classes ::: subject,
children ::: Buddhism (books)
branches ::: Buddhism, Tibetan Buddhism

Instances, Classes, See Also, Object in Names
Definitions, . Quotes . - . Chapters .


  Tibetan ::: Tibetan Buddhism is a form of Mahayana Buddhism stemming from the latest stages of Indian Buddhism (and so is also part of the tantric Vajrayana tradition). It thus preserves "the Tantric status quo of eighth-century India."[1] However, it also includes native Tibetan developments and practices. In the pre-modern era, Tibetan Buddhism spread outside of Tibet primarily due to the influence of the Mongol Yuan dynasty (12711368), founded by Kublai Khan, which ruled China, Mongolia and parts of Siberia. In the modern era, it has spread outside of Asia due to the efforts of the Tibetan diaspora.
  Apart from classical Mahayana Buddhist practices like the six perfections, Tibetan Buddhism also includes Tantric practices, such as deity yoga and the Six Dharmas of Naropa. Its main goal is Buddhahood or rainbow body.[2] The main language of scriptural study in this tradition is classical Tibetan.
  Tibetan Buddhism has four major schools, namely Nyingma, Kagyu, Sakya and Gelug. The Jonang is a smaller school, and the Rim movement is a recent nonsectarian movement which cuts across the different schools. Each school is independent and has its own monastic institutions and leaders.
    Nyingma :::
  Mahayana :::
  Major traditions of Mahyna Buddhism today include Chan Buddhism, Korean Seon, Japanese Zen, Pure Land Buddhism, Nichiren Buddhism and Vietnamese Buddhism. It may also include the Vajrayana traditions of Tiantai, Tendai, Shingon Buddhism, and Tibetan Buddhism, which add esoteric teachings to the Mahyna tradition.
  The Buddhist tradition of Vajrayna is sometimes classified as a part of Mahyna Buddhism, but some scholars consider it to be a different branch altogether
  Vajrayana ::: (Vajrayna, Mantrayna, Tantrayna, Tibetan Buddhism,Tantric Buddhism and Esoteric Buddhism)
    Nichiren ::: (Nichiren (); (born as Zen-nichi-maro (), Dharma name: Rencho - 16 February 1222 [9][10] 13 October 1282) was a Japanese Buddhist priest of the Kamakura period (11851333), who developed the teachings of Nichiren Buddhism, a branch school of Mahayana Buddhism.[11][12][13])

tonglen, lojong, 5 Hindrances
  Sensory desire (kmacchanda): the particular type of wanting that seeks for happiness through the five senses of sight, sound, smell, taste and physical feeling.
  Ill-will (vypda; also spelled bypda): all kinds of thought related to wanting to reject; feelings of hostility, resentment, hatred and bitterness.
  Sloth-and-torpor (thna-middha): heaviness of body and dullness of mind which drag one down into disabling inertia and thick depression.
  Restlessness-and-worry (uddhacca-kukkucca): the inability to calm the mind.
  Doubt (vicikicch): lack of conviction or trust.

master template ::: date of birth, date of death, books in collection, books in total, quotes in collection, rank (subjective out of 10)
    Adeu Rinpoche :::
    Akong Rinpoche :::
    Bokar Rinpoche ::: 13b
    Chamtrul Rinpoche ::: 25q
    Chatral Rinpoche :::
    Chokyi Nyima Rinpoche ::: 3b
    Chogyam Trungpa Rinpoche ::: 9b
    Chogyal Namkhai Norbu Rinpoche ::: 5b
    Dilgo Khyentse Rinpoche ::: (1910-1991), 9q, 5b
    Dudjom Rinpoche ::: 4b
    Dzigar Kongtrul Rinpoche :::
    Dzogchen Khenpo Choga Rinpoche ::: 2b
    Dzongsar Jamyamg Khentse Rinpoche ::: 4b
    Dzogchen Ponlop Rinpoche ::: 4b
    Dzogchen Rinpoche :::
    Dzogchen Rinpoche III :::
    Gyatrul Rinpoche ::: 9b
    Guru Rinpoche ::: 3q
    Jamgon Mipham Rinpoche ::: 19b
    Kalu Rinpoche ::: 4b
    Khandro Rinpoche :::
    Khyentse Rinpoche ::: 1q
    Khenchen Palden Sherab Rinpoche ::: 1q, 4b
    Khenchen Thrangu Rinpoche ::: 15b
    Khenpo Kunpal ::: 5b
    Khenpo Tsewang Dongyal Rinpoche ::: 2b
    Mingyur Rinpoche ::: 2q
    Minling Trichen Rinpoche ::: 1q
    Namkhai Norbu Rinpoche ::: 1q
    Nyoshul Khen Rinpoche ::: 2q
    Patrul Rinpoche ::: 4b, cw
    Pora Rinpoche :::
    Sogyal Rinpoche ::: 4q, 3b
    Tenzin Wangyal Rinpoche ::: 6q, 3b
    Third Dzogchen Rinpoche :::
    Togdan Rinpoche :::
    Tsoknyi Rinpoche ::: 1q
    Tsogdruk Rinpoche ::: 1q
    Thinley Norbu Rinpoche ::: 3b
    Tulku Urgyen Rinpoche ::: 2q, 7b
    Ven. Paltul Rinpoche :::
    Yongey Mingyur Rinpoche :::
  Sangye Khandro ::: 9b
    Khedrup Gyatso
    Thubten Gyatso
    Trinley Gyatso
    Tsultrim Gyatso
    Tenzin Gyatso
    Geshe Kelsang Gyatso :::
    Janet Gyatso ::: 8b
    Kunjed Gyalpo Tantra
    Druk Gyalpo
    Thang Tong Gyalpo
    Phagmo Drupa Dorje Gyalpo
    Padma Gyalpo
    Tenzin Palmo
    Jetsunma Tenzin Palmo

  Khenpo Konchog Gyaltshen ::: 2b
  Jamgon Kongtrul Lodro Thaye ::: 10b
  Tarthang Tulku ::: b26
  Yeshe Tsogyal
  Lady Tsogyal
  Longchen Rabjampa
  Jamyang Khyentse Wangpo ::: cw
  Jetsun Milarepa, Milarepa
BUDDHISM_ZEN ::: Bodhidharma
    Dogen Zenji
    Hakuin Zenji
    Daisetsu Teitaro Suzuki, D T Suzuki, D. T. Suzuki, D.T. Suzuki
  Enomoto Seifu Jo
  Gatsurin Shikan
  Hakuin Ekaku
  Hongzhi Zhengjue
  Ikkyu, Ikky, Ikky Sjun
  Izumi Shikibu
  Jianzhi Sengcan
  Kodo Sawaki, Kodo Sawaki Roshi
  Genpo Roshi
  Bernie Glassman
  Kozan Kato
  Masao Abe
  Matsuo Basho
  Motoko Ikebe
  Mugai Nyodai
  Nyogen Senzaki
  Rykan Taigu
  Sawaki Kd
  Shinkichi Takahashi
  Shunryu Suzuki
  Sodo Yokoyama
  Soyen Shaku
  Taigu Ryokan
  Taisen Deshimaru
  Takuan Soho
  Taneda Santoka
  Tend Nyoj
  Tend Skaku
  Tintng Rjng
  Tiantong Zhengjue
  Tiantong Zongjue
  Ty Eich
  Wumen Huikai
  Zen Koan
  Zen Proverb
  Santoka Taneda
  Gud Toshoku
  Shid Bunan
  Bankei Ytaku

BUDDHISM ::: Buddha
Pema Chodron
Miyamoto Musashi
Thich Nhat Hanh
Pema Chdrn
Dalai Lama XIV
Buddhist Proverb
Yoshida Kenk
Haemin Sunim
Padmasambhava ::: 8b
Yin Shun
Ajahn Chah
Jetsun Milarepa
Yoshida Kenko
Eisai, Myan Eisai, Myan Ysai, Myoan Eisai
Hnen, Honen

  Dodrupchen Tenpe Nyima ::: cw
  Sachen Kunga Nyingpo ::: cw
  Tulku Tsullo ::: cw
  Dodrupchen Jikme Tenpe Nyima ::: cw
  Jamyang Khyentse Chkyi Lodr ::: cw Volume 1-6
  Jikme Lingpa ::: cw
  Khenpo Ngakchung ::: cw 1 - 9
  Tertn Sogyal ::: cw 1 - 17
BUDDHISM_CHAN ::: Vasubandhu
Dajian Huineng




--- TITLES + Nis an honorific term used in the Tibetan language. It literally means "precious one", and may refer to a person, place, or thing--like the words "gem" or "jewel" (Sanskrit Ratna). The word consists of rin(value) and po(nominative suffix) and chen(big).
Tulku ::: someone who is recognized as the rebirth of a previous practitioner of Tibetan Buddhism.
Gyatso ::: or Gyamco is a Tibetan personal name meaning "ocean". It is also written Rgya-mtsho in Wylie transliteration, Gyaco in Tibetan pinyin, Gyatsho in Tournadre Simplified Phonetic Transcription and Gyatso in THDL Simplified Phonetic Transcription. In the Lhasa dialect, it is pronounced [ctso] or [cmtso]. In accordance with the latter pronunciation, it can also be spelled "Gyamtso" in English.
Gyalpo ::: () is a term in Tibetic languages that is translated as "king" in English
Khyentse ::: combines two Tibetan words: , khyen, meaning wisdom, and , ts, meaning compassion.


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1.05 - Buddhism and Women
Buddhism (books)
Introduction Zen Buddhism
Manual of Zen Buddhism
The World of Tibetan Buddhism An Overview of Its Philosophy and Practice
Tibetan Buddhism
Turning Confusion into Clarity A Guide to the Foundation Practices of Tibetan Buddhism
Zen Buddhism - The Essential Books
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favorite ::: cwsa, everyday, grade, mcw, memcards (table), project, project 0001, Savitri, Savitri (extended toc), the Temple of Sages, three js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the Bad, the God object, the Good, the most important, the Ring, the source of inspirations, the Stack, the Tarot, the Word, top priority, whiteboard,

--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)

buddhism ::: n. --> The religion based upon the doctrine originally taught by the Hindoo sage Gautama Siddartha, surnamed Buddha, "the awakened or enlightened," in the sixth century b. c., and adopted as a religion by the greater part of the inhabitants of Central and Eastern Asia and the Indian Islands. Buddha&

buddhism ::: n. --> The religion based upon the doctrine originally taught by the Hindoo sage Gautama Siddartha, surnamed Buddha, "the awakened or enlightened," in the sixth century b. c., and adopted as a religion by the greater part of the inhabitants of Central and Eastern Asia and the Indian Islands. Buddha&

Buddhism: The multifarious forms, philosophic, religious, ethical and sociological, which the teachings of Gautama Buddha have produced, and which form the religion of hundreds of millions in China, Japan, etc. They center around the main doctrine of the arya satyani, the four noble truths (q.v.), the last of which enables one in eight stages to reach nirvana (q.v.): Right views, right resolve, right speech, right conduct, right livelihood, right effort, right mindfulness, right concentration.

Buddhism ::: The teachings of Gautama the Buddha. Buddhism today is divided into two branches, the Northern andthe Southern. The Southern still retains the teachings of the "Buddha's brain," the "eye doctrine," that isto say his outer philosophy for the general world, sometimes inadequately called the doctrine of formsand ceremonies. The Northern still retains his "heart doctrine" -- that which is hid, the inner life, theheart-blood, of the religion: the doctrine of the inner heart of the teaching.The religious philosophy of the Buddha-Sakyamuni is incomparably nearer to the ancient wisdom, theesoteric philosophy of the archaic ages, than is Christianity. Its main fault today is that teachers later thanthe Buddha himself carried its doctrines too far along merely formal or exoteric lines; yet, with all that, tothis day it remains the purest and holiest of the exoteric religions on earth, and its teachings evenexoterically are true -- once they are properly understood. They need but the esoteric key in interpretationof them. As a matter of fact, the same may be said of all the great ancient world religions. Christianity,Brahmanism, Taoism, and others all have the same esoteric wisdom behind the outward veil of theexoteric formal faith.

Buddhism was introduced into Tibet in the latter half of the 8th century, but was colored by a Tantric element and Bon, the pre-Buddhist Tibetan religion, both of which were quite foreign to the teachings of Gautama Buddha. The state of the priesthood was then so low, and the religion so degraded, that the reforms instituted by Tsong-kha-pa were generally welcomed. A far stricter code of morals was laid down for the priests who were forbidden to marry or to drink wine; and to distinguish the Kah-dum-pas (those bound by ordinances), the wearing of yellow robes and hoods was inaugurated in contradistinction to the red robes and the black robes of the degenerate sects; hence following Chinese usage, the Gelukpas are commonly called the Yellow Caps, Yellow Hats, or Yellow Hoods.

Buddhism. New Hyde Park, N.Y.: University Books,

Buddhism ::: A philosophy and religion that encompasses a variety of traditions and practices but which has at its core the principles taught by the Buddha that lead to clarifying the nature of the self, liberating the idea of self from suffering, and reaching full enlightenment.



Buddhism ::: A dharmic religion and philosophy based on the teachings of the Buddha, Siddhārtha Gautama. The basic teachings of Buddhism have to do with the nature of suffering or dissatisfaction (dukkha) and its avoidance through ethical principles (the Eightfold Path). Buddhism originated in India, and is today largely followed in East Asia, including China, Japan, Korea, Tibet, and Thailand. Buddhism is divided into different sects and movements, of which the largest are the Mahayana, Theravada, and Vajrayana.

--- QUOTES [420 / 420 - 500 / 895] (in Dictionaries, in Quotes, in Chapters)

KEYS (10k)

   39 Chamtrul Rinpoche
   37 Miyamoto Musashi
   34 Dogen Zenji
   22 Jetsun Milarepa
   20 Nichiren
   18 Taigu Ryokan
   17 Bodhidharma
   15 Buddha
   14 Shunryu Suzuki
   14 Santoka Taneda
   12 Zen Proverb
   9 Dilgo Khyentse Rinpoche
   8 Matsuo Basho
   8 Geshe Kelsang Gyatso
   7 Patrul Rinpoche
   6 Tenzin Wangyal Rinpoche
   6 Pema Chodron
   6 Hakuin Ekaku
   6 Guru Rinpoche
   5 Taigen Dan Leighton
   5 Sogyal Rinpoche
   5 Kodo Sawaki
   5 Jigme Lingpa
   4 Thich Nhat Hanh
   4 Jamgon Kongtrul Lodro Thaye
   4 Huang Po
   4 Chogyam Trungpa
   3 Yoshida Kenko
   3 Taisen Deshimaru
   3 Nyoshul Khen Rinpoche
   3 Nagarjuna
   3 Mingyur Rinpoche
   3 Ken Wilber
   3 Izumi Shikibu
   3 Haemin Sunim
   2 Zen proverb
   2 Tulku Urgyen Rinpoche
   2 Sri Aurobindo
   2 Sheng yen
   2 Proverb
   2 Padmasambhava
   2 Padampa Sangye
   2 Nyogen Senzaki
   2 Jamyang Khyentse Chokyi Lodro
   2 Gyatrul Rinpoche
   2 Dudjom Rinpoche
   2 Dilgo Khyentse Yangsi Rinpoche
   2 Dalai Lama XIV
   2 Chokyi Nyima Rinpoche
   2 Atisha
   1 Zen Koan
   1 Yeshe Tsogyal
   1 Wikipedia
   1 Tulku Thondup
   1 Tsoknyi Rinpoche
   1 Tsogdruk Rinpoche
   1 Tōyō Eichō
   1 Third Dzogchen Rinpoche
   1 Shinkichi Takahashi
   1 Mugai Nyodai
   1 Matsuo basho
   1 M Alan Kazlev
   1 Khyentse Rinpoche
   1 Khenchen Palden Sherab Rinpoche
   1 Karma-glin-pa
   1 Judith Simmer-Brown
   1 Joseph Campbell
   1 Ikkyu
   1 Huineng
   1 Hui-Neng
   1 Frank Visser
   1 Enomoto Seifu Jo
   1 Dzogchen Rinpoche III
   1 Dzogchen Rinpoche
   1 Dzogchen Ponlop Rinpoche
   1 D T Suzuki
   1 Buddhist Proverb
   1 Aleister Crowley
   1 Akong Rinpoche


   74 Frederick Lenz
   24 Dalai Lama
   16 Dalai Lama XIV
   14 Thich Nhat Hanh
   14 Quentin S Crisp
   13 Nhat Hanh
   9 Stephen Batchelor
   6 Tenzin Palmo
   6 Swami Vivekananda
   6 Sakyong Mipham
   6 Robert Wright
   6 Mark Epstein
   6 Herbie Hancock
   5 Pankaj Mishra
   5 Joseph Goldstein
   5 Joe Haldeman
   5 Joan Halifax
   5 D.T. Suzuki
   4 Jack Kerouac
   4 Dogen
   4 Dan Harris
   4 Brad Warner
   3 Thomas Merton
   3 Shunryu Suzuki
   3 Sam Harris
   3 Pema Chodron
   3 Ninian Smart
   3 Mahatma Gandhi
   3 Laurie Anderson
   3 Kim Stanley Robinson
   3 Jet Li
   3 D T Suzuki
   3 David Michie
   3 Charlotte Kasl
   3 Buddha
   3 Anonymous
   3 Alan Watts
   2 Yamamoto Tsunetomo
   2 Timber Hawkeye
   2 Thich Thien An
   2 Tao Lin
   2 Surya Das
   2 Sharon Salzberg
   2 Scott Carney
   2 Robert Thurman
   2 Richard Gere
   2 Pema Ch dr n
   2 Nichiren
   2 Matthieu Ricard
   2 Karen Armstrong
   2 Jon Kabat Zinn
   2 Jack Kornfield
   2 Gilbert K Chesterton
   2 Friedrich Nietzsche
   2 Dzongsar Jamyang Khyentse
   2 C S Lewis
   2 Clark Strand
   2 B R Ambedkar
   2 Aung San Suu Kyi
   2 Annie Besant
   2 Albert Einstein
   2 Alan W Watts
   2 Ajahn Sumedho

