L’INDIFFERENCE D’OISEAUX / THE INDIFFERENCE OF BIRDS VIII

l'indifférence d'oiseaux

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The hope that is not-hope is that hope that is an unmediated expression of life itself. And though we have followed Zhuangzi in making a logical argument for how we can understand the dynamics of the simultaneous generation of the opposites hope and despair and thereby unite and transcend them, we must also now follow him in his appeal for a pre- and post-cognitive re-integration with the life experience itself. The reasoning mind is a wonderful thing and we make the best use of it when we discover its limits and continue on to where it cannot go.
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This is where we become mystics. This is where we “let our mind spring to life from its rootedness in the unthinking parts of ourselves” (Zhuangzi 23; Ziporyn). Our mysticism, in this instance, is inward, a re-integration with our mysterious selves. We let ourselves happen. We become that happening. And we let the hope and trust that is that happening flourish without mediation as an expression of what it is for us to be.
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This is the heart of spontaneity. Daoist spontaneity is the experience of allowing ourselves to happen without the mediation of the cognitive mind. Thus our hope neither has nor requires a reason to be. It simply is. Rooted in Mystery, it depends on nothing in particular.
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All things are self-so, spontaneously and mysteriously arising. Even our dysfunctionality is spontaneously so. Even our non-spontaneity is spontaneously so. We affirm it all. Yet the very facility that enables our dysfunction, our bondage to cognition and its many discriminations, similarly allows a spontaneity that is spontaneously so. This is to harmonize with life as it most essentially is.

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