Inter -  Faiths  Dialogue



Interreligious dialogue : The Saints > Mystical life

Onelittleangel > The Saints > Mystical life
64  quote(s)  | Page 1 / 2





T he wind blows where it wills, and you hear the sound of it, but you do
not know whence it comes or whither it goes; so it is with every one who
is born of the Spirit.





Christianity 4287 | 
John 3.8 







H e whose corruptions are destroyed, he who is not attached to food, he who
has Deliverance, which is void and signless, as his object--his path, like
that of birds in the air, cannot be traced.





Buddhism 4286 | 
Dhammapada 93 







H igher than all stands the Realm of Grace--
None can have access there except heroes of supreme might,
Inspired by God-consciousness.
In that sphere abide numberless heroines like Sita of surpassing praise
And beauty indescribable.
Those to God united suffer not mortality nor delusion.
In that sphere abide devotees assembled from the various universes,
Cherishing the holy Eternal ever in their hearts.
In everlasting bliss.
The formless Supreme Being abides in the Realm of Eternity.
Over His creation He casts His glance of grace.
In that realm are contained all the continents and universes,
Exceeding in number all count.
Of creation, worlds upon worlds abide therein--
All obedient to His Will;
He watches over them in bliss,
And has each constantly in mind.
Saith Nanak, Such is that realm's [glory] that to try to describe it is to attempt the impossible





Sikhism 4247 | 
Japuji 37 M.1, p. 8 







L iving beyond the reach of I and mine and of pleasure and pain, patient, contented, self-controlled, firm in faith, with all his heart and all his mind given to me--with such a one I am in love.

Not frightening the world or by it frightened, he stands above the sway of elation, competition, and fear--he is my beloved.

He is detached, pure, efficient, impartial, never anxious, selfless in all his undertakings--he is my devotee, very dear to me.

Running not after the pleasant or away from the painful, grieving not, lusting not, but letting things come and go as they happen--he is very dear to me.

That devotee who looks upon friend and foe with equal regard, who is not buoyed up by praise nor cast down by blame, alike in heat and cold, pleasure and pain, free from selfish attachments, the same in honor and dishonor, quiet, ever full, in harmony everywhere, firm in faith--such a one is dear to me.

Those who meditate upon this immortal Truth as I have declared it, full of faith and seeking me as life's supreme goal, are truly my devotees, and my love for them is very great.





Hinduism 4200 | 
Bhagavad Gita 12.14-20 







F or him who has completed the journey, for him who is sorrowless, for him who from everything is wholly free, for him who has destroyed all ties, the fever of passion exists not.

He whose corruptions are destroyed, he who is not attached to food, he who has deliverance, which is void [of lust, hate, and ignorance] and signless [without the signs of lust, etc.], as his object--his path, like that of the birds of the air, cannot be traced.

He whose senses are subdued, like steeds well-trained by a charioteer, he whose pride is destroyed and is free from the corruptions--such a steadfast one even the gods hold dear.

Like the earth, a balanced and well-disciplined person resents not.... He is like a pool, unsullied by mud; to such a balanced one, life's wanderings do not arise.

Calm is his mind, calm is his speech, calm is his action, who, rightly knowing, is wholly freed [from defilements], perfectly peaceful and equipoised.

The man who is not credulous but truly understands the Uncreated (Nibbana), who has cut off the links, who has put an end to occasion [of good and evil], who has eschewed all desires, he indeed is a supreme man.





Buddhism 4199 | 
Dhammapada 90, 93-97 







A rjuna: Tell me of those who live established in wisdom, ever aware of the Self, O Krishna. How do they talk? How sit? How move about?

Lord Krishna: They live in wisdom who see themselves in all and all in them, who have renounced every selfish desire and sense craving tormenting the heart.

Neither agitated by grief nor hankering after pleasure, they live free from lust and fear and anger. Established in meditation, they are truly wise. Fettered no more by selfish attachments, they are neither elated by good fortune nor depressed by bad. Such are the seers.

