Be a centaur, not a horseman and horse
"The Supreme Doctrine" by Hubert Benoit is a book that you keep re-reading, because every time you pick it up, fresh insights pop out of a pages. I've highlighted so most of it, in several opposite colors, that now a words often have been shaded in yellow as well as green.
This sunrise you re-perused The Horseman as well as a Horse chapter.
The simple idea is that you usually consider that "I" am a equine soldier (thoughts, will, mind, soul, spirit) who needs to keep carry out of my equine (body, desires, actions, lower self, emotions).
The belief in this biparite composition expresses itself in all sorts of common sayings: 'I am master of "myself"', 'I cannot prevent myself from...', 'I am pleased with myself', 'I am annoyed with myself', etc....
...The blunder of a dualistic source does not lie in a discrimination in between dual aspects of us -- for there have been in truth dual aspects -- yet in considering that these dual aspects have been dual opposite entities, of whom one, for example, might be perishable while a alternative is eternal.
Benoit's Zen analysis of this incident creates psychological sense. Well, it should, as he was a practicing psychoanalyst. He says that a supplement never guides a transformation of a equine while this transformation is taking place.
Meaning, insofar as you assimilate what he is removing during (Benoit is not regularly transparent clear), any of us is a singular being who becomes widely separated in to dual through a capacity to reflect on a actions -- both middle as well as outer.
At a impulse during that a supplement is awakened (and during that a courtesy that animates him cannot be on a horse), he sees, interjection to memory, how a equine has functioned a impulse before as well as evaluates this functioning in relation to a ideal normal that he is able to conceive.
This judgement, favourable or unfavourable, constitutes an image, affirming ! or negat ing, that flatters or wounds a equine in his need of affirmation. Thereafter, when a courtesy comes behind to a horse, his functioning will be affected by this judgement, by a toy or a blow that it constituted; a equine preserves a mental recall of it marked in him as a conditioning factor of his reflexes.
This is a pretty crazy state of affairs.
Here you am, perplexing to carry out me. Here you am, perplexing to have myself handle in a certain way. But I'm not dual people, I'm really usually me! (And maybe not even that a singular entity, yet this is a opposite subject.)
What's a approach out? Benoit says that a single after another precision can't be a idealisation goal, because this is a problem, not a solution. There's a refinement here, though...
But this advice is tough to assimilate in a right way. If you see in it a defamation of precision you am mistaken, for this defamation does not giveaway me from evaluation; it usually formula in an inversion of training.
In this fake bargain you would sight myself to sight myself no longer, that would change nothing; you would be believing, without evading from my error, in a efficiency for realisation of a counter-training that would still be a training.
Zen tells us not to lay a finger on life: 'Leave things as they might be.' It is not for me to modify directly my day to day of precision myself.
So how it is probable to stop being an concerned widely separated self, a equine soldier as well as equine regularly during odds with any alternative to a little extent, as well as suffer a silken simplicity of being a centaur?
(Traditionally centaurs have a male human aspect, yet you find this talented rendering more attractive.)
It happens naturally. This is how churchlessness evolves out of religiosity: you try various sorts of devout disciplines, ! find tha t they fail to broach a betrothed goods, as well as reach a passed end.
Which, it turns out, is just a place you want to be.
The consciousness of regularly carrying been giveaway appears in us when you have tired all a attempts, all a training, that you believe might be able of liberating us.
If a disciplines could not be 'paths' ensuing in satori, that does not meant that they might not be paths to be followed; they have been paths heading to blind-alleys, all heading to a unique as well as idealisation blind-alley; yet they have been to be followed just because satori cannot be obtained unless you have come up against a finish of this last blind-alley.
They have been to be followed with a fanciful bargain that they lead nowhere, so that knowledge might renovate this fanciful bargain in to total understanding, in to this transparent prophesy that is a arrival in a blind-alley as well as that lays us open to satori.
...Little does it make a difference to me in being that my equine is schooled to be a 'saint' or a yogi with fantastic powers, or to knowledge middle states felt as transcendent; my true nature is not there, it consists in no longer being alternative than a singular with my horse; afterwards a smallest gesture of my life, however apparently banal a singular might suspect it, will participate in Reality.
