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By Christmas Humphreys

Satori is a degree alongside the best way, a gateless gate that needs to be entered at the route to enlightenment. With profound suggestion and consummate compassion, the founding father of the Buddhist Society in London invitations critical scholars of non secular evolution to exploit Western ideas to accomplish satori, the adventure of solidarity and divinity in all facets of being. Humphreys refocuses the knowledge of Zen for the Western reader and illuminates the hard route to enlightenment.

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Sample text

It does not permanently distinguish between you and me. It is not the 'Spirit' of St Paul, the Life or Light which shines in every form or aggregate of forms. Nor is it his 'Body', in the sense of the personality. Is it his 'Soul' ? Is this a reasonable term for the wayfarer on the Way, who trains unceasingly, with constant effort to become the More until, letting the Three Fires die, removing the Feners and the Stains he 'enters the stream,' to become but a 'once­ returner' ? It is clearly immensely complex, a mixture of qualities, in perpetual tension betWeen the 'opposites' of the animal and the God which strive for mastety.

Myers in The Root and the Flower made a wise old teacher say, 'No man can more greatly benefit his fellows than by the force of his example, the spectacle of his achieved holiness', for this holiness is the outward seeming of the Light within, the light of enlightenment. 6. Right Effort is what a member here called 'getting up a head of steam' for the final stages, and tbe steam is needed, every pound of it. 39 A WESTERN APPROACH TO Z E N 7 and 8. On MindfWness, and Conc:enuation and Meditation much has been written, and there is a chapter on the subject later berein.

But the extremes of cosmic tension are most severely felt within the mind. On the one hand, the Life-force, Bowing from the Unborn through evety form or thing or event, uses all alike to its own high purposes; on the other hand the ego-self, the non-Atman or An-ana, blind with the illusion of separate existence and deaf to the voice of the Buddha-mind within, strives for self, and pining its will against that of the universe is filled with suffering wrought of its purely personal desires. We can now ask ourselves three questions.

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