Dasein

Carpenter.

We've also talked about maybe doing that Grave of the Fireflies animation that'll make you cry and Akira, which Dasein saw the other night in the theater.

They were in the same theater.

It's supposed to be amazing.

Well, that was cool.

Pretty weird.

I came back from the wedding and I watched The Three Musketeers, the 1993 movie that I told our little group chat with Matt and Mark and Dasein that I would watch.

And it was fantastic, you guys.

As Nishitani has been describing at the Mahayana, teaching is fundamentally always drawing our attention to this essential non-identity at the home ground of everything, such that it can be itself by virtue of not being itself in its very essence.

So what was the monk's sin, if we can put it into those terms? Is he not drawing our attention to the understanding that awaits us on the other side of liberation, on the nearest side, on the standpoint of sunyata? Nishitani writes in Religion and Nothingness, quote, "...the world of karma is a world where each individual is determined by its ties and causal kinship." within an endless world nexus and yet each instance of individual existence and behavior as well as each of their time arises as something totally new possessed of freedom and creativity and so it's paradoxical but the truth is that it's both our being our dasein is absolutely determined by causal ties and yet we're absolutely free in every moment so it's both and it's neither Our being in time, our Dasein, is established by the very fact of our doings.

Remember, karma means action or doing.

It is karmic activity creating a hitherto non-existent being, as Nishitani puts it.

Rather, these vows are all inseparable.

They're all part of the same unlimited task.

He says that what emerges here on the field of emptiness is, is Dasein in its original countenance.

This Dasein of our original countenance cannot do otherwise than express the essential nature of its task.

Once we start understanding our embodied experience through ritualistic practice, no matter what that looks like, magic, mysticism and whatnot, that is when we start to finally be able to be... be in the world, which we're always are.

But Heidegger uses the term Dasein, being in the world.

And what I find fascinating about what you're saying is that we never, we don't ever actually remember not being here is something that Heidegger talks about.

And he uses the term thrownness.

He read German as well as Dutch.

And he was also an analysand of the great Dasein's analyst Medard Boss, and was a student of Boss.

And I was in supervision, in a small supervision group with Dreher Kruger from about 1982 for the next six years or so.

Anyway, in one of those early supervision groups, a chap presented a case and after a while Dreyer said, okay, that's enough.

As Nishitani has been describing it, the Mahayana teaching is fundamentally always drawing our attention to this essential non-identity at the home ground of everything, such that it can be itself by virtue of not being itself in its very essence.

So what was the monk's sin, if we can put it into those terms? Is he not drawing our attention to the understanding that awaits us on the other side of liberation, on the nearest side, on the standpoint of sunyata? Nishitani writes in Religion and Nothingness, quote, "...the world of karma is a world where each individual is determined by its ties and causal kinship." within an endless world nexus and yet each instance of individual existence and behavior as well as each of their time arises as something totally new possessed of freedom and creativity end quote and so it's paradoxical but the truth is that it's both our being our Dasein is absolutely determined by causal ties and yet we're absolutely free in every moment so it's both and it's neither Our being in time, our Dasein, is established by the very fact of our doings.

Remember, karma means action or doing.

Quote, it is karmic activity creating a hitherto non-existent being.

Rather, in the same way that fire does not burn itself, water doesn't make itself wet, the eye does not see itself, as we talked about near the end of the previous episode, the self, in and of itself, is not itself.

It's only a self in relation to other things, in pratityasa mudpada, in the web of causes and conditions.

In the being whose Dasein is a doing, is defined by a doing, whose existence becomes a being unto death through doing, through ceaseless action, as Nishitani says, without intermission, generating karma, which always brings the self back to itself.

But the ground that the self stands on is emptiness.

And in that he used two phrases.

The first is Dasein, which means being there or what it is to be us here.

And Mitzein, that simply means being with.

So I hope that helps and I hope you enjoy this episode.

I don't know what to say about that.

I guess I feel with history, it's a pretty different question than, is a cat Dasein? Because I guess I would say like, you know, we hear about the Cherokees and the Cherokees had a story that, you know, a couple of generations before you guys showed up, we were ruled by a cast of priests and we didn't like that and we killed them

all.

And it sounds to me like they're humans, that's their history.

about it of course because the cherokees get into the history of

Well, right.

I mean, but the parallel with the, you know, who's Dasein is very close because in Being and Time, he says Dasein is the entity for whom its being is a question or an issue.

Right.

Yeah.

But this is why in Being and Time, Heidegger identified the fundamental ontological structure of Dasein or human existent- existence in general as care, Sorge.

Mm-hmm.

Care or concern.