1:this too shall pass ~ Proverb,
2:Let go, or be dragged. ~ Zen proverb,
3:No mud, no lotus. ~ Thich Nhat Hanh,
4:Wisdom is seeking wisdom. ~ Dogen Zenji,
5:It's too late to be ready. ~ Dogen Zenji,
6:Winter always turns into spring. ~ Nichiren,
7:A garden is never finished. ~ Shunryu Suzuki,
8:Never stray from the Way. ~ Miyamoto Musashi,
9:In the gap between thoughts ~ Jetsun Milarepa,
10:Faith Alone is what really matters. ~ Nichiren,
11:Do not be amazed by the true dragon. ~ Dogen Zenji,
12:Time is three eyes and eight elbows. ~ Dogen Zenji,
13:Know your enemy, know his sword. ~ Miyamoto Musashi,
14:You exist as an idea in your mind. ~ Shunryu Suzuki,
15:A coward cannot have any prayer answered. ~ Nichiren,
16:A flute with no holes is not a flute. ~ Matsuo Basho,
17:Become acquainted with every art. ~ Miyamoto Musashi,
18:Go beyond language. Go beyond thought. ~ Bodhidharma,
19:Not Engaging in Ignorance is Wisdom. ~ Bodhidharma,
20:Only the impossible is worth doing. ~ Akong Rinpoche,
21:Before you think good or evil, who are you? ~ Huineng,
22:Practice and enlightenment are not two. ~ Dogen Zenji,
23:Water which is too pure, has no fish. ~ Zen Proverb,
24:Forgetting oneself is opening oneself. ~ Dogen Zenji,
25:My religion is not deceiving myself. ~ Jetsun Milarepa,
26:Too much is the same as not enough. ~ Miyamoto Musashi,
27:Nothing in the entire universe is hidden. ~ Dogen Zenji,
28:We must always be disturbed by the truth. ~ Dogen Zenji,
29:What was never lost, can never be found. ~ Zen Proverb,
30:You don't seek the way. The way seeks you. ~ Kodo Sawaki,
31:Freeing oneself from words is liberation. ~ Bodhidharma,
32:Do not act following customary beliefs. ~ Miyamoto Musashi,
33:Drinking tea, I tasted seven seas. ~ Shinkichi Takahashi,
34:Whatever you're doing, you're doing it now. ~ Pema Chodron,
35:You can only fight the way you practice ~ Miyamoto Musashi,
36:Hope and fear cannot alter the seasons. ~ Chogyam Trungpa,
37:No snowflake ever falls in the wrong place. ~ Zen Proverb,
38:Peace comes from within. Do not seek it without. ~ Buddha,
39:What is reality? An icicle forming in fire. ~ Dogen Zenji,
40:From one thing, know ten thousand things. ~ Miyamoto Musashi,
41:Step by step walk the thousand-mile road. ~ Miyamoto Musashi,
42:Better to see the face than to hear the name. ~ Zen Proverb,
43:Never depart from the way of martial arts. ~ Miyamoto Musashi,
44:Reality has no inside, outside, or middle part. ~ Bodhidharma,
45:A zen master's life is one continuous mistake. ~ Dogen Zenji,
46:If your mind is pure, all buddha-lands are pure. ~ Bodhidharma,
47:It's drizzling. Here I am, still alive. ~ Santoka Taneda,
48:When you can do nothing,what can you do? ~ Zen proverb,
49:If you forget yourself, you become the universe. ~ Hakuin Ekaku,
50:The treasures of the heart are most valuable of all. ~ Nichiren,
51:Never forget the lonely taste of the white dew. ~ Matsuo Basho,
52:All know the Way, but few actually walk it. ~ Bodhidharma,
53:My religion is to live and die without regret. ~ Jetsun Milarepa,
54:Nothing is exactly as it seems nor is it otherwise. ~ Zen Proverb,
55:on the waterthe reflectionof a wanderer ~ Santoka Taneda,
56:Opening to oneself fully is opening to the world. ~ Chogyam Trungpa,
57:When you reach the top of the mountain, keep climbing. ~ Zen Koan,
58:Year after year/On the monkey's face/A monkey's mask ~ Matsuo Basho,
59:Among others guard your speech; When alone guard your mind. ~ Atisha,
60:Could there ever be a more wonderful story than your own? ~ Nichiren,
61:Do not view mountains from the scale of human thought. ~ Dogen Zenji,
62:Regardless of what we do, our karma has no hold on us. ~ Bodhidharma,
63:The sound of the rain-drops also Has grown older. ~ Santoka Taneda,
64:Think lightly of yourself and deeply of the world ~ Miyamoto Musashi,
65:Time is not a line, but a series of now-points. ~ Taisen Deshimaru,
66:Consider that nirvana is itself no other than our life. ~ Dogen Zenji,
67:How I long to see among dawn flowers, the face of God. ~ Matsuo Basho,
68:Since it is all too clear, it takes time to grasp it. ~ Zen Proverb,
69:Sometimes, simply by sitting, the soul collects wisdom. ~ Zen Proverb,
70:there is nothing else I can do;I walk on and on ~ Santoka Taneda,
71:Because of your smile, you make life more beautiful. ~ Thich Nhat Hanh,
72:Better to sit all night than to go to bed with a dragon. ~ Zen Proverb,
73:Wet with morning dewI go in the direction I want ~ Santoka Taneda,
74:Fear is a natural reaction to moving closer to the truth. ~ Pema Chodron,
75:pickingthe nameless flowerI offer it to buddha ~ Santoka Taneda,
76:At the ancient pond the frog plunges into the sound of water ~ Matsuo Basho,
77:I have no home :::I have no home autumn deepens ~ Santoka Taneda,
78:Emptiness is in fact the reservoir of infinite possibilities. ~ D T Suzuki,
79:In meditation, silently and serenely, all words are transcended. ~ Sheng yen,
80:sleeping on a soft futonI dream of my native village ~ Santoka Taneda,
81:today again,soaking wetI walk on an unknown road ~ Santoka Taneda,
82:Even if a man has no natural ability, he can be a warrior. ~ Miyamoto Musashi,
83:Fixation is the way to death. Fluidity is the way to life. ~ Miyamoto Musashi,
84:If you know the way broadly you will see it in everything. ~ Miyamoto Musashi,
85:I study my mind and therefore all appearances are my texts. ~ Jetsun Milarepa,
86:Better than a thousand hollow words, is one word that brings peace. ~ Buddha,
87:Every man possesses the Buddha-nature. Do not demean yourselves. ~ Dogen Zenji,
88:I never see what has been done; I only see what remains to be done. ~ Buddha,
89:Last year, a foolish monk; This year, no change! ~ Taigu Ryokan, 1758-1831 ,
90:The Way is in training... Do nothing which is not of value. ~ Miyamoto Musashi,
91:Emptiness is bound to bloom, like hundreds of grasses blossoming. ~ Dogen Zenji,
92:To win any battle, you must fight as if you are already dead ~ Miyamoto Musashi,
93:If you marry the dharma, realizations will be your children. ~ Chamtrul Rinpoche,
94:If you light a lantern for another, it will also brighten your own way ~ Nichiren,
95:Stillness - out of the rain, a butterfly roams into my room. ~ Enomoto Seifu Jo,
96:Today is the eighth day of the month, tomorrow is the thirteenth. ~ Zen Proverb,
97:Every morning we are born again. What we do today is what matters most. ~ Buddha,
98:Whether one has wealth or not, no treasure exceeds the one called life. ~ Nichiren,
99:In the mundane, nothing is sacred. In sacredness, nothing is mundane. ~ Dogen Zenji,
100:I'm a wandererso, let that be my name -the first winter rain. ~ Matsuo basho,
101:Meditation: There is nothing to do. It is about undoing ~ Dzogchen Ponlop Rinpoche,
102:Should you desire the great tranquility prepare to sweat white beads. ~ Hakuin Ekaku,
103:Do not entertain hopes for realization, but practice all your life. ~ Jetsun Milarepa,
104:Do not waste time idling or thinking after you have set your goals ~ Miyamoto Musashi,
105:The root of dissatisfaction: always looking for the next thing. ~ Dzogchen Rinpoche,
106:If we seek the Buddha outside the mind, the Buddha changes into a devil. ~ Dogen Zenji,
107:In contemplation, one's mind should be stable and unmoving, like a wall. ~ Bodhidharma,
108:Never underestimate your potential. Buddha nature is always there. ~ Chamtrul Rinpoche,
109:Approach the enemy with the attitude of defeating him without delay. ~ Miyamoto Musashi,
110:In a state without thoughts, without distraction, abandon the watcher. ~ Padampa Sangye,
111:It is in the nature of things that joy arises in a person free from remorse. ~ Buddha,
112:You should realize that everything you see is like a dream or illusion. ~ Bodhidharma,
113:Where there's a will there's a way To him that will, ways are not wanting ~ Proverb,
114:I am very discouraged. What should I do? Master says, 'encourage others.' ~ Zen Proverb,
115:In battle, if you you make your opponent flinch, you have already won. ~ Miyamoto Musashi,
116:It may seem difficult at first, but all things are difficult at first. ~ Miyamoto Musashi,
117:There is more joy in one desire conquered than in a thousand desires satisfied ~ Buddha,
118:This dew-like life will fade away; avoid involvement in superfluous things. ~ Dogen Zenji,
119:Although, the cricket's song has no words, still, it sounds like sorrow. ~ Izumi Shikibu,
120:Daily torn and tatteredturning to shredsmy robe for travelling ~ Santoka Taneda,
121:Prefer to be defeated in the presence of the wise than to excel among fools. ~ Dogen Zenji,
122:Milky Way :::the milky way at midnight a drunkard dances ~ Santoka Taneda,
123:One should become the master of one's mind rather than let one's mind master him. ~ Nichiren,
124:The greatest gift that you can give your teacher is doing your practice. ~ Chamtrul Rinpoche,
125:The path that leads to truth is littered with the bodies of the ignorant. ~ Miyamoto Musashi,
126:The temple bell stops but I still hear the sound coming out of the flowers. ~ Matsuo Basho,
127:The whole moon and the entire sky are reflected in one dewdrop on the grass. ~ Dogen Zenji,
128:If you do not let go of what binds you to samsara, you will never be free. ~ Chamtrul Rinpoche,
129:When the right causes and conditions come together, anything can appear. ~ Khyentse Rinpoche,
130:Faith that is allergic to questioning is just fundamentalist blind dogma. ~ Taigen Dan Leighton,
131:Preparing food is not just about yourself and others. It's about everything! ~ Shunryu Suzuki,
132:Tomorrow or your next existence,Who knows which will come first? ~ Nyoshul Khen Rinpoche,
133:What is the use of a realization that fails to reduce your disturbing emotions? ~ Guru Rinpoche,
134:When you understand one thing through and through, you understand everything. ~ Shunryu Suzuki,
135:Tonglen is a way for you to be with people who need you - beginning with yourself. ~ Pema Chodron,
136:If someone looks perfect, then that is because you don't know the person very well. ~ Haemin Sunim,
137:If you speak beautifully but behave badly, you become the worst of practitioners. ~ Padampa Sangye,
138:In the monastery of your heart, you have a temple where all Buddhas unite. ~ Jetsun Milarepa,
139:One description of faith involves letting go of our resistance to receiving. ~ Taigen Dan Leighton,
140:No matter how many years you sit doing zazen, you will never become anything special. ~ Kodo Sawaki,
141:Blake encourages us to fully engage our imagination in questioning of reality. ~ Taigen Dan Leighton,
142:Do not cling to the experience of emptiness, and appearances will purify themselves. ~ Yeshe Tsogyal,
143:In the stream Rushing past To the dusty world, My fleeting form Casts no reflection. ~ Dogen Zenji,
144:Real practice has no purpose or direction, so it can include everything that comes. ~ Shunryu Suzuki,
145:Sitting quietly, doing nothing, Spring comes and grass grows by itself. ~ Tōyō Eichō, Zenrin Kushû ,
146:No one saves us but ourselves. No one can and no one may. We ourselves must walk the path. ~ Buddha,
147:When the restrictions you have do not limit you, this is what we mean by practice. ~ Shunryu Suzuki,
148:Do not doubt that mountains walk simply because they may not appear to walk like humans. ~ Dogen Zenji,
149:One of the most common ways of not acknowledging our faults is to blame others. ~ Geshe Kelsang Gyatso,
150:Never let life's hardships disturb you. No one can avoid problems, not even saints or sages. ~ Nichiren,
151:Sorrow if indulged becomes a habit. ~ Sri Aurobindo, Letters on Yoga - II Jainism and Buddhism,
152:Ah, the nightingale!!There were many people thereBut not one of them heard it. ~ Taigu Ryokan,
153:It is impossible to have complete control over the world. Control your mind instead. ~ Chamtrul Rinpoche,
154:Real poetry is to lead a beautiful life.To live poetry is better than to write it. ~ Matsuo Basho,
155:The affairs of the world will go on forever, do not delay the practice of meditation. ~ Jetsun Milarepa,
156:When one transcends right and wrong, he is truly right. ~ Bodhidharma,
157:You never receive blessings just from asking. Blessings come when you have got devotion. ~ Guru Rinpoche,
158:You never receive blessings just from asking. Blessings come when you have got devotion. ~ Guru Rinpoche,
159:The color of the mountains is Buddha's body; the sound of running water is his great speech. ~ Dogen Zenji,
160:Contemplation within activity is a million times better than contemplation within stillness. ~ Hakuin Ekaku,
161:Theoretical knowledge has no end. Take to heart and practice what you have learned. ~ Chokyi Nyima Rinpoche,
162:If you cannot find the truth right where you are, where else do you expect to find it? ~ Dogen Zenji,
163:Each question is three thousand questions, and a good question provides more questions. ~ Taigen Dan Leighton,
164:If you are unable to find the truth right where you are, where else do you expect to find it? ~ Dogen Zenji,
165:The sword has to be more than a simple weapon; it has to be an answer to life's questions. ~ Miyamoto Musashi,
166:The universe and I are of the same root. The myriad things and I are one body. That is zazen. ~ Kodo Sawaki,
167:The young grasp at the future. The old grasp at the past. The wise remain in the present. ~ Chamtrul Rinpoche,
168:Although we say mountains belong to the country, actually, they belong to those that love them." ~ Dogen Zenji,
169:At the bottom of great doubt lies great awakening. If you doubt fully, you will awaken fully. ~ Hakuin Ekaku,
170:To every man is given a key to the gates of heaven. The same key opens the gates of hell. ~ Buddhist Proverb,
171:But deluded people don't realize that their own mind is the Buddha. They keep searching outside. ~ Bodhidharma,
172:Many paths lead from the foot of the mountain,but at the peak we all gaze at the single bright moon. ~ Ikkyu,
173:Since you cannot tame the minds of others until you have tamed your own, begin by taming your own mind. ~ Atisha,
174:Buddha means awareness, the awareness of body and mind that prevents evil from arising in either. ~ Bodhidharma,
175:For anyone, man or woman, who has faith in me, I have never departed. I sleep on their threshold. ~ Guru Rinpoche,
176:It is a fine thing when a man who thoroughly understands a subject is unwilling to open his mouth. ~ Yoshida Kenko,
177:Anything is possible. The point is to keep your heart and mind open to the likelihood of change. ~ Tsoknyi Rinpoche,
178:If you want others to be happy, practice compassion. If you want to be happy, practice compassion. ~ Dalai Lama XIV,
179:Love bears all things, believes all things, hopes all things, endures all things. ~ , 1 Corinthians 13:7,
180:If I tell you something, you will stick to it and limit your own capacity to find out for yourself. ~ Shunryu Suzuki,
181:If you understand, things are just as they are. If you do not understand, things are just as they are. ~ Zen Proverb,
182:There are only two mistakes one can make along the road to truth; not going all the way, and not starting. ~ Buddha,
183:We ordinary people can see neither our own eyelashes, which are so close, nor the heavens in the distance. ~ Nichiren,
184:Working with plants, trees, fences and walls, if they practice sincerely they will attain enlightenment. ~ Dogen Zenji,
185:Empty your mind. Now, without thinking of good or bad, what was your original face before your parents met? ~ Hui-Neng,
186:The foolish reject what they see, not what they think; the wise reject what they think, not what they see. ~ Huang Po,
187:If the meditator is able to use whatever occurs in his life as the path, his body becomes a retreat hut. ~ Jigme Lingpa,
188:The root cause of the lower realms is anger, therefore practice patience, even at the cost of your life. ~ Jetsun Milarepa,
189:To study the self is to forget the self. To forget the self is to be enlightened by the ten thousand things. ~ Dogen Zenji,
190:Death is a mirror in which the entire meaning of life is reflected. ~ Sogyal Rinpoche, The Tibetan Book of Living and Dying ,
191:Learn to distinguish what should be done and what not; The clever soul will always select his opportunity. ~ Nagarjuna,
192:Be mindful of the passing of time, and engage yourself in zazen as though you are saving your head from fire. ~ Dogen Zenji,
193:Life is the most precious of all treasures. Even one extra day of life is worth more than ten million ryo of gold. ~ Nichiren,
194:Once you stop clinging and let things be, you'll be free, even of birth and death. You'll transform everything. ~ Bodhidharma,
195:feel of the needlewhen at lastyou get the thread through ityatto ito ga tōtta hari no kanshoku ~ Santoka Taneda,
196:We try many ways to be awake, but our society still keeps us forgetful. Meditation is to help us remember. ~ Thich Nhat Hanh,
197:However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? ~ Buddha,
198:slapping at the fliesslapping at the mosquitoesslapping at myself ~ Santoka Taneda, Mountain Tasting: Zen Haiku 351,
199:Truth is not what you want it to be; it is what it is, and you must bend to its power or live a lie. ~ Miyamoto Musashi,
200:But do not ask me where I am going, As I travel in this limitless world, Where every step I take is my home. ~ Dogen Zenji,
201:Not thinking about anything is Zen. Once you know this, walking, sitting, or lying down, everything you do is Zen. ~ Bodhidharma,
202:Remember that the best relationship is one in which your love for each other exceeds your need for each other. ~ Dalai Lama XIV,
203:When you look forward into time, it seems like forever. When you look back, it appears time has passed in a flash. ~ Zen Proverb,
204:A thousand days of training to develop, ten thousand days of training to polish. You must examine all this well. ~ Miyamoto Musashi,
205:I am not, I will not be.I have not, I will not have.This frightens all children,And kills fear in the wise. ~ Nagarjuna,
206:Faith is like pure eyes that enable us to see a pure and perfect world beyond the suffering world of samsara. ~ Geshe Kelsang Gyatso,
207:When you do something, you should burn yourself up completely, like a good bonfire, leaving no trace of yourself. ~ Shunryu Suzuki,
208:That which you give to another will become your own sustenance; if you light a lamp for another, your own way will be lit. ~ Nichiren,
209:Although the wind blows terribly here, the moonlight also leaks between the roof planks of this ruined house. ~ Izumi Shikibu,
210:The one close to me now,even my own body-these toowill soon become clouds,floating in different directions. ~ Izumi Shikibu,
211:Polish your wisdom: learn public justice, distinguish between good and evil, study the ways of different arts one by one. ~ Miyamoto Musashi,
212:The bad news is you're falling through the air, nothing to hang on to, no parachute. The good news is, there's no ground. ~ Chogyam Trungpa,
213:The essential is to think that anything you are doing has to become the occasion for slashing. You must examine this well. ~ Miyamoto Musashi,
214:We may idealize freedom, but when it comes to our habits, we are completely enslaved. ~ Sogyal Rinpoche, The Tibetan Book of Living and Dying ,
215:Like this cup, you are full of your own opinions and speculations. How can I show you wisdom unless you first empty your cup? ~ Nyogen Senzaki,
216:When you criticize someone, see if you are doing it out of envy. Your criticism reveals more about yourself than you realize. ~ Haemin Sunim,
217:All philosophies are mental fabrications. There has never been a single doctrine by which one could enter the true essence of things. ~ Nagarjuna,
218:You must make the most strenuous efforts. Throughout this life, you can never be certain of living long enough to take another breath. ~ Huang Po,
219:Those who accomplish me, accomplish all the buddhas; Those who see me, see all the buddhas. - Guru Rinpoche, Guru Yoga? ~ Dilgo Khyentse Rinpoche,
220:All objects whether pleasant, unpleasant or neutral, are mere appearances to the mind just like things experienced in a dream ~ Geshe Kelsang Gyatso,
221:Dreams :::in this dream world we doze and talk of dreams -- dream, dream on, as much as you wish ~ Taigu Ryokan,
222:The most advanced technology and the most valuable asset that you will ever own is your mind. You will not find anything greater. ~ Chamtrul Rinpoche,
223:A fool, though he lives in the company of the wise, understands nothing of the true doctrine, as a spoon tastes not the flavor of the soup. ~ Buddha,
224:If we attain something it was there from the beginning of time. If we lose something it is hiding somewhere near us. ~ Taigu Ryokan, 1758-1831 ,
225:Teishin :::"When, when?" I sighed.The one I longed forHas finally come;With her now,I have all that I need. ~ Taigu Ryokan,
226:The psychic sorrow which does not disturb or depress but rather liberates the vital. ~ Sri Aurobindo, Letters on Yoga - II Jainism and Buddhism,
227:You should not have a favorite weapon. To become over-familiar with one weapon is as much a fault as not knowing it sufficiently well. ~ Miyamoto Musashi,
228:Deep in the wild mountains, is a strange marketplace, where you can trade the hassle and noise of everyday life, for eternal Light. ~ Jetsun Milarepa,
229:The Three Thousand Worldsthat step forwardwith the light snow,and the light snow that fallsin those Three Thousand Worlds ~ Taigu Ryokan,
230:Who says my poems are poems?My poems are not poems.After you know my poems are not poems,Then we can begin to discuss poetry! ~ Taigu Ryokan,
231:You might meet with many obstacles in your life. But if you are a true practitioner, you will use them as training grounds of the path. ~ Chamtrul Rinpoche,
232:However beautiful a song may be, it is just a tune to those who do not understand its meaning. ~ Jetsun Milarepa, The Hundred Thousand Songs of Milarepa ,
233:The mind is the source of all experience, and by changing the direction of the mind, we can change the quality of everything we experience. ~ Mingyur Rinpoche,
234:There is no such thing as a bad mind. There is only a mind that is untrained, or trained. Every being has the same potential, including you. ~ Chamtrul Rinpoche,
235:Whenever you are in awe of an enlightened being, remember to be in awe of your own potential too. Because ultimately there is no difference. ~ Chamtrul Rinpoche,
236:We stop the one who can't cease from seeking things outside, and practice with our bodies with a posture that seeks absolutely nothing. This is zazen. ~ Kodo Sawaki,
237:Did something disappoint you?Did something sadden you?The school of life wanted to teach youan important lesson through that experience. ~ Haemin Sunim,
238:Train yourself, your mind, with the meditation techniques you have received, and don't twist the techniques to protect your delusion. ~ Dilgo Khyentse Yangsi Rinpoche,
239:Human beings are afraid of dying. They are always running after something: money, honor, and pleasure. But if you had to die now, what would you want? ~ Taisen Deshimaru,
240:Like The Little Stream ::: Like the little stream Making its way Through the mossy crevices I, too, quietly Turn clear and transparent. ~ Taigu Ryokan,
241:True success is not measured by the amount of money that you have made. It is measured by the amount of wisdom and compassion that you have cultivated. ~ Chamtrul Rinpoche,
242:In those who lack faithNothing positive will growJust as from a burnt seedNo green shoot will ever sprout. ~ Patrul Rinpoche, The Words of My Perfect Teacher ,
243:Zen questioning is a very gentle questioning. It is the kind of questioning that the Colorado River asks the Grand Canyon over centuries and centuries. ~ Taigen Dan Leighton,
244:A man cannot understand the art he is studying if he only looks for the end result without taking the time to delve deeply into the reasoning of the study. ~ Miyamoto Musashi,
245:It is better to conquer yourself than to win a thousand battles. Then the victory is yours. It cannot be taken from you, not by angels or by demons, heaven or hell. ~ Buddha,
246:Mesmerized by the huge variety of perceptions, which are like the illusory reflections of the moon in water, beings wander endlessly in samsara's vicious cycle. ~ Jigme Lingpa,
247:A flower falls, even though we love it; and a weed grows, even though we do not love it....In this way our life should be understood. Then there is no problem. ~ Shunryu Suzuki,
248:Learn the backward step that turns your light inward to illuminate your self. Body and mind of themselves will drop away, and your original face will be manifest. ~ Dogen Zenji,
249:Study strategy over the years and achieve the spirit of the warrior. Today is victory over yourself of yesterday; tomorrow is your victory over lesser men. ~ Miyamoto Musashi,
250:Unless mind is tamed within,Outer enemies will be inexhaustible.If you tame the anger within,All enemies on earth will be pacified. ~ Jamgon Kongtrul Lodro Thaye,
251:Your path may be different to your family, friends, and country. But despite what they may think, it does not mean that you are going in the wrong direction. ~ Chamtrul Rinpoche,
252:Have You Forgotten Me:::have you forgotten me or lost the path here? i wait for you all day, every day but you do not appear. ~ Taigu Ryokan,
253:No matter how bad a state of mind you may get into, if you keep strong and hold out, eventually the floating clouds must vanish and the withering wind must cease. ~ Dogen Zenji,
254:Becoming liberated from samsara is an inner journey. You can travel across the world and universe, and you will not find a way out. To get out, you must go in. ~ Chamtrul Rinpoche,
255:If you can just appreciate each thing, one by one, then you will have pure gratitude. Even though you observe just one flower, that one flower includes everything ~ Shunryu Suzuki,
256:The faith of total trust allows blessings to enter you.When the mind is free of doubt, whatever you wish can be achieved. ~ Patrul Rinpoche, The Words of My Perfect Teacher ,
257:The hungry are not satisfied by hearing about food; what they need is to eat. In the same way, just to know about Dharma is useless; it has to be practiced. ~ Jetsun Milarepa,
258:The most precious gift that you could ever give to somebody is the Dharma.The most precious gift that you could ever give to yourself is the practice of it. ~ Chamtrul Rinpoche,
259:A person of wisdom is not one who practices Buddhism apart from worldly affairs but, rather, one who thoroughly understands the principles by which the world is governed. ~ Nichiren,
260:For all who think of him with faithThe Buddha is there in front of themAnd will give empowerments and blessings. ~ Patrul Rinpoche, The Words of My Perfect Teacher ,
261:I am never far from those with faith, or even from those without it, though they do not see me. My children will always, always, be protected by my compassion. ~ Guru Rinpoche,
262:In order to look inward at this mind,Meditate without conceptual labeling.In order that appearances arise as text,Be a student of your own mind. ~ Jetsun Milarepa,
263:If you want to do a certain thing, you first have to be a certain person. Once you become that certain person, you will not care anymore about doing that certain thing. ~ Dogen Zenji,
264:At times, just relax in places with rivers, flowers, and so on, focusing on the visualization and singing HUM in a melodious, drawn out fashion. ~ Third Dzogchen Rinpoche, 1759-1792 ,
265:If one were truly aware of the value of human life, to waste it blithely on distractions and the pursuit of vulgar ambitions would be the height of confusion. ~ Dilgo Khyentse Rinpoche,
266:Of course you must study the dharma to know exactly what you have to do, but you must also understand that an inch of practice can sometimes be worth a mile of theory. ~ Chamtrul Rinpoche,
267:If you think your body and mind are two, that is wrong; if you think that they are one, that is also wrong. Our body and mind are both two and one. ~ Shunryu Suzuki, Zen Mind Beginners Mind ,
268:If your mind is empty, it is always ready for anything, it is open to everything. In the beginner's mind there are many possibilities, but in the expert's mind there are few. ~ Shunryu Suzuki,
269:Second is the way of the merchant. The wine maker obtains his ingredients and puts them to use to make his living. The way of the merchant is always to live by taking profit. ~ Miyamoto Musashi,
270:Practice is the act of rehearsing a behavior over and over, or engaging in an activity again and again, for the purpose of improving or mastering it, as in the phrase practice makes perfect. ~ ,
271:As you start to see your own potential, you will also begin to recognize it in every being around you. Buddha nature is not a special quality available to just a privileged few. ~ Mingyur Rinpoche,
272:Externally keep yourself away from all relationships, and internally have no pantings in your heart; when your mind is like unto a straight-standing wall, you may enter into the Path. ~ Bodhidharma,
273:Going for refuge to Buddha, Dharma, and Sangha means that we apply effort to receiving Buddha's blessings, to putting Dharma into practice, and to receiving help from Sangha. ~ Geshe Kelsang Gyatso,
274:If we think of ourselves as cattle with ropes hanging from our noses, Dharma practitioners hold that rope in their own hands, whereas ordinary people are controlled by others. ~ Chokyi Nyima Rinpoche,
275:Just as space can accommodate the whole universe - the mountains, continents, and so forth - the nature of the mind is so vast that it can accommodate the whole of phenomena. ~ Dilgo Khyentse Rinpoche,
276:I encourage all you superior seekers in the secret depths to devote yourselves to penetrating and clarifying the self, as earnestly as you would put out a fire on the top of your head. ~ Hakuin Ekaku,
277:The speed and distance that you travel on the path is determined by the level of your courage to go in the opposite direction from what you have been doing since beginningless time. ~ Chamtrul Rinpoche,
278:The speed and distance that you travel on the path is determined by the level of your courage to go in the opposite direction from what you have been doing since beginningless time. ~ Chamtrul Rinpoche,
279:Let my skin and sinews and bones dry up, together with all the flesh and blood of my body! I welcome it! But I will not move from this spot until I have attained the supreme and final wisdom. ~ Buddha,
280:There is nothing outside of yourself that can ever enable you to get better, stronger, richer, quicker or smarter. Everything is within. Everything exists. Seek nothing outside of yourself. ~ Miyamoto Musashi,
281:When desire or anger arise, the weakest practitioners immediately blame the outside world, and never practice. While the strongest practitioners immediately look inside, and always practice. ~ Chamtrul Rinpoche,
282:When a tree has been transplanted, though fierce winds may blow, it will not topple if it has a firm stake to hold it up. But even a tree that has grown up in place may fall over if its roots are weak. ~ Nichiren,
283:Wherever we are, we can train as a warrior. Our tools are sitting meditation, tonglen, slogan practice, and cultivating the four limitless qualities of loving-kindness, compassion, joy, and equanimity. ~ Pema Chodron,
284:Do not sleep under a roof. Carry no money or food. Go alone to places frightening to the common brand of men. Become a criminal of purpose. Be put in jail, and extricate yourself by your own wisdom. ~ Miyamoto Musashi,
285:In this way and that I tried to save the old pail Since the bamboo strip was weakening and about to break Until at last the bottom fell out. No more water in the pail! No more moon in the water! ~ Mugai Nyodai,
286:The greater the practitioner, the smaller their eight worldly concerns. (The eight worldly concerns: Attachment to gain, pleasure, praise, and fame. Aversion to loss, pain, blame, and bad reputation) ~ Chamtrul Rinpoche,
287:No matter what you experience on the path, never give up. Because all of the buddhas became enlightened for you. They know your potential, and they will not stop helping until you are enlightened too. ~ Chamtrul Rinpoche,
288:With no mind, flowers lure the butterfly; With no mind, the butterfly visits the blossoms. Yet when flowers bloom, the butterfly comes; When the butterfly comes, the flowers bloom. ~ Taigu Ryokan, Translated by Larry Smith ,
289:There are three main parts to the actual practice of Guru Yoga: first there is the visualization, next the fervent prayer to the guru, and lastly the receiving of the four empowerments. ~ Dilgo Khyentse Rinpoche, Guru Yoga ,
290:Yet you must not cling to the words of the old sages either; they, too, may not be right. Even if you believe them, you should be alert so that, in the event that something superior comes along, you may follow that. ~ Dogen Zenji,
291:It is said the warrior's is the twofold Way of pen and sword, and he should have a taste for both Ways. Even if a man has no natural ability he can be a warrior by sticking assiduously to both divisions of the Way. ~ Miyamoto Musashi,
292:How should you practice these instructions? Be like a hungry yak, browsing on one tuft of grass with its eyes already fixed on the next. Practice with joy and enthusiasm, and never fall into laziness or apathy. ~ Dilgo Khyentse Rinpoche,
293:The Way Of The Holy Fool ::: At the crossroads this year, after begging all day I lingered at the village temple. Children gather round me and whisper, "The crazy monk has come back to play." ~ Taigu Ryokan,
294:When you are away from your spiritual friends, and you feel lonely on the path, and you feel a lack of encouragement to go on, just remember that all of the enlightened beings are always with you. You are never alone. ~ Chamtrul Rinpoche,
295:If you are determined to do a certain thing, you must not grieve at the failure of other things, nor be ashamed at the scorn of other people. Without giving up everything for it, the one great thing cannot be accomplished. ~ Yoshida Kenko,
296:Never underestimate the importance of keeping your vows. Just how a castle will protect the king from being attacked by the enemy, the vows will protect your mind from being attacked by your mental afflictions. ~ Chamtrul Rinpoche,
297:When you paint Spring, do not paint willows, plums, peaches, or apricots, but just paint Spring. To paint willows, plums, peaches, or apricots is to paint willows, plums, peaches, or apricots — it is not yet painting Spring. ~ Dogen Zenji,
298:If you have a glass full of liquid you can discourse forever on its qualities, discuss whether it is cold, warm, whether it is really and truly composed of H-2-O, or even mineral water, or saki. Meditation is Drinking it! ~ Taisen Deshimaru,
299:Fourthly, the way of the artisan. The way of the carpenter is to become proficient in the use of his tools, first to lay his plans with true measure and then perform his work according to plan. Thus he passes through life. ~ Miyamoto Musashi,
300:He who has made the Buddha his refugeCannot be killed by ten million demons;Through he transgress his vows or be tormented in mind,It is certain that he will go beyond rebirth. ~ Patrul Rinpoche, The Words of My Perfect Teacher ,
301:Rest in natural great peace, this exhausted mind,Beaten helpless by karma and neurotic thoughts,Like the relentless fury of the pounding wavesIn the infinite ocean of samsara.Rest in natural great peace. ~ Nyoshul Khen Rinpoche,
302:flowing with waterI walked down to the villagethe sunlight freely reflects offmy freshly shaven headwithin life and deathsnow falls ceaselesslyI walk in the windsbrightness and darkness ~ Santoka Taneda,
303:The practice of Dharma is to cut off all that binds you to samsara, to cultivate gentle love and compassion for all beings of the six realms, and at all times, without distraction, to thoroughly master your own mind. ~ Jamyang Khyentse Chokyi Lodro,
304:The practice of Dharma is to cut off all that binds you to samsara, to cultivate gentle love and compassion for all beings of the six realms, and at all times, without distraction, to thoroughly master your own mind. ~ Jamyang Khyentse Chokyi Lodro,
305:If you can practice the dharma with as much energy that you have been giving to your samsaric existence, sooner or later you will definitely become a buddha. It is your choice. You have been shown the way. Nobody can do it for you. ~ Chamtrul Rinpoche,
306:Summoning up the courage to take action is always the same regardless of how seemingly big or small the challenge. What may look like a small act of courage is courage nonetheless. The important thing is to be willing to take a step forward. ~ Nichiren,
307:220. Broken begging bowl,My old begging bowl,Now as before, bear it high,Broken begging bowl,My old begging bowl,Broken begging bowl,My old begging bowl,Bear it high, and go begging,All day and each day. ~ Taigu Ryokan,
308:Mental activity in the daytime creates a latent form of habitual thought which again transforms itself at night into various delusory visions sensed by the semi-consciousness. This is called the deceptive and magic-like Bardo of Dream. ~ Jetsun Milarepa,
309:If deep down you continue to believe a tiny corner of samsara could be useful, or that it might even offer the ultimate solution to all your worldly problems, it will be extremely difficult to become a genuine spiritual seeker. ~ Jamgon Kongtrul Lodro Thaye,
310:Without any possessions, and locked inside a prison, an experienced meditator could still feel joyful and free. While so many people who may travel the world, and who have every luxury and freedom, are still feeling joyless and imprisoned. ~ Chamtrul Rinpoche,
311:The highest truth is daiji, translated as dai jiki in Chinese scriptures. This is the subject of the question the emperor asked Bodhidharma: "What is the First Principle?" Bodhidharma said, "I don't know." "I don't know" is the First Principle. ~ Shunryu Suzuki,
312:When the wind blows the clouds disappear, and all of space is filled with the light of the sun. Likewise, through the power of dharma practice, our obscurations will disappear, revealing what has been there since beginningless time; a buddha. ~ Chamtrul Rinpoche,
313:Flint has the potential to produce fire, and gems have intrinsic value.We ordinary people can see neither our own eyelashes, which are so close, nor the heavens in the distance.Likewise, we do not see that the Buddha exists in our own hearts. ~ Nichiren,
314:If the root of a tree is medicinal, then the fruit will be medicine. But if the root is poisonous, then the fruit will be poison. Likewise, positive and negative qualities come from one's motivation, and not from one's physical actions in themselves. ~ Jigme Lingpa,
315:Just as light destroys darkness,Generosity destroys miserliness,Discipline destroys harmfulness.Patience destroys intolerance,Perseverance destroys laziness,Concentration destroys distraction, Wisdom destroys ignorance. ~ Chamtrul Rinpoche,
316:Ask yourself: Do I want to continue being a great practitioner of ignorance, anger, and desire? Or do I want to become a great practitioner of wisdom and compassion instead?Do not waste your precious human rebirth by making the wrong decision. ~ Chamtrul Rinpoche,
317:Even if you have mountains of jewels and as many servants as there are grains of sand along the Ganges, you see them when your eyes are open. But what about when your eyes are shut?You should realize then that everything you see is like a dream or illusion. ~ Bodhidharma,
318:Do not accept any of my words on faith, believing them just because I said them. Be like an analyst buying gold, who cuts, burns, and critically examines his product for authenticity. Only accept what passes the test by proving useful and beneficial in your life. ~ Buddha,
319:You can search throughout the entire universe for someone who is more deserving of your love and affection than you are yourself, and that person is not to be found anywhere. You yourself, as much as anybody in the entire universe deserve your love and affection. ~ Buddha,
320:170. A magnificent temple towers to heaven by the Eternal Bridge.Priests rival in its halls the sermons of rocks and streams.I, for one, would gladly sacrifice my brows for my brethren,But I fear I might aggravate the war, already rank as weeds. ~ Taigu Ryokan,
321:By an increase in anger, warfare arises. By an increase of greed, famine arises. By an increase of stupidity, pestilence arises. Because these three calamities occur, the people's earthly desires grow all the more intense, and their false views thrive and multiply. ~ Nichiren,
322:If anyone - superior or inferior - comes to hinder your practice, you should be unshakable, like an iron boulder pulled by a silk scarf. It won't do to be a weak character whose head bends in whichever direction the wind blows, like grass on a mountain pass. ~ Dudjom Rinpoche,
323:If a man chooses a certain Way and seems to have no particular talent for this Way, he can still become a master if he so chooses. By keeping at a particular form of study a man can attain perfection either in this life or the next (if a next life is believed in). ~ Miyamoto Musashi,
324:An improvisation :::For hours, since I sat facing you, you have stayed mute.Your meaning, ampler than words, addresses itself to me.Cases removed, books lie open, scattered by the bedside.Beyond the bamboo screen, a shower falls on a plum tree. ~ Taigu Ryokan,
325:The everyday practice is simply to develop a complete acceptance and openness to all situations and emotions, and to all people, experiencing everything totally without mental reservations and blockages, so that one never withdraws or centralizes into oneself. ~ Dilgo Khyentse Rinpoche,
326:True teachers who do not deceive on the supreme path, are like great ships that rescue beings from the ocean of existence. They are like rain of nectar that covers the flames of karma and defilements. And they are like the sun and moon that dispels the darkness of ignorance. ~ Jigme Lingpa,
327:True teachers who do not deceive on the supreme path, are like great ships that rescue beings from the ocean of existence. They are like rain of nectar that covers the flames of karma and defilements. And they are like the sun and moon that dispels the darkness of ignorance. ~ Jigme Lingpa,
328:However industrious you may be, there is no end to worldly activities; but if you practice the Dharma You will swiftly conclude everything.However nice they may seem, Samsaric affairs always end in disaster; but the fruits of practicing the Dharma Will never deteriorate. ~ Padmasambhava,
329:If you could take the bliss and happiness that comes from meditation, and put it into a bottle, it would be the most popular drink in the world. Of course, this is not possible. But the good news is that it is free, it is good for your health, and it is always available. ~ Chamtrul Rinpoche,
330:No matter how insignificant you feel, no matter what problems you have, and no matter how many afflictive emotions fill your mind, never underestimate your potential for a single moment. Like a diamond covered by dirt, your buddha nature is there, waiting to be discovered. ~ Chamtrul Rinpoche,
331:If you can remember that all beings have buddha nature, it will help you cultivate equanimity, because it will feel like everybody is your family. The greater your equanimity, the greater your love and compassion towards them, no matter who they are, or what they have done. ~ Chamtrul Rinpoche,
332:Life is short and the time of death is uncertain; so apply yourself to meditation. Avoid doing evil, and acquire merit, to the best of your ability, even at the cost of life itself. In short: Act so that you have no cause to be ashamed of yourselves and hold fast to this rule. ~ Jetsun Milarepa,
333:With enough heat, ice will turn into water, and then water will turn into steam. Likewise, with the heat of practice, intellectually understanding the nature of reality will eventually turn into the direct experience of it. As long as you keep practicing, this is guaranteed. ~ Chamtrul Rinpoche,
334:The more you are preoccupied by your own physical aging, the more anxious you will become. Do not worry so much about your physical appearance. Concentrate, rather, on not wasting your life. Practise the Dharma. The more you engage in it, the more your satisfaction will grow. ~ Dilgo Khyentse Rinpoche,
335:Every suffering is a buddha-seed, because suffering impels mortals to seek wisdom. But you can only say that suffering gives rise to buddhahood. You can’t say that suffering is buddhahood. Your body and mind are the field. Suffering is the seed, wisdom the sprout, and buddhahood the grain. ~ Bodhidharma,
336:DAWN I have returned to my native village after twenty years; No sign of old friends or relatives-they have all died or gone away. My dreams are shattered by the sound of the temple bell struck at sunrise. An empty floor, no shadows; the light has long been extinguished. ~ Taigu Ryokan,
337:Like a feather that is blown wherever the wind takes it, a weak and undisciplined mind is easily influenced by its environment and can be blown off the path.Until your mind becomes like a mountain that no wind can move, take care of who you mix with, and how you spend your time. ~ Chamtrul Rinpoche,
338:Studying the dharma is a vital part of our path. But if we never practice what we have studied, it is as if we have built a great ship, and then left it on dry land. The ship must set sail. That is the only way that we can cross the ocean of samsara to the enlightened state of a buddha. ~ Chamtrul Rinpoche,
339:It's very important to understand what creates samsara, also called the realm of confusion. Samsara does not arise from external circumstances. It's not tied to any particular object in the world around us. What creates samsara is how the mind habitually clings to its misperceptions of reality. ~ Mingyur Rinpoche,
340:Always remember that how we react to every moment of our life will reinforce either our negative habits or positive habits. No matter how challenging life may be, each moment can be seen as either a problem or an opportunity. If we can understand this, we can start to bring our entire life to the path. ~ Chamtrul Rinpoche,
341:Among the people also, a sailor with a rudder or oars or a farmer with a spade and a hoe each in his way succeeds in accustoming himself to his action. You too can acquire strength through regular exercise. Nonetheless, it is appropriate for each person to choose a sword that corresponds to his strength. ~ Miyamoto Musashi,
342:Within the sky-like empty mind, habitual tendencies and disturbing emotions are just like clouds and mist. When they appear, they appear within the expanse of empty mind. When they remain, they remain within the expanse of empty mind. And when they dissolve, they dissolve in that same expanse of empty mind. ~ Guru Rinpoche,
343:Worthy persons deserve to be called so because they are not carried away by the eight winds: prosperity, decline, disgrace, honor, praise, censure,suffering, and pleasure. They are neither elated by prosperity nor grieved by decline. The heavenly gods will surely protect one who is unbending before the eight winds. ~ Nichiren,
344:In The Morning :::In the morning, bowing to all; In the evening, bowing to all. Respecting others is my only duty-- Hail to the Never-despising Bodhisattva. In heaven and earth he stands alone. A real monk Needs Only one thing-- a heart like Never-despising Buddha. ~ Taigu Ryokan,
345:But, nevertheless, if there is even the slightest recognition, liberation is easy. Should you ask why this is so-it is because once the awesome, terrifying and fearful appearances arise, the awareness does not have the luxury of distraction. The awareness is one-pointedly concentrated. ~ Karma-glin-pa, The Tibetan Book of the Dead ,
346:Those who seek the truth by means of intellect and learning only get further and further away from it. Not till your thoughts cease all their branching here and there, not till you abandon all thoughts of seeking for something, not till your mind is motionless as wood or stone, will you be on the right road to the Gate." ~ Huang Po,
347:When one devotes oneself to meditation, mental burdens, unnecessary worries, and wandering thoughts drop off one by one; life seems to run smoothly and pleasantly. A student may now depend on intuition to make decisions. As one acts on intuition, second thought, with its dualism, doubt and hesitation, does not arise. ~ Nyogen Senzaki,
348:Priding oneself on the strengths or accomplishments of one's practice as well as lamenting one's inability to measure up to the practice are both egotistical attitudes. They are riddled with self-centeredness. The proper way to practice Buddha-mindfulness is to try to nourish the spiritual qualities that the Buddha represents. ~ Sheng yen,
349:If you meditate on mind training, and your personality becomes stiff with pride and arrogance, it is as though you have reduced a god to a demon - dharma has become non-dharma.The more you meditate on mind training, the more supple your personality should become.Act as the lowest servant to everyone. ~ Jamgon Kongtrul Lodro Thaye,
350:There are so many ways of making the approach to meditation as joyful as possible. You can find the music that most exalts you and use it to open your heart and mind. You can collect pieces of poetry, or quotations of lines of teachings that over the years have moved you, and keep them always at hand to elevate your spirit. ~ Sogyal Rinpoche,
351:The dharma, whether it is sutra, tantra, mahamudra, or dzogchen, is like pure gold. No matter how many other metals that mix with it, pure gold can always be extracted. Likewise, any culture can easily absorb the dharma, whether it is in ancient Tibet or the modern day West, as the dharma is beyond culture, time, and place. ~ Chamtrul Rinpoche,
352:If you meditate on mind training, and your personality becomes stiff with pride and arrogance, it is as though you have reduced a god to a demon - dharma has become non-dharma. The more you meditate on mind training and dharma, the more supple your personality should become. Act as the lowest servant to everyone. ~ Jamgon Kongtrul Lodro Thaye,
353:Just as full sunlight completely dispels all darkness but even a few rays provide a measure of light, so, if we complete the practice of training the mind, we will totally dispel the darkness of our ignorance, but if we engage in only some parts of the practice, this will still help to reduce our ignorance and self-cherishing . ~ Geshe Kelsang Gyatso,
354:As a student who has no idea of dharma and no mind training, you decide to commit to the path and to train yourself. As you train your mind, you begin to see all kinds of things. What you see is not so much the inspiration of a glimpse of enlightenment, or buddha nature. Instead, the first thing you see is what is wrong with samsara. ~ Chogyam Trungpa,
355:A hundred things may be explained to you, a thousand things told, but one thing only should you grasp. Know one thing and everything is freed- remain within your inner nature, your Awareness. May I recognize all the manifestations that appear to me in the bardo (intermediate state) as being my own projections; emanations of my own mind. ~ Padmasambhava,
356:Suffer what there is to suffer, enjoy what there is to enjoy. Regard both suffering and joy as facts of life, and continue chanting Nam-myoho-renge-kyo(1), no matter what happens. How could this be anything other than the boundless joy of the Law?(1) Devotion to the Mystic Law of the Lotus Sutra or Glory to the Sutra of the Lotus of the Supreme Law ~ Nichiren,
357:A mind now clouded by the illusions of the innate darkness of life is like a tarnished mirror, but when polished, it is sure to become like a clear mirror, reflecting the essential nature of phenomena and the true aspect of reality. Arouse deep faith, and diligently polish your mirror day and night. How should you polish it? Only by chanting Nam-myoho-renge-kyo ~ Nichiren,
358:To be born as a human being is a rare thing, something to be grateful foR But being born as a human being is worthless if you spend your whole life in a mental hospital. It is worthless if you worry about not having money. It is worthless if you become neurotic because you cannot get a prestigious job. It is worthless if you weep because you lose your girlfriend. ~ Kodo Sawaki,
359:If we want to cook food we need to leave the stove on continuously and not keep turning it on and off. If the heat is continuous, no matter whether it is high or low our food will eventually be cooked. Similarly, if we continuously apply effort, even if it is only a small effort, it is certain that we shall eventually experience the fruits of our practice. ~ Geshe Kelsang Gyatso,
360:1. Do not think dishonestly. 2. The Way is in training. 3. Become acquainted with every art. 4. Know the Ways of all professions. 5. Distinguish between gain and loss in worldly matters. 6. Develop intuitive judgement and understanding for everything. 7. Perceive those things which cannot be seen. 8. Pay attention even to trifles. 9. Do nothing which is of no use. ~ Miyamoto Musashi,
361:Quoting Dudjom Rinpoche on the buddha-nature: No words can describe it No example can point to it Samsara does not make it worse Nirvana does not make it better It has never been born It has never ceased It has never been liberated It has never been deluded It has never existed It has never been nonexistent It has no limits at all It does not fall into any kind of category ~ Sogyal Rinpoche,
362:Even if you strive diligently on your chosen path day after day, if your heart is not in accord with it, then even if you think you are on a good path, from the point of view of the straight and true, this is not a genuine path. If you do not pursue a genuine path to its consummation, then a little bit of crookedness in the mind will later turn into a major warp. Reflect on this. ~ Miyamoto Musashi,
363:It is a great error to be superior to others....It is such pride as this that makes a man appear a fool, makes him abused by others, and invites disaster. A man who is truly versed in any art will of his own accord be clearly aware of his own deficiency; and therefore, his ambition being never satisfied, he ends by never being proud. ~ Yoshida Kenko, Essays in Idleness: The Tsurezuregusa of Kenko ,
364:A practice that is suitable for one person is not necessarily suitable for someone else, and a practice that is appropriate for one person at one time is not necessarily appropriate for that same person at another time. Buddha did not expect us to put all his teachings into practice right away--they are intended for a great variety of practitioners of different levels and dispositions. ~ Geshe Kelsang Gyatso,
365:The guru is the equal of all the buddhas. To make any connection with him, whether through seeing him, hearing his voice, remembering him or being touched by his hand, will lead us toward liberation. To have full confidence in him is the sure way to progress toward enlightenment. The warmth of his wisdom and compassion will melt the ore of our being and release the gold of the buddha-nature within. ~ Dilgo Khyentse Rinpoche,
366:Death can not be fought off by any warrior, ordered away by the powerful, or paid off by the rich. Death leaves nowhere to run to, no place to hide, no refuge, no defender or guide. So, reflect sincerely and meditate on how important it is from this very moment onwards never to slip into laziness and procrastination, but to practice the true Dharma, the only thing you can be sure will help at the moment of death. ~ Patrul Rinpoche,
367:Just as eagles soar through the vast expanse of the sky without meeting any obstructions, needing only minimal effort to maintain their flight, so advanced meditators concentrating on emptiness can meditate on emptiness for a long time with little effort. Their minds soar through space-like emptiness, undistracted by any other phenomenon. When we meditate on emptiness we should try to emulate these meditators. ~ Geshe Kelsang Gyatso,
368:Activities are endless, like ripples on a stream. They end only when you drop them.Human moods are like the changing highlights and shadows on a sunlit mountain range.All activities are like the games children play, like castles being made of sand.View them with delight and equanimity, like grandparents overseeing their grandchildren, or a shepherd resting on a hill watching over his grazing flock. ~ Nyoshul Khen Rinpoche,
369:Although some Western psychologies believe that the dreamer should not control the dream, according to Tibetan teachings this is a wrong view. It is better for the lucid and aware dreamer to control the dream than for the dreamer to be dreamed. The same is true with thoughts: it is better for the thinker to control the thoughts than for the thoughts to control the thinker. ~ Tenzin Wangyal Rinpoche, The Tibetan Yogas Of Dream And Sleep ,
370:All worldly pursuits have but one unavoidable and inevitable end, which is sorrow; acquisitions end in dispersion; buildings in destruction; meetings in separation; births in death. Knowing this, one should, from the very first, renounce acquisitions and storing-up, and building, and meeting; and, faithful to the commands of an eminent Guru, set about realizing the Truth. That alone is the best of religious observances. ~ Jetsun Milarepa,
371:Practice in a straightforward way. There is no need to live in fantasy and 'pretend' to be anything other than what you are. Be honest and open with yourself - if you are a good person, recognize that goodness and build upon it. If you are a deluded person, recognize that delusion and begin to disentangle yourself from it, be rid of it. It is essential that your practice be pure, straightforward and honest. ~ Dilgo Khyentse Yangsi Rinpoche,
372:In researching this problem, I did an extensive data search of several hundred hierarchies, taken from systems theory, ecological science, Kabalah, developmental psychology, Yo-gachara Buddhism, moral development, biological evolution, Vedanta Hinduism, Neo-Confucianism, cosmic and stellar evolution, Hwa Yen, the Neoplatonic corpus-an entire spectrum of premodern, modern, and postmodern nests. ~ Ken Wilber, Marriage of Sense and Soul 1998,
373:Our mind is spinning around,About carrying out a lot of useless projects.It's a waste! Give it up!Thinking about the hundred plans you want to accomplish,With never enough time to finish them,Just weighs down your mind.You are completely distracted,By all of these projects, which never come to an end,But keep spreading out more, like ripples in water.Don't be a fool. For once, just sit tight. ~ Patrul Rinpoche,
374:The ground is composed of gold, the trees are wish-fulfilling trees, and the rain is the rainfall of nectar. All beings are dakas and dakinis; the calls of the birds are the sounds of Dharma; the sounds of nature, wind, water, and fire reverberate as the Vajra Guru mantra; and all thoughts are expressions of wisdom and bliss. So here the perception of purity is much vaster and more omnipresent than in the sutras. ~ Dilgo Khyentse Rinpoche, Guru Yoga ,
375:Throughout the past 2500 years, whichever country Buddhism has been taught in, there have always been great yogis. Likewise, sooner or later there will be the great yogis of the West. This is because Buddhism has nothing to do with culture, gender, language, or colour. Buddhism is for all beings throughout time and space. And whoever dedicates their life to putting the teachings into practice will become a great yogi. It is as simple as that. ~ Chamtrul Rinpoche,
376:There are these four ways of answering questions. Which four? There are questions that should be answered categorically [straightforwardly yes, no, this, that]. There are questions that should be answered with an analytical (qualified) answer [defining or redefining the terms]. There are questions that should be answered with a counter-question. There are questions that should be put aside. These are the four ways of answering questions. ~ Buddha, Sutta Pitaka ,
