The earth expanding right hand and left hand, The picture alive, every part in its best light, The music falling in where it is wanted, and stopping where it is not wanted, The cheerful voice of the public road, the gay fresh sentiment of the road.
O highway I travel, do you say to me Do not leave me? Do you say Venture not--if you leave me you are lost? Do you say I am already prepared, I am well-beaten and undenied, adhere to me?
O public road, I say back I am not afraid to leave you, yet I love you, You express me better than I can express myself, You shall be more to me than my poem.
I think heroic deeds were all conceiv'd in the open air, and all free poems also, I think I could stop here myself and do miracles, I think whatever I shall meet on the road I shall like, and whoever beholds me shall like me, I think whoever I see must be happy.
You air that serves me with breath to speak! You objects that call from diffusion my meanings and give them shape! You light that wraps me and all things in delicate equable showers! You paths worn in the irregular hollows by the roadsides! I believe you are latent with unseen existences, you are so dear to me.
You flagg'd walks of the cities! you strong curbs at the edges! You ferries! you planks and posts of wharves! you timber-lined sides! you distant ships!
You rows of houses! you window-pierc'd façades! you roofs! You porches and entrances! you copings and iron guards! You windows whose transparent shells might expose so much! You doors and ascending steps! you arches! You gray stones of interminable pavements! you trodden crossings! From all that has touch'd you I believe you have imparted to yourselves, and now would impart the same secretly to me, From the living and the dead you have peopled your impassive surfaces, and the spirits thereof would be evident and amicable with me.
Publisher Site
This is a self-help book that nominally draws on the philosophy of Shaolin Kung fu and its Chan Buddhist underpinnings, but – more broadly – employs quotes and examples from many, mostly Eastern, sources. For example, the ideas and stories of Miyamoto Musashi are perhaps as common as any source (Musashi was Japanese, not Chinese, and was not noted for being Buddhist. In his own words, he respected the gods and buddhas, but didn’t expect their help.)
The book offers a fine discussion of Eastern philosophic thought in action, particularly that which arose from warrior sources, but it isn’t particularly ground-breaking in any way. For those who like homework, the book does include many exercises to make the reading a more interactive experience.
I enjoyed reading this book well enough, but it didn’t distinguish itself and will soon fall into the mind-space of a fuzzy amalgamation of similar books I’ve read over the years.
You road I enter upon and look around, I believe you are not all that is here, I believe that much unseen is also here.
Here the profound lesson of reception, nor preference nor denial, The black with his wooly head, the felon, the diseas'd, the illiterate person, are not denied; The birth, the hasting after the physician, the beggar's tramp, the drunkard's stagger, the laughing party of mechanics, The escaped youth, the rich person's carriage, the fop, the eloping couple,
The early market-man, the hearse, the moving of furniture into the town, the return back from the town, They pass, I also pass, any thing passes, none can be interdicted, None but are accepted, none but shall be dear to me.
Afoot and light-hearted I take to the open road, Healthy, free, the world before me, The long brown path before me leading wherever I choose.
Henceforth I ask not good-fortune, I myself am good-fortune, Henceforth I whimper no more, postpone no more, need nothing, Done with indoor complaints, libraries, querulous criticisms, Strong and content I travel the open road.
The earth, that is sufficient, I do not want the constellations any nearer, I know they are very well where they are, I know they suffice for those who belong to them.
(Still here I carry my old delicious burdens, I carry them, men and women, I carry them with me wherever I go, I swear it is impossible for me to get rid of them, I am fill'd with them, and I will fill them in return.)
Google Books Page
This is one of the most useful books I’ve read on the topic of Jñāna-yoga — the approach to yogic philosophy employed by the studious / inquisitive (in contrast to Bhakti-Yoga [the yoga of those for whom faith and devotion works] and Karma-Yoga [the yoga for those for whom a course of self-less action appeals.]) There are Jñāna-yogic Hindu sects and Buddhism — in general — can be thought of as a school of Jñāna-yoga. The author draws from the teachings of both, principally Sankara for Hindu thinking and Nagarjuna for the Buddhist approach.
A word of warning, the author is a scholarly philosopher, and so — while not as unreadable as many works of academic philosophy — it will be a slog for those who are not used to reading scholarly writing.
That said, Puligandla does a fine job of laying out what he views as the central tenets of Jñāna-yoga in a concise fashion and reviewing them at the end. This is not to say I would agree with all that he proposes, herein. In particular, his Chapter 3 conclusions about consciousness are insufficiently justified to be considered core principles of Jñāna-yoga (in my view.) Of course, the beauty of Jñāna-yoga is that it not only doesn’t insist upon coming to the same conclusions, it generates explanations as to how it’s perfectly possible / reasonable to come to different conclusions (see “The Principle of Superimposition,” herein.) Furthermore, since the author is reporting the ideas of Sankara and Nagarjuna, I can’t really hold these ideas against him.
If you’re interested in Jñāna-yoga, and can handle scholarly prose, I’d highly recommend this book.
Without desire everything is sufficient. With seeking myriad things are impoverished. Plain vegetables can soothe hunger. A patched robe is enough to cover this bent old body. Alone I hike with a deer. Cheerfully I sing with village children. The stream under the cliff cleanses my ears. The pine on the mountain top fits my heart.
Translation by Kazuaki Tanahashi and Daniel Leighton in Essential Zen (1994) HarperSanFrancisco.
Passage O soul to India! Eclaircise the myths Asiatic, the primitive fables.
Not you alone, proud truths of the world, Nor you alone, ye facts of modern science, But myths and fables of eld, Asia's, Africa's fables, The far-darting beams of the spirit, the unloos'd dreams, The deep diving bibles and legends, The daring plots of the poets, the elder religions; O you temples fairer than lilies, pour'd over by the rising sun! O you fables, spurning the known, eluding the hold of the known, mounting to heaven! You lofty and dazzling towers, pinnacled, red as roses, burnish'd with gold! Towers of fables immortal, fashion'd from mortal dreams! You too I welcome, and fully, the same as the rest! You too with joy I sing.
Passage to India! Lo, soul! seest thou not God's purpose from the first? The earth to be spann'd, connected by network, The races, neighbors, to marry and be given in marriage, The oceans to be cross'd, the distant brought near, The lands to be welded together.
A worship new I sing, You captains, voyagers, explorers, yours, You engineers, you architects, machinists, yours, You, not for trade or transportation only, But in God's name, and for thy sake, O soul.
Tiger Riding for Beginners 