Bill, Then, Kapleau's wife acquired delusion after years of hard zen practice, under Yasutani Roshi, who specialized in teaching delusion. Nevertheless, I would appreciate your presentation of non-delusional enlightenment. Anthony
--- On Sun, 28/8/11, Bill! <[email protected]> wrote: From: Bill! <[email protected]> Subject: [Zen] Re: Words attempting to describe experiences. To: [email protected] Date: Sunday, 28 August, 2011, 4:30 PM Anthony, I would call that delusion...Bill! --- In [email protected], Anthony Wu <wuasg@...> wrote: > > Bill, >  > How do you explain the following: >  > Looking into faces, I see something of the long chain of their past > existence, and sometimes something of the future. >  > Anthony > > --- On Sat, 27/8/11, Bill! <BillSmart@...> wrote: > > > From: Bill! <BillSmart@...> > Subject: [Zen] Re: Words attempting to describe experiences. > To: [email protected] > Date: Saturday, 27 August, 2011, 9:29 PM > > >  > > > > Anthony, > > I read the passages but don't understand your question about 'other ways of > enlightenment'. What 'way of enlightenment' do you think these passages show? > You say a 'Buddhist way', but I don't see a lot of Buddhism in these > passages...Bill! > > --- In [email protected], Anthony Wu <wuasg@> wrote: > > > > I have extracted an episode from the Three Pillars of Zen, by Philip > > Kapleau. The author is a 'Canadian housewife', who is said to be Kapleau's > > wife. I would call the article a Buddhist way of enlightenment. It implies > > the existence of karma and rebirth Are there other ways of enlightenment? I > > don't know. Please show me. > >  > > A Canadian housewife had the following ‘revealed’ to her: > >  > > 1)     The world as apprehended by the senses is the least > > true (in the sense of complete), the least dynamic (in the sense of the > > eternal movement), and the least important in a vast ‘geometry of > > existence’ of unspeakable profundity, whose rate of vibration, whose > > intensity and subtlety are beyond verbal descripton. > > 2)     Words are cumbersome and primitive-almost useless in > > trying to suggest the true multidimensional workings of an indescribable > > vast complex of dynamic force, to contact which one must abandon > > one’s normal level of consciousness. > > 3)     The least act, such as eating or scratching an arm, > > is not at all simple. It is merely a visible moment in a network of causes > > and effects reaching forward into Unknowingness and back into an infinity > > of Silence, where individual consciousness cannot even enter. There is > > truly nothing to know, nothing that can be known. > > 4)     The physical world is an infinity of movement, of > > Time-Existence. But simultaneously it is an infinity of Silence and > > Voidness. Each object is thus transparent. Everything has its own special > > character, its own karma of ‘life in time’, but at the same > > time there is no place where there is emptiness, where one object does not > > flow into another. > > 5)     The least expression of wheather variation, a soft > > rain or a gentle breeze, touches me as a-what can I say?-miracle of > > unmatched wonder, beauty and goodness. There is nothing to do; just to be > > is a supremely total act. > > 6)     Looking into faces, I see something of the long > > chain of their past existence, and sometimes something of the future. The > > past ones recede behind the outer face like ever-finer tissues, yet are at > > the same time impregnated in it. > > 7)     When I am in solitude I can hear a > > ‘song’ coming forth from everything. Each and everything has > > its own song; even moods, thoughts, and feelings have their finer songs. > > Yet beneath this variety they intermingle in one inexpressibly vast unity. > > 8)     I feel a love which, without object, is best called > > lovingness. But my old emotional reactions still coarsely interfere with > > the expressions of this supremely gentle and effortless lovingness. > > 9)     I feel a consciousness which is neither myself nor > > not myself, which is protecting or leading me into directions helpful to my > > proper growth and maturity, and propelling me away from that which is > > against that growth. It is like a stream into which I have flowed and, > > joyously, which is carrying me beyond myself. > > >
