By John Danvers
Via an research of many various examples, Danvers articulates a brand new mind set approximately mysticism and scepticism, now not as contrary poles of the philosophical spectrum, yet as fields of enquiry with overlapping goals and techniques. triggered by means of a deep feel of ask yourself at being alive, many mystics and sceptics, just like the Buddha, perform disciplines of doubt which will turn into freed from attachment to fastened appearances, essences and viewpoints, and in doing so that they locate peace and equanimity. They improve methods of dwelling with impermanence and the unforeseen via letting pass of adherence to dogmatic ideals and by means of postponing judgement. In universal with many artists and poets they act as brokers of uncertainty, actively demanding the workouts and conduct of day by day proposal and behavior which will show tips to hold a feeling of stability and spontaneity in the middle of life's problems. issues explored comprise: being and self as method; mysticism and language; scepticism and dogmatism; Buddhism, interdependence and vacancy; Daoism and impermanence; dialectics of doubt in paintings and poetry. Written in a full of life and available sort, followed by means of drawings and images by means of the writer, this quantity is aimed toward students, artists, lecturers, and someone drawn to philosophy, faith, paintings, poetry and methods of being.
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Additional resources for Agents of Uncertainty: Mysticism, Scepticism, Buddhism, Art and Poetry (Consciousness, Literature and the Arts, Volume 31)
This repeated word is not a thought, argument or supplication addressed to God, but a simple device with which to “suppress all thought under the cloud of forgetting”. (ibid) This disciplined attention, focusing on the chosen word, is needed to enable us not to “feed” on the distractions of thoughts, which maintain and manifest the conditional self, however pure of heart or spiritual these thoughts may seem. It is only when we “forget” the self and its images, arguments, rational thoughts and desires that we can enter and pass through the “cloud of unknowing”, that we can blindly grope “for the naked being of God”.
Ibid: 204) To sit in zazen is to be present, in the deepest and fullest sense of the words. To be present, is not to seek enlightenment or to chase after some special state of mind, instead it is to be enlightened, to be the Buddha (the enlightened one). To paraphrase Dogen: to search for enlightenment is to postpone enlightenment; to realise enlightenment is to be present to this moment – to wake-up to the actual, to what is. Mysticism 49 In doing so and without intending to, we are, like the sceptic and the mystic, free from the domination of linguistic categories, including names and numbers.
Ibid: 203) According to Turner, “the transcendent, unoriginate and infinite God who is one with silence, who is silence, chooses to break that silence by speaking”. (ibid) This act can lead us to ask many questions, for instance: if God is silence, infinite, boundless and indivisible, what happens when He speaks, when he utters the divine “Word” and graces human beings and other creatures with speech, signs and gestures? Is the silence broken? If so, what has happened to God? Is God now a silence that somehow contains sound, or is God no longer infinite and boundless – a God bounded in the act of gracing creatures with speech?