory, your accumulation, your property.This accumulation becomes a hindrance.It comes to you and the new realms, you and the people of the unknown Only when you are humble can you open up to the unknown.One has to go on knowing his ignorance; he still has something unknown. A mind based on memory, data, scriptures, theories, doctrines, dogmas is egocentric, not humble.Knowledge cannot bring you humility.Only vast ignorance can humble you.

So, memory has to stop.This is not to say that you should have no memory, but that.The memory cannot be there in the moment of knowing, in the moment of experiencing.In this moment, an open, undefensive mind is needed.This moment of emptiness is meditation, jhana. Might not experience itself become a doctrine? Experience can only be communicated negatively to others.I can't say what it is, but I can say what it isn't.Language can serve as a vehicle for expressing what it is not.When I say words cannot express it, I still express it.When I say it cannot have any doctrine, that is my doctrine.But this is no.I am not affirming anything; I am denying something.It cannot be said; it cannot be said.This "yes" must have saved Wu.

If you believe in knowledge.It will prevent you from attaining emptiness and attaining the present mind.One must first understand that the past, the known, the knowledge of the mind is useless.As far as the unknown is concerned, as far as the truth is concerned; that kind of knowledge is useless. You either become identified with what you know, or you become a witness to it.If Tsukuru becomes identified with it, then you become one with your memory.but.If there is no identification there - if you remain detached from the memories, not identified with them - then you will be aware that you are different from your memories.This wide knowledge will become the way to the unknown.

The more you can meditate on your knowledge.The less you identify yourself as a knower, the less likely your ego is to possess this knowledge.If you are different from your memory; then memory is just rubbish.They arise through experience and then become a major part of your mind, but your consciousness is different.There is a difference between the reporter and the reporter; there is a difference between the knower and the known.If you are aware of this distinction, you will get closer and closer to the void.You can open without identification; you can have no memory that comes between you and the unknown.

Emptiness can be reached, but it cannot be created.If you create it, then it must be your old mind, your knowledge that has created it.So, there is no way to reach it.Methods can only emerge from the data you have accumulated, so whatever method you try to use must be a continuation of your old mind.But the unknown cannot come to you as a continuation.It can only appear as a discontinuous gap.Only then is it beyond the known, beyond your knowledge. So, there can be no such method and methodology; there is only one understanding - I am separate from my accumulation.If you understand this, you don't need to cultivate emptiness.It has happened!You are empty!You don't have to create it now.

Man cannot create emptiness.The created emptiness is not emptiness; it is just your creation.Your creation can never be nothing, empty, because it has boundaries.You created it, so it cannot be greater than you; it cannot be greater than the mind that created it.You cannot create emptiness; it has to enter you and you can only be its receiver.And, you can only prepare to receive it in a negative way.The meaning of this preparation is: you may not agree with your knowledge; you have used all you know uselessly and unintentionally Only the process of being aware of thought can throw you into a gap.There "that which is" will overwhelm you, "that which is" is always there.Now there is nothing between you and it.You become one with the Now, with the Eternal, with the Infinite.

Once man has made this moment knowledge, it becomes part of memory again.Then it disappears.So one can never say, "I already know." The unknown is still the unknown, no matter how much one has experienced, the unknown is still the unknown.Its power, its beauty, its attraction remain the same. The process of knowing is endless, so one can never have the opportunity to say that I have attained". If someone says that, he falls back into the mode of memory, the mode of knowledge. Then he becomes lifeless. ...life stops. Life always comes from knowing and goes to the unknown. It comes from beyond and goes to beyond. So in my opinion. A pious person is not a person who claims to be learned. A person who claims to be learned A theologian perhaps, a philosopher, but he is never a pious man. A pious mind accepts the ultimate mystery, the ultimate unknowable, the ultimate ecstasy of ignorance, the ultimate joy of ignorance.

The meditative, empty moment cannot be created; it cannot be presupposed.You can make Ou's mind still.If you do, you'll either get it drunk or hypnotize it, but it's not empty.Emptiness will come.It can never be created; the name can never be brought. So I'm not teaching any method.In the sense that there are methods, techniques, and dogmas.I am not a teacher. You have convinced me.How can I turn this persuasion into an experience? nothing.Because how implies a method.There is only awakening.If you are listening to me while there is something awakening in you.Then the experience will happen to you.I'm not trying to convince you.Intellectual persuasion is not persuasion at all.I'm just relaying a fact to you.

