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HOW TO accomplish a cosy way of living - The essays marked "Get Tao" are stratified to the end that some may build solutions from them and don't go amiss. Think for yourself to accomplish good things in your life.
Decide on what to go for. In the long run it will show up that time is short too. In this perspective it is best to focus on the most rewarding things to do and set in motion. As it was said, " "Plan your life above ten thousand words." A good instructor is a boon, whereas getting ardent may lead you nowhere, or rather, amiss.
"The good fortune of having read Dr [Daihatz] Suzuki's books, heard quite a few of his lectures, and read whatever else was available to me on Zen Buddhism, has given me at least an approximate idea of what constitutes Zen". - Dr. Erich Fromm. [Paz 70]
Inversions maybe of many kinds. It may not be very good to wear one's heart on a sleeve, for example, for it can mar soon enough. Seek not to invert Indian knowledge to suit it to Japanese habits, for example.
Valuable books contain hints on how to improve our living in some way, and enrich our thought-life and other sorts of repertoire. Some books are repositories of knowledge.
In a true beginner's mind there is not a thought of "original mind"SHUNRYU SUZUKI decrees: "You should not say, "I have attained enlightenment." But you may tell "I am one of the illuminati" . . . You may have to work for it for years, though. Buddhism is a way to that, as given by its founder, Gautama Buddha.
True achievement: EnlightenmentDogen, founder of Japanese Soto Zen, always emphasized how important it is to resume one's boundless original mind. To have no thought of achievement, no thought of self, can be good.
Zen sittingOne that practices Zen sitting, may come to appreciate the great beginner's mind.
Much care for small details and plenty of meticulous training makes the shooting expert if things run well
EXEMPLARY SHOOTING may not not intended to be useful only, but may serve as a step for cultivating the deep mind. Meticulous training slowly links deep mind to calm overt expressions. Walking slowly may serve similarly. Observe, remain mindful, stay genuine of calculating and thinking.
Zen walking is an outlet for part of it too. Cultivate calm awareness that steadily seeks handiness and self-development as is fit. One is supposed to transcend mere technicality so that the art becomes less fugitive. Be practical and concrete about what you are doing. Rarely do "best things" happen outside our daily routines.
What are the alternatives to methodical and relaxed self-improvement by small steps at a time? Lagging behind is one of them, maybe. And great lack of confluent drives can spread in many ways and worsen one's life.
Training that maims or tames also plots, and breeds dysfunctional aspects since. Many know no better discipline than such stultification
Mental blankness, also called "beginner's mind" is valuable, and can be trained to register neutrally, coolly, if given room for calmness. Restlessness is a sign of something wrong. And likewise, battered ability to see things as they are and remain crisp and clear within, speaks of maiming in some way. It is natural to be bright and candid.
If we should lose the blankness state from inside, we no longer "eat while eating", we no longer "sleep while sleeping" - but add to it - very often by miscalculations. (4)
Much can be won by candid self-help and study of forerunners in the art of living and dying and all the other arts included in the art of living.
The purpose of brisk training is to get and remain attuned to the dance of reality as sensed deep inside
The best living is had through winning strides, often repeated ones too. The master swordsman does not wield the sword (make that penis) merely for the sake of outdoing a hindrance or an opponent; the dancer does not dance just to perform certain rhythmical movements of the body, but for something more intangible too. There is a fine book by the Asian-Canadian sexologist and Taoist philosopher Jolan Chang, The Tao of Love and Sex, to compare with. [Jc (Tls 17-18, etc)]
Much regular mind-diving (contemplation) is said to be needed for seeing or feeling into finer, subtler sides to reality.
The fringe of much fit and also eminent can be had by careful study of books. Even textual study can help you
Proficient love-making is quite an art, and so may archery be.
What matters the most is not the amount of books on your book shelves.
INWARD natures are different. They are like different breeds of horses and dogs too. And the true nature of the horse (or vitality from deep inside) happens to be revealed by the "fruits of its loins" too.
LET WHAT you want and the actions towards it, harmonise with each other if you can. One should do what one can (or may) to conclude little rewarding situations and put to use this and that from the range of possible options for that reason. Then rest may be rewarding. Martyrdom is not advised. If you are exhausted, there is a need for rest and/or more rewarding pursuits, and in time. Maybe loved ones try to help you!
Don't try to attain much by inner diving (including Zen) if you're not a good breed mentally at least
GET THE BEST of Zen withour fuzz and ado and artificiality. Be well allied, as cogent as you can.
