classes ::: subject,
children ::: Zen (code)
branches ::: Zen, Zen Koans, Zen Masters, Zen Proverb, Zen Scriptures

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

object:Zen Buddhism
concepts:original face,

--- bookchapters Zen
  A Study Of Dogen His Philosophy and Religion

  Big Mind, Big Heart
   Big Mind (non-dual)
   Big Mind (ten perfections)

  Branching Streams flow in the darkness

  Cold Mountain
   The Poems of Cold Mountain

  Crow With No Mouth Ikkyu

  God Emptiness and the True Self

  Introduction Zen Buddhism

  Japanese Spirituality

  Manual of Zen Buddhism

  Mysticism Christian and Buddhist

  Rice Eyes Enlightenment in Dogens Kitchen


  Studies in the Lankavatara

  The Blue Cliff Record
   1.01 - The Highest Meaning of the Holy Truths
   1.02 - The Ultimate Path is Without Difficulty
   1.03 - Master Ma is Unwell
   1.04 - Te Shan Carrying His Bundle
   1.05 - Hsueh Feng's Grain of Rice
   1.06 - Yun Men's Every Day is a Good Day
   1.07 - Hui Ch'ao Asks about Buddha
   1.21 - Chih Men's Lotus Flower, Lotus Leaves

  The Book of Equanimity

  The Compass of Zen

  The Diamond Sutra

  The Gateless Gate

  The Training of the Zen Buddhist Monk

  The Zen Koan as a means of Attaining Enlightenment

  The Zen Teaching of Bodhidharma
   :1.02 - Outline of Practice
   :1.03 - Bloodstream Sermon
   :1.04 - Wake-Up Sermon

  Treasury of the True Dharma Eye Zen Master Dogens Shobo Genzo

  Unborn The Life and Teachings of Zen Master Bankei

  Zen Letters Teachings of Yuanwu

  Zen Mind, Beginners Mind

--- authbooks Zen
    Unborn The Life and Teachings of Zen Master Bankei
    ZEN - Peter Haskel - Translations from the Record of Bankei.txt

    The Zen Teaching of Bodhidharma
    Manual of Zen Buddhism
    NL - Red Pine - The Zen Teaching of Bodhidharma North Point Press (1987).txt
    NL - Red Pine - The Zen Teaching of Bodhidharma-North Point Press (1987).txt
    ZEN - Andrew Ferguson - Did Bodhidharma Meet Emperor Liang Wu Di?.txt
    ZEN - Bernard Faure - From Bodhidharma to Daruma The Hidden Life of a Zen Patriarch.txt

  Burton Watson
    NL - Burton Watson - The Lotus Sutra Columbia University Press.txt
    NL - Taigu Ryokan - a statement on begging for food (trans. Burton Watson).txt
    ZEN - BURTON WATSON - The Zen Teachings of Master Lin-chi.txt
    ZEN - Han-shan - COLD MOUNTAIN 100 poems (trans. Burton Watson).txt

  Cheng Kuan
    The Sweet Dews of Chan Zen
    NL - Cheng Kuan - The Sweet Dews of Chan Zen.txt

  Chong Go

  Daisetsu Teitaro Suzuki
    Introduction Zen Buddhism
    The Zen Koan as a means of Attaining Enlightenment
    Mysticism Christian and Buddhist
    The Training of the Zen Buddhist Monk
    Studies in the Lankavatara
    Japanese Spirituality
    Manual of Zen Buddhism
    NL - Daisetsu Teitaro Suzuki - Introduction Zen Buddhism.txt
    NL - Daisetsu Teitaro Suzuki - Japanese Spirituality.txt
    NL - Daisetsu Teitaro Suzuki - Manual of Zen Buddhism.txt
    NL - Daisetsu Teitaro Suzuki - mysticism christian and buddhist.txt
    NL - Daisetsu Teitaro Suzuki - Shin Buddhism.txt
    NL - Daisetsu Teitaro Suzuki - Studies in the Lankavatara.txt
    NL - Daisetsu Teitaro Suzuki - The Lankavatara Sutra A Mahayana Text.txt
    NL - Daisetsu Teitaro Suzuki - The Training of the Zen Buddhist Monk.txt
    NL - Daisetsu Teitaro Suzuki - The Zen Koan as a means of Attaining Enlightenment.txt
    ZEN - Daisetsu Teitaro Suzuki - Manual of Zen Buddhism.txt

    Treasury of the True Dharma Eye Zen Master Dogens Shobo Genzo
    A Study Of Dogen His Philosophy and Religion
    Rice Eyes Enlightenment in Dogens Kitchen
    NL - Dogen - Rice Eyes Enlightenmet in Dogens Kitchen Tai Sheridan.txt
    NL - Dogen - Shobogenzo complete.txt
    NL - Dogen - Shobogenzo The Treasure House of the Eye of the True Teaching (trans. Rev. Hubert Nearman).txt
    NL - Masao Abe - A Study Of Dogen His Philosophy and Religion.txt
    NL - Miriam L. Levering - Dogen's Raihaitokuzui and Women Teaching in Sung Chan.txt
    NL - Steven Heine - Dogen and the Koan Tradition A Tale of Two Shobogenzo Texts .txt
    ZEN - Arai-women-Dogen-ZenRitual.1.txt
    ZEN - Arai-women-Dogen-ZenRitual.txt
    ZEN - Carl Bielefeldt - Dogens Manuals of Zen Meditation.txt
    ZEN - Dogen-s-Appropriation-of-Lotus-Sutra-Ground-and-Space.txt
    ZEN - Gudo Wafu Nishijima - GAKU DO YO JIN SHU Practical Advice On Pursuing the Buddhist Truth from Master Dogen.txt
    ZEN - HeineDogenCanon.1.txt
    ZEN - Koans-in-the-Dogen-tradition.1.txt
    ZEN - Koans-in-the-Dogen-tradition.txt
    ZEN - Omori Sagen - The Art of a Zen Master Hosokawa Dogen.txt
    ZEN - Steven Heine - Did-Dogen-Go-to-China.txt

  Genpo Roshi
    Big Mind, Big Heart
    NL - Dennis Genpo Merzel Genpo Roshi - Big Mind Big Heart Finding Your Way Big Mind Publishing (2007) clean.txt

  Gudo Wafu Nishijima
    NL - Gudo Wafu Nishijima - How To Practice Zazen.txt
    NL - Gudo Wafu Nishijima - Understanding the Shobogenzo.txt
    ZEN - Gudo Wafu Nishijima - GAKU DO YO JIN SHU Practical Advice On Pursuing the Buddhist Truth from Master Dogen.txt
    ZEN - Gudo Wafu Nishijima - Japanese Buddhism and The Meiji Restoration.txt
    ZEN - Gudo Wafu Nishijima - The Relation Between the Autonomic Nervous System and Buddhism.txt

  Hakuin Ekaku
    NL - Hakuin Ekaku - Beating the Cloth Drum Letters of Zen Master Hakuin Shambhala (2012) (trans. Norman Waddell).txt

    Cold Mountain
    ZEN - Han-shan - COLD MOUNTAIN 100 poems (trans. Burton Watson).txt

  Hsuan Hua
    NL - Hsuan Hua - Chan Handbook.txt
    NL - Hsuan Hua - Sitting in Chan.txt
    ZEN - Great Master Yung Chia - Song of Enlightenment (comm. Tripitaka Master Hsuan Hua) (trans. International Institute For The Translation of Buddhist Texts).txt

  Huang Po
    The Blue Cliff Record

    The Diamond Sutra and The Sutra of Hui-Neng

    ZEN - Hu-Shih - An Appeal for a Systematic Search in Japan for Long-Hidden Tang Dynasty Source Materials of the Early History of Zen Buddhism.txt
    ZEN - Hu-Shih - Zen-in-China.txt

    Crow With No Mouth Ikkyu
    NL - Ikkyu - Skeletons (trans. Csontvazdalocskak).txt
    ZEN - ALEXANDER KABANOFF - Ikkyu and Koans.txt

  Ishikara Rikizan

  Izumi Shikibu

  Jiang Wu
    NL - Jiang Wu - Enlightenment-in-Dispute.txt
    NL - Jiang Wu - Leaving for the Rising Sun The Historical Background of Yinyuan Longqis Migration to Japan in 1654.txt
    NL - Jiang Wu - Zen Sand The Book of Capping Phrases for Kan Practive.txt

  Jianzhi Sengcan

  John Daido Loori
    NL - John Daido Loori - Mountain Record of Zen Talks.txt
    NL - John Daido Loori - The Heart of Being Moral and Ethical Teachings of Zen Buddhism.txt
    NL - John Daido Loori - The True Dharma Eye Zen Master Dgens THREE HUNDRED KANS WITH COMMENTARY AND VERSE (trans. Kazuaki Tanahashi and John Daido Loori).txt
    ZEN - John Daido Loori - Moshans Nature of the Summit Mountain.txt
    ZEN - John Daido Loori - Straight Ahead An Interview with John Daido Loori.txt

  Joshu Sasaki Roshi
    NL - Joshu Sasaki Roshi - About-Zazen.txt
    NL - Joshu Sasaki Roshi - Buddha-is-the-Center-of-Gravity.txt
    ZEN - Joshu Sasaki Roshi - About-Zazen.1.txt

  Katsuki Sekida

  Kodo Sawaki

  Kosho Uchiyama
    Opening the Hand of Thought: Foundations of Zen Buddhist Practice
    ZEN - Kosho Uchiyama Roshi - Approach to Zen The Reality of Zazen Modern Civilization and Zen.txt

  Masao Abe
    God Emptiness and the True Self
    A Study Of Dogen His Philosophy and Religion
    NL - Masao Abe - A Study Of Dogen His Philosophy and Religion.txt
    NL - Masao Abe - God Emptiness and the True Self.txt

  Matsuo Basho

  Michel Mohr
    NL - Michel Mohr - Damo.txt
    NL - Michel Mohr - Imagining Indian Zen Toreis Commentary on the Ta-mo-to-lo chan ching and the Rediscovery of Early Meditation Techniques during the Tokugawa Era.txt
    NL - Michel Mohr - Japanese-Zen-Schools-and-the-Transition-to-Meiji.txt
    NL - Michel Mohr - Monastic Tradition and Lay Practice from the Perspective of Nantenbo.txt
    NL - Michel Mohr - Parents.txt
    ZEN - MICHEL MOHR - Emerging from Nonduality Koan Practice in the Rinzai Tradition since Hakuin.txt
    ZEN - Michel Mohr - The Use of Traps and Snares Shaku Sen Revisited.txt

  Miriam L. Levering
    NL - Miriam L. Levering - Dahui Zonggao The Image Created by His Stories about Himself and by His Teaching Style.txt
    NL - Miriam L. Levering - Dogen's Raihaitokuzui and Women Teaching in Sung Chan.txt
    NL - Miriam L. Levering - Pure Land Practices.txt

    The Gateless Gate
    NL - Mumonkan - The Gateless Gate (trans. Eiichi Shimomisse).txt
    ZEN - Ishii Shudo - The Wu-men kuan (J. Mumonkan) The Formation, Propagation, and Characteristics of a Classic Zen Koan Text (trans. Albert Welter).txt
    ZEN - MUMONKAN - Gateless Gate.txt
    ZEN - Mumonkan_-_The_Gateless_Gate (trans. Eiichi Shimomisse).txt
    ZEN - R. H. Blyth - MUMONKAN The Zen Masterpiece.txt
    ZEN - Zenkei Shibayama - Rinzai Zen Zen Comments on the Mumonkan.txt

  Nakamura Hajime
    NL - Nakamura Hajime - Chan.txt
    NL - Nakamura Hajime - THE GOAL OF MEDITATION.txt


  Nozawa Boncho

  Red Pine
    Cold Mountain
    The Zen Teaching of Bodhidharma
    NL - Red Pine - Diamond Sutra.txt
    NL - Red Pine - Diamond-Sutra.txt
    NL - Red Pine, John Blofeld - The Collected Songs of Cold Mountain (Han Shan) Copper Canyon Press (2000).txt
    NL - Red Pine, John Blofeld - The Collected Songs of Cold Mountain (Han Shan) -Copper Canyon Press (2000).txt
    NL - Red Pine - Tao Te Ching By Lao zi-Mercury House (1996).txt
    NL - Red Pine - The Heart Sutra Counterpoint (2005).txt
    NL - Red Pine - The Heart Sutra-Counterpoint (2005).txt
    NL - Red Pine - The Zen Teaching of Bodhidharma North Point Press (1987).txt
    NL - Red Pine - The Zen Teaching of Bodhidharma-North Point Press (1987).txt


  Saisei Muro

  Santoka Taneda

  Shunryu Suzuki
    Zen Mind, Beginners Mind
    Branching Streams flow in the darkness
    NL - Shunryu Suzuki - Branching Streams flow in the darkness.txt
    NL - Shunryu Suzuki - Branching-Streams-flow-in-the-darkness.txt
    NL - Shunryu Suzuki - Branching streams flow in the darkness, Zen talks on the Sandokai.txt
    NL - Shunryu Suzuki - Not Always So.txt
    NL - Shunryu Suzuki - Zen Mind, Beginners Mind.txt
    NL - Shunryu Suzuki - Zen Mind.txt

  Steven Heine
    NL - Steven Heine - Dogen and the Koan Tradition A Tale of Two Shobogenzo Texts .txt
    NL - Steven Heine - Soto Zen and THe Inari Cult.txt
    NL - Steven Heine - ZEN MASTERS.txt
    ZEN - Steven Heine - A Critical Survey of Works on Zen since Yampolsky.txt
    ZEN - Steven Heine - Did-Dogen-Go-to-China.txt
    ZEN - Steven Heine - Introduction Canon and Canonicity in the History of the Zen Literary Tradition.txt
    ZEN - Steven Heine - Ishii Shds Contributions to Dgen Studies Examining Chinese Influences on the Kana a.txt
    ZEN - Steven HEINE - The Dgen Canon Dgens Pre-Shbgenz Writings and the Question of Change in His Later Works.txt
    ZEN - Steven Heine - Unintended Baggage? Rethinking Yuanwu Keqins View of the Role of Language in Chan Gongan Discourse.txt
    ZEN - STEVEN HEINE - Visions, Divisions, Revisions The Encounter between Iconoclasm and Supernaturalism in Koan Cases about Mount Wu-t'ai.txt

  Taigu Ryokan
    NL - Taigu Ryokan - a statement on begging for food (trans. Burton Watson).txt
    NL - Taigu Ryokan - Stevens.txt
    NL - Taigu Ryokan - Tanahashi.txt

  Taisen Deshimaru

  Thomas Cleary
    NL - Thomas Cleary - Samurai Wisdom Lessons From Japans Warrior Culture.txt
    NL - Thomas Cleary - Secret of the Golden Flower.txt
    NL - Thomas Cleary - Tao Te Ching.txt
    NL - Thomas Cleary - The Blue Cliff Record.txt
    NL - Thomas Cleary - Understanding Reality by Chang Po tuan.txt
    ZEN - Mus Kokushi - DREAM CONVERSATIONS on Buddhism and Zen (trans. Thomas Cleary).txt

  Wangsong Xingxiu
    The Book of Equanimity

  Wendi Leigh Adamek
    NL - Wendi Leigh Adamek - A Niche of Their Own.txt
    NL - Wendi Leigh Adamek - Revisiting Questions about Female Disciples.txt
    NL - Wendi Leigh Adamek - Robes Purple and Gold Transmission of the Robe in the "Lidai fabao ji" (Record of the Dharma-Jewel through the Ages).txt
    NL - Wendi Leigh Adamek - The Lidai fabao ji (Record of the Dharma-Jewel through the Ages).txt

  Yong Zhi
    ZEN - Yong Zhi - Human Actions Illustrated in Zens Ox-Herding Pictures.txt
    ZEN - Yong Zhi - The Poetic Transmission of Zen Buddhism.txt

  Yuanwu Keqin
    The Blue Cliff Record
    ZEN - Steven Heine - Unintended Baggage? Rethinking Yuanwu Keqins View of the Role of Language in Chan Gongan Discourse.txt

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1.02 - To Zen Monks Kin and Koku
1.32 - The Ninth Circle Traitors. The Frozen Lake of Cocytus. First Division, Caina Traitors to their Kindred. Camicion de' Pazzi. Second Division, Antenora Traitors to their Country. Dante questions Bocca degli
Beating the Cloth Drum Letters of Zen Master Hakuin
Cultivating the Empty Field The Silent Illumination of Zen Master Hongzhi
Introduction Zen Buddhism
Manual of Zen Buddhism
Opening the Hand of Thought Foundations of Zen Buddhist Practice
Swampland Flowers The Letters and Lectures of Zen Master Ta Hui
The Compass of Zen
The Sweet Dews of Chan Zen
The Three Pillars of Zen
The Training of the Zen Buddhist Monk
The Zen Koan as a means of Attaining Enlightenment
The Zen Teaching of Bodhidharma
This is It & Other Essays on Zen & Spiritual Experience
Treasury of the True Dharma Eye Zen Master Dogens Shobo Genzo
Unborn The Life and Teachings of Zen Master Bankei
Unfathomable Depths Drawing Wisdom for Today from a Classical Zen Poem
Wild Ivy A Spiritual Autobiography of Zen Master Hakuin
Zen Buddhism - The Essential Books
Zen (code)
Zen Koans
Zen Letters Teachings of Yuanwu
Zen Masters
Zen Mind, Beginners Mind
Zen Proverb
Zen Scriptures
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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)

zenana ::: n. --> The part of a dwelling appropriated to women.

zend-avesta ::: n. --> The sacred writings of the ancient Persian religion, attributed to Zoroaster, but chiefly of a later date.

zendik ::: n. --> An atheist or unbeliever; -- name given in the East to those charged with disbelief of any revealed religion, or accused of magical heresies.

zend ::: n. --> Properly, the translation and exposition in the Huzv/resh, or literary Pehlevi, language, of the Avesta, the Zoroastrian sacred writings; as commonly used, the language (an ancient Persian dialect) in which the Avesta is written.

zenick ::: n. --> A South African burrowing mammal (Suricata tetradactyla), allied to the civets. It is grayish brown, with yellowish transverse stripes on the back. Called also suricat.

zenik ::: n. --> See Zenick.

zenithal ::: a. --> Of or pertaining to the zenith.

zenith ::: n. --> That point in the visible celestial hemisphere which is vertical to the spectator; the point of the heavens directly overhead; -- opposed to nadir.
hence, figuratively, the point of culmination; the greatest height; the height of success or prosperity.

Zendavesta: (from Middle Persian Zend u Avista, "commentary and text") The Commentary, still used today as sacred scripture among the Parsis (see Zoroastrianism), on the basic text which was composed by the followers of Zarathustra (q.v.), but had become unintelligible due to its archaic nature. -- K.F.L.

Zeno of Elea: (about 490-430 B.C.) Disciple of Parmenides, defended the doctrine of his master that only changeless "Being" is real by indirect proofs exposing the logical absurdities involved in the opposite view, namely that plurality and change are real. Zeno's famous arguments against the possibility of motion were intended as proofs that motion was full of contradictions and that it could not therefore serve as a principle for the explanation of all phenomena, as the atomists, Heraclitus, Empedocles and others had taught. -- M.F.

Zeno the Stoic: (c. 340-265 B.C.) A native of Cyprus and the founder of the Stoic School in Athens. His philosophy was built on the principle that reality is a rational order in which nature is controlled by laws of Reason, interpreted in the vein of pantheism. Men's lives are guided by Providence against which it is futile to resist and to which wise men willingly submit. -- R.B.W.

[Kehoe, B., "Zen and the Art of the Internet", February 1992.]
[{Jargon File}]

To figure out something by meditation or by a sudden
flash of enlightenment. Originally applied to {bugs}, but
occasionally applied to problems of life in general. "How'd
you figure out the buffer allocation problem?" "Oh, I zenned
Contrast {grok}, which connotes a time-extended version of
zenning a system. Compare {hack mode}. See also {guru}.

U Rochester 1978. Euclid with asynchronous message-passing.
"Preliminary ZENO Language Description", J.E. Ball et al,
SIGPLAN Notices 14(9):17-34 (Sep 1979).

zenana ::: n. --> The part of a dwelling appropriated to women.

zend-avesta ::: n. --> The sacred writings of the ancient Persian religion, attributed to Zoroaster, but chiefly of a later date.

zendik ::: n. --> An atheist or unbeliever; -- name given in the East to those charged with disbelief of any revealed religion, or accused of magical heresies.

zend ::: n. --> Properly, the translation and exposition in the Huzv/resh, or literary Pehlevi, language, of the Avesta, the Zoroastrian sacred writings; as commonly used, the language (an ancient Persian dialect) in which the Avesta is written.

zenick ::: n. --> A South African burrowing mammal (Suricata tetradactyla), allied to the civets. It is grayish brown, with yellowish transverse stripes on the back. Called also suricat.

zenik ::: n. --> See Zenick.

zenithal ::: a. --> Of or pertaining to the zenith.

zenith ::: n. --> That point in the visible celestial hemisphere which is vertical to the spectator; the point of the heavens directly overhead; -- opposed to nadir.
hence, figuratively, the point of culmination; the greatest height; the height of success or prosperity.

Zen Buddhism: The Japanese “mediation school” of Buddhism, based on the theories of the “universality of Buddha-nature” and the possibility of “becoming a Buddha in this very body.” It teaches the way of attaining Buddhahood fundamentally by meditation.

Zend; Zend-Avesta. See: Avesta.

Zenith: The point opposite to the nadir; the point directly overhead, through which the prime vertical and meridian circles pass.

Zend, Zand (Pahlavi) Zantay (Avestan) [from the verbal root zan cognition, knowledge cf Old Persian dan] Commentary, interpretation, explanation; in the Occident, Zend refers to a language in which the Avesta is written, but modern Parsi scholars and older Pahlavi books speak of the language and writing as Avesta. Blavatsky links Zend with Zensar or Senzar, the mystery-language of the initiates.

Zend also means “The ‘rendering of the esoteric into exoteric sentences,’ the veil used to conceal the correct meaning of the Zen-(d)-zar texts, the sacerdotal language in use among the initiates of archaic India. Found now in several undecipherable inscriptions, it is still used and studied unto this day in the secret communities of the Eastern adepts, and called by them — according to the locality — Zend-zar and Brahma- or Deva-Bhashya” (BCW 4:517-8n). See also ZEND-AVESTA; AVESTA; SENZAR

Zend-Avesta (Pahlavi) [from Old Persian zend commentary, interpretation + aba-ta the law] The writings of the religion of the Parsis, still used by them as the basis of their faith. The Parsis themselves call this collection of documents the Avesta; Zend was principally used by the Parsis to denote the Pahlavi translations and commentaries on the Avesta.

Zenith One of six cardinal points, the others being the four points of the compass and the nadir; these are symbolized by the number six and by the svastika. They are not fixed points, but directions relative to a central point which represents the observer.

Zenzar, Zendzar. See ZEND; SENZAR

zenith of Heaven with the aeon Sophia beside

zen ::: (jargon) To figure out something by meditation or by a sudden flash of enlightenment. Originally applied to bugs, but occasionally applied to problems of life in general. How'd you figure out the buffer allocation problem? Oh, I zenned it.Contrast grok, which connotes a time-extended version of zenning a system. Compare hack mode. See also guru. (1996-09-17)

ZENO ::: U Rochester 1978. Euclid with asynchronous message-passing. Preliminary ZENO Language Description, J.E. Ball et al, SIGPLAN Notices 14(9):17-34 (Sep 1979).

Zentralstelle für Jüdische Auswanderung ::: "Central Office for Jewish Emigration"—Set up in Vienna on August 26, 1938, under Adolf Eichmann.

zenercards ::: Zener Cards These consisted of five designs (now generally described as ESP symbols) being a plus sign, a square, a circle, a set of three wavy lines and a five-pointed star. The symbols were printed in black ink, on cards similar in size to, and resembling, playing cards. Joseph Banks Rhine (1895-1980), Professor of Psychology at Duke University in the USA, used Zener cards (designed in the early 1930s by a colleague, perceptual psychologist Karl Zener) when conducting his experiments.

Zen ::: A school of Buddhism which emphasizes direct experiential insight into the nature of reality: the non-dual state of awareness, and living one's life in accordance with this realization. On this site we will also refer to Zen techniques as a way of shifting awareness to the non-dual through polar elimination of archetypes and forceful deconstruction of the momentary self.

Zen. (禪). In Japanese, “Meditation”; the Japanese strand of the broader East Asian CHAN school, which includes Chinese Chan, Korean SŎN, and Vietnamese THIỀN. Zen is the Japanese pronunciation of the Chinese term Chan, which in turn is a transcription of the Sanskrit term DHYĀNA, or meditative absorption. More specifically, Zen denotes the Japanese Buddhist traditions that trace their origins back to the Chinese Chan school, or CHAN ZONG. Currently three major traditions in Japan, RINZAISHŪ, SŌTŌSHŪ, and ŌBAKUSHŪ, refer to themselves as Zen schools, and are thus known collectively as the Zen tradition (J. ZENSHŪ; C. CHAN ZONG). The Rinzaishū was first transmitted to Japan in the late twelfth century by MYŌAN EISAI (1141–1215), who visited China twice and received training and certification in the Chinese LINJI ZONG. By the end of the Kamakura period, some twenty-one different Rinzai lineages had been transmitted to Japan. The Rinzai school came to be associated with the meditative practice of contemplating Zen “cases” (J. kōan; C. GONG’AN; see also J. kanna Zen; C. KANHUA CHAN). The foundation of the Sōtōshū is attributed to DŌGEN KIGEN (1200–1253), who is credited with transmitting the CAODONG ZONG of the Chinese CHAN teacher TIANTONG RUJING (1162–1227). Dōgen is said to have taught the technique of “just sitting” (SHIKAN TAZA), through which the mind would become stabilized and concentrated in a state of full clarity and alertness, free from any specific content. During the Tokugawa period, the Sōtō school developed into one of the largest Buddhist sects in Japan through the mandatory parish system (DANKA SEIDO), in which every household was required to register as a member of a local Buddhist temple. By the middle of the eighteenth century, there were more than 17,500 Sōtō temples across the country. The Ōbakushū was founded by the émigré Chinese CHAN master YINYUAN LONGXI (J. Ingen Ryūki; 1592–1673), who traveled to Japan in 1654/1655 to escape the succession wars and political turmoil that had accompanied the fall of the Ming dynasty. The Ōbaku school introduced exotic contemporary Chinese customs and monastic practices to the Japanese Zen Buddhism of the time. Although it remained much smaller than the Rinzai and Sōtō Zen traditions, the presence of the Ōbaku school compelled the monks of its two larger rivals to reevaluate their own practices and to initiate a series of important reform movements within their respective traditions (see IN’IN EKISHI). In the modern era, largely through the efforts of such towering intellectual figures as DAISETZ TEITARO SUZUKI (1870–1966), NISHIDA KITARŌ (1870–1945), and NISHITANI KEIJI (1900–1991), the term Zen has also come to connote a “pure experience” (junsui keiken) that transcends language and thought, which is sometimes argued to be the unique property of the Japanese people and their culture (cf. KYOTO SCHOOL). The cavalier way in which the term Zen is now deployed in generic Western writings (e.g., the myriad “Zen in the Art of” books) often has little to do with the traditional perspectives of the Zen tradition found in either Japan or the rest of East Asia. As in the case of Chan, in more common parlance, Zen can also denote the particular teaching style of a Zen master and is often expressed as “so-and-so’s Zen.” See also entries on the SŌTŌSHŪ, RINZAISHŪ, and ŌBAKUSHŪ and on specific Japanese Zen masters and monasteries.

zendō. (禪堂). In Japanese, “meditation hall.” See SENGTANG.

Zenkōji. (善光寺). In Japanese, “Monastery of the Radiance of Goodness”; located in modern-day Nagano. According to the Zenkōji engi, the monastery was built at the beginning of the seventh century by a certain Honda Yoshimitsu to enshrine a famous Amida (AMITĀBHA) triad. In the ancient Indian kingdom of VAIŚĀLĪ, a merchant by the name of Somachattra is said to have warded off epidemic demons and cured his daughter by invoking the name of the buddha Amitābha ten times. Somachattra was so moved by the appearance of Amitābha and his two attendants AVALOKITEŚVARA and MAHĀSTHĀMAPRĀPTA in the sky that he asked the Buddha for an icon to be made in their likeness. The triad was then forged with special gold from the dragon king’s palace and worshipped as a living manifestation of Amitābha and his attendants. Somachattra was later reborn as King Sŏng (r. 523–553) of the Korean kingdom of Paekche. The triad first traveled to Paekche to aid King Sŏng, after which it was taken to Japan. Honda Yoshimitsu is said to have discovered the triad in the Naniwa Canal and enshrined it in his house, which was later transformed into a magnificent buddha hall by Empress Kōgyoku (r. 642–645). With support from the Hōjō bakufu, a Zenkōji cult proliferated especially during the Kamakura period and onwards, and numerous replicas of the “original” (Shinano) Zenkōji triad were made and enshrined in Shin (“New”) Zenkōji temples. For centuries, the (Shinano) Zenkōji in Nagano remained under the control of another powerful TENDAISHŪ monastery known as MIIDERA. Zenkōji was devastated by fire in 1179, but legendary accounts testify to the miraculous escape of the “original” triad, which now remains as a secret buddha (HIBUTSU) image largely unavailable for public viewing. After the Japanese monk IPPEN’s visit to Zenkōji, several Shin Zenkōji temples also came to be associated with his tradition, the JISHŪ.

Zenrin kushū. (禪林句集). In Japanese, “Phrase Collection of the ZEN Grove”; a lengthy collection of more than four thousand Zen phrases—specifically capping phrases (JAKUGO) or appended phrases (AGYO)—culled from Buddhist SŪTRAs, discourse records (YULU), kōan collections (see C. GONG’AN), and various Chinese belletristic classics. The collection was edited by a certain Ijūshi in 1688. Ijūshi’s collection is based on a shorter phrase book entitled the Kuzōshi, compiled by the Zen master Tōyō Eichō (1428–1504) of the MYŌSHINJI lineage of the RINZAISHŪ. Beginning with single-character phrases, the Zen phrases in the Zenrin kushū are sequentially organized according to their number of Sinographs. The Zenrin kushū is one of the most commonly used collections in Japanese kōan training today.

Zenrin shōkisen. (禪林象器箋). In Japanese, “A Composition on the Images and Utensils of the Zen Grove”; compiled by the ZEN historian MUJAKU DŌCHŪ in the RINZAISHŪ; a comprehensive catalogue of regulations, events, utensils, and accoutrements used by the Zen (C. CHAN) tradition. The preface was prepared by Mujaku in 1741. More than just a simple catalogue, Mujaku’s Zenrin shōkisen also meticulously notes the possible origin and history of each catalogued item and also expounds upon the significance of its implementation during his day, making it an invaluable tool for the study of Zen in practice. His research is based on an exhaustive list of sources (a total of 488 selections) beginning with sūtras and commentaries to Chinese and Japanese classics, lamplight histories (see CHUANDENG LU), and poetry. A handwritten copy of the text is currently housed at MYŌSHINJI in Kyōto.

