However, it was clear when I began studying Zen that in my existing mindfulness practice I was running straight into phenomena highly salient to Buddhism: the impermanence of things, including the complex and fluid nature of “the self,” my attachments, and also how suffering or lack of satisfaction was rooted in attachments. Ultimately, I saw that “the self” that I thought was here is a fiction. In fact, there is no “me” at the center of my life; indeed, there is no “me” and there is no “center.” We can use these words of course, but in fact there’s just life happening, and there’s really not even that.
http://michaelsudduth.com/helen-de-cruz-interview-at-prosblogion/
So who is the "I" that studies this nonexistent self? Michael must assume a viewpoint which his conclusion denies. A self-conscious nonentity. An observer who simultaneously examines and denies his own reflection. He can't really be seeing himself in the mirror-for there is no self!
Take it from me–there is no me!
What could be more impartial? Even when he's talking about himself, he's not speaking on his own behalf! :)
ReplyDeleteHe's a fool.
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