Daruma [cf. drawing above] can stand as a certain face-focused symbol of the Zen spirit as well. [Taoz 129] (2)
Inward natures vary, inward attainments can vary much as well
BIG THINGS can be composed. (3)
It should be good help to follow the true nature. True nature can be your own inner one, that of your countryside, your relatives, kin, country and part of the world. Grand old man Laozi (Laotse) goes well into such concepts in his Tao Te Ching in several places. What is true nature can be a selection, it can vary much. So be allied with the "true nature" of genial art, the true nature of things as well. Be as cogent as you can, in addition. [Taoz 128]
Shunso Shoju (1750-1839) painted in the Zen artist way back in the early 1800s. A couplet attributed to a very old Zen ideal (embodied as the figure Daruma) is inscribed:
A single flower opens to five petals.
The Zen artists learnt to combine painting, calligraphy and poetry well to allude at so-called transcendental insight, at best. [Taoz 19-22; 22ff](4)
Try to preserve a normal fare, normal conditions, and refrain from starving yourself as the years go by
NORMALLY it helps to preserve the best, charge the rest.
QUITE rigid training over years is hard; and what is hard could make hard. Giants, gurus, tall trees and Zen roshis could need to be hard to withstand unsound conformity. It depends in part on circumstances. And then there is jargon, or insider language, that exploits what was erected, mastered and used formerly, and with additions ad hoc (as is fit).
Good souls can be bent or even melted into unsound conformity - vicarious life-styles also
YOU COULD get rigorous contemplation training and the tradition-governed life-style that goes along with it by stages. What next? Is it worth it? How much, and is it possible to stay free under gruff yoga bosses and Zen teachers? Maybe not so. And maybe the common alternatives of the West are not good either. You could do a lot on yourself, however, if you ally ourself with such as British self-help books. Some are rather advanced. Ive been through quite a few. As for British Zen, it is in part derived from old Buddhist tenets and practices and stays inside that form of conformity, even though it is hardly necessary. Some Zen teachers openly say: Basic Zen is not Buddhist. It is more general than than. There you have it. Daoistic know-how and ways of looking at things were probably melted into fallen Tantra yoga (ascetism) somewhere in China, and next exported to Japan, in part much as Dr. Philip Yampolsky shows in a good book. [Tun] (1)
Hakuin didn't promote tenets at all times, nor did Dogen
ZEN TENETS were widely promoted among the ruling elite, but the official sanction of Zen did not always benefit individual spiritual attainment. And later the status of "loco" monks within society diminished sufficiently to discourage all but the most ardent or deeply fearing in the Hakuin-way of ways. (3)
The intensification of Zen painting and calligraphy first began at the big Rinzai sect monastery of Daitokuji. Daitokuji contained a number of subtemples within its sprawling complex in northern Kyoto (Japan's old capital) (4)
If you thrive by fixed outlets and even calligraphy, let it do good for you and try to get better at at lot too
HOWEVER, teaching their direct pupils was not enough for many leading monks. Some leaders utilized painting and calligraphy as aids to deep contemplation by such as full mindfulness by fixed staring (glaring) without focus - sort of. (5)
Ca: Chan, Wing-Tsit. A Source Book in Chinese Philosophy. New Jersey: Princeton University Press, 1963.
Fdv: Dørumsgaard, Arne. Fra duggens verden. Basho i norsk gjendiktning (1644-1694). Oslo: Dreyer, 1985.
Jap: Bownas, Geoffrey, and Anthony Thwaite. Japanese Verse. Harmondsworth: Penguin, 1964.
Jc: Chang, Jolan. Kærlighedens og seksuallivets tao. Den gamle kinesiske vej til sanselig lykke. København: Borgen, 1978.
Pa: Yogananda, Paramahansa. Autobiography of a Yogi. 11th ed. Los Angeles: Self-Realization Fellowship (SRF), 1971.
Pap: Warnche, Carsten-Peter. Pablo Picasso 1881-1973. Edited by Ingo Walther. Vols 1-2. Køln: Benedikt Taschen, 1995.
Paz: Fromm, Erich: Psychoanalysis and Zen Buddhism. Unwin. London, 1986
Taoz: Addiss, Stephen. The Art of Zen. New York: Abrams, 1980.
Tat: Waley, Arthur, tr. The Way and Its Power. A Study of the Tao the Ching and Its Place in Chinese Thought. New York: Evergreen/Grove, 1958.
Tls: Chang, Jolan. The Tao of Love and Sex. London: Penguin, 1991.
Tun: Yampolsky, Philip, tr. The Platform Sutra of the Sixth Patriarch. The Text of the Tun-Huang Manuscript. New York: Columbia University, 1967.
Ve: Capra, Fritjof. Vendepunktet (The Turning Point). Oslo: Dreyer, 1982.
Wic: Yutang, Lin. The Wisdom of China. London: New English Library, 1963.
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