Zenshū. (J) (禪宗). In Japanese, the school, lineage, or tradition of CHAN. See ZEN.

zengshangding xue 增上定學. See ADHISAMĀDHIŚIKṢĀ

zengshangguo 增上果. See ADHIPATIPHALA

zengshanghui xue 增上慧學. See ADHIPRAJÑĀŚIKṢĀ

--- QUOTES [210 / 210 - 500 / 20509] (in Dictionaries, in Quotes, in Chapters)

KEYS (10k)

   34 Dogen Zenji
   18 Taigu Ryokan
   17 Bodhidharma
   14 Shunryu Suzuki
   14 Santoka Taneda
   12 Zen Proverb
   8 Matsuo Basho
   6 Hakuin Ekaku
   5 Taigen Dan Leighton
   5 Kodo Sawaki
   4 Saigyo
   4 Huang Po
   3 Yoshida Kenko
   3 The Mother
   3 Taisen Deshimaru
   3 Sri Aurobindo
   3 Joseph Weizenbaum
   3 Izumi Shikibu
   2 Zen proverb
   2 Tom Butler-Bowdon
   2 Proverb
   2 Nyogen Senzaki
   2 George Carlin
   2 Arthur C Clarke
   1 Zen Koan
   1 Tōyō Eichō
   1 Swami Vivekananda
   1 Socrates
   1 Shinkichi Takahashi
   1 Saisei Muro
   1 Robert M. Pirsig
   1 Richard P Feynman
   1 Ray Bradbury
   1 Plato
   1 OReilly Linux System Programming
   1 Nozawa Boncho
   1 Mugai Nyodai
   1 Mihaly Csikszentmihalyi
   1 Matsuo basho
   1 Manly P Hall
   1 Ludwig Boltzmann
   1 Lewis Carroll
   1 Ken Wilber
   1 Ken Wilber?
   1 Joseph Campbell
   1 JohnyTex
   1 Johann Wolfgang von Goethe
   1 Jason Bowman
   1 James S A Corey
   1 James Austin
   1 Ikkyu
   1 Howard Gardner
   1 H G Wells
   1 Franz Kafka
   1 Franklin D Roosevelt
   1 Enomoto Seifu Jo
   1 D T Suzuki
   1 Dogen Zenji?
   1 Benjamin Franklin
   1 Allen Ginsberg
   1 Aleister Crowley


   39 Jonathan Franzen
   34 Arnold Schwarzenegger
   30 Zen proverb
   21 John Katzenbach
   15 Jentezen Franklin
   13 Anonymous
   12 Mihaly Csikszentmihalyi
   11 Jeff Zentner
   6 Shinzen Young
   6 David Zinczenko
   5 Mehmet Murat ildan
   4 Zen Cho
   4 Shunryu Suzuki
   4 Robert Zend
   4 Khaled Hosseini
   4 Frederick Lenz
   4 D T Suzuki
   4 Bah u ll h
   3 Zeno of Citium
   3 Tara Janzen
   3 Jeffrey Katzenberg
   3 Dogen Zenji
   3 Albert Szent Gyorgyi
   2 Timothy Ferriss
   2 Tahereh Mafi
   2 Steve Brezenoff
   2 Socrates
   2 Reginald Horace Blyth
   2 Ralph Nader
   2 Nicolaus Zinzendorf
   2 Natalie Goldberg
   2 Molly Wizenberg
   2 Markus Zusak
   2 Karen Maezen Miller
   2 Johann Wolfgang von Goethe
   2 Jack Kornfield
   2 Ian McDonald
   2 H G Wells
   2 Franz Kafka
   2 Alexander Herzen
   2 Alan W Watts
   2 Abel Korzeniowski