Convinced by my words as what?There are two possibilities here: either you are convinced by my argument, or you see the truth in my words, which is the same as the truth inside you.If my argument becomes a persuasion, then you ask how, but if what I say is experienced by you, if you realize its truth within you.That knowledge would separate me.I am not providing you with any knowledge.Instead, the experience itself is happening as I speak. When reason is persuaded, it asks: how?What is the method?it wants to know.But I'm not giving you any dogma.I'm just telling you my experience.If I say that memory is an accumulation -- it is dead.It's just a hangover from the past -- I mean: it's a part of the past that sticks to you, but you're separate from it.If the sense of my meaning reaches you, and you catch a glimpse of the distance between you and your memory—the distance between your knowledge and your memory—then nothing will happen. question.Something has happened, and these things can go on penetrating you moment by moment - not by any means, but through your wide knowledge, your constant recollection. Now, you know what wide knowledge is different from wide knowledge.If this awareness becomes moment-to-moment awareness -- when you walk, when you talk, when you eat, when you sleep -- then something happens.If you are constantly aware that the mind is just a computerized, inherent, memory-accumulating process that is not part of your being, then this awareness alone, this lack of method alone will cause this certain thing to happen within you. . No one can say when, how, or where it will happen, but if the party continues, it will automatically grow deeper and deeper.That's an automatic process.It moves from the intellect to the heart; from the intellect to the intuitive mind; slowly from the conscious to the unconscious.One day, you will be fully awakened.Something has happened.Not as an upbringing, but as a by-product of remembering.Not through any cultivation of doctrine, but because you have come to know the inner reality, the inner vision.Something has penetrated deeply into you. When that moment comes, its coming is completely unprecedented, unknown - like an explosion.At the moment of the explosion, you are completely empty.You no longer exist; you cease to exist.No reason, no reason, no memory.There is only awareness: awareness of nothing, awareness of emptiness.Inside that emptiness is knowledge.But this knowledge has an entirely different meaning.Now there is no knower and no known.Only know.It belongs to existence. What is in the emptiness and what the emptiness is cannot be conveyed.Only its channel, its process, can communicate.But this process cannot be conceived as a method; it is not Lexi being practiced.There is nothing to practice.You either recall it, or you don't. Do you recommend any particular lifestyle as a preparation? The moment you become aware, your whole life, your whole way of living changes.But these changes will come to you; they should not be practiced by you.Once you practice something.It loses its meaning.So, whatever changes happen should happen automatically. There is no question of what to practice.The question is only: to understand that you cannot desire the void.This is not only a contradiction of the same language, but also an existential contradiction.The reason why you cannot desire it is because the desire itself comes from your old mind, your knowledge.All you can do is know what you are.Once you know your true nature, a kind of classification, a kind of separation, and a kind of distinction will happen.A part of you begins to disagree with the rest of you. In this way, there are two Is: the main self and the secondary self, the "secondary self" is memory, the mind "standing self" is awareness, atman (me) You have to listen to me and at the same time listen to your inner mind.This process should go on and on.What I say is becoming part of your "real self", part of your accumulation, part of your knowledge. This knowledge is going to come with more knowledge - about the how about the method. If I show any method, it also will become part of your knowledge. Your "me" will be strengthened; it will become more knowledgeable. My focus is not on your "bin"; I'm not talking to your "bin". If your "bin" comes in, then this communication will not be communion. So it's just a discussion, Not a conversation. It only becomes a conversation if there is no "bin me". If you are here and your "bin micro" is not here, then there is no problem.What I say will be taken as either truth or untruth, fact or dogma. All I care about is creating a situation—either by talking, or by silence, or by disturbing you.My purpose is to create a situation where your "I" can come out of you, and your "I" can surpass your "Real Self".I tried my best to create various environments. This is also an environment.I'm telling you some ridiculous things.I talk about what is achieved while negating any means.This is ridiculous!How can I both say something and say it cannot be said?Yet it is the absurd itself that can create this situation.If I convince you, it doesn't create this situation.It will become part of your "real self", part of your knowledge.I continued to ask about your performance: how?The method is nothing but I will deny the method while still talking about transformation.Then the situation becomes very irrational, your mind is not satisfied.Only then can something beyond take its place. I create all kinds of situations all the time.To a reasonable man, the absurd is his situation.Awareness comes only when that continuum is broken, a situation is created.This absurdity and lack of understanding will inevitably create a gap, destabilize and disturb the individual, and bring him to the party's point of view. I remembered something that the Buddha once encountered—— One morning he came to a village.When he walked into the village, someone said to him, "I am a person who believes in God. Please tell me whether God exists." Buddha categorically denied the existence of God.He said, "There is no God. There never was and there will never be. What are you talking about?" The man was shocked, but circumstances were created. In the afternoon another person came to Buddha and said, "I am an atheist. I don't believe in God. Is there a God? What do you say about that?" Buddha said, "Only God exists. There is nothing but Him." The man was broken. Then