That which we will…, and that which we intend to do and that wherewithal we are occupied:–this becomes an object for the persistance of consciousness. The object being there, there comes to be a station of consciousness. Consciousness being stationed and growing, rebirth of renewed existance takes place in the future, and here from birth, decay, and death, grief, lamenting, suffering, sorrow, and despair come to pass. Such is the uprising of this mass of ill.
I was dancing a little bit tonight to a pair of guitar players at an event, and for me something seemed to flow as I accepted the ability of the cranial-sacral rhythm at my place of mind to open the cranial-sacral rhythm elsewhere in my body. Sometimes our unconscious arranges for consciousness to take place at precisely the location necessary to impact a stretch and open the exit of nerves from the sacrum, spinal column, or skull; I would say that’s exactly what happened when you bent over to pick up that shoe. It wasn’t just the bending; it was the impact of consciousness at a particular place with regard to your mind and body that added just a tiny bit of movement to the cranial-sacral rhythm where it was already moving well, opening the movement where it was not.
I’m interested that Gautama the Buddha advocated for mindfulness or “remembrance” associated with four fields as the way to be a lamp onto oneself (no mention of precepts here, although I know it appears elsewhere). He stated that his own practice before and after enlightenment was such remembrance, in conjunction with inhalation or exhalation. The critical piece of his practice, the comprehension of the long inhalation as long, the short inhalation as short, the long exhalation as long, and the short exhalation as short is seldom mentioned when meditation is taught in Soto Buddhist temples. Perhaps that’s because of Dogen’s teacher Tiantong (Rujing), who said that since the breath came from “no place” to the tan-tien, it was neither long nor short.