1:this too shall pass ~ Proverb,
2:Let go, or be dragged. ~ Zen proverb,
3:Wisdom is seeking wisdom. ~ Dogen Zenji,
4:It's too late to be ready. ~ Dogen Zenji,
5:A garden is never finished. ~ Shunryu Suzuki,
6:Do not be amazed by the true dragon. ~ Dogen Zenji,
7:Time is three eyes and eight elbows. ~ Dogen Zenji,
8:You exist as an idea in your mind. ~ Shunryu Suzuki,
9:A flute with no holes is not a flute. ~ Matsuo Basho,
10:Go beyond language. Go beyond thought. ~ Bodhidharma,
11:Not Engaging in Ignorance is Wisdom. ~ Bodhidharma,
12:Practice and enlightenment are not two. ~ Dogen Zenji,
13:Water which is too pure, has no fish. ~ Zen Proverb,
14:Forgetting oneself is opening oneself. ~ Dogen Zenji,
15:Nothing in the entire universe is hidden. ~ Dogen Zenji,
16:We must always be disturbed by the truth. ~ Dogen Zenji,
17:What was never lost, can never be found. ~ Zen Proverb,
18:You don't seek the way. The way seeks you. ~ Kodo Sawaki,
19:Freeing oneself from words is liberation. ~ Bodhidharma,
20:Drinking tea, I tasted seven seas. ~ Shinkichi Takahashi,
21:No snowflake ever falls in the wrong place. ~ Zen Proverb,
22:What is reality? An icicle forming in fire. ~ Dogen Zenji,
23:Better to see the face than to hear the name. ~ Zen Proverb,
24:Reality has no inside, outside, or middle part. ~ Bodhidharma,
25:A zen master's life is one continuous mistake. ~ Dogen Zenji,
26:If your mind is pure, all buddha-lands are pure. ~ Bodhidharma,
27:It's drizzling. Here I am, still alive. ~ Santoka Taneda,
28:When you can do nothing,what can you do? ~ Zen proverb,
29:If you forget yourself, you become the universe. ~ Hakuin Ekaku,
30:Never forget the lonely taste of the white dew. ~ Matsuo Basho,
31:All know the Way, but few actually walk it. ~ Bodhidharma,
32:Nothing is exactly as it seems nor is it otherwise. ~ Zen Proverb,
33:on the waterthe reflectionof a wanderer ~ Santoka Taneda,
34:When you reach the top of the mountain, keep climbing. ~ Zen Koan,
35:Year after year/On the monkey's face/A monkey's mask ~ Matsuo Basho,
36:Do not view mountains from the scale of human thought. ~ Dogen Zenji,
37:Regardless of what we do, our karma has no hold on us. ~ Bodhidharma,
38:The sound of the rain-drops also Has grown older. ~ Santoka Taneda,
39:Time is not a line, but a series of now-points. ~ Taisen Deshimaru,
40:Consider that nirvana is itself no other than our life. ~ Dogen Zenji,
41:How I long to see among dawn flowers, the face of God. ~ Matsuo Basho,
42:Since it is all too clear, it takes time to grasp it. ~ Zen Proverb,
43:Sometimes, simply by sitting, the soul collects wisdom. ~ Zen Proverb,
44:there is nothing else I can do;I walk on and on ~ Santoka Taneda,
45:Better to sit all night than to go to bed with a dragon. ~ Zen Proverb,
46:Wet with morning dewI go in the direction I want ~ Santoka Taneda,
47:pickingthe nameless flowerI offer it to buddha ~ Santoka Taneda,
48:At the ancient pond the frog plunges into the sound of water ~ Matsuo Basho,
49:I am not an Athenian, nor a Greek, but a citizen of the world. ~ Socrates,
50:I have no home :::I have no home autumn deepens ~ Santoka Taneda,
51:Emptiness is in fact the reservoir of infinite possibilities. ~ D T Suzuki,
52:sleeping on a soft futonI dream of my native village ~ Santoka Taneda,
53:today again,soaking wetI walk on an unknown road ~ Santoka Taneda,
54:Every man possesses the Buddha-nature. Do not demean yourselves. ~ Dogen Zenji,
55:Last year, a foolish monk; This year, no change! ~ Taigu Ryokan, 1758-1831 ,
56:Emptiness is bound to bloom, like hundreds of grasses blossoming. ~ Dogen Zenji,
57:Stillness - out of the rain, a butterfly roams into my room. ~ Enomoto Seifu Jo,
58:Today is the eighth day of the month, tomorrow is the thirteenth. ~ Zen Proverb,
59:The true state of things is not to be found in one direction alone. ~ Dogen Zenji?,
60:In the mundane, nothing is sacred. In sacredness, nothing is mundane. ~ Dogen Zenji,
61:I'm a wandererso, let that be my name -the first winter rain. ~ Matsuo basho,
62:Should you desire the great tranquility prepare to sweat white beads. ~ Hakuin Ekaku,
63:If we seek the Buddha outside the mind, the Buddha changes into a devil. ~ Dogen Zenji,
64:In contemplation, one's mind should be stable and unmoving, like a wall. ~ Bodhidharma,
65:You should realize that everything you see is like a dream or illusion. ~ Bodhidharma,
66:Where there's a will there's a way To him that will, ways are not wanting ~ Proverb,
67:I am very discouraged. What should I do? Master says, 'encourage others.' ~ Zen Proverb,
68:This dew-like life will fade away; avoid involvement in superfluous things. ~ Dogen Zenji,
69:Although, the cricket's song has no words, still, it sounds like sorrow. ~ Izumi Shikibu,
70:Daily torn and tatteredturning to shredsmy robe for travelling ~ Santoka Taneda,
71:Prefer to be defeated in the presence of the wise than to excel among fools. ~ Dogen Zenji,
72:It is the first responsibility of every citizen to question authority. ~ Benjamin Franklin,
73:Milky Way :::the milky way at midnight a drunkard dances ~ Santoka Taneda,
74:The temple bell stops but I still hear the sound coming out of the flowers. ~ Matsuo Basho,
75:The whole moon and the entire sky are reflected in one dewdrop on the grass. ~ Dogen Zenji,
76:Faith that is allergic to questioning is just fundamentalist blind dogma. ~ Taigen Dan Leighton,
77:Preparing food is not just about yourself and others. It's about everything! ~ Shunryu Suzuki,
78:When you understand one thing through and through, you understand everything. ~ Shunryu Suzuki,
79:One description of faith involves letting go of our resistance to receiving. ~ Taigen Dan Leighton,
80:No matter how many years you sit doing zazen, you will never become anything special. ~ Kodo Sawaki,
81:Blake encourages us to fully engage our imagination in questioning of reality. ~ Taigen Dan Leighton,
82:In the stream Rushing past To the dusty world, My fleeting form Casts no reflection. ~ Dogen Zenji,
83:Real practice has no purpose or direction, so it can include everything that comes. ~ Shunryu Suzuki,
84:Sitting quietly, doing nothing, Spring comes and grass grows by itself. ~ Tōyō Eichō, Zenrin Kushû ,
85:When the restrictions you have do not limit you, this is what we mean by practice. ~ Shunryu Suzuki,
86:Do not doubt that mountains walk simply because they may not appear to walk like humans. ~ Dogen Zenji,
87:Ah, the nightingale!!There were many people thereBut not one of them heard it. ~ Taigu Ryokan,
88:Real poetry is to lead a beautiful life.To live poetry is better than to write it. ~ Matsuo Basho,
89:When one transcends right and wrong, he is truly right. ~ Bodhidharma,
90:Architecture is frozen music. ~ Johann Wolfgang von Goethe,
91:You must stay drunk on writing so reality cannot destroy you. ~ Ray Bradbury, Zen in the Art of Writing ,
92:The color of the mountains is Buddha's body; the sound of running water is his great speech. ~ Dogen Zenji,
93:Contemplation within activity is a million times better than contemplation within stillness. ~ Hakuin Ekaku,
94:If you cannot find the truth right where you are, where else do you expect to find it? ~ Dogen Zenji,
95:Each question is three thousand questions, and a good question provides more questions. ~ Taigen Dan Leighton,
96:If you are unable to find the truth right where you are, where else do you expect to find it? ~ Dogen Zenji,
97:The universe and I are of the same root. The myriad things and I are one body. That is zazen. ~ Kodo Sawaki,
98:Although we say mountains belong to the country, actually, they belong to those that love them." ~ Dogen Zenji,
99:At the bottom of great doubt lies great awakening. If you doubt fully, you will awaken fully. ~ Hakuin Ekaku,
100:But deluded people don't realize that their own mind is the Buddha. They keep searching outside. ~ Bodhidharma,
101:Many paths lead from the foot of the mountain,but at the peak we all gaze at the single bright moon. ~ Ikkyu,
102:Buddha means awareness, the awareness of body and mind that prevents evil from arising in either. ~ Bodhidharma,
103:It is a fine thing when a man who thoroughly understands a subject is unwilling to open his mouth. ~ Yoshida Kenko,
104:Love bears all things, believes all things, hopes all things, endures all things. ~ , 1 Corinthians 13:7,
105:If I tell you something, you will stick to it and limit your own capacity to find out for yourself. ~ Shunryu Suzuki,
106:If you understand, things are just as they are. If you do not understand, things are just as they are. ~ Zen Proverb,
107:Working with plants, trees, fences and walls, if they practice sincerely they will attain enlightenment. ~ Dogen Zenji,
108:The foolish reject what they see, not what they think; the wise reject what they think, not what they see. ~ Huang Po,
109:To study the self is to forget the self. To forget the self is to be enlightened by the ten thousand things. ~ Dogen Zenji,
110:Statistical thinking will one day be as necessary for efficient citizenship as the ability to read and write. ~ H G Wells,
111:Be mindful of the passing of time, and engage yourself in zazen as though you are saving your head from fire. ~ Dogen Zenji,
112:Once you stop clinging and let things be, you'll be free, even of birth and death. You'll transform everything. ~ Bodhidharma,
113:feel of the needlewhen at lastyou get the thread through ityatto ito ga tōtta hari no kanshoku ~ Santoka Taneda,
114:slapping at the fliesslapping at the mosquitoesslapping at myself ~ Santoka Taneda, Mountain Tasting: Zen Haiku 351,
115: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,
116:Not thinking about anything is Zen. Once you know this, walking, sitting, or lying down, everything you do is Zen. ~ Bodhidharma,
117:When you look forward into time, it seems like forever. When you look back, it appears time has passed in a flash. ~ Zen Proverb,
118:When you do something, you should burn yourself up completely, like a good bonfire, leaving no trace of yourself. ~ Shunryu Suzuki,
119:Although the wind blows terribly here, the moonlight also leaks between the roof planks of this ruined house. ~ Izumi Shikibu,
120:The one close to me now,even my own body-these toowill soon become clouds,floating in different directions. ~ Izumi Shikibu,
121:It might be true that it is "quality time" that counts, but after a certain point quantity has a bearing on quality. ~ Mihaly Csikszentmihalyi,
122: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,
123: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,
124:Dreams :::in this dream world we doze and talk of dreams -- dream, dream on, as much as you wish ~ Taigu Ryokan,
125: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 ,
126:Teishin :::"When, when?" I sighed.The one I longed forHas finally come;With her now,I have all that I need. ~ Taigu Ryokan,
127:The Three Thousand Worldsthat step forwardwith the light snow,and the light snow that fallsin those Three Thousand Worlds ~ Taigu Ryokan,
128: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,
129:Imps with wry limbs and carved beast visages,Sprite-prompters goblin-wizened or faery-small, ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
130: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,
131: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,
132:Like The Little Stream ::: Like the little stream Making its way Through the mossy crevices I, too, quietly Turn clear and transparent. ~ Taigu Ryokan,
133: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,
134:Born into the womb ::: Born into the womb of a HIPPU (a woman in a very low social position who is considered stupid and worthless) on a summer's day. ~ Saisei Muro,
135: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,
136: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,
137: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,
138: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,
139: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,
140:How wonderful ::: How wonderful, that Her heart Should show me kindness; And of all the numberless folk, Grief should not touch me. ~ Saigyo,
141: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,
142:limitations gone ::: limitations gone since my mind fixed on the moon clarity and serenity make something for which there's no end in sight ~ Saigyo,
143:Well do I know myself ::: Well do I know myself, so Your coldness I did not think to blame, yet My bitterness has Soaked my sleeves, it seems ~ Saigyo,
144:Love ::: Love. So many different ways to have been in love. The maidservants Trying to take a peep Knock down the screen! ~ Nozawa Boncho,
145: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 ,
146: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,
147: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. ~ ,
148: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,
149: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,
150:If something great awakes, too frail his pitchTo reveal its zenith tension of delight,His thought to eternise its ephemeral soar, ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
151:Not Stopping To Mark The Trail ::: Not stopping to mark the trail, let me push even deeper into the mountain! Perhaps there's a place where bad news can never reach me! ~ Saigyo,
152:There are hardly half a dozen writers in England today who have not sold out to the enemy. Even when their good work has been a success, Mammon grips them and whispers: More money for more work. ~ Aleister Crowley,
153:He who is only an athlete is too crude, too vulgar, too much a savage. He who is a scholar only is too soft, to effeminate. The ideal citizen is the scholar athlete, the man of thought and the man of action. ~ Plato,
154: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,
155: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 ,
156: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,
157:The computer programmer is a creator of universes for which he alone is responsible. Universes of virtually unlimited complexity can be created in the form of computer programs. ~ Joseph Weizenbaum, Computer Power and Human Reason ,
158:S = k log WThe formula for entropy of a system. Boltzmann committed suicide after failing to convince contemporary scientists of the validity of the formula. Grave in the Zentralfriedhof, Vienna. ~ Ludwig Boltzmann, Epitaph ,
159: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,
160: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,
161: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,
162: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,
163: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,
164:220. 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,
165: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,
166:Man’s house of life holds not the gods alone:There are occult Shadows, there are tenebrous Powers,Inhabitants of life’s ominous nether rooms,A shadowy world’s stupendous denizens. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
167: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,
168:170. 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,
169: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,
170:Even if, in our spiritual practice, it appears we are trying to attain enlightenment, we are actually only expressing it. If we take up Zazen, for instance, then deep within we are doing so not to become Buddhas but to behave like the Buddhas we already are ~ Ken Wilber, No Boundary Pg 145,
171: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,
172: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,
173:But at bottom, no matter how it may be disguised by technological jardon, the question is whether or not every aspect of human thought is reducible to a logical formalism, or, to put it into the modern, idiom, whether or not human thought is entirely computable. ~ Joseph Weizenbaum, Computer Power and Human Reason ,
174: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,
175: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,
176: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,
177:The Buddha, the Godhead, resides quite as comfortably in the circuits of a digital computer or the gears of a cycle transmission as he does at the top of the mountain, or in the petals of a flower. To think otherwise is to demean the Buddha - which is to demean oneself. ~ Robert M. Pirsig, Zen and the Art of Motorcycle Maintenance: An Inquiry Into Values ,
178: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,
179: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 ,
180:Having become a citizen of two worlds, the individual must act accordingly. There can be no backsliding, because the individual must reach a state of certainty before this enlightenment is given that makes it utterly and completely impossible to backslide. He cannot 'get it' and then fail and turn from it. If he turns from it, it means he never had it. If he fails, he fails himself. He cannot fail the infinite. ~ Manly P Hall,
181:Neither numbers nor powers nor wealth nor learning nor eloquence nor anything else will prevail, but purity, living the life, in one word, anubhuti, realisation. Let there be a dozen such lion-souls in each country, lions who have broken their own bonds, who have touched the Infinite, whose whole soul is gone to Brahman, who care neither for wealth nor power nor fame, and these will be enough to shake the world. ~ Swami Vivekananda,
182:But when you're in front of an audience and you make them laugh at a new idea, you're guiding the whole being for the moment. No one is ever more him/herself than when they really laugh. Their defenses are down. It's very Zen-like, that moment. They are completely open, completely themselves when that message hits the brain and the laugh begins. That's when new ideas can be implanted. If a new idea slips in at that moment, it has a chance to grow. ~ George Carlin,
183:In this nation I see tens of millions of its citizens, a substantial part of its whole population, who at this very moment are denied the greater part of what the very lowest standards of today call the necessities of life. I see one third of a nation ill-housed, ill-clad, ill-nourished. The test of our progress is not whether we add more to the abundance of those who have much, it is whether we provide enough for those who have too little. ~ Franklin D Roosevelt,
184: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,
185:The salvation of the world depends only on the individual whose world it is. At least, every individual must act as if the whole future of the world, of humanity itself, depends on him. Anything less is a shirking of responsibility and is itself a dehumanizing force, for anything less encourages the individual to look upon himself as a mere actor in a drama written by anonymous agents, as less than a whole person, and that is the beginning of passivity and aimlessness. ~ Joseph Weizenbaum,
186:No government has the right to decide on the truth of scientific principles, nor to prescribe in any way the character of the questions investigated. Neither may a government determine the aesthetic value of artistic creations, nor limit the forms of literacy or artistic expression. Nor should it pronounce on the validity of economic, historic, religious, or philosophical doctrines. Instead it has a duty to its citizens to maintain the freedom, to let those citizens contribute to the further adventure and the development of the human race. ~ Richard P Feynman,
187:I think we ought to read only the kind of books that wound or stab us. If the book we're reading doesn't wake us up with a blow to the head, what are we reading for? So that it will make us happy, as you write? Good Lord, we would be happy precisely if we had no books, and the kind of books that make us happy are the kind we could write ourselves if we had to. But we need books that affect us like a disaster, that grieve us deeply, like the death of someone we loved more than ourselves, like being banished into forests far from everyone, like a suicide. A book must be the axe for the frozen sea within us. That is my belief. ~ Franz Kafka,
188: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,
189:Don't confuse having no violence in your heart with having no violence in the real world, if required. Your duty may or may not include violence, but let us not forget that there are indeed occasions where violence ends violence or, I should say, reflecting the messiness and microscopically incremental nature of Eros: there are occasions where violence replaces a grosser violence with a subtler violence, a lesser devil on the way to a vaguely greater good. The Zen-inspired code of the Samurai warrior is still as good a guide as any: the best fight is not to fight; the real sword is no sword-but if you think that means a Samurai warrior never used his sword, you are tad naive, I fear. ~ Ken Wilber?,
190: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,
191: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,
192:7. The Meeting with the Goddess:The ultimate adventure, when all the barriers and ogres have been overcome, is commonly represented as a mystical marriage of the triumphant hero-soul with the Queen Goddess of the World. This is the crisis at the nadir, the zenith, or at the uttermost edge of the earth, at the central point of the cosmos, in the tabernacle of the temple, or within the darkness of the deepest chamber of the heart. The meeting with the goddess (who is incarnate in every woman) is the final test of the talent of the hero to win the boon of love (charity: amor fati), which is life itself enjoyed as the encasement of eternity. And when the adventurer, in this context, is not a youth but a maid, she is the one who, by her qualities, her beauty, or her yearning, is fit to become the consort of an immortal. Then the heavenly husband descends to her and conducts her to his bed-whether she will or not. And if she has shunned him, the scales fall from her eyes; if she has sought him, her desire finds its peace. ~ Joseph Campbell,
193:Embracing a different vocabulary, Mihaly Csikszentmihalyi has described a highly sought-after affective state called the flow state or flow experience. In such intrinsically motivating experiences, which can occur in any domain of activity, people report themselves as fully engaged with and absorbed by the object of their attention. In one sense, those "in flow" are not conscious of the experience at the moment; on reflection, however, such people feel that they have been fully alive, totally realized, and involved in a "peak experience." Individuals who regularly engage in creative activities often report that they seek such states; the prospect of such "periods of flow" can be so intense that individuals will exert considerable practice and effort, and even tolerate physical or psychological pain, in pursuit thereof. Committed writers may claim that they hate the time spent chained to their desks, but the thought that they would not have the opportunity to attain occasional periods of flow while writing proves devastating. ~ Howard Gardner,
194: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 ,
195: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 ,
196:And now, out among the stars, evolution was driving toward new goals. The first explorers of Earth had long since come to the limits of flesh and blood; as soon as their machines were better than their bodies, it was time to move. First their brains, and then their thoughts alone, they transferred into shining new homes of metal and of plastic.In these, they roamed among the stars. They no longer built spaceships. They were spaceships.But the age of the Machine-entities swiftly passed. In their ceaseless experimenting, they had learned to store knowledge in the structure of space itself, and to preserve their thoughts for eternity in frozen lattices of light. They could become creatures of radiation, free at last from the tyranny of matter.Into pure energy, therefore, they presently transformed themselves; and on a thousand worlds, the empty shells they had discarded twitched for a while in a mindless dance of death, then crumbled into rust.Now they were lords of the galaxy, and beyond the reach of time. They could rove at will among the stars, and sink like a subtle mist through the very interstices of space. But despite their godlike powers, they had not wholly forgotten their origin, in the warm slime of a vanished sea.And they still watched over the experiments their ancestors had started, so long ago. ~ Arthur C Clarke, Jason Bowman, ,
198:At first, needing the companionship of the human voice, he had listened to classical plays especially the works of Shaw, Ibsen, and Shakespeare - or poetry readings from Discovery's enormous library of recorded sounds. The problems they dealt with, however, seemed so remote, or so easily resolved with a little common sense, that after a while he lost patience with them.So he switched to opera - usually in Italian or German, so that he was not distracted even by the minimal intellectual content that most operas contained. This phase lasted for two weeks before he realized that the sound of all these superbly trained voices was only exacerbating his loneliness. But what finally ended this cycle was Verdi's Requiem Mass, which he had never heard performed on Earth. The "Dies Irae," roaring with ominous appropriateness through the empty ship, left him completely shattered; and when the trumpets of Doomsday echoed from the heavens, he could endure no more.Thereafter, he played only instrumental music. He started with the romantic composers, but shed them one by one as their emotional outpourings became too oppressive. Sibelius, Tchaikovsky, Berlioz, lasted a few weeks, Beethoven rather longer. He finally found peace, as so many others had done, in the abstract architecture of Bach, occasionally ornamented with Mozart. And so Discovery drove on toward Saturn, as often as not pulsating with the cool music of the harpsichord, the frozen thoughts of a brain that had been dust for twice a hundred years. ~ Arthur C Clarke, JohnyTex, it worth my time to learn linux while learning ,
200:Are there no false visions?There are what in appearance are false visions. There are, for instance, hundreds or thousands of people who say that they have seen the Christ. Of that number those who have actually seen Him are perhaps less than a dozen, and even with them there is much to say about what they have seen. What the others saw may be an emanation; or it may be a thought or even an image remembered by the mind. There are, too, those who are strong believers in the Christ and have had a vision of some Force or Being or some remembered image that is very luminous and makes upon them a strong impression. They have seen something which they feel belongs to another world, to a supernatural order, and it has created in them an emotion of fear, awe or joy; and as they believe in the Christ, they can think of nothing else and say it is He. But the same vision or experience if it comes to one who believes in the Hindu, the Mohammedan or some other religion, will take a different name and form. The thing seen or experienced may be fundamentally the same, but it is formulated differently according to the different make-up of the apprehending mind. It is only those that can go beyond beliefs and faiths and myths and traditions who are able to say what it really is; but these are few, very few. You must be free from every mental construction, you must divest yourself of all that is merely local or temporal, before you can know what you have seen. Spiritual experience means the contact with the Divine in oneself (or without, which comes to the same thing in that domain). And it is an experience identical everywhere in all countries, among all peoples and even in all ages. If you meet the Divine, you meet it always and everywhere in the same way. Difference comes in because between the experience and its formulation there is almost an abyss. Directly you have spiritual experience, which takes place always in the inner consciousness, it is translated into your external consciousness and defined there in one way or another according to your education, your faith, your mental predisposition. There is only one truth, one reality; but the forms through which it may be expressed are many. 21 April 1929 ~ The Mother, Questions And Answers 1929-1931 ,
201:Self-Abuse by Drugs Not a drop of alcohol is to be brought into this temple. Master Bassui (1327-1387)1 (His dying instructions: first rule) In swinging between liberal tolerance one moment and outraged repression the next, modern societies seem chronically incapable of reaching consistent attitudes about drugs. Stephen Batchelor2 Drugs won't show you the truth. Drugs will only show you what it's like to be on drugs. Brad Warner3 Implicit in the authentic Buddhist Path is sila. It is the time-honored practice of exercising sensible restraints [Z:73-74]. Sila's ethical guidelines provide the bedrock foundation for one's personal behavior in daily life. At the core of every religion are some self-disciplined renunciations corresponding to sila. Yet, a profound irony has been reshaping the human condition in most cultures during the last half century. It dates from the years when psychoactive drugs became readily available. During this era, many naturally curious persons could try psychedelic short-cuts and experience the way their consciousness might seem to ''expand.'' A fortunate few of these experimenters would become motivated to follow the nondrug meditative route when they pursued various spiritual paths. One fact is often overlooked. Meditation itself has many mind-expanding, psychedelic properties [Z:418-426]. These meditative experiences can also stimulate a drug-free spiritual quest. Meanwhile, we live in a drug culture. It is increasingly a drugged culture, for which overprescribing physicians must shoulder part of the blame. Do drugs have any place along the spiritual path? This issue will always be hotly debated.4 In Zen, the central issue is not whether each spiritual aspirant has the ''right'' to exercise their own curiosity, or the ''right'' to experiment on their own brains in the name of freedom of religion. It is a free country. Drugs are out there. The real questions are:  Can you exercise the requisite self-discipline to follow the Zen Buddhist Path?  Do you already have enough common sense to ask that seemingly naive question, ''What would Buddha do?'' (WWBD). ~ James Austin, Zen-Brain Reflections _Reviewing_Recent_Developments_in_Meditation_and_States_of_Consciousness,
202:Daemons A daemon is a process that runs in the background, not connecting to any controlling terminal. Daemons are normally started at boot time, are run as root or some other special user (such as apache or postfix), and handle system-level tasks. As a convention, the name of a daemon often ends in d (as in crond and sshd), but this is not required, or even universal. The name derives from Maxwell's demon, an 1867 thought experiment by the physicist James Maxwell. Daemons are also supernatural beings in Greek mythology, existing somewhere between humans and the gods and gifted with powers and divine knowledge. Unlike the demons of Judeo-Christian lore, the Greek daemon need not be evil. Indeed, the daemons of mythology tended to be aides to the gods, performing tasks that the denizens of Mount Olympus found themselves unwilling to do-much as Unix daemons perform tasks that foreground users would rather avoid. A daemon has two general requirements: it must run as a child of init, and it must not be connected to a terminal. In general, a program performs the following steps to become a daemon: 1. Call fork( ). This creates a new process, which will become the daemon. 2. In the parent, call exit( ). This ensures that the original parent (the daemon's grandparent) is satisfied that its child terminated, that the daemon's parent is no longer running, and that the daemon is not a process group leader. This last point is a requirement for the successful completion of the next step. 3. Call setsid( ), giving the daemon a new process group and session, both of which have it as leader. This also ensures that the process has no associated controlling terminal (as the process just created a new session, and will not assign one). 4. Change the working directory to the root directory via chdir( ). This is done because the inherited working directory can be anywhere on the filesystem. Daemons tend to run for the duration of the system's uptime, and you don't want to keep some random directory open, and thus prevent an administrator from unmounting the filesystem containing that directory. 5. Close all file descriptors. You do not want to inherit open file descriptors, and, unaware, hold them open. 6. Open file descriptors 0, 1, and 2 (standard in, standard out, and standard error) and redirect them to /dev/null. Following these rules, here is a program that daemonizes itself: ~ OReilly Linux System Programming,
203:reading ::: 50 Spiritual Classics: List of Books Covered: Muhammad Asad - The Road To Mecca (1954) St Augustine - Confessions (400) Richard Bach - Jonathan Livingston Seagull (1970) Black Elk Black - Elk Speaks (1932) Richard Maurice Bucke - Cosmic Consciousness (1901) Fritjof Capra - The Tao of Physics (1976) Carlos Castaneda - Journey to Ixtlan (1972) GK Chesterton - St Francis of Assisi (1922) Pema Chodron - The Places That Scare You (2001) Chuang Tzu - The Book of Chuang Tzu (4th century BCE) Ram Dass - Be Here Now (1971) Epictetus - Enchiridion (1st century) Mohandas Gandhi - An Autobiography: The Story of My Experiments With Truth (1927) Al-Ghazzali - The Alchemy of Happiness (1097) Kahlil Gibran - The Prophet (1923) GI Gurdjieff - Meetings With Remarkable Men (1960) Dag Hammarskjold - Markings (1963) Abraham Joshua Heschel - The Sabbath (1951) Hermann Hesse - Siddartha (1922) Aldous Huxley - The Doors of Perception (1954) William James - The Varieties of Religious Experience (1902) Carl Gustav Jung - Memories, Dreams, Reflections (1955) Margery Kempe - The Book of Margery Kempe (1436) J Krishnamurti - Think On These Things (1964) CS Lewis - The Screwtape Letters (1942) Malcolm X - The Autobiography of Malcolm X (1964) Daniel C Matt - The Essential Kabbalah (1994) Dan Millman - The Way of the Peaceful Warrior (1989) W Somerset Maugham - The Razor's Edge (1944) Thich Nhat Hanh - The Miracle of Mindfulness (1975) Michael Newton - Journey of Souls (1994) John O'Donohue - Anam Cara: A Book of Celtic Wisdom (1998) Robert M Pirsig - Zen and the Art of Motorcycle Maintenance (1974) James Redfield - The Celestine Prophecy (1994) Miguel Ruiz - The Four Agreements (1997) Helen Schucman & William Thetford - A Course in Miracles (1976) Idries Shah - The Way of the Sufi (1968) Starhawk - The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess (1979) Shunryu Suzuki - Zen Mind, Beginner's Mind (1970) Emanuel Swedenborg - Heaven and Hell (1758) Teresa of Avila - Interior Castle (1570) Mother Teresa - A Simple Path (1994) Eckhart Tolle - The Power of Now (1998) Chogyam Trungpa - Cutting Through Spiritual Materialism (1973) Neale Donald Walsch - Conversations With God (1998) Rick Warren - The Purpose-Driven Life (2002) Simone Weil - Waiting For God (1979) Ken Wilber - A Theory of Everything (2000) Paramahansa Yogananda - Autobiography of a Yogi (1974) Gary Zukav - The Seat of the Soul (1990) ~ Tom Butler-Bowdon, 50 Spirital Classics (2017 Edition) ,
204:How can one become conscious of Divine Love and an instrument of its expression? First, to become conscious of anything whatever, you must will it. And when I say "will it", I don't mean saying one day, "Oh! I would like it very much", then two days later completely forgetting it. To will it is a constant, sustained, concentrated aspiration, an almost exclusive occupation of the consciousness. This is the first step. There are many others: a very attentive observation, a very persistent analysis, a very keen discernment of what is pure in the movement and what is not. If you have an imaginative faculty, you may try to imagine and see if your imagination tallies with reality. There are people who believe that it is enough to wake up one day in a particular mood and say, "Ah! How I wish to be conscious of divine Love, how I wish to manifest divine Love...." Note, I don't know how many millions of times one feels within a little stirring up of human instinct and imagines that if one had at one's disposal divine Love, great things could be accomplished, and one says, "I am going to try and find divine Love and we shall see the result." This is the worst possible way. Because, before having even touched the very beginning of realisation you have spoilt the result. You must take up your search with a purity of aspiration and surrender which in themselves are already difficult to acquire. You must have worked much on yourself only to be ready to aspire to this Love. If you look at yourself very sincerely, very straight, you will see that as soon as you begin to think of Love it is always your little inner tumult which starts whirling. All that aspires in you wants certain vibrations. It is almost impossible, without being far advanced on the yogic path, to separate the vital essence, the vital vibration from your conception of Love. What I say is founded on an assiduous experience of human beings. Well, for you, in the state in which you are, as you are, if you had a contact with pure divine Love, it would seem to you colder than ice, or so far-off, so high that you would not be able to breathe; it would be like the mountain-top where you would feel frozen and find it difficult to breathe, so very far would it be from what you normally feel. Divine Love, if not clothed with a psychic or vital vibration, is difficult for a human being to perceive. One can have an impression of grace, of a grace which is something so far, so high, so pure, so impersonal that... yes, one can have the feeling of grace, but it is with difficulty that one feels Love. ~ The Mother, Questions And Answers 1950-1951 ,
205:reading ::: 50 Psychology Classics: List of Books Covered: Alfred Adler - Understanding Human Nature (1927) Gordon Allport - The Nature of Prejudice (1954) Albert Bandura - Self-Efficacy: The Exercise of Control (1997) Gavin Becker - The Gift of Fear (1997) Eric Berne - Games People Play (1964) Isabel Briggs Myers - Gifts Differing: Understanding Personality Type (1980) Louann Brizendine - The Female Brain (2006) David D Burns - Feeling Good: The New Mood Therapy (1980) Susan Cain - Quiet: The Power of Introverts in a World That Can't Stop Talking (2012) Robert Cialdini - Influence: The Psychology of Persuasion (1984) Mihaly Csikszentmihalyi - Creativity (1997) Carol Dweck - Mindset: The New Psychology of Success (2006) Albert Ellis & Robert Harper - (1961) A Guide To Rational Living(1961) Milton Erickson - My Voice Will Go With You (1982) by Sidney Rosen Eric Erikson - Young Man Luther (1958) Hans Eysenck - Dimensions of Personality (1947) Viktor Frankl - The Will to Meaning (1969) Anna Freud - The Ego and the Mechanisms of Defense (1936) Sigmund Freud - The Interpretation of Dreams (1901) Howard Gardner - Frames of Mind: The Theory of Multiple Intelligences (1983) Daniel Gilbert - Stumbling on Happiness (2006) Malcolm Gladwell - Blink: The Power of Thinking Without Thinking (2005) Daniel Goleman - Emotional Intelligence at Work (1998) John M Gottman - The Seven Principles For Making Marriage Work (1999) Temple Grandin - The Autistic Brain: Helping Different Kinds of Minds Succeed (2013) Harry Harlow - The Nature of Love (1958) Thomas A Harris - I'm OK - You're OK (1967) Eric Hoffer - The True Believer: Thoughts on the Nature of Mass Movements (1951) Karen Horney - Our Inner Conflicts (1945) William James - Principles of Psychology (1890) Carl Jung - The Archetypes and the Collective Unconscious (1953) Daniel Kahneman - Thinking, Fast and Slow (2011) Alfred Kinsey - Sexual Behavior in the Human Female (1953) RD Laing - The Divided Self (1959) Abraham Maslow - The Farther Reaches of Human Nature (1970) Stanley Milgram - Obedience To Authority (1974) Walter Mischel - The Marshmallow Test (2014) Leonard Mlodinow - Subliminal: How Your Unconscious Mind Rules Your Behavior (2012) IP Pavlov - Conditioned Reflexes (1927) Fritz Perls - Gestalt Therapy: Excitement and Growth in the Human Personality (1951) Jean Piaget - The Language and Thought of the Child (1966) Steven Pinker - The Blank Slate: The Modern Denial of Human Nature (2002) VS Ramachandran - Phantoms in the Brain (1998) Carl Rogers - On Becoming a Person (1961) Oliver Sacks - The Man Who Mistook His Wife for a Hat (1970) Barry Schwartz - The Paradox of Choice: Why More is Less (2004) Martin Seligman - Authentic Happiness (2002) BF Skinner - Beyond Freedom & Dignity (1953) Douglas Stone, Bruce Patton & Sheila Heen - Difficult Conversations (2000) William Styron - Darkness Visible (1990) ~ Tom Butler-Bowdon, 50 Psychology Classics ,
206:Sweet Mother, here it is written: "It is part of the foundation of Yoga to become conscious of the great complexity of our nature, see the different forces that move it and get over it a control of directing knowledge." Are these forces different for each person?Yes. The composition is completely different, otherwise everybody would be the same. There are not two beings with an identical combination; between the different parts of the being and the composition of these parts the proportion is different in each individual. There are people, primitive men, people like the yet undeveloped races or the degenerated ones whose combinations are fairly simple; they are still complicated, but comparatively simple. And there are people absolutely at the top of the human ladder, the e ́lite of humanity; their combinations become so complicated that a very special discernment is needed to find the relations between all these things.There are beings who carry in themselves thousands of different personalities, and then each one has its own rhythm and alternation, and there is a kind of combination; sometimes there are inner conflicts, and there is a play of activities which are rhythmic and with alternations of certain parts which come to the front and then go back and again come to the front. But when one takes all that, it makes such complicated combinations that some people truly find it difficult to understand what is going on in themselves; and yet these are the ones most capable of a complete, coordinated, conscious, organised action; but their organisation is infinitely more complicated than that of primitive or undeveloped men who have two or three impulses and four or five ideas, and who can arrange all this very easily in themselves and seem to be very co-ordinated and logical because there is not very much to organise. But there are people truly like a multitude, and so that gives them a plasticity, a fluidity of action and an extraordinary complexity of perception, and these people are capable of understanding a considerable number of things, as though they had at their disposal a veritable army which they move according to circumstance and need; and all this is inside them. So when these people, with the help of yoga, the discipline of yoga, succeed in centralising all these beings around the central light of the divine Presence, they become powerful entities, precisely because of their complexity. So long as this is not organised they often give the impression of an incoherence, they are almost incomprehensible, one can't manage to understand why they are like that, they are so complex. But when they have organised all these beings, that is, put each one in its place around the divine centre, then truly they are terrific, for they have the capacity of understanding almost everything and doing almost everything because of the multitude of entities they contain, of which they are constituted. And the nearer one is to the top of the ladder, the more it is like that, and consequently the more difficult it is to organise one's being; because when you have about a dozen elements, you can quickly compass and organise them, but when you have thousands of them, it is difficult. ~ The Mother, Questions And Answers 1955 215-216,
207:But there's a reason. There's a reason. There's a reason for this, there's a reason education sucks, and it's the same reason that it will never, ever, ever be fixed. It's never gonna get any better. Don't look for it. Be happy with what you got. Because the owners of this country don't want that. I'm talking about the real owners now, the real owners, the big wealthy business interests that control things and make all the important decisions. Forget the politicians. The politicians are put there to give you the idea that you have freedom of choice. You don't. You have no choice. You have owners. They own you. They own everything. They own all the important land. They own and control the corporations. They've long since bought and paid for the senate, the congress, the state houses, the city halls, they got the judges in their back pockets and they own all the big media companies so they control just about all of the news and information you get to hear. They got you by the balls. They spend billions of dollars every year lobbying, lobbying, to get what they want. Well, we know what they want. They want more for themselves and less for everybody else, but I'll tell you what they don't want: They don't want a population of citizens capable of critical thinking. They don't want well informed, well educated people capable of critical thinking. They're not interested in that. That doesn't help them. Thats against their interests. Thats right. They don't want people who are smart enough to sit around a kitchen table to figure out how badly they're getting fucked by a system that threw them overboard 30 fucking years ago. They don't want that. You know what they want? They want obedient workers. Obedient workers. People who are just smart enough to run the machines and do the paperwork, and just dumb enough to passively accept all these increasingly shittier jobs with the lower pay, the longer hours, the reduced benefits, the end of overtime and the vanishing pension that disappears the minute you go to collect it, and now they're coming for your Social Security money. They want your retirement money. They want it back so they can give it to their criminal friends on Wall Street, and you know something? They'll get it. They'll get it all from you, sooner or later, 'cause they own this fucking place. It's a big club, and you ain't in it. You and I are not in the big club. And by the way, it's the same big club they use to beat you over the head with all day long when they tell you what to believe. All day long beating you over the head in their media telling you what to believe, what to think and what to buy. The table is tilted folks. The game is rigged, and nobody seems to notice, nobody seems to care. Good honest hard-working people -- white collar, blue collar, it doesn't matter what color shirt you have on -- good honest hard-working people continue -- these are people of modest means -- continue to elect these rich cocksuckers who don't give a fuck about them. They don't give a fuck about you. They don't give a fuck about you. They don't care about you at all -- at all -- at all. And nobody seems to notice, nobody seems to care. That's what the owners count on; the fact that Americans will probably remain willfully ignorant of the big red, white and blue dick that's being jammed up their assholes everyday. Because the owners of this country know the truth: it's called the American Dream, because you have to be asleep to believe it. ~ George Carlin,
208:Of course we do." Dresden's voice was cutting. "But you're thinking too small. Building humanity's greatest empire is like building the world's largest anthill. Insignificant. There is a civilization out there that built the protomolecule and hurled it at us over two billion years ago. They were already gods at that point. What have they become since then? With another two billion years to advance?" With a growing dread, Holden listened to Dresden speak. This speech had the air of something spoken before. Perhaps many times. And it had worked. It had convinced powerful people. It was why Protogen had stealth ships from the Earth shipyards and seemingly limitless behind-the-scenes support. "We have a terrifying amount of catching up to do, gentlemen," Dresden was saying. "But fortunately we have the tool of our enemy to use in doing it." "Catching up?" a soldier to Holden's left said. Dresden nodded at the man and smiled. "The protomolecule can alter the host organism at the molecular level; it can create genetic change on the fly. Not just DNA, but any stable replicatoR But it is only a machine. It doesn't think. It follows instructions. If we learn how to alter that programming, then we become the architects of that change." Holden interrupted. "If it was supposed to wipe out life on Earth and replace it with whatever the protomolecule's creators wanted, why turn it loose?" "Excellent question," Dresden said, holding up one finger like a college professor about to deliver a lecture. "The protomolecule doesn't come with a user's manual. In fact, we've never before been able to actually watch it carry out its program. The molecule requires significant mass before it develops enough processing power to fulfill its directives. Whatever they are." Dresden pointed at the screens covered with data around them. "We are going to watch it at work. See what it intends to do. How it goes about doing it. And, hopefully, learn how to change that program in the process." "You could do that with a vat of bacteria," Holden said. "I'm not interested in remaking bacteria," Dresden said. "You're fucking insane," Amos said, and took another step toward Dresden. Holden put a hand on the big mechanic's shoulder. "So," Holden said. "You figure out how the bug works, and then what?" "Then everything. Belters who can work outside a ship without wearing a suit. Humans capable of sleeping for hundreds of years at a time flying colony ships to the stars. No longer being bound to the millions of years of evolution inside one atmosphere of pressure at one g, slaves to oxygen and water. We decide what we want to be, and we reprogram ourselves to be that. That's what the protomolecule gives us." Dresden had stood back up as he'd delivered this speech, his face shining with the zeal of a prophet. "What we are doing is the best and only hope of humanity's survival. When we go out there, we will be facing gods." "And if we don't go out?" Fred asked. He sounded thoughtful. "They've already fired a doomsday weapon at us once," Dresden said. The room was silent for a moment. Holden felt his certainty slip. He hated everything about Dresden's argument, but he couldn't quite see his way past it. He knew in his bones that something about it was dead wrong, but he couldn't find the words. Naomi's voice startled him. "Did it convince them?" she asked. "Excuse me?" Dresden said. "The scientists. The technicians. Everyone you needed to make it happen. They actually had to do this. They had to watch the video of people dying all over Eros. They had to design those radioactive murder chambers. So unless you managed to round up every serial killer in the solar system and send them through a postgraduate program, how did you do this?" "We modified our science team to remove ethical restraints." Half a dozen clues clicked into place in Holden's head. ~ James S A Corey, Leviathan Wakes ,
209:Death & FameWhen I dieI don't care what happens to my body throw ashes in the air, scatter 'em in East River bury an urn in Elizabeth New Jersey, B'nai Israel CemeteryBut I want a big funeral St. Patrick's Cathedral, St. Mark's Church, the largest synagogue in ManhattanFirst, there's family, brother, nephews, spry aged Edith stepmother 96, Aunt Honey from old Newark,Doctor Joel, cousin Mindy, brother Gene one eyed one ear'd, sister-in-law blonde Connie, five nephews, stepbrothers & sisters their grandchildren, companion Peter Orlovsky, caretakers Rosenthal & Hale, Bill Morgan--Next, teacher Trungpa Vajracharya's ghost mind, Gelek Rinpoche, there Sakyong Mipham, Dalai Lama alert, chance visiting America, Satchitananda Swami Shivananda, Dehorahava Baba, Karmapa XVI, Dudjom Rinpoche, Katagiri & Suzuki Roshi's phantoms Baker, Whalen, Daido Loorie, Qwong, Frail White-haired Kapleau Roshis, Lama Tarchen --Then, most important, lovers over half-century Dozens, a hundred, more, older fellows bald & rich young boys met naked recently in bed, crowds surprised to see each other, innumerable, intimate, exchanging memories"He taught me to meditate, now I'm an old veteran of the thousandday retreat --""I played music on subway platforms, I'm straight but loved him he loved me""I felt more love from him at 19 than ever from anyone""We'd lie under covers gossip, read my poetry, hug & kiss belly to belly arms round each other""I'd always get into his bed with underwear on & by morning my skivvies would be on the floor""Japanese, always wanted take it up my bum with a master""We'd talk all night about Kerouac & Cassady sit Buddhalike then sleep in his captain's bed.""He seemed to need so much affection, a shame not to make him happy""I was lonely never in bed nude with anyone before, he was so gentle my stomach shuddered when he traced his finger along my abdomen nipple to hips-- ""All I did was lay back eyes closed, he'd bring me to come with mouth & fingers along my waist""He gave great head"So there be gossip from loves of 1948, ghost of Neal Cassady commin-gling with flesh and youthful blood of 1997 and surprise -- "You too? But I thought you were straight!""I am but Ginsberg an exception, for some reason he pleased me.""I forgot whether I was straight gay queer or funny, was myself, tender and affectionate to be kissed on the top of my head, my forehead throat heart & solar plexus, mid-belly. on my prick, tickled with his tongue my behind""I loved the way he'd recite 'But at my back allways hear/ time's winged chariot hurrying near,' heads together, eye to eye, on a pillow --"Among lovers one handsome youth straggling the rear"I studied his poetry class, 17 year-old kid, ran some errands to his walk-up flat, seduced me didn't want to, made me come, went home, never saw him again never wanted to... ""He couldn't get it up but loved me," "A clean old man." "He made sure I came first"This the crowd most surprised proud at ceremonial place of honor--Then poets & musicians -- college boys' grunge bands -- age-old rock star Beatles, faithful guitar accompanists, gay classical con-ductors, unknown high Jazz music composers, funky trum-peters, bowed bass & french horn black geniuses, folksinger fiddlers with dobro tamborine harmonica mandolin auto-harp pennywhistles & kazoosNext, artist Italian romantic realists schooled in mystic 60's India, Late fauve Tuscan painter-poets, Classic draftsman Massa-chusets surreal jackanapes with continental wives, poverty sketchbook gesso oil watercolor masters from American provincesThen highschool teachers, lonely Irish librarians, delicate biblio-philes, sex liberation troops nay armies, ladies of either sex"I met him dozens of times he never remembered my name I loved him anyway, true artist""Nervous breakdown after menopause, his poetry humor saved me from suicide hospitals""Charmant, genius with modest manners, washed sink, dishes my studio guest a week in Budapest"Thousands of readers, "Howl changed my life in Libertyville Illinois""I saw him read Montclair State Teachers College decided be a poet-- ""He turned me on, I started with garage rock sang my songs in Kansas City""Kaddish made me weep for myself & father alive in Nevada City""Father Death comforted me when my sister died Boston l982""I read what he said in a newsmagazine, blew my mind, realized others like me out there"Deaf & Dumb bards with hand signing quick brilliant gesturesThen Journalists, editors's secretaries, agents, portraitists & photo-graphy aficionados, rock critics, cultured laborors, cultural historians come to witness the historic funeral Super-fans, poetasters, aging Beatnicks & Deadheads, autograph-hunters, distinguished paparazzi, intelligent gawkersEveryone knew they were part of 'History" except the deceased who never knew exactly what was happening even when I was aliveFebruary 22, 1997 ~ Allen Ginsberg,
210:One little picture in this book, the Magic Locket, was drawn by 'Miss Alice Havers.' I did not state this on the title-page, since it seemed only due, to the artist of all these (to my mind) wonderful pictures, that his name should stand there alone.The descriptions, of Sunday as spent by children of the last generation, are quoted verbatim from a speech made to me by a child-friend and a letter written to me by a lady-friend.The Chapters, headed 'Fairy Sylvie' and 'Bruno's Revenge,' are a reprint, with a few alterations, of a little fairy-tale which I wrote in the year 1867, at the request of the late Mrs. Gatty, for 'Aunt Judy's Magazine,' which she was then editing.It was in 1874, I believe, that the idea first occurred to me of making it the nucleus of a longer story.As the years went on, I jotted down, at odd moments, all sorts of odd ideas, and fragments of dialogue, that occurred to me--who knows how?--with a transitory suddenness that left me no choice but either to record them then and there, or to abandon them to oblivion. Sometimes one could trace to their source these random flashes of thought--as being suggested by the book one was reading, or struck out from the 'flint' of one's own mind by the 'steel' of a friend's chance remark but they had also a way of their own, of occurring, a propos of nothing --specimens of that hopelessly illogical phenomenon, 'an effect without a cause.' Such, for example, was the last line of 'The Hunting of the Snark,' which came into my head (as I have already related in 'The Theatre' for April, 1887) quite suddenly, during a solitary walk: and such, again, have been passages which occurred in dreams, and which I cannot trace to any antecedent cause whatever. There are at least two instances of such dream-suggestions in this book--one, my Lady's remark, 'it often runs in families, just as a love for pastry does', the other, Eric Lindon's badinage about having been in domestic service.And thus it came to pass that I found myself at last in possession of a huge unwieldy mass of litterature--if the reader will kindly excuse the spelling --which only needed stringing together, upon the thread of a consecutive story, to constitute the book I hoped to write. Only! The task, at first, seemed absolutely hopeless, and gave me a far clearer idea, than I ever had before, of the meaning of the word 'chaos': and I think it must have been ten years, or more, before I had succeeded in classifying these odds-and-ends sufficiently to see what sort of a story they indicated: for the story had to grow out of the incidents, not the incidents out of the story I am telling all this, in no spirit of egoism, but because I really believe that some of my readers will be interested in these details of the 'genesis' of a book, which looks so simple and straight-forward a matter, when completed, that they might suppose it to have been written straight off, page by page, as one would write a letter, beginning at the beginning; and ending at the end.It is, no doubt, possible to write a story in that way: and, if it be not vanity to say so, I believe that I could, myself,--if I were in the unfortunate position (for I do hold it to be a real misfortune) of being obliged to produce a given amount of fiction in a given time,--that I could 'fulfil my task,' and produce my 'tale of bricks,' as other slaves have done. One thing, at any rate, I could guarantee as to the story so produced--that it should be utterly commonplace, should contain no new ideas whatever, and should be very very weary reading!This species of literature has received the very appropriate name of 'padding' which might fitly be defined as 'that which all can write and none can read.' That the present volume contains no such writing I dare not avow: sometimes, in order to bring a picture into its proper place, it has been necessary to eke out a page with two or three extra lines : but I can honestly say I have put in no more than I was absolutely compelled to do.My readers may perhaps like to amuse themselves by trying to detect, in a given passage, the one piece of 'padding' it contains. While arranging the 'slips' into pages, I found that the passage was 3 lines too short. I supplied the deficiency, not by interpolating a word here and a word there, but by writing in 3 consecutive lines. Now can my readers guess which they are?A harder puzzle if a harder be desired would be to determine, as to the Gardener's Song, in which cases (if any) the stanza was adapted to the surrounding text, and in which (if any) the text was adapted to the stanza.Perhaps the hardest thing in all literature--at least I have found it so: by no voluntary effort can I accomplish it: I have to take it as it come's is to write anything original. And perhaps the easiest is, when once an original line has been struck out, to follow it up, and to write any amount more to the same tune. I do not know if 'Alice in Wonderland' was an original story--I was, at least, no conscious imitator in writing it--but I do know that, since it came out, something like a dozen storybooks have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea'--is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again.Hence it is that, in 'Sylvie and Bruno,' I have striven with I know not what success to strike out yet another new path: be it bad or good, it is the best I can do. It is written, not for money, and not for fame, but in the hope of supplying, for the children whom I love, some thoughts that may suit those hours of innocent merriment which are the very life of Childhood; and also in the hope of suggesting, to them and to others, some thoughts that may prove, I would fain hope, not wholly out of harmony with the graver cadences of Life.If I have not already exhausted the patience of my readers, I would like to seize this opportunity perhaps the last I shall have of addressing so many friends at once of putting on record some ideas that have occurred to me, as to books desirable to be written--which I should much like to attempt, but may not ever have the time or power to carry through--in the hope that, if I should fail (and the years are gliding away very fast) to finish the task I have set myself, other hands may take it up.First, a Child's Bible. The only real essentials of this would be, carefully selected passages, suitable for a child's reading, and pictures. One principle of selection, which I would adopt, would be that Religion should be put before a child as a revelation of love--no need to pain and puzzle the young mind with the history of crime and punishment. (On such a principle I should, for example, omit the history of the Flood.) The supplying of the pictures would involve no great difficulty: no new ones would be needed : hundreds of excellent pictures already exist, the copyright of which has long ago expired, and which simply need photo-zincography, or some similar process, for their successful reproduction. The book should be handy in size with a pretty attractive looking cover--in a clear legible type--and, above all, with abundance of pictures, pictures, pictures!Secondly, a book of pieces selected from the Bible--not single texts, but passages of from 10 to 20 verses each--to be committed to memory. Such passages would be found useful, to repeat to one's self and to ponder over, on many occasions when reading is difficult, if not impossible: for instance, when lying awake at night--on a railway-journey --when taking a solitary walk-in old age, when eyesight is failing or wholly lost--and, best of all, when illness, while incapacitating us for reading or any other occupation, condemns us to lie awake through many weary silent hours: at such a time how keenly one may realise the truth of David's rapturous cry "O how sweet are thy words unto my throat: yea, sweeter than honey unto my mouth!"I have said 'passages,' rather than single texts, because we have no means of recalling single texts: memory needs links, and here are none: one may have a hundred texts stored in the memory, and not be able to recall, at will, more than half-a-dozen--and those by mere chance: whereas, once get hold of any portion of a chapter that has been committed to memory, and the whole can be recovered: all hangs together.Thirdly, a collection of passages, both prose and verse, from books other than the Bible. There is not perhaps much, in what is called 'un-inspired' literature (a misnomer, I hold: if Shakespeare was not inspired, one may well doubt if any man ever was), that will bear the process of being pondered over, a hundred times: still there are such passages--enough, I think, to make a goodly store for the memory.These two books of sacred, and secular, passages for memory--will serve other good purposes besides merely occupying vacant hours: they will help to keep at bay many anxious thoughts, worrying thoughts, uncharitable thoughts, unholy thoughts. Let me say this, in better words than my own, by copying a passage from that most interesting book, Robertson's Lectures on the Epistles to the Corinthians, Lecture XLIX. "If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps."Fourthly, a "Shakespeare" for girls: that is, an edition in which everything, not suitable for the perusal of girls of (say) from 10 to 17, should be omitted. Few children under 10 would be likely to understand or enjoy the greatest of poets: and those, who have passed out of girlhood, may safely be left to read Shakespeare, in any edition, 'expurgated' or not, that they may prefer: but it seems a pity that so many children, in the intermediate stage, should be debarred from a great pleasure for want of an edition suitable to them. Neither Bowdler's, Chambers's, Brandram's, nor Cundell's 'Boudoir' Shakespeare, seems to me to meet the want: they are not sufficiently 'expurgated.' Bowdler's is the most extraordinary of all: looking through it, I am filled with a deep sense of wonder, considering what he has left in, that he should have cut anything out! Besides relentlessly erasing all that is unsuitable on the score of reverence or decency, I should be inclined to omit also all that seems too difficult, or not likely to interest young readers. The resulting book might be slightly fragmentary: but it would be a real treasure to all British maidens who have any taste for poetry.If it be needful to apologize to any one for the new departure I have taken in this story--by introducing, along with what will, I hope, prove to be acceptable nonsense for children, some of the graver thoughts of human life--it must be to one who has learned the Art of keeping such thoughts wholly at a distance in hours of mirth and careless ease. To him such a mixture will seem, no doubt, ill-judged and repulsive. And that such an Art exists I do not dispute: with youth, good health, and sufficient money, it seems quite possible to lead, for years together, a life of unmixed gaiety--with the exception of one solemn fact, with which we are liable to be confronted at any moment, even in the midst of the most brilliant company or the most sparkling entertainment. A man may fix his own times for admitting serious thought, for attending public worship, for prayer, for reading the Bible: all such matters he can defer to that 'convenient season', which is so apt never to occur at all: but he cannot defer, for one single moment, the necessity of attending to a message, which may come before he has finished reading this page,' this night shalt thy soul be required of thee.'The ever-present sense of this grim possibility has been, in all ages, 1 an incubus that men have striven to shake off. Few more interesting subjects of enquiry could be found, by a student of history, than the various weapons that have been used against this shadowy foe. Saddest of all must have been the thoughts of those who saw indeed an existence beyond the grave, but an existence far more terrible than annihilation--an existence as filmy, impalpable, all but invisible spectres, drifting about, through endless ages, in a world of shadows, with nothing to do, nothing to hope for, nothing to love! In the midst of the gay verses of that genial 'bon vivant' Horace, there stands one dreary word whose utter sadness goes to one's heart. It is the word 'exilium' in the well-known passageOmnes eodem cogimur, omniumVersatur urna serius ociusSors exitura et nos in aeternumExilium impositura cymbae.Yes, to him this present life--spite of all its weariness and all its sorrow--was the only life worth having: all else was 'exile'! Does it not seem almost incredible that one, holding such a creed, should ever have smiled?And many in this day, I fear, even though believing in an existence beyond the grave far more real than Horace ever dreamed of, yet regard it as a sort of 'exile' from all the joys of life, and so adopt Horace's theory, and say 'let us eat and drink, for to-morrow we die.'We go to entertainments, such as the theatre--I say 'we', for I also go to the play, whenever I get a chance of seeing a really good one and keep at arm's length, if possible, the thought that we may not return alive. Yet how do you know--dear friend, whose patience has carried you through this garrulous preface that it may not be your lot, when mirth is fastest and most furious, to feel the sharp pang, or the deadly faintness, which heralds the final crisis--to see, with vague wonder, anxious friends bending over you to hear their troubled whispers perhaps yourself to shape the question, with trembling lips, "Is it serious?", and to be told "Yes: the end is near" (and oh, how different all Life will look when those words are said!)--how do you know, I say, that all this may not happen to you, this night?And dare you, knowing this, say to yourself "Well, perhaps it is an immoral play: perhaps the situations are a little too 'risky', the dialogue a little too strong, the 'business' a little too suggestive.I don't say that conscience is quite easy: but the piece is so clever, I must see it this once! I'll begin a stricter life to-morrow." To-morrow, and to-morrow, and tomorrow!"Who sins in hope, who, sinning, says,'Sorrow for sin God's judgement stays!'Against God's Spirit he lies; quite stops Mercy with insult; dares, and drops,Like a scorch'd fly, that spins in vainUpon the axis of its pain,Then takes its doom, to limp and crawl,Blind and forgot, from fall to fall."Let me pause for a moment to say that I believe this thought, of the possibility of death--if calmly realised, and steadily faced would be one of the best possible tests as to our going to any scene of amusement being right or wrong. If the thought of sudden death acquires, for you, a special horror when imagined as happening in a theatre, then be very sure the theatre is harmful for you, however harmless it may be for others; and that you are incurring a deadly peril in going. Be sure the safest rule is that we should not dare to live in any scene in which we dare not die.But, once realise what the true object is in life--that it is not pleasure, not knowledge, not even fame itself, 'that last infirmity of noble minds'--but that it is the development of character, the rising to a higher, nobler, purer standard, the building-up of the perfect Man--and then, so long as we feel that this is going on, and will (we trust) go on for evermore, death has for us no terror; it is not a shadow, but a light; not an end, but a beginning!One other matter may perhaps seem to call for apology--that I should have treated with such entire want of sympathy the British passion for 'Sport', which no doubt has been in by-gone days, and is still, in some forms of it, an excellent school for hardihood and for coolness in moments of danger.But I am not entirely without sympathy for genuine 'Sport': I can heartily admire the courage of the man who, with severe bodily toil, and at the risk of his life, hunts down some 'man-eating' tiger: and I can heartily sympathize with him when he exults in the glorious excitement of the chase and the hand-to-hand struggle with the monster brought to bay. But I can but look with deep wonder and sorrow on the hunter who, at his ease and in safety, can find pleasure in what involves, for some defenceless creature, wild terror and a death of agony: deeper, if the hunter be one who has pledged himself to preach to men the Religion of universal Love: deepest of all, if it be one of those 'tender and delicate' beings, whose very name serves as a symbol of Love--'thy love to me was wonderful, passing the love of women'--whose mission here is surely to help and comfort all that are in pain or sorrow!'Farewell, farewell! but this I tellTo thee, thou Wedding-Guest!He prayeth well, who loveth wellBoth man and bird and beast.He prayeth best, who loveth bestAll things both great and small;For the dear God who loveth us,He made and loveth all.' ~ Lewis Carroll, Sylvie and Bruno ,

*** NEWFULLDB 2.4M ***

1:kaizen. There ~ Angela Duckworth,
2:A contact low. ~ Jonathan Franzen,
3:long-frozen cow ~ Suzanne Collins,
4:Zendagi Migzara ~ Khaled Hosseini,
5: Antike Szene
~ Anton Wildgans,
6:Zendagi migzara, ~ Khaled Hosseini,
7:I was frozen. I wanted ~ Kiera Cass,
8:ordained Zen monk, ~ Michael Pollan,
9:Prisoner of Zenda, ~ Jason Matthews,
10:A stone is frozen music ~ Pythagoras,
11:Day after day the sun. ~ Zen proverb,
12:"Sit like a mountain." ~ Zen proverb,
13:Dziedziczenie prototypowe ~ Anonymous,
14:Essays in Zen Buddhism ~ Alan W Watts,
15:until we save Blitzen. ~ Rick Riordan,
16:"Let go, or be dragged." ~ Zen proverb,
17:Prezentul tau nu e vesnic ~ John Green,
18:We're a fallen species. ~ Jeff Zentner,
19:Good day, citizeness. ~ Charles Dickens,
20:Kid Chaos : "Yes, ma'am". ~ Tara Janzen,
21:The brazen throat of war. ~ John Milton,
22:The fjord was frozen solid, ~ S M Reine,
23:"The ordinary is sacred." ~ Zen proverb,
24: Til Cron-Printzen
~ Ambrosius Stub,
25:Nobody ever feels rich. ~ Esther Rantzen,
26:Use well thy freedom. ~ Jonathan Franzen,
27:In Zen we have no gurus. ~ Frederick Lenz,
28:Let the dead bury the dead. ~ Zen proverb,
29:"The obstacle is the path." ~ Zen proverb,
30:What you possess, you lose. ~ Zen proverb,
31:"Wisdom is seeking wisdom." ~ Dogen Zenji,
32:"It's too late to be ready." ~ Dogen Zenji,
33:Rumplestilskin ha vuelto ~ John Katzenbach,
34:Eine Zensur findet nicht statt. ~ Anonymous,
35:Heartthrobs are a dime a dozen. ~ Brad Pitt,
36:Here it is. My moment of zen. ~ Jon Stewart,
37:Irrationality loves company. ~ Jeff Zentner,
38:No seed ever sees the flower. ~ Zen proverb,
39:problem is, eggs hatch. ~ Jentezen Franklin,
40:Sophia Loren is not a citizen. ~ Phil Gramm,
41: Ik Dank U Voor Drij Rozen
~ Alice Nahon,
42:So, whazzit dis time, cizzen? ~ Ian McDonald,
43:Zen has no business with ideas. ~ D T Suzuki,
44:I am a Roman citizen. ~ Marcus Tullius Cicero,
45:Im as country as a dozen eggs. ~ Elvin Bishop,
46:Suffering = Pain x Resistance ~ Shinzen Young,
47:Trials and half a dozen smaller ~ Jim Butcher,
48:«Vive en libertad o muere.» ~ John Katzenbach,
49:Zen is the vehicle of reality. ~ Jim Harrison,
50:I hurt so many people. ~ Arnold Schwarzenegger,
51:Klotzen, nicht Kleckern' (the ~ Heinz Guderian,
52:Salta y la red aparecerá. CITA ZEN ~ Anonymous,
53:"Zen is laughter, laughter Zen." ~ Zen proverb,
54:Clouds gone,the mountain appears. ~ Zen proverb,
55:Exterminate all the brutes! ~ Abel Korzeniowski,
56:If I ’ad known zen what I know now. ~ Lee Child,
57:Impossibility is attractive. ~ Jonathan Franzen,
58:Never lie; for to lie is infamous. ~ Zendavesta,
59:No one who is anyone anymore. ~ John Katzenbach,
60:Special Agent Euzent’s comments ~ Kendra Elliot,
61:Tantric Zen is a state of mind ~ Frederick Lenz,
62:To Zen, time and eternity are one. ~ D T Suzuki,
63:Universe consists of frozen light. ~ David Bohm,
64:Zen and the Art of Motorcycle ~ Richard Dawkins,
65:Develop what you lack. ~ Mihaly Csikszentmihalyi,
66:Fast, worship, and seek Him. ~ Jentezen Franklin,
67:I hate that word dysfunction. ~ Jonathan Franzen,
68:Lezen is denken met andermans hoofd. ~ Anonymous,
69:Masz wpływ na swoje przeznaczenie ~ Regina Brett,
70:One rose says more than the dozen. ~ Wendy Craig,
71:She has a passionate hunger for youth. ~ Zen Cho,
72:Tax is citizenship’s rent. ~ Mokokoma Mokhonoana,
73:We are citizens of eternity. ~ Fyodor Dostoevsky,
74:Zendagi migzara. Life goes on. ~ Khaled Hosseini,
75:Big government makes small citizens. ~ Mark Steyn,
76:Citizens are not born, but made. ~ Baruch Spinoza,
77:Der Anfang ist die Hälfte vom Ganzen. ~ Aristotle,
78:I am a citizen of the world. ~ Diogenes of Sinope,
79:Todavía pienso en ti. Doctor S. ~ John Katzenbach,
80:We are all citizens of history. ~ Clifton Fadiman,
81:We are citizens of eternity. ~ Fyodor Dostoyevsky,
82:What are you, Zen Master Fang? ~ Charlaine Harris,
83:Bad men cannot make good citizens. ~ Patrick Henry,
84:Be calm. Be Zen. You are Buddha. ~ James Patterson,
85:Deha zenginlerin kölesi değildir. ~ Salman Rushdie,
86:He should probably make love to her. ~ Tara Janzen,
87:History is the key to citizenship. ~ Taylor Branch,
88:Once a killer, always a killer. ~ Jonathan Franzen,
89:Skorzeny recounts his escapades in ~ Bill O Reilly,
90:viva la República de la Concha!» ~ John Katzenbach,
91:Women are still second-class citizens. ~ Joan Jett,
92:Bazen bir puro, sadece bir purodur. ~ Sigmund Freud,
93:Despedida tem cheiro de amizade cinzenta. ~ Ondjaki,
94:I am an Israeli-born American citizen. ~ Guy Oseary,
95:I take really good care of my body. ~ Doutzen Kroes,
96:I think of myself as a global citizen. ~ Bill Gates,
97:Never been a washcloth user, no. ~ Jonathan Franzen,
98:One lunch is worth dozens of emails. ~ Reid Hoffman,
99:out the wrong signal, half a dozen ~ K Natwar Singh,
100:Posing is a performing art. ~ Arnold Schwarzenegger,
101:Still thinking of you.
Dr. S. ~ John Katzenbach,
102:There was no arguing with blood. ~ Jonathan Franzen,
103:Water which is too pure, has no fish. ~ Zen proverb,
104:We're in love. You can't hurt us. ~ Steve Brezenoff,
105:What you call pride, I call courage. ~ Jeff Zentner,
106:Altius, citius, fortius—is ~ Mihaly Csikszentmihalyi,
107:Don't be economic Girlie-Men ~ Arnold Schwarzenegger,
108:Every sin begins with a thought. ~ Jentezen Franklin,
109:Foolish tongues talke by the dozen. ~ George Herbert,
110:Love like you've never been hurt ~ Jentezen Franklin,
111:No more did the frozen heart ache. ~ Leonid Andreyev,
112:Now is the only cure for then. ~ Karen Maezen Miller,
113:You can’t possibly be afraid of trees. ~ Tara Janzen,
114:You get a decent do at the Brazen Head ~ James Joyce,
115:America was built on her citizens. ~ Stephen K Bannon,
116:I am proud to be an American Citizen. ~ Robert Purvis,
117:I haven't got a lot of patience. ~ Jeffrey Katzenberg,
118:I’m just happy you’re home safely. ~ Jonathan Franzen,
119:Life is a wondrous phenomenon. ~ Albert Szent Gyorgyi,
120:Love was like swallowing a cili padi whole. ~ Zen Cho,
121:Luck is for the ill-prepared. ~ Arnold Schwarzenegger,
122:The frozen ocean... of Boston life. ~ Julia Ward Howe,
123:"Zen is an effort to become alert and awake." ~ Osho,
124:Zen is poetry; poetry is Zen. ~ Reginald Horace Blyth,
125:Anonymity, he thought, is seductive. ~ John Katzenbach,
126:A zen master's life is one continuous mistake. ~ Dogen,
127:Composition is frozen improvisation. ~ Igor Stravinsky,
128:Each day is peppered with a holy glow. ~ Shinzen Young,
129:"Expect nothing. Appreciate everything." ~ Zen proverb,
130:Here I am frozen, when I deserve to burn. ~ E Lockhart,
131:I admire the brazen qualities in people. ~ Ruth Wilson,
132:I'm a happy person but an angry citizen. ~ Lewis Black,
133:I never listen that you can't. ~ Arnold Schwarzenegger,
134:It took seven hours for Azen to die. ~ Christie Golden,
135:Měla narozeniny, ale dárek dala ona mě. ~ Markus Zusak,
136:Movies are not a growth business. ~ Jeffrey Katzenberg,
137:The world is won by those who let it go. ~ Zen proverb,
138:What was never lost, can never be found. ~ Zen proverb,
139:Zen movement is a meditative practice. ~ Bryant McGill,
140:Az emberek soha nem adják át az üzeneteket. ~ Anonymous,
141:café, and dozens of people wandering ~ Mary Kay Andrews,
142:Children are the citizens of tomorrow. ~ Mallika Chopra,
143:Hasta los malos poetas aman la muerte ~ John Katzenbach,
144:I admire your capacity for admiring. ~ Jonathan Franzen,
145:If you can't be disciplined, be clever. ~ Shinzen Young,
146:I'm a citizen of the republic of empathy. ~ Sam Lipsyte,
147:Look at me and think of Schwarzenegger. ~ David Cameron,
148:Milczenie potrafi ranić jak bat ~ Gregory David Roberts,
149:My father couldn't warm my frozen hands. ~ Tahereh Mafi,
150:Numai momentul prezent este certitudine. ~ Irina Binder,
151:tenía un cabello casi negro azabache. ~ John Katzenbach,
152:THE AUTOTELIC SELF: A SUMMARY ~ Mihaly Csikszentmihalyi,
153:The reservist is twice the citizen. ~ Winston Churchill,
154:Thriving metropolis. Home to dozens. ~ Patrick Rothfuss,
155:Wanting to believe something is powerful ~ Jeff Zentner,
156:When discord dreadful bursts the brazen bars, ~ Horace,
157:Where you are right now is where you are. ~ Zen proverb,
158:Âlimle gezen aziz, cahille gezen zelil olur. ~ Anonymous,
159:For Zen students, a weed is a treasure. ~ Shunryu Suzuki,
160:Good ball players make good citizens. ~ Grover Cleveland,
161:If it can bleed, we can kill it. ~ Arnold Schwarzenegger,
162:I write to make things death can't steal. ~ Jeff Zentner,
163:Stones make no splash on a frozen lake. ~ Steven Erikson,
164:That is not a drug. It's a leaf. ~ Arnold Schwarzenegger,
165:That truth is far stronger than death. ~ John Katzenbach,
166:The Female Brain by Louann Brizendine. ~ Timothy Ferriss,
167:To learn is to change how you think. ~ Michael Merzenich,
168:When the shoe fits, the foot is forgotten. ~ Zen proverb,
169:Zendagi migzara, we say, life goes on. ~ Khaled Hosseini,
170:A Bereavement? Franzen’s posthumous novel? ~ Edan Lepucki,
171:All the good are friends of one another. ~ Zeno of Citium,
172:A true Zen saying: "Nothing is what I want. ~ Frank Zappa,
173:God pours His oil into clean vessels! ~ Jentezen Franklin,
174:Gratitude is the heart of Friendship. ~ Louann Brizendine,
175:hell hath no fury like a woman starved. ~ Molly Wizenberg,
176:I am still an Indonesian citizen. ~ Sri Mulyani Indrawati,
177:I guess guilt doesn't sleep. It only eats. ~ Jeff Zentner,
178:I guess guilt doesn't sleep, it only eats. ~ Jeff Zentner,
179:I made my fair share of mistakes. ~ Arnold Schwarzenegger,
180:La identidad es una capa de experiencia ~ John Katzenbach,
181:No snowflake ever falls in the wrong place. ~ Zen proverb,
182:Plastic is essentially frozen gasoline. ~ Neal Stephenson,
183:Resting in this moment, we have no age. ~ Jan Chozen Bays,
184:That I was, in fact, a citizen of nowhere ~ Kurt Vonnegut,
185:The infinite variety of human badness. ~ Jonathan Franzen,
186:Well, The Dirty Dozen was like a vacation. ~ Clint Walker,
187:What you call pride is what I call courage ~ Jeff Zentner,
188:"Zen is simply the expression of truth." ~ Jack Kornfield,
189:Architecture is frozen music. ~ Johann Wolfgang von Goethe,
190:Before I had studied Zen for thirty years, ~ Li Ching Yuen,
191:Everyone knows that senior citizens are stupid ~ Tom Green,
192:I am a United States citizen and I vote. ~ Martha Plimpton,
193:I set out to be the best and I am. ~ Arnold Schwarzenegger,
194:I thought of myself as a global citizen. ~ Eduardo Saverin,
195:I've been out in front of a dozen dead oceans. ~ Bob Dylan,
196:music was the only beautiful thing he owned ~ Jeff Zentner,
197:Noriu tikrų dalykų arba nenoriu nieko". ~ Jonathan Franzen,
198:Tears were frozen to the book theif's face. ~ Markus Zusak,
199:Today’s enlightenment is tomorrows mistake ~ Shinzen Young,
200:You have to think outside the box. ~ Arnold Schwarzenegger,
201:Fasting breaks the spirit of heaviness. ~ Jentezen Franklin,
202:Find the psychosis in flower, he thought. ~ John Katzenbach,
203:Health and healing will follow fasting. ~ Jentezen Franklin,
204:I am a passport-carrying citizen of the E.U. ~ Conrad Black,
205:If you want to be a true citizen then, be. ~ Santosh Kalwar,
206:If you want to please God, believe God. ~ Jentezen Franklin,
207:I have inhaled, exhaled everything. ~ Arnold Schwarzenegger,
208:I'm a very bad citizen. I've never even voted. ~ Jerry Hall,
209:In [my] youth I was smacked around. ~ Arnold Schwarzenegger,
210:Lippen die je kussen, hoef je niet te lezen. ~ Arthur Japin,
211:My music lives because of real players. ~ Abel Korzeniowski,
212:No monkey ever reheated a frozen burrito. ~ James S A Corey,
213:Scott Blais, and a dozen current caregivers. ~ Jodi Picoult,
214:Sometimes the best kaizen is no kaizen at all. ~ Jon Miller,
215:"The tighter you squeeze, the less you have." ~ Zen proverb,
216:Today's Baudelaires are hip-hop artists. ~ Jonathan Franzen,
217:We teach ourselves; Zen merely points the way. ~ D T Suzuki,
218:You can find me in the frozen mood section. ~ Henry Rollins,
219:You're frozen when your heart's not open. ~ Madonna Ciccone,
220:Zen is all about self-study/knowledge and self-help! ~ Mika,
221:con la variedad compensó la incertidumbre. ~ John Katzenbach,
222:Don't be afraid of making decisions. ~ Arnold Schwarzenegger,
223:Families are incubators for citizen activists. ~ Ralph Nader,
224:gone over what’d she’d say dozens of times ~ Andrew Peterson,
225:History is the autobiography of a madman. ~ Alexander Herzen,
226:I have one passion. It is He, only He. ~ Nicolaus Zinzendorf,
227:I'm not looking for sympathy at all. ~ Arnold Schwarzenegger,
228:"Inner surrender leads to the highest truth." ~ Zen proverb,
229:Men protesteert niet tegen een zelfgekozen lot. ~ Tom Lanoye,
230:Nature abhors a virgin - a frozen asset. ~ Clare Boothe Luce,
231:"No snowflake ever falls in the wrong place."– ~ Zen proverb,
232:Ordinary French people. Citizens of fear. ~ Jean Claude Izzo,
233:The quieter you become, the more you can hear. ~ Zen proverb,
234:The writer’s life is a life of revisions. ~ Jonathan Franzen,
235:Un prezent prea gol se cere umplut cu ceva. ~ Octavian Paler,
236:We develop the kind of citizens we deserve. ~ Robert Kennedy,
237:Zen and the Art of Motorcycle Maintenance ~ Natalie Goldberg,
238:A Nation’s best defense is an informed citizenry. ~ Anonymous,
239:Concepts are always frozen. Reality flows. ~ Anthony de Mello,
240:dozens of slave bracelets clinked on her wrists. ~ Harper Lee,
241:Good news for senior citizens: Death is near! ~ George Carlin,
242:I am frozen musically somewhere around 2004. ~ Hari Kondabolu,
243:I’m frozen in place as his eyes rake over me. ~ Collette West,
244:In the present, every day is a miracle. ~ James Gould Cozzens,
245:I probably loved him as best as I knew how. ~ Steve Brezenoff,
246:I think Americans are very patriotic. ~ Arnold Schwarzenegger,
247:It's simple, if it jiggles, it's fat. ~ Arnold Schwarzenegger,
248:law-abiding citizens didn't know their rights ~ Melinda Leigh,
249:Leap and the net will catch you.
Zen quote ~ Angela Jeffs,
250:One bad habit often spoils a dozen good ones. ~ Napoleon Hill,
251:The bigger the State, the smaller the citizen ~ Dennis Prager,
252:There is no such thing as coincidence, only hitsuzen. ~ CLAMP,
253:"When nothing is done, nothing is left undone." ~ Zen proverb,
254:"Zen practice is to open up our small mind." ~ Shunryu Suzuki,
255:accepting limitations is liberating. ~ Mihaly Csikszentmihalyi,
256:Cartas de un maestro de zen (Dharma, 1998).» ~ Timothy Ferriss,
257:"Don't seek the truth; just drop your opinions." ~ Zen proverb,
258:Er setzte sich auf ein fadenscheiniges Sofa. ~ John Katzenbach,
259:Fasting is truly a secret source of power. ~ Jentezen Franklin,
260:Fasting will break poverty from your life. ~ Jentezen Franklin,
261:I am what I am - which is I have aged. ~ Arnold Schwarzenegger,
262:I call architecture frozen music. ~ Johann Wolfgang von Goethe,
263:Jestem wielkim fanem kłamstwa przez przemilczenie. ~ Anonymous,
264:Magnetyzm barw zmuszał go do kradzenia obrazów. ~ Mark Helprin,
265:Man conquers the world by conquering himself. ~ Zeno of Citium,
266:Niepowodzenia tworzą ludzi albo ich łamią. ~ Margaret Mitchell,
267:O Winter! frozen pulse and heart of fire, ~ Helen Hunt Jackson,
268:Preach the gospel, die and be forgotten. ~ Nicolaus Zinzendorf,
269:Quiero seguir siendo como soy, no como era». ~ John Katzenbach,
270:Samsung to make Tizen OS-based smartphone in India ~ Anonymous,
271:That was the way most people were - stupid. ~ Jonathan Franzen,
272:The job of a citizen is to keep his mouth open. ~ G nter Grass,
273:The job of a citizen is to keep his mouth open. ~ Gunter Grass,
274:The public doesn't care about figures. ~ Arnold Schwarzenegger,
275:They game the system while citizens pay the price. ~ Anonymous,
276:To conquer a nation, first disarm its citizens. ~ Adolf Hitler,
277:To open his lips is crime in a plain citizen. ~ Quintus Ennius,
278:You're either reading a book or you're not. ~ Jonathan Franzen,
279:Be honest. Be humble. Listen more than you talk. ~ Jeff Zentner,
280:bookshop, a denizen of the present once more. He ~ Layton Green,
281:But actors with political views are a dime a dozen. ~ Tom Hanks,
282:Filtering isn’t phoniness—it’s civilization. ~ Jonathan Franzen,
283:Find a way to express what moves you. ~ Mihaly Csikszentmihalyi,
284:He would gaze at her with intrigued longan seed eyes. ~ Zen Cho,
285:I had no idea how she went from frozen nipple to that. ~ J Lynn,
286:I'm a world citizen with a New York set of balls. ~ Don DeLillo,
287:Im Schützengraben bleibt man nicht lange Atheist. ~ J A Konrath,
288:Of course everybodys thinking evolves over time. ~ Meles Zenawi,
289:One must open men's eyes, not tear them out. ~ Alexander Herzen,
290:Painting is the frozen evidence of a performance. ~ Chuck Close,
291:Popularity has become its own justification. ~ Jonathan Franzen,
292:Shift often from openness to closure. ~ Mihaly Csikszentmihalyi,
293:Some information I just keep to myself. ~ Arnold Schwarzenegger,
294:That's what Zombieland is: frozen, calm, quiet. ~ Lauren Oliver,
295:Verträge bricht man um des Nutzens willen. ~ Niccol Machiavelli,
296:You can’t fill a hole that doesn’t exist. ~ Karen Maezen Miller,
297:Zen Judaism: For You, a Little Enlightenment, ~ Parker J Palmer,
298:Be a master of the mind, not mastered by the mind. ~ Zen proverb,
299:Better to save a citizen than to kill an enemy. ~ Samuel Johnson,
300:From the bodybuilding days on, I learned ~ Arnold Schwarzenegger,
301:God, I've frozen my ass off painting snow scenes! ~ Andrew Wyeth,
302:His tiredness hurt so much it kept him awake. ~ Jonathan Franzen,
303:How i long to seeamong dawn flowersthe face of God. ~ Basho #zen,
304:I am an exile; citizen of the country of longing. ~ Suketu Mehta,
305:I consider writing a legitimate Zen practice. ~ Natalie Goldberg,
306:I do not deal with denizens of the lower planes, ~ R A Salvatore,
307:I may be dead tomorrow, I said to myself, but ~ Jonathan Franzen,
308:In Dallas, the Texas Stadium toilets had frozen. ~ Jeff Pearlman,
309:I want my kids to grow up to be a useful citizen. ~ Cheech Marin,
310:Ladies and gentlemen, cizzens, I give you—satire! ~ Ian McDonald,
311:Lügen schmerzen, die Wahrheit jedoch bewegt uns. ~ Cody McFadyen,
312:The interesting people are always immoderate. ~ Jonathan Franzen,
313:The purpose of Zen is the perfection of character. ~ Yamada Koun,
314:To be calm is the highest achievement of the self. ~ Zen Proverb,
315:Where there is no Standard there can be no Kaizen ~ Taiichi Ohno,
316:Zen is the unsymbolization of the world. ~ Reginald Horace Blyth,
317:A book must be the ax for the frozen sea within us. ~ Franz Kafka,
318:A movie grants a visa. A book makes you a citizen. ~ D B C Pierre,
319:Aşk bazen; asla sahip olamayacağın birini sevmektir. ~ Boris Vian,
320:Dyslexia is the affliction of a frozen genius. ~ Stephen Richards,
321:Hefeweizen. Never drink something you can't spill. ~ Steve Miller,
322:If we are so rich, why aren't we happy? ~ Mihaly Csikszentmihalyi,
323:Il Paradiso e l'inferno ce li creiamo da soli. ~ Jonathan Franzen,
324:I'm just a citizen temporarily in public service. ~ Ronald Reagan,
325:In a country of ideas, consciousness is its' citizen. ~ Toba Beta,
326:Inspiration comes from all different places. ~ Jeffrey Katzenberg,
327:Interesting verbs are seldom very interesting. ~ Jonathan Franzen,
328:My eye, though, is set on Miley [Cyrus]. ~ Patrick Schwarzenegger,
329:Nothing is exactly as it seems nor is it otherwise. ~ Zen proverb,
330:Ojo por ojo, la esencia de todas las venganzas. ~ John Katzenbach,
331:She looks at me strangely. “Um, no. I’m frozen. ~ Sarah Mlynowski,
332:There is no such thing as coincidence. Only hitsuzen. ~ NisiOisiN,
333:Well, you know, I'm the forever optimist. ~ Arnold Schwarzenegger,
334:Where the mind goes the body will follow. ~ Arnold Schwarzenegger,
335:Who bothers to cook TV dinners? I suck them frozen. ~ Woody Allen,
336:Without challenge, life had no meaning. ~ Mihaly Csikszentmihalyi,
337:You see more sitting still than chasing after. ~ Jonathan Franzen,
338:A book must be the axe for the frozen sea within us. ~ Franz Kafka,
339:A poet is a good citizen turned inside out. ~ William Butler Yeats,
340:"Be a master of the mind, not mastered by the mind." ~ Zen proverb,
341:But remember, guitar players are a dime a dozen. ~ Krist Novoselic,
342:Create delusion. Establish doubt. Feed paranoia. ~ John Katzenbach,
343:Education should be the handmaid of citizenship. ~ Calvin Coolidge,
344:Fasting is like spring cleaning for your body. ~ Jentezen Franklin,
345:He wanted this someone to see how much he hurt. ~ Jonathan Franzen,
346:him under house arrest was in his head. Hearing ~ Jonathan Franzen,
347:His eyes as hard and beautiful as frozen gemstones. ~ Tahereh Mafi,
348:I don't suffer of anything that I've lost. ~ Arnold Schwarzenegger,
349:If you say you had a zen moment, you already didn't. ~ Alec Sulkin,
350:I have never coasted down a hill of frozen rain. ~ Duke Kahanamoku,
351:İnsan bazen sırf kendisi olmaktan bile yorulur. ~ D cane C ndio lu,
352:Like a tongue on frozen steel, like flesh in flame — ~ J K Rowling,
353:make sure your foods have less sugar than fiber. ~ David Zinczenko,
354:Metrosexuality is dead. And good riddance to it. ~ David Zinczenko,
355:My friends should drink a dozen of Claret on my Tomb. ~ John Keats,
356:nemesis is American citizens who’ve gone overseas ~ Jeffery Deaver,
357:Normalmente, nos estorbamos los unos a los otros ~ John Katzenbach,
358:Obama's position on marriage is brazenly cynical. ~ David Limbaugh,
359:The earth is but one country and mankind its citizens ~ Bah u ll h,
360:There are too many people, and too few human beings. ~ Robert Zend,
361:"To understand everything is to forgive everything." ~ Zen proverb,
362:When you are hunger for God, He will fill you. ~ Jentezen Franklin,
363:You can have results or excuses. Not both. ~ Arnold Schwarzenegger,
364:You can't live with your heart locked up in a safe. ~ Jeff Zentner,
365:Zen aims at freedom but its practice is disciplined. ~ Gary Snyder,
366:Zen has nothing to do with letters, words, or sutras. ~ D T Suzuki,
367:Zen is to have the heart and soul of a little child. ~ Takuan Soho,
368:A Nation's best defense is an educated citizenry ~ Thomas Jefferson,
369:And Silence of the Lambs is a really smart book. ~ Jonathan Franzen,
370:Bizi kutlayanlar bazen bizi zararsız bulanlardır. ~ Eduardo Galeano,
371:Earth is but one country and mankind is it's citizens. ~ Bah u ll h,
372:Gold-digging party girls are a dime a dozen in Ibiza ~ Meghan March,
373:He blamed her both for liking his mother and for ~ Jonathan Franzen,
374:in his frozen sleep, no one could hear his screams. ~ James A Moore,
375:In Tantric Zen it doesn't matter but it does ... . ~ Frederick Lenz,
376:I said no thank you a dozen times, and fuck off once. ~ Hugh Laurie,
377:It took hours to turn the clock back 30 seconds. ~ Jonathan Franzen,
378:Man without dreams is a boat in a frozen lake! ~ Mehmet Murat ildan,
379:People steal elephants. It happens all the time. ~ Jonathan Franzen,
380:Political courage is not political suicide. ~ Arnold Schwarzenegger,
381:The best cure for a broken heart is a dozen eggs. ~ John R Erickson,
382:The earth is but one country and Mankind its citizens. ~ Bah u ll h,
383:The earth is but one country, and mankind its citizens ~ Bah u ll h,
384:this is officially the frozen butthole of the world. ~ Camilla Monk,
385:We have to be the best global citizens we can be. ~ Thomas Friedman,
386:Words left their mouths to hang frozen in midair. ~ Haruki Murakami,
387:You don't own a cat, he is a free citizen. Take ~ Robert A Heinlein,
388:Gone points to the Source of your own consciousness. ~ Shinzen Young,
389:I'm tired of being treated like a second-class citizen. ~ Rosa Parks,
390:Life is water, dancing to the tune of solids. ~ Albert Szent Gyorgyi,
391:Never follow the crowd. Go where it's empty. ~ Arnold Schwarzenegger,
392:ograniczenia: forma biologiczna, możliwość narzuca pewne ~ Anonymous,
393:Old Zen was the reduction of concepts to absurdity. ~ Frederick Lenz,
394:The blood in my veins is frozen but it sings of love. ~ Graham Joyce,
395:The kingdom of heaven. Its citizens are drunk on wonder. ~ Anonymous,
396:The world citizen is a small leaf on the tree of life. ~ Suzy Kassem,
397:unbalanced view of the nature of sensory experience. ~ Shinzen Young,
398:We do not support an automatic pathway to citizenship. ~ Elaine Chao,
399:We may freak out globally, but we suffer locally. ~ Jonathan Franzen,
400:We need to get inside. I think my hair gel’s frozen. ~ Richelle Mead,
401:"Zen is to have the heart and soul of a little child." ~ Takuan Sōhō,
402:Zen life is not to make himself but to grow that way. ~ Alan W Watts,
403:Americans used to be 'citizens.' Now we are 'consumers. ~ Vicki Robin,
404:Any citizen who's offended ... can leave the service. ~ John Ashcroft,
406:Bazen gölgemiz bize kendimizden daha çok benzer! ~ Mehmet Murat ildan,
407:Body: A cell state in which every cell is a citizen. ~ Rudolf Virchow,
408:Classless society is the dream of people with no class. ~ Robert Zend,
409:Fasting is what prepares you for a new anointing. ~ Jentezen Franklin,
410:Frozen by fear. Not able to move. Your mind screaming ~ James Dashner,
411:Goals transform a random walk into a chase. ~ Mihaly Csikszentmihalyi,
412:Guys like me on the investor side are a dime a dozen. ~ Douglas Leone,
413:Health insurance should be a given for every citizen. ~ Jesse Ventura,
414:I had this child, and it destroyed my family. ~ Arnold Schwarzenegger,
415:I'm totally against the idea of a celebrity editor. ~ David Zinczenko,
416:I tell you everything.”
“Nothing that matters. ~ Jonathan Franzen,
417:My guess is, six of one, half a dozen of the other. Crows ~ Glen Cook,
418:Oakmont possesses all the charm of a sock to the head. ~ Gene Sarazen,
419:People get very creative if you include them. ~ Arnold Schwarzenegger,
420:Perfectionism is a mean, frozen form of idealism, while ~ Anne Lamott,
421:Qué hermosa es siempre la cara que no hemos visto. ~ Jonathan Franzen,
422:Sıkılmış ruhlar için bazen deniz en iyi çaredir! ~ Mehmet Murat ildan,
423:The goal of life is living in agreement with Nature. ~ Zeno of Citium,
424:Travel. You need to know you're a citizen of the world. ~ Miriam Shor,
425:Try to be surprised by something every day. ~ Mihaly Csikszentmihalyi,
426:When you are a citizen, the earth feels different. ~ James A Michener,
427:young gentleman with whom she’s been osculating on ~ Jonathan Franzen,
428:Y se fue.
Y ella se convirtió en mejor lectora. ~ Jonathan Franzen,
429:Better to sit all night than to go to bed with a dragon. ~ Zen proverb,
430:Can you see time?No.Then you should stop looking for it. ~ Zen proverb,
431:Citizenship consists in the service of the country. ~ Jawaharlal Nehru,
432:Competition is an easy way to get into flow. ~ Mihaly Csikszentmihalyi,
433:"Do not view mountains from the scale of human thought." ~ Dogen Zenji,
434:Failure is not an option. Failure is a prerequisite. ~ David Zinczenko,
435:Fear can resemble a crackling sound in a frozen ditch. ~ Tarjei Vesaas,
436:I am a citizen, not of Athens, or Greece, but of the world. ~ Socrates,
437:Ideas are a dime a dozen. It's execution that counts. ~ Frank Herbert,
438:I don't criticize myself; I criticize my body. ~ Arnold Schwarzenegger,
439:I'm frozen in time, it's more than just you being a dyme ~ Gift of Gab,
440:Low life netizens. They must lead such meaningless lives. ~ Sui Ishida,
441:My father had coats the way old spinsters have cats. ~ Molly Wizenberg,
442:People have one thing in common; they are all different. ~ Robert Zend,
443:She was having an outburst with no advance warning. ~ Jonathan Franzen,
444:There is no need to have a deep understanding of Zen. ~ Shunryu Suzuki,
445:Truth only exists for those who cling to it. "Sosuke Aizen ~ Tite Kubo,
446:We are not merely historians but also and always citizens. ~ Tony Judt,
447:Wir nennen „Ursprünge“ die Grenzen des Wissens. ~ Nicol s G mez D vila,
448:Zen is everywhere.... But for you, Zen is right here. ~ Shunryu Suzuki,
449:A few dozen criminal casualties seemed a small price to pay. ~ Kel Kade,
450:Amend Constitution to remove aliens' birthright citizenship. ~ Ron Paul,
451:Bazen sen yolunu bulursun bazen de yol seni bulur! ~ Mehmet Murat ildan,
452:Being a philosopher, I have a problem for every solution. ~ Robert Zend,
453:Civil disobedience is the inherent right of a citizen. ~ Mahatma Gandhi,
454:Din, fakirlerin zenginleri öldürmesine engel olur. ~ Napol on Bonaparte,
455:February brings the rain, Thaws the frozen lake again. ~ Sara Coleridge,
456:Frozen is a phenomenon on an entirely new Disney scale. ~ Edward Kitsis,
457:God knows there is never a convenient time to fast. ~ Jentezen Franklin,
458:"High understanding comes from not understanding at all." ~ Zen proverb,
459:I am a Citizen of the World, and my Nationality is Goodwill. ~ Socrates,
460:I am not an Athenian or a Greek, but a citizen of the world. ~ Diogenes,
461:Less than two dozen men and women—but mostly men—operated. ~ Hugh Howey,
462:Marijuana... That's not a drug, that's a plant. ~ Arnold Schwarzenegger,
463:Nichts tröstet, weil nichts ein Leben ersetzen kann. ~ Pierre Assouline,
464:No pertenecer a ninguna parte era como ser invisible. ~ John Katzenbach,
465:No Queen with a frozen heart is fit to rule any country. ~ L Frank Baum,
466:pointed out Mars, a bright dot of light creeping zenithward ~ H G Wells,
467:private citizens were asked to open their homes; ~ Doris Kearns Goodwin,
468:Put your food dollars toward nutrients, not calories. ~ David Zinczenko,
469:que algo te incomode no significa que debas ignorarlo ~ John Katzenbach,
470:The best way to thaw a frozen turkey? Blow in it's ear. ~ Johnny Carson,
471:The very shapes of the trees were like frozen screams. ~ Susanna Clarke,
472:This City is what it is because our citizens are what they are. ~ Plato,
473:«Un hombre sin pasado puede forjar cualquier futuro», ~ John Katzenbach,
474:wisdom? As the Zen texts explain, “To live in trusting ~ Jack Kornfield,
475:Ants are good citizens: they place group interests first. ~ Clarence Day,
476:Bazen cennete giden köprü cehennemin ta kendisidir! ~ Mehmet Murat ildan,
477:Because music makes good citizens and beautiful hearts. ~ Suanne Laqueur,
478:Bold prayers honor God, and God honors bold prayers. ~ Jentezen Franklin,
479:Dark spruce frowned on either side of the frozen waterway. ~ Jack London,
480:How Zendesk Reluctantly Staked Out A Customer-Support Empire ~ Anonymous,
481:I can speak four dialects, but none of them is fairy language. ~ Zen Cho,
482:If my life was a movie, no one would believe it. ~ Arnold Schwarzenegger,
483:I like my men like I like my roses . . . by the dozen. ~ Barbara La Marr,
484:In my opinion, theater shouldn't give advice to citizens. ~ Vaclav Havel,
485:I want to marry and have kids. The things we all want. ~ David Zinczenko,
486:Just dozens and dozens of black windows into devastation. ~ Blake Crouch,
487:My wife (Maria) is the best reason to come home. ~ Arnold Schwarzenegger,
488:Nobody gets muscles by watching ME lift weights. ~ Arnold Schwarzenegger,
489:Purpose provides activation energy for living. ~ Mihaly Csikszentmihalyi,
490:Secrets are the way you know you even have an inside. ~ Jonathan Franzen,
491:She’d been drinking jug wine steadily for four hours. ~ Jonathan Franzen,
492:Start wide, expand further, and never look back. ~ Arnold Schwarzenegger,
493:Teams do not seek consensus; they seek the best answer. ~ Jon Katzenbach,
494:There can be no daily democracy without daily citizenship. ~ Ralph Nader,
495:There were half a dozen villas burning on the Woking border. ~ H G Wells,
496:The source of this energy is the sun's radiation. ~ Albert Szent Gyorgyi,
497:The zen of housecleaning allows one to reach inner peace. ~ Robert Crais,
498:Weak people hold grudges, Mom. Strong people forgive. ~ Jonathan Franzen,
499:We have become a nation not of citizens but of consumers. ~ Scott Ritter,
500:We'll attack anyone who tries to harm our citizens. ~ Benjamin Netanyahu,

