solved: What does this paragraph means into details? importunate demands,…

  

What does this paragraph means into details? importunate demands,… What does this paragraph means into details?importunate demands, then release from such egocentric distortions will come through progressively decreasing our lenses’ curve—reducing their bulge. The logical terminus of this would then be clear glass. Through this glass we would be able to see things objectively, as they are in themselves in their own right. This clear glass, which for purposes of vision is equivalent to no glass at all, is our sacred unconscious. it is helpful to think of it as an absence because, like window glass, it functions best when it calls no attention to itself. But it is precisely its absence that makes the world available to us: “the less there is of self, the more there is of Self,” as Eckhart put the matter. From clear glass we have moved to no glass—the removal of everything that might separate subject from object, self from world. Zennists use the image of the Great Round Mirror. When the three poisons are removed from it, it reflects the world just as it is.to claim that human consciousness can move permanently into this condition may be going too far, but advances along the asymptotic curve that slopes in its direction are clearly perceptible. When our aversion lens is powerful, bulging toward the limits of a semicircle, we like very little that comes our way. The same holds, of course, for our desire lens which is only the convex side of our aversion’s concave: the more these bend our evaluations toward our own self-interests, the less we are able to appreciate things in their own right. Blake’s formulation of the alternative to this self-centered outlook has become classic. “if the doors of perception were cleansed everything would appear to man as it is, infinite. “The fully realized human being is one whose doors of perception have been cleansed. and these doors, which up to this point i have referred to as windows, i am here envisioning as successive layers of our unconscious minds. Those that are near the surface vary from person to person for they are deposited by our idiosyncratic childhood experiences. at some level, though, we encounter the three poisons (once again, desire, aversion, and ignorance) that are common to mankind and perhaps in some degree essential for our human functioning. But the deepest layer, we have seen, is really a no-layer, for being a glass door ajar, or a mirror that discloses things other than itself, it isn’t there. Even if it were there, in what sense could we call it ours? For when we look toward it we see simply—world. This opening out onto the world’s infinity is one good reason for calling this deepest stratum of the human unconscious sacred, for surely holiness has some-thing to do with the whole. But the concreteness of Blake’s formulation is instructive. He doesn’t tell us that a cleansed perception discloses the infinite per se. it finds it in the things at hand, in keeping with those Buddhist stories which tell us that the most sacred scriptures are its unwritten pages—an old pine tree gnarled by wind and weather or a skein of geese flying across the autumn sky.  Arts & HumanitiesPhilosophy PHILOSOPHY 348

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