377:We also know life passes quickly and death is certain, yet in our busy lives we find it difficult to practice as much as we wish we could. Perhaps we meditate for an hour or two each day, but that leaves the other twenty-two hours in which to be distracted and tossed about on the waves of samsara. But there is always time for sleep; the third of our lives we spend sleeping can be used for practice. ~ Tenzin Wangyal Rinpoche, The Tibetan Yogas Of Dream And Sleep ,
378:At all times, do not lose courage in your inner awareness; uplift yourself, while assuming a humble position in your outer demeanor. Follow the example of the life and complete liberation of previous accomplished masters. Do not blame your past karma; instead, be someone who purely and flawlessly practices the dharma. Do not blame temporary negative circumstances; instead, be someone who remains steadfast in the face of whatever circumstances may arise. ~ Dudjom Rinpoche,
379:IN THE entire ten quarters of the Buddha land There is only one vehicle. When we see clearly, there is no difference in all the teachings. What is there to lose? What is there to gain? If we gain something, it was there from the beginning. If we lose anything, it is hidden nearby. Look at the ball in the sleeve of my robe. Surely it has great value.[ The first sentence of this poem quotes a famous line from the Lotus Sutra.] ~ Taigu Ryokan,
380:For arousing compassion, the nineteenth-century yogi Patrul Rinpoche suggested imagining beings in torment - an animal about to be slaughtered, a person awaiting execution. To make it more immediate, he recommended imagining ourselves in their place. Particularly painful is his image of a mother with no arms watching as a raging river sweeps her child away. To contact the suffering of another being fully and directly is as painful as being in the woman's shoes. ~ Pema Chodron,
381:This awareness, free from an inside or an outside, is open like the sky. It is penetrating Wakefulness free from limitations and partiality. Within the vast and open space of this all-embracing mind, All phenomena of samsara and nirvana manifest like rainbows in the sky. Within this state of unwavering awareness, All that appears and exists, like a reflection, Appears but is empty, resounds but is empty. Its nature is Emptiness from the very beginning. ~ Tsogdruk Rinpoche, The Flight of Garuda ,
382:Who is the object of homage? You, whose face is very white, lovely and beautiful, glowing with light like an array of a hundred full autumn moons, all together, without the dust from earth and water, You are adorned with completely open, immeasurable twofold knowledge like the hosts of a thousand stars, The brilliant light of your clear wisdom manifesting the four correct analytical knowledges shines forth, Noble Lady Tara, Goddess Vajra Sarasvati, I pay homage to you. ~ Khenchen Palden Sherab Rinpoche, Smile Of Sun And Moon ,
383:For example, when practitioners transform into Shenlha Ökar (Shen Deity of White Light), they visualize their bodies as being adorned with the thirteen ornaments of peacefulness that in themselves evoke the enlightened quality of peacefulness.2 Shenlha Ökar himself embodies all six of the antidote qualities of love, generosity, wisdom, openness, peacefulness, and compassion; so as soon as you transform into Shenlha Ökar, you instantly embody these same qualities. ~ Tenzin Wangyal Rinpoche, Tibetan Yogas of Body Speech,
384:In tonglen practice, when we see or feel suffering, we  breathe in with the notion of completely feeling it, accepting it, and owning it. Then we breathe out, radiating compassion, lovingkindness, freshness - anything that encourages relaxation and openness.  So you're training in softening, rather than tightening, your heart. In this practice, it's not uncommon to find yourself blocked, because you come face to face with your own fear, resistance, or whatever your personal "stuckness" happens to be at that moment. ~ Pema Chodron,
385:Please understand that all sentient beings, all our past parents, want nothing but happiness. Unfortunately, through their negative actions they only create the causes for further pain and suffering. Take this to heart and consider all our parents, wandering blindly and endlessly through painful samsaric states. When we truly take this to heart, out of compassion we feel motivated to achieve enlightenment to truly help all of them. This compassionate attitude is indispensable as a preparation for practice. ~ Tulku Urgyen Rinpoche,
386:In Mahayana Buddhism the universe is therefore likened to a vast net of jewels, wherein the reflection from one jewel is contained in all jewels, and the reflections of all are contained in each. As the Buddhists put it, "All in one and one in all." This sounds very mystical and far-out, until you hear a modern physicist explain the present-day view of elementary particles: "This states, in ordinary language, that each particle consists of all the other particles, each of which is in the same way and at the same time all other particles together." ~ Ken Wilber, No Boundary ,
387:Never underestimate the long-term consequences of your actions. For as long as the mind has the obscurration of grasping at an inherently existing "me", then there will be karma. No matter how far on the path one is, no matter how realised one is, no matter how many miraculous powers one has attained, for as long as there is even a subtle trace of this obscurration, karma is there. That is why Padmasambhava, an enlightened being not even affected by it, had skilfully told ordinary beings, "My realization is higher than the sky, but my observance of karma is finer than grains of flour." ~ Chamtrul Rinpoche,
388:The reason why you do not touch fire is because you know that it will cause you to suffer. Likewise, if you truly understand karma, you will not commit a single negative action, because unless that negative karma is purified, you know that it will eventually ripen into suffering.You might forget this natural process, or you might not believe in it, because the ripening does not always happen immediately. But your karma will follow you like your shadow, that gets closer and closer without you realising, until you are eventually touched by it. Please, I urge you to always remember this. ~ Chamtrul Rinpoche,
389:So, first of all, it is most important to turn inwards and change your motivation.If you can correct your attitude, skilful means will permeate your positive actions, and you will have set out on the path of great beings.If you cannot, you might think that you are studying and practising the Dharma but it will be no more than a semblance of the real thing.Therefore, whenever you listen to the teachings and whenever you practise, be it meditating on a deity, doing prostrations and circumambulations, or reciting a mantra-even a single mani it is always essential to give rise to bodhicitta. ~ Patrul Rinpoche,
390:I would like to tell you that an enlightened essence is present in everyone. It is present in every state, both samsara and nirvana, and in all sentient beings; there is no exception. Experience your buddha nature, make it your constant practice, and you will reach enlightenment. In my lifetime I have known many, many people who attained such and enlightened state, both male and female. Awakening to enlightenment is not an ancient fable. It is not mythology. It actually does happen. Bring the oral instructions into your own practical experience and enlightenment is indeed possible; it is not just a fairy tale. ~ Tulku Urgyen Rinpoche,
391:The Song On Reaching The Mountain Peak :::Hearken, my sons! If you want To climb the mountain peak You should hold the Self-mind's light, Tie it with a great "Knot," And catch it with a firm "Hook." If you practice thus You can climb the mountain peak To enjoy the view. Come, you gifted men and women, Drink the brew of Experience! Come "inside" to enjoy the scene See it and enjoy it to the full! The Incapable remain outside; Those who cannot drink pure Beer may quaff small beer. He who cannot strive for Bodhi, Should strive for superior birth. ~ Jetsun Milarepa,
392:Patrul Rinpoche tells the story of an old frog who had lived all his life in a dank well. One day a frog from the sea paid him a visit. "Where do you come from?" asked the frog in the well. "From the great ocean," he replied. "How big is your ocean?" "It's gigantic." "You mean about a quarter of the size of my well here?" "Bigger." "Bigger? You mean half as big?" "No, even bigger." "Is it . . . as big as this well?" "There's no comparison." "That's impossible! I've got to see this for myself." They set off together. When the frog from the well saw the ocean, it was such a shock that his head just exploded into pieces. ~ Sogyal Rinpoche, The Tibetan Book of Living and Dying ,
393:Reply To A Friend ::: In stubborn stupidity, I live on alone befriended by trees and herbs. Too lazy to learn right from wrong, I laugh at myself, ignoring others. Lifting my bony shanks, I cross the stream, a sack in my hand, blessed by spring weather. Living thus, I want for nothing, at peace with all the world. Your finger points to the moon, but the finger is blind until the moon appears. What connection has moon and finger? Are they separate objects or bound? This is a question for beginners wrapped in seas of ignorance. Yet one who looks beyond metaphor knows there is no finger; there is no moon. ~ Taigu Ryokan,
394:The obstacles that we may face include having expectations, lack of self-confidence, indifference, and unwholesome distractions and activities. If we keep entertaining these negative acts and not believing in ourselves, thinking, "I'm not doing the practice well enough," "I'm not capable," "Everything is fated, so why should I try?"-at best, these acts and thoughts will divert us from our goal and slow down our spiritual progress. At worst, indulging in distractions, unwholesome activities, and negative attitudes will drag us on the wrong track and slowly lead us into the worst possible way of living, destroying all the possible fruits that this amazing human life could bring us. ~ Tulku Thondup,
395:It's like chopping down a huge tree of immense girth. You won't accomplish it with one swing of your axe. If you keep chopping away at it, though, and do not let up, eventually, whether it wants to or not, it will suddenly topple down. When that time comes, you could round up everyone you could find and pay them to hold the tree up, but they wouldn't be able to do it. It would still come crashing to the ground. . . . But if the woodcutter stopped after one or two strokes of his axe to ask the third son of Mr. Chang, Why doesn't this tree fall? And after three or four more strokes stopped again to ask the fourth son of Mr. Li, Why doesn't this tree fall? he would never succeed in felling the tree. It is no different for someone who is practicing the Way. ~ Hakuin Ekaku,
396:None is travelling :::None is travelling Here along this way but I, This autumn evening. The first day of the year: thoughts come - and there is loneliness; the autumn dusk is here. An old pond A frog jumps in - Splash! Lightening - Heron's cry Stabs the darkness Clouds come from time to time - and bring to men a chance to rest from looking at the moon. In the cicada's cry There's no sign that can foretell How soon it must die. Poverty's child - he starts to grind the rice, and gazes at the moon. Won't you come and see loneliness? Just one leaf from the kiri tree. Temple bells die out. The fragrant blossoms remain. A perfect evening! ~ Matsuo Basho,
397:There are a vast amount of Buddhas already, and each one manifests countless forms simultaneously throughout all of the planes of cyclic existence for the benefit of all beings. However, at any given time, each individual being will have a stronger karmic connection with certain Buddhas, compared to other Buddhas. Likewise, if you were a Buddha, since a huge number of beings throughout cyclic existence would have a stronger karmic connection with you during certain times, you would be able to benefit them much more directly than the many other Buddhas would be able to. Do not forget this. The deeper you realise this, the greater your bodhicitta motivation becomes - in other words, the greater your compassionate wish to attain the enlightened state of a Buddha for the benefit of all beings, as soon as possible! ~ Chamtrul Rinpoche,
398:When ye look at me I am an idle, idle man; when I look at myself I am a busy, busy man. Since upon the plain of uncreated infinity I am building, building the tower of ecstasy, I have no time for building houses. Since upon the steppe of the void of truth I am breaking, breaking the savage fetter of suffering, I have no time for ploughing family land. Since at the bourn of unity ineffable I am subduing, subduing the demon-foe of self, I have no time for subduing angry foe-men. Since in the palace of mind which transcends duality I am waiting, waiting for spiritual experience as my bride, I have no time for setting up house. Since in the circle of the Buddhas of my body I am fostering, fostering the child of wisdom, I have no time for fostering snivelling children. Since in the frame of the body, the seat of all delight, I am saving, saving precious instruction and reflection, I have no time for saving wordly wealth. ~ Jetsun Milarepa, Songs of Milarepa ,
399:The Profound Definitive Meaning :::For the mind that masters view the emptiness dawns In the content seen not even an atom exists A seer and seen refined until they're gone This way of realizing view, it works quite well When meditation is clear light river flow There is no need to confine it to sessions and breaks Meditator and object refined until they're gone This heart bone of meditation, it beats quite well When you're sure that conducts work is luminous light And you're sure that interdependence is emptiness A doer and deed refined until they're gone This way of working with conduct, it works quite well When biased thinking has vanished into space No phony facades, eight dharmas, nor hopes and fears, A keeper and kept refined until they're gone This way of keeping samaya, it works quite well When you've finally discovered your mind is dharmakaya And you're really doing yourself and others good A winner and won refined until they're gone This way of winning results, it works quite well. ~ Jetsun Milarepa,
400:Attain The Way ::: If students of the way are mistaken about their own real Mind they will indulge in various achievements and practices, expecting to attain realization by such gradual practices. However, even after aeons of diligent searching they will not be able to attain the Way. These methods cannot be compared to the sudden elimination of conceptual thought in this moment; the certain knowledge that there is nothing at all which has absolute existence, nothing on which to lay hold, nothing on which to rely, nothing in which to abide, nothing subjective or objective. It is by preventing the rise of conceptual thought that you will realize Bodhi. When you do, you will just be realizing the Buddha who has always existed in your own Mind.If students of the Way wish to become Buddhas, they don't need to study any doctrines. They need only learn how to avoid seeking for and attaching themselves to anything. Relinquishment of everything is the Dharma and they who understand this are Buddhas. Only know that the relinquishment of ALL delusions leaves no Dharma on which to lay hold. ~ Huang Po, Attain the Way ,
401:You should not be tilted sideways, backwards, or forwards. You should be sitting straight up as if you were supporting the sky with your head. This is not just form or breathing. It expresses the key point of Buddhism. It is a perfect expression of your Buddha nature. If you want true understanding of Buddhism, you should practice this way. These forms are not a means of obtaining the right state of mind. To take this posture itself is the purpose of our practice. When you have this posture, you have the right state of mind, so there is no need to try to attain some special state. When you try to attain something, your mind starts to wander about somewhere else. When you do not try to attain anything, you have your own body and mind right here. A Zen master would say, "Kill the Buddha!" Kill the Buddha if the Buddha exists somewhere else. Kill the Buddha, because you should resume your own Buddha nature. Doing something is expressing our own nature. We do not exist for the sake of something else. We exist for the sake of ourselves. This is the fundamental teaching expressed in the forms we observe. ~ Shunryu Suzuki, Zen Mind Beginners Mind ,
402:I accept, will not give up, and will practice each of the Three Jewels, And will not let go of my guru or my yidam deity. As the samaya of the Buddha, first among the Three Jewels, I will apply myself to the true, essential reality. As the samaya of sacred Dharma, second among the Three Jewels, I will distill the very essence of all the vehicles' teachings. As the samaya of the Sangha, the third and final Jewel, I will look upon reality; I will behold pure awareness. And as the samaya of the guru and the yidam deity, I will take my very own mind, my pure mind, as a witness. Generally speaking, the Three Jewels should be regarded as the ultimate place to take refuge. As was taught in the section on taking refuge, your mind should be focused one-pointedly, with all your hopes and trust placed in their care. The gurus are a lamp that dispels the darkness of ignorance. As the guides who lead you along the path to liberation, they are your sole source of refuge and protection, from now until you attain enlightenment. For these reasons, you should act with unwavering faith, pure view and devotion, and engage in the approach and accomplishment of the divine yidam deity. ~ Dzogchen Rinpoche III, Great Perfection Outer and Inner Preliminaries ,
403:The Particular Necessity for PracticeThe second part discusses "the particular necessity for practice."Through the power of the yoga of speech, the stains that obscure the mind are removed. Once this happens, speech reaches its full potential. It is like discovering the true nature of your speech for the very first time.To activate the yoga of speech, summon the primordial wisdom deities by calling their names. Just as calling someone's name naturally causes that person to draw closer to you, in the same way calling the wisdom deities by name brings them nearer to you.They come to see what you want.This does not mean the wisdom deities will not come if you do not call them. They could come even if you did not call their names.You call their names-which is what you are doing when you recite mantras-because their names express their actual nature. A quote from the Dorje Kur (rDo rje gur) scripture reads: "To directly perceive the buddhas, bodhisattvas, dakinis and your own consort, get their attention by calling their names and invite them to come." Reciting the deity's name over and over purifies obscurations of speech and establishes the cause of vajra speech.This cause produces the condition that averts adverse conditions.The speech of the wisdom deities and your own speech will become the same-vajra speech. ~ Gyatrul Rinpoche, Generating the Deity ,
404:CHAPTER VThe Actual Practice:The Yoga of Meditative EquipoisePart IIThe Yoga of the Speech RecitationThe next section explains the yoga of vajra recitation in seven parts:(1) general understanding, (2) the particular necessity for practice, (3) the actual nature of the recitation, (4) different types of recitation, (5) the manner of reciting the mantra, (6) number of recitations and (7) activity upon completion.General UnderstandingA general understanding of the yoga of vajra recitation is approached by considering the object that needs to be purified by the yoga, the means of purification and the result. The object that needs to be purified through the yoga of speech is the habit of perceiving all sounds-names, words, syllables and anything that is spoken-as merely ordinary sounds with ordinary meanings.Simply stated, the object to purify is your present, obscured experience of speech and the habitual instincts that accompany it.The practice of mantra recitation purifies this impure experience and results in pure, vajra-like speech. One achieves the Sambhogakaya and becomes imbued with the sixty qualities of the Buddha's speech. All of one's words become pleasing, meaningful and helpful. The means of purification is to recite the mantra, the pure sounds which the buddhas have given to us, over and over until they are like a spinning wheel of sound. ~ Gyatrul Rinpoche, Generating the DeityZ ,
405:Integral Psychology presents a very complex picture of the individual. As he did previously in The Atman Project, at the back of the book Wilber has included numerous charts showing how his model relates to the work of a hundred or so different authors from East and West.5757. Wilber compares the models of Huston Smith, Plotinus, Buddhism, Stan Grof, John Battista, kundalini yoga, the Great Chain of Being, James Mark Baldwin, Aurobindo, the Kabbalah, Vedanta, William Tiller, Leadbeater, Adi Da, Piaget, Commons and Richards, Kurt Fisher, Alexander, Pascual-Leone, Herb Koplowitz, Patricia Arlin, Gisela Labouvie-Vief, Jan Sinnot, Michael Basseches, Jane Loevinger, John Broughton, Sullivan, Grant and Grant, Jenny Wade, Michael Washburn, Erik Erikson, Neumann, Scheler, Karl Jaspers, Rudolf Steiner, Don Beck, Suzanne Cook-Greuter, Clare Graves, Robert Kegan, Kohlberg, Torbert, Blanchard-Fields, Kitchener and King, Deirdre Kramer, William Perry, Turner and Powell, Cheryl Armon, Peck, Howe, Rawls, Piaget, Selman, Gilligan, Hazrat Inayat Khan, mahamudra meditation, Fowler, Underhill, Helminiak, Funk, Daniel Brown, Muhyddin Ibn 'Arabi, St. Palamas, classical yoga, highest tantra yoga, St Teresa, Chirban, St Dionysius, Patanjali, St Gregory of Nyssa, transcendental meditation, Fortune, Maslow, Chinen, Benack, Gardner, Melvin Miller, Habermas, Jean Houston, G. Heard, Lenski, Jean Gebser, A. Taylor, Jay Early, Robert Bellah, and Duane Elgin. ~ Frank Visser, Ken Wilber Thought as Passion ,
406:The Song Of View, Practice, And Action :::Oh, my Guru! The Exemplar of the View, Practice, and Action, Pray vouchsafe me your grace, and enable me To be absorbed in the realm of Self-nature! For the View, Practice, Action, and Accomplishment There are three Key-points you should know: All the manifestation, the Universe itself, is contained in the mind; The nature of Mind is the realm of illumination Which can neither be conceived nor touched. These are the Key-points of the View. Errant thoughts are liberated in the Dharmakaya; The awareness, the illumination, is always blissful; Meditate in a manner of non-doing and non-effort. These are the Key-points of Practice. In the action of naturalness The Ten Virtues spontaneously grow; All the Ten Vices are thus purified. By corrections or remedies The Illuminating Void is ne'er disturbed. These are the Key-points of Action. There is no Nivana to attain beyond; There is no Samsara here to renounce; Truly to know the Self-mind It is to be the Buddha Himself. These are the Key-points of Accomplishment. Reduce inwardly the Three Key-points to One. This One is the Void Nature of Being, Which only a wondrous Guru Can clearly illustrate. Much activity is of no avail; If one sees the Simultaneously Born Wisdom, He reaches the goal. For all practioners of Dharma The preaching is a precious gem; It is my direct experience from yogic meditation. Think carefully and bear it in your minds, Oh, my children and disciples. ~ Jetsun Milarepa,
407:subtle ::: In Vedanta (Mandukya Upanishad and later teachings - e.g. Advaita - based on it) "subtle" is used to designate the "dream state" of consciousness, and in Advaita this also includes the Prana, Manas, and Vijnana koshas (= the vehicles of vital force, mind, and higher consciousness) re-interpreted from of the Taittiriya Upanishad.In Tibetan and Tantric Buddhism it refers to an intermediate grade between the "gross" and "very subtle" "minds" and "winds" (vayu = prana).The Sukshma Sthula or Subtle Body is one of the seven principles of man in Blavatskian Theosophy; it is also called the "astral body" (this has little similarity with the astral body of Out of Body experience, because it cannot move far from the gross physical vehicle, it seems to correspond to what Robert Monroe calls the "second body", and identified with the Double or KaIn Sant Mat / Radhasoami cosmology - the Anda (Cosmic Egg) / Sahans-dal Kanwal (Crown Chakra) is sometimes called the Subtle; hence Subtle = AstralThe term Subtle Physical is used somewhat generically by Sri Aurobindo (in Letters on Yoga) to refer to a wider reality behind the external physical.Ken Wilber uses the term Subtle to indicate the yogic and mystic holonic-evolutionary level intermediate between "Psychic" (in his series = Nature Mysticism) and "Causal" (=Realisation"); it includes many psychic and occult experiences and can be considered as pertaining to the Subtle as defined here (although it also includes other realities and experiences that might also be interpreted as "Inner Gross" - e.g. Kundalini as a classic example). ~ M Alan Kazlev, Kheper planes/subtle,
408:In the Judeo-Christian tradition, it is called 'the resurrection body ' and 'the glorified body.' The prophet Isaiah said, 'The dead shall live, their bodies shall rise' (Isa. 26:19). St. Paul called it 'the celestial body' or 'spiritual body ' (soma pneumatikon) (I Corinthians 15:40). In Sufism it is called 'the most sacred body ' (wujud al-aqdas) and 'supracelestial body ' (jism asli haqiqi). In Taoism, it is called 'the diamond body,' and those who have attained it are called 'the immortals' and 'the cloudwalkers.' In Tibetan Buddhism it is called 'the light body.' In Tantrism and some schools of yoga, it is called 'the vajra body,' 'the adamantine body,' and 'the divine body.' In Kriya yoga it is called 'the body of bliss.' In Vedanta it is called 'the superconductive body.' In Gnosticism and Neoplatonism, it is called 'the radiant body.' In the alchemical tradition, the Emerald Tablet calls it 'the Glory of the Whole Universe' and 'the golden body.' The alchemist Paracelsus called it 'the astral body.' In the Hermetic Corpus, it is called 'the immortal body ' (soma athanaton). In some mystery schools, it is called 'the solar body.' In Rosicrucianism, it is called 'the diamond body of the temple of God.' In ancient Egypt it was called 'the luminous body or being' (akh). In Old Persia it was called 'the indwelling divine potential' (fravashi or fravarti). In the Mithraic liturgy it was called 'the perfect body ' (soma teilion). In the philosophy of Sri Aurobindo, it is called 'the divine body,' composed of supramental substance. In the philosophy of Teilhard de Chardin, it is called 'the ultrahuman'. ~ , ,
409:Response To A Logician :::I bow at the feet of my teacher Marpa. And sing this song in response to you. Listen, pay heed to what I say, forget your critique for a while. The best seeing is the way of "nonseeing" the radiance of the mind itself. The best prize is what cannot be looked for the priceless treasure of the mind itself. The most nourishing food is "noneating" the transcendent food of samadhi. The most thirst-quenching drink is "nondrinking" the nectar of heartfelt compassion. Oh, this self-realizing awareness is beyond words and description! The mind is not the world of children, nor is it that of logicians. Attaining the truth of "nonattainment," you receive the highest initiation. Perceiving the void of high and low, you reach the sublime stage. Approaching the truth of "nonmovement," you follow the supreme path. Knowing the end of birth and death, the ultimate purpose is fulfilled. Seeing the emptiness of reason, supreme logic is perfected. When you know that great and small are groundless, you have entered the highest gateway. Comprehending beyond good and evil opens the way to perfect skill. Experiencing the dissolution of duality, you embrace the highest view. Observing the truth of "nonobservation" opens the way to meditating. Comprehending beyond "ought" and "oughtn't" opens the way to perfect action. When you realize the truth of "noneffort," you are approaching the highest fruition. Ignorant are those who lack this truth: arrogant teachers inflated by learning, scholars bewitched by mere words, and yogis seduced by prejudice. For though they yearn for freedom, they find only enslavement. ~ Jetsun Milarepa,
410:THE FOUR FOUNDATIONAL PRACTICES Changing the Karmic Traces Throughout the day, continuously remain in the awareness that all experience is a dream. Encounter all things as objects in a dream, all events as events in a dream, all people as people in a dream. Envision your own body as a transparent illusory body. Imagine you are in a lucid dream during the entire day. Do not allow these reminders to be merely empty repetition. Each time you tell yourself, "This is a dream," actually become more lucid. Involve your body and your senses in becoming more present. Removing Grasping and Aversion Encounter all things that create desire and attachment as the illusory empty, luminous phenomena of a dream. Recognize your reactions to phenomena as a dream; all emotions, judgments, and preferences are being dreamt up. You can be certain that you are doing this correctly if immediately upon remembering that your reaction is a dream, desire and attachment lessen. Strengthening Intention Before going to sleep, review the day and reflect on how the practice has been. Let memories of the day arise and recognize them as memories of dream. Develop a strong intention to be aware in the coming night's dreams. Put your whole heart into this intention and pray strongly for success. Cultivating Memory and joyful Effort Begin the day with the strong intention to maintain the practice. Review the night, developing happiness if you remembered or were lucid in your dreams. Recommit yourself to the practice, with the intention to become lucid if you were not, and to further develop lucidity if you were. At any time during the day or evening it is good to pray for success in practice. Generate as strong an intention as possible. This is the key to the practice, ~ Tenzin Wangyal Rinpoche, The Tibetan Yogas Of Dream And Sleep ,
411:There is a story I would like to tell you about a woman who practices the invocation of the Buddha Amitabha's name. She is very tough, and she practices the invocation three times daily, using a wooden drum and a bell, reciting, "Namo Amitabha Buddha" for one hour each time. When she arrives at one thousand times, she invites the bell to sound. (In Vietnamese, we don't say "strike" or "hit" a bell.) Although she has been doing this for ten years, her personality has not changed. She is still quite mean, shouting at people all the time.A friend wanted to teach her a lesson, so one afternoon when she had just lit the incense, invited the bell to sound three times, and was beginning to recite "Namo Amitabha Buddha," he came to her door, and said, "Mrs. Nguyen, Mrs. Nguyen!" She found it very annoying because this was her time of practice, but he just stood at the front gate shouting her name. She said to herself, "I have to struggle against my anger, so I will ignore that," and she went on, "Namo Amitabha Buddha, Namo Amitabha Buddha."The gentleman continued to shout her name, and her anger became more and more oppressive. She struggled against it, wondering, "Should I stop my recitation and go and give him a piece of my mind?" But she continued chanting, and she struggled very hard. Fire mounted in her, but she still tried to chant "Namo Amitabha Buddha." The gentleman knew it, and he continued to shout, "Mrs. Nguyen! Mrs. Nguyen!"She could not bear it any longer. She threw away the bell and the drum. She slammed the door, went out to the gate and said, "Why, why do you behave like that? Why do you call my name hundreds of times like that?" The gentleman smiled at her and said, "I just called your name for ten minutes, and you are so angry. You have been calling the Buddha's name for ten years. Think how angry he must be! ~ Thich Nhat Hanh,
412:Song To The Rock Demoness :::River, ripples, and waves, these three, When emerging, arise from the ocean itself. When disappearing, they disappear into the ocean itself. Habitual thinking, love, and possessiveness, these three, When arising, arise from the alaya consciousness itself. When disappearing, they disappear into the alaya consciousness itself. Self-awareness, self-illumination, self-liberation, these three, When arising, arise from the mind itself. When disappearing, they disappear into the mind itself. The unborn, unceasing, and unexpressed, these three, When emerging, arise from the nature of being itself. When disappearing, they disappear into the nature of being itself. The visions of demons, clinging to demons, and thoughts of demons, When arising, arise from the Yogin himself. When disappearing, they disappear into the Yogin himself. Since demons are the phantoms of the mind, If it is not understood by the Yogin that they are empty appearances, And even if he thinks they are real, meditation is confused. But the root of the delusion is in his own mind. By observation of the nature of manifestations, He realizes the identity of manifestation and void, And by understanding, he knows that the two are not different. Meditation and not meditation are not two but one, The cause of all errors is to look upon the two things as different. From the ultimate point of view, there is no view. If you make comparison between the nature of the mind And the nature of the heavens, Then the true nature of being itself is penetrated. See, now, that you look into the true meaning which is beyond thought. Arrange to enter into undisturbed meditation. And be mindful of the Unceasing Intuitive Sensation! ~ Jetsun Milarepa,
413:WHEN THE GREAT YOGIN Padmasambhava, called by Tibetans Guru Rinpoche, "the precious teacher," embarks on his spiritual journey, he travels from place to place requesting teachings from yogins and yoginls. Guided by visions and dreams, his journey takes him to desolate forests populated with ferocious wild animals, to poison lakes with fortified islands, and to cremation grounds. Wherever he goes he performs miracles, receives empowerments, and ripens his own abilities to benefit others. When he hears of the supreme queen of all dakinls, the greatly accomplished yogini called Secret Wisdom, he travels to the Sandal Grove cremation ground to the gates of her abode, the Palace of Skulls. He attempts to send a request to the queen with her maidservant Kumari. But the girl ignores him and continues to carry huge brass jugs of water suspended from a heavy yoke across her shoulders. When he presses his request, Kumari continues her labors, remaining silent. The great yogin becomes impatient and, through his yogic powers, magically nails the heavy jugs to the floor. No matter how hard Kumari struggles, she cannot lift them. Removing the yoke and ropes from her shoulders, she steps before Padmasambhava, exclaiming, "You have developed great yogic powers. What of my powers, great one?" And so saying, she draws a sparkling crystal knife from the girdle at her waist and slices open her heart center, revealing the vivid and vast interior space of her body. Inside she displays to Guru Rinpoche the mandala of deities from the inner tantras: forty-two peaceful deities manifested in her upper torso and head and fifty-eight wrathful deities resting in her lower torso. Abashed that he did not realize with whom he was dealing, Guru Rinpoche bows before her and humbly renews his request for teachings. In response, she offers him her respect as well, adding, "I am only a maidservant," and ushers him in to meet the queen Secret Wisdom. ~ Judith Simmer-Brown, Dakini's Warm Breath: The Feminine Principle in Tibetan Buddhism Introduction: Encountering the Dakini,
414:The majority of Buddhists and Buddhist teachers in the West are green postmodern pluralists, and thus Buddhism is largely interpreted in terms of the green altitude and the pluralistic value set, whereas the greatest Buddhist texts are all 2nd tier, teal (Holistic) or higher (for example, Lankavatara Sutra, Kalachakra Tantra, Longchenpa's Kindly Bent to Ease Us, Nagarjuna's Madhyamaka treatises, and so forth).This makes teal (Holistic), or Integral 2nd tier in general, the lowest deeply adequate level with which to interpret Buddhism, ultimate Reality, and Suchness itself. Thus, interpreting Suchness in pluralistic terms (or lower) would have to be viewed ultimately as a dysfunction, certainly a case of arrested development, and one requiring urgent attention in any Fourth Turning.These are some of the problems with interpreting states (in this case, Suchness states) with a too-low structure (in short, a severe misinterpretation and thus misunderstanding of the Ultimate). As for interpreting them with dysfunctional structures (of any altitude), the problem more or less speaks for itself. Whether the structure in itself is high enough or not, any malformation of the structure will be included in the interpretation of any state (or any other experience), and hence will deform the interpretation itself, usually in the same basic ways as the structure itself is deformed. Thus, for example, if there is a major Fulcrum-3 (red altitude) repression of various bodily states (sex, aggression, power, feelings), those repressions will be interpreted as part of the higher state itself, and so the state will thus be viewed as devoid of (whereas this is actually a repression of) any sex, aggression, power, feelings, or whatever it is that is dis-owned and pushed into the repressed submergent unconscious. If there is an orange altitude problem with self-esteem (Fulcrum-5), that problem will be magnified by the state experience, and the more intense the state experience, the greater the magnification. Too little self-esteem, and even profound spiritual experiences can be interpreted as "I'm not worthy, so this state-which seems to love me unconditionally-must be confused." If too much self-esteem, higher experiences are misinterpreted, not as a transcendence of the self, but as a reward for being the amazing self I am-"the wonder of being me." ~ Ken Wilber, The Religion Of Tomorrow ,
415:The Song Of Food And Dwelling :::I bow down at the feet of the wish-fulfilling Guru. Pray vouchsafe me your grace in bestowing beneficial food, Pray make me realize my own body as the house of Buddha, Pray grant me this knowledge. I built the house through fear, The house of Sunyata, the void nature of being; Now I have no fear of its collapsing. I, the Yogi with the wish-fulfilling gem, Feel happiness and joy where'er I stay. Because of the fear of cold, I sought for clothes; The clothing I found is the Ah Shea Vital Heat. Now I have no fear of coldness. Because of the fear of poverty, I sought for riches; The riches I found are the inexhaustible Seven Holy Jewels. Now I have no fear of poverty. Because of the fear of hunger, I sought for food; The food I found is the Samadhi of Suchness. Now I have no fear of hunger. Because of the fear of thirst, I sought for drink; The heavenly drink I found is the wine of mindfulness. Now I have no fear of thirst. Because of the fear of loneliness, I searched for a friend; The friend I found is the bliss of perpetual Sunyata. Now I have no fear of loneliness. Because of the fear of going astray, I sought for the right path to follow. The wide path I found is the Path of Two-in-One. Now I do not fear to lose my way. I am a yogi with all desirable possessions, A man always happy where'er he stays. Here at Yolmo Tagpu Senge Tson, The tigress howling with a pathetic, trembling cry, Reminds me that her helpless cubs are innocently playing. I cannot help but feel a great compassion for them, I cannot help but practice more diligently, I cannot help but augment thus my Bodhi-Mind. The touching cry of the monkey, So impressive and so moving, Cannot help but raise in me deep pity. The little monkey's chattering is amusing and pathetic; As I hear it, I cannot but think of it with compassion. The voice of the cuckoo is so moving, And so tuneful is the lark's sweet singing, That when I hear them I cannot help but listen When I listen to them, I cannot help but shed tears. The varied cries and cawings of the crow, Are a good and helpful friend unto the yogi. Even without a single friend, To remain here is a pleasure. With joy flowing from my heart, I sing this happy song; May the dark shadow of all men's sorrows Be dispelled by my joyful singing. ~ Jetsun Milarepa,
416:PROTECTION Going to sleep is a little like dying, a journey taken alone into the unknown. Ordinarily we are not troubled about sleep because we are familiar with it, but think about what it entails. We completely lose ourselves in a void for some period of time, until we arise again in a dream. When we do so, we may have a different identity and a different body. We may be in a strange place, with people we do not know, involved in baffling activities that may seem quite risky. Just trying to sleep in an unfamiliar place may occasion anxiety. The place may be perfectly secure and comfortable, but we do not sleep as well as we do at home in familiar surroundings. Maybe the energy of the place feels wrong. Or maybe it is only our own insecurity that disturbs us,and even in familiar places we may feel anxious while waiting for sleep to come, or be frightenedby what we dream. When we fall asleep with anxiety, our dreams are mingled with fear and tension, sleep is less restful, and the practice harder to do. So it is a good idea to create a sense of protection before we sleep and to turn our sleeping area into a sacred space. This is done by imagining protective dakinis all around the sleeping area. Visualize the dakinis as beautiful goddesses, enlightened female beings who are loving, green in color, and powerfully protective. They remain near as you fall asleep and throughout the night, like mothers watching over their child, or guardians surrounding a king or queen. Imagine them everywhere, guarding the doors and the windows, sitting next to you on the bed, walking in the garden or the yard, and so on, until you feel completely protected. Again, this practice is more than just trying to visualize something: see the dakinis with your mind but also use your imagination to feel their presence. Creating a protective, sacred environment in this way is calming and relaxing and promotes restful sleep. This is how the mystic lives: seeing the magic, changing the environment with the mind, and allowing actions, even actions of the imagination, to have significance. You can enhance the sense of peace in your sleeping environment by keeping objects of a sacred nature in the bedroom: peaceful, loving images, sacred and religious symbols, and other objects that direct your mind toward the path. The Mother Tantra tells us that as we prepare for sleep we should maintain awareness of the causes of dream, the object to focus upon, the protectors, and of ourselves. Hold these together inawareness, not as many things, but as a single environment, and this will have a great effect in dream and sleep. ~ Tenzin Wangyal Rinpoche, The Tibetan Yogas Of Dream And Sleep ,
417:Ekajaṭī or Ekajaṭā, (Sanskrit: "One Plait Woman"; Wylie: ral gcig ma: one who has one knot of hair),[1] also known as Māhacīnatārā,[2] is one of the 21 Taras. Ekajati is, along with Palden Lhamo deity, one of the most powerful and fierce goddesses of Vajrayana Buddhist mythology.[1][3] According to Tibetan legends, her right eye was pierced by the tantric master Padmasambhava so that she could much more effectively help him subjugate Tibetan demons. Ekajati is also known as "Blue Tara", Vajra Tara or "Ugra Tara".[1][3] She is generally considered one of the three principal protectors of the Nyingma school along with Rāhula and Vajrasādhu (Wylie: rdo rje legs pa). Often Ekajati appears as liberator in the mandala of the Green Tara. Along with that, her ascribed powers are removing the fear of enemies, spreading joy, and removing personal hindrances on the path to enlightenment. Ekajati is the protector of secret mantras and "as the mother of the mothers of all the Buddhas" represents the ultimate unity. As such, her own mantra is also secret. She is the most important protector of the Vajrayana teachings, especially the Inner Tantras and termas. As the protector of mantra, she supports the practitioner in deciphering symbolic dakini codes and properly determines appropriate times and circumstances for revealing tantric teachings. Because she completely realizes the texts and mantras under her care, she reminds the practitioner of their preciousness and secrecy.[4] Düsum Khyenpa, 1st Karmapa Lama meditated upon her in early childhood. According to Namkhai Norbu, Ekajati is the principal guardian of the Dzogchen teachings and is "a personification of the essentially non-dual nature of primordial energy."[5] Dzogchen is the most closely guarded teaching in Tibetan Buddhism, of which Ekajati is a main guardian as mentioned above. It is said that Sri Singha (Sanskrit: Śrī Siṃha) himself entrusted the "Heart Essence" (Wylie: snying thig) teachings to her care. To the great master Longchenpa, who initiated the dissemination of certain Dzogchen teachings, Ekajati offered uncharacteristically personal guidance. In his thirty-second year, Ekajati appeared to Longchenpa, supervising every ritual detail of the Heart Essence of the Dakinis empowerment, insisting on the use of a peacock feather and removing unnecessary basin. When Longchenpa performed the ritual, she nodded her head in approval but corrected his pronunciation. When he recited the mantra, Ekajati admonished him, saying, "Imitate me," and sang it in a strange, harmonious melody in the dakini's language. Later she appeared at the gathering and joyously danced, proclaiming the approval of Padmasambhava and the dakinis.[6] ~ Wikipedia,
418:Apotheosis ::: One of the most powerful and beloved of the Bodhisattvas of the Mahayana Buddhism of Tibet, China, and Japan is the Lotus Bearer, Avalokiteshvara, "The Lord Looking Down in Pity," so called because he regards with compassion all sentient creatures suffering the evils of existence. To him goes the millionfold repeated prayer of the prayer wheels and temple gongs of Tibet: Om mani padme hum, "The jewel is in the lotus." To him go perhaps more prayers per minute than to any single divinity known to man; for when, during his final life on earth as a human being, he shattered for himself the bounds of the last threshold (which moment opened to him the timelessness of the void beyond the frustrating mirage-enigmas of the named and bounded cosmos), he paused: he made a vow that before entering the void he would bring all creatures without exception to enlightenment; and since then he has permeated the whole texture of existence with the divine grace of his assisting presence, so that the least prayer addressed to him, throughout the vast spiritual empire of the Buddha, is graciously heard. Under differing forms he traverses the ten thousand worlds, and appears in the hour of need and prayer. He reveals himself in human form with two arms, in superhuman forms with four arms, or with six, or twelve, or a thousand, and he holds in one of his left hands the lotus of the world.Like the Buddha himself, this godlike being is a pattern of the divine state to which the human hero attains who has gone beyond the last terrors of ignorance. "When the envelopment of consciousness has been annihilated, then he becomes free of all fear, beyond the reach of change." This is the release potential within us all, and which anyone can attain-through herohood; for, as we read: "All things are Buddha-things"; or again (and this is the other way of making the same statement) : "All beings are without self."The world is filled and illumined by, but does not hold, the Bodhisattva ("he whose being is enlightenment"); rather, it is he who holds the world, the lotus. Pain and pleasure do not enclose him, he encloses them-and with profound repose. And since he is what all of us may be, his presence, his image, the mere naming of him, helps. "He wears a garland of eight thousand rays, in which is seen fully reflected a state of perfect beauty.The color of his body is purple gold. His palms have the mixed color of five hundred lotuses, while each finger tip has eighty-four thousand signet-marks, and each mark eighty-four thousand colors; each color has eighty-four thousand rays which are soft and mild and shine over all things that exist. With these jewel hands he draws and embraces all beings. The halo surrounding his head is studded with five hundred Buddhas, miraculously transformed, each attended by five hundred Bodhisattvas, who are attended, in turn, by numberless gods. And when he puts his feet down to the ground, the flowers of diamonds and jewels that are scattered cover everything in all directions. The color of his face is gold. While in his towering crown of gems stands a Buddha, two hundred and fifty miles high." - Amitayur-Dhyana Sutra, 19; ibid., pp. 182-183. ~ Joseph Campbell, The Hero with a Thousand Faces Liber 132 - Apotheosis,
419:GURU YOGA Guru yoga is an essential practice in all schools of Tibetan Buddhism and Bon. This is true in sutra, tantra, and Dzogchen. It develops the heart connection with the masteR By continually strengthening our devotion, we come to the place of pure devotion in ourselves, which is the unshakeable, powerful base of the practice. The essence of guru yoga is to merge the practitioner's mind with the mind of the master. What is the true master? It is the formless, fundamental nature of mind, the primordial awareness of the base of everything, but because we exist in dualism, it is helpful for us to visualize this in a form. Doing so makes skillful use of the dualisms of the conceptual mind, to further strengthen devotion and help us stay directed toward practice and the generation of positive qualities. In the Bon tradition, we often visualize either Tapihritsa* as the master, or the Buddha ShenlaOdker*, who represents the union of all the masters. If you are already a practitioner, you may have another deity to visualize, like Guru Rinpoche or a yidam or dakini. While it is important to work with a lineage with which you have a connection, you should understand that the master you visualize is the embodiment of all the masters with whom you are connected, all the teachers with whom you have studied, all the deities to whom you have commitments. The master in guru yoga is not just one individual, but the essence of enlightenment, the primordial awareness that is your true nature. The master is also the teacher from whom you receive the teachings. In the Tibetan tradition, we say the master is more important than the Buddha. Why? Because the master is the immediate messenger of the teachings, the one who brings the Buddha's wisdom to the student. Without the master we could not find our way to the Buddha. So we should feel as much devotion to the master as we would to the Buddha if the Buddha suddenly appeared in front of us. Guru yoga is not just about generating some feeling toward a visualized image. It is done to find the fundamental mind in yourself that is the same as the fundamental mind of all your teachers, and of all the Buddhas and realized beings that have ever lived. When you merge with the guru, you merge with your pristine true nature, which is the real guide and masteR But this should not be an abstract practice. When you do guru yoga, try to feel such intense devotion that the hair stands upon your neck, tears start down your face, and your heart opens and fills with great love. Let yourself merge in union with the guru's mind, which is your enlightened Buddha-nature. This is the way to practice guru yoga. The Practice After the nine breaths, still seated in meditation posture, visualize the master above and in front of you. This should not be a flat, two dimensional picture-let a real being exist there, in three dimensions, made of light, pure, and with a strong presence that affects the feeling in your body,your energy, and your mind. Generate strong devotion and reflect on the great gift of the teachings and the tremendous good fortune you enjoy in having made a connection to them. Offer a sincere prayer, asking that your negativities and obscurations be removed, that your positive qualities develop, and that you accomplish dream yoga. Then imagine receiving blessings from the master in the form of three colored lights that stream from his or her three wisdom doors- of body, speech, and mind-into yours. The lights should be transmitted in the following sequence: White light streams from the master's brow chakra into yours, purifying and relaxing your entire body and physical dimension. Then red light streams from the master's throat chakra into yours, purifying and relaxing your energetic dimension. Finally, blue light streams from the master's heart chakra into yours, purifying and relaxing your mind. When the lights enter your body, feel them. Let your body, energy, and mind relax, suffused inwisdom light. Use your imagination to make the blessing real in your full experience, in your body and energy as well as in the images in your mind. After receiving the blessing, imagine the master dissolving into light that enters your heart and resides there as your innermost essence. Imagine that you dissolve into that light, and remain inpure awareness, rigpa. There are more elaborate instructions for guru yoga that can involve prostrations, offerings, gestures, mantras, and more complicated visualizations, but the essence of the practice is mingling your mind with the mind of the master, which is pure, non-dual awareness. Guru yoga can be done any time during the day; the more often the better. Many masters say that of all the practices it is guru yoga that is the most important. It confers the blessings of the lineage and can open and soften the heart and quiet the unruly mind. To completely accomplish guru yoga is to accomplish the path. ~ Tenzin Wangyal Rinpoche, The Tibetan Yogas Of Dream And Sleep ,
420:SECTION 1. Books for Serious Study Liber CCXX. (Liber AL vel Legis.) The Book of the Law. This book is the foundation of the New Æon, and thus of the whole of our work. The Equinox. The standard Work of Reference in all occult matters. The Encyclopaedia of Initiation. Liber ABA (Book 4). A general account in elementary terms of magical and mystical powers. In four parts: (1) Mysticism (2) Magical (Elementary Theory) (3) Magick in Theory and Practice (this book) (4) The Law. Liber II. The Message of the Master Therion. Explains the essence of the new Law in a very simple manner. Liber DCCCXXXVIII. The Law of Liberty. A further explanation of The Book of the Law in reference to certain ethical problems. Collected Works of A. Crowley. These works contain many mystical and magical secrets, both stated clearly in prose, and woven into the Robe of sublimest poesy. The Yi King. (S. B. E. Series [vol. XVI], Oxford University Press.) The "Classic of Changes"; give the initiated Chinese system of Magick. The Tao Teh King. (S. B. E. Series [vol. XXXIX].) Gives the initiated Chinese system of Mysticism. Tannhäuser, by A. Crowley. An allegorical drama concerning the Progress of the Soul; the Tannhäuser story slightly remodelled. The Upanishads. (S. B. E. Series [vols. I & XV.) The Classical Basis of Vedantism, the best-known form of Hindu Mysticism. The Bhagavad-gita. A dialogue in which Krishna, the Hindu "Christ", expounds a system of Attainment. The Voice of the Silence, by H.P. Blavatsky, with an elaborate commentary by Frater O.M. Frater O.M., 7°=48, is the most learned of all the Brethren of the Order; he has given eighteen years to the study of this masterpiece. Raja-Yoga, by Swami Vivekananda. An excellent elementary study of Hindu mysticism. His Bhakti-Yoga is also good. The Shiva Samhita. An account of various physical means of assisting the discipline of initiation. A famous Hindu treatise on certain physical practices. The Hathayoga Pradipika. Similar to the Shiva Samhita. The Aphorisms of Patanjali. A valuable collection of precepts pertaining to mystical attainment. The Sword of Song. A study of Christian theology and ethics, with a statement and solution of the deepest philosophical problems. Also contains the best account extant of Buddhism, compared with modern science. The Book of the Dead. A collection of Egyptian magical rituals. Dogme et Rituel de la Haute Magie, by Eliphas Levi. The best general textbook of magical theory and practice for beginners. Written in an easy popular style. The Book of the Sacred Magic of Abramelin the Mage. The best exoteric account of the Great Work, with careful instructions in procedure. This Book influenced and helped the Master Therion more than any other. The Goetia. The most intelligible of all the mediæval rituals of Evocation. Contains also the favourite Invocation of the Master Therion. Erdmann's History of Philosophy. A compendious account of philosophy from the earliest times. Most valuable as a general education of the mind. The Spiritual Guide of [Miguel de] Molinos. A simple manual of Christian Mysticism. The Star in the West. (Captain Fuller). An introduction to the study of the Works of Aleister Crowley. The Dhammapada. (S. B. E. Series [vol. X], Oxford University Press). The best of the Buddhist classics. The Questions of King Milinda. (S. B. E. Series [vols. XXXV & XXXVI].) Technical points of Buddhist dogma, illustrated bydialogues. Liber 777 vel Prolegomena Symbolica Ad Systemam Sceptico-Mysticæ Viæ Explicandæ, Fundamentum Hieroglyphicam Sanctissimorum Scientiæ Summæ. A complete Dictionary of the Correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. It is to the language of Occultism what Webster or Murray is to the English language. Varieties of Religious Experience (William James). Valuable as showing the uniformity of mystical attainment. Kabbala Denudata, von Rosenroth: also The Kabbalah Unveiled, by S.L. Mathers. The text of the Qabalah, with commentary. A good elementary introduction to the subject. Konx Om Pax [by Aleister Crowley]. Four invaluable treatises and a preface on Mysticism and Magick. The Pistis Sophia [translated by G.R.S. Mead or Violet McDermot]. An admirable introduction to the study of Gnosticism. The Oracles of Zoroaster [Chaldæan Oracles]. An invaluable collection of precepts mystical and magical. The Dream of Scipio, by Cicero. Excellent for its Vision and its Philosophy. The Golden Verses of Pythagoras, by Fabre d'Olivet. An interesting study of the exoteric doctrines of this Master. The Divine Pymander, by Hermes Trismegistus. Invaluable as bearing on the Gnostic Philosophy. The Secret Symbols of the Rosicrucians, reprint of Franz Hartmann. An invaluable compendium. Scrutinium Chymicum [Atalanta Fugiens]¸ by Michael Maier. One of the best treatises on alchemy. Science and the Infinite, by Sidney Klein. One of the best essays written in recent years. Two Essays on the Worship of Priapus [A Discourse on the Worship of Priapus &c. &c. &c.], by Richard Payne Knight [and Thomas Wright]. Invaluable to all students. The Golden Bough, by J.G. Frazer. The textbook of Folk Lore. Invaluable to all students. The Age of Reason, by Thomas Paine. Excellent, though elementary, as a corrective to superstition. Rivers of Life, by General Forlong. An invaluable textbook of old systems of initiation. Three Dialogues, by Bishop Berkeley. The Classic of Subjective Idealism. Essays of David Hume. The Classic of Academic Scepticism. First Principles by Herbert Spencer. The Classic of Agnosticism. Prolegomena [to any future Metaphysics], by Immanuel Kant. The best introduction to Metaphysics. The Canon [by William Stirling]. The best textbook of Applied Qabalah. The Fourth Dimension, by [Charles] H. Hinton. The best essay on the subject. The Essays of Thomas Henry Huxley. Masterpieces of philosophy, as of prose. ~ Aleister Crowley, Liber ABA Appendix I: Literature Recommended to Aspirants,

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1:Buddhism for Assholes ~ Anonymous,
2:Essays in Zen Buddhism ~ Alan W Watts,
3:Buddhism in one long prayer. ~ Mahatma Gandhi,
4:Buddhism is all about secrets. ~ Frederick Lenz,
5:Real Buddhism is about meditation. ~ Frederick Lenz,
6:-- Buddhism needs its fucking Nietzsche -- ~ Evan Dara,
7:All self-help is Buddhism with a service mark ~ Merlin Mann,
8:Connection to Buddhism is strand in my life. ~ Anne Waldman,
9:Tibetan Buddhism had an enormous impact on me. ~ Richard Gere,
10:Buddhism is not a creed, it is a doubt. ~ Gilbert K Chesterton,
11:Buddhism is reason. Reason will win over your lord. ~ Nichiren,
12:When did feminism become confused with Buddhism? ~ Caitlin Moran,
13:I haven't got any Buddhism. I live by letting things happen. ~ Dogen,
14:Buddhism strongly discourages blind faith and fanaticism. ~ Dalai Lama,
15:I am not promoting Buddhism. I am promoting human values. ~ Dalai Lama,
16:Just study Buddhism. Don't follow the sentiments of the world. ~ Dogen,
17:Buddhism is the study of how to be immeasurably happy. ~ Frederick Lenz,
18:"Buddhism is transmitted from warm hand to warm hand." ~ Shunryu Suzuki,
19:Buddhism doesn't come from anybody. It exists by itself. ~ Frederick Lenz,
20:Zen Buddhism is a discipline where belief isn't necessary. ~ David Sylvian,
21:Christianity and Buddhism are a lot alike, especially Buddhism. ~ C S Lewis,
22:Buddhism’s cardinal ethical principle is to avoid causing harm. ~ Gil Fronsdal,
23:As Buddhism moved from one culture to another, it always adapted. ~ Pema Chodron,
24:In Buddhism, there are three gems: Buddha, the awakened one; Dharma, ~ Nhat Hanh,
25:Self-honesty is absolutely necessary in the practice of Buddhism. ~ Frederick Lenz,
26:Buddhism resonated very powerfully with a lot of my preoccupations. ~ Pankaj Mishra,
27:Prajñāpāramitā Buddhism is not a religion suitable for the brainless ~ Edward Conze,
28:Christianity and Buddhism are very much alike, especially Buddhism. ~ G K Chesterton,
29:One of the cardinal principles of Buddhism, the principle of neglect. ~ Paul Theroux,
30:Tibetan Buddhism, has inspired me and accelerated my understanding of life. ~ Jet Li,
31:Buddhism wasn’t responsible for the insane atrocities of human history ~ Jack Kerouac,
32:Generosity in Buddhism is to be relieved of the “stain of stinginess. ~ Gregory Boyle,
33:Karl Marx famously called religion ‘the opiate of the masses.’ Buddhism, ~ John Green,
34:Every morning, . . . rededicate yourself to your path. . . . ~ Thich Nhat Hanh #Buddhism,
35:There are techniques of Buddhism, such as meditation, that anyone can adopt. ~ Dalai Lama,
36:[...] Buddhism has been so much admired mainly for what it is not. ~ Ananda K Coomaraswamy,
37:Buddhism helps me to have a healthy relationship with my body and spirit. ~ Anthony Kiedis,
38:In Buddhism balance is the most difficult thing, because it is overlooked. ~ Frederick Lenz,
39:To study Buddhism is to study ourselves. To study ourselves is to forget ourselves. ~ Dogen,
40:Buddhism notes that it is always a mistake to think your soul can go it alone. ~ Annie Dillard,
41:I do feel Im being respectful to Buddhism and martial arts with Mortal Kombat. ~ Mark Dacascos,
42:When you think of Buddhism, you're likely to think of peace and tranquility. ~ Aung San Suu Kyi,
43:If science proves some belief of Buddhism wrong, then Buddhism will have to change. ~ Dalai Lama,
44:Instead of becoming the world’s expert on Buddhism, just let go, let go, let go. ~ Ajahn Sumedho,
45:It is during our darkest moments.That we must focus to see the light. ~ Buddha.#Buddha #Buddhism,
46:The principles of Buddhism have become more commonplace, which is a good thing. ~ Sakyong Mipham,
47:Buddhism itself is all about empowering yourself, not about getting what you want. ~ Pema Chodron,
48:Honour to the high and sublime excellence of wisdom! ~ Formula of devotion of Mahayanist Buddhism,
49:"Instead of becoming the world's expert on Buddhism, just let go, let go, let go." ~ Ajahn Sumedho,
50:I was studying Tibetan Buddhism when I was quite young, again influenced by Kerouac. ~ David Bowie,
51:The purpose of studying Buddhism is not to study Buddhism, but to study ourselves. ~ Shunryu Suzuki,
52:There's a strong aspect of Buddhism which is geared towards ending all fertility. ~ Quentin S Crisp,
53:My own view is that Buddhism must abandon many aspects of the Abhidharma cosmology. ~ Dalai Lama XIV,
54:I never stopped studying Buddhism. In the past few years, in between movies, I do a retreat. ~ Jet Li,
55:Buddhism is the process of getting to that part of us that is always eternally happy. ~ Frederick Lenz,
56:Mindfulness is so powerful that the fact that it comes out of Buddhism is irrelevant. ~ Jon Kabat Zinn,
57:In Buddhism what we seek to do is change ourselves into someone who's beautiful to be. ~ Frederick Lenz,
58:There’s a phrase in Buddhism, ‘Beginner’s mind.’ It’s wonderful to have a beginner’s mind. ~ Steve Jobs,
59:Hindus believe in God positively. Buddhism does not try to know whether He is or not. ~ Swami Vivekananda,
60:The fundamental goal of Buddhism is the realization of the peace and happiness of humankind. ~ Josei Toda,
61:One thing that attracted me to Buddhism was the support for this larger vision of values. ~ Herbie Hancock,
62:Perhaps Islam is analogous to a carnivorous gene complex, Buddhism to a herbivorous one. ~ Richard Dawkins,
63:If you're studying Buddhism you never really have enough time because you're going to die. ~ Frederick Lenz,
64:Buddhism has in it no idea of there being a moral law laid down by somekind of cosmic lawgiver. ~ Alan Watts,
65:I spend more time learning about Buddhism than English, which is why my English today is still bad. ~ Jet Li,
66:I believe Buddhism to be a simplification of Hinduism and Islam to be a simplification of Xianity. ~ C S Lewis,
67:Tantric Buddhism means that we become mature adults and we learn the reality of chaos theory. ~ Frederick Lenz,
68:The entire teaching of Buddhism can be summed up in this way: Nothing is worth holding on to. ~ Jack Kornfield,
69:According to Buddhism, it is our fear at experiencing ourselves directly that creates suffering. ~ Mark Epstein,
70:Buddhism has long had a theory of what in neuroscience is called the “plasticity of the brain. ~ Dalai Lama XIV,
71:I like to read about different religions - Judaism, Islam, Christianity, Hinduism and Buddhism. ~ Wesley Snipes,
72:Buddhism is a clever way to enjoy life. Happiness is available. Please help yourselves to it. ~ Joseph Goldstein,
73:A scholar tries to learn something everyday; a student of Buddhism tries to unlearn something daily. ~ Alan Watts,
74:Zen and Buddhism have produced martial arts, because of the Buddhist injunction against weapons. ~ Frederick Lenz,
75:Buddhism is simply a methodology, a way of becoming one with the part of ourselves that is happy. ~ Frederick Lenz,
76:A scholar tries to learn something everyday; a student of Buddhism tries to unlearn something daily. ~ Alan W Watts,
77:For the person who wants to get to the mystical experience directly, Tantric Buddhism is the path. ~ Frederick Lenz,
78:If there is any religion that could respond to the needs of modern science, it would be Buddhism. ~ Albert Einstein,
79:The essence of Buddhism is if you can, help others. If not, then at least refrain from hurting others. ~ Dalai Lama,
80:Music is not the only reason that I practice Buddhism anymore because it has affected my whole life. ~ Herbie Hancock,
81:I could justify violence only in this extreme case, to save the last living knowledge of Buddhism itself. ~ Dalai Lama,
82:I feel a lot more secure about the directions I take, than I might have, had I not practiced Buddhism. ~ Herbie Hancock,
83:I have found a much greater appreciation of Buddhism because I couldn't take it for granted here in exile. ~ Dalai Lama,
84:The decline of Buddhism in the Ganges heartland and the peninsula occurred before the Turkish conquest. ~ Romila Thapar,
85:Through the practice of meditation and Buddhism, as you experience light, it immediately delights you. ~ Frederick Lenz,
86:Buddhism, it seemed, was a rational religion, whose truth-claims could withstand the test of reason. ~ Stephen Batchelor,
87:Compassion is the key in Islam and Buddhism and Judaism and Christianity. They are profoundly similar. ~ Karen Armstrong,
88:"In Buddhism the point is not simply to be accomplished mediators but to change our whole approach to life." ~ Judy Lief,
89:The only "definitive truth" for Buddhism is the absolute negation of any one truth as the Definitive Truth. ~ Dalai Lama,
90:The peculiar thing is that, in focusing only on the here and now, Buddhism seems to despise the world. ~ Quentin S Crisp,
91:Buddhism has to do with your daily life, with your suffering and with the suffering of the people around you. ~ Nhat Hanh,
92:Buddhism teaches us to be tolerant and accepting, but tolerance does NOT mean accepting what is harmful. ~ Timber Hawkeye,
93:The light is already there. In Zen Buddhism there's a little speck of dust on the mirror, and that's us. ~ Frederick Lenz,
94:As far as ignorance is concerned, not just Buddhism, every religion recognizes it as the source of suffering. ~ Dalai Lama,
95:Buddhism doesn't tell you what is false and what is true but it encourages you to find out for yourself. ~ Chogyam Trungpa,
96:For me, Buddhism is a psychology and a philosophy that provides a means, upayas, for working with the mind. ~ Joan Halifax,
97:I do regard Islam to be a religion of peace in the same sense as Christianity, Buddhism and Hinduism are. ~ Mahatma Gandhi,
98:Buddhism has turned me on to my humanness, and is challenging my humanness so that I can become more human. ~ Herbie Hancock,
99:I see no contradiction between Buddhism and Christianity ... I intend to become as good a Buddhist as I can. ~ Thomas Merton,
100:I think Buddhism should open the door of psychology and healing to penetrate more easily into the Western world. ~ Nhat Hanh,
101:Don't try to use what you learn from Buddhism to be a Buddhist; use it to be a better whatever-you-al ready-are. ~ Dalai Lama,
102:I do not believe in religion, but if I had to choose one, it would be Buddhism. It seems more livable, closer to men. ~ Bj rk,
103:In some cultures, like Buddhism, you want things in your life to disappear, to reduce your needs and desires ~ James Altucher,
104:It's very difficult to stay angry when a room full of bald guys in orange robes start giggling. Buddhism. ~ Christopher Moore,
105:People may wish to say that the thing that is in conflict with my creativity is not Buddhism - that's fine. ~ Quentin S Crisp,
106:Reality becomes illusory and observer-oriented when you study general relativity. Or Buddhism. Or get drafted. ~ Joe Haldeman,
107:"The essence of Buddhism is, if you can, to help others. If not, then at least refrain from hurting others." ~ Dalai Lama XIV,
108:"The object of Buddhism is to perfect the person, the body-mind. There is no Buddha outside of the human being." ~ Kozan Kato,
109:There are many, many Christians who practice Buddhism, and they become better and better Christians all the time. ~ Nhat Hanh,
110:Buddhism is all about finding your own way, not imitating the ways of others or even the ways of Buddha himself. ~ Brad Warner,
111:Enlightenment is cumulative. You become a little more enlightened each day as you practice yoga and Buddhism. ~ Frederick Lenz,
112:I have a bit of a struggle with some aspects of or forms of Buddhism, but Zen I find to be mainly congenial. ~ Quentin S Crisp,
113:In the teachings of Mahayana Buddhism, it’s believed that reality can exist only where our mind creates a focus. ~ Gregg Braden,
114:Your Buddhism has made you mean Ray and makes you even afraid to take your clothes off for a simple healthy orgy ~ Jack Kerouac,
115:Zen professes itself to be the spirit of Buddhism, but in fact it is the spirit of all religions and philosophies. ~ D T Suzuki,
116:I don't think about what I do. I do it. That's Buddhism. I jump off the cliff and build my wings on the way down. ~ Ray Bradbury,
117:In Buddhism, the term hungry ghost refers to the person whose appetite exceeds their capacity for satisfaction. ~ Chloe Caldwell,
118:"'No self. No problem' said the Buddhist Master when asked to explain the deeper meaning of Buddhism." ~ Eckhart Tolle#teachings,
119:all reality becomes illusory and observer-oriented when you study general relativity. Or Buddhism. Or get drafted. ~ Joe Haldeman,
120:Do not try to use what you learn from Buddhism to be a Buddhist; use it to be a better whatever-you-already-are. ~ Dalai Lama XIV,
121:The teaching of the Buddha is called the Dhamma. He did not teach Buddhism, any more than Jesus taught Christianity. ~ Ayya Khema,
122:Buddhism is the study of changing who we are, modifying or perhaps totally restructuring ourselves as perceivers. ~ Frederick Lenz,
123:When someone has a strong intuitive connection, Buddhism suggests that it's because of karma, some past connection. ~ Richard Gere,
124:Buddhism and science share a fundamental reluctance to postulate a transcendent being as the origin of all things. ~ Dalai Lama XIV,
125:The principles of Buddhism and Shambhala can be effective in helping the course of what is happening in the world. ~ Sakyong Mipham,
126:What is science but the pursuit of the truth? What is Buddhism but 2500 years of observation as to the nature of mind? ~ Wade Davis,
127:Actions for the good accumulate what is called “merit”—one of the most commonly misunderstood concepts in Buddhism. ~ Joseph Goldstein,
128:Don’t try to use what you learn from Buddhism to be a better Buddhist; use it to be a better whatever-you-already-are. ~ Robert Wright,
129:We all need a place that is safe and wholesome enough for us to return for refuge. In Buddhism, that refuge is mindfulness. ~ Nhat Hanh,
130:Change is one of the only constants in Buddhism; as meditation became the way I breathed in the days, this became apparent. ~ Nick Flynn,
131:Don't use Buddhism to become a Buddhist. Use Buddhism to become better at whatever else in your life you are doing already. ~ Dalai Lama,
132:The goal of Buddhism is to create Buddhas, not Buddhists, as the goal of Christianity is to create Christs, not Christians. ~ Adyashanti,
133:"All the traditions in Buddhism have their own unique aspects. But in essence, we are all students of the same teacher." ~ Dalai Lama XIV,
134:Buddhism begins in personal experience. Observation of one’s surroundings and one’s reactions, and one’s thoughts. ~ Kim Stanley Robinson,
135:The feeling is all in all, as Faust declares; all our theorization fails to touch reality. ~ D.T. Suzuki, An Introduction to Zen Buddhism,
136:Buddhism is in your heart. Even if you don't have any temple or any monks, you can still be a Buddhist in your heart and life. ~ Nhat Hanh,
137:I don't want to convert people to Buddhism - all major religions, when understood properly, have the same potential for good. ~ Dalai Lama,
138:Present-day Hinduism and Buddhism were growths from the same branch. Buddhism degenerated, and Shankara lopped it off! ~ Swami Vivekananda,
139:Smith, I distrust any kind of Buddhism or any kinda philosophy or social system that puts down sex said Japhy (Gary Snyder) ~ Jack Kerouac,
140:That's what Buddhism has been trying to unravel - the mechanism of happiness and suffering. It is a science of the mind. ~ Matthieu Ricard,
141:I have seen people who practice yoga and Buddhism who are scared to death of the sorcery powers of others. This is absurd. ~ Frederick Lenz,
142:Intentional suffering and the postponement of happiness is not yoga or Buddhism. It will not lead to a better incarnation. ~ Frederick Lenz,
143:One of Buddhism’s main practices is understanding and experiencing compassion, and how that ultimately is a road to happiness. ~ Goldie Hawn,
144:What is evil? There is no such thing. In Buddhism we don't recognize evil and therefore we don't give it any power over us. ~ Frederick Lenz,
145:It took me forty years of dealing with buddhism to finally realize that actually Buddha's discovery was happiness and bliss. ~ Robert Thurman,
146:What I had learned from Buddhism was that I did not have to know myself analytically as much as I had to tolerate not knowing. ~ Mark Epstein,
147:Buddhism leads you to the awareness that all things are holy. Everything is holy. The dark has its own light, in other words. ~ Frederick Lenz,
148:Buddhism - Tibetan Buddhism - teaches us many things, peace comes from within, we must be free ourselves from earthly desires... ~ Peter Sagal,
149:In Buddhism, since the definition of “living” refers to sentient beings, consciousness is the primary characteristic of “life. ~ Dalai Lama XIV,
150:Buddhism has a very beautiful teaching that says the worst thing you can do to your soul is to tell someone their faith is wrong. ~ Ricky Martin,
151:If there's good, strong evidence from science that such and such is the case and this is contrary to Buddhism, then we will change. ~ Dalai Lama,
152:The secret of Buddhism is to remove all ideas, all concepts, in order for the truth to have a chance to penetrate, to reveal itself. ~ Nhat Hanh,
153:triangle offense, that aligned perfectly with the values of selflessness and mindful awareness I’d been studying in Zen Buddhism. ~ Phil Jackson,
154:"Buddhism is all about science. If science is the pursuit of the accurate knowledge of reality, then science is Buddhism." ~ Robert A. F. Thurman,
155:Whether you call it Buddhism or another religion, self-discipline, that's important. Self-discipline with awareness of consequences. ~ Dalai Lama,
156:Zen Buddhism does not preach. Sermons remain words. It waits until people feel stifled and insecure, driven by a secret longing. ~ Eugen Herrigel,
157:A critical part of Tantric Buddhism is a process of turning of the activities and experiences in your daily life into meditation. ~ Frederick Lenz,
158:Buddhism helps us to overcome our endless ego grasping mind to open up to something so much more spacious and genuinely meaningful. ~ Tenzin Palmo,
159:the Visuddhimagga. This fifth-century text, which means Path to Purification in Pali (the language of Buddhism’s earliest canon), ~ Daniel Goleman,
160:When words cease to correspond with facts it is time for us to part with words and return to facts. ~ D.T. Suzuki, An Introduction to Zen Buddhism,
161:Buddhism has become a socially recognized religious philosophy for Americans, whereas it used to be considered an exotic religion. ~ Thurston Moore,
162:I can assure you, as a practitioner of Buddhism, that there are ten thousand states of mind, at least, give or take a few billion. ~ Frederick Lenz,
163:In Tantric Buddhism we call the inherent knowledge that all animate and inanimate objects possess of themselves - their emptiness. ~ Frederick Lenz,
164:You must go to Mahometanism, to Buddhism, to the East, to the Sufis Fakirs, to Pantheism, for the right growth of mysticism. ~ Florence Nightingale,
165:Buddhism is filled with many wonderful ideas, but it is the recognition of awareness that takes us from samara to nirvana. ~ Yongey Mingyur Rinpoche,
166:If there's good, strong evidence from science that such and such is the case and this is contrary to Buddhism, then we will change. ~ Dalai Lama XIV,
167:Tibetans practiced Mahayana Buddhism, which is a different form from the one that had once been popular in India in the medieval era. ~ Scott Carney,
168:To practice Zen Buddhism is to train oneself to eliminate hatred, anger and selfishness and to develop loving-kindness towards all. ~ Thich Thien An,
169:It’s very simple: If Buddhism is about awakening, people should be waking up. If it’s not about awakening, they should change the name. ~ Jed McKenna,
170:"There is nothing mysterious in Buddhism. Time passes as it is natural, the sun rising in the east, and the moon setting into the west." ~ Dogen Zenji,
171:The secret of Buddhism is to remove all ideas, all concepts, in order for the truth to have a chance to penetrate, to reveal itself. ~ Thich Nhat Hanh,
172:But for me if I'm gonna read about something I'd rather read a pamphlet or the instructions to a synthesizer than a book on Buddhism. ~ John Frusciante,
173:I think what's important and extraordinarily practical about Buddhism, is that it offers very concrete methods for people to work with. ~ Pankaj Mishra,
174:note the similarities with buddhism a buddhist who has achieved nirvana is not sad primarily because it does not know the concept of sad [...] ~ Tao Lin,
175:Patriarchy is connected to greed, a symptom of a larger force that can only be dispelled through kindness and love. It's basic Buddhism. ~ Peter Buffett,
176:As the Dalai Lama says, “Don’t try to use what you learn from Buddhism to be a Buddhist; use it to be a better whatever-you-already-are. ~ Timber Hawkeye,
177:Before going to sleep at night, . . . take a few minutes to review the day. “Did I live in the direction of my ideals today?” ~ Thich Nhat Hanh #Buddhism,
178:Gut level is a good level to deal with life, and for me, I have to say that Buddhism makes sense for me because it's how I'm an artist. ~ Laurie Anderson,
179:I know that Buddhism is to Hinduism what Protestantism is to Roman Catholicism, only in a much stronger light, to a much greater degree. ~ Mahatma Gandhi,
180:Nearly everywhere Buddhism went, there had been a higher level of literacy, even in miserable Burma, not to mention Thailand and Sri Lanka. ~ Amartya Sen,
181:Although it is nonreligious and nontheistic, it’s difficult to present Buddhism without sounding theoretical and religious. As ~ Dzongsar Jamyang Khyentse,
182:In Buddhism, ignorance as the root cause of suffering refers to a fundamental misperception of the true nature of the self and all phenomena. ~ Dalai Lama,
183:If I ever write an autobiography about teaching meditation in the West, I'll call it "Pissing In the Wind - Teaching Buddhism in America". ~ Frederick Lenz,
184:In Buddhism, we talk of meditation as an act of awakening, to be awake to the fact that the earth is in danger and living species are in danger. ~ Nhat Hanh,
185:The study of Buddhism is essentially the study of modification, how we modify the state of mind we're in, how we modify the realm we're in. ~ Frederick Lenz,
186:Zen is Tantric Buddhism, Vajrayana is tantric Buddhism - these are various forms of it. Tantric Buddhism simply means cutting to the chase. ~ Frederick Lenz,
187:The idea that Buddhism denies what is called in the West individual immortality is a mistake, so far as the Buddhist scriptures are concerned. ~ Annie Besant,
188:they are still satisfied with the old clichés about “life-denying Buddhism,” “selfish navel-gazing,” and Nirvana as a sort of drugged trance. ~ Thomas Merton,
189:When I first was exposed to Buddhism in the mid-1960s, I said it was so practical and utterly pragmatic. That's what attracted me to Buddhism. ~ Joan Halifax,
190:According to Buddhism, suffering will always exist as a universal phenomenon, but every individual has the potential for liberation from it. ~ Matthieu Ricard,
191:In Tantric Buddhism our feeling is that there is no problem with the sensual world unless you have a tremendous attraction or aversion to it. ~ Frederick Lenz,
192:The outer form of Buddhism, of practice, is etiquette - a series of ways to live intelligently that keep you alive, awake and happy, wakeful. ~ Frederick Lenz,
193:That was my real education in the world - I learned politics, the social and cultural life of India, Hindu tradition and religion, and Buddhism. ~ Satish Kumar,
194:"Once I asked a Sri Lankan meditation master to teach me the essence of Buddhism. He just laughed and said three times, 'No self, no problem.'" ~ Jack Kornfield,
195:The Dalai Lama has said, “Don’t try to use what you learn from Buddhism to be a better Buddhist; use it to be a better whatever-you-already-are. ~ Robert Wright,
196:To have some deep feeling about Buddhism is not the point; we just do what we should do, like eating supper and going to bed. This is Buddhism. ~ Shunryu Suzuki,
197:Buddhism has existed forever, just like we have, and occasionally it's codified; it's put together into a system by someone who likes to codify. ~ Frederick Lenz,
198:note the similarities with buddhism
a buddhist who has achieved nirvana is not sad
primarily because it does not know the concept
of sad [...] ~ Tao Lin,
199:Open-minded people tend to be interested in Buddhism because Buddha urged people to investigate things - he didn't just command them to believe. ~ Dalai Lama XIV,
200:The sensual experiences in life are not to be avoided. This is the philosophy of Tantric Buddhism - nor are they particularly to be sought after. ~ Frederick Lenz,
201:Zen is attained only when “self-intoxication” is abandoned and the “drunkard” is really awakened to his deeper self. ~ D.T. Suzuki, An Introduction to Zen Buddhism,
202:Buddhism has had a major effect on who I am and how I think about the world. What I have learned is that I like all religions, but only parts of them. ~ Uma Thurman,
203:A lot of people dabbling means Buddhism has come into the mainstream, where people begin to use these terms and ideas, and they become less foreign. ~ Sakyong Mipham,
204:Buddhism ... is not a culture but a critique of culture, an enduring nonviolent revolution or "loyal opposition" to the culture in which it is involved. ~ Alan Watts,
205:Buddhism spreads by people converting out of their own wish for peace and right action. But power condenses around those willing to use force. ~ Kim Stanley Robinson,
206:Buddhism, we say that life is like housekeeping in a dream. We may get a lot done, but in the end we wake up and what does it come to, all that effort? ~ Jamie Zeppa,
207:In Buddhism, consciousness is central because all phenomena are realized to be mere appearances to consciousness that have no independent existence. ~ B Alan Wallace,
208:And yet when you take Christianity, Judaism, Hinduism, Buddhism, whatever, their combined killings in the name of religion -- well, that would be zero. ~ Eric Bolling,
209:I'm not even sure that Buddhism is a religion really. It seems like more of just a spiritual practice, I'd compare it more to Taoism than religion. ~ Sienna McQuillen,
210:In fact, one big lesson from Buddhism is to be suspicious of the intuition that your ordinary way of perceiving the world brings you the truth about it. ~ Robert Wright,
211:Buddhism is all about science. If science is the systematic pursuit of the accurate knowledge of reality, then science is Buddhism, Buddhism is science. ~ Robert Thurman,
212:The cover story of the magazine [TIME magazine] depicting a few individuals who are acting contrary to most Myanmar, is creating misconceptions of Buddhism. ~ Thein Sein,
213:Personal experience, therefore, is everything in Zen. No ideas are intelligible to those who have no backing of experience. ~ D.T. Suzuki, An Introduction to Zen Buddhism,
214:uncompromising commitment to truth, and a total dedication to discovering the nature of reality are things that both Buddhism and science have in common. ~ Dalai Lama XIV,
215:Buddhism is not just going to temple, being at a ceremony and dressing up. That is the church of Buddhism. Esoteric Buddhism is to move beyond this world. ~ Frederick Lenz,
216:In Hinduism and Buddhism, dharma has various connotations, but generally it means cheerfully fulfilling your moral and ethical duty. Doing the right thing. ~ Deepak Chopra,
217:The root of suffering is attachment. ~ Buddha#gautamabuddha #buddha #buda #buddhabless#buddhism #religion #buddhaquote #quote #namobuddhay #BuddhaBlessings #namaste #peace,
218:If science proves facts that conflict with Buddhist understanding, Buddhism must change accordingly. We should always adopt a view that accords with the facts. ~ Dalai Lama,
219:I've tried Buddhism, Scientology, Numerology, Transcendental Meditation, Qabbala, t'ai chi, feng shui and Deepak Chopra but I find straight gin works best. ~ Phyllis Diller,
220:There is no reason whatsoever to think that Buddhism can compete successfully with the relentless evangelizing of Christianity and Islam. Nor should it try to. ~ Sam Harris,
221:You see, that's the fun of Buddhism. We do have a wild card in the deck that can't be explained, that changes value continuously, and that's enlightenment. ~ Frederick Lenz,
222:Buddhism is all about science. If science is the systematic pursuit of the accurate knowledge of reality, then science is Buddhism, Buddhism is science. ~ Robert A F Thurman,
223:Do no harm, act for the good, purify the mind.” The flowering of all the great traditions of Buddhism derives from the teachings in this one simple verse. ~ Joseph Goldstein,
224:I've been practising Buddhism for forty years, and that's what has led me to this path of discovering my own humanity and recognizing the humanity in others. ~ Herbie Hancock,
225:Oysters are more beautiful than any religion... There's nothing in Christianity or Buddhism that quite matches the sympathetic unselfishness of an oyster. ~ Hector Hugh Munro,
226:We seek absolute neutrality in Buddhism. We don't want to be drawn into anything in particular. We don't want to be pushed away from anything in particular. ~ Frederick Lenz,
227:Buddhism has a term for the happiness we feel at someone else’s success or good fortune. Sympathetic joy, as it is known, invites us to celebrate for others. ~ Sharon Salzberg,
228:gave it the illusion of being there … the way all reality becomes illusory and observer-oriented when you study general relativity. Or Buddhism. Or get drafted. ~ Joe Haldeman,
229:To define Buddhism without a lot of words and phrases, we can simply say, 'Don't cling or hold on to anything. Harmonize with actuality, with things as they are.' ~ Ajahn Chah,
230:Buddhism teaches us that we are not so much isolated individuals as we are overlapping environments, and that we have the capacity to know ourselves in this way. ~ Mark Epstein,
231:In the East, especially in contemplative traditions like those of Buddhism, being distracted by thought is understood to be the very wellspring of human suffering. ~ Sam Harris,
232:the concentrations on emptiness, signlessness, and aimlessness. They are known as the Three Doors of Liberation and are available in every school of Buddhism. ~ Thich Nhat Hanh,
233:Buddhism helps people to overcome pain. The deepest pain that Chinese people feel now is the pain of separation from loved ones, one of the eight pains in Buddhism. ~ Ye Xiaowen,
234:Buddhism, I think, is probably facing the single most difficult transition from one historical epoch to another, which is really the transition to modernity. ~ Stephen Batchelor,
235:Happiness will come through the practice of yoga and Buddhism, that happiness is not something you will lose at the end of this lifetime. It will stay with you. ~ Frederick Lenz,
236:If you can get out of the mind you will get out of Christianity, Hinduism, Jainism, Buddhism, and all kinds of rubbish will be just finished. You can come to a full stop. ~ Osho,
237:I make my argument that Buddhism’s diagnosis of the human predicament is fundamentally correct, and that its prescription is deeply valid and urgently important. ~ Robert Wright,
238:In Buddhism, compassion always goes with wisdom. Compassion without wisdom is not understood to be true compassion, and wisdom without compassion is not true wisdom. ~ Masao Abe,
239:Many spiritual teachers - in Buddhism, in Islam - have talked about first-hand experience of the world as an important part of the path to wisdom, to enlightenment. ~ Bell Hooks,
240:Tantric Buddhism is just a collection of things that work by doing them. And sometimes we add new things. We have electronic music; we did not have it in Tibet. ~ Frederick Lenz,
241:The idea of interdependence is central to Buddhism, which holds that all things come into being through the mutual interactions of various causes and conditions. ~ Daisaku Ikeda,
242:An esoteric or enlightened teacher of Buddhism is someone who has the ability to transfer power to another individual. A real empowerment is not just a ceremony. ~ Frederick Lenz,
243:If scientific analysis were conclusively to demonstrate certain claims in Buddhism to be false, then we must accept the findings of science and abandon those claims. ~ Dalai Lama,
244:If you study carefully, you will see that Buddhism is based on reason. There is an element of flexibility inherent in it, which is not found in any other religion. ~ B R Ambedkar,
245:It is bad to carry even a good thing too far. Even concerning things such as Buddhism, Buddhist sermons, and moral lessons, talking too much will bring harm. ~ Yamamoto Tsunetomo,
246:Just like in Christianity or Buddhism, obviously there are certain practices that dictate one's life, but I don't think you can say all Muslim women are a certain way. ~ Nia Long,
247:To me, as a visual artist, I don't want to get into the theory of Buddhism. There are many Buddhism theories and they fight each other, like Christians as well. ~ Hiroshi Sugimoto,
248:[Buddhism] takes us beyond a kind of self-centered narcissism because instead of identifying with the content of our experience, we identify with awareness itself. ~ Charlotte Kasl,
249:It is bad to carry even the good thing too far. Even concerning things such as Buddhism, Buddhist sermons, and moral lessons, talking too much will bring harm. ~ Yamamoto Tsunetomo,
250:It is not a Buddhist approach to say that if everyone practiced Buddhism, the world would be a better place. Wars and oppression begin from this kind of thinking. ~ Sulak Sivaraksa,
251:A person of wisdom is not one who practices Buddhism apart from worldly affairs but, rather, one who thoroughly understands the principles by which the world is governed. ~ Nichiren,
252:As the famous Zen master Dogen has said: To study Buddhism is to study the self. To study the self is to forget the self. To forget the self is to be one with others. ~ Mark Epstein,
253:Attachment has to do with suffering, so it's really close to Buddhism, because Buddhism wants to relieve you from suffering; you're supposed to escape from suffering. ~ Gerald Stern,
254:I realize that many elements of the Buddhist teaching can be found in Christianity, Judaism, Islam. I think if Buddhism can help, it is the concrete methods of practice. ~ Nhat Hanh,
255:If scientific analysis were conclusively to demonstrate certain claims in Buddhism to be false, then we must accept the findings of science and abandon those claims. ~ Chade Meng Tan,
256:If scientific analysis were conclusively to demonstrate certain claims in Buddhism to be false, then we must accept the findings of science and abandon those claims. ~ Dalai Lama XIV,
257:Buddhism is a heresy on Hinduism. It was Hinduism that did the dirty work for Buddhism, by the time Buddha came along priest-craft was an ancient tradition in India. ~ Terence McKenna,
258:Buddhism is the study of power initially. It takes a certain amount of power to even know your potential - to have the sense that you can change the way you perceive. ~ Frederick Lenz,
259:If you're a politician, you might want to learn the Buddhist way of negotiation. Restoring communication and bringing back reconciliation is clear and concrete in Buddhism. ~ Nhat Hanh,
260:In Buddhism we have a great deal of etiquette. Etiquette is simply ways of living to conserve energy. Etiquette allows people to live in harmony with their environment. ~ Frederick Lenz,
261:I think the attractiveness of Buddhism is that it doesn't involve a belief in God. That appeals to a lot of people - intellectuals and well-educated people in particular. ~ Ninian Smart,
262:Soccer isn't the same as Bach or Buddhism. But it is often more deeply felt than religion, and just as much a part of the community's fabric, a repository of traditions. ~ Franklin Foer,
263:As Buddhism moved to the West, one of the big characteristics was the strong place of women. That didn't exist in the countries of origin. It's just a sign of our culture. ~ Pema Chodron,
264:In Buddhism we don't really believe in sin and salvation as Westerners would define them. We believe in the limitless possibilities of the present and of future moments. ~ Frederick Lenz,
265:In Zen Buddhism an action is considered good when it brings happiness and well-being to oneself and others, evil when it brings suffering and harm to oneself and others. ~ Thich Thien An,
266:The essential premise of Buddhism is that there is enlightenment, there is nirvana. Beyond this world, beyond all worlds, there's something radiant, perfect and eternal. ~ Frederick Lenz,
267:Zen was a reaction. Just as Buddha came into the world and spoke against the fall of Vedanta, so Buddhism lost its essence and became ritual. Zen was a reaction to that. ~ Frederick Lenz,
268:Be neither attracted nor repulsed is the message of Tantric Buddhism. Don't be drawn to something, don't run away from it. Just naturally accept whatever comes into life. ~ Frederick Lenz,
269:In Tantric Buddhism, we believe that Samsara is Nirvana. That is to say that everything in the universe is part of us. And we also are part of everything in the universe. ~ Frederick Lenz,
270:Near Tokyo lived a great Samurai warrior, now old, who decided to teach Zen Buddhism to young people. In spite of his age, the legend was that he could defeat any adversary. ~ Paulo Coelho,
271:You don't have to meditate. You don't have to practice self-discovery and Buddhism. You should only practice self-discovery if you really have had it with the human world. ~ Frederick Lenz,
272:Now, tantra is a little bit different than other forms of Buddhism because in tantra what we do is we use the sensorial worlds as access points or pathways to ineffability. ~ Frederick Lenz,
273:I'm interested in Buddhism. Of all the organized religions, that to me is the only one that makes even vague sense. I just don't have the discipline for that kind of practice. ~ Debbie Harry,
274:I think Christianity is the same as Buddhism and Hinduism - whenever a religion begins to say that these are the things you have to do to be loved by God, you have a religion. ~ Erwin McManus,
275:I used to live in Buddhist monasteries and I finally had to leave them because they were just too cluttered for me. They were cluttered up with many thoughts about Buddhism. ~ Frederick Lenz,
276:If we do overcome linear time, I would hope this means dwelling more directly in the fertility of the imagination rather than denying it, as some aspects of Buddhism seem to. ~ Quentin S Crisp,
277:Past life knowledge is not the wedding album of existence. Past life remembrance in Buddhism is the ability to bring a greater awareness we had in another life into this life. ~ Frederick Lenz,
278:The preservation of Buddhism is preserving your own internal heart. If Tibetans became terrorists they might win back Tibet, but Buddhism would be destroyed by that attitude. ~ Rodger Kamenetz,
279:Every one of the “great” belief systems of the world, Judaism, Christianity, Islam, Buddhism and Confucianism, insists on women’s inferiority as an article of faith. Individual ~ Rosalind Miles,
280:In Buddhism we would say that you are lazy... Despising yourself, thinking you are no good, saying 'I can't do this.' This is the mind of weakness. You must work to overcome it . ~ David Michie,
281:Modern Hinduism, modern Jainism, and Buddhism branched off at the same time. For some period, each seemed to have wanted to outdo the others in grotesqueness and humbuggism. ~ Swami Vivekananda,
282:Now, for example, as a Buddhist monk, I find Buddhism to be most suitable. So, for myself, I've found that Buddhism is best. But that does not mean Buddhism is best for everyone. ~ Dalai Lama XIV,
283:Buddhism suggests that you have that choice; you are in the driver's seat. Hertz or somebody has put you there. You have an absolute choice about what you experience in your mind. ~ Frederick Lenz,
284:Eventually light prevails, you just have to be patient. So practice Buddhism, learn to be enlightened, put a smile on your face, go find a great teacher, meditate, and stay funny. ~ Frederick Lenz,
285:From the first, in people and in things, there is no such thing as trash. These words point to the fundamental truth of Buddhism, a truth I could not as yet conceive in those days. ~ Soko Morinaga,
286:Maybe it shouldn’t surprise us that Buddhism, with all its early austerity, was founded by a man who, as a member of the ruling class, could presumably indulge his appetites fully. ~ Robert Wright,
287:The word "emptiness" for example, is a very important word both in Christianity and in Buddhism. It has shades of meaning however, that are different in the respective traditions. ~ Thomas Keating,
288:As an individual, I think you have to find your own path. I like the simplicity and purity of Hinduism and many elements of Buddhism. These are all means of accessing spiritual energy. ~ Dave Davies,
289:The purpose of Buddhism is not to convert people. It is to give them tools so they can create greater happiness. So they can be happier Catholics, happier atheists, happier Buddhists. ~ David Michie,
290:Two of Epicurus’s early influences, Democritus and Pyrrho, had actually journeyed all the way to what is now India, where they had encountered Buddhism in the schools of the gymnosophists ~ Epicurus,
291:When we realize that our lives are one with the great and eternal life of the universe, we are the Buddha. The purpose of Buddhism is to enable all people to come to this realization. ~ Clark Strand,
292:My work has been in the field of engaged Buddhism. That is my own practice, which began in 1965 that formed the base for the work I was doing in the civil rights and anti-war movement. ~ Joan Halifax,
293:“Let one not neglect one’s own welfare for the sake of another, however great. Clearly understanding one’s own welfare, let one be intent upon the good.” ~ Buddha#buddha #buda #dharma #quote #buddhism,
294:Breathing properly, meditating, and focusing on the impermanence of all things are healing activities. In fact, some of our most successful psychotherapy incorporates aspects of Buddhism. ~ Mary Pipher,
295:I prefer Buddhism because it gives three principles in combination, which no other religion does. This is what man wants for a good and happy life. Neither god nor soul can save society. ~ B R Ambedkar,
296:The power that enables us to transform our awareness is the release of kundalini. All yoga, either directly or indirectly, all Buddhism, relates to the release of the kundalini energy. ~ Frederick Lenz,
297:Thinking that we can find some lasting pleasure and avoid pain is what in Buddhism is called samsara, a hopeless cycle that goes round and round endlessly and causes us to suffer greatly. ~ Pema Ch dr n,
298:WHILE “BUDDHISM” SUGGESTS another belief system, “dharma practice” suggests a course of action. The four ennobling truths are not propositions to believe; they are challenges to act. ~ Stephen Batchelor,
299:While 'Buddhism' suggests another belief system, 'dharma practice' suggests a course of action. The four ennobling truths are not propositions to believe; they are challenges to act. ~ Stephen Batchelor,
300:You have people who are good at English but don't have the training in Buddhism or Shambhala, or they have the training but are not good in English. Getting that mixture is really rare. ~ Sakyong Mipham,
301:As a dialectical teacher, I have had many lives where I have taught Zen and Tibetan Buddhism and mysticism. I teach in many different modalites. But the theme that unites them - is love. ~ Frederick Lenz,
302:In fact it didn’t make a goddamn much of a difference to him. “I’m neutral,” said he, laughing happily with a kind of an eager slaking leer, and Japhy yelled: “Neutral is what Buddhism is! ~ Jack Kerouac,
303:Ultimately, I hope Jesus will save Buddhism, Islam and every other religion, including the Christian religion, which often seems to need saving about as much as any other religion does. ~ Brian D McLaren,
304:Celibacy doesn't make you enlightened, otherwise every nun or priest in Buddhism or Christianity would be enlightened. People who don't date and can't get any action would be enlightened. ~ Frederick Lenz,
305:What we seek to do in Tantric Buddhism is to liquefy ourselves. Life will automatically bring us to the next stage. You don't really have to know where you're going - It's like breathing. ~ Frederick Lenz,
306:Buddhism suggests there are no elect. Everything rests upon your own self-effort, which is the good news because that means you don't have to wait around for some nebulous God to help you. ~ Frederick Lenz,
307:If you meditate and continue to have fun with yoga and Buddhism, you will amass knowledge and will move to a higher incarnation. In your next lifetime you will be much wiser, much happier. ~ Frederick Lenz,
308:In Buddhism we meditate. We make our minds quiet by learning to focus on the chakras, release internal energy that we call kundalini, and bring ourselves into high states of consciousness. ~ Frederick Lenz,
309:Fundamentally, Buddhism is for the awakenment and benefit of beings. So, you can't say, "Oh, you can't have it because you're not ready for it." That goes against the fundamental principle. ~ Sakyong Mipham,
310:I believe that everybody has the right to believe what they want to believe and to knock somebody's faith and religion is foolish, whatever it may be - Christianity, Judaism, Islam, Buddhism. ~ Nicolas Cage,
311:Precepts in Buddhism and commandments in Judiasm and Christianity are important jewels that we need to study and practice. They provide guidelines that can help us transform our suffering. ~ Thich Nhat Hanh,
312:The Dalai Lama once said that ‘If science proves some belief of Buddhism wrong, then Buddhism will have to change!’ This is a great thought! And great thoughts belong to great men only! ~ Mehmet Murat ildan,
313:"In Buddhism we cultivate aimlessness, and in fact in Buddhist tradition the ideal person, an arhat or a bodhisattva, is a businessless person—someone with nowhere to go and nothing to do." ~ Thich Nhat Hanh,
314:In the end, only three things matter: how much you loved, how gently you lived, and how gracefully you let go of things not meant for you. ~ Buddha#buddha #quote #buddhablessings #buddhism #lotusflower #buda,
315:“What makes human life--which is inseparable from this moment--so precious is its fleeting nature. And not that it doesn't last but that it never returns again.” ~ Steve Hagen, Buddhism Is Not What You Think,
316:A lot of people talk about the spirituality of Buddhism, and it is a spiritual discipline. But in Shambhala there also is a notion that you have to be synchronized with both heaven and earth. ~ Sakyong Mipham,
317:A text of Tibetan Buddhism describes the time of death as a unique opportunity for spiritual liberation from the cycles of death and rebirth and a period that determines our next incarnation. ~ Stanislav Grof,
318:Buddhism is yoga. Yoga started, who knows when? A long time ago, when the first person found that they could still their thoughts and experience eternity and access the higher planes of mind. ~ Frederick Lenz,
319:Chinese Buddhism was the natural study of reality, and led to feelings of devotion just from noting the daily leaves, the colors of the sky, the animals seen from the corner of the eye. ~ Kim Stanley Robinson,
320:How the Swans Came to the Lake: A Narrative History of Buddhism in America by Rick Fields (Boston: Shambhala, 1981), and my The Awakening of the West: The Encounter of Buddhism and Western ~ Stephen Batchelor,
321:Relativity propped it up, at least gave it the illusion of being there…the way all reality becomes illusory and observer-oriented when you study general relativity. Or Buddhism. Or get drafted. ~ Joe Haldeman,
322:I do not think about converting others to Buddhism or merely furthering the Buddhist cause. Instead, I try to think of how I as a Buddhist can contribute to the happiness of all living beings. ~ Dalai Lama XIV,
323:If you are not happier every day, if you don't see a progression of development, then you are certainly not practicing yoga or Buddhism and therefore you cannot be amassing any positive karma. ~ Frederick Lenz,
324:The essence of Buddhism is simply that the mind is forever. We are always experiencing different states of mind in one form or another, in one body or another, in one life or another, forever. ~ Frederick Lenz,
325:Relativity propped it up, at least gave it the illusion of being there … the way all reality becomes illusory and observer-oriented when you study general relativity. Or Buddhism. Or get drafted. ~ Joe Haldeman,
326:Thinking that
we can find some lasting pleasure and avoid pain is what in
Buddhism is called samsara, a hopeless cycle that goes round
and round endlessly and causes us to suffer greatly ~ Pema Ch dr n,
327:I didn't really understand that Vipassana is a relatively new form of Buddhism that was based on the storage of pain. So the idea is that every time you don't scream, that's your Buddhist side. ~ Laurie Anderson,
328:Buddhism does not consider the root cause of our problems to be an external agent of this life, but rather an internal agent developed over many lifetimes—the habitual tendencies of our own minds. ~ Tashi Tsering,
329:I seemed to recall some words from an old Zen master, something like, "My Zen cuts down mountains." My rejection of Buddhism was a cutting down of mountains; that is precisely how it felt to me. ~ Quentin S Crisp,
330:There are certainly beliefs in traditional Buddhism that conflict with basic principles of scientific understanding, .. We can't make sense of those beliefs in any kind of scientific framework. ~ Richard Davidson,
331:Buddhism, he thought, is a clean religion. You never heard about how eight people—two of them children—just got blown the fuck up as part of the long-standing conflict between Buddhists and whoever. ~ Scott Hawkins,
332:Buddhism teaches us not to want things, not to avoid things, not to be upset by the loss. In the I Ching, there's a hexagram that says, "Be like the sun at midday". View all things as being equal. ~ Frederick Lenz,
333:I had read some books on the Baha'i Faith. I had read - I was looking into Buddhism and trying to understand sort of the agnostic approach, so there was just a bunch of stuff I was just looking at. ~ Mahershala Ali,
334:Everyone is groping and grasping,” he says. “People are turning to Buddhism, Christianity, self-help, and Taoism. CEOs and billionaires run around with their spiritual masters and visit meditation rooms. ~ Anonymous,
335:The thing about Buddhism is that it stresses attainment of something ineffable, that is where it differs from other religions in that it's more correct. We live in a world with promises of paradise. ~ Frederick Lenz,
336:Buddhism regards all living creatures as being endowed with the Buddha nature and the potential to become Buddhas. That's why Buddhism teaches us to refrain from killing and to liberate creatures instead. ~ Hsuan Hua,
337:Buddhism is perception, gaining control of the mind and directing one's attention, to raise the kundalini energy so that it flows with such volatility and force that we simply perceive life correctly. ~ Frederick Lenz,
338:Buddhism teaches us not to try to run away from suffering. You have to confront suffering. You have to look deeply into the nature of suffering in order to recognize its cause, the making of the suffering. ~ Nhat Hanh,
339:The religion of the future will be a cosmic religion. The religion which based on experience, which refuses dogmatic. If there's any religion that would cope the scientific needs it will be Buddhism. ~ Albert Einstein,
340:The main thing that attracts me to Buddhism is probably what attracts every artist to being an artist - that it's a godlike thing. You are the ultimate authority. There is no other ultimate authority. ~ Laurie Anderson,
341:Buddhism is more a philosophy for living rather than a religion or dogma - it's about being awake, free from illusions and fear, so that compassion and loving kindness permeates all of our relationships. ~ Charlotte Kasl,
342:In Buddhism, what is known as beginner's mind is a way to look at the world as if for the first time: with interest, enthusiasm, and engagement. This may be the optimal state of mind for a healthy brain. ~ Louis Cozolino,
343:A recently deceased American Zen master and navy veteran, John Daido Loori, used to say that those who think Buddhism is just about stillness end up sitting very silently up to their necks in their own shit. ~ Mark Epstein,
344:Just as a flower is made only of non-flower elements, Buddhism is made only of non-Buddhist elements, including Christian ones, and Christianity is made of non-Christian elements, including Buddhist ones. ~ Thich Nhat Hanh,
345:Life isn't complicated. The reason it appears complicated to you is because you are in a very distorted state of mind. That's the basic premise of Buddhism - that you're in a very distorted state of mind. ~ Frederick Lenz,
346:I think there's beauty in repetition. And that's part of my culture and African culture as well: repeated things, mantra. It's spiritual, it's meditation, it's Buddhism, it's praying, it's all these things. ~ Robert Glasper,
347:Buddhism isn't about temples, and incense, and shaved heads, and robes. It's not about church. There are aspects of Buddhism that involve that. People enjoy that, it helps them, it strengthens their practice. ~ Frederick Lenz,
348:Every single one of the major traditions—Confucianism, Buddhism, and Hinduism, as well as the monotheisms—teaches a spirituality of empathy, by means of which you relate your own suffering to that of others. ~ Karen Armstrong,
349:The nature of Buddhism, as I understand it, is to believe that we are all pure and radiant at our core. And yet we see around us so much evidence that people are not acting from a place of purity and radiance. ~ Oprah Winfrey,
350:There isn’t really a case for Buddhism. It’s a path you can choose to follow. I follow it because of the meditation, but I wouldn’t tell anyone else that they should follow it or that it’s true in some sense. ~ Nabeel Qureshi,
351:Buddhism suits me 'cuz nobody's in charge. Nobody's decidin' for me if I'm good or bad, goin' to heaven or hell. It's just me workin' on my head, you workin' your head, the friggin' Dalai Lama workin' on his head. ~ Ramez Naam,
352:I sometimes think that Buddhism is the toughest religion in the world. It not only eschews all talk of god but does not allow any instant remedies. Responsibility for one’s own acts is its only metaphysics. So ~ Kiran Nagarkar,
353:Buddhism has always been a religion for people who've worked their way through a cycle of materialism and still feel discontented and want more, or have questions that their state of prosperity is not answering. ~ Pankaj Mishra,
354:Ethics arises in the recognition of our obligation to care for others as beings, like us, exposed to mortality - that is, beings who need our help. Buddhism, not wrongly, extends this to 'all sentient beings'. ~ George Pattison,
355:A secular approach is not a dumbing down, it's not reductively identifying Buddhism with one or two particular techniques of meditation, but it is actually a complete world view and way of life in this world. ~ Stephen Batchelor,
356:I don't feel any great need to subscribe to a certain notion of Buddhism that says "You have to do this" or "You have to do that." Buddhism does not prescribe rituals or prohibitions in the way many religions do. ~ Pankaj Mishra,
357:The next morning . . . resolve to take . . . steps in the direction of your ideals. Don’t compare yourself with others. Just look to yourself to see whether you are going in the direction you cherish. ~ Thich Nhat Hanh #Buddhism,
358:There is much appeal for me in Eastern religion, the little I know of it. And something thorny in me finds American adaptations of Buddhism terribly self-indulgent, silly, gooey in the way the English call "wet." ~ Robert Pinsky,
359:What I like about Tibetan Buddhism is it was taken to Tibet in the 7th century and then again in the 11th. It has everything that had been collected in India up until that time. And so on all levels, it's so vast. ~ Tenzin Palmo,
360:Buddhism is a path of supreme optimism, for one of its basic tenets is that no human life or experience is to be wasted or forgotten, but all should be transformed into a source of wisdom and compassionate living. ~ Taitetsu Unno,
361:The purpose of Buddhism is not to convert people. It is to give them tools so they can create greater happiness. So they can be happier Catholics, happier atheists, happier Buddhists. There are many practices . . . ~ David Michie,
362:According to Tibetan Buddhism, otherness and self are identical, and when man wars against this otherness he wars against his own body, his own oneness with the self. ~ Rix Weaver, The Wise Old Woman: A Study of Active Imagination,
363:I am against conversion (to Buddhism). In my speech at UN, the first thing I said was that I am for conversion, but not from one organised religion to another, but from misery to happiness, from bondage to liberation. ~ S N Goenka,
364:There’s a reason why they call Buddhism “advanced common sense”; it’s all about methodically confronting obvious-but-often-overlooked truths (everything changes, nothing fully satisfies) until something in you shifts. ~ Dan Harris,
365:The tantras can be very confusing for a person who is new to Buddhism, and for several thousand years the rule was not to expose a person or a new monk to the tantras until they had practiced for many, many years. ~ Frederick Lenz,
366:I believe that dialogue is the key to breaking through our tendency to separate and isolate. Dialogue changes isolation and loneliness into connection and interdependence. This, I believe, is the essence of Buddhism. ~ Vinessa Shaw,
367:Another part of the rejection I mention was the realisation that Buddhism quite simply ignores or dismisses a whole hemisphere of human experience that finds expression in and is enshrined by the mystery religions. ~ Quentin S Crisp,
368:I think when religions such as Hinduism and Buddhism - as well as Christianity and Judaism - were founded, at that time societies were generally male-dominated. So, therefore this social notion also influenced religion. ~ Dalai Lama,
369:On meditation Real Happiness, Sharon Salzberg Insight Meditation, Joseph Goldstein On Buddhism and mindfulness in general Going to Pieces Without Falling Apart, Dr. Mark Epstein Buddhism Without Beliefs, Stephen Batchelor ~ Dan Harris,
370:The claim of the Zen followers that they are transmitting the essence of Buddhism is based on their belief that Zen takes hold of the enlivening spirit of the Buddha, stripped of all its historical and doctrinal garments. ~ D T Suzuki,
371:Buddhism is a hundred times as realistic as Christianity it is part of its living heritage that it is able to face problems objectively and coolly; it is the product of long centuries of philosophical speculation. ~ Friedrich Nietzsche,
372:Vegetarianism and Zen Buddhism, meditation and spirituality, acid and rock—Jobs rolled together, in an amped-up way, the multiple impulses that were hallmarks of the enlightenment-seeking campus subculture of the era. ~ Walter Isaacson,
373:Zen professes itself to be the spirit of Buddhism, but in fact it is the spirit of all religions and philosophies. When Zen is thoroughly understood, absolute peace of mind is attained, and a man lives as he ought to live. ~ D T Suzuki,
374:Belief in heaven and hell is a big deal in Judaism, Christianity, and Islam, and some forms of doctrinaire Buddhism. For the rest of us it's simply meaningless. We don't live in order to die, we live in order to live. ~ Ursula K Le Guin,
375:The followers of Derrida are pathetic, snuffling in French pockets for bits of pieces of a deconstructive method already massively and coherently presented and with a mature sense of the sacred in Buddhism and Hinduism. ~ Camille Paglia,
376:What sets Tibetan Buddhism apart from other Buddhist traditions—such as the Zen Buddhism of Japan or the Theravada tradition in Sri Lanka—is that while Tibetans aim to become enlightened, they don’t want to enter Nirvana. ~ Scott Carney,
377:While most streams of Buddhism take a contemplative stance on passion, pleasure, and pain, Sufism encourages us to be open to our passions - to dive into the sea, to become at one with the beauty and power of the waves. ~ Charlotte Kasl,
378:Every country that meets Buddhism molds it into their own indigenous religion, as America will. A very clear example of this is Japan, which threw out almost all the dharma, and just kept that essence, which spoke to them. ~ Tenzin Palmo,
379:Is enlightenment gradual or is it sudden? Whole schools of Buddhism have grown up around this issue. But it has always seemed to me that liberation is both sudden and gradual, that there is no polarity between the two. ~ Joseph Goldstein,
380:the only real time as far as Buddhism is concerned is right now. Right now there is no old age or death because old age and death are descriptions of things as they are now when we compare them to things as they used to be. ~ Brad Warner,
381:We can also explore four additional concentrations on impermanence, non-craving, letting go, and nirvana. These four practices are found in Sutra on the Full Awareness of Breathing, a wonderful text from early Buddhism. ~ Thich Nhat Hanh,
382:For this remains as I have already pointed out the essential difference between the two religions of decadence : Buddhism promises nothing, but actually fulfils; Christianity promises everything, but fulfils nothing. ~ Friedrich Nietzsche,
383:I draw a lot from Buddhism, which focuses on compassion and kindness, loving kindness, as they call it, but rejects empathy because it's a poor moral guide. And I think there's a lot of evidence suggesting that they're right. ~ Paul Bloom,
384:Buddhism does not accept a theory of God, or a creator. According to Buddhism, one's own actions are the creator, ultimately. Some people say that, from a certain angle, Buddhism is not a religion but rather a science of mind. ~ Dalai Lama,
385:Islam, in contrast to Christianity and Buddhism, does not have monasticism; spiritual life, social life, they are all integrated and related together in one way or another. And the Prophet represents that in his life. ~ Seyyed Hossein Nasr,
386:Siddhartha’s priority was to get down to the root of the problem. Buddhism is not culturally bound. Its benefits are not limited to any particular society and have no place in government and politics. Siddhartha ~ Dzongsar Jamyang Khyentse,
387:The perfect view of existence comes from an unclouded, uncluttered life and mind whereby the radiance of perfect attention of the mind of the universe floods us at every moment. This is Buddhism. This is being on the path. ~ Frederick Lenz,
388:In Buddhism there is one word for mind & heart: chitta. Chitta refers not just to thoughts and emotions in the narrow sense of arising from the brain, but also to the whole range of consciousness, vast & unimpeded. ~ Sharon Salzberg,
389:I've worked in the prison system, on death row and maximum security. I did that work for six years. I've worked with some of the most difficult people in our society. Buddhism was accessible and helpful for these individuals. ~ Joan Halifax,
390:Part of what we seek in Buddhism is the sense of quiet observation. We don't get so involved in a state of mind that we forget that it's just another transient state of mind, no matter how much ecstasy or agony is involved. ~ Frederick Lenz,
391:All of us have to ensure that our future generations lead a life of peace, dignity and mutual respect. We need to sow the seeds of a conflict-free world, and in this endeavour, Buddhism and Hinduism have a great contribution. ~ Narendra Modi,
392:If ideas and beliefs are to be denied validity outside the geographical and cultural bounds of their origin, Buddhism would be confined to north India, Christianity to a narrow tract in the Middle East and Islam to Arabia. ~ Aung San Suu Kyi,
393:Be present, from moment to moment, right in the middle of the real stream of time. That gives you spiritual security. That is why in Buddhism we don't try to escape from impermanence; we face time itself in our daily living. ~ Dainin Katagiri,
394:In Buddhism, there is no place for using effort. Just be ordinary and nothing special. Eat your food, move your bowels, pass water and when you're tired go and lie down. The ignorant will laugh at me, but the wise will understand. ~ Bruce Lee,
395:The Buddhist tenet, "Non-killing is supreme virtue", is very good, but in trying to enforce it upon all by legislation without paying any heed to the capacities of the people at large, Buddhism has brought ruin upon India. ~ Swami Vivekananda,
396:To go to the very center of the mind of God, to be that, to become aware of our infiniteness, is the goal of Buddhism and along the way, to be as kind to others as possible without thinking that we are particularly wonderful. ~ Frederick Lenz,
397:Today we can see many different forms of Buddhism, such as Zen and Theravada Buddhism. All these different aspects are practices of Buddha's teachings, and all are equally precious; they are just different presentations. ~ Geshe Kelsang Gyatso,
398:To develop genuine devotion, you must know the meaning of teachings. The main emphasis in Buddhism is to transform the mind, and this transformation depends upon meditation. in order to meditate correctly, you must have knowledge. ~ Dalai Lama,
399:In Buddhism you study how to release the kundalini to the levels that would certainly afford career success. If we move it further, into the planes of knowledge and wisdom, it enables the practitioner to do just about anything. ~ Frederick Lenz,
400:I’ve been reading about Buddhism. And Taoism. I haven’t decided between them.” “But…” Hazel looked mystified. “Aren’t you a Greek goddess?” Iris crossed her arms. “Don’t try to put me in a box, demigod! I’m not defined by my past. ~ Rick Riordan,
401:There are techniques of Buddhism, such as meditation, that anyone can adopt. And, of course, there are Christian monks and nuns who already use Buddhist methods in order to develop their devotion, compassion, and ability to forgive. ~ Dalai Lama,
402:Buddhism is a practice in which we learn to avoid injuring others, and ourselves. It's a practice in which we learn to respond to beauty, and to respond to difficult circumstances with patience, with a sense of calm, with clarity. ~ Frederick Lenz,
403:Students of popular science... are always insisting that Christianity and Buddhism are very much alike, especially Buddhism. This is generally believed, and I believed it myself until I read a book giving the reasons for it. ~ Gilbert K Chesterton,
404:The teachings of Osho, in fact, encompass many religions, but he is not defined by any of them. He is an illuminating speaker on Zen, Taoism, Tibetan Buddhism, Christianity and ancient Greek philosophy... and also a prolific author. ~ Nevill Drury,
405:In Zen Buddhism, the greater your doubt, the greater will be your enlightenment. That is why doubt can be a good thing. If you are too sure, if you always have conviction, then you may be caught in your wrong perception for a long time. ~ Nhat Hanh,
406:There are four kinds of food that every person consumes every day. In Buddhism, we call these kinds of food the Four Nutriments. They are edible food; sense impressions; volition; and consciousness, both individual and collective. ~ Thich Nhat Hanh,
407:In my mind, there is no reason why Stoicism shouldn't become as popular as Buddhism, especially in the Western world, where the dominant culture, Christianity, itself absorbed a large number of elements from Greco-Roman Stoicism. ~ Massimo Pigliucci,
408:My faith foundation works to bring about a greater respect and understanding between different faiths. We basically work with six popular religions in the world which are the three Abrahamic religions, Hinduism and Buddhism and Sikhism. ~ Tony Blair,
409:This one decision had striking implications. It has kept Buddhism relatively free of any centralized hierarchical structure and allowed a profusion of traditions to flourish under the umbrella of the great Bodhi Tree of awakening. ~ Joseph Goldstein,
410:In Catholicism, we would say you're going to be judged, so therefore you should do better now. For me, Buddhism is somewhat more workable because instead of saying I have to do good, it says I have to notice what I'm actually doing. ~ George Saunders,
411:The convent, which belongs to the West as it does to the East, to antiquity as it does to the present time, to Buddhism and Muhammadanism as it does to Christianity, is one of the optical devices whereby man gains a glimpse of infinity. ~ Victor Hugo,
412:In Buddhism, mindfulness is the key. Mindfulness is the energy that sheds light on all things and all activities, producing the power of concentration, bringing forth deep insight and awakening. Mindfulness is the base of Buddhist practice ~ Nhat Hanh,
413:Jung's work is not only a psychology of the person, but a philosophy of the world, having much in common with Chinese Taoism and Buddhism, which refuse to make a definitive "cut" between internal and external worlds. ~ David Tacy, The Darkening Spirit,
414:Practice entails experiencing being broken - the experience of suffering and dissatisfaction in the many forms in our life-Zen Buddhism"Practice is this life, and realization is this life, and this life is revealed right here and now." ~ Maezumi Roshi,
415:There are four kinds of food that every person consumes every day. In
Buddhism, we call these kinds of food the Four Nutriments. They are edible food; sense impressions; volition; and consciousness, both individual and collective. ~ Thich Nhat Hanh,
416:A religion so cheerless, a philosophy so sorrowful, could never have succeeded with the masses of mankind if presented only as a system of metaphysics. Buddhism owed its success to its catholic spirit and its beautiful morality. ~ William Winwood Reade,
417:Buddhism cannot be true to itself until Buddhists resolve their ambivalence toward nonhuman animals and extend the full protection of their compassion to the most harmless and helpless of those who live at our mercy in the visible realms. ~ Norm Phelps,
418:For the first time in the history of the world, Buddhism proclaimed a salvation which each individual could gain from him or herself, in this world, during this life, without any least reference to God, or to gods either great or small. ~ Aldous Huxley,
419:The four basic truths of Buddhism; Dukkha (the truth of suffering), Samudaya (the truth of the cause of suffering), Nirhodha (the truth of the end of suffering), Marga (the truth of the path that frees human beings from suffering). ~ Christopher C Doyle,
420:I feel a little as if the Buddhism is creeping back, but I mention all this simply in order to illustrate that there is, in my life, a fundamental sense of conflict between something that I am calling 'Buddhism' and my creative impulse. ~ Quentin S Crisp,
421:I learned that Wicca claims an estimated 400,000-plus practitioners, making it the tenth largest religion in the United States, behind Christianity, nonreligious/secular, Judaism, Islam, Buddhism, agnostic, atheist, Hinduism, and Unitarian ~ Kathy Reichs,
422:In Buddhism, when you have a problem, YOU have a problem. It's yours. When you get over the tantrum you inevitably throw about the injustice of this, it's actually quite nice. If YOU have the problem, you also have the ability to solve it. ~ Michelle Tea,
423:Like modern science, Buddhism holds the basic premise that, at the most fundamental level, there is no qualitative difference between the material basis of the body of a sentient being, such as a human, and that of, say, a piece of rock. ~ Dalai Lama XIV,
424:The Dalai Lama, these days, encourages Westerners not to take up Buddhism, partly because he feels that our roots are deep in other traditions, and we should go deeper into our own traditions rather than just acquiring the surfaces of others. ~ Pico Iyer,
425:It makes Buddhism seem supremely dour. Turns out, though, it’s all the result of a translation error. The Pali word dukkha doesn’t actually mean “suffering.” There’s no perfect word in English, but it’s closer to “unsatisfying” or “stressful. ~ Dan Harris,
426:So one fundamental attitude shared by Buddhism and science is the commitment to keep searching for reality by empirical means and to be willing to discard accepted or long-held positions if our search finds that the truth is different. By ~ Dalai Lama XIV,
427:The dialectical change of mind that occurs in Buddhism is not simply the assimilation of a new philosophical basis or religious basis for viewing and interpreting experience. Rather it is the complete structural revision of that which is. ~ Frederick Lenz,
428:Love requires learning to love ourselves in the mirror, and learning to look other people in the eye. Buddhism, in turn, asks us to pause and look at even the subtlest causal connections and take our appreciation of them to greater depths. ~ Ethan Nichtern,
429:Unlike the doctrines of Judaism, Christianity, and Islam, the teachings of Buddhism are not considered by their adherents to be the product of infallible revelation. They are, rather, empirical instructions: If you do X, you will experience Y. ~ Sam Harris,
430:Buddhism is the study of the way the mind works. One has to be able to hold a large number of relational concepts simultaneously in the mind. It is necessary to grid, to literally unlock realities and dimensions with the power of your mind. ~ Frederick Lenz,
431:Separating the God question from Buddhism does not make Buddhists atheists—within silence lies mystery. That doesn’t mean, however, we should infer from this acknowledgement of the mystery a nod one way or another on the matter of the divine. ~ Andrew Furst,
432:That is why, in order to arrive at a suitable message for the coming millennium, Buddhism has reached clear back to its beginnings to reclaim a belief in the fundamental equality and dignity of all life and bring that teaching back to the fore. ~ Clark Strand,
433:To get the clearest and most efficient understanding of a thing, therefore, it must be experienced personally. Especially when the thing is concerned with life itself, personal experience is an absolute necessity. ~ D.T. Suzuki, An Introduction to Zen Buddhism,
434:Buddhism also generated two divergent currents; the one impersonal, preaching the abnegation of self through discipline, and the other personal, preaching the cultivation of sympathy for all creatures, and devotion to the infinite truth of love; the ~ Anonymous,
435:The research reading I did for Fascination and Liberation included some Jung, and I noticed that he had a similar impression of Buddhism to myself, that, if it weren't for certain qualifying clauses, the philosophy would be downright suicidal. ~ Quentin S Crisp,
436:what makes religious folks religious today is not so much that they believe in Jesus’ divinity or Buddhism’s Four Noble Truths but that they hold certain moral positions on bedroom issues such as premarital sex, homosexuality, and abortion. ~ Stephen R Prothero,
437:That huge majority of black folks who identify as Christian or as believers in other religious faiths (Islam, Buddhism, Yoruba, and so on) need to return to sacred writings about love and embrace these as guides showing us the way to lead our lives. ~ bell hooks,
438:What I find difficult about Buddhism, though it is also one of its significant fascinations, is the focus on what is immediately and physically present. To me, this seems a denial of the imagination, and the imagination is very important to me. ~ Quentin S Crisp,
439:Students of the Way must not study Buddhism for the sake of themselves. They must study Buddhism only for the sake of Buddhism. The key to this is to renounce both body and mind without holding anything back and to offer them to the great sea of Buddhism. ~ Dogen,
440:Theosophy tries to bridge the gulf between Buddhism and Christianity by pointing to the fundamental spiritual truths on which both religions are built, and by winning people to regard the Buddha and the Christ as fellow-laborers, and not as rivals. ~ Annie Besant,
441:When ever Buddhism has taken root in a new land, there has been a certain variation in the style in which it is observed. The Buddha himself taught differently according to the place, the occasion and the situation of those who were listening to him. ~ Dalai Lama,
442:Is the basic teaching of Buddhism—on ignorance, deliverance and enlightenment—really life-denying, or is it rather the same kind of life-affirming liberation that we find in the Good News of Redemption, the Gift of the Spirit, and the New Creation? ~ Thomas Merton,
443:Buddhism offers an explicit diagnosis of the problem and a cure. And the cure, when it works, brings not just happiness but clarity of vision: the actual truth about things, or at least something way, way closer to that than our everyday view of them. ~ Robert Wright,
444:I don't know if there is really an objective truth about either. I liken this to what Buddhism says about the individual, that change starts with the individual. I think it is really about purifying your own actions, and I have seen that in my own life. ~ Karan Bajaj,
445:When I was 18 I read a book about Buddhism and, before I was halfway through it I said to my mother, "I'm a Buddhist!" She said, "That's great. Finish reading the book and then you can tell me all about it." From that moment on I knew I was a Buddhist. ~ Tenzin Palmo,
446:Buddhism teaches that joy and happiness arise from letting go. Please sit down and take an inventory of your life. There are things you’ve been hanging on to that really are not useful and deprive you of your freedom. Find the courage to let them go. ~ Thich Nhat Hanh,
447:Buddhism teaches us that happiness does not come from any kind of acquisitiveness, be it material or psychological. Happiness comes from letting go. In Buddhism, the impenetrable, separate, and individuated self is more of the problem than the solution. ~ Mark Epstein,
448:The Way of the warrior does not include other ways, such as Confucianism, Buddhism, certain traditions, artistic accomplishments, and dancing. But even though these are not part of the Way, if you know the Way broadly, you will see it in everything. ~ Miyamoto Musashi,
449:Precepts in Buddhism are not imposed by some outside authority. They arise from our own insight based on the practice of mindfulness. To be attached to the form without understanding the essence is to fall into what Buddhism calls attachment to rules. ~ Thich Nhat Hanh,
450:The male effort to separate Wisdom from the realm of the Feminine is not only brutal and unattractive but it will always fail, though this may take, as with Buddhism, thousands of years. This is simply because the Feminine is Wisdom; it is also the Soul. ~ Alice Walker,
451:In Buddhism, the eight emblems would refer to the eight marks of good fortune on the sole of Buddha’s foot—wheel, conch shell, umbrella, canopy, lots flower, jar, pair of fishes, and mystic signs—which, in turn, were symbols of the organs in Buddha’s body. ~ Anthony C Yu,
452:Hinduism cannot live without Buddhism, nor Buddhism without Hinduism. Then realise what the separation has shown to us, that the Buddhists cannot stand without the brain and philosophy of the Brahmins, nor the Brahmin without the heart of the Buddhist. ~ Swami Vivekananda,
453:I grew up in the north of Chile, and this is why there are a lot of religious symbols in my pictures, because the Catholic Church in Latin America is very strong. If I was born in Japan, I would speak about Buddhism, but I was born in South America. ~ Alejandro Jodorowsky,
454:To be precise: there is no spiritual path outside the following traditions or religions: Judaism, Christianity, Islam, Buddhism, Hinduism and Taoism; but Hinduism is closed for those who have not been born into a Hindu caste, and Taoism is inaccessible. ~ Titus Burckhardt,
455:The internet can be enormously helpful, just like books can, but I don't think it's the be all and end all for really practicing Buddhism. At a certain point, as with learning any skill, we need personal instruction from someone who is more advanced than us. ~ Tenzin Palmo,
456:Buddha taught kindness towards lower beings; and since then there has not been a sect in India that has not taught charity to all beings, even to animals. This kindness, this mercy, this charity - greater than any doctrine - are what Buddhism left to us. ~ Swami Vivekananda,
457:Moderate Islam? That's a contradiction. It's going to be a long time before we see a new Koran, an equivalent to the New Testament. Attacks don't happen in the name of Buddhism or Christianity; nor do homosexuals get beaten up, as happens daily in Amsterdam. ~ Geert Wilders,
458:I think you can't really escape any kind of spiritual education as a child, whether it's New Age or Judaism or Buddhism or whatever it is. You can't escape it, even if you completely disagree with it, you still have it as a foundation that you base things off of. ~ Jack White,
459:Well Buddhism, 'shmoodism', I didn't go to India looking for Buddhism. I was looking for truth, or God, or a better way of life or happiness, fulfillment, meaning, purpose. And a way to become peace in the world and not just fight for peace, as we had in the 60's. ~ Surya Das,
460:Human knowledge, by its nature, has limits, so some questions must remain mysteries. Some religions treat such mysteries as secrets that the gods choose to hide from humans; others, such as Buddhism, treat them as ultimate riddles that are not worth pursuing. ~ David Christian,
461:Murray was still on the floor, praying to any god he could come up with, covering all his bases. In short order, I heard him run through the religions of Christianity, Judaism, Islam, Buddhism, Shintoism, Zoroastrianism, and a few I’d never even heard of before. ~ Stuart Gibbs,
462:As an enlightened teacher of Buddhism, I'd like to welcome you to the pathway to enlightenment. I'd like to encourage you to be more positive, to engage in the practice meditation, to learn how to do this wonderful thing - make your mind still in a crazy world. ~ Frederick Lenz,
463:I mean somebody could write another book and say Brad's idea about Buddhism and sex is wrong, and here's mine, and that would be great. Just the fact that it would exist would be good because nobody is saying it, it's like they're trying to pretend it's not there. ~ Brad Warner, was Buddhism that inspired the philosophy of Arthur Schopenhauer, and, through him, attracted Richard Wagner. This Orientalism reflected the struggle of the German Romantics, in the words of Léon Poliakov, to free themselves from Judeo-Christian fetters. ~ Joscelyn Godwin,
465:This is part of the fundamental character of Buddhism that I find problematic - that it is not interested in anything. Hence the 'Fascination' in the title of the essay, the fascination of art and creativity, stands in opposition to what is called 'Liberation'. ~ Quentin S Crisp,
466:Buddhism asks big questions about birth and death, cause and effect, emptiness and form, delusion and enlightenment. I just hope you’re not actually thinking about any of that stuff, because Buddhism is fundamentally about something that requires no thought. ~ Karen Maezen Miller,
467:I understand that words can mean different things to different people, and, further, that people can have different relationships with complex abstract entities such as Buddhism. To me, anyway, the entity in my life that conflicts with my creativity is Buddhism. ~ Quentin S Crisp,
468:Christianity and Islam are concerned with the idea of justice, which can turn into political justice, social justice, economical justice, and so on. Buddhism is not so concerned with the idea of rights. There is more talk of responsibility than of demanding rights. ~ Pankaj Mishra,
469:Buddhism has some mystical methods that we Christians might take a good look at and make good use of in repairing or remodeling our own. For me Buddhism has been a rich, indeed an indispensable, aid in renewing and expanding the repertoire of my Christian practice. ~ Paul F Knitter,
470:For modern science, at least from a philosophical point of view, the critical divide seems to be between inanimate matter and the origin of living organisms, while for Buddhism the critical divide is between non-sentient matter and the emergence of sentient beings. ~ Dalai Lama XIV,
471:Prostration: placing the body in reverence, to submit, to surrender. In many faiths it is used to relinquish the ego. In Tibetan tantric Buddhism they do one hundred thousand prostrations to overcome pride. In Islam, prostration has been known to overcome many diseases. ~ Eve Ensler,
472:Buddhism and Christianity are incompatible because there is no God in Buddhism - particularly in Theravada Buddhism. But they are also allies because their values and practices are compatible and they can work together - indeed, they would benefit greatly from doing so. ~ Ninian Smart,
473:We have been teaching together [with Kaz] now for more than twenty years in sesshins, in international travel programs in Japan and China, as well as intensives on Buddhism that focus on the work of Zen Master Dogen and Ryokan, as well as on many of the Mahayana sutras. ~ Joan Halifax,
474:Subtract miracles from Islam, Buddhism, Confucianism, or Toaism, and you have essentially the same religion left. Subtract miracles from Christianity, and you have nothing but the cliches and platitudes most American Christians get weekly (and weakly) from their pulpits. ~ Peter Kreeft,
475:I think, in the initial process of discovering a character and the analytical process - and this is what I did take from Buddhism - initially I think there has to be an analytical, intellectual approach. And that has to be abandoned by the time you're playing the game. ~ Jake Gyllenhaal,
476:At least in popular parlance, what makes religious folks religious today is not so much that they believe in Jesus' divinity or Buddhism's Four Noble Truths but that they hold certain moral positions on bedroom issues such as premarital sex, homosexuality, and abortion. ~ Stephen Prothero,
477:If Buddhists choose to model their lives on the liberated arahant—or the idealized Mahayana bodhisattva, for that matter—rather than follow the example of Gotama, then I wonder how Buddhism will find a compelling voice to address the pressing issues of our world today. ~ Stephen Batchelor,
478:if you know anything about Buddhism, you will know that the most important point is to be yourself and not try to become anything that you are not already. Buddhism is fundamentally about being in touch with your own deepest nature and letting it flow out of you unimpeded. ~ Jon Kabat Zinn,
479:Man, I'm just into Buddhism, and I'm at peace with the fact that me, as this person, probably gonna not be around. Think about a hermit crab, okay? And it's a shell. It's like, they go from one shell to the next. And that's what I am. I'm just a hermit crab changin' shells. ~ Danny McBride,
480:Buddha himself taught different teachings to different people under different circumstances. For some people, there are beliefs based on a Creator. For others, no Creator. The only "definitive truth" for Buddhism is the absolute negation of any one truth as the Definitive Truth. ~ Dalai Lama,
481:To my surprise, Epstein seemed to be arguing that Buddhism was better than seeing a shrink. Therapy, he said, often leads to “understanding without relief.” Even Freud himself had conceded that the best therapy could do was bring us from “hysteric misery” to “common unhappiness. ~ Dan Harris,
482:What most people call power Buddhists call cravings. The five cravings are for wealth, fame, sex, fancy food, and lots of sleep. In Buddhism, we speak of the five true powers, five kinds of energy. The five powers are faith, diligence, mindfulness, concentration, and insight. ~ Thich Nhat Hanh,
483:Yes. The focus of Christianity is Man. Even though all the species were placed into Noah’s Ark, other species were never given the same status as humans. But Buddhism is focused on saving all life. That was why I came to the East. But … it’s obvious now that everywhere is the same. ~ Liu Cixin,
484:For me, Buddhism is like a living organism. If it is to flourish outside self-enclosed ghettos of believers, it will have to meet the challenge of understanding, interacting with, and adapting to an environment that is strikingly different from those in which it has evolved. ~ Stephen Batchelor,
485:Ich bin bestimmt nicht in dieses Land gereisst, um mir via Buddhismus ein Narkosemittel gegen meine inneren Turbulenzen zu besorgen. Im Gegenteil, er soll mich ausrüsten mit der Fähigkeit, sie hinzunehmen, sie auszuhalten, sie als Eintrittspreis für die Höhenflüge zu begreifen. ~ Andreas Altmann,
486:I practice Buddhism, so I meditate daily, which helps keep me centered and reminds me not to get my knickers in a twist over the things that are not within my control. There is a saying: "If it can be changed, then no need to worry; if it can't be changed, then no need to worry!" ~ Rosie Fellner,
487:First she got Jesus, probably fifteen years ago, and that didn’t work out, so she tried Scientology, and that didn’t help, but it cost a lot of money, so she tried Buddhism and yoga, and those didn’t work, so she started drinking. I think that helped, because she’s still drinking. ~ John Sandford,
488:I think [imagination] very austere element of Buddhism is also linked with a strong antinatalist strain in the philosophy. The Buddha was enlightened when he destroyed the house of body and soul into which he would otherwise have been forever reborn. This is clearly antinatalism. ~ Quentin S Crisp,
489:I urge you to sin. But not against these itty-bitty religions, Christianity, Judaism, Islam, Hinduism, Buddhism-or their secular derivatives, Marxism, Maoism, Freudianism and Jungianism-whic h are all derivatives of the big religion of patriarchy. Sin against the infrastructure itself! ~ Mary Daly,
490:We learn by doing, not just by thinking. So I feel like beyond Buddhism, or Hinduism, or Judaism, or Christianity we need today to think about a global spirituality. We need to make it very personal and transformative for one self, and each other, together for those who are interested. ~ Surya Das,
491:All of Chinese thinking - Confucianism, Taoism, as well as Buddhism - contains the idea that in the course of life, man will shape harmoniously those psychic and physical predispositions that he received as capital assets by unifying them and giving them form from within a center. ~ Richard Wilhelm,
492:I think the reason Buddhism and Western psychology are so compatible is that Western psychology helps to identify the stories and the patterns in our personal lives, but what Buddhist awareness training does is it actually allows the person to develop skills to stay in what's going on. ~ Tara Brach,
493:According to Buddhism, individuals are masters of their own destiny. And all living beings are believed to possess the nature of the Primordial Buddha Samantabhadra, the potential or seed of enlightenment, within them. So our future is in our own hands. What greater free will do we need? ~ Dalai Lama,
494:be done if we are to make the shift from a belief-based Buddhism (version 1.0) to a praxis-based Buddhism (version 2.0). We have to train ourselves to the point where on hearing or reading a text from the canon our initial response is no longer “Is that true?” but “Does this work? ~ Stephen Batchelor,
495:Much of the hatred and fear of sexuality found in religions stems from the idea that sex is a thing of the body and that the body must be denied so that the spirit may be elevated. In Buddhism there is no notion that the body is made of inferior matter while the spirit flies free within. ~ Brad Warner,
496:The cool thing is that jazz is really a wonderful example of the great characteristics of Buddhism and great characteristics of the human spirit. Because in jazz we share, we listen to each other, we respect each other, we are creating in the moment. At our best, we're non-judgmental. ~ Herbie Hancock,
497:Apart from the underlying mystery of all things, there is also another possible specific mystery in this situation: Why did I become so interested in Buddhism, Zen and so on? I seem to have a Buddhist voice in my head, and someone asked me about this recently, saying he was intrigued. ~ Quentin S Crisp,
498:In the early '60s there was very little reliable information on Tibetan Buddhism. I was living in London and I had joined the Buddhist Society. For the most part, people there were either interested in Theravada or Zen Buddhism. There was almost no one into Tibetan Buddhism at that time. ~ Tenzin Palmo,
499:One of the effects of religions getting together is that they borrow from one another. An example is the growing number of Catholics who are practicing Yoga and meditation techniques borrowed from Buddhism and Hinduism. So there are these borrowings which I think fertilize the religions. ~ Ninian Smart,
500:This concept that you refer to in Buddhism is something I've been nurtured with through the history of my country for 700, 800 years - Persian poets and philosophers haven't said anything different with regard to experiencing life in the moment, as opposed to the belief of permanence. ~ Abbas Kiarostami,

--- IN CHAPTERS (in Dictionaries, in Quotes, in Chapters)


   19 Philosophy
   7 Occultism
   6 Buddhism
   2 Yoga
   2 Integral Yoga

   17 Aldous Huxley
   11 Sri Aurobindo
   8 The Mother
   6 Bokar Rinpoche
   5 Aleister Crowley
   4 Thubten Chodron
   2 Sri Ramakrishna
   2 Nolini Kanta Gupta

   17 The Perennial Philosophy
   8 The Mothers Agenda
   6 The Secret Doctrine
   6 The Life Divine
   6 Tara - The Feminine Divine
   5 Essays In Philosophy And Yoga
   4 Magick Without Tears
   4 How to Free Your Mind - Tara the Liberator
   3 The Tibetan Yogas of Dream and Sleep
   3 The Hero with a Thousand Faces
   3 Liber ABA
   3 Isha Upanishad
   3 Essays On The Gita
   2 The Synthesis Of Yoga
   2 The Gospel of Sri Ramakrishna
   2 Talks With Sri Aurobindo
   2 Talks
   2 Sex Ecology Spirituality

02.01_-_Metaphysical_Thought_and_the_Supreme_Truth, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  This, you will see, answers your point about the Western thinkers, Bradley and others, who have arrived through intellectual thinking at the idea of an "Other beyond Thought" or have even, like Bradley, tried to express their conclusions about it in terms that recall some of the expressions in the Arya. The idea in itself is not new; it is as old as the Vedas. It was repeated in other forms in Buddhism, Christian Gnosticism, Sufism. Originally, it was not discovered by intellectual speculation, but by the mystics following an inner spiritual discipline. When, somewhere between the seventh and fifth centuries B.C., men began both in the East and West to intellectualise knowledge, this Truth survived in the East; in the West, where the intellect began to be accepted as the sole or highest instrument for the discovery of
  Truth, it began to fade. But still it has there too tried constantly to return; the Neo-Platonists brought it back, and now, it appears, the Neo-Hegelians and others (e.g., the Russian Ouspensky and one or two German thinkers, I believe) seem to be reaching after it. But still there is a difference.

1.00_-_Gospel_Preface, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Sri Mahendra Nath Gupta, familiary known to the readers of the Gospel by his pen name M., and to the devotees as Master Mahashay, was born on the 14th of July, 1854 as the son of Madhusudan Gupta, an officer of the Calcutta High Court, and his wife, Swarnamayi Devi. He had a brilliant scholastic career at Hare School and the Presidency College at Calcutta. The range of his studies included the best that both occidental and oriental learning had to offer. English literature, history, economics, western philosophy and law on the one hand, and Sanskrit literature and grammar, Darsanas, Puranas, Smritis, Jainism, Buddhism, astrology and Ayurveda on the other were the subjects in which he attained considerable proficiency.

1.01_-_Our_Demand_and_Need_from_the_Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  We of the coming day stand at the head of a new age of development which must lead to such a new and larger synthesis. We are not called upon to be orthodox Vedantins of any of the three schools or Tantrics or to adhere to one of the theistic religions of the past or to entrench ourselves within the four corners of the teaching of the Gita. That would be to limit ourselves and to attempt to create our spiritual life out of the being, knowledge and nature of others, of the men of the past, instead of building it out of our own being and potentialities. We do not belong to the past dawns, but to the noons of the future. A mass of new material is flowing into us; we have not only to assimilate the influences of the great theistic religions of India and of the world and a recovered sense of the meaning of Buddhism, but to take full account of the potent though limited revelations of modern knowledge and seeking; and, beyond that, the remote and dateless past which seemed to be dead is returning upon us with an effulgence of many luminous secrets long lost to the consciousness of mankind but now breaking out again from behind the veil. All this points to a new, a very rich, a very vast synthesis; a fresh and widely embracing harmonisation of our gains is both an intellectual and a spiritual necessity of the future.

1.01_-_Tara_the_Divine, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  object:1.01 - Tara the Divine
  subject class:Buddhism
  author class:Bokar Rinpoche
  Buddhism, as it was introduced to Tibet, contains
  many deities- Tara is one of them-tied to the tantric
  we can say that our karmic predispositions made us
  meet one of the great orders of Tibetan Buddhism in
  particular. The same predispositions make us situate
  differences prevent them from entering as easily as the
  Tibetans themselves into the practice of Tibetan Buddhism,
  especially in regard to deities. They may believe, for
  Sanskrit and had perfectly studied the doctrines of all
  the lineages of Tibetan Buddhism as well as Hindu
  doctrines. The Dalai Lama himself received many
  on the first floor, and the second floor was occupied
  by a Westerner who also practiced Buddhism. At this
  time, that was a very rare occurrence. Both were
  missionary-there were a few of them in Kham-who
  had entered Tibetan Buddhism.
  It happened that no one had seen the sahib for
  obtain a rainbow body, then access to Tibetan
  Buddhism is not limited by cultural barriers. From the
  very moment they practice diligently, Westerners can

1.01_-_THAT_ARE_THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  From Taoism we pass to that Mahayana Buddhism which, in the Far East, came to be so closely associated with Taoism, borrowing and bestowing until the two came at last to be fused in what is known as Zen. The Lankavatara Sutra, from which the following extract is taken, was the scripture which the founder of Zen Buddhism expressly recommended to his first disciples.
  I am not competent, nor is this the place to discuss the doctrinal differences between Buddhism and Hinduism. Let it suffice to point out that, when he insisted that human beings are by nature non-Atman, the Buddha was evidently speaking about the personal self and not the universal Self. The Brahman controversialists, who appear in certain of the Pali scriptures, never so much as mention the Vedanta doctrine of the identity of Atman and Godhead and the non-identity of ego and Atman. What they maintain and Gautama denies is the substantial nature and eternal persistence of the individual psyche. As an unintelligent man seeks for the abode of music in the body of the lute, so does he look for a soul within the skandhas (the material and psychic aggregates, of which the individual mind-body is composed). About the existence of the Atman that is Brahman, as about most other metaphysical matters, the Buddha declines to speak, on the ground that such discussions do not tend to edification or spiritual progress among the members of a monastic order, such as he had founded. But though it has its dangers, though it may become the most absorbing, because the most serious and noblest, of distractions, metaphysical thinking is unavoidable and finally necessary. Even the Hinayanists found this, and the later Mahayanists were to develop, in connection with the practice of their religion, a splendid and imposing system of cosmological, ethical and psychological thought. This system was based upon the postulates of a strict idealism and professed to dispense with the idea of God. But moral and spiritual experience was too strong for philosophical theory, and under the inspiration of direct experience, the writers of the Mahayana sutras found themselves using all their ingenuity to explain why the Tathagata and the Bodhisattvas display an infinite charity towards beings that do not really exist. At the same time they stretched the framework of subjective idealism so as to make room for Universal Mind; qualified the idea of soullessness with the doctrine that, if purified, the individual mind can identify itself with the Universal Mind or Buddha-womb; and, while maintaining godlessness, asserted that this realizable Universal Mind is the inner consciousness of the eternal Buddha and that the Buddha-mind is associated with a great compassionate heart which desires the liberation of every sentient being and bestows divine grace on all who make a serious effort to achieve mans final end. In a word, despite their inauspicious vocabulary, the best of the Mahayana sutras contain an authentic formulation of the Perennial Philosophya formulation which in some respects (as we shall see when we come to the section, God in the World) is more complete than any other.

1.01_-_the_Call_to_Adventure, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  Reprinted by permission of the publishers from Henry Clarke Warren,
  Buddhism in Translations (Harvard Oriental Series, 3) Cambridge, Mass.:
  Harvard University Press, 1896, pp. 56-57.

1.01_-_The_Ideal_of_the_Karmayogin, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  We do not believe that by multiplying new sects limited within the narrower and inferior ideas of religion imported from the West or by creating organisations for the perpetuation of the mere dress and body of Hinduism we can recover our spiritual health, energy and greatness. The world moves through an indispensable interregnum of free thought and materialism to a new synthesis of religious thought and experience, a new religious world-life free from intolerance, yet full of faith and fervour, accepting all forms of religion because it has an unshakable faith in the One. The religion which embraces Science and faith,
  Theism, Christianity, Mahomedanism and Buddhism and yet is none of these, is that to which the World-Spirit moves. In our own, which is the most sceptical and the most believing of all, the most sceptical because it has questioned and experimented the most, the most believing because it has the deepest experience and the most varied and positive spiritual knowledge, - that wider Hinduism which is not a dogma or combination of dogmas but a law of life, which is not a social framework but the spirit of a past and future social evolution, which rejects nothing but insists on testing and experiencing everything and when tested and experienced turning it to the soul's uses, in this
  Hinduism we find the basis of the future world-religion. This sanatana dharma has many scriptures, Veda, Vedanta, Gita,

1.01_-_Who_is_Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  ers of Tibetan Buddhism meditate upon such a being? How can a spiritual
  relationship with her enrich our lives?, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  of a dissolution of the very idea of Being into the supreme NonBeing is necessary for the fullest and freest possession of Being
  itself. This would be from the synthetic standpoint the justification of the great effort of Buddhism to exceed the conception of
  all positive being even in its widest or purest essentiality.

1.02_-_Karmayoga, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  There have been others in the past which have powerfully influenced the national mind and there is no reason why there should not be a yet more perfect synthesis in the future. It is such a synthesis, embracing all life and action in its scope, that the teachings of Sri Ramakrishna and Vivekananda have been preparing. What is dimly beginning now is a repetition on a wider stage of what happened once before in India, more rapidly but to smaller issues, when the Buddha lived and taught his philosophy and ethics to the Aryan nations. Then as now a mighty spirit, it matters not whether Avatar or Vibhuti, the full expression of God in man or a great outpouring of the divine energy, came down among men and brought into their daily life and practice the force and impulse of utter spirituality. And this time it is the full light and not a noble part, unlike Buddhism which, expressing Vedantic morality, yet ignored a fundamental reality of Vedanta and was therefore expelled from its prime seat and cradle. The material result was then what it will be now, a great political, moral and social revolution which made India

1.02_-_Meditating_on_Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  certain requirements are necessary. Practitioners should consult a qualied
  teacher of Tibetan Buddhism. The following description alone is not to be
  used for meditation.
  This may stem from a common misunderstanding among Westerners
  about Tibetan Buddhism. I have heard people speak of Theravada, Mahayana,
  and Vajrayana as if they were three distinct types of Buddhism, implying that
  those who practice Vajrayana do not do Theravada or Mahayana practices.
  Others think that if someone practices Mahayana, she doesnt practice Theravada teachings. Some Westerners believe that Tibetan Buddhism is only
  Vajrayana, that it doesnt include the Theravada or general Mahayana teachings. Such ideas are incorrect.
  Tibetan teachers make it clear that someone following Tibetan Buddhism
  doesnt practice only Vajrayana. Visualizations and the chanting of mantras

1.02_-_Taras_Tantra, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  object:1.02 - Taras Tantra
  subject class:Buddhism
  author class:Bokar Rinpoche

1.02_-_The_Eternal_Law, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Mother in a talk about Buddhism. He refuses to let go of anything from his past, and so he stoops more and more beneath the weight of a useless accumulation. Have a guide for part of the way, but once you have travelled that part, leave it and the guide behind, and move on. This is something men do very reluctantly; once they get hold of something that helps them, they cling to it; they won't let go of it.
  Those who have made some progress with Christianity do not want to give it up, and carry it on their backs; those who have made some progress with Buddhism do not want to leave it, and carry it on their backs. This weighs you down and slows you terribly. Once you have passed through a stage, drop it; let it go! And move on! Yes, there is an eternal law, but it is eternally young and eternally progressive.
  Although India was also able to appreciate that God is the Eternal Iconoclast in his cosmic march, she did not always have the strength to withstand her own wisdom. The vast invisible that pervades this country was to extract from it a double ransom, both human and spiritual; human, because these people, saturated with the Beyond,
  Shankara (788-820 A.D.), mystic and poet, theorist of Mayavada or the doctrine of illusionism, which supplanted Buddhism in India.

1.02_-_THE_NATURE_OF_THE_GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Mahayana Buddhism teaches these same metaphysical doctrines in terms of the Three Bodies of Buddhathe absolute Dharmakaya, known also as the Primordial Buddha, or Mind, or the Clear Light of the Void; the Sambhogakaya, corresponding to Isvara or the personal God of Judaism, Christianity and Islam; and finally the Nirmanakaya, the material body, in which the Logos is incarnated upon earth as a living, historical Buddha.
  Like St. Augustine, Eckhart was to some extent the victim of his own literary talents. Le style cest Ihomme. No doubt. But the converse is also partly true. Lhomme cest le style. Because we have a gift for writing in a certain way, we find ourselves, in some sort, becoming our way of writing. We mould ourselves in the likeness of our particular brand of eloquence. Eckhart was one of the inventors of German prose, and he was tempted by his new-found mastery of forceful expression to commit himself to extreme positionsto be doctrinally the image of his powerful and over-emphatic sentences. A statement like the foregoing would lead one to believe that he despised what the Vedantists call the lower knowledge of Brahman, not as the Absolute Ground of all things, but as the personal God. In reality he, like the Vedantists, accepts the lower knowledge as genuine knowledge and regards devotion to the personal God as the best preparation for the unitive knowledge of the Godhead. Another point to remember is that the attributeless Godhead of Vedanta, of Mahayana Buddhism, of Christian and Sufi mysticism is the Ground of all the qualities possessed by the personal God and the Incarnation. God is not good, I am good, says Eckhart in his violent and excessive way. What he really meant was, I am just humanly good; God is supereminently good; the Godhead is, and his isness (istigkeit, in Eckharts German) contains goodness, love, wisdom and all the rest in their essence and principle. In consequence, the Godhead is never, for the exponent of the Perennial Philosophy, the mere Absolute of academic metaphysics, but something more purely perfect, more reverently to be adored than even the personal God or his human incarnationa Being towards whom it is possible to feel the most intense devotion and in relation to whom it is necessary (if one is to come to that unitive knowledge which is mans final end) to practise a discipline more arduous and unremitting than any imposed by ecclesiastical authority.
  What Eckhart describes as the pure One, the absolute not-God in whom we must sink from nothingness to nothingness is called in Mahayana Buddhism the Clear Light of the Void. What follows is part of a formula addressed by the Tibetan priest to a person in the act of death.

1.03_-_Invocation_of_Tara, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  object:1.03 - Invocation of Tara
  subject class:Buddhism
  author class:Bokar Rinpoche
  presence and blessing.
  In Buddhism, there are many types of rituals
  corresponding to various levels of practice.
  There are many Tara rituals, which the various
  traditions of Tibetan Buddhism use according to their
  preference. The one most often used in the Kagyu

1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Here we may remark in passing that it is only the one-pointed, who are truly capable of worshipping one God. Monotheism as a theory can be entertained even by a person whose name is Legion. But when it comes to passing from theory to practice, from discursive knowledge about to immediate acquaintance with the one God, there cannot be monotheism except where there is singleness of heart. Knowledge is in the knower according to the mode of the knower. Where the knower is poly-psychic the universe he knows by immediate experience is polytheistic. The Buddha declined to make any statement in regard to the ultimate divine Reality. All he would talk about was Nirvana, which is the name of the experience that comes to the totally selfless and one-pointed. To this same experience others have given the name of union with Brahman, with Al Haqq, with the immanent and transcendent Godhead. Maintaining, in this matter, the attitude of a strict operationalist, the Buddha would speak only of the spiritual experience, not of the metaphysical entity presumed by the theologians of other religions, as also of later Buddhism, to be the object and (since in contemplation the knower, the known and the knowledge are all one) at the same time the subject and substance of that experience.
  The doctrine that God can be incarnated in human form is found in most of the principal historic expositions of the Perennial Philosophyin Hinduism, in Mahayana Buddhism, in Christianity and in the Mohammedanism of the Sufis, by whom the Prophet was equated with the eternal Logos.
  What we do depends in large measure upon what we think, and if what we do is evil, there is good empirical reason for supposing that our thought patterns are inadequate to material. mental or spiritual reality. Because Christians believed that there had been only one Avatar, Christian history has been disgraced by more and bloother crusades, interdenominational wars, persecutions and proselytizing imperialism than has the history of Hinduism and Buddhism. Absurd and idolatrous doctrines, affirming the quasi-divine nature of sovereign states and their rulers, have led oriental, no less than Western, peoples into innumerable political wars; but because they have not believed in an exclusive revelation at one sole instant of time, or in the quasi-divinity of an ecclesiastical organization, oriental peoples have kept remarkably clear of the mass murder for religions sake, which has been so dreadfully frequent in Christendom. And while, in this important respect, the level of public morality has been lower in the West than in the East, the levels of exceptional sanctity and of ordinary individual morality have not, so far as one can judge from the available evidence, been any higher. If the tree is indeed known by its fruits, Christianitys departure from the norm of the Perennial Philosophy would seem to be philosophically unjustifiable.
  The Logos passes out of eternity into time for no other purpose than to assist the beings, whose bodily form he takes, to pass out of time into eternity. If the Avatars appearance upon the stage of history is enormously important, this is due to the fact that by his teaching he points out, and by his being a channel of grace and divine power he actually is, the means by which human beings may transcend the limitations of history. The author of the Fourth Gospel affirms that the Word became flesh; but in another passage he adds that the flesh profiteth nothingnothing, that is to say, in itself, but a great deal, of course, as a means to the union with immanent and transcendent Spirit. In this context it is very interesting to consider the development of Buddhism. Under the forms of religious or mystical imagery, writes R. E. Johnston in his Buddhist China, the Mahayana expresses the universal, whereas Hinayana cannot set itself free from the domination of historical fact. In the words of an eminent orientalist, Ananda K. Coomaraswamy, The Mahayanist believer is warnedprecisely as the worshipper of Krishna is warned in the Vaishnavite scriptures that the Krishna Lila is not a history, but a process for ever unfolded in the heart of manthat matters of historical fact are without religious significance (except, we should add, insofar as they point to or themselves constitute the meanswhether remote or proximate, whether political, ethical or spiritualby which men may come to deliverance from selfness and the temporal order.)
  In the West, the mystics went some way towards liberating Christianity from its unfortunate servitude to historic fact. (or, to be more accurate, to those various mixtures of contemporary record with subsequent inference and phantasy, which have, at different epochs, been accepted as historic fact). From the writings of Eckhart, Tauler and Ruysbroeck, of Boehme, William Law and the Quakers, it would be possible to extract a spiritualized and universalized Christianity, whose narratives should refer, not to history as it was, or as someone afterwards thought it ought to be, but to processes forever unfolded in the heart of man. But unfortunately the influence of the mystics was never powerful enough to bring about a radical Mahayanist revolution in the West. In spite of them, Christianity has remained a religion in which the pure Perennial Philosophy has been overlaid, now more, now less, by an idolatrous preoccupation with events and things in timeevents and things regarded not merely as useful means, but as ends, intrinsically sacred and indeed divine. Moreover such improvements on history as were made in the course of centuries were, most imprudently, treated as though they themselves were a part of historya procedure which put a powerful weapon into the hands of Protestant and, later, of Rationalist controversialists. How much wiser it would have been to admit the perfectly avowable fact that, when the sternness of Christ the Judge had been unduly emphasized, men and women felt the need of personifying the divine compassion in a new form, with the result that the figure of the Virgin, mediatrix to the mediator, came into increased prominence. And when, in course of time, the Queen of Heaven was felt to be too awe-inspiring, compassion was re-personified in the homely figure of St. Joseph, who thus became methator to the methatrix to the methator. In exactly the same way Buddhist worshippers felt that the historic Sakyamuni, with his insistence on recollectedness, discrimination and a total dying to self as the principal means of liberation, was too stern and too intellectual. The result was that the love and compassion which Sakyamuni had also inculcated came to be personified in Buddhas such as Amida and Maitreyadivine characters completely removed from history, inasmuch as their temporal career was situated somewhere in the distant past or distant future. Here it may be remarked that the vast numbers of Buddhas and Bodhisattvas, of whom the Mahayanist theologians speak, are commensurate with the vastness of their cosmology. Time, for them, is beginningless, and the innumerable universes, every one of them supporting sentient beings of every possible variety, are born, evolve, decay and the, only to repeat the same cycleagain and again, until the final inconceivably remote consummation, when every sentient being in all the worlds shall have won to deliverance out of time into eternal Suchness or Buddhahood This cosmological background to Buddhism has affinities with the world picture of modern astronomyespecially with that version of it offered in the recently published theory of Dr. Weiszcker regarding the formation of planets. If the Weiszcker hypothesis is correct, the production of a planetary system would be a normal episode in the life of every star. There are forty thousand million stars in our own galactic system alone, and beyond our galaxy other galaxies, indefinitely. If, as we have no choice but to believe, spiritual laws governing consciousness are uniform throughout the whole planet-bearing and presumably life-supporting universe, then certainly there is plenty of room, and at the same time, no doubt, the most agonizing and desperate need, for those innumerable redemptive incarnations of Suchness, upon whose shining multitudes the Mahayanists love to dwell.
  In other words there must be imitation of Christ before there can be identification with the Father; and there must be essential identity or likeness between the human spirit and the God who is Spirit in order that the idea of imitating the earthly behaviour of the incarnate Godhead should ever cross anybodys mind. Christian theologians speak of the possibility of deification, but deny that there is identity of substance between spiritual Reality and the human spirit. In Vedanta and Mahayana Buddhism, as also among the Sufis, spirit and Spirit are held to be the same substance; Atman is Brahman; That art thou.

1.03_-_Tara,_Liberator_from_the_Eight_Dangers, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  fear is an easily misunderstood word, I prefer danger. In the West, when
  we say fear, worry, panic, and terror come to mind. However, Buddhism
  discriminates two types of fear, one that is deled, the other that is a form of
  Such skeptical doubt attacks us, Why am I sitting here with my legs
  crossed and eyes closed? What kind of weird thing is Buddhism? Everybody at work thinks Im nuts and tells me I should get a life. Actually, cyclic
  existence isnt all that bad. Why should I want to get out of it? Whats all

1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  16:For at the gates of the Transcendent stands that mere and perfect Spirit described in the Upanishads, luminous, pure, sustaining the world but inactive in it, without sinews of energy, without flaw of duality, without scar of division, unique, identical, free from all appearance of relation and of multiplicity, - the pure Self of the Adwaitins,3 the inactive Brahman, the transcendent Silence. And the mind when it passes those gates suddenly, without intermediate transitions, receives a sense of the unreality of the world and the sole reality of the Silence which is one of the most powerful and convincing experiences of which the human mind is capable. Here, in the perception of this pure Self or of the Non-Being behind it, we have the startingpoint for a second negation, - parallel at the other pole to the materialistic, but more complete, more final, more perilous in its effects on the individuals or collectivities that hear its potent call to the wilderness, - the refusal of the ascetic.
  17:It is this revolt of Spirit against Matter that for two thousand years, since Buddhism disturbed the balance of the old Aryan world, has dominated increasingly the Indian mind. Not that the sense of the cosmic illusion is the whole of Indian thought; there are other philosophical statements, other religious aspirations. Nor has some attempt at an adjustment between the two terms been wanting even from the most extreme philosophies. But all have lived in the shadow of the great Refusal and the final end of life for all is the garb of the ascetic. The general conception of existence has been permeated with the Buddhistic theory of the chain of Karma and with the consequent antinomy of bondage and liberation, bondage by birth, liberation by cessation from birth. Therefore all voices are joined in one great consensus that not in this world of the dualities can there be our kingdom of heaven, but beyond, whether in the joys of the eternal Vrindavan4 or the high beatitude of Brahmaloka,5 beyond all manifestations in some ineffable Nirvana6 or where all separate experience is lost in the featureless unity of the indefinable Existence. And through many centuries a great army of shining witnesses, saints and teachers, names sacred to Indian memory and dominant in Indian imagination, have borne always the same witness and swelled always the same lofty and distant appeal, - renunciation the sole path of knowledge, acceptation of physical life the act of the ignorant, cessation from birth the right use of human birth, the call of the Spirit, the recoil from Matter.
  18:For an age out of sympathy with the ascetic spirit - and throughout all the rest of the world the hour of the Anchorite may seem to have passed or to be passing - it is easy to attribute this great trend to the failing of vital energy in an ancient race tired out by its burden, its once vast share in the common advance, exhausted by its many-sided contribution to the sum of human effort and human knowledge. But we have seen that it corresponds to a truth of existence, a state of conscious realisation which stands at the very summit of our possibility. In practice also the ascetic spirit is an indispensable element in human perfection and even its separate affirmation cannot be avoided so long as the race has not at the other end liberated its intellect and its vital habits from subjection to an always insistent animalism.

1.04_-_GOD_IN_THE_WORLD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  It is in the literature of Mahayana and especially of Zen Buddhism that we find the best account of the psychology of the man for whom Samsara and Nirvana, time and eternity, are one and the same. More systematically perhaps than any other religion, the Buddhism of the Far East teaches the way to spiritual Knowledge in its fulness as well as in its heights, in and through the world as well as in and through the soul. In this context we may point to a highly significant fact, which is that the incomparable landscape painting of China and Japan was essentially a religious art, inspired by Taoism and Zen Buddhism; in Europe, on the contrary, landscape painting and the poetry of nature worship were secular arts which arose when Christianity was in decline, and derived little or no inspiration from Christian ideals.
  These phrases about the unmoving first mover remind one of Aristotle. But between Aristotle and the exponents of the Perennial Philosophy within the great religious traditions there is this vast difference: Aristotle is primarily concerned with cosmology, the Perennial Philosophers are primarily concerned with liberation and enlightenment: Aristotle is content to know about the unmoving mover, from the outside and theoretically; the aim of the Perennial Philosophers is to become directly aware of it, to know it unitively, so that they and others may actually become the unmoving One. This unitive knowledge can be knowledge in the heights, or knowledge in the fulness, or knowledge simultaneously in the heights and the fulness. Spiritual knowledge exclusively in the heights of the soul was rejected by Mahayana Buddhism as inadequate. The similar rejection of quietism within the Christian tradition will be touched upon in the section, Contemplation and Action. Meanwhile it is interesting to find that the problem which aroused such acrimonious debate throughout seventeenth-century Europe had arisen for the Buddhists at a considerably earlier epoch. But whereas in Catholic Europe the outcome of the battle over Molinos, Mme. Guyon and Fnelon was to all intents and purposes the extinction of mysticism for the best part of two centuries, in Asia the two parties were tolerant enough to agree to differ. Hinayana spirituality continued to explore the heights within, while the Mahayanist masters held up the ideal not of the Arhat, but of the Bodhisattva, and pointed the way to spiritual knowledge in its fulness as well as in its heights. What follows is a poetical account, by a Zen saint of the eighteenth century, of the state of those who have realized the Zen ideal.
  That Nirvana and Samsara are one is a fact about the nature of the universe; but it is a fact which cannot be fully realized or directly experienced, except by souls far advanced in spirituality. For ordinary, nice, unregenerate people to accept this truth by hearsay, and to act upon it in practice, is merely to court disaster. All the dismal story of antinomianism is there to warn us of what happens when men and women make practical applications of a merely intellectual and unrealized theory that all is God and God is all. And hardly less depressing than the spectacle of antinomianism is that of the earnestly respectable well-rounded life of good citizens who do their best to live sacramentally, but dont in fact have any direct acquaintance with that for which the sacramental activity really stands. Dr. Oman, in his The Natural and the Supernatural, writes at length on the theme that reconciliation to the evanescent is revelation of the eternal; and in a recent volume, Science, Religion and the Future, Canon Raven applauds Dr. Oman for having stated the principles of a theology, in which there could be no ultimate antithesis between nature and grace, science and religion, in which, indeed, the worlds of the scientist and the theologian are seen to be one and the same. All this is in full accord with Taoism and Zen Buddhism and with such Christian teachings as St. Augustines Ama et fac quod vis and Father Lallemants advice to theocentric contemplatives to go out and act in the world, since their actions are the only ones capable of doing any real good to the world. But what neither Dr. Oman nor Canon Raven makes sufficiently clear is that nature and grace, Samsara and Nirvana, perpetual perishing and eternity, are really and experientially one only to persons who have fulfilled certain conditions. Fac quod vis in the temporal worldbut only when you have learnt the infinitely difficult art of loving God with all your mind and heart and your neighbor as yourself. If you havent learnt this lesson, you will either be an antinomian eccentric or criminal or else a respectable well-rounded-lifer, who has left himself no time to understand either nature or grace. The Gospels are perfectly clear about the process by which, and by which alone, a man may gain the right to live in the world as though he were at home in it: he must make a total denial of selfhood, submit to a complete and absolute mortification. At one period of his career, Jesus himself seems to have undertaken austerities, not merely of the mind, but of the body. There is the record of his forty days fast and his statement, evidently drawn from personal experience, that some demons cannot be cast out except by those who have fasted much as well as prayed. (The Cur dArs, whose knowledge of miracles and corporal penance was based on personal experience, insists on the close correlation between severe bodily austerities and the power to get petitionary prayer answered in ways that are sometimes supernormal.) The Pharisees reproached Jesus because he came eating and drinking, and associated with publicans and sinners; they ignored, or were unaware of, the fact that this apparently worldly prophet had at one time rivalled the physical austerities of John the Baptist and was practising the spiritual mortifications which he consistently preached. The pattern of Jesus life is essentially similar to that of the ideal sage, whose career is traced in the Oxherding Pictures, so popular among Zen Buddhists. The wild ox, symbolizing the unregenerate self, is caught, made to change its direction, then tamed and gradually transformed from black to white. Regeneration goes so far that for a time the ox is completely lost, so that nothing remains to be pictured but the full-orbed moon, symbolizing Mind, Suchness, the Ground. But this is not the final stage. In the end, the herdsman comes back to the world of men, riding on the back of his ox. Because he now loves, loves to the extent of being identified with the divine object of his love, he can do what he likes; for what he likes is what the Nature of Things likes. He is found in company with wine-bibbers and butchers; he and they are all converted into Buddhas. For him, there is complete reconciliation to the evanescent and, through that reconciliation, revelation of the eternal. But for nice ordinary unregenerate people the only reconciliation to the evanescent is that of indulged passions, of distractions submitted to and enjoyed. To tell such persons that evanescence and eternity are the same, and not immediately to qualify the statement, is positively fatalfor, in practice, they are not the same except to the saint; and there is no record that anybody ever came to sanctity, who did not, at the outset of his or her career, behave as if evanescence and eternity, nature and grace, were profoundly different and in many respects incompatible. As always, the path of spirituality is a knife-edge between abysses. On one side is the danger of mere rejection and escape, on the other the danger of mere acceptance and the enjoyment of things which should only be used as instruments or symbols. The versified caption which accompanies the last of the Oxherding Pictures runs as follows.

1.04_-_The_Praise, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  object:1.04 - The Praise
  subject class:Buddhism
  author class:Bokar Rinpoche

1.05_-_Buddhism_and_Women, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  object:1.05 - Buddhism and Women
  subject class:Buddhism
  author class:Bokar Rinpoche
  5-Buddhism and Women
  who has become a goddess.
  The status of women in Buddhism often appears to
  have been inferior to that of men. For example, in the
  outside of those circumstances. In reality, today more
  than ever, Buddhism does not distinguish men from
  women, crediting them both with the same spiritual
  The notion of potential for spiritual development
  occupies a fundamental place in Buddhism. In fact, it
  is considered that without the presence of a potential
  favorable human existence.
  All through its history, Buddhism in India, and in
  Tibet as well, has seen a great number of remarkable
  indelible imprint on the long history of Indian
  Buddhism, like Gelongma Palmo, Mandarava,
  Niguma, and Sukhasiddhi.
  finally attained the tenth stage of the bodhisattva.
  Tantric Buddhism was introduced to
  Tibet by the great Indian teacher Padmasambhava in
  The structure of Tibetan society probably did not
  very beginning of the introduction of Buddhism in
  Tibet, women have played an important role. King
  Songtsen Gampo, who reigned at the time Buddhism
  was implanted in the Land of Snow, had two spouses.
  Both of them had many temples built and strongly
  supported the development of Buddhism.
  YESHE TSOGYAL - Yeshe Tsogyal, looked upon as an
  Later, to show devotion to the one mainly
  reponsible for the introduction of tantric Buddhism to
  Tibet, the King offered Yeshe . Tsogyal to
  sisters, have attained rainbow bodies.
  In all the schools of Tibetan Buddhism, Nyingma,
  Sakya, Kagyu, and Gelug, numerous women have
  receive a buddhist education during their studies. To
  this effect, there is a teacher of Buddhism in all the
  schools. A buddhist university was founded in

1.05_-_Some_Results_of_Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
   p. 145
   further news which does not tally with the previous information. I am thereby obliged to reverse my previous judgment. The result is an unfavorable influence upon my sixteen-petalled lotus. Quite the contrary would have been the case had I, in the first place, suspended judgment, and remained silent both inwardly in thought and outwardly in word concerning the whole affair, until I had acquired reliable grounds for forming my judgment. Caution in the formation and pronouncement of judgments becomes, by degrees, the special characteristic of the student. On the other hand his receptivity for impressions and experiences increases; he lets them pass over him silently, so as to collect and have the largest possible number of facts at his disposal when the time comes to form his opinions. Bluish-red and reddish-pink shades color the lotus flower as the result of such circumspection, whereas in the opposite case dark red and orange shades appear. (Students will recognize in the conditions attached to the development of the sixteen-petalled lotus the instructions given by the Buddha to his disciples for the Path. Yet there is no question here of teaching Buddhism,
   p. 146

1.05_-_The_Destiny_of_the_Individual, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  3:An Unknowable which appears to us in many states and attributes of being, in many forms of consciousness, in many activities of energy, this is what Mind can ultimately say about the existence which we ourselves are and which we see in all that is presented to our thought and senses. It is in and through those states, those forms, those activities that we have to approach and know the Unknowable. But if in our haste to arrive at a Unity that our mind can seize and hold, if in our insistence to confine the Infinite in our embrace we identify the Reality with any one definable state of being however pure and eternal, with any particular attribute however general and comprehensive, with any fixed formulation of consciousness however vast in its scope, with any energy or activity however boundless its application, and if we exclude all the rest, then our thoughts sin against Its unknowableness and arrive not at a true unity but at a division of the Indivisible.
  4:So strongly was this truth perceived in the ancient times that the Vedantic Seers, even after they had arrived at the crowning idea, the convincing experience of Sachchidananda as the highest positive expression of the Reality to our consciousness, erected in their speculations or went on in their perceptions to an Asat, a Non-Being beyond, which is not the ultimate existence, the pure consciousness, the infinite bliss of which all our experiences are the expression or the deformation. If at all an existence, a consciousness, a bliss, it is beyond the highest and purest positive form of these things that here we can possess and other therefore than what here we know by these names. Buddhism, somewhat arbitrarily declared by the theologians to be an un-Vedic doctrine because it rejected the authority of the Scriptures, yet goes back to this essentially Vedantic conception. Only, the positive and synthetic teaching of the Upanishads beheld Sat and Asat not as opposites destructive of each other, but as the last antinomy through which we look up to the Unknowable. And in the transactions of our positive consciousness, even Unity has to make its account with Multiplicity; for the Many also are Brahman. It is by Vidya, the Knowledge of the Oneness, that we know God; without it Avidya, the relative and multiple consciousness, is a night of darkness and a disorder of Ignorance. Yet if we exclude the field of that Ignorance, if we get rid of Avidya as if it were a thing non-existent and unreal, then Knowledge itself becomes a sort of obscurity and a source of imperfection. We become as men blinded by a light so that we can no longer see the field which that light illumines.
  5:Such is the teaching, calm, wise and clear, of our most ancient sages. They had the patience and the strength to find and to know; they had also the clarity and humility to admit the limitation of our knowledge. They perceived the borders where it has to pass into something beyond itself. It was a later impatience of heart and mind, vehement attraction to an ultimate bliss or high masterfulness of pure experience and trenchant intelligence which sought the One to deny the Many and because it had received the breath of the heights scorned or recoiled from the secret of the depths. But the steady eye of the ancient wisdom perceived that to know God really, it must know Him everywhere equally and without distinction, considering and valuing but not mastered by the oppositions through which He shines.

1.06_-_Dhyana, #Liber ABA, #Aleister Crowley, #Philosophy
  34:If you were to ask your man of science for his "theory of the real," he would tell you that the "ether," which cannot be perceived in any way by any of the senses, or detected by any instruments, and which possesses qualities which are, to use ordinary language, impossible, is very much more real than the chair he is sitting on. The chair is only one fact; and its existence is testified by one very fallible person. The ether is the necessary deduction from millions of facts, which have been verified again and again and checked by every possible test of truth. There is therefore no "a priori" reason for rejecting anything on the ground that it is not directly perceived by the senses.
  35:To turn to another point. One of our tests of truth is the vividness of the impression. An isolated event in the past of no great importance may be forgotten; and if it be in some way recalled, one may find one's self asking: "Did I dream it? or did it really happen?" What can never be forgotten is the "catastrophic". The first death among the people that one loves (for example) would never be forgotten; for the first time one would "realize" what one had previously merely "known". Such an experience sometimes drives people insane. Men of science have been known to commit suicide when their pet theory has been shattered. This problem has been discussed freely in "Science and Buddhism," "Time," "The Camel," and other papers. This much only need we say in this place that Dhyana has to be classed as the most vivid and catastrophic of all experiences. This will be confirmed by any one who has been there.
  36:It is, then, difficult to overrate the value that such an experience has for the individual, especially as it is his entire conception of things, including his most deep-seated conception, the standard to which he has always referred everything, his own self, that is overthrown; and when we try to explain it away as hallucination, temporary suspension of the faculties or something similar, we find ourselves unable to do so. You cannot argue with a flash of lightning that has knocked you down.

1.06_-_Iconography, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  object:1.06 - Iconography
  subject class:Buddhism
  author class:Bokar Rinpoche

1.06_-_Man_in_the_Universe, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  17:Yet how can such contraries pass into each other? By what alchemy shall this lead of mortality be turned into that gold of divine Being? But if they are not in their essence contraries? If they are manifestations of one Reality, identical in substance? Then indeed a divine transmutation becomes conceivable.
  18:We have seen that the Non-Being beyond may well be an inconceivable existence and perhaps an ineffable Bliss. At least the Nirvana of Buddhism which formulated one most luminous effort of man to reach and to rest in this highest Non-Existence, represents itself in the psychology of the liberated yet upon earth as an unspeakable peace and gladness; its practical effect is the extinction of all suffering through the disappearance of all egoistic idea or sensation and the nearest we can get to a positive conception of it is that it is some inexpressible Beatitude (if the name or any name can be applied to a peace so void of contents) into which even the notion of self-existence seems to be swallowed up and disappear. It is a Sachchidananda to which we dare no longer apply even the supreme terms of Sat, of Chit and of Ananda. For all terms are annulled and all cognitive experience is overpassed.
  19:On the other hand, we have hazarded the suggestion that since all is one Reality, this inferior negation also, this other contradiction or non-existence of Sachchidananda is none other than Sachchidananda itself. It is capable of being conceived by the intellect, perceived in the vision, even received through the sensations as verily that which it seems to deny, and such would it always be to our conscious experience if things were not falsified by some great fundamental error, some possessing and compelling Ignorance, Maya or Avidya. In this sense a solution might be sought, not perhaps a satisfying metaphysical solution for the logical mind, - for we are standing on the border-line of the unknowable, the ineffable and straining our eyes beyond, - but a sufficient basis in experience for the practice of the divine life.

1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  OUR kingdom go is the necessary and unavoidable corollary of Thy kingdom come. For the more there is of self, the less there is of God. The divine eternal fulness of life can be gained only by those who have deliberately lost the partial, separative life of craving and self-interest, of egocentric thinking, feeling, wishing and acting. Mortification or deliberate dying to self is inculcated with an uncompromising firmness in the canonical writings of Christianity, Hinduism, Buddhism and most of the other major and minor religions of the world, and by every theocentric saint and spiritual reformer who has ever lived out and expounded the principles of the Perennial Philosophy. But this self-naughting is never (at least by anyone who knows what he is talking about) regarded as an end in itself. It possesses merely an instrumental value, as the indispensable means to something else. In the words of one whom we have often had occasion to cite in earlier sections, it is necessary for all of us to learn the true nature and worth of all self-denials and mortifications.
  Ga-San instructed his adherents one day: Those who speak against killing, and who desire to spare the lives of all conscious beings are right. It is good to protect even animals and insects. But what about those persons who kill time, what about those who destroy wealth, and those who murder the economy of their society? We should not overlook them. Again, what of the one who preaches without enlightenment? He is killing Buddhism.

1.070_-_The_Seven_Stages_of_Perfection, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  These stages directly correspond to the Four Noble Truths of Buddhism, what the Buddha taught originally as his gospel. The stages of yoga are nothing but these, mentioned here in a new language altogether.

1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  prevent people from thinking that all we have to do is pray for something, but
  we dont have to take responsibility for making it happen. In Tibetan Buddhism we make long life pujas with elaborate offerings for our teachers. Once
  some people in the West wanted to do this after a series of teachings, and
  Famous gurus and not-so-famous gurus can cheat us with their made-up
  teachings. Some people mix non-Buddhist teachings with Buddhist practices and call it Buddhism. Others misunderstand the Buddhas teachings but
  dont realize that theyve misunderstood it, and teach their misunderstanding as if it were what the Buddha taught. Some people have a spectacular
  Not observing who is qualied and who is not. I remember in the midseventies when people were just learning Tibetan Buddhism, they would
  often request highest yoga tantra initiations from Lama Yeshe, Lama, please
  sounds totally impossible, its wonderful to wish for it anyway.
  Someone once said to me, The aspirations in Mahayana Buddhism, the
  vows made by the Medicine Buddha and Amitabha, and the dedication to
  because someone teaches and appears to practice another religion or another
  form of Buddhism, does that mean he or she cant be a bodhisattva?
  Recognizing certain people as tulkusincarnates of great mastersis a
  Tibetan cultural event. It isnt Buddhism, although it doesnt contradict Buddhas teachings. The Tibetans invented this system of looking for and recognizing incarnations of great masters. These tulkus received excellent
  education and guidance when they were young. This system was also a way
  simple. In addition, we must remain simple. The fact is that many Westerners like the exotica: big thrones, intricate brocade, long horns, and chanting
  done in deep voices. In Tibetan Buddhism, there are red hats, yellow hats,
  and black hats. People compete to get hats; they ght over hats. Such behavior is not Dharma.

1.07_-_The_Three_Schools_of_Magick_2, #Magick Without Tears, #Aleister Crowley, #Philosophy
  The analysis of the philosophers of this School refers every phenomenon to the category of sorrow. It is quite useless to point out to them that certain events are accompanied with joy: they continue their ruthless calculations, and prove to your satisfaction, or rather dissatisfaction, that the more apparently pleasant an event is, the more malignantly deceptive is its fascination. There is only one way of escape even conceivable, and this way is quite simple, annihilation. (Shallow critics of Buddhism have wasted a great deal of stupid ingenuity on trying to make out that Nirvana or Nibbana means something different from what etymology, tradition and the evidence of the Classics combine to define it. The word means, quite simply, cessation: and it stands to reason that, if everything is sorrow, the only thing which is not sorrow is nothing, and that therefore to escape from sorrow is the attainment of nothingness.)

1.07_-_TRUTH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  What is the ultimate teaching of Buddhism?
  To these unavoidable paradoxes some spiritual writers have chosen to add deliberate and calculated enormities of languagehard sayings, exaggerations, ironic or humorous extravagances, designed to startle and shock the reader out of that self-satisfied complacency which is the original sin of the intellect. Of this second kind of paradox the masters of Taoism and Zen Buddhism were particularly fond. The latter, indeed, made use of paralogisms and even of nonsense as a device for taking the kingdom of heaven by violence. Aspirants to the life of perfection were encouraged to practice discursive meditation on some completely non-logical formula. The result was a kind of reductio ad absurdum of the whole self-centred and world-centred discursive process, a sudden breaking through from reason (in the language of scholastic philosophy) to intuitive intellect, capable of a genuine insight into the divine Ground of all being. This method strikes us as odd and eccentric; but the fact remains that it worked to the extent of producing in many persons the final metanoia, or transformation of consciousness and character.
  In connection with the Mahayanist view that words play an important and even creative part in the evolution of unregenerate human nature, we may mention Humes arguments against the reality of causation. These arguments start from the postulate that all events are loose and separate from one another and proceed with faultless logic to a conclusion that makes complete nonsense of all organized thought or purposive action. The fallacy, as Professor Stout has pointed out, lies in the preliminary postulate. And when we ask ourselves what it was that induced Hume to make this odd and quite unrealistic assumption that events are loose and separate, we see that his only reason for flying in the face of immediate experience was the fact that things and happenings are symbolically represented in our thought by nouns, verbs and adjectives, and that these words are, in effect, loose and separate from one another in a way which the events and things they stand for quite obviously are not. Taking words as the measure of things, instead of using things as the measure of words, Hume imposed the discrete and, so to say, pointilliste pattern of language upon the continuum of actual experiencewith the impossibly paradoxical results with which we are all familiar. Most human beings are not philosophers and care not at all for consistency in thought or action. Thus, in some circumstances they take it for granted that events are not loose and separate, but co-exist or follow one another within the organized and organizing field of a cosmic whole. But on other occasions, where the opposite view is more nearly in accord with their passions or interests, they adopt, all unconsciously, the Humian position and treat events as though they were as independent of one another and the rest of the world as the words by which they are symbolized. This is generally true of all occurrences involving I, me, mine. Reifying the loose and separate names, we regard the things as also loose and separatenot subject to law, not involved in the network of relationships, by which in fact they are so obviously bound up with their physical, social and spiritual environment. We regard as absurd the idea that there is no causal process in nature and no organic connection between events and things in the lives of other people; but at the same time we accept as axiomatic the notion that our own sacred ego is loose and separate from the universe, a law unto itself above the moral dharma and even, in many respects, above the natural law of causality. Both in Buddhism and Catholicism, monks and nuns were encouraged to avoid the personal pronoun and to speak of themselves in terms of circumlocutions that clearly indicated their real relationship with the cosmic reality and their fellow creatures. The precaution was a wise one. Our responses to familiar words are conditioned reflexes. By changing the stimulus, we can do something to change the response. No Pavlov bell, no salivation; no harping on words like me and mine, no purely automatic and unreflecting egotism. When a monk speaks of himself, not as I, but as this sinner or this unprofitable servant, he tends to stop taking his loose and separate selfhood for granted, and makes himself aware of his real, organic relationship with God and his neighbours.

1.08_-_RELIGION_AND_TEMPERAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  It should, however, be remarked that, within its own ecclesiastical fold, Catholicism has been almost as tolerant as Hinduism and Mahayana Buddhism. Nominally one, each of these religions consists, in fact, of a number of very different religions, covering the whole gamut of thought and behaviour from fetishism, through polytheism, through legalistic monotheism, through devotion to the sacred humanity of the Avatar, to the profession of the Perennial Philosophy and the practice of a purely spiritual religion that seeks the unitive knowledge of the Absolute Godhead. These tolerated religions-within-a-religion are not, of course, regarded as equally valuable or equally true. To worship polytheistically may be ones dharma; nevertheless the fact remains that mans final end is the unitive knowledge of the Godhead, and all the historical formulations of the Perennial Philosophy are agreed that every human being ought, and perhaps in some way or other actually will, achieve that end. All souls, writes Father Garrigou-Lagrange, receive a general remote call to the mystical life; and if all were faithful in avoiding, as they should, not merely mortal but venial sin, if they were, each according to his condition, docile to the Holy Ghost, and if they lived long enough, a day would come when they would receive the proximate and efficacious vocation to a high perfection and to the mystical life properly so called. With this statement Hindu and Buddhist theologians would probably agree; but they would add that every soul will in fact eventually attain this high perfection. All are called, but in any given generation few are chosen, because few choose themselves. But the series of conscious existences, corporeal or incorporeal, is indefinitely long; there is therefore time and opportunity for everyone to learn the necessary lessons. Moreover, there will always be helpers. For periodically there are descents of the Godhead into physical form; and at all times there are future Buddhas ready, on the threshold of reunion with the Intelligible Light, to renounce the bliss of immediate liberation in order to return as saviours and teachers again and again into the world of suffering and time and evil, until at last every sentient being shall have been delivered into eternity.
  Primitive Buddhism is no less predominantly cerebrotonic than primitive Christianity, and so is Vedanta, the metaphysical discipline which lies at the heart of Hinduism. Confucianism, on the contrary, is a mainly viscerotonic systemfamilial, ceremonious and thoroughly this-worldly. And in Mohammedanism we find a system which incorporates strongly somatotonic elements. Hence Islams black record of holy wars and persecutionsa record comparable to that of later Christianity, after that religion had so far compromised with unregenerate somatotonia as to call its ecclesiastical organization the Church Militant.
  So far as the achievement of mans final end is concerned, it is as much of a handicap to be an extreme cerebrotonic or an extreme viscerotonic as it is to be an extreme somatotonic. But whereas the cerebrotonic and the viscerotonic cannot do much harm except to themselves and those in immediate contact with them, the extreme somatotonic, with his native aggressiveness, plays havoc with whole societies. From one point of view civilization may be defined as a complex of religious, legal and educational devices for preventing extreme somatotonics from doing too much mischief, and for directing their irrepressible energies into socially desirable channels. Confucianism and Chinese culture have sought to achieve this end by inculcating filial piety, good manners and an amiably viscerotonic epicureanismthe whole reinforced somewhat incongruously by the cerebrotonic spirituality and restraints of Buddhism and classical Taoism. In India the caste system represents an attempt to subordinate military, political and financial power to spiritual authority; and the education given to all classes still insists so strongly upon the fact that mans final end is unitive knowledge of God that even at the present time, even after nearly two hundred years of gradually accelerating Europeanization, successful somatotonics will, in middle life, give up wealth, position and power to end their days as humble seekers after enlightenment. In Catholic Europe, as in India, there was an effort to subordinate temporal power to spiritual authority; but since the Church itself exercised temporal power through the agency of political prelates and mitred business men, the effort was never more than partially successful. After the Reformation even the pious wish to limit temporal power by means of spiritual authority was completely abandoned. Henry VIII made himself, in Stubbss words, the Pope, the whole Pope, and something more than the Pope, and his example has been followed by most heads of states ever since. Power has been limited only by other powers, not by an appeal to first principles as interpreted by those who are morally and spiritually qualified to know what they are talking about. Meanwhile, the interest in religion has everywhere declined and even among believing Christians the Perennial Philosophy has been to a great extent replaced by a metaphysic of inevitable progress and an evolving God, by a passionate concern, not with eternity, but with future time. And almost suddenly, within the last quarter of a century, there has been consummated what Sheldon calls a somatotonic revolution, directed against all that is characteristically cerebrotonic in the theory and practice of traditional Christian culture. Here are a few symptoms of this somatotonic revolution.

1.08_-_The_Depths_of_the_Divine, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  No objects, no subjects, only this. No entering this state, no leaving it; it is absolutely and eternally and always already the case: the simple feeling of being, the basic and simple immediacy of any and all states, prior to the four quadrants, prior to the split between inside and outside, prior to seer and seen, prior to the rise of worlds, everpresent as pure Presence, the simple feeling of being: empty awareness as the opening or clearing in which all worlds arise, ceaselessly: I-I is the box the universe comes in.
  Abiding as I-I, the world arises as before, but now there is no one to witness it. I-I is not "in here" looking "out there": there is no in here, no out there, only this. It is the radical end to all egocentrism, all geocentrism, all biocentrism, all sociocentrism, all theocentrism, because it is the radical end of all centrisms, period. It is the final decentering of all manifest realms, in all domains, at all times, in all places. As Dzogchen Buddhism would put it, because all phenomena are primordially empty, all phenomena, just as they are, are self-liberated as they arise.
  In that pure empty awareness, I-I am the rise and fall of all worlds, ceaselessly, endlessly. I-I swallow the Kosmos and span the centuries, untouched by time or turmoil, embracing each with primordial purity, fierce compassion. It has never started, this nightmare of evolution, and therefore it will never end.

1.08_-_Worship_of_Substitutes_and_Images, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  The same ideas apply to the worship of the Pratimas as to that of the Pratikas; that is to say, if the image stands for a god or a saint, the worship is not the result of Bhakti, and does not lead lo liberation; but if it stands for the one God, the worship thereof will bring both Bhakti and Mukti. Of the principal religions of the world we see Vedantism, Buddhism, and certain forms of Christianity freely using images; only two religions, Mohammedanism and Protestantism, refuse such help. Yet the Mohammedans use the grave of their saints and martyrs almost in the place of images; and the Protestants, in rejecting all concrete helps to religion, are drifting away every year farther and farther from spirituality till at present there is scarcely any difference between the advanced Protestants and the followers of August Comte, or agnostics who preach ethics alone. Again, in Christianity and Mohammedanism whatever exists of image worship is made to fall under that category in which the Pratika or the Pratima is worshipped in itself, but not as a "help to the vision" (Drishtisaukaryam) of God; therefore it is at best only of the nature of ritualistic Karmas and cannot produce either Bhakti or Mukti. In this form of image-worship, the allegiance of the soul is given to other things than Ishvara, and, therefore, such use of images, or graves, or temples, or tombs, is real idolatry; it is in itself neither sinful nor wicked it is a rite a Karma, and worshippers must and will get the fruit thereof.

1.10_-_GRACE_AND_FREE_WILL, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  For those who take pleasure in theological speculations based upon scriptural texts and dogmatic postulates, there are the thousands of pages of Catholic and Protestant controversy upon grace, works, faith and justification. And for students of comparative religion there are scholarly commentaries on the Bhagavad Gita, on the works of Ramanuja and those later Vaishnavites, whose doctrine of grace bears a striking resemblance to that of Luther; there are histories of Buddhism which duly trace the development of that religion from the Hinayanist doctrine that salvation is the fruit of strenuous self-help to the Mahayanist doctrine that it cannot be achieved without the grace of the Primordial Buddha, whose inner consciousness and great compassionate heart constitute the eternal Suchness of things. For the rest of us, the foregoing quotations from writers within the Christian and early Taoist tradition provide, it seems to me, an adequate account of the observable facts of grace and inspiration and their relation to the observable facts of free will.