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


   29 Occultism
   13 Philosophy
   6 Christianity
   2 Kabbalah
   2 Integral Yoga
   2 Integral Theory
   1 Yoga
   1 Buddhism

   28 Aleister Crowley
   11 The Mother
   10 Sri Aurobindo
   9 Aldous Huxley
   7 Carl Jung
   6 Saint Augustine of Hippo
   5 Sri Ramakrishna
   4 Jorge Luis Borges
   4 Friedrich Nietzsche
   2 Satprem

   23 Magick Without Tears
   10 The Mothers Agenda
   10 Savitri
   9 The Perennial Philosophy
   9 The Divine Comedy
   7 Words Of Long Ago
   7 Aion
   6 Walden
   6 The Secret Doctrine
   6 The Gospel of Sri Ramakrishna
   6 The Confessions of Saint Augustine
   6 Liber ABA
   5 The Gateless Gate
   4 Theosophy
   4 The Hero with a Thousand Faces
   4 Essays Divine And Human
   4 Beating the Cloth Drum Letters of Zen Master Hakuin
   3 Twilight of the Idols
   3 The Zen Teaching of Bodhidharma
   3 The Red Book Liber Novus
   3 Sex Ecology Spirituality
   3 Collected Poems
   2 The Synthesis Of Yoga
   2 The 7 Habits of Highly Effective People
   2 Talks With Sri Aurobindo
   2 Sri Aurobindo or the Adventure of Consciousness
   2 A Garden of Pomegranates - An Outline of the Qabalah
   2 Advanced Dungeons and Dragons 2E

02.05_-_The_Godheads_of_the_Little_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Imps with wry limbs and carved beast visages,
  Sprite-prompters goblin-wiZened or faery-small,
  And genii fairer but unsouled and poor
  If something great awakes, too frail his pitch
  To reveal its Zenith tension of delight,
  His thought to eternise its ephemeral soar,

02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Proclaiming a panacea for all Time's ills
  Or carrying thought in its ultimate Zenith flight
  And trumpeting supreme discovery;

02.07_-_The_Descent_into_Night, #Savitri, #Sri Aurobindo, #Integral Yoga
    It clung to its dismal harsh autonomy.
    A bull-throat bellowed with its braZen tongue;
    Its hard and shameless clamour filling Space

02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  Caught into a passionate greatness of extremes,
  This limited being lifted to Zenith bliss,
  Happy to enjoy one touch of things supreme,

02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  These promptings come not from an alien sphere:
  Ourselves are citiZens of that mother State,
  Adventurers, we have colonised Matter's night.

03.03_-_The_House_of_the_Spirit_and_the_New_Creation, #Savitri, #Sri Aurobindo, #Integral Yoga
  A splendid centre of infinity's whirl
  Pushed to its Zenith's height, its last expanse,
  Felt the divinity of its own self-bliss

04.04_-_The_Quest, #Savitri, #Sri Aurobindo, #Integral Yoga
  A deeper consciousness welled up in her:
  A citiZen of many scenes and climes,
  Each soil and country it had made its home;

07.02_-_The_Parable_of_the_Search_for_the_Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  Inhabitants of life's ominous nether rooms,
  A shadowy world's stupendous deniZens.

07.04_-_The_Triple_Soul-Forces, #Savitri, #Sri Aurobindo, #Integral Yoga
  In a froZen grandeur lone and desolate
  Call me not to die the great eternal death,

10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  Beyond the phantom beauty of this world;
  For of its citiZens I am not one.

1.00a_-_Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Then again, you ask me questions like "What is purity?" that can be answered in a doZen different ways; and you must understand what is meant by a "universe of discourse." If you asked me "Is this sample of cloride of gold a pure sample?" I can answer you. You must understand the value of precision in speech. I could go on rambling about purity and selflessness for years, and no one would be a penny the better.
  But do get it into you head that "If the blind lead the blind, they shall both fall into the ditch." If you had seen 1% of the mischief that I have seen, you would freeze to the marrow of your bones at the mere idea of seeing another member through the telescope! Well, I employ the figure of hyperbole, that I admit; but it really won't do to have a doZen cooks at the broth! If you're working with me, you'll have no time to waste on other people.

1.00_-_Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  And, indeed, he soon discovered what a strange Goddess he had chosen to serve. He became gradually enmeshed in the web of Her all-pervading presence. To the ignorant She is to be sure, the image of destruction: but he found in Her the benign, all-loving Mother. Her neck is encircled with a garland of heads, and Her waist with a girdle of human arms and two of Her hands hold weapons of death, and Her eyes dart a glance of fire; but, strangely enough, Ramakrishna felt in Her breath the soothing touch of tender love and saw in Her the Seed of Immortality. She stands on the bosom of Her Consort, iva; it is because She is the akti, the Power, inseparable from the Absolute. She is surrounded by jackals and other unholy creatures, the deniZens of the cremation ground.
  And it is not I only, but doZens like me, who do the same. ... He worships iva, he worships Kli, he worships Rm, he worships Krishna, and is a confirmed advocate of Vedntic doctrines. ... He is an idolater, yet is a faithful and most devoted Meditator on the perfections of the One Formless, Absolute, Infinite Deity. ... His religion is ecstasy, his worship means transcendental insight, his whole nature burns day and night with a permanent fire and fever of a strange faith and feeling. ... So long as he is spared to us, gladly shall we sit at his feet to learn from him the sublime precepts of purity, unworldliness, spirituality, and inebriation in the love of God. ... He, by his childlike bhakti, by his strong conceptions of an ever-ready Motherhood, helped to unfold it [God as our Mother] in our minds wonderfully. ... By associating with him we learnt to realize better the divine attributes as scattered over the three hundred and thirty millions of deities of mythological India, the gods of the Purns."

1.00_-_Main, #Book of Certitude, #Baha u llah, #Baha i
  We have enjoined obligatory prayer upon you, with nine rak'ahs, to be offered at noon and in the morning and the evening unto God, the Revealer of Verses. We have relieved you of a greater number, as a command in the Book of God. He, verily, is the Ordainer, the Omnipotent, the Unrestrained. When ye desire to perform this prayer, turn ye towards the Court of My Most Holy Presence, this Hallowed Spot that God hath made the Centre round which circle the Concourse on High, and which He hath decreed to be the Point of Adoration for the deniZens of the Cities of Eternity, and the Source of Command unto all that are in heaven and on earth; and when the Sun of Truth and Utterance shall set, turn your faces towards the Spot that We have ordained for you. He, verily, is Almighty and Omniscient.
  Say: This is that hidden knowledge which shall never change, since its beginning is with nine, the symbol that betokeneth the concealed and manifest, the inviolable and unapproachably exalted Name. As for what We have appropriated to the children, this is a bounty conferred on them by God, that they may render thanks unto their Lord, the Compassionate, the Merciful. These, verily, are the Laws of God; transgress them not at the prompting of your base and selfish desires. Observe ye the injunctions laid upon you by Him Who is the Dawning-place of Utterance. The sincere among His servants will regard the precepts set forth by God as the Water of Life to the followers of every faith, and the Lamp of wisdom and loving providence to all the deniZens of earth and heaven.
  Call ye to mind Karim, and how, when We summoned him unto God, he waxed disdainful, prompted by his own desires; yet We had sent him that which was a solace to the eye of proof in the world of being and the fulfilment of God's testimony to all the deniZens of earth and heaven. As a token of the grace of Him Who is the All-Possessing, the Most High, We bade him embrace the Truth. But he turned away until, as an act of justice from God, angels of wrath laid hold upon him. Unto this We truly were a witness.

1.00_-_The_Constitution_of_the_Human_Being, #Theosophy, #Rudolf Steiner, #Occultism
  Thus man is citiZen of three worlds. Through his body he belongs to the world which he perceives through his body; through his soul he constructs for himself his own world; through his spirit a world reveals itself to him which is exalted above both the others.

1.00_-_The_way_of_what_is_to_come, #The Red Book Liber Novus, #unset, #Philosophy
    In the year 1914 in the month of June, at the beginning and end of the month, and at the beginning of July, I had the same dream three times: I was in a foreign land, and suddenly, overnight and right in the middle of summer, a terrible cold descended from space. All seas and rivers were locked in ice, every green living thing had froZen.
    19. The Draft continues: and there I found, strangely enough, my friend, who had evidently taken the same faster ship without my noticing (pp. 8-9).
    20. Ice wine is made by leaving grapes on the vine until they are froZen by frost. They are then pressed, and the ice is removed, leading to a highly concentrated delectable sweet wine.
    21. The Draft continues: This was my dream. All my efforts to understand it were in vain. I labored for days. Its impression, however, was powerful (p. 9). Jung also recounted this dream in Memories (p. 200).

1.01_-_Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  Finding that my fellow-citiZens were not likely to offer me any room in the court house, or any curacy or living any where else, but I must shift for myself, I turned my face more exclusively than ever to the woods, where I was better known. I determined to go into business at once, and not wait to acquire the usual capital, using such slender means as I had already got. My purpose in going to Walden Pond was not to live cheaply nor to live dearly there, but to transact some private business with the fewest obstacles; to be hindered from accomplishing which for want of a little common sense, a little enterprise and business talent, appeared not so sad as foolish.
  However, if one designs to construct a dwelling house, it behooves him to exercise a little Yankee shrewdness, lest after all he find himself in a workhouse, a labyrinth without a clue, a museum, an almshouse, a prison, or a splendid mausoleum instead. Consider first how slight a shelter is absolutely necessary. I have seen Penobscot Indians, in this town, living in tents of thin cotton cloth, while the snow was nearly a foot deep around them, and I thought that they would be glad to have it deeper to keep out the wind. Formerly, when how to get my living honestly, with freedom left for my proper pursuits, was a question which vexed me even more than it does now, for unfortunately I am become somewhat callous, I used to see a large box by the railroad, six feet long by three wide, in which the laborers locked up their tools at night, and it suggested to me that every man who was hard pushed might get such a one for a dollar, and, having bored a few auger holes in it, to admit the air at least, get into it when it rained and at night, and hook down the lid, and so have freedom in his love, and in his soul be free. This did not appear the worst, nor by any means a despicable alternative. You could sit up as late as you pleased, and, whenever you got up, go abroad without any landlord or house-lord dogging you for rent. Many a man is harassed to death to pay the rent of a larger and more luxurious box who would not have froZen to death in such a box as this. I am far from jesting. Economy is a subject which admits of being treated with levity, but it cannot so be disposed of. A comfortable house for a rude and hardy race, that lived mostly out of doors, was once made here almost entirely of such materials as Nature furnished ready to their hands. Gookin, who was superintendent of the Indians subject to the Massachusetts Colony, writing in 1674, says, The best of their houses are covered very neatly, tight and warm, with barks of trees, slipped from their bodies at those seasons when the sap is up, and made into great flakes, with pressure of weighty timber, when they are green.... The meaner sort are covered with mats which they make of a kind of bulrush, and are also indifferently tight and warm, but not so good as the former.... Some I have seen, sixty or a hundred feet long and thirty feet broad.... I have often lodged in their wigwams, and found them as warm as the best English houses. He adds, that they were commonly carpeted and lined within with well-wrought embroidered mats, and were furnished with various utensils. The Indians had advanced so far as to regulate the effect of the wind by a mat suspended over the hole in the roof and moved by a string. Such a lodge was in the first instance constructed in a day or two at most, and taken down and put up in a few hours; and every family owned one, or its apartment in one.
  When I consider my neighbors, the farmers of Concord, who are at least as well off as the other classes, I find that for the most part they have been toiling twenty, thirty, or forty years, that they may become the real owners of their farms, which commonly they have inherited with encumbrances, or else bought with hired money,and we may regard one third of that toil as the cost of their houses,but commonly they have not paid for them yet. It is true, the encumbrances sometimes outweigh the value of the farm, so that the farm itself becomes one great encumbrance, and still a man is found to inherit it, being well acquainted with it, as he says. On applying to the assessors, I am surprised to learn that they cannot at once name a doZen in the town who own their farms free and clear. If you would know the history of these homesteads, inquire at the bank where they are mortgaged. The man who has actually paid for his farm with labor on it is so rare that every neighbor can point to him. I doubt if there are three such men in
  Concord. What has been said of the merchants, that a very large majority, even ninety-seven in a hundred, are sure to fail, is equally true of the farmers. With regard to the merchants, however, one of them says pertinently that a great part of their failures are not genuine pecuniary failures, but merely failures to fulfil their engagements, because it is inconvenient; that is, it is the moral character that breaks down. But this puts an infinitely worse face on the matter, and suggests, beside, that probably not even the other three succeed in saving their souls, but are perchance bankrupt in a worse sense than they who fail honestly. Bankruptcy and repudiation are the springboards from which much of our civilization vaults and turns its somersets, but the savage stands on the unelastic plank of famine. Yet the Middlesex
  Shall we always study to obtain more of these things, and not sometimes to be content with less? Shall the respectable citiZen thus gravely teach, by precept and example, the necessity of the young mans providing a certain number of superfluous glow-shoes, and umbrellas, and empty guest chambers for empty guests, before he dies? Why should not our furniture be as simple as the Arabs or the Indians? When I think of the benefactors of the race, whom we have apotheosized as messengers from heaven, bearers of divine gifts to man, I do not see in my mind any retinue at their heels, any car-load of fashionable furniture. Or what if I were to allowwould it not be a singular allowance?that our furniture should be more complex than the Arabs, in proportion as we are morally and intellectually his superiors! At present our houses are cluttered and defiled with it, and a good housewife would sweep out the greater part into the dust hole, and not leave her mornings work undone. Morning work! By the blushes of Aurora and the music of Memnon, what should be mans _morning work_ in this world? I had three pieces of limestone on my desk, but I was terrified to find that they required to be dusted daily, when the furniture of my mind was all undusted still, and I threw them out the window in disgust. How, then, could I have a furnished house? I would rather sit in the open air, for no dust gathers on the grass, unless where man has broken ground.
  True, there are architects so called in this country, and I have heard of one at least possessed with the idea of making architectural ornaments have a core of truth, a necessity, and hence a beauty, as if it were a revelation to him. All very well perhaps from his point of view, but only a little better than the common dilettantism. A sentimental reformer in architecture, he began at the cornice, not at the foundation. It was only how to put a core of truth within the ornaments, that every sugar plum in fact might have an almond or caraway seed in it,though I hold that almonds are most wholesome without the sugar,and not how the inhabitant, the indweller, might build truly within and without, and let the ornaments take care of themselves. What reasonable man ever supposed that ornaments were something outward and in the skin merely,that the tortoise got his spotted shell, or the shellfish its mother-o-pearl tints, by such a contract as the inhabitants of Broadway their Trinity Church? But a man has no more to do with the style of architecture of his house than a tortoise with that of its shell: nor need the soldier be so idle as to try to paint the precise color of his virtue on his standard. The enemy will find it out. He may turn pale when the trial comes. This man seemed to me to lean over the cornice, and timidly whisper his half truth to the rude occupants who really knew it better than he. What of architectural beauty I now see, I know has gradually grown from within outward, out of the necessities and character of the indweller, who is the only builder,out of some unconscious truthfulness, and nobleness, without ever a thought for the appearance and whatever additional beauty of this kind is destined to be produced will be preceded by a like unconscious beauty of life. The most interesting dwellings in this country, as the painter knows, are the most unpretending, humble log huts and cottages of the poor commonly; it is the life of the inhabitants whose shells they are, and not any peculiarity in their surfaces merely, which makes them _picturesque;_ and equally interesting will be the citiZens suburban box, when his life shall be as simple and as agreeable to the imagination, and there is as little straining after effect in the style of his dwelling. A great proportion of architectural ornaments are literally hollow, and a September gale would strip them off, like borrowed plumes, without injury to the substantials. They can do without _architecture_ who have no olives nor wines in the cellar. What if an equal ado were made about the ornaments of style in literature, and the architects of our bibles spent as much time about their cornices as the architects of our churches do? So are made the _belles-lettres_ and the _beaux-arts_ and their professors.
  Indeed, the more you have of such things the poorer you are. Each load looks as if it contained the contents of a doZen shanties; and if one shanty is poor, this is a doZen times as poor. Pray, for what do we
  _move_ ever but to get rid of our furniture, our _exuvi_; at last to go from this world to another newly furnished, and leave this to be burned? It is the same as if all these traps were buckled to a mans belt, and he could not move over the rough country where our lines are cast without dragging them,dragging his trap. He was a lucky fox that left his tail in the trap. The muskrat will gnaw his third leg off to be free. No wonder man has lost his elasticity. How often he is at a dead set! Sir, if I may be so bold, what do you mean by a dead set?

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.

1.01_-_The_Path_of_Later_On, #Words Of Long Ago, #The Mother, #Integral Yoga
  The wild grasses around him whisper in his ear, "Later." Later, yes, later. Ah, how pleasant it is to breathe the scented breeze, while the sun warms the air with its fiery rays. Later, later. And the traveller walks on; the path widens. Voices are heard from afar, "Where are you going? Poor fool, don't you see that you are heading for your ruin? You are young; come, come to us, to the beautiful, the good, the true; do not be misled by indolence and weakness; do not fall asleep in the present; come to the future." "Later, later," the traveller answers these unwelcome voices. The flowers smile at him and echo, "Later." The path becomes wider and wider. The sun has reached its Zenith; it is a glorious day. The path becomes a road.

1.01_-_To_Watanabe_Sukefusa, #Beating the Cloth Drum Letters of Zen Master Hakuin, #Hakuin Ekaku, #Zen
  The people in the half-doZen stories I related, having turned away from reasonable courses of action, convinced themselves that their transgressions were minor and that any retribution would be minor as well, and because of that they ended up receiving the severe judgment of heaven, dying very unfortunate deaths, leaving behind them names blackened forever as unfilial sons or daughters, and falling into the interminable suffering and torment of the Burning Hells. That this happened because they did not fear the wrath of the gods and were ignorant of heavenly retribution is a matter each and every person should give the greatest care and consideration.
  It is interesting to note Hakuin's deep concern with filial devotion at this early stage of his career, a theme that continues to have a significant, though subordinate, role in his mature Zen teaching. It is most conspicuous in some of the calligraphic works he distributed, which are discussed below.
  Another example of the consistency of Hakuin's views is his willingness to take up the village priest's function of moral correction, a purpose he fulfills through his attempts to resolve family discords in other letters in this volume. Also to be noted is that Hakuin does not offer Sukefusa a specific Zen solution to his problem, as he no doubt would have later on.

1.02_-_Outline_of_Practice, #The Zen Teaching of Bodhidharma, #Bodhidharma, #Buddhism

1.02_-_The_Pit, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
   certainly brings it nearer to the Qabalistic conception of things; the old sanctions of a scientific mechanism have nearly all disappeared, and the terms which appeared to the
  Victorians so simple, objective, and intelligible-such as matter, energy, space, etc.-have completely failed to resist analysis. A few modern thinkers, seeing clearly the absolute debacle in which the old positivist science was bound to lead them, the breaking up of this icy expanse of froZen thought, determined at all costs to find a modus vivendi for
  Athena. This necessity was emphasized in the most surprising way by the result of the Michelson-Morley experiments, when Physics itself calmly and frankly offered a contradiction in terms. It was not the metaphysicians this time who were picking holes in a vacuum. It was the mathematicians and the physicists who found the ground completely cut away from under their feet. It was not enough to replace the geometry of Euclid by those of Riemann and Lobatchevsky and the mechanics of Newton by those of Einstein, so long as any of the axioms of the old thought and the definitions of its terms survived. They deliberately abandoned positivism and materialism for an indeterminate mysticism, creating a new mathematical philosophy and a new logic, wherein infinite-or rather transfinite-ideas might be made commensurable with those of ordinary thought in the forlorn hope that all might live happily ever after. In short, to use a Qabalistic nomenclature, they found it incumbent upon themselves to adopt for inclusion of terms of Ruach (intellect) concepts which are proper only to Neschamah (the organ and faculty of direct spiritual apperception and intuition). This same process took place in Philosophy years earlier. Had the dialectic of Hegel been only. half understood, the major portion of philosophical speculation from the Schoolmen to

1.02_-_The_Three_European_Worlds, #The Ever-Present Origin, #Jean Gebser, #Integral
  Some doZen years later, the three Commentarii of Lorenzo Ghiberti also treat of this same perspective; but despite his attempt to remain within the tradition, his treatises describe in a novel way not only perspective but also anatomy and a theory of drawing (teorica del disegno). It is significant that he corrects his principal model, Vitruvius, by inserting a chapter an "perspective" where Vitruvius would have included a chapter an the "knowledge of rules," and consequently intentionally 'elevates perspectivity to a basic axiom of his time.

1.02_-_To_Zen_Monks_Kin_and_Koku, #Beating the Cloth Drum Letters of Zen Master Hakuin, #Hakuin Ekaku, #Zen
  object:1.02 - To Zen Monks Kin and Koku
  To Zen Monks Kin and Koku
  LETTER 2, 1729

1.02_-_Where_I_Lived,_and_What_I_Lived_For, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  At a certain season of our life we are accustomed to consider every spot as the possible site of a house. I have thus surveyed the country on every side within a doZen miles of where I live. In imagination I have bought all the farms in succession, for all were to be bought, and
  I knew their price. I walked over each farmers premises, tasted his wild apples, discoursed on husbandry with him, took his farm at his price, at any price, mortgaging it to him in my mind; even put a higher price on it,took everything but a deed of it,took his word for his deed, for I dearly love to talk,cultivated it, and him too to some extent, I trust, and withdrew when I had enjoyed it long enough, leaving him to carry it on. This experience entitled me to be regarded as a sort of real-estate broker by my friends. Wherever I sat, there I might live, and the landscape radiated from me accordingly. What is a house but a _sedes_, a seat?better if a country seat. I discovered many a site for a house not likely to be soon improved, which some might have thought too far from the village, but to my eyes the village was too far from it. Well, there I might live, I said; and there I did live, for an hour, a summer and a winter life; saw how I could let the years run off, buffet the winter through, and see the spring come in.
  Still we live meanly, like ants; though the fable tells us that we were long ago changed into men; like pygmies we fight with cranes; it is error upon error, and clout upon clout, and our best virtue has for its occasion a superfluous and evitable wretchedness. Our life is frittered away by detail. An honest man has hardly need to count more than his ten fingers, or in extreme cases he may add his ten toes, and lump the rest. Simplicity, simplicity, simplicity! I say, let your affairs be as two or three, and not a hundred or a thousand; instead of a million count half a doZen, and keep your accounts on your thumb nail. In the midst of this chopping sea of civilized life, such are the clouds and storms and quicksands and thousand-and-one items to be allowed for, that a man has to live, if he would not founder and go to the bottom and not make his port at all, by dead reckoning, and he must be a great calculator indeed who succeeds. Simplify, simplify. Instead of three meals a day, if it be necessary eat but one; instead of a hundred dishes, five; and reduce other things in proportion. Our life is like a
  German Confederacy, made up of petty states, with its boundary forever fluctuating, so that even a German cannot tell you how it is bounded at any moment. The nation itself, with all its so called internal improvements, which, by the way are all external and superficial, is just such an unwieldy and overgrown establishment, cluttered with furniture and tripped up by its own traps, ruined by luxury and heedless expense, by want of calculation and a worthy aim, as the million households in the land; and the only cure for it as for them is in a rigid economy, a stern and more than Spartan simplicity of life and elevation of purpose. It lives too fast. Men think that it is essential that the _Nation_ have commerce, and export ice, and talk through a telegraph, and ride thirty miles an hour, without a doubt, whether _they_ do or not; but whether we should live like baboons or like men, is a little uncertain. If we do not get out sleepers, and forge rails, and devote days and nights to the work, but go to tinkering upon our _lives_ to improve _them_, who will build railroads?

