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.Tozan told his teacher Isan what hehad heard:A monk had asked,  What is the Mind of the ancient Buddhas?Echu replied,  Fences and walls, tiles and pebbles.The monk commented,  But are not fences, walls, tiles and pebbles non-sentient things?Echu answered that they were.The monk asked,  Do they comprehend what teaching the Dharma is?Echu said,  They constantly teach, vigorously teach, ceaselessly and withoutrest..After some further dialogue, Echu said,  Surely you have seen in theAvatamsaka Scripture the passage,  Worlds teach, sentient things teach, and allthings of the past, present, and future teach. When Tozan had finished the whole account, Isan said, I have IT here with me too, only it is rare to encounter a REAL PERSON.Tozan respectfully asked,  Since I am not yet clear about the matter, wouldyou please instruct me?Isan raised up his fountain scepter and asked,  Do you understand?Tozan replied,  No, I don t.Please explain.Isan replied,  Speech born of father and mother will never explain IT foryou.-- I can t explain it to you in words.WordsJust to depict it in literary form is to relegate it to defilement.Ultimately it does not apprehend anything, because its speech is not yet correct.Although it is not fabricated, it is not without speech.Every encounter with ordinary life brings us the teaching of thusness, but we cannot depictthis teaching in words without  relegating it to defilement. Words let us express ourselves toourselves and to others, but they also let us deceive ourselves and confuse others.Words alonecannot convey experience, because the word is not the experience it points to.Words are onlypointers.As one Zen teacher said,  Words can describe things, but they are not truth itself. 101Inpsychotherapy, we say the map is not the territory; in Zen we distinguish between the fingerpointing at the moon and the moon itself.Part of a therapist s job is helping clients point out their experience and talk about their lives;an equally important part of the job is helping clients learn how to become silent and still.Sometimes there are so many words in our heads we and our clients can t hear ourselves, letalone hear or express IT.It s not just words which are noisy: we express ourselves through bodygestures, facial expressions, songs and sculptures, dramas and drawings.All of these expressionsare potentially wonderful, but sometimes we need to go beyond them by returning to silence.102Finding a silent space of wonder beyond speech and thought is essential, since we getensnared in thoughts and words and mistake them for our reality.Words set up a basic division:when you point at something, you separate yourself from the thing you re pointing at.However,when we go back to a place where speech is not  correct, we do not apprehend any thing; westop trying to grasp our experience as an object and become one with the experience itself.Silence makes listening possible, and listening is, of course, crucial to psychotherapy.Whenwe are able to really listen to our clients, our clients start to hear themselves through our hearingthem.When one stream meets another, both become deeper.Unless we are familiar with thequiet, still place where flowing streams spring from, though, it may be hard to know how to findwater.Part of both Zen and psychotherapy is slowing things down enough so we can stop, listen,and make a fresh start. Hypnosis, progressive muscle relaxation, breathing and imagery techniquesall help clients learn how to go to a place beyond words and movement, to relaxenough so they can listen to their lives.In addition, I sometimes like to suggest toclients that as they relax and focus within, they can notice a particular musclethey usually don t pay much attention to: the big, thick muscle within their head-- their tongue [ Pobierz całość w formacie PDF ]

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