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| '''Kensho''', literally "seeing the nature", is an experience described in the context of ]. The term is often used to denote an initial awakening experience, seeing one's ], that can be enlarged and clarified through further practice in daily life. | '''Kensho''', literally "seeing the nature", is an experience described in the context of ]. The term is often used to denote an initial awakening experience, seeing one's ], that can be enlarged and clarified through further practice in daily life. | ||
| The Kensho experience: one is experiencing the illusionary nature of the separate self. I attempt to clarify this: Because of the nature of the mind, any perception seems to involve a perceived object, the process of perception, and a perceiving subject. For example, 'I see you' you - the perceived object, see - the process of perception, I - the perceiving subject, that appears to be separate from the perceived objects. This feeling of separation and the resulting desire to overcome it, is the source of much mental suffering. Trying to find the I, the perceiving subject, through introspection, because this process of perceiving is centered in the brain, leeds to the realisation that the I, the subject, is completely dependent on the process of perception or thinking in general.(This includes thinking processes |
The Kensho experience: one is experiencing the illusionary nature of the separate self. I attempt to clarify this: Because of the nature of the mind, any perception seems to involve a perceived object, the process of perception, and a perceiving subject. For example, 'I see you' you - the perceived object, see - the process of perception, I - the perceiving subject, that appears to be separate from the perceived objects. This feeling of separation and the resulting desire to overcome it, is the source of much mental suffering. Trying to find the I, the perceiving subject, through introspection, because this process of perceiving is centered in the brain, leeds to the realisation that the I, the subject, is completely dependent on the process of perception or thinking in general.(This includes thinking processes that are perception of emotions). A thinking process is needed to bring forth a sense of self, the "I". | ||
| Working towards this realisation is usually a lengthy process of meditation and introspection under guidance of a Zen or other Buddhist teacher. The method is known as: 'Who am I', since it is this question that guides the enquiry into |
Working towards this realisation is usually a lengthy process of meditation and introspection under guidance of a Zen or other Buddhist teacher. The method is known as: 'Who am I', since it is this question that guides the enquiry into one's true nature. The intellectual realisation that there is no 'I' that is doing the thinking, but rather the thinking process brings forth the illusion of an 'I', doesn't guarantee it, but seems to be a (necessary?)stage before the experience of Kensho, seeing(experiencing is a better word, indicating that this is not an intellectual process) one's true or Buddha nature. Having such an experience enables one to see clearly how this illusion of the separate self is created over and over by the thinking, without becoming attached to being it. This is the above mentioned further practice in daily life, a mindfulness of the nature of 'I', 'self', 'ego', 'mind', and an awakeness to the true nature of existence, that includes, of course, the phenomenon of an illusionary separate self, without which no reflection on nature, existence or reality would be possible. | ||
| For a personal account or to contact the author: | For a personal account or to contact the author: | ||
Revision as of 00:24, 17 March 2004
Kensho, literally "seeing the nature", is an experience described in the context of Zen Buddhism. The term is often used to denote an initial awakening experience, seeing one's True or Buddha Nature, that can be enlarged and clarified through further practice in daily life.
The Kensho experience: one is experiencing the illusionary nature of the separate self. I attempt to clarify this: Because of the nature of the mind, any perception seems to involve a perceived object, the process of perception, and a perceiving subject. For example, 'I see you' you - the perceived object, see - the process of perception, I - the perceiving subject, that appears to be separate from the perceived objects. This feeling of separation and the resulting desire to overcome it, is the source of much mental suffering. Trying to find the I, the perceiving subject, through introspection, because this process of perceiving is centered in the brain, leeds to the realisation that the I, the subject, is completely dependent on the process of perception or thinking in general.(This includes thinking processes that are perception of emotions). A thinking process is needed to bring forth a sense of self, the "I". Working towards this realisation is usually a lengthy process of meditation and introspection under guidance of a Zen or other Buddhist teacher. The method is known as: 'Who am I', since it is this question that guides the enquiry into one's true nature. The intellectual realisation that there is no 'I' that is doing the thinking, but rather the thinking process brings forth the illusion of an 'I', doesn't guarantee it, but seems to be a (necessary?)stage before the experience of Kensho, seeing(experiencing is a better word, indicating that this is not an intellectual process) one's true or Buddha nature. Having such an experience enables one to see clearly how this illusion of the separate self is created over and over by the thinking, without becoming attached to being it. This is the above mentioned further practice in daily life, a mindfulness of the nature of 'I', 'self', 'ego', 'mind', and an awakeness to the true nature of existence, that includes, of course, the phenomenon of an illusionary separate self, without which no reflection on nature, existence or reality would be possible. For a personal account or to contact the author: