By Christmas Humphreys
Satori is a level alongside the way in which, a gateless gate that needs to be entered at the route to enlightenment. With profound thought and consummate compassion, the founding father of the Buddhist Society in London invitations severe scholars of non secular evolution to exploit Western innovations to accomplish satori, the event of harmony and divinity in all elements of being. Humphreys refocuses the knowledge of Zen for the Western reader and illuminates the hard route to enlightenment.
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Extra info for A Western Approach to Zen
The result of our action will not be perfect but then, as R. H. Blyth says somewhere, 'Perfection means, not perfect actions in a perfect world, but appropriate action in an imperfect one'. Thus the school of right action is daily life. 'Those who wish to train themselves (spiritually) may do so at home. ' And this from Hui-Neng, the founder of the school of Zen Buddhism ! The same applies to Right Speech and Right Livelihood. Tbe former is more important than generally recognized, for sound creates on every plane, for good or ill.
The opposite of Life, if any, is form. It is not deaIh. There is no death, only Ihe cycle of birIh, growIh, decay and deaIh inevitable in every form. hat. As Life is one, so is consciousness, which is equally indivisible and invisible. he heart of Enlightenment. But if T H A T breaIhed out, as here described, while remaining THAT, Ihen all about us, all Samsara is truly maya, Ihe great Illusion. All things are real to each oIher yet, as Hui-Neng proclaimed, 'From Ihe first not a Ihing is'. his to Ihe everlasting argument on self, which I submit to be quite unnecessary, Ihe Theravada school is right in proclaiming Ihe doctrine of Anatta, no-self, in Ihe sense of no separate self or essence in any single Ihing; and Ihe Mahayana school is equally right, in proclaimin g that if 'Self' be the life of T H A T Ihere is noIhing else !
But the list is endless, and we must wait awhile before we face, as face we must, the ultimate, mind-staggering Pair and its essential Non-duality. In respect of all these opposites we can lay down four propositions, not as dogma but as facts available to aU who examine life for themselves. First, each of a pair exists by virtue of the other, whether as com plementary opposites like positive and negative, or comparative attributes such as large and small. This is a profound statement, but understanding of it tends to ease us out of the false position in which we stand.