it was night.A third person came to Buddha and said; "I am an agnostic. I neither believe nor disbelieve. What do you think about this? God exists or does not exist?". Foyang remained silent.The man was broken. Yet there was a monk, Ananda, who had been following Buddha, and he was thrown more like in the morning Buddha said; "There is no God. In the afternoon Buddha said; only God exists." "At night he did not say a word. That night, Ananda said to the Buddha; "Before you go to sleep, please answer me a question.You have broken my peace!I can't figure it out!What do you mean by these ridiculous, contradictory answers? Buddha said, "None of them are for you. What are you listening to them for? Those answers are for each questioner separately. If they disturb you, then that is the answer for you." So we can create all kinds of situations.A sample can create many situations in its own way.He may push you out of his room, or beat you to the moonlight.This looks very cool.You ask one thing, he answers another.Someone asked, "What is the method?" But the Zen monk's answer had nothing to do with the method. He might say, "Look at that river!"Or "Look at that tree! How tall it is! It's ridiculous. The mind seeks continuity.It is afraid of the absurd.Its fear of the unreasonable, of the frank truth is not a by-product of rationality.It is neither deductive nor inductive.It is not logical; it is not a conclusion. I'm not handing you anything.I'm just creating situations.If the situation is created, then something that cannot be communicated can be communicated.So, don't ask how.Just exist.If you can, you are aware, if you cannot, then be aware of your non-awareness.Be aware of the presence.If you can't, then watch your inattention.Things happen.Things happen. Do you mean by "creating an absurd situation": one has to be disturbed in some way?What will be the result of doing so? People have been disturbed enough.But because they have been disturbed, they identify themselves with these disturbances.They've become quite comfortable with it.These disruptions have become habitual.We have been disturbed for a long time!It is impossible not to be disturbed and not to know the truth. Disruption is our everyday situation, so when I disturb you, your disturbance is disturbed.In this way the disturbance is dissipated.For the first time in your life you are at peace.When I talk about creating absurd situations, it's not to achieve anything, it's just as a means of sending a message, sending something that isn't inherently transferable. You ask: what will be the result of doing this?Being able to say something about it stipulates that whatever is said cannot be taken for granted.It should be taken only as a symbolic, poetic, mythological expression.It seems to me that every religious scripture is a myth, every assertion uttered by someone who has experienced that happening, in some sense.It's all untrue.It's not the truth, it's just a sign.Before you can know the truth.Signs must be forgotten. There are three words, and they mark a boundary beyond which there are only three words of silence, which are sat-chit-anand: being, awareness, bliss.Experience is only one, but when we conceptualize it, we silently divide it into these three phases.Its experience is always one, and its concept has the three In this total being, SAT, in this total being (ISNESS), there is only you.You are neither this nor that; you identify with nothing. R is there. The second word is awareness. chit.It does not refer to the conscious mind.The conscious mind is just a fragment of a larger unconscious mind.Generally speaking, when we are conscious, we are aware of something.Consciousness is objective; it is always about something. Chit is pure awareness, not aware of anything.There is no object.Awareness does not point to anything; it has no goal.It is unlimited.pure. The last word is anand, joy.Not joy, not joy, but joy.Happiness includes a state of being unhappy - the remembrance of it.Eye its contrast.Joy also has a tension, something has to be released, something has to be subsided.Joy is happiness without any trace of unhappiness; it is joy without any abyss around it.It is joy without any tension. Joy is the midpoint between the extremes of joy and sorrow.It is the midpoint, the point beyond.It has sad depths and happy heights at the same time.Happiness has heights but no depths, sorrow has depths, bottomless depths, and no peaks.Joy has the height of joy and the depth of sorrow at the same time, so it transcends both.Only the midpoint is fully beyond the poles. These three words—sat-chit-allBlln—are the boundary: at most this can be said, at least this can be experienced.But the last thing that can be expressed, from this border you can leap into the unexpressible.It is not the end.It's just the starting point. It is just an expression, it is not reality.If you keep that in mind, it can't do harm.But the mind always forgets.This expression becomes a reality.We build theories, doctrines around it, and the mind starts to close.Then you can no longer leap.This is exactly what happened in India.A whole tradition has been cocooned around these three words.Yet reality is not satchitanand; it is beyond it.That's just the part of it that can be incorporated into the language.You should think of it as a metaphor.All religious literature is an allegory; it is symbolic.It is an expression of the essentially inexpressible. I don't even like to use the word Satchitanand, because as soon as the mind knows what is going to happen to the case, it starts asking, starts asking.So it asks for satchitanand then there is a group of teachers who provide mantras, techniques, methods for this request.Every demand can be supplied, so the demand of absurdity can be supplied with absurdity.All theology and all gurus are created in this way. One must know moment by moment not to make the ultimate the object of desire.Don't make it an expectation, or an object to be achieved, or a goal to move forward.It's here and now! If we can become party news explosions can happen.It's close, it's our nearest neighbor, and we've been desiring something far away.It is by our side, but we have embarked on a long journey.It follows us like a shadow, but we never see it.Because our eyes are always staring into the distance. Life has to be in existence.Lao Tzu has a saying: Seek and you will be lost.If you don't look, you will find."