The Name Mvo-p Refers To:

Mental view and orientation

--> Each term itself, its dimension, and in juxtaposition with the others.

physical stance, thru to

--> this is integrated with the others
--> the physical and physico-tactile is important
--> mental awareness is important, and can be 'tactile-translucent' as well
--> the mental and the physical -- and the world-space -- one's ontological-world-space present-moment being-ness of it, is key

philosophy or spirituality or religion

--> the importance of some sort of philosophical common sense, one's own informal philosophical stance, a more formally derived philosophy that is tactile, or spirituality or religion
--> things occur to one that wouldn't otherwise
--> meta-questions may occur to one, or systemic, analytic-feeling perspectives


--> one's perspective is very important
--> shifts or a/b comparisons in perspective can be useful
--> reflection is important, and there is reflection on reflection


--> what does one see, in mind or in the material world, and like senses
--> recognition
--> there are the three nen: sensation -> perception -> synthesis/reason (see Katzuki Sekida)


--> what one puts forth or projects in one's being or anything
--> this is what others might sense then acquire in perception
--> it is dependent, what is perceived by others, on them and your own projection
--> this can be very tranquil, or dynamic; or, both


--> inseparable
--> 'all the above'


--> a religious practice
--> a spiritual practice
--> the actual meaning of the word, plus whatever one does to refine this 'all of the above', or selections from it


--> straight
--> divergent
--> the straight way may seem crooked
--> linear
--> non-linear
--> branches
--> stem
--> flow
--> direction
--> traversal

planet or world or worlds or world-space

--> what is before one
--> what is there
--> neither being nor non-being
--> not an ex-of-nugget, existence (of something), but esostantciente, or surface itself as 'it'
--> Suchness
--> Thusness

universe and the universal

--> just this world
--> the universal and the everyday
--> the dialectice between the universal and the everyday:
    --> (4-way)
    --> the universal as universal
    --> the everyday as everyday
    --> the universal informing and illuminating the everyday
    --> the everyday pointing to and drawing from the universal


--> space is key to the material world as well as any thoughts or perception
--> Nagarjuna writes that if one does not study space, one is not aware of it and its significance
--> space allows gesture, contemplation, action, and reflection
--> ma is Japanese for the space between, or the interstitial


--> wisdom
--> diffentiation fact of integrated, nondual intellect, and the integration of this and love or compassion or attention
--> real insight


--> Sanskrit for dependent arising
--> where this arises, that arises; where this does not arise, that does not arise; where this arises, that does not arise; where this does not arise, that arises
--> the total dependent nature of A on B (the tree is planted in the yard, not where the house is; the house is where it is -- that is where someone wanted it)
--> likewise for the entire planet and galaxy after galaxy
--> where the sun is or a star, a planet can be; a planet orbits a star


Dogen writes, "There is nothing, not a single moment nor a single dharma, that is not part of life.  There is nothing, not a single matter nor a single state of mind, that is not part of life."

– Shobogenzo, by Dogen, translated by Nishijima and Cross, the essay Zenki (“All Functions”).  Dogen (1200-1253) was a Japanese Zen Master and the founder of Japanese Soto Zen.

And, with respect to prajna (Sanskrit for "real wisdom" or "intuitive reflection"), bow to Dogen: for his essay on the Heart Sutra in Shobogenzo (the essay Maka-Hannya-Haramitsu) and the various ways he looks at prajna, in that essay.  Tractable, traceable-untraceable material.  It is through the study and initial practice with Rinzai Zen that I’ve been able to step to the stage of to appreciate, work with, and penetrate Dogen’s Soto Zen.

Again, here I'm relying on the version of Shobogenzo translated by Nishijima and Cross, zazen, and the everyday.

The Domains Of Life

In my terms set, 'the domains of life' refers to six categories: the mental, the existential, the social, the societal, the experiential, and the physical.

Each of these terms is important; and each is interconnected and interdependent with the other; this seems to be a universal fact of the human, and perhaps all sentient beings. Additionally, there are 'the various key categories': the philosophical, the religious, the spiritual, the everyday, the relational, and theory-praxis-thought-applied. Then there is the dialectic between the universal and the everyday.

Each of these is key to my set of ideas here, and integrated, and with differentiation, they become strong, adept tools for inquiry, if one can see in to them in this way.

Mvo-p Also Refers To:

This idea and reality-description within a thesis of mine.  I plan to take it further.

I have moved my Mvo: 2019 Thesis, that I first published elsewhere, to this site.  Each of the above can be seen, within that thesis, to apply to the domains of life (my term): the mental, the existential, the social, the societal, the experiential, and the physical – part of the 'all of the above' that I indicate as so key, in that thesis.

I plan this website to go beyond the thesis, however, to paint a picture for the individual and friends about what the domains of life can look like.

Each of the above mvo-p's can be a noumenon (a 'thing of reason'), can be seen as interconnected with the others, and dimensioned out.  One should see if there is reality to each of these and their interconnected, dimensional nature.

This is meant to provide insight and functional awareness, for any individual who assesses it on its merits and can benefit.

The Mvo-p Idea

I derived the mvo-p idea from my own experiential-observational, insight, and perception.  It is very much informed by my own interpretation and realization of Zen, my several influences, this world, the world-space we might see, and the everyday.  Each individual may be able to bring his or her own perspective and insights to this – and that’s what is also meant.




View a pdf of some of the above:

Mvo-p: The Basic Framework


Copyright 2017-2020 Kevin A. Sensenig.