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• W2783174099 abstract "I. Theory and Practice of Meditation--by Wayne-Daniel Berard Theory The traditional Western approach to education, including writing process, is based upon Aristotle's Physics and on few extant pieces of his Education. It is an approach characterized by following: * Viewer and subject are two different, entirely distinct entities. * Therefore, task is to observe reality before him or her, dissect it, analyze its component parts, and (for a writer) explain conclusions or judgments he or she has come to as a result of process. Eastern philosophy, such as (though not entirely relying on) Hindu Vedas, teachings of Buddha, Lao Tzu, and others maintains that: * There is only one reality, to which subject and both belong. Subsequently, and subject are one. Separateness is, therefore, an illusion of senses; differentiation is a matter only of parts of a whole, rather than actual individuation. The viewer's task is to step back from that illusion, to be still and allow an experience of his or her oneness with all things to occur. As is no real distinction between and all, no this or that, more viewer knows him or herself, more access he or she has to else (including writing process). From awareness, viewer can create work with authenticity of experience regarding subject at hand. According to Western approach, reality is dualistic; self and rest of reality are largely foreign to each other. Understanding is a struggle in approach; subject must be cracked open in order to gain knowledge of and insight into it. This adversarial approach to learning, taking subject as enemy to be conquered and tamed, facilitates creation of negative self-image; more difficulty one has with school, weaker and more inadequate one feels as conqueror and as a person (this is particularly true of male students). The Eastern approach differs greatly. A famous Zen dictum is No two, but one; reality is a oneness rather than a dualism or multiplicity. Wolfgang Kopp, successor to great Zen Master Soji Enku Roshi, describes central concept of Zen as the teaching of mutual penetration of all things, teaching of fundamental oneness and sameness of all being (1). He further illustrates through use of a classic analogy from Avatama Sutra known as Indra's Pearl Net: The sutra says that a great pearl net hangs high up in heavens above palace of god Indra. All pearls in net are strung in such a way that each pearl contains all others and at same time mirrors, through reflection of light, entire cosmos with everything in it. Every thing is an all-encompassing totality in which all is contained. Everything is an absolute here and now. (2) Accordingly any person, any student, any teacher, as one of Indra's pearls, contains totality of real in his or her own person. There is, therefore, no question of obtaining knowledge or skills; we each already possess most direct experience of all things, an innate knowledge needing only to be accessed and utilized. We already are skills we need--to learn, to write, to succeed. If all things are self, there is nothing to seek! There is no space in which things are separate from each other, and is no time when something is not yet or no longer is. (3) Neither can be failure, as implies a dualism (one fails at something). There is no outside subject to be conquered, no foreignness. One needs only increased awareness and a willingness to allow oneness of subject, learner and task to emerge. This awareness is largely gained through use of meditation, which can also be used as a teaching and learning tool. In Western model, conclusions to which academic work and writing in particular lead one are meant to result in judgments about subject, to decisions as to what is right or wrong, better or worse, preferable or to be avoided. …" @default.
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• W2783174099 date "2009-01-01" @default.
• W2783174099 modified "2023-09-26" @default.
• W2783174099 title "Meditation as Teaching and Learning Tool: Theory, Practice, and Testimony" @default.
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