Bill, You have to come closer to my protective demon first to find out if you can slap him or he slaps you. Anthony
--- On Mon, 29/8/11, Bill! <[email protected]> wrote: From: Bill! <[email protected]> Subject: [Zen] Re: Words attempting to describe experiences. To: [email protected] Date: Monday, 29 August, 2011, 9:59 AM Anthony, You want my presentation of non-delusional enlightenment? Come closer so I can slap your face! ...Bill! --- In [email protected], Anthony Wu <wuasg@...> wrote: > > 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! <BillSmart@...> wrote: > > > From: Bill! <BillSmart@...> > 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 > > > â€ËÅ"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 â€ËÅ"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 > > > â€ËÅ"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 â€ËÅ"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. > > > > > >