Even as a tortoise draws in its limbs, the wise can draw in their senses at will. Aspirants abstain from sense pleasures, but they still crave for them. These cravings all disappear when they see the highest goal. Even of those who tread the path, the stormy senses can sweep off the mind. They live in wisdom who subdue their senses and keep their minds ever absorbed in Me.





Hinduism 4198 | 
Bhagavad Gita 2.54-61 







T he Supreme Reality stands revealed in the consciousness of those who have conquered themselves. They live in peace, alike in cold and heat, pleasure and pain, praise and blame.

They are completely filled by spiritual wisdom and have realized the Self. Having conquered their senses, they have climbed to the summit of human consciousness. To such people a clod of dirt, a stone, and gold are the same. They are equally disposed to family, enemies, and friends, to those who support them and those who are hostile, to the good and the evil alike. Because they are impartial, they rise to great heights.





Hinduism 4197 | 
Bhagavad Gita 6.7-9 







I f I have no physical body, if I have obtained the Way and become naturally so, I shall lightly lift myself and raise into the clouds. Coming and going between empty space, I become one in spirit with the Way. What trouble could I have?




Daoism 4042 | 
commentary on the Tao Te King, chap.13, trad. A. Chan, 1991, p.157 







S haring virtue with heaven, one embodies Tao (…) reaching the point that he will be with utmost nothingness. (…) Nothingness is something which water and fire cannot destroy, metal and stone cannot injure. When applied to one’s heart, the tiger and the rhinoceros have no place to thrust their teeth and horns, and war weapons have no place to stab their sharp points. Then what danger and harm will one have?




Daoism 4041 | 
commentary on the Tao Te King, 16.11-13, trad. P.J. Lin, 1977, p.29 







M ay I be far removed from contending creeds and dogmas.
Ever since my Lord's grace entered my mind,
My mind has never strayed to seek such distractions.
Accustomed long to contemplating love and compassion,
I have forgotten all difference between myself and others.
Accustomed long to meditating on my Guru as enhaloed over my head,
I have forgotten all those who rule by power and prestige.
Accustomed long to meditating on my guardian deities as inseparable from myself,
I have forgotten the lowly fleshly form.
Accustomed long to meditating on the secret whispered truths,
I have forgotten all that is said in written or printed books.
Accustomed, as I have been, to the study of the eternal Truth,
I've lost all knowledge of ignorance.
Accustomed, as I've been, to contemplating both nirvana and samsara as inherent in myself,
I have forgotten to think of hope and fear.
Accustomed, as I've been, to meditating on this life and the next as one,
I have forgotten the dread of birth and death.
Accustomed long to studying, by myself, my own experiences,
I have forgotten the need to seek the opinions of friends and brethren.
Accustomed long to applying each new experience to my own spiritual growth,
I have forgotten all creeds and dogmas.
Accustomed long to meditating on the Unborn, the Indestructible, the Unchanging,
I have forgotten all definitions of this or that particular goal.
Accustomed long to meditating on all visible phenomena as the Dharmakaya,
I have forgotten all meditations on what is produced by the mind.
Accustomed long to keeping my mind in the uncreated state of freedom,
I have forgotten all conventions and artificialities.
Accustomed long to humbleness, of body and mind,
I have forgotten the pride and haughty manner of the mighty.
Accustomed long to regarding my fleshly body as my hermitage,
I have forgotten the ease and comfort of retreats and monasteries.
Accustomed long to knowing the meaning of the Wordless,
I have forgotten the way to trace the roots of verbs, and the
sources of words and phrases.
You, 0 learned one, may trace out these things in your books
[if you wish].





Buddhism / Mahayana 3743 | 
Evans-Wentz, 1971;pp 245-247 







T he man who has found the joy of the Spirit and in the Spirit has his satisfaction and his peace, that man is beyond the law of karma (actions and rewards). He is beyond what is done and not done. He is beyond the world of mortal beings. In freedom from the bonds of attachment, do, therefore, the work to be done; for the man whose work is pure attains indeed the Supreme.




