walt whitman; Leaves of grass; “I sing the body electric”
Strong in their softness are the sprays of the wisteria creeper; The pine in its hardness is broken by the weak snow.
Saying of Master Jukyo as Translated by Trevor Leggett in Zen and the Ways
When there is mutual ignorance, confidence indeed is king.
Trevor leggett; Zen and the Ways
Do not see the gate and think it is the house. The house is something which is reached by passing through and going beyond the gate.
YAgyu Munenori’s Art of War (As translated by trevor leggett in Zen and the ways)
Students of the Ways must see clearly that in an untrained man the intellect is like a barrister. It argues clearly and logically, but the aim is not truth, but to reach a predetermined conclusion.
Open Library Page
This book is the most densely populated with interesting insights that I’ve read in some time. It’s not new, being first published in 1978, but it takes a variety of approaches to give the reader a better understanding of Zen and the application of Zen mind to martial arts and other activities that found benefit in stillness and clarity. By “the Ways,” Leggett is referring to those arts and activities benefiting from Zen, which include: tea ceremony, flower arranging, painting, poetry writing, and all manner of martial arts. [Often represented by ending “do” in Japanese.] (The latter are dealt with most extensively, but not exclusively.)
The book is arranged in six parts, the first half of which focus mostly upon Zen Buddhism and, particularly, the Kamakura school that found a huge following among warriors and other artists. Those first three chapters take a big to small approach, examining Zen from ever finer levels of detail, starting with an introduction to Zen Buddhism broadly, moving on to the Kamakura developments, and then finally focusing on one particular practice — that of Koans (stories that present riddles which the student can only “solve” in a non-intellectual fashion.)
The second half of the book investigates the ways Zen has been applied to various arts. This is where one sees the varied approaches used to explore the confluence of Zen and artistry. Part Four consists of a series of essays explaining concepts such as ri (universal truth) and ji (formal technique,) ki (vital energy,) and isshin (single-heartedness) / zanshin (lingering awareness.) Part Five consists of historic martial arts scrolls and excerpts, including Yagyu Munenori’s Art of War and Chozan Shisai’s “Tengu’s Guide to the Martial Arts.” The final part consists of stories that illustrate crucial ideas in a readable and memorable fashion.
I was extremely pleased to stumble across a copy of this book in a second-hand bookshop. I’d long ago heard a fascinating story about murders in Edo era Japan of high-level martial artists, all killed in the same manner. They never found the killer, but they figured out how the murders were done easily enough. The killer exploited his knowledge of that school’s techniques to lay a fake that exploited their own technique to create an opening. It’s a cautionary tale that drilling muscle memory is not the end-all be-all of martial arts, and that it can create its own problems. At any rate, I’d never been able to find the source… until now. There is a detailed discussion of it in this book.
For readers interested in how state of mind influences artistic performance, I’d highly recommend this book.
Why make so much of fragmentary blue In here and there a bird, or butterfly, Or flower, or wearing-stone, or open eye, When heaven presents in sheets the solid hue?
Since earth is earth, perhaps, not heaven (as yet) --- Though some savants make earth include the sky; And blue so far above us comes so high, It only gives our wish for blue a whet.
Many particles to the atom, Many atoms to the molecule, Many molecules to the cell, Many cells to the tissue, Many tissues to the organ, Many organs to the system, Many systems to the organism...
Behold, the grave of a wicked man, And near it, a stern spirit.
There came a drooping maid with violets, But the spirit grasped her arm. "No flowers for him," he said. The maid wept: "Ah, I loved him." But the spirit, grim and frowning: "No flowers for him."
Now, this is it -- If the spirit was just, Why did the maid weep?
Author Site
This paper presents exposition on, and translation of, an important Taoist work. Like many collections of sutras and other epigrams of wisdom, the “Scriptural Statutes of Lord Lao” are only a couple pages of sayings. To be more specific, they consist of nine practices (九行) and twenty-seven moral precepts. The bulk of the twenty-five-ish pages of this work are a scholarly background on the nine practices and twenty-seven precepts, plus back matter including references and the original (Chinese) “statutes.”
I read this because the nine practices seem like a concise statement of what it means to be Taoist (a topic that can be tremendously complicated given the varied sects, beliefs, and practices that all fall under the heading of “Taoist” — some religious, some philosophical, and some mystical.) Those nine practices are: non-action (which is much more complicated than just sitting on one’s bum,) softness, guarding the feminine, namelessness, stillness, adeptness, desirelessness, contentment, and knowing how and when to yield. The text offers some insight into where these practices come from (e.g. the points in the Dao De Jing that reverence them,) but the scope of the work is far to limited to gain a deep understanding of them (for that one will have to go elsewhere.)
