A Western Approach to Zen by Christmas Humphreys

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By Christmas Humphreys

Satori is a degree alongside the best way, a gateless gate that has to be entered at the route to enlightenment. With profound thought and consummate compassion, the founding father of the Buddhist Society in London invitations critical scholars of religious evolution to take advantage of Western recommendations 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 onerous route to enlightenment.

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Seek happiness Or, riding on the bull, find God again ? D 49 A P P R O A C H T O Z E N B U D D HISM 4 Beyond the Opposites Few of us realize fully the dual nature of the world in which we live, and must live, for the duration of the universe. It is a world of duality, from all that we know df Spirit to all that we know of maner, and from it there is no escape for the personality of any man . Only consciousness, after lives of effort, can be raised to a level where duality no longer binds us, a Non-duality (Not One, not Two) which the Patriarch Hui-Neng called 'the Essence of pure Mind'.

Edwin Arnold called it 'a Power divine which moves to good ; only its laws endure', but it has no name. Call it the Voice of the Silence, the will of God or the strong arm of the Unborn, it matters not. It is, and if we get out of the way it is omnipotent. There remains but what the master Takuan called 'the unfoldment of doing', a quiet, ceaseless 'walking on'. For the Path is trodden by the whole man, the best and the worst of him, the eyes of the Spirit and the muddy boots withal. When such a man acts out each situation, 'leaving no trace' as the Zen men say, he sets an example, and such is in the end the ultimate form of teaching.

With intellect strained to its limits we move towards the Unborn. But where is the bridge between thought and No-thought, duality and Non­ dUality ? In a sense there is none, nor can there be. The Absolute I S ; we of the relative can neither add to it nor enter it nor take from it ought away. Yet we are pan of it, we are it ! It is immanent as well as trans­ cendent; else could we never know that which we have never ceased to be. Where is that bridge ? The mystics have seen, so to speak, the other end of it, and move back to describe what they have seen.

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