Hinduism 3621 | 
3:17-19; based on Mascaro, Juan, 1962 







W hen awake to the vision of one's own Self, when a man in truth can say: "I am He," what desires could lead him to grieve in fever for the body?

... When a man sees the Atman, his own Self, the one God, the Lord of what was and of what shall be, then he fears no more.





Hinduism 3594 | 
Brihadaranyaka Upanishad, IV.4.25; based on Mascaro, Juan, 1965 







S aid by God:) He who belittles the least of My saints does no honor to the greatest, for I have made both the less and the greater… They are all one, fast-bound and knit together… They feel all alike, and they will all alike, and they love all together in unity; and they love Me much more than themselves or their own merits. They are rapt above themselves and drawn from their own love and wholly turned to My love in which they rest in eternal fruition. There is nothing that can turn them away from My love or thrust them down out of their glory, for they are full of eternal truth and burn inwardly in their souls with the fire of everlasting charity that never will be quenched.




Christianity 3512 | 
The Imitation of Christ. Trans. Richard Whitford, moderenized by Harold C. Gardiner. New York: Doubleday, 1955, p. 196 







T hose who have been cleansed through following the path of stillness (hesychis) are counted worthy to see things invisible…, undergoing, as it were, the way of negation and not forming ideas about it.




Christianity / Orthodoxy 3364 | 
Hymn of Entry, p. 103 







B y receiving a new sense of taste and a new form of knowledge in "stillness" and in giving himself over to God totally. Be still and know. Be still: remain in a state of spiritual wakefulness, with your prospects and your senses open, to hear what God's will is at each moment.




Christianity / Orthodoxy 3363 | 
Hymn of Entry, p. 92 







F or he was a man full of discernment and the good odour of the Holy Spirit.




Christianity 3354 | 
An Abba of Rome (probably Arsenius): The sayings of the Desert Fathers : the alphabetical collection. Trans. Benedicta Ward, SLG. Kalamazoo, Michigan: Cistercian Publications Inc., 1984, 1975, p. 210, An Abba of Rome, 2 







H is faith is no longer of any use to him. In fact his faith is only useful so long as he is veiled and has not obtained direct vision and evidence… When that which was hidden becomes evident, when that of which he was merely informed is directly seen, the soul no longer derives any profit from that which it believes but only from that which it contemplates and sees. The states, the intentions, the goals which he had druing the phase of faith are transformed. This transformation should be understood as purely inner. As to the exterior of this being, it is not modified even an iota. He continues to behave in a way which is acceptable to the sacred Law and commendable according to customs and natural law, engaging in the activities which conform to his situation and his rank among his fellow men.




Islam / Sufism 3275 | 
Kitab al-Mawaqif 172, p.72,in The Spiritual Writings of 'Abd al-Kader. Albany, N.Y.: State University of New York Press, 1995 







W hen mortals are alive, they worry about death. When they're full, they worry about hunger. Theirs is the Great Uncertainty. But sages don't consider the past. And they don't worry about the future. Nor do they cling to the present. And from moment to moment they follow the Way.




Buddhism / Mahayana / Zen (Chan) 3255 | 
The Zen Teaching of Bodhidharma. Trans. Red Pine. New York: North Point Press, 1987. The Zen Teaching of Bodhidharma. Trans. Red Pine. New York: North Point Press, 1987, p. 75 







A fter many births the wise seek refuge in me, seeing me everywhere and in everything. Such great souls are very rare.




Hinduism 3228 | 
BG 7:19, p. 117, The Bhagavad Gita. Trans. Eknath Easwaran. Tomales, CA.: Nilgiri Press, 1985. 







G od-vision is nothing but to realize and feel His presence within yourself and everywhere about you, because God is an all-prevailing spirit, permeating the entire universe. The manifested worlds are not different from Him, since they are but His own expression in terms of name and form.




Hinduism 3165 | 
In the Vision of God, Volume 1, by Swami Ramdas, pp 251-252 







W hen my Beloved appears, With what eye do I see Him? With His eye, not with mine, For none sees Him except Himself.