1.03_-_Bloodstream_Sermon, #The Zen Teaching of Bodhidharma, #Bodhidharma, #Buddhism
  nature. And this nature is the mind. And the mind is the buddha.
  And the buddha is the path. And the path is Zen.36 But the word
  Zen is one that remains a puzzle to both mortals and sages. Seeing
  your nature is Zen. Unless you see your nature, it's not Zen.
  Even if you can explain thousands of sutras and shastras,37

1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The will is free and we are at liberty to identify our being either exclusively with our selfness and its interests, regarded as independent of indwelling Spirit and transcendent Godhead (in which case we shall be passively damned or actively fiendish), or exclusively with the divine within us and without (in which case we shall be saints), or finally with self at one moment or in one context and with spiritual not-self at other moments and in other contexts (in which case we shall be average citiZens, too theocentric to be wholly lost, and too egocentric to achieve enlightenment and a total deliverance). Since human craving can never be satisfied except by the unitive knowledge of God and since the mind-body is capable of an enormous variety of experiences, we are free to identify ourselves with an almost infinite number of possible objectswith the pleasures of gluttony, for example, or intemperance, or sensuality; with money, power or fame; with our family, regarded as a possession or actually an extension and projection of our own selfness; with our goods and chattels, our hobbies, our collections; with our artistic or scientific talents; with some favourite branch of knowledge, some fascinating special subject; with our professions, our political parties, our churches; with our pains and illnesses; with our memories of success or misfortune, our hopes, fears and schemes for the future; and finally with the eternal Reality within which and by which all the rest has its being. And we are free, of course, to identify ourselves with more than one of these things simultaneously or in succession. Hence the quite astonishingly improbable combination of traits making up a complex personality. Thus a man can be at once the craftiest of politicians and the dupe of his own verbiage, can have a passion for brandy and money, and an equal passion for the poetry of George Meredith and under-age girls and his mother, for horse-racing and detective stories and the good of his countrythe whole accompanied by a sneaking fear of hell-fire, a hatred of Spinoza and an unblemished record for Sunday church-going. A person born with one kind of psycho-physical constitution will be tempted to identify himself with one set of interests and passions, while a person with another kind of temperament will be tempted to make very different identifications. But these temptations (though extremely powerful, if the constitutional bias is strongly marked) do not have to be succumbed to; people can and do resist them, can and do refuse to identify themselves with what it would be all too easy and natural for them to be; can and do become better and quite other than their own selves. In this context the following brief article on How Men Behave in Crisis (published in a recent issue of Harpers Magazine) is highly significant. A young psychiatrist, who went as a medical observer on five combat missions of the Eighth Air Force in England says that in times of great stress and danger men are likely to react quite uniformly, even though under normal circumstances, they differ widely in personality. He went on one mission, during which the B-17 plane and crew were so severely damaged that survival seemed impossible. He had already studied the on the ground personalities of the crew and had found that they represented a great diversity of human types. Of their behaviour in crisis he reported:

1.03_-_Reading, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  Those who have not learned to read the ancient classics in the language in which they were written must have a very imperfect knowledge of the history of the human race; for it is remarkable that no transcript of them has ever been made into any modern tongue, unless our civilization itself may be regarded as such a transcript. Homer has never yet been printed in English, nor schylus, nor Virgil evenworks as refined, as solidly done, and as beautiful almost as the morning itself; for later writers, say what we will of their genius, have rarely, if ever, equalled the elaborate beauty and finish and the lifelong and heroic literary labors of the ancients. They only talk of forgetting them who never knew them. It will be soon enough to forget them when we have the learning and the genius which will enable us to attend to and appreciate them. That age will be rich indeed when those relics which we call Classics, and the still older and more than classic but even less known Scriptures of the nations, shall have still further accumulated, when the Vaticans shall be filled with Vedas and
  Zendavestas and Bibles, with Homers and Dantes and Shakespeares, and all the centuries to come shall have successively deposited their trophies in the forum of the world. By such a pile we may hope to scale heaven at last.

1.03_-_Supernatural_Aid, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  told her, she wrapped her garment around him, and, soaring
  from the earth, transported him to the Zenith, where the sun
  pauses in the middle of the day. Then with a mighty din a great

1.03_-_The_Syzygy_-_Anima_and_Animus, #Aion, #Carl Jung, #Psychology
  conditions, remains forever inaccessible to insight. It is rather
  like expecting the average respectable citiZen to recognize him-
  self as a criminal.

1.03_-_To_Layman_Ishii, #Beating the Cloth Drum Letters of Zen Master Hakuin, #Hakuin Ekaku, #Zen
  The closeness of the relationship that formed between the two men is evident in Hakuin's letters to
  Ishii, as well as from the fact that Hakuin at times secluded himself in Ishii's retirement retreat for periods of rest and writing (Chronological Biography, 1731). A number of miscellaneous pieces inscribed to Layman Ishii that are included in Poison Blossoms from a Thicket of Thorn confirm that he was considerably advanced in his Zen study, a point further substantiated by the difficulty of the teaching Hakuin addresses to him in this letter.
  MY ATTENDANT BOKU, while on a trip to his native place, stopped by the residence of Layman Ishii and claiming to be indisposed threw himself at the Layman's feet and implored him for his help. He took possession of the Layman's private chambers and for ten days devoted himself diligently to zaZen.a
  I recently overheard several of Boku's comrades discussing him. "Boku hit on a truly splendid plan," they decided. "He is sure to return with a much deeper attainment." I wasn't so sure. "Boku," I said to myself. "This is not a good idea. Being a kind and deeply compassionate man, when the
  Unable to keep from bursting into laughter, I cried out, "How wonderful! If you had come back here with even a grain of Zen understanding, I would have snatched your robe and begging bowl from you, given you thirty blows with my staff, and chased you out the gate. You had a very close shave! You might have ended up achieving nothing for your efforts but to involve the Layman in your personal troubles. I had no idea he would be so rigorous in dealing with you!
  "Boku, the great and essential matter is like partaking of a peach. You mustn't be hasty. You have to wait patiently until the fruit is fully ripe. Then, when the soft, pink fruit is cut in two, the kernel
  "When you consider it, present-day Zen teachers act in much the same way in guiding their students. I've seen and heard how they take young people of exceptional talent-those destined to become the very pillars and ridgepoles of our school-and with their extremely ill-advised and inopportune methods, end up turning them into something half-baked and unachieved. This is the primary reason for the decline of our Zen school, why the Zen groves are withering away.
  "A foolish man long ago heard that if you put a leech out under the sun in very hot weather, it would transform into a dragonfly and soar into the sky. One summer day, he decided to put it to the test. Wading into a marsh, he poked around until he found a particularly large old leech. Throwing it on the hot ground, he watched very carefully as the worm squirmed and writhed in agony. Suddenly, it flipped over on its back, split in two, and transformed into a ugly creature with a hundred legs like a centipede. It scowled furiously at him, snapping its fangs in anger. Ahh! This creature that was supposed to soar freely through the skies had turned into a repulsive worm that could only crawl miserably over the ground. A truly terrifying turn of events!
  "There was a servant in ancient China who worked in the kitchen of a temple in the far western regions of the country. The temple was filled with monks engaged in the rigors of training. All the time the servant wasn't engaged in his main job preparing meals for the brotherhood, he spent doing zaZen. One day, he suddenly entered a profound samadhi, and since he showed no sign of coming out of it, the head priest of the temple directed the senior monk in charge of the training hall to keep an eye on him. When the servant finally got up from his zaZen cushion three days later, he had penetrated the heart and marrow of the Dharma, and had attained an ability to clearly see the karma of his previous lives. He went to the head priest and began setting forth the realization he had attained, but before he had finished, the head priest suddenly put his hands over his ears. 'Stop! Stop!' he said.
  'The rest is something I have yet to experience. If you explain it to me, I'm afraid it might obstruct my own entrance into enlightenment.'
  "How invaluable that story is! There was nothing halfhearted about ancients' practice of the Way; it was difficult and demanding in the extreme. One of them said, 'It is like passing through a region infested with venomous insects. You must pass through with all possible haste. Not stop to accept even a single drop of water from someone you meet.'1 The great master Yun-men said, 'While you are engaged in practice, if anyone comes up and tries to teach you Zen, I want you to take a dipper of warm shit and empty it over his head.'f
  "That is why to outstanding students who are engaged in negotiating the hidden depths I say, 'I would rather you sink into the sea of birth-and-death and remain there until the skin on your body is covered all over with festering sores, than for you ever to look to others for your strength.'"
  "In the past when teachers engaged their students, there was no room for any hesitation-they dealt with them as if they had a naked sword blade raised over their heads. They were like the giant golden-winged Garuda, monarch of the feathered kingdom, cleaving through the whale-backed seas and deftly seizing live dragons beneath the waves. Zen monks are like red-finned carp when the peach trees are in blossom, butting their way upstream into the tremendous current, braving the perilous
   forked lightning of the Dragon Gate.g They enter realization at the utterance of a single word. They attain cessation at the sound of a single shout. If those who call themselves teachers all behave like dead otters2 and those who call themselves students all behave like dumb sheep,3 the halls of Zen throughout the land, training grounds where Buddhas are singled out, will be rendered utterly useless
  -they'll be no better than coffins for the dead-and the assertions of the perverse silent-illumination
  Zen teachers with their box-shrub Zen will carry the day. 4 If that happens, the supreme teaching of the
  Buddha-mind school will plunge to earth forever, and its true and rigorous traditions will disappear from the ancestral groves."
  I gave a sigh, and said, "Boku, come over here. I want you to listen to what I say. In studying Zen, it is necessary to pierce completely through when you penetrate to the source. It is the same with all the workings of heaven and earth. The wonderful transformation of springtime does not take place without the winter's severity, the intense cold that makes the hundred plants and grasses fade and shrivel, the bamboo split and shatter. But with the advent of spring, the ten thousand buds and blossoms emerge, rivaling one another with their charms and beauties. Hence the saying, 'To make something grow and develop, you must cut it back. To make something flourish, you must check its progress.'
  "Long ago, when the First Patriarch Bodhidharma was living in seclusion doing zaZen at Shao-shih, he had a student named Hui-k'o. Hui-k'o possessed outstanding talent and learning, and a dauntless and heroic spirit. For three years he continued to refine his attainment while serving as
  Bodhidharma's attendant. Untold hardship and suffering were his constant companions.
  "Today's students practice the Way clothed in warm garments and get plenty to eat, and they are as soft and weak as the eldest son of a wealthy family. Could any of them venture to stand stalwart and resolute in a courtyard on a bitterly cold night like Hui-k'o? Buried up to the waist in icy snow like a stack of firewood? Suffering of this intensity cannot be endured unless one is made of stone or metal, or has wooden legs like a statue. The marrow-chilling cold of the northern Wei winter constantly penetrated the thin cotton robe he wore, but he stood resolutely and silently through that adversity until dawn, never relaxing his efforts for a second, or weeping a single tear. Bodhidharma never offered him the slightest help whatsoever. Finally, Hui-k'o took a knife and cut off his left arm. h Hsisou Shou-t'an was perfectly justified in holding Hui-k'o up as a model for all Zen monks throughout the world.
  "Observe the manner in which a clear-eyed teacher like Chen Tsun-su was able unequivocally to affirm Lin-chi: 'Your practice is pure and genuine!' That purity and that genuineness of practice are extremely difficult to attain, even if a student devotes an entire lifetime to Zen training. However, once you attain it, you are, without any doubt, a tiger that has sprouted wings.l You should never doubt that you yourself have such a capacity.
  Ta-yu had told him. Huang-po said, 'If that blabbermouth dares show his face around here, he'll get thirty blows from this stick of mine!'m
  "An authentic Zen teacher like Huang-po is like a solitary peak towering forbiddingly into the sky.
  "Don't you see? Hsuan-sha's enlightenment had fully matured just like those melons. It was a stinking fruit whose smell has wafted through the centuries. It has taken the lives of countless pilgrims who partook of it. Yet if Hsuan-sha's teacher Hsueh-feng had taken out his knife at the critical moment and stepped in and cut the stem, Hsuan-sha's Zen would never have been transmitted to future generations.
   teacher's religious virtue I revere. I revere the fact that he never once explained everything to me.'o
  "A story is told about a monk who visited a Zen teacher and begged insistently for the principles of
  Zen. The teacher never paid him the least attention. The monk bided his time, waiting for a chance.
  Then one day he suddenly grabbed the master and hurried him to a secluded spot at the rear of the temple. He seated the master on the ground, spread out his prostration cloth before him, and performed three bows. 'I appeal to your great mercy and compassion,' he said. 'Please teach me the principles of Zen. Guide me to sudden enlightenment.' The master ignored him, enraging the monk, who flew into a fit of passion, sprang to his feet and, eyes red with anger, broke off a large branch from a nearby tree. Brandishing it, he stood in front of the master glaring scornfully at him. 'Priest!' he cried. 'If you don't tell me what you know, I am going to club you to death, cast your body down the cliff, and leave this place for good.' 'If you want to beat me to death, go ahead,' replied the master. 'I'm not going to teach you any Zen.' What a pity. This monk was obviously gifted with special capacity and spiritual strength. He had what it takes to penetrate the truth and perish into the great death. But notice what great caution and infinite care these ancient teachers exercised when leading students to self-awakening.
  "Zen Master Tao-wu responded to a monk with the words, 'I won't say living. I won't say dead.'
  'Why is that?' asked the monk. 'I won't say. I won't say,' replied Tao-wu. p Tao-wu did not refuse to speak because he was reluctant to teach the monk. He was trying to protect him. Anything he had tried to teach him would only have harmed him. In fact, there is no way a teacher can teach the Buddhapatriarchs' marvelous, untransmittable Dharma to others. If a priest tells you he has liberated students by teaching them the Dharma, you can be sure of two things: he has not penetrated the source, and he is not a genuine Zen teacher. But for you what is essential is not whether he is genuine or not. What is essential is to pledge that you will never have anything to do with false teachers like him. Zen practice must be true and authentic, and it must be practiced under a true and authentic teacher. Could you call Zen sages like Bodhidharma, Hui-neng, Huang-po, Hsueh-feng, and Tao-wu dead otters?
  Would you charac-terize venerable teachers like Hui-k'o, Nan-yueh, Lin-chi, Hsuan-sha, and Hsiangyen as dumb sheep?
  "The exchanges that took place when teachers and students faced each other in the past did not necessarily dispense with words, but when the students asked questions, they were generally for the purpose of seeking instruction, receiving appraisal of an opinion, probing the other's insight, resolving a troubling problem, or making a personal assertion.q They were nothing like the half-baked encounters carried out by the pseudo-Zennists of today, with teachers who can't tell the difference between fine and coarse, between rock and precious jade, wading in from the outset, doing what they can to free up the cicada's wings, r spewing out great quantities of the worst imaginable filth and lacquering their students' faces with the stuff."
  Boku said, "But there are students who reach satori by studying the words and teachings of the
  I sighed and replied, "The ocean of true reality is boundless and profoundly deep. The Buddha
  Way is immeasurably vast. Some priests do nothing but seek fame and success until their dying day, never showing the slightest interest in the path of Zen or the Buddha's Dharma. Others become enthralled in literary pursuits or become addicted to sake or women, oblivious of the hell fires
  "But for all that, there is still no getting around the fact that genuine practicers of Zen must once achieve kensh (see their true nature), and bring the one great matter of their life to final cessation.
  "First you have the students who, after engaging in genuine Zen practice for a long time until principles and wisdom are gradually exhausted, emotions and views eliminated, techniques and verbal resources used up, wither into a perfect and unflappable serenity, their bodies and minds completely dispassionate. Suddenly, satori comes. They are liberated. Like the phoenix that soars up from its golden cage. Like the crane that breaks free of its pen. Releasing their hands from the cliffside, they die the great death and are reborn into life anew. These are students who have thoroughly penetrated, who have bored through all forms and penetrated all sounds and can see their self-nature as clearly as if it was in the palm of their hand. After painstakingly working their way through the final barrier koans set up by the patriarchal teachers, their minds, in one single vigorous effort, abruptly transform. Such students are possessed of deep discernment and innate ability that enables them to enter liberation at a single blow from the iron hammer. They are foremost among all the outstanding seeds and buds of our school. The only thing they lack is the personal confirmation of a genuine teacher.
  "Next there are students who move forward in their koan practice until they gain strength that is almost mature. Thanks to a word or phrase of the Buddha-patriarchs or perhaps some advice from a good friend, they suddenly achieve kensh, breakthrough into satori. Let us call them "initial penetrators." Their penetration is complete in some areas, but not in others. They have a sure grasp of
  Dharma utterances of the hosshin type, words such as 'White waves rise on the mountain peak. Red dust dances at the bottom of a well.'t But when they come up against the vital matter of the more advanced koans, they are as the deaf and dumb. As long as they are sitting quietly doing zaZen, the principle of true reality is perfectly clear and the true form of things immediately manifested. But the minute they return into the everyday world and begin dealing with some worrisome matter or other, this clarity disappears. It withers away amid the constant disparity between the meditative and active aspects of their life, their inner wisdom and their ordinary activity.
  "There are also students who spend much time and effort tenaciously engaged in hidden practice and secret activity until, one day, owing to the guidance of a teacher, they finally are able to reach a state of firm belief. We can call them the believers. They understand without any doubt about essential principles such as the self-nature being apart from birth-and-death and the true body transcending past and present. However, the great and essential matter of the Zen school is beyond them. They can't see it even dimly in their dreams. They are not only powerless to save others, they
  "As the priest Nan-t'ang declared, 'You must see your self-nature as clearly as if you are looking at it in the palm of your hand, so that each and every thing becomes perfectly and unmistakably your own wondrously profound field of Dharma truth.'y It is a matter demanding the greatest care. For this reason, the Zen school declares: 'Clarifying your self but not the things before your eyes gets you only half, and clarifying the things before your eyes but not your self gets you only half as well. You must know that if you press on, the time will come when it will all be yours.'z It also says, 'If students of the Way want to confirm whether they have truly entered realization, they must examine their mind
   thoroughly both in the activities of everyday life and amid the tranquillity of zaZen: In the realm of active life is the mind different from the way it is during meditation? Do they hesitate or have any trouble in penetrating the various meanings of the words of the Buddha-patriarchs? Someone who has thoroughly grasped the marrow of the Buddha-patriarchs could not possibly fail to understand their words and sayings.'aa
  "Therefore to patricians engaged in boring into the secret depths, I say: 'Those of you who have already achieved kensh should place yourselves in the hands of a genuine teacher, and follow and seek occasional advice from seasoned monks with deep experience as you continue the day-to-day refining of your attainment, concentrating yourself single-mindedly on exhausting the secret mysteries and penetrating completely through the bottomless source. Those who have not yet achieved kensh should be grappling with one of those meaningless koans. You might concentrate on Lin-chi's "person who is standing right here listening to me preach."bb Bore into him at all times, whether you are in a quiet place doing zaZen or actively engaged in the activities of everyday life. Grasp the person who is engaged in this nonstop seeking. Where is he? What is the mind that at this very moment seeks him?
  Entering ever deeper into these matters, when mind has ceased to function, when words and phrases have been exhausted, attack it from the sides, attack it from the front and from the rear, keep gnawing away at it, gnawing, gnawing, until there is no place left to gnaw.'
  "You may feel as though you are clinging perilously to a steel barrier towering before you, as though you are gagging on a soup of wood shavings, as though you are grasping at clouds of green smoke, or probing a sea of red mist. When all your skills have been used up, all your verbal resources and reason utterly exhausted, if you do not falter or attempt to understand and just keep boring steadily inward, you will experience the profound joy of knowing for yourself whether the water is cold or warm. The practice of Zen requires you to just press forward with continuous, unwavering effort. If you only exert yourself every other day, like a person experiencing a periodic malarial fit, you will never reach enlightenment, not even with the passage of endless kalpas.
  Buddha-nature, the nature of the gods, the Bodhisattva-nature, the nature of sentient and nonsentient beings, the craving-ghost nature, the contentious spirit nature, the beast nature-they are all of them grasped in a single instant of thought. The great matter of their religious quest is completely and utterly resolved, and there is nothing left for them to do. They are freed from birth and death. What a thrilling moment it is!
  "But a matter of particularly bowel-wrenching intensity still remains, and that is the very heart of the matter that has been personally transmitted from one Zen patriarch to another and carefully
   maintained without alteration or diminution to the present day. Even students who have broken free of the adamantine cage and negotiated their way through the thicket of razor-edged briars, unless they also encounter a genuine teacher along the way and receive his personal instruction, they will be unable to grasp this matter even in their dreams. Why is that? Because from the very beginning, the sage teachers have been like celestial dragons grasping the precious night-shining gem tightly in their claws, not allowing turtles, sea urchins, fish, or other inhabitants of the deep to observe it. They are like venerable dragons, masters of the clouds and rain, whose essential role is totally beyond the ken of frogs and earthworms and other deniZens of the waters. I speak of Zen masters like Nan-ch'uan,
  Ch'ang-sha, Huang-po, Su-shan, Tz'u-ming, Shao-shih, Chen-ching, Hsi-keng, Dai, and Wu-hsueh
  [Mugaku Sogen]."
  Now, I don't want you to think I've been spinning out these stories to impress you with my insights and learning. I heard them thirty years ago from my teacher Shju Rjin. He was always lamenting the fading of the Zen transmission. It now hung, he said, by a few thin strands. These concerns of his became deeply engrained in my bones and marrow. They have been forever etched in my liver and bowels. But being afraid that if I spoke out I would have trouble making people believe what I said, I have for a long time kept my silence. I have constantly regretted that you, Mr. Ishii, and the two or three laymen who study here with you, were never able to meet Master Shju. For that reason I have taken up my brush and rashly scribbled down all these verbal complexities on paper. Having finished,
  I find my entire back streaming with profuse sweat, partly in shame, partly in gratitude. My only request is that after reading this letter, you will pass it on to the fire god with instructions to consign it to his eternal storehouse. Ha. Ha.
  Although a handful of friends and fellow villagers had been studying at Shin-ji during the first decade of Hakuin's incumbency, Ishii was one of the earliest of the lay students from outside Hara village, another indication that the unsung young Zen teacher's reputation had spread to other parts of the province, and probably beyond as well.
  Ishii became an important patron of the impoverished temple, and later helped fund a number of
  Hakuin's building and publishing projects. Most of the half-doZen or so other letters that Hakuin wrote Ishii are expressions of gratitude for donations and gifts received, or services rendered. In one letter, Hakuin thanks Ishii for a large supply of cut tobacco that Ishii had sent to fuel Hakuin's wellknown pipe habit. A long verse Hakuin sent Ishii, one of the most remarkable pieces in the Poison
  Blossoms collection, is an expression of thanks for two large boulders Ishii had donated to the Shinji gardens. The verse is filled with vivid images describing the progress of the unwieldy objects as they are rafted down from the foothills of Mount Fuji, landed on the coast near Hara village, then manhandled overland to Shin-ji, making us feel the excitement and impatience Hakuin experienced as he awaited their arrival (a translation is found in The Religious Art of Zen Master Hakuin, 129-
  In content and style, the letter is an early example of the expositions of koan Zen-so-called
  Dharma words-that Hakuin sent to individual students throughout his life, and more or less indistinguishable from the works he later wrote expressly for publication. He criticizes contemporary
  Zen teachers who, by giving in to feelings of pity and offering untimely advice to struggling students, end up preventing them from carrying their practice through to completion, ruining their chance of ever reaching the release of final enlightenment. Hakuin contrasts this with the method used by himself, as well as the great Zen figures of the past, of refusing to give any such help until the critical moment is reached and the student is ready to benefit from a teacher's timely intervention. The classic image is that of a mother hen pecking an egg at the exact same time the baby chick is pecking from within the shell to make its way out. Hakuin also stresses the importance of the post-satori training that begins after the original kensh or satori is attained.
  Attendant Boku's unspecified complaint may have been purely physical in nature, but it may also have been practice related, perhaps even a touch of the "Zen sickness" that had troubled Hakuin during his early years of training. The identity of this attendant monk is uncertain. The most logical candidate, Sui Genro (1717-89), Hakuin's successor at Shin-ji, who as a young monk used the name [E]Boku, has to be rejected, since Sui's study at Shin-ji did not begin until 1746, twelve years after this letter was written. The Hakuin specialist Rikugawa Taiun identified Boku as "a monk from western Japan who fell ill while training at Shin-ji and subsequently left the temple" (Detailed
  Biography of Priest Hakuin, p. 252), but offered no details. An anonymous annotator inscribed another hypothesis in a copy of Poison Blossoms from a Thicket of Thorn: "Attendant Boku is not an actual person. The master seems to be using the name in an allegorical sense for a story on the oxherding theme" [Boku translates literally as "herder"]. Again, it would be entirely in character for
   e [Wild] fox slobber (koen, or yako-enda) is generally poison, used by Hakuin with a positive connotation for the "turning words" used by Zen teachers. For a recipe for making it, see Hakuin's
  Precious Mirror Cave (244). f Hakuin loosely paraphrases a statement in the Comprehensive Records of Yun-men (Yun-men kuang-lu). An early Chinese commentary on this apprises us of the fact that warm excrement produced during the summer months has an especially foul smell. g The Dragon Gate is a three-tiered waterfall cut through the mountains of Lung-men to open up a passage for the Yellow River. It was said that on the third day of the third month, when peach trees are in flower, carp that succeeded in scaling this waterfall turned into dragons. h Compendium of the Five Lamps, ch. 1. Also Case 41 in the Gateless Barrier. i Compendium of the Five Lamps, ch. 3. j Based on lines in a verse by Yuan-wu K'o-ch'in: "I venerate the Sixth Patriarch, an authentic old
   replied Tao-wu. On their way back to the temple, Chien-yuan said, "If you don't say it right this minute, I'm going to hit you." "Hit me if you like," said Tao-wu. "I won't say living, I won't say dead." Chien-yuan hit him. When they were back at the temple, Tao-wu told Chien-yuan that the temple supervisor would give him a beating if he found out what he had done, and suggested that he go away for a while. Chien-yuan left and studied under Master Shih-shuang, attaining a realization upon hearing him repeat the words, "I won't say, I won't say" (Records of the Lamp, ch. 15. Also
  Blue Cliff Record, Case 55). q These are some of the eighteen types of questions Zen students are said to ask their teachers. This is a formulation by Fen-yang (947-1024) in The Eye of Men and Gods. r Free up the cicada's wings . Although a similar expression is used in the Book of Latter Han to describe a lord showing great partiality to a favorite, here it refers to the statement made earlier about a teacher ruining a student's chances by stepping in to help the student prematurely. s Two of eight difficult places or situations (hachinan) in which it is difficult for people to encounter a Buddha, hear him preach the Dharma, and attain liberation: Uttarakuru, the continent to the north of
  Mount Sumeru, because inhabitants enjoy lives of interminable pleasure; and being enthralled in the worldly wisdom and skillful words (sechibens) of secular life. Dried buds and dead seeds (shge haishu) is a term of reproach directed at followers of the Two Vehicles, who are said to have no possibility for attaining complete enlightenment. t In the system of koan study that developed in later Hakuin Zen, hosshin or Dharmakaya koans are used in the beginning stages of practice (see Zen Dust, 46-50). The lines Hakuin quotes here are not found in the Poems of Han-shan (Han-shan shih). They are attributed to Han-shan in Compendium of the Five Lamps (ch. 15, chapter on Tung-shan Mu-ts'ung): "The master ascended the teaching seat and said, 'Han-shan said that "Red dust dances at the bottom of the well. / White waves rise on the mountain peaks. / The stone woman gives birth to a stone child. / Fur on the tortoise grows longer by the day." If you want to know the Bodhi-mind, all you have to do is to behold these sights.'" The lines are included in a Japanese edition of the work published during Hakuin's lifetime. u The Ten Ox-herding Pictures are a series of illustrations, accompanied by verses, showing the Zen student's progress to final enlightenment. The Five Ranks, comprising five modes of the particular and universal, are a teaching device formulated by Tung-shan of the Sto tradition. v Records of the Lamp, ch. 10. w Liu Hsiu (first century) was a descendant of Western Han royalty who defeated the usurper Wang
  Mang and established the Eastern Han dynasty. Emperor Su Tsung (eighth century) regained the throne that his father had occupied before being been driven from power. x Wang Mang (c. 45 BC-23 AD) , a powerful official of the Western Han dynasty, and rebellious
  The Eye of Men and Gods, ch. 1. Hakuin, who liked to quote it, included it in Redolence from the
  Cold Forest, a selection of quotations from Zen texts he made for students that was first published in
  1769 by Trei. z In Detailed Study of the Fundamental Principles of the Five Houses of Zen (Goke sansh yro
   mon) Trei explains the Zen terms "gains you half" (literally, "raises it up halfway") and "gaining it all" as follows: "'Raising it totally up' refers to grasping the treasury of the Buddha's true Dharma eye and making it one's own activity. 'Raising it partially up' refers to not having yet achieved this total attainment; to having achieved only half, or only one tenth" (hoz, 7:157-58). aa No source has been found for this quotation; it may have been written by Hakuin. bb "If you cease your mind from its constant strivings, you are no different from the Buddhas and patriarchs. You want to grasp the Buddhas and patriarchs, but you yourself, the person listening to my teaching at this moment, are the Buddha-patriarch" (see Record of Lin-chi, 23).
  Understanding of this dialogue requires an explanation of the meanings attached to the word ku
  (translated "poisonous insects"). In Tso-chuan (Tso's Narrative), the oldest of the Chinese narrative histories, we read: "Chao-meng asked, 'What is the meaning of the word ku?' The physician answered, 'It refers to anything that causes excess, agitation, delusion, or trouble. The ideograph ku represents a jar filled with insects. The grub that insinuates its way into grain stock is also a destructive ku insect. In the Book of Changes, women who seduce men and the wind that topples trees in the mountains are also described as ku.'" The word also occurs in the records of the Sung master Hsu-t'ang: "There was a custom in the Fu-chien District prevalent since the T'ang dynasty of throwing various insects such as venomous snakes, lizards, and spiders together, waiting until only one of them remained alive, and then mixing its venom and blood into a potion to ward off evil spirits or to kill people by casting a magic spell on them" (Dictionary of Zen Sayings, 121). In the Yuan dynasty medical treatise I-fang tai ch'eng lun: "It is said that people living in the mountain fastnesses of Min-kuang put three kinds of poisonous insects into a container and bury it in the ground on the fifth day of the fifth month. They allow the insects to devour each other until only one remains, called a ku.
  They extract the poison from this insect, and when they want to harm someone, they put it into their food or drink."
  2. Dead otter (shi-katsudatsu) Zen, according to a glossary of Zen terms dating from shortly after
  Hakuin's time, refers to quietist practices employed in the St school's silent illumination Zen. The
  Sung master Ta-hui speaks of "bands of miscreant shavepates who have not yet opened their own eyes, but who nonetheless strive to lead others into a state of quietistic stagnation in the realm of the blind otters" (Ta-hui's Letters, third Letter to Cheng Shih-lang). In his work Krju, the Tokugawa scholar-priest Mujaku Dch concludes that the term does not refer to an otter (he suggests instead a red-haired, wolflike animal): "Although I have been unable to discover precisely what this creature is, it is said to 'play possum,' pretending to be dead to draw people near so it can seize and devour them."
  2. "Not even Buddhas and patriarchs can cure misunderstanding as gross as this. Every day these people seek out places of peace and quiet, but they're dead otters today, they'll be dead otters tomorrow, they'll be dead otters even after endless kalpas have passed. Utterly useless to themselves or to anyone else. The Buddha compared people like this to mangy foxes. Angulimala despised them as people with the intelligence of earthworms. Vimalakirti placed them among the blasted buds and rotten seeds. They are the ones Ch'ang-sha said were unable to leap from the tip of a hundred-foot pole, the ones Lin-chi said lived at the bottom of a deep black pit" (Oradegama; Zen Master Hakuin,
  3. "These people will tell you that there is no Buddha to seek and there is no Way to practice other than dwelling in a state of no-self, no-thought, and no-mind and doing nothing, good or bad. They themselves doze their lives away doing zaZen, their minds devoid of wisdom or understanding. This is a state that from long in the past has been described as a deep dark pit, or as the realm of dead otters" (HHZ, 6:254-56).
  3. Dumb sheep Zen is said to refer to monks who are unable to tell good from bad and without sense enough to correct their mistakes. Hakuin generally applies the term to "do-nothing" Zennists, that is to say, those who do not actively seek kensh through koan study.
  4. Box-shrub Zen. The growth of the box tree or shrub (tsuge no ki) is so slow that it was said to sometimes cease growing altogether, and to even shrink in size during intercalary years. Ta-hui uses the term to describe students who not only cease making headway in their practice, but by attaching to satori actually regress (Ta-hui's General Talks, ch. 2). Carry the day roughly paraphrases the expression "bare the left arm," referring to a gesture that is made to show one has been won over and will support another's cause. "Marquis Chou Po, before setting out to subjugate the Lu family, issued an order to his army, saying, 'Those who are for the Lu family bare their right arms, those for the Liu family bare their left arms!' They all bared their left arms, and he was able to launch an attack and gain the upper hand" (Records of the Grand Historian, 280).
  5. A monk named Hsuan-tse was temple steward in the brotherhood of Zen Master Fa-yen Wen-i. The master said, "How long have you been here with me?" "It's been three years now," he replied. "As a member of the younger generation that is responsible for carrying on the transmission, why haven't you ever asked me about the Dharma?" "To tell the truth," Tse replied, "I already entered the Dharma realm of peace and comfort when I was studying with Zen Master Ch'ing-feng." "By what words did you attain that realm?" Fa-yen asked. Tse replied, "I once asked Ch'ing-feng, 'What is the self of a
  Buddhist monk?' He answered, 'Ping-ting t'ung-tzu [the fire god] comes for fire.'" "Those are fine words," said Fa-yen. "But you probably didn't understand them." Tse said, "I understand them to

1.04_-_Descent_into_Future_Hell, #The Red Book Liber Novus, #unset, #Philosophy
  (p. 4I). Gottfried Keller (I8I9-I890) was a Swiss writer. See "Der Apotheker von Chamounix: Ein
  Buch RomanZen," in Gottfried Keller, Gesammelte Gedichte: Erzahlungen aus dem Nachlass
  (Zrich: Artemis Verlag, I984), pp. 35I-4I7.

