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A flowering emblem often helps artistry. And good-looking artistry should help the artist on and up. Prominence in a society gets emblems as accessories, in part to unify, in part for promotion service. Cars illustrate something of it in their way. Flags and country symbols likewise.
High places should be delightful to live in too
Like flowers in slow motion men should bloom to make the best out of it. Socially and traditionally high places could give scanty conditions for thriving, like high mountain tops. It depends on how high they are and the climate.
You can climb to socially high places by education and getting good jobs. After some years in a position the fight is over and you may retire and be happy.
High places may not allow for repeated or great blunders
VIEWS OF the universe are had from figuratively high places, originally. Your place of birth speaks of you, tells Rudulf Steiner. Where you first were able to walk on two legs, tells things too, according to him. We will not go into that subject here. You can read into Steiner here: [MORE]
"High places can have their precipices." [Dp 6, 7] The proverbs serves to warn against being careless in high places or positions. Behind the not so very high Capitoline Hill (also called Campidoglio) in Rome was a steep cliff. Some were thrown down there to meet their death on the dagger-sharp Tarpeian Rocks below. It was used as an execution site. [Dp 6,7]
A flowering emblem often helps artistry
Art expresses, portrays, simulates, and has room for much more. [MORE]
A flower stands out for a while and represents repeatedly. Some hold the the universe itself to be a flowering, emblematic thing, and call it the Great Symbol, Mahamudra. Zen and Mahamudra.
The Buddhist Lotus Verses say in part: "The universe is like flowers". It is included in the meaning of the term hokke.
Let a wonderful, wonderful custom back you up a bit
THE TERM hokke-ten-hokke means "the wonderful universe which is like flowers is turning (or moving) the wonderful universe which is like flowers itself." (7)
Climb by assessing and making good use of opportunities. One route is to learn to express in an "university way", by conforming to such standards. And higher climbs lead easily into imagery, which further climbing is to dissolve too, in a proper, non-alarming way.
Awakened Mind can be got by skilled and sound meditation. It may take some time to arrive, though. That varies too.
The reflective coverageServile persons could need a hobby.
Remain functional and practical anyhow
WITHIN variegated Buddhism there are divergent opinions on some subjects. Accept that, and go on meditating to your ability, considering your general conditions.
Inner, mental awareness of an outside world is structured deep inside, and causes us to sense an outer world. This is the Vedanta outlook of Adi (the first) Shankara.
Also consider, "A mind enlightened is like heaven; a mind in darkness is like hell." [Chinese]. Existentialism is nothing new. Mahayana Buddhism (of which Zen is a part), has many variants.
Progress with common-sense to help you on and up. Buddha's eightfold path (the Middle Way) serves solid progress, and Buddha does not ask for gullible beliefs either.
Perceived matter is in part of the mind
We understand matter through the mind, and happen to believe common sense is fit from somewhere in the mind too.
Minds function on deep levels and other, more mundane levels
The West lacks sense in dealing with bosses. Most people get eager to buy things and stuff and adapt to a fare that is boss-ridden, of consumerism, and dominated by mercantile interests. Many seem to be naïve beginners in the art of living in a complex fabric. Good ideas are need to counteract degenerating influences. Good figure-forming capacity can be aided and schooled for it. Waldorf Education talks for this thing.
Some skills can be trained and can help you. Keeping a keen eye too. To learn to observe can be good help, and is trainable.
Let your mirror suggest one basis for a good fare among comrades - a good-looking face isn't to be discarded, nor is being tidy and loveably groomed
Kokyo, "the Old Mirror", is of the soul as a human mental faculty. Reflect, then. Reflecting well is desirable, an asset. Also reflect: a good fare is supposedly tactful and yet much natural.
We have to suppose, guess and figure out in very many cultural settings. It cannot be done away with either
Seppo Gison remarks "Every monkey has the ancient mirror on its back." - symbol of the intuitional faculty, but perhaps "The best mirror is an old friend." (British proverb)
Intuitively rooted reckoning, is it good and correct?
SEPPO GISON said, "When the world is ten feet wide, the old mirror is ten feet wide. When the world is one foot wide, the old mirror is one foot wide." These words suggest the old mirror is the world itself.
Intuitive calibration of any complex thought-pattern appears to be much common inside anyone.
Many Zen monks have discussed the old mirror, as it is called.
Libido (natural zest, including lust) is the basis for mental associations, fit or otherwise, says psychoanalysis. Abraham Maslow found that persons who had attained a high level of self-actualisation saw clearer, with less distortions, and were good examples. He has written influental books about such people.
It pays to distort less, at least in the long run. Clarity is a great boon of Buddhist practice.
A good-looking face and figure - does it make us think correctly about the soul in question?
Dog: Masunaga, Reiho, tr. A Primer of Soto Zen. A Translation of Dogen's Shobogenzo Zuimonki. Honolulu: University Press, 1975.
Orh: Blyth, Reginald Horace: Oriental humour. Tokyo: Hokuseido, 1963.
Prz: Chang, Garma C. The Practice of Zen. New York: Perennial/Harper, 1970.
Shz: Cleary, Thomas, tr.: Shobogenzo: Zen Essays by Dogen. Honolulu: University of Hawaii Press, 1986
Sth: Nearman, Hubert, tr. Shobogenzo: The Treasure House of the Eye of the True Teaching. Mount Shasta, CA: Shasta Abbey Press, 2007. On-line
Szd: Nishijima, Gudo Wafo and Cross, Chodo, trs.: Master Dogen's Shobogenzo. Book 1. Woking, Surrey (UK): Windbell, 1994.
Szi: Nishijima, Gudo Wafo and Cross, Chodo, trs.: Master Dogen's Shobogenzo. Book 2. London: Windbell Publications, 1996.
Szm: Nishijima, Gudo Wafo and Cross, Chodo, trs.: Master Dogen's Shobogenzo. Book 3. London: Windbell Publications, 1997.
Szp: Nishijima, Gudo Wafo and Cross, Chodo, trs.: Master Dogen's Shobogenzo. Book 4. London: Windbell Publications, 1999.
Tiy: Evans-Wentz, Walter Yeeling, ed. Tibetan Yoga and Secret Doctrines. 2nd ed. London: Oxford University Press, 1967.
Zazc: Kasamatsu, Akira, and Tomio Hirai. "An Electroencephalographic Study on the Zen Meditation." Psychologia, Vol 12: Kyoto, 1969, 205-25.
Zazd: Blyth, Reginald Horace. Zen and Zen Classics, Vol 1. Tokyo: Hokuseido, 1960.
Zazi: Blyth, Reginald Horace. Zen and Zen Classics, Vol 2. Tokyo: Hokuseido, 1964.
Zazm: Blyth, Reginald Horace. Zen and Zen Classics, Vol 3. Tokyo: Hokuseido, 1970.
Zazp: Blyth, Reginald Horace. Zen and Zen Classics, Vol 4. Tokyo: Hokuseido, 1966.
Zazr: Blyth, Reginald Horace. Zen and Zen Classics, Vol 5. Tokyo: Hokuseido, 1966.
Zeb: Suzuki, Shunryu: Zen Mind, Beginner's Mind. New York: Weatherhill, 1971.
Zf: Reps, Paul: Zen Flesh, Zen Bones. Harmondsworth: Penguin, 1971, updated 1997.
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