4 Matching Annotations
- Jul 2023
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docdrop.org docdrop.org
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no we don't
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Answer
- No.
- we end up with a non conceptual insight that:
- we can then communicate
- that we can discuss
- that we can articulate
- that requires that reason be present at:
- the beginning like the seed
- in the middle when we're performing the analysis
- like the rain that nourishes the crops and
- in the end in the harvest
- because non conceptuality is really easy to achieve all you need is a very large rock,
- just bang right on your head and non conceptuality is there
- but that's a mute inert non-conceptual
- Non-conceptuality needs to be enriched by the conceptual insight that allows you to actually make something of it
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The Middle Way
- using the conceptual to reach a deeper appreciation of the state of non-conceptuality,
- in other words, using dualistic thought and language to reach insights about the nondual
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- Title
- Madhyamaka: Jay Garfield
- Description
- Jay Garfield talks about why Nagarjuna's technique employts reason to undermine itself to achieve peace in a nonconceptual state.
- He humorously points out how its easy to achieve nonconceptual states in many ways, such as a large rock to the head, but that kind of nonconceptual state is not really insightful for penetrating the deep philosophical questions we all have.
- He clarifies why Nagarjuna's process is called the Middle Way,
- it employs (conceptual) analysis to achieve wisdom of the nondual (nonconceptual) state
- Jay Garfield talks about why Nagarjuna's technique employts reason to undermine itself to achieve peace in a nonconceptual state.
- Title
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- Oct 2022
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docdrop.org docdrop.org
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this is not to say that our inner life has some kind of a second grade um existence conventional reality is not 00:25:14 second level reality um because as the guardian and chandra kirti also emphasized we must remember that conventional reality dependent 00:25:26 origination is exactly the same as emptiness which is ultimate reality the only kind of reality anything that we ever encounter is going to have is conventional reality so when i'm talking 00:25:38 here about cognitive illusion i'm not arguing that the existence of our interstates um is illusory i'm arguing that the illusion is that we have immediate access to them as they are and 00:25:51 that their mode of existence um is um intrinsic existence so this allows us to understand the majority analysis of the most fundamental cognitive illusion 00:26:04 of all the illusion of the immediacy of our knowledge of our own minds and the givenness of our own interstates and processes our direct knowledge of them as the kinds of things they are independent of 00:26:18 any concepts that's the illusion that wittgenstein quine and sellers each in there worked so hard in the 20th century to diagnose and to cure but we can put this just as easily and maybe more 00:26:31 easily in the terms of second century indian madhyamaka the fundamental cognitive illusion is to take our mental states to exist intrinsically rather than conventionally and to take our knowledge of them to be 00:26:45 immediate independent of conventions this illusion is pervasive it is instinctive and it is profoundly self-alienating because it obscures the deeply conventional character of our own 00:26:57 existence and of our self-knowledge and this illusion is what according to buddhist philosophers lies at the root of our grasping of our attraction and diversion and hence at the root of the 00:27:09 pervasive suffering of existence
This fundamental illusion of immediacy lay at the root of our ignorance in the world. We mistaken our mental states to exist intrinsically instead of conventionally. We don't think they depend on language, but they do, in a very deep way.
From a Deep Humanity perspective, even our instantly arisen mental states are part of the symbolosphere..mediated by the years of language conditioning of our culture.
!- critical insight of : Buddhist philosophy - we take our mental states to exist intrinsically rather than conventionally - this illusion is pervasive, instinctive and profoundly self-alienating and lay at the root of all suffering Our language symbols are our model through which we interpret reality. We inhabit the symbolosphere but we mistaken it for intrinsic reality.
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- Jul 2022
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docdrop.org docdrop.org
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dalai lama has said i'm in a wonderful public talk um madhyamaka approaches emptiness from the side of the object of knowledge while yoga chara approaches emptiness from the side of the subject i think that's a great way 00:28:26 to see matters and so i'm going to present uh yogachara here as supplementing um yamaka rather than as conflicting with with it and i think that this approach makes good sense of the most important differences between 00:28:39 majamaka and yogachara it shows us how to reconcile the difference as well and the difference is this while majamaca takes emptiness through the emptiness of intrinsic identity or intrinsic existence yogachara takes 00:28:53 emptiness to be the emptiness of subject object duality or the absence of externality to the mind of the object of mind
HH Dalai Lama described the difference between Madhyamaka and Yogacara schools as approaching emptiness from two different sides, from the subject and object respectively.
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