清靜經 Qing Jing Jing - Quiet Calm Weave #15

(long silence accompanied with a wide grin and occasional chuckles)

At least the sentences are now beginning to lend an idea of what 清 is supposed to imply. In English, the "way" being spoken of implies the "emptiness" that arrives during 'the way of turning off conscious analyses'. Therefore, in Qing Jing Jing, 道 merely implies a method-way of quieting the six desires, seven emotions, and three poisons. In Qing Jing Jing, 道 does not refer to 'The Way of Nascent', nor refer to 'Nature's Way'.

If the Qing Jing Jing 'emptiness' is as described, then the act's emotioned tone would be different for everyone, but, generally, it could be said to be absent of conscious analyses of bodily sensory perceptions, while the 'I' observes. The bodily self-tone would also not be given analyses, which leaves the experience to be a state of conscious presence within a silent quiet calm ambience of awareness.

Nevertheless, the observer is still able to sense and to discern the 'empty' person's self-tone. Regardless of the mind and "I" being quiet, the radiant heart tone does not and cannot quieten. The over-all ambient tone, voice tones, body language, and aromas describe whether the 'empty' person acquired 'emptiness' selfishly or if the person acquired his 'emptiness' through quality inner traits. The inner self-experience might be similar in many ways, but the outward manifiestation of the experience is vastly different for everyone.

Therefore, the original guess of 清 implying 'quiet', and 靜 implying 'calm', are close enough. 清 is quiet, super quiet, pervasively silent, with no conscious analyses of anything, of basically just being aware of being present, of being aware of what the eyes see, and of being aware as the "I" itself. 靜 is calmness, there is no analyzed felt input from the sensory perceptions, nor so much as an analysis of any movement inwardly nor outwardly.

In some ways, the 'emptiness' is much like a portion of the dream state in which sensory perceptions are greatly attenuated, except, here, the consciousness remains active as mental analyses enter into the sleep mode.

As the topic of 中 (zhong) 'middle, center' pointed to, a fullness of Buddhist 'emptiness' could be named 'centered', and be placed about mid-way between 'no centeredness' and 'deep centeredness'. Buddhist 'emptiness' is most emphatically not an upper level of 'quiet calm "I" awareness', but at least it is a useful step above the norm for most people.

Individuals of positive ideals and positive choices create positive emotions, of which can then enable states of centeredness and awareness that exceed what is possible from following teachings. The Buddhist 'way' is useful, especially for individuals whose lives are unendurably bad, but the Buddhist way is highly destructive to individuals who already have mental control over their own minds and bodies.

(wide humored grin returns) 'Capable comprehend it person-ist, can teach sage way'. One man's sage, is another man's adolescence. Some adults strive to attain Buddhist 'emptiness', while some newborns consciously and almost effortlessly self-chose the 'emptiness' while self-observing, self-teaching, and self-learning what is possible between the organic mind and the "I".

A public domain translation: "With such purity and stillness, one gradually enters the true Dao. Because one has entered the true Dao, it is deemed “attaining the Dao.” Although it is called “attaining the Dao,” in fact there is nothing acquired. For the purpose of transforming living beings, it is called “attaining the Dao.” Those who can awaken to it are then able to transmit the sagely Dao."