1.1.2_-_Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  form and language which only became possible when Nihilistic
  Buddhism and Vedantic Illusionism had passed over the face of
  our thought and modified philosophical speech and concepts.
  the cosmic labour must also be rejected, as it was rejected by
  Mahayanist Buddhism which held compassion and helpfulness
  to be greater than Nirvana. As the virtues we practise must be

1.12_-_TIME_AND_ETERNITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In the idealistic cosmology of Mahayana Buddhism memory plays the part of a rather maleficent demiurge. When the triple world is surveyed by the Bodhisattva, he perceives that its existence is due to memory that has been accumulated since the beginningless past, but wrongly interpreted. (Lankavatara Sutra), The word here translated as memory, means literally perfuming. The mind-body carried with it the ineradicable smell of all that has been thought and done, desired and felt, throughout its racial and personal past. The Chinese translate the Sanskrit term by two symbols, signifying habit-energy. The world is what (in our eyes) it is, because of all the consciously or unconsciously and physiologically remembered habits formed by our ancestors or by ourselves, either in our present life or in previous existences. These remembered bad habits cause us to believe that multiplicity is the sole reality and that the idea of I, me, mine represents the ultimate truth. Nirvana consists in seeing into the abode of reality as it is, and not reality quoad nos, as it seems to us. Obviously, this cannot be achieved so long as there is an us, to which reality can be relative. Hence the need, stressed by every exponent of the Perennial Philosophy, for mortification, for dying to self. And this must be a mortification not only of the appetites, the feelings and the will, but also of the reasoning powers, of consciousness itself and of that which makes our consciousness what it isour personal memory and our inherited habit-energies. To achieve complete deliverance, conversion from sin is not enough; there must also be a conversion of the mind, a paravritti, as the Mahayanists call it, or revulsion in the very depths of consciousness. As the result of this revulsion, the habit-energies of accumulated memory are destroyed and, along with them, the sense of being a separate ego. Reality is no longer perceived quoad nos (for the good reason that there is no longer a nos to perceive it), but as it is in itself. In Blakes words, If the doors of perception were cleansed, everything would be seen as it is, infinite. By those who are pure in heart and poor in spirit, Samsara and Nirvana, appearance and reality, time and eternity are experienced as one and the same.
  Passing now from theory to historical fact, we find that the religions, whose theology has been least preoccupied with events in time and most concerned with eternity, have been consistently the least violent and the most humane in political practice. Unlike early Judaism, Christianity and Mohammedanism (all of them obsessed with time), Hinduism and Buddhism have never been persecuting faiths, have preached almost no holy wars and have refrained from that proselytizing religious imperialism, which has gone hand in hand with the political and economic oppression c the coloured peoples. For four hundred years, from the beginning of the sixteenth century to the beginning of the twentieth, most of the Christian nations of Europe have spent a good part of their time and energy in attacking, conquering and exploiting their non-Christian neighbours in other continents. In the course of these centuries many individual churchmen did their best to mitigate the consequences of such iniquities; but none of the major Christian churches officially condemned them. The first collective protest against the slave system, introduced by the English and the Spaniards into the New World, was made in 1688 by the Quaker Meeting of Germantown. This fact is highly significant. Of all Christian sects in the seventeenth century, the Quakers were the least obsessed with history, the least addicted to the idolatry of things in time. They believed that the inner light was in all human beings and that salvation came to those who lived in conformity with that light and was not dependent on the profession of belief in historical or pseudo-historical events, nor on the performance of certain rites, nor on the support of a particular ecclesiastical organization. Moreover their eternity-philosophy preserved them from the materialistic apocalypticism of that progress-worship which in recent times has justified every kind of iniquity from war and revolution to sweated labour, slavery and the exploitation of savages and childrenhas justified them on the ground that the supreme good is in future time and that any temporal means, however intrinsically horrible, may be used to achieve that good. Because Quaker theology was a form of eternity-philosophy, Quaker political theory rejected war and persecution as means to ideal ends, denounced slavery and proclaimed racial equality. Members of other denominations had done good work for the African victims of the white mans rapacity. One thinks, for example, of St. Peter Claver at Cartagena. But this heroically charitable slave of the slaves never raised his voice against the institution of slavery or the criminal trade by which it was sustained; nor, so far as the extant documents reveal, did he ever, like John Woolman, attempt to persuade the slave-owners to free their human chattels. The reason, presumably, was that Claver was a Jesuit, vowed to perfect obedience and constrained by his theology to regard a certain political and ecclesiastical organization as being the mystical body of Christ. The heads of this organization had not pronounced against slavery or the slave trade. Who was he, Pedro Claver, to express a thought not officially approved by his superiors?
  Another practical corollary of the great historical eternity-philosophies, such as Hinduism and Buddhism, is a morality inculcating kindness to animals. Judaism and orthodox Christianity taught that animals might be used as things, for the realization of mans temporal ends. Even St. Francis attitude towards the brute creation was not entirely unequivocal. True, he converted a wolf and preached sermons to birds; but when Brother Juniper hacked the feet off a living pig in order to satisfy a sick mans craving for fried trotters, the saint merely blamed his disciples intemperate zeal in damaging a valuable piece of private property. It was not until the nineteenth century, when orthodox Christianity had lost much of its power over European minds, that the idea that it might be a good thing to behave humanely towards animals began to make headway. This new morality was correlated with the new interest in Nature, which had been stimulated by the romantic poets and the men of science. Because it was not founded upon an eternity-philosophy, a doctrine of divinity dwelling in all living creatures, the modern movement in favour of kindness to animals was and is perfectly compatible with intolerance, persecution and systematic cruelty towards human beings. Young Nazis are taught to be gentle with dogs and cats, ruthless with Jews. That is because Nazism is a typical time-philosophy, which regards the ultimate good as existing, not in eternity, but in the future. Jews are, ex hypothesi, obstacles in the way of the realization of the supreme good; dogs and cats are not. The rest follows logically.

1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In the theologies of the various religions, salvation is also regarded as a deliverance out of folly, evil and misery into happiness, goodness and wisdom. But political and economic means are held to be subsidiary to the cultivation of personal holiness, to the acquiring of personal merit and to the maintenance of personal faith in some divine principle or person having power, in one way or another, to forgive and sanctify the individual soul. Moreover the end to be achieved is not regarded as existing in some Utopian future period, beginning, say, in the twenty-second century or perhaps even a little earlier, if our favourite politicians remain in power and make the right laws; the end exists in heaven. This last phrase has two very different meanings. For what is probably the majority of those who profess the great historical religions, it signifies and has always signified a happy posthumous condition of indefinite personal survival, conceived of as a reward for good behaviour and correct belief and a compensation for the miseries inseparable from life in a body. But for those who, within the various religious traditions, have accepted the Perennial Philosophy as a theory and have done their best to live it out in practice, heaven is something else. They aspire to be delivered out of separate selfhood in time and into eternity as realized in the unitive knowledge of the divine Ground. Since the Ground can and ought to be unitively known in the present life (whose ultimate end and purpose is nothing but this knowledge), heaven is not an exclusively posthumous condition. He only is completely saved who is delivered here and now. As to the means to salvation, these are simultaneously ethical, intellectual and spiritual and have been summed up with admirable clarity and economy in the Buddhas Eightfold Path. Complete deliverance is conditional on the following: first, Right Belief in the all too obvious truth that the cause of pain and evil is craving for separative, ego-centred existence, with its corollary that there can be no deliverance from evil, whether personal or collective, except by getting rid of such craving and the obsession of I, me, mine"; second, Right Will, the will to deliver oneself and others; third, Right Speech, directed by compassion and charity towards all sentient beings; fourth, Right Action, with the aim of creating and maintaining peace and good will; fifth, Right Means of Livelihood, or the choice only of such professions as are not harmful, in their exercise, to any human being or, if possible, any living creature; sixth, Right Effort towards Self-control; seventh, Right Attention or Recollectedness, to be practised in all the circumstances of life, so that we may never do evil by mere thoughtlessness, because we know not what we do"; and, eighth, Right Contemplation, the unitive knowledge of the Ground, to which recollectedness and the ethical self-naughting prescribed in the first six branches of the Path give access. Such then are the means which it is within the power of the human being to employ in order to achieve mans final end and be saved. Of the means which are employed by the divine Ground for helping human beings to reach their goal, the Buddha of the Pali scriptures (a teacher whose dislike of footless questions is no less intense than that of the severest experimental physicist of the twentieth century) declines to speak. All he is prepared to talk about is sorrow and the ending of sorrowthe huge brute fact of pain and evil and the other, no less empirical fact that there is a method, by which the individual can free himself from evil and do something to diminish the sum of evil in the world around him. It is only in Mahayana Buddhism that the mysteries of grace are discussed with anything like the fulness of treatment accorded to the subject in the speculations of Hindu and especially Christian theology. The primitive, Hinayana teaching on deliverance is simply an elaboration of the Buddhas last recorded words: Decay is inherent in all component things. Work out your own salvation with diligence. As in the well-known passage quoted below, all the stress is upon personal effort.

1.14_-_IMMORTALITY_AND_SURVIVAL, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In oriental discussions of the subject, that which survives death is not the personality. Buddhism accepts the doctrine of reincarnation; but it is not a soul that passes on (Buddhism denies the existence of a soul); it is the character. What we choose to make of our mental and physical constitution in the course of our life on earth affects the psychic medium within which individual minds lead a part at least of their amphibious existence, and this modification of the medium results, after the bodys death, in the initiation of a new existence either in a heaven, or a purgatory, or another body.

1.15_-_Index, #Aion, #Carl Jung, #Psychology
  Buddha, symbol for God, 195
  Buddhism, 136; and yoga, 176; see
  Hinduism, and Buddhism, 176
  yoga, Buddhism and, 176
  Zeesar, 210-11
  Zen Buddhism, 169
  Zeus, 206/1
  Foreword to Suzuki's "Introduction to Zen Buddhism" (1939)

1.17_-_SUFFERING, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The Four Noble Truths of Buddhism

1.17_-_The_Divine_Birth_and_Divine_Works, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   permanent, vital, universal effect of Buddhism and Christianity has been the force of their ethical, social and practical ideals and their influence even on the men and the ages which have rejected their religious and spiritual beliefs, forms and disciplines; later
  Hinduism which rejected Buddha, his sangha and his dharma, bears the ineffaceable imprint of the social and ethical influence of Buddhism and its effect on the ideas and the life of the race, while in modern Europe, Christian only in name, humanitarianism is the translation into the ethical and social sphere and the aspiration to liberty, equality and fraternity the translation into the social and political sphere of the spiritual truths of
  Christianity, the latter especially being effected by men who aggressively rejected the Christian religion and spiritual discipline and by an age which in its intellectual effort of emancipation tried to get rid of Christianity as a creed. On the other hand the life of Rama and Krishna belongs to the prehistoric past which has come down only in poetry and legend and may even be regarded as myths; but it is quite immaterial whether we regard them as myths or historical facts, because their permanent truth and value lie in their persistence as a spiritual form, presence, influence in the inner consciousness of the race and the life of the human soul. Avatarhood is a fact of divine life and consciousness which may realise itself in an outward action, but must persist, when that action is over and has done its work, in a spiritual influence; or may realise itself in a spiritual influence and teaching, but must then have its permanent effect, even when the new religion or discipline is exhausted, in the thought, temperament and outward life of mankind.

1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  While the Right Law still prevailed, innumerable were the converts who fathomed the depths of the Dharma by merely listening to half a stanza or even to a single phrase of the Buddhas teaching. But as we come to the age of similitude and to these latter days of Buddhism, we are indeed far away from the Sage. People find themselves drowning in a sea of letters; they do not know how to get at the one substance which alone is truth. This was what caused the appearance of the Fathers (of Zen Buddhism) who, pointing directly at the human mind, told us to see here the ultimate ground of all things and thereby to attain Buddhahood. This is known as a special transmission outside the scriptural teaching. If one is endowed with superior talents or a special sharpness of mind, a gesture or a word will suffice to give one an immediate knowledge of the truth. Hence, since they were advocates of special transmission, Ummon treated the (historical) Buddha with the utmost irreverence and Yakusan forbade his followers even to read the sutras.
  Zen is the name given to this branch of Buddhism, which keeps itself away from the Buddha. It is also called the mystical branch, because it does not adhere to the literal meaning of the sutras. It is for this reason that those who blindly follow the steps of Buddha are sure to deride Zen, while those who have no liking for the letter are naturally inclined towards the mystical approach. The followers of the two schools know how to shake the head at each other, but fail to realize that they are after all complementary. Is not Zen one of the six virtues of perfection? If so, how can it conflict with the teachings of the Buddha? In my view, Zen is the outcome of the Buddhas teaching, and the mystical issues from the letters. There is no reason why a man should shun Zen because of the Buddhas teaching; nor need we disregard the letters on account of the mystical teachings of Zen. Students of scriptural Buddhism run the risk of becoming sticklers for the scriptures, the real meaning of which they fail to understand. By such men ultimate reality is never grasped, and for them Zen would mean salvation. Whereas those who study Zen are too apt to run into the habit of making empty talks and practising sophistry. They fail to understand the significance of letters. To save them, the study of Buddhist scriptures is recommended. It is only when these one-sided views are mutually corrected that there is a perfect appreciation of the Buddhas teaching.
  It would be hard to find a better summing up of the conclusions, to which any spiritually and psychologically realistic mind must sooner or later come, than the foregoing paragraphs written in the eleventh century by one of the masters of Zen Buddhism.

1.23_-_Improvising_a_Temple, #Magick Without Tears, #Aleister Crowley, #Philosophy
  We even, at the worst, reach the state for which Buddhism, in the East presents most ably the case: as in the West, does James Thomson (B.V.) in The City of Dreadful Night; we come to wish for or, more truly to think that we wish for "blest Nirvana's sinless stainless Peace" (or some such twaddle thank God I can't recall Arnold's mawkish and unmanly phrase!) and B.V.'s "Dateless oblivion and divine repose."
  All the above, now: Buddhism refuted. Yet it is a possibility and therefore one facet of Truth. "Rest" is an idea: so immobility is one of the moving states. A certain state of mind is (almost by definition) "eternal," yet it most assuredly begins and ends.

1.24_-_RITUAL,_SYMBOL,_SACRAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  That very large numbers of men and women have an ineradicable desire for rites and ceremonies is clearly demonstrated by the history of religion. Almost all the Hebrew prophets were opposed to ritualism. Rend your hearts and not your garments. I desire mercy and not sacrifice. I hate, I despise your feasts; I take no delight in your solemn assemblies. And yet, in spite of the fact that what the prophets wrote was regarded as divinely inspired, the Temple at Jerusalem continued to be, for hundreds of years after their time, the centre of a religion of rites, ceremonials and blood sacrifice. (It may be remarked in passing that the shedding of blood, ones own or that of animals or other human beings, seems to be a peculiarly efficacious way of constraining the occult or psychic world to answer petitions and confer supernormal powers. If this is a fact, as from the anthropological and antiquarian evidence it appears to be, it would supply yet another cogent reason for avoiding animal sacrifices, savage bodily austerities and even, since thought is a form of action, that imaginative gloating over spilled blood, which is so common in certain Christian circles.) What the Jews did in spite of their prophets, Christians have done in spite of Christ. The Christ of the Gospels is a preacher and not a dispenser of sacraments or performer of rites; he speaks against vain repetitions; he insists on the supreme importance of private worship; he has no use for sacrifices and not much use for the Temple. But this did not prevent historic Christianity from going its own, all too human, way. A precisely similar development took place in Buddhism. For the Buddha of the Pali scriptures, ritual was one of the fetters holding back the soul from enlightenment and liberation. Nevertheless, the religion he founded has made full use of ceremonies, vain repetitions and sacramental rites.

1.25_-_SPIRITUAL_EXERCISES, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In India the repetition of the divine name or the mantram (a short devotional or doctrinal affirmation) is called japam and is a favourite spiritual exercise among all the sects of Hinduism and Buddhism. The shortest mantram is OMa spoken sym bol that concentrates within itself the whole Vedanta philosophy. To this and other mantrams Hindus attribute a kind of magical power. The repetition of them is a sacramental act, conferring grace ex opere operato. A similar efficacity was and indeed still is attributed to sacred words and formulas by Buddhists, Moslems, Jews and Christians. And, of course, just as traditional religious rites seem to possess the power to evoke the real presence of existents projected into psychic objectivity by the faith and devotion of generations of worshippers, so too long-hallowed words and phrases may become channels for conveying powers other and greater than those belonging to the individual who happens at the moment to be pronouncing them. And meanwhile the constant repetition of this word GOD or this word LOVE may, in favourable circumstances, have a profound effect upon the subconscious mind, inducing that selfless one-pointedness of will and thought and feeling, without which the unitive knowledge of God is impossible. Furthermore, it may happen that, if the word is simply repeated all whole, and not broken up or undone by discursive analysis, the Fact for which the word stands will end by presenting itself to the soul in the form of an integral intuition. When this happens, the doors of the letters of this word are opened (to use the language of the Sufis) and the soul passes through into Reality. But though all this may happen, it need not necessarily happen. For there is no spiritual patent medicine, no pleasant and infallible panacea for souls suffering from separateness and the deprivation of God. No, there is no guaranteed cure; and, if used improperly, the medicine of spiritual exercises may start a new disease or aggravate the old. For example, a mere mechanical repetition of the divine name can result in a kind of numbed stupefaction that is as much below analytical thought as intellectual vision is above it. And because the sacred word constitutes a kind of prejudgment of the experience induced by its repetition, this stupefaction, or some other abnormal state, is taken to be the immethate awareness of Reality and is idolatrously cultivated and hunted after, with a turning of the will towards what is supposed to be God before there has been a turning of it away from the self.
  The following passage from one of the great Mahayana scriptures contains a searching criticism of the kind of spiritual exercises prescribed by Hinayanist teachersconcentration on symbolic objects, meditations on transience and decay (to wean the soul away from attachment to earthly things), on the different virtues which must be cultivated, on the fundamental doctrines of Buddhism. (Many of these exercises are described at length in The Path of Purity, a book which has been translated in full and published by the Pali Text Society. Mahayanist exercises are described in the Surangama Sutra, translated by Dwight Goddard and in the volume on Tibetan Yoga, edited by Dr. Evans-Wentz.)

1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In Buddhism, as in Vedanta and in all but the most recent forms of Christianity, right action is the means by which the mind is prepared for contemplation. The first seven branches of the Eightfold Path are the active, ethical preparation for unitive knowledge of Suchness. Only those who consistently practise the Four Virtuous Acts, in which all other virtues are includednamely, the requital of hatred by love, resignation, holy indifference or desirelessness, obedience to the dharma or Nature of Thingscan hope to achieve the liberating realization that samsara and nirvana are one, that the soul and all other beings have as their living principle the Intelligible Light or Buddha-womb.

1.27_-_Structure_of_Mind_Based_on_that_of_Body, #Magick Without Tears, #Aleister Crowley, #Philosophy
  You stop me, obviously with a demand for a personal explanation. "How is it," you write, "that you reject with such immitigable scorn the very foundation-stones of Buddhism, and yet refer disciples enthusiastically to the technique of some of its subtlest super-structures?"

1.4.03_-_The_Guru, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  What X quotes about the limitation of the power of the Guru to that of a teacher who shows the way but cannot help or guide is the conception of certain paths of Yoga such as the pure
  Adwaitin and the Buddhist which say that you must rely upon yourself and no one can help you; but even the pure Adwaitin does in fact rely upon the Guru and the chief mantra of Buddhism insists on to Buddha. For other paths of sadhana, especially those which like the Gita accept the reality of the individual soul as an "eternal portion" of the Divine or which believe that Bhagavan and the bhakta are both real, the help of the Guru has always been relied upon as an indispensable aid.

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
  They are meant to guide the seekers.
  One seer speaks in the terms of Christianity, another in those of Islam, a third of Buddhism, etc. Is that due to their upbringing?
  M.: Whatever may be their upbringing, their experience is the same.

1.550_-_1.600_Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  One seer speaks in the terms of Christianity, another in those of Islam, a third of Buddhism, etc. Is that due to their upbringing?
  M.: Whatever may be their upbringing, their experience is the same.

1.78_-_Sore_Spots, #Magick Without Tears, #Aleister Crowley, #Philosophy
  P.S. One further reflection. With all these "sore spots" is closely linked the idea of cruelty. I need not touch upon the relation of cruelty to sex; the theme has been worn threadbare. But in religion, note the Bottomless Pit and the Eternal Flame; in Buddhism, the eighteen hot and eighteen cold Hells, with many another beneath. Hindu eschatology has countless Hells; even pedestrian, precise Islam, and the calculating Qabalists, each boast of Seven. Again with drugs as with insanity, we are confronted constantly with nameless terrors; the idea of formlessness, of infinity pervades them alike. Consider the man who takes every chance gesture of a stranger in the street as a secret sign passed from one of his persecutors to another; consider those who refuse food because of the mysterious conspiracy to poison them.

2.00_-_BIBLIOGRAPHY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  COOMARASWAMY, ANANDA K. Buddha and the Gospel of Buddhism (New York, 1916).
  . Hinduism and Buddhism (New York, n. d.).
  PRATT, J. B. The Pilgrimage of Buddhism (New York, 1928).
  SUZUKI, B. L. Mahayana Buddhism (London, 1938).
  SUZUKI, D. T. Studies in Zen Buddhism (London, 1927).
  . Manual of Zen Buddhism (Kyoto, 1935).

2.02_-_Meeting_With_the_Goddess, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  Hindu and Buddhist iconography. Tantric symbolism was carried by medieval
  Buddhism out of India into Tibet, China, and Japan.
  The following description of the Island of Jewels is based on Sir John

2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  Dharmashastras, the writings of Shaktas, Shaivas, Vaishnavas,
  Sauras, as well as the whole of Buddhism and its Scriptures
  are merely so many explanations, comments and interpretations
  works; for the great living force with which he had to struggle,
  was not the heresies of later Buddhism - Buddhism decayed
  and senescent, but the triumphant doctrines of the Karmakanda
  the saints! And how strangely was the slight, but sweet and
  gracious shadow of Buddhism distorted in the sombre & cruel
  minds of those fierce Mediterranean races, when they pictured

2.03_-_Karmayogin_A_Commentary_on_the_Isha_Upanishad, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  replaces all the commandments is to love one's neighbour as
  oneself, the moral ideal of Buddhism is selfless benevolence &
  beneficence to others; the moral ideal of Hinduism is the perfect
  has troubled the Hindu consciousness from ancient times. There
  are, as we know, three means of salvation; salvation by knowledge, the central position in Buddhism; salvation by faith &
  love, the central position in Christianity; salvation by faith &
  great living force with which he had to deal, was not the heresies
  of later Buddhism, Buddhism decayed and senescent, but the triumphant Karmakanda which made the faithful performance of
  Vedic ceremonies the one path and heaven the highest goal. In his
  All Hindu philosophies, however, not only the Vedantic,
  but Sankhya and Buddhism agree in rejecting the materialistic
  reading of the Universe and oppose to the well-tested certainties
  which evolved ether out of causal matter. To this original Matter
  Sankhya gives the name of Prakriti, while Vedanta & Buddhism,
  admitting the term Prakriti, prefer to call it Maya. But Prakriti
  - that Purusha & Prakriti are themselves merely aspects, obverse and reverse sides, of a single Supreme entity or Self of
  Things. Buddhism, still more trenchant, does away with the
  reality of Purusha and Prakriti altogether and regards Cosmic
  the first ethical inferences from the Vedantic teaching; they were
  fully expressed in their highest and noblest form by Buddhism
  five hundred years before they received a passionately emotional

2.05_-_Apotheosis, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  One of the most powerful and beloved of the Bodhisattvas of the
  Mahayana Buddhism of Tibet, China, and Japan is the Lotus
  Bearer, Avalokiteshvara, "The Lord Looking Down in Pity," so
  Hinayana Buddhism (the Buddhism surviving in Ceylon, Burma, and
  Siam) reverses the Buddha as a human hero, a supreme saint and sage.
  Mahayana Buddhism, on the other hand (the Buddhism of the north), regards
  the Enlightened One as a world savior, an incarnation of the universal princi
  essence is enlightenment."
  Mahayana Buddhism has developed a pantheon of many Bodhisattvas and
  many past and future Buddhas. These all inflect the manifested powers of the
  reached, of which it is well said in another tradition that 'it passeth under
  standing' " (Ananda K. Coomaraswamy, Hinduism and Buddhism; New York:
  The Philosophical Library, no date, p. 63). The word "de-spiration" is con
  nirvnam, 'That which is sin is also Wisdom, the realm of Becoming is also
  Nirvana'" (Ananda K. Coomaraswamy, Buddha and the Gospel of Buddhism;
  New York: G. P. Putnam's Sons, 1916, p. 245).
  the need for self-assertion" (Alfred Salmony, "Die Rassenfrage in der Indienforschung," Sozialistische Monatshefte, 8, Berlin, 1926, p. 534).
  Coomaraswamy, Hinduism and Buddhism, p. 74.
  1 2 6
  See Okakura Kakuzo, The Book of Tea (New York, 1906). See also
  Daisetz Teitaro Suzuki, Essays in Zen Buddhism (London, 1927), and Lafcadio
  Hearn, Japan (New York, 1904).

2.05_-_THE_MASTER_AND_KESHAB, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Narendra, who lived in that quarter of the city, was sent for. In the mean time Sri Ramakrishna and the devotees were invited to the drawing-room upstairs. The floor of the room was covered with a carpet and a white sheet. A few cushions were lying about. On the wall hung an oil painting especially painted for Surendra, in which Sri Ramakrishna was pointing out to Keshab the harmony of Christianity, Islam, Buddhism, Hinduism, and other religions. On seeing the picture Keshab had once said, "Blessed is the man who conceived the idea."

2.07_-_The_Knowledge_and_the_Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Knowledge and Ignorance inherently potential in it; all we have to do is to recognise the fact and find a means of escape out of the Ignorance - through the Knowledge, but into what is beyond both Knowledge and Ignorance - by renunciation of life, by recognition of the universal impermanency of things and the vanity of cosmic existence.
  But our mind cannot remain satisfied - the mind of Buddhism itself did not remain satisfied - with this evasion at the very root of the whole matter. In the first place, these philosophies, while thus putting aside the root question, do actually make far-reaching assertions that assume, not only a certain operation and symptoms, but a certain fundamental nature of the Ignorance from which their prescription of remedies proceeds; and it is obvious that without such a radical diagnosis no prescription of remedies can be anything but an empiric dealing.
  But if we are to evade the root-question, we have no means of judging whether the assertions advanced are correct or the remedies prescribed the right ones, or whether there are not others which without being so violent, destructively radical or of the nature of a surgical mutilation or extinction of the patient may yet bring a more integral and natural cure. Secondly, it is always the business of man the thinker to know. He may not be able by mental means to know the essentiality of the

2.07_-_The_Supreme_Word_of_the_Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   tification of their being and their nature. From this need arise the religions of love and works, whose strength is that they satisfy and lead Godwards the most active and developed powers of our humanity, - for only by starting from these can knowledge be effective. Even Buddhism with its austere and uncompromising negation both of subjective self and objective things had still to found itself initially on a divine discipline of works and to admit as a substitute for bhakti the spiritualised emotionalism of a universal love and compassion, since so only could it become an effective way for mankind, a truly liberating religion. Even illusionist Mayavada with its ultralogical intolerance of action and the creations of mentality had to allow a provisional and practical reality to man and the universe and to God in the world in order to have a first foothold and a feasible starting-point; it had to affirm what it denied in order to give some reality to man's bondage and to his effort for liberation.

2.08_-_ALICE_IN_WONDERLAND, #God Exists, #Swami Sivananda Saraswati, #Hinduism
  To face God and to encounter Him in our actual life is to live religion. So, religion is not ringing a bell, waving a light, or chanting a Mantra. It is encountering God face to face. So, religion is superior to philosophy, if you understand religion in the true sense of the term. Religion is not Hinduism, Christianity, Buddhism. It is the art of envisaging God-being.

2.08_-_The_Sword, #Liber ABA, #Aleister Crowley, #Philosophy
  The most dazzling example of this is shown in the history of the study of Buddhism.

2.0_-_THE_ANTICHRIST, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  an injustice to a religion which is related to it and the number of
  whose followers is even greater; I refer to Buddhism. As nihilistic
  religions, they are akin,--they are religions of decadence,--while
  For being able to compare them at all, the critic of Christianity is
  profoundly grateful to Indian scholars.--Buddhism is a hundred times
  more realistic than Christianity,--it is part of its constitutional
  the outcome of centuries of lasting philosophical activity. The
  concept "God" was already exploded when it appeared. Buddhism is
  the only really _positive_ religion to be found in history, even
  aversion, and of resentment (--"not through hostility doth hostility
  end": the touching refrain of the whole of Buddhism....) And in this
  he was right; for it is precisely these passions which are thoroughly
  The pre-requisites for Buddhism are a very mild climate, great
  gentleness and liberality in the customs of a people and _no_
  even learned classes. Cheerfulness, peace and absence of desire, are
  the highest of inspirations, and they are _realised._ Buddhism is not
  a religion in which perfection is merely aspired to: perfection is
  but bungled men. Here, dissatisfaction with one's self, suffering
  through one's self, is not as in the case of Buddhism, excessive
  irritability and susceptibility to pain, but rather, conversely, it
  torture in all its forms, sensual and non-sensual; the great pomp of
  the cult Buddhism is a religion for _senile_ men, for races which
  have become kind, gentle, and over-spiritual, and which feel pain too
  its expedient is to make them _ill,_--to render feeble is the Christian
  recipe for taming, for "civilisation." Buddhism is a religion for the
  close and exhaustion of civilisation; Christianity does not even find
  Buddhism, I repeat, is a hundred times colder, more truthful,
  more objective. It no longer requires to justify pain and its
  for three Christian virtues Faith, Hope, and Charity: I call them the
  three Christian _precautionary measures._--Buddhism is too full of aged
  wisdom, too positivistic to be shrewd in this way.
  fundamental difference between the two religions _of decadence:_
  Buddhism promises little but fulfils more, Christianity promises
  everything but fulfils nothing.--The "glad tidings" were followed

2.1.02_-_Nature_The_World-Manifestation, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  Essays Divine and Human
   of Bliss embracing our existence as ether embraces our bodies, nourishing us with its eternal substance and strength and supporting the life and the activity. A world which is essentially a world of bliss - this was the ancient Vedantic vision, the drishti of the Vedic drashta, which differentiates Hinduism in its early virility from the cosmic sorrow of Buddhism and the cosmic disillusionment of Mayavada. But it is possible to fall from this
  Bliss, not to realise it with the lower nature, in the Apara Prakriti, not to be able to grasp and possess it. Two things are necessary for the fullness of man's bliss, - the fullness of his being and the fullness of his knowledge creating by their union the fullness of his strength in all its manifestations, viryam, balam, bhrajas, tejas, ojas. For Ananda, Sat & Chit make one reality, and Chit is in its outward working pure force to which our Rishis gave the name of Tapas. To attain even here upon earth this fullness of bliss dependent upon fullness of existence, illumination and force, must always be humanity's drift, man's collective endeavour. To attain it within himself here and beyond, iha ca amutra ca, must always be the drift of the human unit, the individual's endeavour. Wherever the knowledge in him thinks it can grasp this bliss, it will fix its heaven. This is Swarga,

2.14_-_The_Unpacking_of_God, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  This split the world of science into two utterly incompatible halves: a biology describing the world winding up, and a physics describing a world winding down. The "two arrows" of time . . .
  With this, of course, we have come full circle, come to the point where we began our account in chapter 1. This wasn't just subtle reductionism-the collapse of the Kosmos into the empirical interlocking order-this was gross reductionism-the further collapse of the interlocking order into its atomistic components, a situation that can fairly be described as complete psychotic insanity. (If the Kosmos is the wondrous multidimensional reality anything similar to that described from Plotinus to Schelling, from Mahayana Buddhism to Vedanta Hinduism, or even from
  Kant to Rousseau, imagine the blindness and the violence of the mentality that acknowledges only atoms.)
  It comes to the same thing to say that, to the extent that individuals in modernity even attempt a genuine spirituality, they still tend to fall into either a purely Ascending Higher Self, or a purely Descending biospheric self.
  The Ascenders have recourse to various forms of Gnosticism, Theravadin Buddhism, a type of Advaita Vedanta, a "higher Inner Voice," the inner Holy Spirit, archetypal psychology, the care of the Soul, contacting the Higher Self-all of which are true enough and altogether important; but in their partiality, in their exclusively Ascending bent, they attempt to get out of flatland by denying it altogether: Phobos, the fear-laden hand of earth-denying, community-denying, body-denying, sensory-denying escape.
  The Descenders, on the other hand, have recourse to the visible, sensible God/dess-but that profound truth, cut off from its complementary Ascending current, degenerates into geocentric, egocentric, highly individualistic and anti-authoritarian stances, desiring to preserve themselves in the free play of uncoerced shadows.16 By becoming one with the Shadows and seamlessly inserting ourselves into a denatured nature, salvation will finally be found-and if it doesn't seem to be working, just insert harder.

2.17_-_The_Soul_and_Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Involved in mind, possessed by the ordinary phenomenon of mental thought, sensation, emotion, reception of the vital and physical impacts of the world and mechanical reaction to them, the soul is subject to Nature. Even its will and intelligence are determined by its mental nature, determined even more largely by the mental nature of its environment which acts upon, subtly as well as overtly, and overcomes the individual mentality; thus its attempt to regulate, to control, to determine its own experience and action is pursued by an element of illusion, since when it thinks it is acting, it is really Nature that is acting and determining all it thinks, wills and does. If there were not this constant knowledge in it that it is, that it exists in itself, is not the body or life but something other which at least receives and accepts the cosmic experience if it does not determine it, it would be compelled in the end to suppose that Nature is all and the soul an illusion. This is the conclusion modern Materialism affirms and to that nihilistic Buddhism arrived; the Sankhyas, perceiving the dilemma, solved it by saying that the soul in fact only mirrors Nature's determinations and itself determines nothing, is not the lord, but can by refusing to mirror them fall back into eternal immobility and peace. There are too the other solutions which arrive at the same practical conclusion, but from the other end, the spiritual, affirming Nature as an illusion or both the soul and Nature as impermanent and pointing us to a state beyond in which their duality has no existence, either by the extinction of both in something permanent and ineffable or at least by the exclusion of the active principle altogether. Though they do not satisfy humanity's larger hope and deep-seated impulse and aspiration, these are valid solutions so far as they go; for they arrive at an Absolute in itself or at the separate absolute of the soul, even if they reject the many rapturous infinites of the Absolute which the true possession of Nature by the soul in its divine existence offers to the eternal seeker in man.

2.20_-_The_Philosophy_of_Rebirth, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  This would happen by the force of a sudden growth of mental consciousness, and at the same time a sheath of subtle mindsubstance might develop and help to individualise this mental consciousness and would then function as an inner body, just as the gross physical form by its organisation at once individualises and houses the animal mind and life. On the former supposition, we must admit that the animal too survives the dissolution of the physical body and has some kind of soul formation which after death occupies other animal forms on earth and finally a human body. For there is little likelihood that the animal soul passes beyond earth and enters other planes of life than the physical and constantly returns here until it is ready for the human incarnation; the animal's conscious individualisation does not seem sufficient to bear such a transfer or to adapt itself to an other-worldly existence. On the second supposition, the power thus to survive the death of the physical body in other states of existence would only arrive with the human stage of the evolution. If, indeed, the soul is not such a constructed personality evolved by Life, but a persistent unevolving reality with a terrestrial life and body as its necessary field, the theory of rebirth in the sense of Pythagorean transmigration would have to be admitted. But if it is a persistent evolving entity capable of passing beyond the terrestrial stage, then the Indian idea of a passage to other worlds and a return to terrestrial birth would become possible and highly probable. But it would not be inevitable; for it might be supposed that the human personality, once capable of attaining to other planes, need not return from them: it would naturally, in the absence of some greater compelling reason, pursue its existence upon the higher plane to which it had arisen; it would have finished with the terrestrial life-evolution. Only if faced with actual evidence of a return to earth, would a larger supposition be compulsory and the admission of a repeated rebirth in human forms become inevitable.
  But even then the developing vitalistic theory need not spiritualise itself, need not admit the real existence of a soul or its immortality or eternity. It might regard the personality still as a phenomenal creation of the universal Life by the interaction of life consciousness and physical form and force, but with a wider, more variable and subtler action of both upon each other and another history than it had at first seen to be possible. It might even arrive at a sort of vitalistic Buddhism, admitting Karma, but admitting it only as the action of a universal Life-force; it would admit as one of its results the continuity of the stream of personality in rebirth by mental association, but might deny any real self for the individual or any eternal being other than this ever-active vital Becoming. On the other hand, it might, obeying a turn of thought which is now beginning to gain a little in strength, admit a universal Self or cosmic Spirit as the primal reality and Life as its power or agent and so arrive at a form of spiritualised vital Monism. In this theory too a law of rebirth would be possible but not inevitable; it might be a phenomenal fact, an actual law of life, but it would not be a logical result of the theory of being and its inevitable consequence.
  Adwaita of the Mayavada, like Buddhism, started with the already accepted belief - part of the received stock of an antique knowledge - of supraphysical planes and worlds and a commerce between them and ours which determined a passage from earth and, though this seems to have been a less primitive discovery, a return to earth of the human personality. At any rate their thought had behind it an ancient perception and even experience, or at least an age-long tradition, of a before and after for the personality which was not confined to the experience of the physical universe; for they based themselves on a view of self and world which already regarded a supraphysical consciousness as the primary phenomenon and physical being as only a secondary and dependent phenomenon. It was around these data that they had to determine the nature of the eternal Reality and the origin of the phenomenal becoming. Therefore they admitted the passage of the personality from this to other worlds and its return into form of life upon earth; but the rebirth thus admitted was not in the Buddhistic view a real rebirth of a real spiritual Person into the forms of material existence. In the later Adwaita view the spiritual reality was there, but its apparent individuality and therefore its birth and rebirth were part of a cosmic illusion, a deceptive but effective construction of universal Maya.
  In Buddhistic thought the existence of the Self was denied, and rebirth could only mean a continuity of the ideas, sensations and actions which constituted a fictitious individual moving between different worlds, - let us say, between differently organised planes of idea and sensation; for, in fact, it is only the conscious continuity of the flux that creates a phenomenon of self and a phenomenon of personality. In the Adwaitic Mayavada there was the admission of a Jivatman, an individual self, and even of a real self of the individual;5 but this concession to our normal language and ideas ends by being only apparent. For it turns out that there is no real and eternal individual, no "I" or "you", and therefore there can be no real self of the individual, even no true universal self, but only a Self apart from the universe, ever unborn, ever unmodified, ever unaffected by the mutations of phenomena. Birth, life, death, the whole mass of individual and cosmic experience, become in the last resort no more than an illusion or a temporary phenomenon; even bondage and release can be only such an illusion, a part of temporal phenomena: they amount only to the conscious continuity of the illusory experiences of the ego, itself a creation of the great Illusion, and the cessation of the continuity and the consciousness into the superconsciousness of That which alone was, is and ever will be, or rather which has nothing to do with Time, is for ever unborn, timeless and ineffable. be any true individual, only at most a one Self omnipresent and animating each mind and body with the idea of an "I".

2.28_-_The_Divine_Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  69: Our nature is complex and we have to find a key to some perfect unity and fullness of its complexity. Its first evolutionary basis is the material life: Nature began with that and man also has to begin with it; he has first to affirm his material and vital existence. But if he stops there, there can be for him no evolution; his next and greater preoccupation must be to find himself as a mental being in a material life - both individual and social - as perfected as possible. This was the direction which the Hellenic idea gave to European civilisation, and the Roman reinforced - or weakened - it with the ideal of organised power: the cult of reason, the interpretation of life by an intellectual thought critical, utilitarian, organising and constructive, the government of life by Science are the last outcome of this inspiration. But in ancient times the higher creative and dynamic element was the pursuit of an ideal truth, good and beauty and the moulding of mind, life and body into perfection and harmony by this ideal. Beyond and above this preoccupation, as soon as mind is sufficiently developed, there awakes in man the spiritual preoccupation, the discovery of a self and inmost truth of being and the release of man's mind and life into the truth of the Spirit, its perfection by the power of the Spirit, the solidarity, unity, mutuality of all beings in the Spirit. This was the Eastern ideal carried by Buddhism and other ancient disciplines to the coasts of Asia and Egypt and from there poured by Christianity into Europe.

3.02_-_The_Motives_of_Devotion, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The ground on which sceptical unbelief assails Religion, namely, that there is in fact no conscient Power or Being in the universe greater and higher than ourselves or in any way influencing or controlling our existence, is one which Yoga cannot accept, as that would contradict all spiritual experience and make Yoga itself impossible. Yoga is not a matter of theory or dogma, like philosophy or popular religion, but a matter of experience. Its experience is that of a conscient universal and supracosmic Being with whom it brings us into union, and this conscious experience of union with the Invisible, always renewable and verifiable, is as valid as our conscious experience of a physical world and of visible bodies with whose invisible minds we daily communicate. Yoga proceeds by conscious union, the conscious being is its instrument, and a conscious union with the Inconscient cannot be. It is true that it goes beyond the human consciousness and in Samadhi becomes superconscient, but this is not an annullation of our conscious being, it is only its self-exceeding, the going beyond its present level and normal limits.
  So far, then, all Yogic experience is agreed. But Religion and the Yoga of Bhakti go farther; they attribute to this Being a Personality and human relations with the human being. In both the human being approaches the Divine by means of his humanity, with human emotions, as he would approach a fellow-being, but with more intense and exalted feelings; and not only so, but the Divine also responds in a manner answering to these emotions. In that possibility of response lies the whole question; for if the Divine is impersonal, featureless and relationless, no such response is possible and all human approach to it becomes an absurdity; we must rather dehumanise, depersonalise, annul ourselves in so far as we are human beings or any kind of beings; on no other conditions and by no other means can we approach it. Love, fear, prayer, praise, worship of an Impersonality which has no relation with us or with anything in the universe and no feature that our minds can lay hold of, are obviously an irrational foolishness. On such terms religion and devotion become out of the question. The Adwaitin in order to find a religious basis for his bare and sterile philosophy, has to admit the practical existence of God and the gods and to delude his mind with the language of Maya. Buddhism only became a popular religion when Buddha had taken the place of the supreme Deity as an object of worship.
  Even if the Supreme be capable of relations with us but only of impersonal relations, religion is robbed of its human vitality and the Path of Devotion ceases to be effective or even possible. We may indeed apply our human emotions to it, but in a vague and imprecise fashion, with no hope of a human response: the only way in which it can respond to us, is by stilling our emotions and throwing upon us its own impersonal calm and immutable equality; and this is what in fact happens when we approach the pure impersonality of the Godhead. We can obey it as a Law, lift our souls to it in aspiration towards its tranquil being, grow into it by shedding from us our emotional nature; the human being in us is not satisfied, but it is quieted, balanced, stilled. But the Yoga of devotion, agreeing in this with Religion, insists on a closer and warmer worship than this impersonal aspiration. It aims at a divine fulfilment of the humanity in us as well as of the impersonal part of our being; it aims at a divine satisfaction of the emotional being of man. It demands of the Supreme acceptance of our love and a response in kind; as we delight in Him and seek Him, so it believes that He too delights in us and seeks us. Nor can this demand be condemned as irrational, for if the supreme and universal Being did not take any delight in us, it is not easy to see how we could have come into being or could remain in being, and if He does not at all draw us towards him, - a divine seeking of us, - there would seem to be no reason in Nature why we should turn from the round of our normal existence to seek Him.

3.03_-_The_Four_Foundational_Practices, #The Tibetan Yogas of Dream and Sleep, #Tenzin Wangyal Rinpoche, #Buddhism
  There are four main foundational practices in dream yoga. Although they are traditionally called the

3.1.01_-_The_Problem_of_Suffering_and_Evil, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  Letters on Yoga - I
   freedom, absolute Light, absolute Beatitude. Is there then an unbridgeable gulf between that which is beyond and that which is here or are they two perpetual opposites and only by leaving this adventure in Time behind, by overleaping the gulf can men reach the Eternal? That is what seems to be at the end of one line of experience which has been followed to its rigorous conclusion by Buddhism and a little less rigorously by a certain type of Monistic spirituality which admits some connection of the world with the Divine, but still opposes them in the last resort to each other as truth and illusion. But there is also this other and indubitable experience that the Divine is here in everything as well as above and behind everything, that all is in That and is
  That when we go back from its appearance to its Reality. It is a significant and illumining fact that the knower of Brahman even moving and acting in this world, even bearing all its shocks, can live in some absolute peace, light and beatitude of the Divine.

3.2.05_-_Our_Ideal, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
   the brilliantly intellectual and unspiritual civilisation of Greece and Rome. But it prepared the way for the second attempt when
  Buddhism and Vaishnavism filtered through the Semitic temperament entered Europe in the form of Christianity. Christianity came within an ace of spiritualising and even of asceticising the mind of Europe; it was baffled by its own theological deformation in the minds of the Greek fathers of the Church and by the sudden flooding of Europe with a German barbarism whose temperament in its merits no less than in its defects was the very antitype both of the Christian spirit and the Graeco-Roman intellect.
  The fourth and last attempt which is as yet only in its slow initial stage is the quiet entry of Eastern and chiefly of
  Indian thought into Europe first through the veil of German metaphysics, more latterly by its subtle influence in reawakening the Celtic, Scandinavian and Slavonic idealism, mysticism, religionism, and the direct and open penetration of Buddhism,
  Theosophy, Vedantism, Bahaism and other Oriental influences in both Europe and America.

3.4.2_-_Guru_Yoga, #The Tibetan Yogas of Dream and Sleep, #Tenzin Wangyal Rinpoche, #Buddhism
  Guru yoga is an essential practice in all schools of Tibetan Buddhism and Bon. This is true in sutra, tantra, and Dzogchen. It develops the heart connection with the master. By continually strengthening our devotion, we come to the place of pure devotion in ourselves, which is the unshakeable, powerful base of the practice. The essence of guru yoga is to merge the practitioner's mind with the mind of the master.
  What is the true master? It is the formless, fundamental nature of mind, the primordial awareness of the base of everything, but because we exist in dualism, it is helpful for us to visualize this in a form. Doing so makes skillful use of the dualisms of the conceptual mind, to further strengthen devotion and help us stay directed toward practice and the generation of positive qualities.