1.04_-_GOD_IN_THE_WORLD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  When followers of Zen fail to go beyond the world of their senses and thoughts, all their doings and movements are of no significance. But when the senses and thoughts are annihilated, all the passages to Universal Mind are blocked, and no entrance then becomes possible. The original Mind is to be recognized along with the working of the senses and thoughtsonly it does not belong to them, nor yet is it independent of them. Do not build up your views upon your senses and thoughts, do not base your understanding upon your senses and thoughts; but at the same time do not seek the Mind away from your senses and thoughts, do not try to grasp Reality by rejecting your senses and thoughts. When you are neither attached to, nor detached from, them, then you enjoy your perfect unobstructed freedom, then you have your seat of enlightenment.
  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.
  In these lines Seccho has swept everything away for youwhat you see together with what you do not see, what you hear together with what you do not hear, and what you talk about together with what you cannot talk about. All these are completely brushed off, and you attain the life of the blind, deaf, and dumb. Here all your imaginations, contrivances and calculations are once and for all put an end to; they are no more made use of. This is where lies the highest point of Zen, this is where we have true blindness, true deafness and true dumbness, each in its artless and effectless aspect.
  What precisely is the significance of that iron bar without a hole? I do not pretend to know. Zen has always specialized in nonsense as a means of stimulating the mind to go forward to that which is beyond sense; so perhaps the point of the bar resides precisely in its pointlessness and in our disturbed, bewildered reaction to that pointlessness.
  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.
  It is in the Indian and Far Eastern formulations of the Perennial Philosophy that this subject is most systematically treated. What is prescribed is a process of conscious discrimination between the personal self and the Self that is identical with Brahman, between the individual ego and the Buddha-womb or Universal Mind. The result of this discrimination is a more or less sudden and complete revulsion of consciousness, and the realization of a state of no-mind, which may be described as the freedom from perceptual and intellectual attachment to the ego-principle. This state of no-mind exists, as it were, on a knife-edge between the carelessness of the average sensual man and the strained over-eagerness of the zealot for salvation. To achieve it, one must walk delicately and, to maintain it, must learn to combine the most intense alertness with a tranquil and self-denying passivity, the most indomitable determination with a perfect submission to the leadings of the spirit. When no-mind is sought after by a mind, says Huang Po, that is making it a particular object of thought. There is only testimony of silence; it goes beyond thinking. In other words, we, as separate individuals, must not try to think it, but rather permit ourselves to be thought by it. Similarly, in the Diamond Sutra we read that if a Bodhisattva, in his attempt to realize Suchness, retains the thought of an ego, a person, a separate being, or a soul, he is no longer a Bodhisattva. Al Ghazzali, the philosopher of Sufism, also stresses the need for intellectual humbleness and docility. If the thought that he is effaced from self occurs to one who is in fana (a term roughly corresponding to Zens no-mind, or mushin), that is a defect. The highest state is to be effaced from effacement. There is an ecstatic effacement-from-effacement in the interior heights of the Atman-Brahman; and there is another, more comprehensive effacement-from-effacement, not only in the inner heights, but also in and through the world, in the waking, everyday knowledge of God in his fulness.
  The Third Patriarch of Zen

1.04_-_HOW_THE_.TRUE_WORLD._ULTIMATELY_BECAME_A_FABLE, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
    (Noon; the moment of the shortest shadows; the end of the
    longest error; mankind's Zenith; _Incipit Zarathustra._)

1.04_-_Sounds, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  My house was on the side of a hill, immediately on the edge of the larger wood, in the midst of a young forest of pitch pines and hickories, and half a doZen rods from the pond, to which a narrow footpath led down the hill. In my front yard grew the strawberry, blackberry, and life-everlasting, johnswort and goldenrod, shrub-oaks and sand-cherry, blueberry and groundnut. Near the end of May, the sand-cherry (_Cerasus pumila_,) adorned the sides of the path with its delicate flowers arranged in umbels cylindrically about its short stems, which last, in the fall, weighed down with good sized and handsome cherries, fell over in wreaths like rays on every side. I tasted them out of compliment to Nature, though they were scarcely palatable. The sumach (_Rhus glabra_,) grew luxuriantly about the house, pushing up through the embankment which I had made, and growing five or six feet the first season. Its broad pinnate tropical leaf was pleasant though strange to look on. The large buds, suddenly pushing out late in the spring from dry sticks which had seemed to be dead, developed themselves as by magic into graceful green and tender boughs, an inch in diameter; and sometimes, as I sat at my window, so heedlessly did they grow and tax their weak joints, I heard a fresh and tender bough suddenly fall like a fan to the ground, when there was not a breath of air stirring, broken off by its own weight. In August, the large masses of berries, which, when in flower, had attracted many wild bees, gradually assumed their bright velvety crimson hue, and by their weight again bent down and broke the tender limbs.
  What recommends commerce to me is its enterprise and bravery. It does not clasp its hands and pray to Jupiter. I see these men every day go about their business with more or less courage and content, doing more even than they suspect, and perchance better employed than they could have consciously devised. I am less affected by their heroism who stood up for half an hour in the front line at Buena Vista, than by the steady and cheerful valor of the men who inhabit the snow-plough for their winter quarters; who have not merely the three-o-clock in the morning courage, which Bonaparte thought was the rarest, but whose courage does not go to rest so early, who go to sleep only when the storm sleeps or the sinews of their iron steed are froZen. On this morning of the Great Snow, perchance, which is still raging and chilling mens blood, I hear the muffled tone of their engine bell from out the fog bank of their chilled breath, which announces that the cars
  _are coming_, without long delay, notwithstanding the veto of a New
  Commerce is unexpectedly confident and serene, alert, adventurous, and unwearied. It is very natural in its methods withal, far more so than many fantastic enterprises and sentimental experiments, and hence its singular success. I am refreshed and expanded when the freight train rattles past me, and I smell the stores which go dispensing their odors all the way from Long Wharf to Lake Champlain, reminding me of foreign parts, of coral reefs, and Indian oceans, and tropical climes, and the extent of the globe. I feel more like a citiZen of the world at the sight of the palm-leaf which will cover so many flaxen New England heads the next summer, the Manilla hemp and cocoa-nut husks, the old junk, gunny bags, scrap iron, and rusty nails. This car-load of torn sails is more legible and interesting now than if they should be wrought into paper and printed books. Who can write so graphically the history of the storms they have weathered as these rents have done?
  They are proof-sheets which need no correction. Here goes lumber from the Maine woods, which did not go out to sea in the last freshet, risen four dollars on the thousand because of what did go out or was split up; pine, spruce, cedar,first, second, third, and fourth qualities, so lately all of one quality, to wave over the bear, and moose, and caribou. Next rolls Thomaston lime, a prime lot, which will get far among the hills before it gets slacked. These rags in bales, of all hues and qualities, the lowest condition to which cotton and linen descend, the final result of dress,of patterns which are now no longer cried up, unless it be in Milwaukie, as those splendid articles,

1.04_-_The_Crossing_of_the_First_Threshold, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  surrounds the cosmos, like an endless mythological serpent bit
  ing its tail had to be coZened and urged on like children, be
  cause of their fear of the fabled leviathans, mermaids, dragon

1.04_-_The_First_Circle,_Limbo_Virtuous_Pagans_and_the_Unbaptized._The_Four_Poets,_Homer,_Horace,_Ovid,_and_Lucan._The_Noble_Castle_of_Philosophy., #The Divine Comedy, #Dante Alighieri, #Christianity
  Diogenes, Anaxagoras, and Thales,
  Zeno, Empedocles, and Heraclitus;
  Of qualities I saw the good collector,

1.04_-_The_Praise, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  directions (four cardinal points, four intermediate
  points, Zenith, and nadir) and applies to all the
  universes, not just ours.

1.04_-_The_Silent_Mind, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  memory, planning, and calculation. In practice, this is a long period of transition, with setbacks and breakthroughs (the feeling is not so much one of setbacks and breakthroughs as of something being veiled and unveiled in turn) as well as a confrontation of the two processes, the old mental mechanism tending constantly to interfere and to recapture its rights, namely, to convince us that we can't do without it; it may also find some support in a sort of laziness whereby we find it easier "to do as usual." On the other hand, this work of disentanglement is powerfully aided, first by the experience of the descending Force,
  which automatically and tirelessly puts our house in order and exerts a quiet pressure on the rebellious mechanism, as if each wave of thought were seized and froZen in place; secondly, by the accumulation of thousands of increasingly perceptible little experiences, which makes us realize that we can do amazingly well without the mind, and are actually better off without it.
  In fact, gradually we discover that there is no necessity to think.

1.04_-_To_the_Priest_of_Rytan-ji, #Beating the Cloth Drum Letters of Zen Master Hakuin, #Hakuin Ekaku, #Zen
  This letter from Hakuin's mid-fifties shows him accepting an invitation from a temple in neighboring
  Ttmi Province to lecture on a Chinese Zen text, Precious Lessons of the Zen School. He was in the middle of his second decade of teaching at Shin-ji, having two years before completed a highly successful meeting that had established his reputation as one of the foremost Zen teachers in the country, and had also attracted a large assembly of trainees to the temple. Hakuin now seems more willing to accept requests from other temples to conduct lecture meetings.
  Much closer to home in your own Ttmi Province, there are any number of excellent priests, all of them formidable dragons of the Zen seas. What could a shrimp like me accomplish at such a meeting?
  I break into a nervous sweat just thinking about it. And we are talking about Rytan-ji (Dragon-Pool
  Some time ago Dait Osh made the long trip here to Shin-ji with Senior Monk Zents to convey the sentiments of the temple priests in your area, including the abbot of Seiken-ji. They presented their case skillfully, with admirable powers of persuasion. They informed me of your feelings on the matter and of the enthusiastic support shown by other members of the monastic and lay community. It seems everyone is very eager for the talks to be held.
  Rytan-ji was a large and important Rinzai temple located at Iinoya village in Ttmi Province (now incorporated into the city of Ha-mamatsu in present-day Shizuoka Prefecture). It would have been about an eighty-mile trip west from Shin-ji in Hara village, traveling along the Tkaid Road. The
  Rytan-ji abbot at the time was Dokus Hun (n.d.), about whom little is known. Senior Monk Zents
  (Zents Shuso) is probably the person later known as Kanj Ets (1699-1777), a Rytan-ji monk who had gone to Shin-ji to study with Hakuin. He later succeeded Dokus at Rytan-ji.
  The Chronological Biography entry for 1742 refers to this meeting without adding much to what is already known: "During the summer the master acceded to a request from Rytan-ji and went to
  Ttmi Province to lecture on Precious Lessons of the Zen School."
  But we learn from Trei's draft manuscript of the Chronological Biography that the meeting was actually held in autumn to commemorate the 650th anniversary of the temple's founding, and that "a hundred monks accompanied Hakuin on the journey to Ttmi to take part in the meeting." Precious
  Lessons of the Zen School is a late twelfth-century work Hakuin frequently used as a text for lectures.
  It is made up of words, instructions, and episodes of eminent Chinese Zen priests.
  This letter was first published in 2009 in Hakuin's Zen Painting and Calligraphy.

1.04_-_Wake-Up_Sermon, #The Zen Teaching of Bodhidharma, #Bodhidharma, #Buddhism
  anywhere in the body, understands the language of buddhas. The
  sutras say, "T he cave of five aggregates is the hall of Zen. The
  opening of the inner eye is the door of the Great Vehicle." What
  could be clearer?
  Not thinking about anything is Zen. Once you know this,
  walking, standing, sitting, or lying down, everything you do is Zen.
  To know that the mind is empty is to see the buddha. T he buddhas
  effort and cure all illnesses without treatment. Such is the power of
  great Zen.
  Using the mind to look for reality is delusion. Not using the
  shore. They're able to leave both shores. T hose who see the other
  shore as different from this shore don't understand Zen.
  Delusion means mortality. And awareness means buddha
  but not be corrupted by sound is liberation. Eyes that aren't attached
  to form are the Gates of Zen. Ears that aren't attached to sound
  are also the Gates of Zen. In short, those who perceive the existence
  and nature of phenomena and remain unattached are liberated.

1.05_-_Christ,_A_Symbol_of_the_Self, #Aion, #Carl Jung, #Psychology
  should not be carried too far.
  48 Der Dialog des Adamantius, HI, 4 (ed. by van de Sande BakhuyZen, p. 1 19).

1.05_-_Splitting_of_the_Spirit, #The Red Book Liber Novus, #unset, #Philosophy
  Everything that becomes too old becomes evil, the same is true of your highest. Learn from the suffering of the crucified God that one can also betray and crucify a God, namely the God of the old year. If a God ceases being the way of life, he must fall secretly. 109
  The God becomes sick if he oversteps the height of the Zenith.

1.05_-_The_Universe_The_0_=_2_Equation, #Magick Without Tears, #Aleister Crowley, #Philosophy
  It seems to me that this doctrine is based upon a sorites of doubtful validity. To tell you the hideously shameful truth, I hate this doctrine so rabidly that I can hardly trust myself to present it fairly! But I will try. Meanwhile, you can study it in the Upanishads, in the Bhagavad-Gita, in Ernst Haeckel's The Riddle of the Universe, and doZens of other classics. The dogma appears to excite its dupes to dithyrambs. I have to admit the "poetry" of the idea; but there is something in me which vehemently rejects it with excruciating and vindictive violence. Possibly, this is because part of our own system runs parallel with the first equations of theirs.

1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  From One Hundred and One Zen Stories

1.06_-_The_Sign_of_the_Fishes, #Aion, #Carl Jung, #Psychology
  19 ReitZenstein, Poimandres, p. 76.
  35 Albumasar, Lib. II, De magnis coniunctionibus, tract. I, diff. 4, p. a8r (1489): "If
  (Jupiter) is in conjunction with Saturn, it signifies that the faith of the citiZens
  thereof is Judaism. . . . And if the moon is in conjunction with Saturn it sig-

1.06_-_The_Third_Circle_The_Gluttonous._Cerberus._The_Eternal_Rain._Ciacco._Florence., #The Divine Comedy, #Dante Alighieri, #Christianity
  Held me within it in the life serene.
  You citiZens were wont to call me Ciacco;
  For the pernicious sin of gluttony
  But tell me, if thou knowest, to what shall come
  The citiZens of the divided city;
  If any there be just; and the occasion

1.06_-_The_Three_Schools_of_Magick_1, #Magick Without Tears, #Aleister Crowley, #Philosophy
  It remains, therefore, in a contemplative attitude. To use the terms of Western philosophy, there is in its attitude something of the stoicism of Zeno; or of the Pickwickianism, if I may use the term, of Epicurus. The ideal reaction to phenomena is that of perfect elasticity. It possesses something of the cold-bloodedness of mathematics; and for this reason it seems fair to say, for the purposes of elementary study, that Pythagoras is its most adequate exponent in European philosophy.

1.07_-_Samadhi, #Liber ABA, #Aleister Crowley, #Philosophy
  4:Now there is great confusion, because the Buddhists use the word Samadhi to mean something entirely different, the mere faculty of attention. Thus, with them, to think of a cat is to "make Samadhi" on that cat. They use the word Jhana to describe mystic states. This is excessively misleading, for as we saw in the last section, Dhyana is a preliminary of Samadhi, and of course Jhana is merely the wretched plebeian Pali corruption of it. footnote: The vulgarism and provincialism of the Buddhist cannon is infinitely repulsive to all nice minds; and the attempt to use the terms of an ego-centric philosophy to explain the details of a psychology whose principal doctrine is the denial of the ego, was the work of a mischievous idiot. Let us unhesitatingly reject these abominations, these nastinesses of the beggars dressed in rags that they have snatched from corpses, and follow the etymological signification of the word as given above!
  5:There are many kinds of Samadhi. footnote: Apparently. That is, the obvious results are different. Possibly the cause is only one, refracted through diverse media. "Some authors consider Atmadarshana, the Universe as a single phenomenon without conditions, to be the first real Samadhi." If we accept this, we must relegate many less exalted states to the class of Dhyana. Patanjali enumerates a number of these states: to perform these on different things gives different magical powers; or so he says. These need not be debated here. Any one who wants magic powers can get them in doZens of different ways.
  6:Power grows faster than desire. The boy who wants money to buy lead soldiers sets to work to obtain it, and by the time he has got it wants something else instead - in all probability something just beyond his means.

1.07_-_The_Farther_Reaches_of_Human_Nature, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  In short, no direct experience can be fully captured in words.13 Sex can't be put into words; you've either had the experience or you haven't, and no amount of poetry will take its place. Sunsets, eating cake, listening to Bach, riding a bike, getting drunk and throwing up-believe me, none of those are captured in words.
  And thus, so what if spiritual experiences can't be captured in words either? They are no more and no less handicapped in this regard than any other experience. If I say "dog" and you've had the experience, you know exactly what I mean. If a Zen master says "Emptiness," and you've had that experience, you will know exactly what is meant. If you haven't had the experience "dog" or the experience "Emptiness," merely adding more and more words will never, under any circumstances, convey it.
  Thus, if we are going to level that charge at mysticism, then we must level it at dogginess and sunsetness and every other experience that happens to come our way. (This is really the cheapest of the cheap shots fired at mysticism.)
  Conversely, words do just fine as signifiers for experience, whether mundane or spiritual, if we both, you and I, have had similar experiences in a context of shared background practices. Zen masters talk about Emptiness all the time! And they know exactly what they mean by the words, and the words are perfectly adequate to convey what they mean, if you have had the experience (for what they mean can only be disclosed in the shared praxis of zaZen, or meditation practice).
  Go one step further. If I say to a conop child, "It is as if I were elsewhere," the child might nod her head as if she actually understood all the meanings of that statement. The conop child already possesses the shared linguistic structure (and grammar) to decipher the words. But, as we have seen, since the conop child cannot fully grasp the implications of as-if statements, she doesn't really understand what is signified by my statement. Once the higher structure of formop emerges, however, this will usher the child into a worldspace where "as-if" is not just a signifier but a signified that has an existing referent in that formop worldspace: not just a word, but a direct understanding that more or less spontaneously jumps to mind whenever we hear or see the word, and which refers to a genuinely existing entity in the rational worldspace.
  Neither the New Agers nor the "new paradigmers" had anything resembling a new paradigm, because all they offered was more talk-talk. They had no new techniques, no new methodologies, no new exemplars, no new injunctions-and therefore no new data. All they possessed, through a misreading of Kuhn, was a pseudo-attempt to trump normal science and replace it with their ideologically favorite reading of the Kosmos.
  The contemplative traditions, on the other hand, have always come first and foremost with a set of injunctions in hand. They are, above all else, a set of practices, practices that require years to master (much longer than the training of the average scientist). These injunctions (zaZen, shikan-taza, vipassana, contemplative introspection, satsang, darshan-all of which we will discuss)-these are not things to think, they are things to do.
  Once one masters the exemplar or the paradigmatic practice (strand one), then one is ushered into a worldspace in which new data disclose themselves (strand two). These are direct apprehensions or illuminations-in a word, direct spiritual experiences (unio mystica, satori, kensho, shaktipat, nada, shabd, etc.). These data are rigorously checked (strand three) in the community of those who have also completed the first two strands (injunction and illumination). Bad data are rebuffed by the community (the sangha) of those whose cognitive eyes are adequate to the addressed domain.

1.07_-_TRUTH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  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.
  Zens use of almost comic extravagance to emphasize the philosophic truths it regarded as most important is well illustrated in the first of the extracts cited above. We are not intended seriously to imagine that an Avatar preaches in order to play a practical joke on the human race. But meanwhile what the author has succeeded in doing is to startle us out of our habitual complacency about the home-made verbal universe in which we normally do most of our living. Words are not facts, and still less are they the primordial Fact. If we take them too seriously, we shall lose our way in a forest of entangling briars. But if, on the contrary, we dont take them seriously enough, we shall remain unaware that there is a way to lose or a goal to be reached. If the Enlightened did not preach, there would be no deliverance for anyone. But because human minds and human languages are what they are, this necessary and indispensable preaching is beset with dangers. The history of all the religions is similar in one important respect; some of their adherents are enlightened and delivered, because they have chosen to react appropriately to the words which the founders have let fall; others achieve a partial salvation by reacting with partial appropriateness; yet others harm themselves and their fellows by reacting with a total inappropriatenesseither ignoring the words altogether or, more often, taking them too seriously and treating them as though they were identical with the Fact to which they refer.
  A person who gives assent to untrue dogma, or who pays all his attention and allegiance to one true dogma in a comprehensive system, while neglecting the others (as many Christians concentrate exclusively on the humanity of the Second Person of the Trinity and ignore the Father and the Holy Ghost), runs the risk of limiting in advance his direct apprehension of Reality. In religion as in natural science, experience is determined only by experience. It is fatal to prejudge it, to compel it to fit the mould imposed by a theory which either does not correspond to the facts at all, or corresponds to only some of the facts. Do not strive to seek after the true, writes a Zen master, only cease to cherish opinions. There is only one way to cure the results of belief in a false or incomplete theology and it is the same as the only known way of passing from belief in even the truest theology to knowledge or primordial Factselflessness, docility, openness to the datum of Eternity. Opinions are things which we make and can therefore understand, formulate and argue about. But to rest in the consideration of objects perceptible to the sense or comprehended by the understanding is to be content, in the words of St. John of the Cross, with what is less than God. Unitive knowledge of God is possible only to those who have ceased to cherish opinionseven opinions that are as true as it is possible for verbalized abstractions to be.
  What follows is the last composition of a Zen nun, who had been in her youth a great beauty and an accomplished poetess.

1.08_-_Phlegyas._Philippo_Argenti._The_Gate_of_the_City_of_Dis., #The Divine Comedy, #Dante Alighieri, #Christianity
  The city draweth near whose name is Dis,
  With the grave citiZens, with the great throng."

1.08_-_RELIGION_AND_TEMPERAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  With cerebrotonia, the temperament that is correlated with ectomorphic physique, we leave the genial world of Pickwick, the strenuously competitive world of Hotspur, and pass into an entirely different and somewhat disquieting kind of universethat of Hamlet and Ivan Karamazov. The extreme cerebrotonic is the over-alert, over-sensitive introvert, who is more concerned with what goes on behind his eyeswith the constructions of thought and imagination, with the variations of feeling and consciousnessthan with that external world, to which, in their different ways, the viscerotonic and the somatotonic pay their primary attention and allegiance. Cerebrotonics have little or no desire to dominate, nor do they feel the viscerotonics indiscriminate liking for people as people; on the contrary they want to live and let live, and their passion for privacy is intense. Solitary confinement, the most terrible punishment that can be inflicted on the soft, round, genial person, is, for the cerebrotonic, no punishment at all. For him the ultimate horror is the boarding school and the barracks. In company cerebrotonics are nervous and shy, tensely inhibited and unpredictably moody. (It is a significant fact that no extreme cerebrotonic has ever been a good actor or actress.) Cerebrotonics hate to slam doors or raise their voices, and suffer acutely from the unrestrained bellowing and trampling of the somatotonic. Their manner is restrained, and when it comes to expressing their feelings they are extremely reserved. The emotional gush of the viscerotonic strikes them as offensively shallow and even insincere, nor have they any patience with viscerotonic ceremoniousness and love of luxury and magnificence. They do not easily form habits and find it hard to adapt their lives to the routines, which come so naturally to somatotonics. Owing to their over-sensitiveness, cerebrotonics are often extremely, almost insanely sexual; but they are hardly ever tempted to take to drinkfor alcohol, which heightens the natural aggressiveness of the somatotonic and increases the relaxed amiability of the viscerotonic, merely makes them feel ill and depressed. Each in his own way, the viscerotonic and the somatotonic are well adapted to the world they live in; but the introverted cerebrotonic is in some sort incommensurable with the things and people and institutions that surround him. Consequently a remarkably high proportion of extreme cerebrotonics fail to make good as normal citiZens and average pillars of society. But if many fail, many also become abnormal on the higher side of the average. In universities, monasteries and research laboratorieswherever sheltered conditions are provided for those whose small guts and feeble muscles do not permit them to eat or fight their way through the ordinary rough and tumblethe percentage of outstandingly gifted and accomplished cerebrotonics will almost always be very high. Realizing the importance of this extreme, over-evolved and scarcely viable type of human being, all civilizations have provided in one way or another for its protection.

1.08_-_The_Depths_of_the_Divine, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  God unites it with Himself. The soul becomes one with God."34
  All of which culminates in the Seventh Mansion, where actual Spiritual Marriage occurs, and vision gives way to direct apprehension or direct experience-"the union of the whole soul with God."35 Once this union is apprehended, it seems so obvious, says Teresa, that we can't even find a "doorway" through which it occurred (which is very reminiscent of Zen's "gateless gate"), and, in trying to describe this secret yet perfectly obvious union, words, of course, miserably fail her (but only because she cannot assume that we have had the experience):
  This secret union takes place in the deepest center of the soul, which is where God dwells, and I do not think there is any need of a door by which to enter it. I say there is no need of a door because all that has so far been described [the earlier six stages or mansions] seems to have come through the medium of the senses and [mental] faculties. But what passes in the union of the Spiritual Marriage, in the center of the soul, is very different. This instantaneous [union] of God to the soul is so great a secret and sublime a favor, and such delight is felt by the soul, that I do not know with what to compare it. . . .36
  The individual is miserable because he confounds the mind and body with the Self. It is the nature of the mind to wander. But you are not the mind. The mind springs up and sinks down. It is impermanent, transitory, whereas you are eternal. There is nothing but the Self. To abide as the Self is the thing. Never mind the mind. If the mind's source is sought, the mind will vanish leaving the Self unaffected.54
  The "mind vanished" is, of course, Eckhart's "mindless awareness" (and Zen's "no-mind," etc.). Ramana therefore counsels us to seek the source of the mind, to look for that which is aware of the mental or personal "I," for that is the transpersonal "I-I," unchanged by the fluctuations of any particular states, particular objects, particular circumstances, particular births, particular deaths.
  Tracing the source of "I," the primal I-I alone remains over, and it is inexpressible. The seat of Realization is within and the seeker cannot find it as an object outside him. That seat is bliss and is the core [the ultimate depth] of all beings. Hence it is called the Heart. The mind now sees itself diversified as the universe. If the diversity is not manifest it remains in its own essence, its original state, and that is the Heart. Entering the
  The All is I-I. I-I is Emptiness. Emptiness is freely manifesting. Freely manifesting is self-liberating.
  Zen, of course, would put it all much more simply, and point directly to just this.
  Still pond
  It means, rather, that there would be no further progress in the development of underlying principles and institutions, because all of the really big questions had been settled."64
  "The really big questions" would be settled in this sense: once we have arrived at the worldcentric rational structures that both allow and demand (1) free and equal subjects of civil law, (2) morally free subjects, and (3) politically free subjects as world citiZens (worldcentric agents in worldcentric communions)-once we have arrived at that, what more, specifically, could there be to do in that domain? In that domain, "the really big questions would have been settled." And I believe that is indeed true.
  We would, of course, continue to fine-tune the ways to implement these freedoms, and help ensure their global equity. And we might, indeed, find new freedoms, and new ways to extend the old freedoms. But these three factors would surely form an important platform for any new developments. And to the extent that History up to that point has been the clash of factions that refused those three factors, then this would indeed mark the End of that History.

1.08_-_The_Historical_Significance_of_the_Fish, #Aion, #Carl Jung, #Psychology
  herd probably has connections with Attis, both temporally and
  regionally. ReitZenstein even conjectures that the "Shepherd"
  of Hermas derives from the Poimandres writings, which are of
  shepherds, rams, and fishes. The Poimen symbolism has under-
  gone such thorough elaboration at the hands of ReitZenstein
  that I am in no position to add anything illuminating in this

1.098_-_The_Transformation_from_Human_to_Divine, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  gasmaykaraa punarania prasa
  gt (III.52). The sutra tells that we will be invited as a guest by the realms of being when we advance in the stages of yoga. There are various realms of existence which we have to pierce and pass through. And, every realm is inhabited by certain deniZens. Just as when we go to a new country, the citiZens there may welcome us as a friend Come, dear friend, be seated, and so on the citiZens, or the inhabitants of the different realms, says the Yoga Shastra, will welcome us, and we are likely to mistake this for an achievement of yoga which it is not. We are likely to get caught up in the atmosphere of that particular realm, because that atmosphere is nothing but what the senses seek and what the ego would like. They become very intense in their presentations, according to the intensity of the practice. Therefore, the sutra tells us that we should not accept these invitations. Otherwise, we will be once again in the same trouble from which we wanted to escape through the practice of yoga. Whatever be the perceptions, whatever be the delights that may present themselves, they have to be ignored by the practicant.
  Here, there is another interesting feature which one can notice. These experiences of encounter, or the presentations of delight or invitations, etc., which the sutra mentions, are not necessarily super-physical. They can also be physical. That is, even in this very physical world we may have such experiences, if our practice is intense enough. We will not be able to discover the secret behind the experiences in our life, and may like to pass them over as casual occurrences of the social life of a person. The experiences that we pass through in life even in this physical life, in this very life itself may be the reactions of our practice. The deniZens which the sutra speaks of may press themselves forward through the physical counterparts of this very existence itself. They need not necessarily be ethereal beings as the Puranas speak of, such as Indra, etc.
  The personalities are not personalities at all for yogic vision. They are not persons. They are only configurations of a cosmical significance, which has to be grasped very well before we are able to face anything. We have to guard ourselves well in every respect. The beginning of yogic perception is the recognition of the fact that we are citiZens of the universe, not citiZens of India or America or any country nothing of the kind. We are not even inhabitants of this earth; we are something more than that. We are deniZens of the whole cosmos, and the laws of the universe will act upon us, and they will subject us to obedience. They are the forces that we are facing.