I found reading this short work to be quite beneficial and insightful, despite its thin profile. I’m glad it includes the original text as well as provides citations, as therein much of its value lies.
In seed-time learn, in harvest teach, in winter enjoy.
Drive your cart and your plough over the bones of the dead.
The road of excess leads to the palace of wisdom.
Prudence is a rich ugly old maid courted by Incapacity.
He who desires, but acts not, breeds pestilence.
The cut worm forgives the plough.
Dip him in the river who loves water.
A fool sees not the same tree that a wise man sees.
He whose face gives no light shall never become a star.
Eternity is in love with the productions of time.
The busy bee has no time for sorrow.
The hours of folly are measured by the clock, but of wisdom no clock can measure.
All wholesome food is caught without a net or a trap.
Bring out number, weight, and measure in a year of dearth.
No bird soars too high if he soars with his own wings.
A dead body revenges not injuries.
The most sublime act is to set another before you.
If the fool would persist in his folly he would become wise.
Folly is the cloak of knavery.
Shame is Pride's cloak.
Prisons are built with stones of law, brothels with bricks of religion.
The pride of the peacock is the glory of God.
The lust of the goat is the bounty of God.
The wrath of the lion is the wisdom of God.
The nakedness of woman is the work of God.
Excess of sorrow laughs, excess of joy weeps.
The roaring of lions, the howling of wolves, the raging of the stormy sea, and the destructive sword, are portions of Eternity too great for the eye of man.
The fox condemns the trap, not himself.
Joys impregnate, sorrows bring forth.
Let man wear the fell of the lion, woman the fleece of the sheep.
The bird a nest, the spider a web, man friendship.
The selfish smiling fool and the sullen frowning fool shall be both thought wise that they may be a rod.
What is now proved was once only imagined.
The rat, the mouse, the fox, the rabbit watch the roots; the lion, the tiger, the horse, the elephant watch the fruits.
The cistern contains, the fountain overflows.
One thought fills immensity.
Always be ready to speak your mind, and a base man will avoid you.
Everything possible to be believed is an image of truth.
The eagle never lost so much time as when he submitted to learn of the crow.
The fox provides for himself, but God provides for the lion.
Think in the morning, act in the noon, eat in the evening, sleep in the night.
He who has suffered you to impose on him knows you.
As the plough follows words, so God rewards prayers.
The tigers of wrath are wiser than the horses of instruction.
Expect poison from the standing water.
You never know what is enough unless you know what is more than enough.
Listen to the fool's reproach; it is a kingly title.
The eyes of fire, the nostrils of air, the mouth of water, the beard of earth.
The weak in courage is strong in cunning.
The apple tree never asks the beech how he shall grow, nor the lion the horse how he shall take his prey.
The thankful receiver bears a plentiful harvest.
If others had not been foolish we should have been so.
The soul of sweet delight can never be defiled.
When thou seest an eagle, thou seest a portion of Genius. Lift up thy head!
As the caterpillar chooses the fairest leaves to lay her eggs on, so the priest lays his curse on the fairest joys.
To create a little flower is the labour of ages.
Damn braces; bless relaxes.
The best wine is the oldest, the best water the newest.
The head Sublime, the heart Pathos, the genitals Beauty, the hands and feet Proportion.
As the air to a bird, or the sea to a fish, so is contempt to the contemptible.
The crow wished everything was black, the owl that everything was white.
Exuberance is Beauty.
If the lion was advised by the fox, he would be cunning.
Improvement makes straight roads, but the crooked roads without Improvement are roads of Genius.
Sooner murder an infant in its cradle than nurse unacted desires.
Where man is not, nature is barren.
Truth can never be told so as to be understood and not to be believed.
Enough! or Too much.
* * * The ancient poets animated all sensible objects with Gods and Geniuses, calling them by the names and adorning them with properties of woods, rivers, mountains, lakes, cities, nations, and whatever their enlarged and numerous senses could perceive.
And particularly they studied the Genius of each city and country, placing it under its mental deity.
Till a system was formed, which some took advantage of and enslaved the vulgar by attempting to realize or abstract the mental deities from their objects.
Thus began Priesthood.
Choosing forms of worship from poetic tales.
And at length they pronounced that the Gods had ordered such things.
Thus men forgot that all deities reside in the human breast.
Tiger Riding for Beginners 