3.6.01_-_Heraclitus, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  temperament. The Vedic religion seems to have excluded physical images and it was the protestant movements of Jainism and
  Buddhism which either introduced or at least popularised and
  made general the worship of images in India. Here too Heraclitus, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  This Infinite is figured in both cases by the more insistent and positive type of mind as an Inconscience, - but material in the one, in the other a spiritual infinite zero, - but by the more prudent or flexible thinkers simply as an unknowable. The difference is that the unknown of Science is something mechanical to which mechanically we return by physical dissolution or laya, but the unknown of Buddhism is a Permanent beyond the Law to which we return spiritually by an effort of self-suppression, of self-renunciation and, at the latest end, of self-extinction, by a mental dissolution of the Idea which maintains the law of relations and a moral dissolution of the world-desire which keeps up the stream of successions of the universal action. This is a rare and an austere metaphysics; but to its discouraging grandeur we are by no means compelled to give assent, for it is neither self-evident nor inevitable. It is by no means so certain that a high spiritual negation of what I am is my only possible road to perfection; a high spiritual affirmation and absolute of what I am may be also a feasible way and gate. This nobly glacial or blissfully void idea of a Nirvana, because it is so overwhelmingly a negation, cannot finally satisfy the human spirit, which

5.01_-_The_Dakini,_Salgye_Du_Dalma, #The Tibetan Yogas of Dream and Sleep, #Tenzin Wangyal Rinpoche, #Buddhism
  object:5.01 - The Dakini, Salgye Du Dalma

Agenda_Vol_10, #The Mothers Agenda, #The Mother, #Integral Yoga
  must have extraordinary consequences.
  On the mental heights, Buddhism had already said something like that: your thought, your will goes
  around the world and comes back to you. "Do not think you can do something with impunity," it says,
  childishness.... Why?
  There's the whole side of Buddhism, nihilism and so on, according to which (we can give a
  translation for children) the Supreme Lord made a mistake! (Mother laughs) He blundered, so... And
  energies upward) and reject Matter, like all illusionists, you understand. It's the continuation of
  Buddhism, too.
  then there was a sort of... it's something that puts you (I don't know why) in contact with the whole
  part of the atmosphere that pulls you out of life - Buddhism and all those things, the whole nihilism. It
  puts you in contact with that: the flight out of life. And it's not intellectual, it's not the ideas, not the
  words, not the facts, it's... What is it? I wondered a few times what made the book catch on to the
  nihilist atmosphere of Buddhism? That's what would explain... It's not that people don't like it, but...
  it's a non-creative force that acts. Why? I don't know.

Agenda_Vol_2, #The Mothers Agenda, #The Mother, #Integral Yoga
  collaboration or action; a negative cooperation and a positive cooperation.
  To begin with, there's what could be called a negative way, the way expounded by Buddhism and
  similar religions: the refusal to see. To be in a state of such purity and beauty that there is no perception
  what has come from God could become so bad, but anyway, better not be too logical! it's a fall. The
  creation is a fall. And that's why they are far more easily convinced by Buddhism. I saw this
  particularly with Richard, whose education was entirely in European philosophy, with Christian and

Agenda_Vol_3, #The Mothers Agenda, #The Mother, #Integral Yoga
  stories, far more easily.
  Buddhism and all similar lines of thought took the shortest path: "The desire to exist is what has
  caused all the trouble." If the Lord had refrained from having this desire, there would have been no

Agenda_Vol_4, #The Mothers Agenda, #The Mother, #Integral Yoga
  spirituality at a given time, but precisely the one that the new truth wants to go beyond. To
  give but one example of those sad "spiritual diversions" which clutter History, Buddhism
  was largely corrupted in a sizable part of Asia by a whole Tantric and magic Buddhism. The
  falsity lies not in the old spirituality which the new truth seeks to go beyond, but in the

Agenda_Vol_6, #The Mothers Agenda, #The Mother, #Integral Yoga
  truly authentic text, it came afterwards, after Buddha's descendants: it isn't what Buddha himself is said
  to have preached. There is a controversy here. Of course, Alexandra belonged to the Buddhism of the
  South, which is very rigid and absolutely rejects all the fancies of the Buddhism of the North with its
  innumerable bodhisattvas and all the stories (they've got so many stories! pulp novels). And she
  Generally, fish in the sea mean Multitude. 33 But there must be many meanings; I have told you that
  Buddhism often uses the image of fish as a symbol.
  Symbolisms, mon petit, there are hundreds and hundreds of them. And people always oppose them,

Agenda_Vol_7, #The Mothers Agenda, #The Mother, #Integral Yoga
  very easily solved the problem: "Oh, no, things here will never be fine, but over there they can be
  perfect." That goes without saying. Then there is the whole of Nirvanism and Buddhism: "The world is
  an error that must disappear." So it all comes in waves, and the body feels very... you understand, it

Agenda_Vol_8, #The Mothers Agenda, #The Mother, #Integral Yoga
  degradation of India. Buddhism, Jainism, Illusionism were sufficient to sap all energy out of the

Agenda_Vol_9, #The Mothers Agenda, #The Mother, #Integral Yoga
  Mother and Bharatidi.
  107Bharatidi was a specialist of Pali (used by the southern schools of Buddhism) and Sanskrit.
  and again.... So what happened? At first, because I hadn't seen her [after her death], I thought it was
  her old Buddhism and she had gone into some Nirvana. But then, her thought constantly coming like
  this: "And what happens when one leaves one's body?" That's the strange thing. And it's SHE who's
  And she didn't want that. She wanted to keep her Buddhism, her nihilistic Buddhism, materially
  expressed as Communism.

APPENDIX_I_-_Curriculum_of_A._A., #Liber ABA, #Aleister Crowley, #Philosophy
      The Aphorisms of Patanjali. ::: A valuable collection of precepts pertaining to mystical attainment.
      The Sword of Song. ::: A study of Christian theology and ethics, with a statement and solution of the deepest philosophical problems. Also contains the best account extant of Buddhism, compared with modern science.
      The Book of the Dead. ::: A collection of Egyptian magical rituals.
    Liber LXVI. (66) [A] - Liber Stellae Rubeae. ::: A secret ritual, the Heart of IAO-OAI, delivered unto V.V.V.V.V. for his use in a certain matter of Liber Legis.
    Liber LXVII. (67) [] - The Sword of Song. ::: A critical study of various philosophies. An account of Buddhism. A. Crowley, Collected Works, Vol. ii, pp. 140-203.
    Liber LXX (70) [] - The Cross of a Frog. ::: The Ceremonies proper to obtaining a familiar spirit of a Mercurial nature as described in the Apocalypse of St. John the Divine from a frog or toad.

authors_(code), #unset, #Sri Aurobindo, #Integral Yoga
  Buddhism | grep s:author | sed 's/.*//g' | getright ":" ## 5 Buddhist Authors -->

Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness, #unset, #Sri Aurobindo, #Integral Yoga
  of Buddhism, the samadhi of yoga, the satori of Zen, the fana of Sufism, the shema of the
  Kabbalah, and the Kingdom of Heaven of Christianity.
  Phenomenologically, Unity consciousness is pure nonobjective awareness without form,
  perception, concepts, or sensory impressionsthe no mind of Buddhism (Chang 1957;
  Watts 1957; Kapleau 1989). It is neither an empty mind nor a mind of totally unstructured

BOOK_II._--_PART_I._ANTHROPOGENESIS., #The Secret Doctrine, #H P Blavatsky, #Theosophy
  was the cradle of physical man, and of the Fifth Race, had found its way into the so-called New World
  ages and ages before the "Sacred Doctrine" of Buddhism.
  the Lemuro-Atlanteans, are already spoken of as having been drowned "with their high civilizations
  and gods" ("Esoteric Buddhism," p. 65), how much more may the same be said of the Atlanteans!
  It is from the Fourth Race that the early Aryans got their knowledge of "the bundle of wonderful
  dwarfs (as some African tribes comparatively are, even now).
  ** Says a teacher in "Esoteric Buddhism," on p. 64: "In the Eocene age, even in its very first part, the
  great cycle of the fourth race men the (Lemuro) Atlanteans had already reached its highest point (of
  Let the reader remember well that which is said of the divisions of Root Races and the evolution of
  Humanity in this work, and stated clearly and concisely in Mr. Sinnett's "Esoteric Buddhism."
  1. There are seven ROUNDS in every manvantara; this one is the Fourth, and we are in the Fifth RootRace, at present.
  The Egyptian priests had the Zodiacs of the Atlantean Asura-Maya, as the modern Hindus still have.
  As stated in "Esoteric Buddhism," the Egyptians, as well as the Greeks and "Romans" some thousand
  years ago, were "remnants of the Atlanto-Aryans," i.e., the former, of the older, or the Ruta
  *** This question was amply challenged, and as amply discussed and answered. See Five Years of
  Theosophy. (Art. "Mr. Sinnett's Esoteric Buddhism," pp. 325-46).
  **** Volney says that, as Aries was in its 15th degree 1447 B.C., it follows that the first degree of

  henceforth the "Perigenesis of the Plastidule," and like lectures, should be bound up with those on
  "Esoteric Buddhism," and "The Seven Principles in Man." Thus the public will have a chance, at any
  rate, of judging after comparison which of the two teachings is the most or the least ABSURD, even
  Miocene period,****** when the Fifth (our Aryan race) had one million years of independent
  existence. (See "Esoteric Buddhism," pp. 53-55. Fourth Ed.) How much older it is from its origin -who knows? As the "Historical" Period has begun, with the Indian Aryans, with their Vedas, for their
  multitudes,****** and far earlier in the Esoteric Records, it is useless to establish here any parallels.
  Eocene Age "even in its very first part, the great cycle of the fourth race men, the Atlanteans had
  already reached its highest point . . . ." (Esoteric Buddhism, p. 64) then some of the present difficulties
  of science might be easily made to disappear. The rude workmanship of the Palaeolithic tools proves
  kings who had reigned over their little Atlanto-Aryan Sub-race (Vide about the latter "Esoteric
  Buddhism," p. 66, Fifth Edition.) If one allows only twenty years as an average figure for the reign of
  each King, the duration of the Egyptian Empire has to be pushed back, from the day of Herodotus,
  * He witnessed and remembered it too, as "the final disappearance of the largest continent of Atlantis
  was an event coincident with the elevation of the Alps," a master writes (See Esoteric Buddhism p. 70).
  Pari passu, as one portion of the dry land of our hemisphere disappeared, some land of the new
  new continents) and transformations of the face of the earth, and in a seven-fold night and day for each
  earth or globe (See "Esoteric Buddhism"). Wherever the Serpent with the egg is found, there this tenet
  was surely present. Their Dracontia are a proof of it. This belief was so universal that, if we seek for it
  horses and sheep to be found in company with the huge antediluvians?" asks a master in a letter.
  ("Esoteric Buddhism," 67). The reply is given above in the text.
  Meanwhile two very interesting instances, that have been lately met with, may be pointed out as
  "confirming" certain passages in the letter of a Master, published in "Esoteric Buddhism." The
  eminence of the authorities will not be questioned: -[[First Column]]
  Extract from p. 61 of "Esoteric Buddhism."
  No. 1.
  time before the early Eocene Age, since its Race was the Third. Behold the relics of that once great
  race in some of the flat-headed aborigines of your AUSTRALIA." ("Esoteric Buddhism," p. 55.)
  [[Second Column continued from previous page]]

BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  to say all. "No Atlanteans, or the Fourth Race which preceded our Fifth Race, are mentioned in 'Isis
  Unveiled,' " a critic on "Esoteric Buddhism" wrote one day. I, who wrote Isis Unveiled, maintain that
  the Atlanteans are mentioned as our predecessors, namely, in Volume I., p. 133, when speaking of the
  it is the factor element in nature. Its adoption must be justified, and it must be shown to be the number
  par excellence, for, since the appearance of "Esoteric Buddhism," frequent objections have been made,
  and doubts expressed as to the correctness of these assertions.
  the Kuran -- shoots out new branches and vegetation at every resurrection of the Kerkes or Phoenix;
  the "Day of judgment" meaning a "minor Pralaya" (See "Esoteric Buddhism"). The author of the
  "Book of God" and the "Apocalypse" believes that "the Phoenix is very plainly the same as the
  summing up the author's conclusions, is demonstrative evidence of the identity of Egyptian
  psychology with the septenary division in "Esoteric Buddhism."
  On the left hand side the Kabalistic names of the corresponding human principles are placed, and on
  This is rendering in mystical language our theosophical doctrine. . . But how can we agree with Mr. G.
  Massey when he states that -"The Seven Races of men that have been sublimated and made Planetary (?) by Esoteric Buddhism,**
  * Signatura rerum xiv. ps. 10, 15 et seq.
  ** This is indeed news! It makes us fear that the Lecturer had never read "Esoteric Buddhism" before
  criticising it, as there are too many such misconceptions in his notices of it.
  principles or aspects.
  The lecture referred to, however, much as it opposes "Esoteric Buddhism" and its teachings, is an
  eloquent answer to those who have tried to represent the whole as a newfangled doctrine. And there
  whether the one "Logos" is called Eswara or Avalokiteswara, Brahma or Padmapani. These are,
  however, very small differences, more fanciful than real, in fact. Brahmanism and Buddhism, both
  viewed from their orthodox aspects, are as inimical and as irreconcilable as water and oil. Each of
  "heel of Achilles" of orthodox Brahmanism is the Adwaita philosophy, whose followers are called by
  the pious "Buddhists in disguise"; as that of orthodox Buddhism is Northern mysticism, as represented
  by the disciples of the philosophies of Aryasanga (the Yogacharya School) and Mahayana, who are
  who pretend to teach others more ignorant than ourselves -- are all liable to err. Thus mistakes have
  been made in "Isis Unveiled," in "Esoteric Buddhism," in "Man," in "Magic: White and Black," etc.,
  etc.; and more than one mistake is likely to be found in the present work. This cannot be helped. For a

BOOK_I._--_PART_I._COSMIC_EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  incomplete, contained in these volumes, belong neither to the Hindu, the Zoroastrian, the Chaldean,
  nor the Egyptian religion,.neither to Buddhism, Islam, Judaism nor Christianity exclusively. The
  Secret Doctrine is the essence of all these. Sprung from it in their origins, the various religious
  SINCE the appearance of Theosophical literature in England, it has become customary to call its
  teachings "Esoteric Buddhism." And, having become a habit -- as an old proverb based on daily
  experience has it -- "Error runs down an inclined plane, while Truth has to laboriously climb its way up
  been made. This is said with reference to the prevailing double mistake (a) of limiting Theosophy to
  Buddhism: and (b) of confounding the tenets of the religious philosophy preached by Gautama, the
  Buddha, with the doctrines broadly outlined in "Esoteric Buddhism." Any thing more erroneous than
  this could be hardly imagined. It has enabled our enemies to find an effective weapon against
  theosophy; because, as an eminent Pali scholar very pointedly expressed it, there was in the volume
  named "neither esotericism nor Buddhism." The esoteric truths, presented in Mr. Sinnett's work, had
  ceased to be esoteric from the moment they were made public; nor did it contain the religion of
  concealed from it for long aeons and ages.
  "Esoteric Buddhism" was an excellent work with a very unfortunate
  protests were raised by Brahmins and others against the title; and, in justice to myself, I must add that
  "Esoteric Buddhism" was presented to me as a completed volume, and that I was entirely unaware of
  the manner in which the author intended to spell the word "Budh-ism."
  This has to be laid directly at the door of those who, having been the first to bring the subject under
  public notice, neglected to point out the difference between "Buddhism" -- the religious system of
  ethics preached by the Lord Gautama, and named after his title of Buddha, "the Enlightened" -- and
  spelling of the word had only to be altered, and by common consent both pronounced and written
  "Budhism," instead of "Buddhism." Nor is the latter term correctly spelt and pronounced, as it ought to
  be called, in English, Buddhaism, and its votaries "Buddhaists."
  Religion" is the inheritance of all the nations, the world over, though the statement was made in
  "Esoteric Buddhism" (Preface to the original Edition) that "two years ago (i.e. 1883), neither I nor any
  other European living, knew the alphabet of the Science, here for the first time put into a scientific
  shape," etc. This error must have crept in through inadvertence. For the present writer knew all that
  which is "divulged" in "Esoteric Buddhism" -- and much more -- many years before it became her duty
  (in 1880) to impart a small portion of the Secret Doctrine to two European gentlemen, one of whom
  was the author of "Esoteric Buddhism"; and surely the present writer has the undoubted, though to her,
  rather equivocal, privilege of being a European, by birth and education. Moreover, a considerable part
  condition, called Samadhi, during which the subject reaches the culmination of spiritual knowledge.
  Unwise are those who, in their blind and, in our age, untimely hatred of Buddhism, and, by re-action,
  of "Budhism," deny its esoteric teachings (which are those also of the Brahmins), simply because the
  Mongolian innovators.
  Thus the reader is asked to bear in mind the very important difference between orthodox Buddhism -i.e., the public teachings of Gautama the Buddha, and his esoteric Budhism. His Secret Doctrine,
  however, differed in no wise from that of the initiated Brahmins of his day. The Buddha was a child of
  * Spence Hardy, "The Legends and Theories of the Buddhists," p. 66.
  ** "Buddhism in Tibet," p. 78.
  invitation of the Emperor Ming-ti, went there to acquaint the "Son of Heaven" with the tenets of
  Buddhism, it does seem strange to hear the Orientalists speaking of such a loss as though it were really
  possible. They do not seem to allow for one moment the possibility that the texts may be lost only for
  range in 137 B.C.; and General Cunningham, earlier than that.
  ** Reverend T. Edkins, "Chinese Buddhism."
  maintained for years that the doctrines taught in the Theosophist, and which culminated in "Esoteric
  Buddhism," had been all invented by the present writer, have finally turned round, and denounced "Isis
  Unveiled" and the rest as a plagiarism from Eliphas Levi (!), Paracelsus (!!), and, mirabile
  dictu, Buddhism and Brahmanism (!!!) As well charge Renan with having stolen his Vie de Jesus from
  the Gospels, and Max Muller his "Sacred Books of the East" or his "Chips" from the philosophies of
  regarded as the first and the last of its kind, as it evolutes every time on a higher plane . . . .
  A few years ago only, it was stated that: -"The esoteric doctrine teaches, like Buddhism and Brahminism, and even the Kabala, that the one
  infinite and unknown Essence exists from all eternity, and in regular and harmonious successions is
  and the "Nights" of Brahma. The latter is either "awake" or "asleep." The Svabhavikas, or
  philosophers of the oldest school of Buddhism (which still exists in Nepaul), speculate only upon the
  active condition of this "Essence," which they call Svabhavat, and deem it foolish to theorise upon the
  * See Wassilief on Buddhism, pp. 97-950.
  * See Dzungarian "Mani Kumbum," the "Book of the 10,000 Precepts." Also consult Wassilief's "Der
  Buddhismus," pp. 327 and 357, etc.
  whereas, it is on the contrary Buddhism (of Gautama, the Buddha) that was "evoked" and entirely
  upreared on the tenets of the Secret Doctrine, of which a partial sketch is here attempted, and on
  Oxford, has just denied this fact. This is what he taught his audience, on June the 4th, 1888, in his
  annual address before the Victoria Institute of Great Britain: "Originally, Buddhism set its face against
  all solitary asceticism . . . to attain sublime heights of knowledge. It had no occult, no esoteric system
  ** It is even argued that all the Six Darsanas (Schools of philosophy) show traces of Buddha's
  influence, being either taken from Buddhism or due to Greek teaching! (See Weber, Max Muller, etc.)
  We labour under the impression that Colebrooke, "the highest authority" in such matters, had long ago
  planetary powers.
  **** See "Chinese Buddhism," by the Rev. J. C. Edkins, who always gives correct facts, although his
  conclusions are very frequently erroneous.
  Number with the mystics of every nation and race. It has one and the same significance in
  Brahmanism, Buddhism, the Kabala and in the Egyptian, Chaldean and other numerical systems.
  * See A. P. Sinnett's "Esoteric Buddhism," 5th annotated edition, pp. 171-173.
  ** The first and greatest Reformer who founded the "Yellow-Caps," Gyalugpas. He was born in the
  * That Swedenborg, who could not possibly have known anything of the esoteric ideas of Buddhism,
  came independently near the Occult teaching in his general conceptions, is shown by his essay on the
  Body), and, in the esoteric calculation, of seven principles -- three rays of the Essence and four
  aspects.* Those who have studied Mr. Sinnett's "Esoteric Buddhism" can easily grasp the
  nomenclature. There are two esoteric schools -- or rather one school, divided into two parts -- one for
  If the student would know more of them, he has but to compare the Vision of Ezekiel (chap. i.) with
  what is known of Chinese Buddhism (even in its exoteric teachings); and examine the outward shape
  of these "Great Kings." In the opinion of the Rev. Joseph Edkins, they are "the Devas who preside each
  over one of the four continents into which the Hindus divide the world."* Each leads an army of
  spiritual beings to protect mankind and Buddhism. With the exception of favouritism towards
  Buddhism, the four celestial beings are precisely this. They are the protectors of mankind and also the
  Agents of Karma on Earth, whereas the Lipika are concerned with Humanity's hereafter. At the same
  four cosmic Devas are eight, presiding over the eight points of the compass and not the Continents.
  (Compare "Chinese Buddhism," p. 216.)
  because they were necessarily left incomplete. Many are the questions upon which even the author of
  "Esoteric Buddhism" (the best and
  [[Footnote(s)]] -------------------------------------------------
  * "Esoteric Buddhism" and "Man."
  Buddhism"). For instance, all such planets as Mercury, Venus, Mars, Jupiter, Saturn, etc., etc., or our
  Earth, are as visible to us as our globe, probably, is to the inhabitants of the other planets, if any,
  usually done, but, in truth, ought not to be done.
   Or as usually named after the manner of Esoteric Buddhism and others: 1, Atma; 2, Buddhi (or
  Spiritual Soul); 3, Manas (Human Soul); 4, Kama Rupa (Vehicle of Desires and Passions); 5, Linga
  moon is far older than the Earth. Imagine the six fellow-globes of the moon -- aeons before the first
  globe of our seven was evolved -- just in the same position in relation to each other as the fellowglobes of our chain occupy in regard to our Earth now. (See in "Esoteric Buddhism," "The
  Constitution of Man," and the "Planetary Chain.") And now it will be easy to imagine further Globe A
  and psychic nature it must remain an occult secret in this work, as it was in the volume on "Esoteric
  Buddhism," notwithstanding the rather sanguine statement made therein on p. 113 (5th edition) that
  "there is not much mystery left now in the riddle of the eighth sphere." These are topics, indeed, "on
  the seventh; the other, the "globe round," or the terrestrial).
  This is very well described in "Esoteric Buddhism" and needs no further elucidation for the time
  But the two works already mentioned, both of which treat of subjects from the occult doctrine, need
  particular notice. "Esoteric Buddhism" is too well known in Theosophical circles, and even to the
  outside world, for it to be necessary to enter at length upon its merits here. It is an excellent book, and
  that it becomes impossible to proceed with the present work without special mention of these two
  earlier volumes, for both have a number of admirers -- "Esoteric Buddhism" especially. The time has
  arrived for the explanation of some matters in this direction. Mistakes have now to be checked by the
  not make the Monsoon, though they presage it."
  And now the truth of the remark made in "Esoteric Buddhism" by its author will be fully apparent: -"It is impossible, when the complicated facts of an entirely unfamiliar science are being presented to
  untrained minds for the first time, to put them forward with all their appropriate qualifications . . . and
  there are only two other worlds of our chain which are visible. . . . Mars and Mercury. . . ." (Esoteric
  Buddhism; p. 136.)
  This was a great mistake. But the blame for it is to be attached as much to the vagueness and
  If it is still argued that certain expressions in the Teacher's letters were liable to mislead, the answer
  comes: -- Amen; so it was. The author of "Esoteric Buddhism" understood it well when he wrote that
  such are "the traditional modes of teaching . . . by provoking the perplexity" . . . they do, or do not
  dare not nor will I enter upon details . . ." wrote one of the Teachers to the author of "Esoteric
  " 'Let us imagine,' wrote the same Master to his two 'lay chelas,' as he called the author of 'Esoteric
  Buddhism' and another gentleman, his co-student for some time -- 'let us imagine THAT OUR
  time when a few bits of information were sparingly given out in answer to letters written by the author
  of "Esoteric Buddhism," in which he put forward a multiplicity of questions. Among these were
  questions on such problems as no MASTER, however high and independent he might be, would have
  pure metaphysics of that sort we are not now engaged," when speaking of the evolution of the Monads
  ("Esoteric Buddhism," p. 46). And in such case, as the Teacher remarks in a letter to him, "Why this
  preaching of our doctrines, all this uphill work and swimming in adversum flumen? Why should the
  Let us now examine two tenets mentioned above and hardly alluded to in "Esoteric Buddhism," and
  supplement them as far as lies in our power.
  Two statements made in "Esoteric Buddhism" must be noticed and the author's opinions quoted. On p.
  47 (fifth edition) it is said: -" . . . the spiritual monads . . . do not fully complete their mineral existence on Globe A, then complete
  spirituality, or descends into the depths of materiality.
  To return to "Esoteric Buddhism." It is there stated with regard to the enormous period intervening
  differentiated matter." ("Five Years of Theosophy," p. 276.)
  Therefore it becomes evident why that which is pertinently called in Esoteric Buddhism "Wave of
  Evolution," and mineral-, vegetable-, animal- and man-"impulse," stops at the door of our Globe, at its
  Round and the Fifth Root-Race. The reader will have to bear in mind -- at any rate one who has made
  himself acquainted with "Esoteric Buddhism" -- that the Stanzas which follow in this Book and Book
  II speak of the evolution in our Fourth Round only. The latter is the cycle of the turning-point, after
  and with every fresh cycle. Therefore the student must take care not to see contradiction where there
  is none, as in "Esoteric Buddhism" Rounds are spoken of in general, while here only the Fourth, or
  our present Round, is meant. Then it was the work of formation; now it is that of reformation and
  Finally, to close this chapter anent various, but unavoidable misconceptions, we must refer to a
  statement in "Esoteric Buddhism" which has produced a very fatal impression upon the minds of
  many Theosophists. One unfortunate sentence from the work just referred to is constantly brought
  lapsus calami, may remain an open question.
  It is really with surprise that we have ascertained the fact that "Esoteric Buddhism" was so little
  understood by some Theosophists, as to have led them into the belief that it thoroughly supported
  another." Nothing of the kind was ever realised, nor is there any great warrant for it, so far as we
  know, in "Esoteric Buddhism." It has been repeatedly stated that evolution as taught by Manu and
  Kapila was the groundwork of the modern teachings, but neither Occultism nor Theosophy has ever
  supported the wild theories of the present Darwinists -- least of all the descent of man from an ape. Of
  this, more hereafter. But one has only to turn to p. 47 of "Esoteric Buddhism," 5th edition, to find
  there the statement that "Man belongs to a kingdom distinctly separate from that of the animals." With
  earlier than any animal creation, as will be described.
  But it is still urged that the author of "Esoteric Buddhism" has "preached Darwinism" all along.
  Certain passages would undoubtedly seem to lend countenance to this inference. Besides which the
  an ape in this or in any other Round; or that he ever could be one, however much he may have been
  "ape-like." This is vouched for by the very authority from whom the author of "Esoteric Buddhism"
  got his information.
  Thus the earlier teachings, however unsatisfactory, vague and fragmentary, did not teach the evolution
  of "man" from the "ape." Nor does the author of "Esoteric Buddhism" assert it anywhere in his work
  in so many words; but, owing to his inclination towards modern science, he uses language which
  merged in Sekten."
  This last sentence gives the corroboration of, and repeats the doctrine of, esoteric Buddhism, for it
  alludes directly to the fifth principle (Manas), or the most spiritual part of its essence rather, which
  "three-fold," the student has to make himself thoroughly acquainted with what we call "Rounds." If he
  refers to "Esoteric Buddhism" -- the first attempt to sketch out an approximate outline of archaic
  Cosmogony -- he will find that by a "Round" is meant the serial evolution of nascent material nature,
  development, crowned its work with the perfect physical man, and, from this point, begins its work
  spirit-ward." All this needs little repetition, as it is well explained in "Esoteric Buddhism." That which
  was hardly touched upon, and of which the little that was said has misled many, is the origin of man,

BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  * In a recent work on the Symbolism in Buddhism and Christianity (in Buddhism and Roman
  Catholicism, rather, many later rituals and dogmas in Northern Buddhism in its popular exoteric form,
  being identical with those of the Latin Church) some curious facts are to be found. The author of this
  volume, with more pretensions than erudition, has indiscriminately crammed into his work ancient
  and modern Buddhist teachings, and sorely confused Lamaism with Buddhism. On page 404 of this
  volume, called "Buddhism in Christendom, or Jesus the Essene," our pseudo-Orientalist devotes
  himself to criticizing the "Seven Principles" of the Esoteric Buddhists, and attempts to ridicule them.
  by incarnating in the human shells. The "Hymn to the Sun," at the end of his queer volume of mosaic,
  which endows Buddhism with a personal god (!!), is an unfortunate thrust at the very proofs so
  elaborately collected by the unlucky author.
  Theosophists are fully aware that Mr. Rhys Davids has expressed his opinion on their beliefs likewise.
  He said that the theories propounded by the author of Esoteric Buddhism "were not Buddhism, and
  were not Esoteric." The remark is the result of (a) the unfortunate mistake of writing "Buddhism"
  instead of "Budhaism," or Budhism, i.e., of connecting the system with Gautama's religion instead of
  But he is, at all events, the greatest Pali and Buddhist scholar of the day, and whatever he may say is
  entitled to respectful hearing. But when one who knows no more of exoteric Buddhism on scientific (11 von 12) [06.05.2003 03:33:29]
  rays from the primeval "Seven;" -- of which seven further on. It is the EMANATING spark from the
  UNCREATED Ray -- a mystery. In the esoteric, and even exoteric Buddhism of the North, Adi
  Buddha (Chogi dangpoi sangye), the One unknown, without beginning or end, identical with
  Occultism would remain incomprehensible to all, if it were rendered otherwise than through the more
  familiar channels of Buddhism and Hinduism. For the former is the emanation of the latter; and both
  are children of one mother -- ancient Lemuro-Atlantean Wisdom.
  ancients to receive more attention than they have hitherto. The famous island of Plato of that name
  was but a fragment of this great Continent. (See "Esoteric Buddhism.")
  V. The Fifth Continent was America; but, as it is situated at the Antipodes, it is Europe and Asia

  the Chinese arrangement the four sevens are given to four genii that preside over the
  four cardinal points. . . ." (In Chinese Buddhism and Esotericism the genii are
  represented by four Dragons -- the "Maharajahs" of the Stanzas.) "The seven Northern
  Buddha and the Daityas, in the Vishnu Purana, unless it was a fancy of Wilson himself. He also
  fancied he found an allusion to Buddhism in Bhagavatgita, whereas, as proved by K. T. Telang, he
  had only confused the Buddhists and the older Charvaka materialists. The version exists nowhere in
  translation of which, especially of Book iii., ch. xviii., where the reverend Orientalist arbitrarily
  introduces Buddha, and shows him teaching Buddhism to Daityas -- led to another "great war"
  between himself and Col. Vans Kennedy. The latter charged him publicly with wilfully distorting
  * This connects Vach and Sephira with the goddess Kwan-Yin, the "merciful mother," the divine
  VOICE of the soul even in Exoteric Buddhism; and with the female aspect of Kwan-Shai-yin, the
  Logos, the verbum of Creation, and at the same time with the voice that speaks audibly to the Initiate,
  according to Esoteric Buddhism. Bath Kol, the filia Vocis, the daughter of the divine voice of the
  Hebrews, responding from the mercy seat within the veil of the temple is -- a result.
  * The statement will, of course, be found preposterous and absurd, and simply laughed at. But if one
  believes in the final submersion of Atlantis 850,000 years ago, as taught in "Esoteric Buddhism" (the
  gradual first sinking having begun during the Eocene age), one has to accept the statement for the socalled Lemuria, the continent of the Third Root Race, first nearly destroyed by combustion, and then
  chastity, and are, in their esoteric meaning, not even that which is implied in the rendering of Mr.
  Rhys Davids' "Buddhism," (p. 202): "The name Avalokiteshwara . . . means 'the Lord who looks
  down from on high.' "Nor is Kwan-Shi-Yin "the Spirit of the Buddhas present in the Church," but,

Book_of_Imaginary_Beings_(text), #unset, #Sri Aurobindo, #Integral Yoga
  of death, also have four eyes.
  Both Brahmanism and Buddhism offer hells full of dogs,
  which, like Dantes Cerberus, are torturers of souls.
  many generations of serpents he has fed upon. Eggeling
  holds that this work may be a Brahman satire on Buddhism.
  Nimbarka, a mystic whose date is uncertain, has written
  The Buddha converts him to the Faith.
  Kern in his Manual of Indian Buddhism, speaks of the
  Nagas as cloudlike serpents. They live underground in deep
  Buddha, , , , ,
  Buddhism, , ,
  Buenos Aires, Province of,
  Mantiq al-Tayr,
  Manual of Indian Buddhism,

class, #unset, #Sri Aurobindo, #Integral Yoga
    68 class:subject
      222 class:Buddhism
      137 class:Philosophy
    276 author
    224 Buddhism
    140 Philosophy
     7 Aristotle
     6 Tibetan Buddhism
     6 things

DS1, #unset, #Sri Aurobindo, #Integral Yoga
  Nearly thirty years later, as the Buddha approached the time of his Nirvana, Ananda asked what words to place at the beginning of each sutra. The Buddha answered, Evan maya shrutan (Thus have I heard). Later, Ananda used this phrase to preface the hundreds of discourses he repeated from memory at Buddhisms First Council, held shortly after the Buddhas Nirvana in 383 B.C. However, what immediately follows is not a verbatim account but a summary of events, while the portion that Ananda quotes from memory does not begin until the second chapter. Despite this traditional attribution, it is also possible that this sutra was recalled from memory by Vashpa or some other disciple at the meeting held immediately after the First Council. Vashpa was the First Patriarch of the Mahasanghikas, and it was the Mahasanghikas that gave rise to the Mahayana sects that taught and revered this and other scriptures on the perfection of wisdom. Thus, at the end of the Perfection of Wisdom in Eight Thousand Lines, when Ananda is enjoined not to forget this teaching, this could be interpreted as evidence that he didnt forget or evidence that he did.
  Buddhist scholars, however, consider such an attribution dubious and insist that, given the nature of this teaching, the scriptures of the prajna period could not have been composed much earlier than a century or two before the Christian Era when the first signs of Mahayana Buddhism appeared in India.
  However, the sudden appearance of such sutras as this several centuries after the Buddhas Nirvana can also be seen as a reflection of the changing receptivity of their audience rather than proof of de novo compilation. Edward Conze, one of the first Westerners to devote himself to the study of these teachings and the teacher of many of those who now write on the subject, wrote, What seems to be doctrinal innovation may really be nothing but the gradual shifting of the line between esoteric and exoteric teachings. At first, even up to Ashoka (304-232 B.C.), the bulk of the doctrine, except for some moral maxims, and so on, was esoteric. (Buddhist Studies 1934-1972, p. 115) In the months that followed the authentication of scriptures at Buddhisms First Council in 383 B.C., at least one other meeting was convened to consider additional sermons. Obviously, different groups of disciples honored different teachings, and such a sutra as this surely could not have been widely accepted by an audience that preferred asceticism and monastic discipline, which this sutra holds up to gentle rebuke.
  It was the Indian custom to honor holy persons and sacred sites by touching the head to the feet or ground and then walking around in a clockwise direction with the right shoulder facing the object of veneration. In the case of monks, they adjusted their robes and bared their right shoulder during this ceremony. Since such circumambulation began in front of the person or site being venerated, pilgrims first faced left and then walked around to the right. Three circumambulations represent a devotees veneration of Buddhisms Three Treasures: the Teacher (the Buddha), the Teaching (the Dharma), and the Taught (the Sangha).

DS3, #unset, #Sri Aurobindo, #Integral Yoga
  The term nirvana originally referred to an extinguished fire. In Buddhism, it is used to describe the
  condition that exists when the Three Fires of delusion, desire, and anger are extinguished. This is also

Evening_Talks_With_Sri_Aurobindo, #Talks With Sri Aurobindo, #Sri Aurobindo, #Integral Yoga
  Sri Aurobindo: This Purana is not so early as that. All the Puranas, in fact, are post-Buddhistic. They are a part of the Brahmanic revival which came as a reaction against Buddhism in the Gupta period.
  Before Buddha there were Kshatriyas in Bengal. When Buddhism collapsed there remained two castes Brahmins and Shudras other castes rightly resented being called Shudras. In old times the agriculturist, the trader and the craftsmen were all Vaishyas.
  Disciple: He also spoke at Bombay on the Anniversary of Gautama Buddha and said Buddhism was not given sufficient trial.
  Sri Aurobindo: Christianity and Buddhism, I am afraid, will ever remain without being given a trial. They make such a demand on human nature that it cannot be fulfilled so long as man is what he is.
  Disciple: Did Buddhism preach poverty?
  Disciple: A manuscript is said to have been found in Tibet which says that Christ came to India and learnt Buddhism then went back to Jerusalem and preached his gospel.
  It is very difficult to separate what the founder stood for and what has been added on to his name afterwards. For instance, very little of what is now known as Buddhism was taught by Buddha. Take the doctrine of karma compassion. It was brought in by the teachers of the Mahayana school.
  There are now two sects run by his two sons. Abdul Baha is the younger one. He has some vital force from his father and he used to see some kind of Light in meditation and so he began to think of himself as the incarnation of the Light on earth, and whoever was received in the fold was supposed to be influenced by it. Bahaism has included certain mental concepts also e.g., toleration, universal brotherhood, equality of man and woman, etc. The other day he included Buddhism also, though he seems to know nothing about it. He has about eleven million followers of which two millions are in Europe.
  Sri Aurobindo: I thought of that but it is not possible. Mother at one time tried to impose some restrictions and regulations but it did not work. One has to change from within. There are, of course, other yogic systems which have such strict regulations. Buddhism is unique in that respect. There is a school in France [Labratte?] which enjoins strict silence.
  Sri Aurobindo: All preachers are illogical. Were you a fervent Buddhist? Is there much Buddhism in your parts?
  Disciple: About one or two million people are Buddhists and there is nothing of Buddhism in what they follow.
  Mother: Nothing or something of Buddhism?
  Mother: In China and Japan also no Buddhism is left. Only ceremonies remain. In Ceylon they say there is still some authentic Buddhism.
  Every time the Light has tried to descend it has met with resistance and opposition. Christ was crucified. You may say, Why should it be like that when he was innocent? and yet that was the Divine dispensation. Buddha was denied; sons of Light come, the earth denies them, rejects them in substance. Only a small minority grows towards a spiritual birth. It is through them the Divine manifestation takes place. What remains of Buddhism today except a few decrees of Asoka and a few hundred thousand Buddhists?
  Disciple: Asoka helped in propagating Buddhism.
  Sri Aurobindo: If kings and emperors had left Buddhism to those people who were really spiritual it would have been much better for real Buddhism. It was after Constantine embraced Christianity that it began to decline. The king of Norway, on whom Longfellow wrote a poem, killed all people who were not Christians and thus succeeded in establishing Christianity! The same happened to Mohammedanism. When it succeeded, the followers of the Prophet became Khalifas, then the religion declined. It is not kings and emperors that keep alive spirituality but people who are really spiritual that do so.
  Disciple: Asoka sacrificed everything for Buddhism.
  The Europeans are more taken up with the occult things. They either believe everything or nothing. That explains their attraction for Tibet, Bhutan and other places of occult atmosphere. Now-a-days stories and novels are being written with these themes. Japanese Zen Buddhism, and also Chinese Laotze have also attracted their attention.
  Sri Aurobindo: It is not so early as that; all the puranas are posterior to Buddhism. They are a part of the Brahminical revival which came as a reaction against Buddhism in the Gupta period.
  Disciple: I am reminded of Sadhaka X whose Sadhana seemed to be going on very well...who is now attracted to Buddhism. I do not know if he has been attracted to some woman but there was some such indication.
  His attraction towards Buddhism is understandable, because to the European rational mind its rationalism has an appeal. It was first through Buddhism that Europe came to and began to know India. Blavatsky founded Theosophy on Buddhism. Next they understand Shanker in Europe and for many years the Europeans thought there was nothing in India except Shankers Adwaita. But if X has taken to Buddhism his sex abhoration is not justifiable. Buddhism is the most exacting path. It is most unindulgent, severe and dry; it is a path of Tapasya.
  Sri Aurobindo: Yes, it is categorical. They believe in the two, Purusha and Prakriti, as the final elements. Sankhya and Buddhism were both first understood and appreciated by Europe, Sankhya because of its sharp distinction between Purusha and Prakriti, which they believe to be jada inconscient. Prakriti, in Sankhya, is jada and it is the light of the consciousness of Purusha that makes Prakriti appear conscious. They believe that even Buddhi the Intelligence is also jada inconscient.
  We in our yoga need not accept it. While the Europeans liked Buddhism for its strong rationalism. Its logic led it up to Shunya the state of non-being, which is its aim to reach. There is also a strong note of Agnosticism in it which appeals to the Europeans. It is something that hangs in the air; for the base is Shunya non-being. You dont know on what basis the whole thing stands.
  Disciple: In Jainism self-mortification persists. In Buddhism there is not. Buddha gave it up after a trial. Buddha and Mahavir were contemporaries but they dont seem to have met. Mahavir was born in Vaisali.

Liber_46_-_The_Key_of_the_Mysteries, #unset, #Sri Aurobindo, #Integral Yoga
   Osiris. In modern times again we find Frater Iehi Aour trying to handle
   Buddhism. Others again have attempted to use Freemasonry. There have
   been even exceptionally foolish magicians who have tried to use a sword
   War, this indicates Levis attempt to use Imperialism as his magical
   weapon, just as Allan Bennett tried to use Buddhism. All these
   second-hand swords break, as Wagner saw when he wrote "Siegfried," and

Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals, #unset, #Sri Aurobindo, #Integral Yoga
   states to be Sirotpanna, etc., and the fourth Arhat, for which the
   reader should consult "Science and Buddhism" and similar treatises. But
   as it is better than "genuine," being, like The Chymical Marriage of
   Christian Rosencreutz, the forgery of a great adept, one cannot too
   confidently refer it thus. For the "Seven Worlds" are not Buddhism.
   23. If thou would'st learn their names, then hearken, and remember. The
   modes of Truth" (noble Truths) are adequately described in "Science and
   Buddhism." (See Crowley, //Collected Works//.)
   84. And of these modes of Truth:-
   be remembered that with progress the realm of Maya constantly expands
   as that of sat diminishes. In orthodox Buddhism this process continues
   indefinitely. There is also the resolution SAT = ASAT.
   how the Author insists again and against on this point. Orthodox
   Buddhism ostensibly teaches that creation of any Karma whatever merely
   perpetuates "Sorrow."
   nothing what ever behind, and compares his death to the extinction of a
   lamp. Canonical Buddhism is certainly the only thing upon which we can
   rely as a guide to the teachings of the Buddha, if there ever was a
   the statement "thou canst choose" is altogether opposed to that form of
   the theory of determinism which is orthodox Buddhism. However, the
   question of Free Will has been discussed in a previous Note.
   rent the veil before the secret Path and taught the greater Yna.
   [Mayayana, the Big Path; a term for the Hinduized Buddhism of
   Tibet.-Ed.] Thy servant here is ready for thy guidance."
   meaningless epithets, only serving to distinguish Hinduized Tibetan
   Buddhism from canonical Cingalese-Burmese-Siamese Buddhism.-Ed.]
   2. 'Tis well, Srvaka. I Prepare thyself, for thou wilt have to travel
   There are, however, eight, not four, four of these being called Low and
   four High. They are defined in Rhys-Davids' "Buddhism," 174-6.
   The Buddha just before his death went through all these stages of
   Srotpatti is a person in such a stage that he will become Arhan after
   seven more incarnations. There is nothing in Buddhism about the
   voluntary undertaking of incarnations in order to help mankind. And of
   replied in a dramatic whisper, "There is no difference, except that it
   is not Buddhism." From this example the Student will understand that he
   had better not worry about Nibbana and its nature, but confine himself
   It cannot be too clearly understood that these things are altogether
   different. Blavatsky's attempt to mix up Hinduism and Buddhism is
   productive of constant friction. The first Path in Dhyana has nothing
   Consciousness merged in the Universal Consciousness, or Soul devoid of
   every attribute," is not Buddhism at all, and is quite incompatible
   with Buddhism.

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