Heesht – The Way of the Peasant

From the Saroeso library

The Way of the Peasant

Starts with a dreamy child who is fascinated by the agility of ants and watches dreamily the movement of the grass as the wind blows or rain falls on water, making a mirror of a still pool, reflecting the unseen.  Heesht watches and follows with interest the autumn flocks of birds as they patrol in their thousands.  Heesht’s interest is not diverted by the singular movement but surveys the all as one.  It does not shift, it is not captured by one thing or another.  It is as though the spiders web of captivity of interest does not exist.  The butterfly of thought is not caught in the web of why, where or how.  Heesht follows the moment and rides the continuously changing reflections.  Heesht sees the rising and falling of clouds of insects in the air and is held by the web of movement’s interest. It follows the rising and falling of the smoke from the fire as it tells its tale and watches the snow and the sleet following the wind and the weather.  Heesht listens to the bells of the sheep ringing in the hills and sees the slow rising and falling of the hills and valleys and the swelling and shrinking of water in the tides on the seashore.  It sees the circling of the lights around the northern or southern star and the paths followed by the sun and the moon in their travels around the sky.

To recognise a budding shaman on its growing is the main task of a shaman.  Heesht shows itself at a very early age and can be spoilt at this age. The faculty must be nurtured at an age when it is assumed the child has few chances to act on its own. All grown ups can remember the unnerving gaze of a young child: it just looks at you, not judging, with the result that you judge yourself, and this ends with you liking yourself or otherwise. It triggers off your own mirror in effect, and you see yourself through its eyes. You must look for the child with this faculty and the ability to sustain its state for longer than 100 breaths.  Timing is essential in detection of the budding Heesht, then further tests: does the child appear to see entities not physically present?   One danger is mistaken kindness – one must not pity the child, but one must feel what it feels.  Does Heesht like clouds, insects, birds or animals?  Does it spend its time in high places watching them; is it fascinated by flowing water, thunder, lightning or the stars in the sky?  Is dusk or dawn interesting to it?  Mistaken attempts to attract its interest must be resisted – you remember what happened to you when you were enjoying a scene, and the other person said ‘Did you see…’ that bird? or that sight? or that beautiful experience?

Isiladia	Pure reflection	field		equanimity     mugagabe/ mugaezin	ignorance / wisdom	1
Adi aldatua	abstract attention	force	reverie		volitional formations	2
Aldamena	scattered attention	flow	hidden agenda	progenitive	consciousness	3
Liluradurako	attracted attention	form	field		mest* Nama-rupa	4
					Energy mind
Atzemana	Captured attention		force		mind base	5
Euskora	Held attention		flow		contact	6
Galdegai egina	focussing attention	field	form		feeling	7
Ezarria	Imposed attention	force		agenda decision	craving	8
				time
Izatea	identified attention	flow			clinging	9
Antzemena	recognised attention	form	field		becoming	10
Etiketa	labelled attention		force		birth	11
Gainezkoa	redundant attention		flow		death	12
Aztarna	remnant		form

Ikusia – sight
Soinua – sound
Dasta – Taste
Ukimena – touch
Suma – smell
Ahalegina – effort
orabidea – orientation

*mest = mass, energy, space, time

The basque words above are open to change –  we are not sure if we have the right ones – in fact the whole document is open to change and additions are welcomed.

Seven Outer Senses and Seven Inner Senses?

The seven outer senses enable us to look to outer space at creation.
The seven inner senses enable us to look to inner space at the creator.

We are familiar with the operation of some of the outward-facing senses more than others? Does our experience show that when we are looking inward there are a different set of inner senses and inner sense doors operating? The following is an attempt to explore the operation of both inner and outer senses.

The diagram below is a model of the senses – physical sense doors and the mind counterparts:

Propiception (or ‘proprioception’) is the sense that enables you to know where you are and is not the same as the sense of balance.

The above diagram can operate on very different scales – large scale, moment-to-moment – and shows creation depending upon two processes.

The clockwise process arises as a result of will to be at either the universal or the individual level. The anticlockwise process arises from the inherent tendency of passing away to be followed by arising (persistence/replication) and hence organisation. This can be considered as Mind.

The third element necessary to prevent a mechanical universe is randomicity. The interactions of the first two processes in themselves can generate unpredictable results at the smaller end of the scale. An example would be genetic mutation. Also the play between each individually created universe/ person and every other ‘oneness’ produces randomicity.

Weakening the links in the chain of causation and maximising oneness/ uniqueness i.e. turning away from will and ignorance to unity increases randomicity.This is what is more mundanely thought of as decreasing identification. Why is the mind 7-based?

We may consider the All as the totality of impressions and the One – the universe /individual as the processor of them.

External impressions are derived in a process able form from the body. An individual body itself is selective according to its type and the maturity of its sense organs. They are processed by mindbase. The interaction of mind and body sets up an intermediary processor me /ego which increase selectivity.

Internal impressions are derived from the initial clockwise process which is used to set up the means of comparison (mindbase). Once formed, it is both maintained by and is selective (on the basis of its own structure) towards new impressions it receives.

We can see that impressions, both external and internal, are used to construct processors which in turn modify and select future impressions. Mindbase and ego feedback to body and modify it (see the way your face reflects your experience). Mind enables the experience of time/space and deeper to be organised.

Looking either outwards to the creation (material elements) or inwards to the creator (primordial elements) increases the range of impressions received which alter the established processors. Body and psyche can be changed through the agency of the ego and mindbase processors i.e. they in turn become a source of impressions.

 

Why observe? Observation opens up input from the outer world.

Why meditate? Meditation opens up the mind door.
Both provide food for growth and change.

 

The origin of form is 7-fold: ●  ●  ●   ●●  ●●  ●●   ●●●
Why is mind 7-based?