1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
  "Thou hast released thyself from the world of the senses. Thou hast won the right to become a citiZen of the supersensible world, whence thine activity can now be directed. For thine own sake, thou dost no longer require thy physical body in its present form. If thine intention were merely to acquire the faculties necessary for life in the supersensible world, thou needest no longer return to the sense-world. But now behold me. See how sublimely I tower above all that thou hast made of thyself thus far. Thou hast attained thy present degree of perfection thanks to the faculties thou wert able to develop in the sense-world as long as thou wert still confined to it. But now a new era is to begin, in which thy liberated powers must be applied to further work in the world of the senses. Hitherto thou hast sought only thine own release, but now, having thyself become free, thou canst go
   p. 255

1.11_-_Higher_Laws, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  Such is oftenest the young mans introduction to the forest, and the most original part of himself. He goes thither at first as a hunter and fisher, until at last, if he has the seeds of a better life in him, he distinguishes his proper objects, as a poet or naturalist it may be, and leaves the gun and fish-pole behind. The mass of men are still and always young in this respect. In some countries a hunting parson is no uncommon sight. Such a one might make a good shepherds dog, but is far from being the Good Shepherd. I have been surprised to consider that the only obvious employment, except wood-chopping, ice-cutting, or the like business, which ever to my knowledge detained at Walden Pond for a whole half day any of my fellow-citiZens, whether fathers or children of the town, with just one exception, was fishing. Commonly they did not think that they were lucky, or well paid for their time, unless they got a long string of fish, though they had the opportunity of seeing the pond all the while. They might go there a thousand times before the sediment of fishing would sink to the bottom and leave their purpose pure; but no doubt such a clarifying process would be going on all the while. The governor and his council faintly remember the pond, for they went a-fishing there when they were boys; but now they are too old and dignified to go a-fishing, and so they know it no more forever.

1.12_-_Brute_Neighbors, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  Many a village Bose, fit only to course a mud-turtle in a victualling cellar, sported his heavy quarters in the woods, without the knowledge of his master, and ineffectually smelled at old fox burrows and woodchucks holes; led perchance by some slight cur which nimbly threaded the wood, and might still inspire a natural terror in its deniZens;now far behind his guide, barking like a canine bull toward some small squirrel which had treed itself for scrutiny, then, cantering off, bending the bushes with his weight, imagining that he is on the track of some stray member of the jerbilla family. Once I was surprised to see a cat walking along the stony shore of the pond, for they rarely wander so far from home. The surprise was mutual.
  As I was paddling along the north shore one very calm October afternoon, for such days especially they settle on to the lakes, like the milkweed down, having looked in vain over the pond for a loon, suddenly one, sailing out from the shore toward the middle a few rods in front of me, set up his wild laugh and betrayed himself. I pursued with a paddle and he dived, but when he came up I was nearer than before. He dived again, but I miscalculated the direction he would take, and we were fifty rods apart when he came to the surface this time, for I had helped to widen the interval; and again he laughed long and loud, and with more reason than before. He manuvred so cunningly that I could not get within half a doZen rods of him. Each time, when he came to the surface, turning his head this way and that, he cooly surveyed the water and the land, and apparently chose his course so that he might come up where there was the widest expanse of water and at the greatest distance from the boat. It was surprising how quickly he made up his mind and put his resolve into execution. He led me at once to the widest part of the pond, and could not be driven from it.

1.12_-_The_Left-Hand_Path_.The_Black_Brothers., #Magick Without Tears, #Aleister Crowley, #Philosophy
  What happens when the Aspirant invokes Diana, or calls up Lilith? He increases the sum of his experiences in these particular ways. Sometimes he has a "liaison-experience," which links two main lines of thought, and so is worth doZens of isolated gains.

1.13_-_The_Wood_of_Thorns._The_Harpies._The_Violent_against_themselves._Suicides._Pier_della_Vigna._Lano_and_Jacopo_da_Sant'_Andrea., #The Divine Comedy, #Dante Alighieri, #Christianity
  Some glimpses of him are remaining still,
  Those citiZens, who afterwards rebuilt it

1.14_-_Bibliography, #Aion, #Carl Jung, #Psychology
  [Adamantius]. Der Dialog des Adamantius irepi r^ ek Oeov opOys
  ttiWcos. Edited by Willem Hendrik van de Sande BakhuyZen.
  (Griechischen Christlichen Schriftsteller.) Leipzig, 1908.
  ReitZenstein, Richard. Poimandres. Leipzig, 1904.
  SkizZen zu Natur- und Heilwissenschaft. Festschrift fiir Georg
  Sticker. Berlin, 1930.

1.14_-_The_Structure_and_Dynamics_of_the_Self, #Aion, #Carl Jung, #Psychology
  77 According to the report of the Damdad-Nashk (ReitZenstein and Schader,
  Studien zum antiken Syncretismus aus Iran und Griechenland, p. 18). Gayomart

1.15_-_Index, #Aion, #Carl Jung, #Psychology
  also Zen
  Budge, Ernest Alfred Wallis, 88/1,
  Reguel, 229; see also J e thro
  ReitZenstein, Richard, 7572, 103;
  Zeesar, 210-11
  Zen Buddhism, 169
  Zeus, 206/1
  Foreword to Suzuki's "Introduction to Zen Buddhism" (1939)

1.15_-_The_Value_of_Philosophy, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  The mind which has become accustomed to the freedom and impartiality of philosophic contemplation will preserve something of the same freedom and impartiality in the world of action and emotion. It will view its purposes and desires as parts of the whole, with the absence of insistence that results from seeing them as infinitesimal fragments in a world of which all the rest is unaffected by any one man's deeds. The impartiality which, in contemplation, is the unalloyed desire for truth, is the very same quality of mind which, in action, is justice, and in emotion is that universal love which can be given to all, and not only to those who are judged useful or admirable. Thus contemplation enlarges not only the objects of our thoughts, but also the objects of our actions and our affections: it makes us citiZens of the universe, not only of one walled city at war with all the rest. In this citiZenship of the universe consists man's true freedom, and his liberation from the thraldom of narrow hopes and fears.

1.17_-_Astral_Journey_Example,_How_to_do_it,_How_to_Verify_your_Experience, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Let us suppose that you have been making an invocation, or shall we call it an investigation, and suppose you want to interpret a passage of Bach. To play this is the principal weapon of your ceremony. In the course of your operation, you assume your astral body and rise far above the terrestrial atmosphere, while the music continues softly in the background. You open your eyes, and find that it is night. Dark clouds are on the horizon; but in the Zenith is a crown of constellations. This light helps you, especially as your eyes become accustomed to the gloom, to take in your surroundings. It is a bleak and barren landscape. Terrific mountains rim the world. In the midst looms a cluster of blue-black crags. Now there appears from their recesses a gigantic being. His strength, especially in his hands and in his loins, it terrifying. He suggests a combination of lion, mountain goat and serpent; and you instantly jump to the idea that this is one of the rare beings which the Greeks called Chimaera. So formidable is his appearance that you consider it prudent to assume an appropriate god-form. But who is the appropriate god? You may perhaps consider it best, in view of your complete ignorance as to who he is and where you are, to assume the god-form of Harpocrates, as being good defence in any case; but of course this will not take you very far. If you are sufficiently curious and bold, you will make up your mind rapidly on this point. This is where your daily practice of the Qabalah will come in useful. You run through in your mind the seven sacred planets. The very first of them seems quite consonant with what you have so far seen. Everything suits Saturn well enough. To be on the safe side, you go through the others; but this is a very obvious case Saturn is the only planet that agrees with everything. The only other possibility will be the Moon; but there is no trace noticeable of any of her more amiable characteristics. You will therefore make up your mind that it is a Saturnian god-form that you need. Fortunate indeed for you that you have practiced daily the assumption of such forms! Very firmly, very steadily, very slowly, very quietly, you transform your normal astral appearance into that of Sebek. The Chimaera, recognizing your divine authority, becomes less formidable and menacing in appearance. He may, in some way, indicate his willingness to serve you. Very good, so far; but it is of course the first essential to make sure of his integrity. Accordingly you begin by asking his name. This is vital; because if he tells you the truth, it gives you power over him. But if, on the other hand, he tells you a lie, he abandons for good and all his fortress. He becomes rather like a submarine whose base has been destroyed. He may do you a lot of mischief in the meantime, of course, so look out!

1.17_-_SUFFERING, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Why must the righteous and the innocent endure undeserved suffering? For anyone who conceives of human individuals as Hume conceived of events and things, as loose and separate, the question admits of no acceptable answer. But, in fact, human individuals are not loose and separate, and the only reason why we think they are is our own wrongly interpreted self-interest. We want to do what we damned well like, to have a good time and no responsibilities. Consequently, we find it convenient to be misled by the inadequacies of language and to believe (not always, of course, but just when it suits us) that things, persons and events are as completely distinct and separate one from another as the words, by means of which we think about them. The truth is, of course, that we are all organically related to God, to Nature and to our fellow men. If every human being were constantly and consciously in a proper relationship with his divine, natural and social environments there would be only so much suffering as Creation makes inevitable. But actually most human beings are chronically in an improper relation to God, Nature and some at least of their fellows. The results of these wrong relationships are manifest on the social level as wars, revolutions, exploitation and disorder; on the natural level, as waste and exhaustion of irreplaceable resources; on the biological level, as degenerative diseases and the deterioration of racial stocks; on the moral level, as an overweening bumptiousness; and on the spiritual level, as blindness to divine Reality and complete ignorance of the reason and purpose of human existence. In such circumstances it would be extraordinary if the innocent and righteous did not sufferjust as it would be extraordinary if the innocent kidneys and the righteous heart were not to suffer for the sins of a licorous palate and overloaded stomach, sins, we may add, imposed upon those organs by the will of the gluttonous individual to whom they belong, as he himself belongs to a society which other individuals, his contemporaries and predecessors, have built up into a vast and enduring incarnation of disorder, inflicting suffering upon its members and infecting them with its own ignorance and wickedness. The righteous man can escape suffering only by accepting it and passing beyond it; and he can accomplish this only by being converted from righteousness to total selflessness and God-centredness, by ceasing to be just a Pharisee, or good citiZen, and becoming perfect as your Father which is in heaven is perfect. The difficulties in the way of such a transfiguration are, obviously, enormous. But of those who speak with authority, who has ever said that the road to complete deliverance was easy or the gate anything but strait and narrow?

1.17_-_The_Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  great step on the way, because to understand and to aspire for that Future opens up an invisible door within us through which forces greater than our own can enter, and this means the beginning of our collaboration. Indeed, it is not our own human forces that will effect the transition to the supermind but an increasingly conscious surrender to the Force above.
  We have already suggested what the consciousness of the supramental being might be like, but it is worth repeating with Sri Aurobindo that supermanhood is not man climbed to his own natural Zenith, not a superior degree of human greatness, knowledge, power,
  intelligence, will, character, genius, dramatic force, saintliness, love,
  purity or perfection. Supermind is something beyond mental man and his limits.342 Driven to the extreme, Mind can only harden man, not divinize him or even simply give him joy, for the Mind is an instrument of division, and all its hierarchies are inevitably based upon domination, whether religious, moral, political, economic, or emotional, since by its very constitution it is incapable of embracing the totality of human truths and even when it is capable of embracing, it is still incapable of implementation. Ultimately, if collective evolution had nothing better to offer than a pleasant mixture of human and social "greatness," Saint Vincent de Paul and Mahatma Gandhi with a dash of Marxism-Leninism and paid vacations thrown in, then we could not help concluding that such a goal would be even more insipid than the millions of "golden birds" or the string quartets at the summit of individual mental evolution. If so many thousands of years of suffering and striving culminated only in this sort of truncated earthly parade, then Pralaya or any of the other cosmic disintegrations promised by the ancient traditions might not be so bad after all.
  If our mental possibilities, even at their Zenith, are not adequate,
  our vital and physical ones are even less so. It is doubtful whether the Spirit, when it manifests in a supreme consciousness, will be satisfied with a body subject to the physical laws of gravity and decay, and whether it will accept as its sole means of expression the limited range of our mental language, the pen, the etching knife, or the brush. This means that Matter will have to change. Such is the purpose of 342
  we live in a total chaos: a maelstrom of sensations strong, pleasant,
  painful, acute, with very high highs or very low lows and if the maelstrom stops only for a second, a terrible anguish ensues, calling for more and more sensations. We feel alive only when we feel this movement. The basic task, therefore, is to bring all this chaos to a standstill not an equanimity of the soul but an equanimity of the cells. Only then can the work of truth begin. In this cellular equanimity, our body will become like a transparent pool in which the slightest vibrations become perceptible, hence controllable. All the forces of illness, decay and falsehood, all the subconscious distortions and deformities with their horrible little deniZens will begin to wiggle visibly in this clearing, and we will then be able to catch them in the act. In fact, the effervescence of Agni is due not so much to a basic cellular incapacity as to the resistance of "our" obscurities. This purifying stillness alone can clear the way and help release Agni's overwhelming Movement without causing the body to quake in unison, to panic and run a fever.
  Once this cellular immobility has been relatively well established,
  D. K. Roy: Sri Aurobindo Came to Me (1952)
  G. Monod-HerZen: Shri Aurobindo (1954)
  Nirodbaran: Correspondence with Sri Aurobindo (1959)

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.
  If you, illustrious Prince (the words were addressed to the Duke of Wurtemberg) had informed your subjects that you were coming to visit them at an unnamed time, and had requested them to be prepared in white garments to meet you at your coming, what would you do if on arrival you should find that, instead of robing themselves in white, they had spent their time in violent debate about your personsome insisting that you were in France, others that you were in Spain; some declaring that you would come on horseback, others that you would come by chariot; some holding that you would come with great pomp and others that you would come without any train or following? And what especially would you say if they debated not only with words, but with blows of fist and sword strokes, and if some succeeded in killing and destroying others who differed from them? He will come on horseback. No, he will not; it will be by chariot. You lie. I do not; you are the liar. Take thata blow with the fist. Take that a sword-thrust through the body. Prince, what would you think of such citiZens? Christ asked us to put on the white robes of a pure and holy life; but what occupies our thoughts? We dispute not only of the way to Christ, but of his relation to God the Father, of the Trinity, of predestination, of free will, of the nature of God, of the angels, of the condition of the soul after deathof a multitude of matters that are not essential to salvation; matters, moreover, which can never be known until our hearts are pure; for they are things which must be spiritually perceived.

1.21_-_My_Theory_of_Astrology, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Thousands of books have been written on Astrology; nobody could possible read them all thoroughly, and he would be a great fool to try. But he may do little harm by going into them far enough to observe that hardly any half-doZen are agreed even on the foundations of their system, hardly any two upon the meaning of any given aspect, dignity, or position; there is not always agreement even upon what questions pertain to which houses.

1.21_-_The_Fifth_Bolgia_Peculators._The_Elder_of_Santa_Zita._Malacoda_and_other_Devils., #The Divine Comedy, #Dante Alighieri, #Christianity
  This one makes oars, and that one cordage twists,
  Another mends the mainsail and the mizZen;
  Thus, not by fire, but by the art divine,

1.22_-_How_to_Learn_the_Practice_of_Astrology, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Put together similar horoscopes; e.g. a doZen which have Sagittarius rising, another lot with Jupiter in the mid-heaven, and so on; see if you can find a similarity in their lives with what the books will have led you to expect.

1.240_-_Talks_2, #unset, #Sri Aurobindo, #Integral Yoga
  Talk 326.
  In answer to a question by a long resident attendant Sri Bhagavan said: Everybody complains of the restlessness of the mind. Let the mind be found and then they will know. True, when a man sits down to meditate thoughts rush up by doZens. The mind is only a bundle of thoughts. The attempt to push through the barrage of thoughts is unsuccessful. If one can by any means abide in the Self it is good.
  For those who are unable to do so, chanting or meditation (Japa or dhyana) is prescribed. It is like giving a piece of chain to an elephant

1.26_-_The_Eighth_Bolgia_Evil_Counsellors._Ulysses_and_Diomed._Ulysses'_Last_Voyage., #The Divine Comedy, #Dante Alighieri, #Christianity
  And throughout Hell thy name is spread abroad!
  Among the thieves five citiZens of thine
  Like these I found, whence shame comes unto me,

1.28_-_Need_to_Define_.God.,_.Self.,_etc., #Magick Without Tears, #Aleister Crowley, #Philosophy
  You think you can explain to me viva voce, perhaps? Don't you dare try! Whatever you said, I should prove to be nonsense, philosophically and in a doZen other ways. And the County Council Ambulance would bundle you off in your battered and bewildered dbris to the Bug-house, as is so etymologically indicated.

1.29_-_What_is_Certainty?, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Very good, but what am I to do about it? Some at least of such certainties must surely be "of all Truth." The test of admission to this class ought to be that, of one were to accept the contradictory of the proposition, the entire structure of the Mind would be knocked to pieces, as is not at all the case with the Astronomer's determination, which may turn out to be wrong for a doZen different reasons without anybody getting seriously wounded in his tenderest feelings.

1.300_-_1.400_Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  In answer to a question by a long resident attendant Sri Bhagavan said: "Everybody complains of the restlessness of the mind. Let the mind be found and then they will know. True, when a man sits down to meditate thoughts rush up by doZens. The mind is only a bundle of thoughts. The attempt to push through the barrage of thoughts is unsuccessful. If one can by any means abide in the Self it is good.

1.32_-_The_Ninth_Circle_Traitors._The_Frozen_Lake_of_Cocytus._First_Division,_Caina_Traitors_to_their_Kindred._Camicion_de'_Pazzi._Second_Division,_Antenora_Traitors_to_their_Country._Dante_questions_Bocca_degli, #The Divine Comedy, #Dante Alighieri, #Christianity
  object:1.32 - The Ninth Circle Traitors. The FroZen Lake of Cocytus. First Division, Caina Traitors to their Kindred. Camicion de' Pazzi. Second Division, Antenora Traitors to their Country. Dante questions Bocca degli
  Abati. Buoso da Duera.
  Purple with cold; whence o'er me comes a shudder,
  And evermore will come, at froZen ponds.
  And while we were advancing tow'rds the middle,
  Already we had gone away from him,
  When I beheld two froZen in one hole,
  So that one head a hood was to the other;

1.33_-_Count_Ugolino_and_the_Archbishop_Ruggieri._The_Death_of_Count_Ugolino's_Sons., #The Divine Comedy, #Dante Alighieri, #Christianity
  Seeing the cause which raineth down the blast."
  And one of the wretches of the froZen crust
  Cried out to us: "O souls so merciless

1.34_-_Fourth_Division_of_the_Ninth_Circle,_the_Judecca_Traitors_to_their_Lords_and_Benefactors._Lucifer,_Judas_Iscariot,_Brutus,_and_Cassius._The_Chasm_of_Lethe._The_Ascent., #The Divine Comedy, #Dante Alighieri, #Christianity
  Where thou with fortitude must arm thyself."
  How froZen I became and powerless then,
  Ask it not, Reader, for I write it not,
  From fell to fell descended downward then
  Between the thick hair and the froZen crust.
  When we were come to where the thigh revolves

1.34_-_The_Tao_1, #Magick Without Tears, #Aleister Crowley, #Philosophy
  As you know, the supreme classic of this subject, is the Tao Teh King; and I must suppose that you have read this in at least one of the several translations, else I should have to start by pushing my own version at you. (This has been ready for a quarter of a century, and I seem to be unable to get it printed!) None of these published translations, learned and admirable though they may be as such, can be of use except to familiarize you with the terminology; for not one of these scholars has the most nebulous idea of that Laotze was talking about. I can hardly hope to emphasize sternly enough how deep and wide is the "Great Gulf fixed" between the initiate and the profane, when questions of this kind are on the Magic Carpet. Suppose you were transported (on that Carpet!) to a planet where the highest means of reproduction was germination; try to make the deniZens understand Catullus, Shelley, Rossetti, or Emily Bronte! It is, honestly, quite as bad as that. How can anyone grasp the idea of perfect and absolute negation being at the same time the sole motive force of all that exits?, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  Superman is not man climbed to his own natural Zenith, not a superior degree of human greatness, knowledge, power, intelligence, will, character, genius, dynamic force, saintliness, love, purity or perfection. Supermind is something beyond mental man and his limits, a greater consciousness than the highest consciousness proper to human nature.

1.39_-_Prophecy, #Magick Without Tears, #Aleister Crowley, #Philosophy
  It was one glorious night in Cefal, too utterly superb to waste in sleep; I got up; I adored the Stars and the Moon; I revelled in the Universe. Yet there was something pulling at me. It pulled eftsoons my body into my chair, and I found myself at this old riddle of 718. Half-a doZen comic failures. But I felt that there was something on the way. Idly, I put down Stl in the Greek, 52,[74] and said, "Perhaps we can make a 'name' out of the difference between that and 718."

1.45_-_Unserious_Conduct_of_a_Pupil, #Magick Without Tears, #Aleister Crowley, #Philosophy
    2. Learn to construct and perfect the Body of Light. This might have required anything up to a doZen personal lessons. You were urged to claim priority upon my time. What did you do?

1.47_-_Reincarnation, #Magick Without Tears, #Aleister Crowley, #Philosophy
  (1) Because I remember a doZen or so of my previous lives on earth. (See Magick, Chapter VI.)
  One who is vowed to the AA's Mission for Mankind, who takes it dead seriously, and who will be neither frightened nor bored from Its majestic purpose, may at any time bind himself by an Oath to reject the rewards of Devachan, and reincarnate immediately again and again. By "immediately" is meant about 6 months before the birth of the new Adept, about 3 months after his last death. It depends to some extent, no doubt, on whether he can find a suitable vehicle. Presumably he will make some sort of o preparation while still alive. It seems that I personally must have taken this Oath quite a long while ago; for the Incarnations which I actually remember leave very few gaps to be filled in the last doZen centuries or so.

1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work, #Magick Without Tears, #Aleister Crowley, #Philosophy
  The next day we went on to Rome. Owing to my own Ananias-like attempt to "keep back part of the price," my relations with Virakam had become strained. We reached Naples after two or three quarrelsome days in Rome and began house-hunting. I imagined that we should find doZens of suitable places to choose from, but we spent day after day scouring the city and suburbs in an automobile, without finding a single place to let that corresponded in the smallest degree with our ideas.

1.52_-_Family_-_Public_Enemy_No._1, #Magick Without Tears, #Aleister Crowley, #Philosophy
  This depends wholly on you. If you are a quite ordinary Aspirant, and a few doZen incarnations one way or the other don't make such a difference, then They presumably won't bother about you at all. In the course of centuries, Karma will roll out the creases.
  (The Baltis are like this, you know; they wrap the baby when it is born, and add rag after rag, never removing any, until a prosperous citiZen at 40 is more like a bale of cloth than a human being!) May I add that you are going to be shocked? Ideas of the most atrocious and abominable nastiness, things literally unthinkable by your normal conscious apparatus, are discovered as the mainsprings of your character!

1.57_-_Beings_I_have_Seen_with_my_Physical_Eye, #Magick Without Tears, #Aleister Crowley, #Philosophy
  It seems, too, as if I had picked up something of the sort as an aftereffect of the Evocation of Buer a Mercurial demon; for phenomena of one sort or another were simple showered on me from this moment, pari passu with my constantly improving technique in regular "astral visions." Sometimes I was quite blind, as compared with Frater V.N.; for when the circles was broken one nightsee the whole story in my Autohagiography he saw and identified doZens and scores of Abramelin demons as they marched widdershins around my library, while all I saw of them was a procession of "half-formed faces" moving shadowy through the dimly-lit room.

1.63_-_Fear,_a_Bad_Astral_Vision, #Magick Without Tears, #Aleister Crowley, #Philosophy
  To me they come almost every day. When I see the maid dust my mantelpiece which I pay her to do I want not merely to slay her in the extremity of torment; I want to abolish her, to annihilate her and the mantelpiece too and everything on it! I can hardly keep from roaring at her to get out and never darken my door again. This is not because she is doing it badly; doing it at all is a token of the unspeakable horror of existence. The actual feeling is that she is somewhat disturbing my aura, which I had got so nice and clean and quiet after the nuisance of "getting up." I feel as if I were being pushed about in a crowd of swarming insect-citiZens.

1.66_-_Vampires, #Magick Without Tears, #Aleister Crowley, #Philosophy
  It is easy enough to laugh at vampires if you live in Upper Tooting, or Surbiton, or one of those places where no self-respection Vampire would wish to be seen. But in a lonely mountain village in Bulgaria you might feel differently about it! You should remember, incidentally, that the evidence for vampires is as strong as for pretty well anything else in the world. There are innumerable records extant of legal proceedings wherein the most sober, responsible, worthy and well-respected citiZens, including the advocates and judges, investigated case after case with the utmost minuteness, with the most distinguished surgeons and anatomists to swear to the clinical details.
  The doctrine of "Vital Force" has been so long and so completely exploded that I hardly need to tell you that in some still undiscovered (or, rather, unpublished) and unmeasured form it is certainly a fact. Haven't I told you one time how we nearly starved on Iztaccihuatl with doZens of tinned foods all round us, they being ancient; of how one can get drunk on half a doZen oysters; of how the best meat I have ever eaten is half-raw Himalyan sheep, cut up and thrown on the glowing ashes before rigor mortis had set in?[127] There is a difference between living and dead protoplasm, whether the chemist and his fellow twilight-gropers admit it or no. I do not blame the ignorance of these fumblers with frost-bitten fingers; b ut they make themselves conspicuously assinine when they flaunt that ignorance as the Quintessence of Knowledge; Boeotian bombast!
  Be that as it may, I once knew a lady of some seventy summers. She came of a noble Polish family; she was short, sturdy, rather plump but singularly agile; good-looking in a brutal sort of way. But her eyes! For fifty years she had lived nearly all the year round in her chateau in Touraine. She had plenty of money, and had always surrounded her- self with a doZen or more boys and young men. (By young I mean up to forty). She not only looked twenty-five but she lived twenty-five. It was a genuine, natural, spontaneous twenty-five, not a gallant effort. She would dance the night through and go a long walk in the morning. You may apply to her for details of the treatment; I dare say she is still about, thought I did hear that she moved to South America when she saw 1914 coming. In any case, you have had some fairly plain hints so I can say in all simplicity, "Go thou and do likewise!"

1.68_-_The_God-Letters, #Magick Without Tears, #Aleister Crowley, #Philosophy
  So I used to alarm my fellow-citiZens, usually passengers on a liner, by spending most of my time repeating some unhappy letter over and over, while I looked into my mind to see if the sound suggested any particular idea. (It was rather fun, you know; but it was most certainly one of the most delicate, subtle, and difficult experiments that I have ever undertaken.)

1.71_-_Morality_2, #Magick Without Tears, #Aleister Crowley, #Philosophy
  What blasphemy more hideous could be penned? What lie so base, so false, so nasty, what so devilish and deadly a doctrine? I feel contaminated by the mere fact of being in a world where such filth is possible to conceive. I am all but in tears to think of my beloved sister tortured by so foul a deniZen of the Abyss. Cannot you see in this the root of all your toadstool spawn of miseries, of doubts, of fears, of indecisions?

1.74_-_Obstacles_on_the_Path, #Magick Without Tears, #Aleister Crowley, #Philosophy
  So off he goes to G, without a second's hesitation. This test may be prolonged; the deadliness and subtlety of the danger has been recognized, and he may have half a doZen warnings, either direct or springing from his relations with her. And the penalty is not so drastically final; often he gets off with a term of penal servitude.

1.78_-_Sore_Spots, #Magick Without Tears, #Aleister Crowley, #Philosophy
  The worst of this correspondence-form is that you are always asking simple elementary questions which require half a doZen treatises to answer: so, take this, with my blessing!
  "My friend Freddy Lyon . . . told me a story . . . of the Volga Famine. Some A.R.A. 'higher-ups' from New York were making a tour of inspection . . . Among them was a worthy but sentimental citiZen who gushed about the unhappy Russians and the poor little starving children and what a privilege it was for Mr. Lyon to be doing this noble work for humanity and so on and so forth until Lyon said he was ready to choke him . . . After lunch the visitors suggested they would like to visit the cemetary. It was, said Freddy, a horrid sight, nude, dead bodies piled up ten high like faggots, because the population was so destitute that every stitch of clothing was needed for the living. The visitors were sickened by what they saw, and even the gushing one was silent as they walked back to the cemetery gate. Suddenly he caught Freddy by the arm. 'Look there!' he said, 'Is not that something to restore our faith in the goodness of God in the midst of all these horrors?' He pointed to a big woolly dog lying asleep on a grave with his head between his paws, and continued impressively. 'Faithful unto death and beyond. I have often heard of a dog refusing to be comforted when his master died, lying desolate on his grave, but I never thought to see such a thing my- self.' That was too much for Freddy Lyon. 'Yes,' he said cruelly, 'but look at the dog's paws and muzzle' they were stiff with clotted blood 'he's not mourning his master, he's sleeping off a meal.'

1.83_-_Epistola_Ultima, #Magick Without Tears, #Aleister Crowley, #Philosophy
  The literature necessary to the study of Magick is somewhat variegated; there are quite a number of classics on the subject and though it would be easy enough for me to draw up a list of not more than half-a doZen which I consider really essential, there may be as many as an hundred which in the more or less subsidiary forms are useful to the magician.

2.00_-_BIBLIOGRAPHY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  SUZUKI, D. T. Studies in Zen Buddhism (London, 1927).
  . Manual of Zen Buddhism (Kyoto, 1935).
  WATTS, ALAN W. The Spirit of Zen (London, 1936).

2.02_-_Habit_2_Begin_with_the_End_in_Mind, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
    I value the rights, freedoms, and responsibilities of our democratic society. I will be a concerned and informed citiZen, involved in the political process to ensure my voice is heard and my vote is counted.
  The United States Constitution is the standard by which every law in the country is evaluated. It is the document the president agrees to defend and support when he takes the Oath of Allegiance. It is the criterion by which people are admitted into citiZenship. It is the foundation and the center that enables people to ride through such major traumas as the Civil War, Vietnam, or Watergate. It is the written standard, the key criterion by which everything else is evaluated and directed.

2.02_-_Meeting_With_the_Goddess, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  (Is o y/jLo) of the triumphant hero-soul with the Queen God
  dess of the World. This is the crisis at the nadir, the Zenith, or at
  the uttermost edge of the earth, at the central point of the cos

2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  and utilitarianism can give him no satisfactory answer.
  Moreover, if I have other instincts than those of the respectable citiZen, and ability to carry them out, why should I
  refrain? What holds me? If I can earn a huge fortune rapidly by

2.05_-_Apotheosis, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  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_-_Habit_3_Put_First_Things_First, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  He said, "Stephen, I'll do whatever you want me to do. Just let me share with you my situation."
  Then he took me over to his wall board, where he had listed over two doZen projects he was

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