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 concept and consummate compassion, the founding father of the Buddhist Society in London invitations severe scholars of religious evolution to take advantage of Western strategies to accomplish satori, the event of solidarity and divinity in all elements of being. Humphreys refocuses the knowledge of Zen for the Western reader and illuminates the laborious route to enlightenment.
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Its folly feeds upon itself, and with the least success, however brutally won in the face of others' rights and needs, it swells to horrible and finally insane proportions. But it is no pan of the legitimate make-up of that form of life in the universe known as man. I see it rather as an abnormal growth of living tissue which, if not too large may be reduced, as doctors would say, and reabsorbed into the body, but which usually calls for the knife. A better analogy is cancer, for it is of the essence of cancerous growth that the life-force has lost its way, and once out of control can destroy the body corporate.
He realm o f Prajna-intuition a s Ihe East describes it. Let us climb. At Ihe top, at Ihe highest point of human Ihought, is what Ihe Hindus call T H A T, and Ihe Buddha, 'Ihe Unborn, Unoriginated Unconditioned'. In Ihe Parinirvana Suna it is called 'Ihe one principle of life which exists independently of all external phenomena'. he One. Eckhart called it GotIheit, 'Godness' beyond God. It is Ihe Namelessness wiIh many names. hat its first emanation is One, an indivisible unity which yet, in Ihe process of manifestation, divides itself in two.
The Bodhisattva mind, with its myriad 'skilful means' for doing good soon learns to distinguish good from evil, though no definition will cover each occasion. A working rule can be that all that moves to the One, to unity, to wholeness, is at our stage of evolution good, and all that tends to diversity and separation, or springs from this belief is, comparatively, wrong and evil. This seems echoed by Arnold Price who, in his translation of the Diamond Sutta profoundly suggests that 'evil is negative, and merely esists in so far as Reality is seen from the point of view of diverse particularity'.