Islam / Sufism 3151 | 
Tarjuman al-Ashwaq, in The Mystics of Islam, translated by Reynold A Nicholson 







T hose who have attained divine reality and with enlightenment are fraught, From all creation have turned both their their face and their thoughts;The illumined men from the bowl of Looks beg for rays divine,By close attention (to God) they acquired whatever they sought.




Islam / Sufism 3128 | 
Abu Sa'id's Rubaiyat by Dr Zahurul Hasan Sharib 







B etween the pillars of spirit and matter the mind has put up a swing.
There swings the bound soul and all the worlds with not even the slightest rest.
The sun and moon also swing, and there is no end to it.
The soul swings through millions of births like the endless circling of the sun and moon.
Billions of ages have passed with no sigh of relief
The earth and sky swing,
Wind and water swing,
Taking a body, God Himself swings.
Kabir, the servant of God,
has seen it all.





Others Beliefs / Litterature 3105 | 
literal translations by Krishan Bakshi, Vinod Argawal, and Anand Mundra in Jonathan Star, the Inner Treasure, Tarcher Putnam 







C ome, then, my beloved souls, let us fly to that love which calls us.
Why are we waiting?
Let us set out at once,
Let us lose ourselves in the very heart of God and become intoxicated with His love.
Let us snatch from His heart the key to all the treasures of the world and start out right away on the road to heaven.

There is no need to fear that any lock will hold us back.
Our key will open every door.

There is no room we cannot enter.
We can make ourselves free of the garden, the cellar, and the vineyard as well.
If we want to explore the countryside, no one will hinder us.
We can come and go;
We can enter and leave any place we wish,
Because we have the key of David, the key of knowledge, and the key of the abyss that holds the hidden treasures of divine wisdom.
It is this key that opens the doors of mystical death and its sacred darkness.
By it we can enter the deepest dungeons and emerge safe and sound.
It gives us entrance into that blessed spot where the light of knowledge shines and the Bridegroom takes His noonday rest.

There we quickly learn how to win His kiss and ascend with surety the steps of the nuptial couch.
And there we learn the secrets of love-
Divine secrets that cannot be revealed and which no human tongue can ever describe.





Christianity / Catholicism 3097 | 
Beevers, John, trans. Abandonment to Divine Providence. New York: Doubleday, 1975, pp. 25, 3 7,40, 70, 73, 81-82 







T hose who live there possess neither head nor feet, neither faith nor infidelity.
Drinking the wine of dispassion they have renounced good and evil.
Sipping from a cup of bliss, without lips or mouth,
They have cast away
All thoughts of name and fame,
All talk of marvels and visions,
All dreams of secret chambers and distant worlds.

Now with blackened faces staring at a wall, or faces reddened by the wine of Unity. Now in a mystic whirl, dancing in the arms of their Beloved, losing head and foot like the turning heavens. With every strain the minstrel plays, the rapture of the unseen world unfolds; With every note of this mystic song a veil is torn from a priceless treasure.

They are blind to this world, Indifferent to great and small, Ignorant of Master and disciple.

They guzzle down cup after cup of wine and still they want more! They sweep ancient dust from their souls. They grab at the Beloved's dress like a bunch of drunkards!

So who are these guys? They are Sufis.





Islam / Sufism 3070 | 
The Secret Rose Garden 







I t is possible to live out your whole life in perfect contentment, even though the whole world deafens you with its roar and wild beasts tear apart your body like a lump of clay. For nothing can shake a steady mind out of its peaceful repose; nothing can bar it from correct judgment, nor defeat its readiness to see the benefit that all things bring.




Philosophy / Stoicism 3040 | 
Book 7:68. 







I t is easy to know God. But to find the way to God is painfully hard. You cannot find God without passing beyond your own being. A Sufi does not become a Sufi by sitting on a prayer mat. The dervish way is not just the donning of a special turban and cloak. A Sufi is one who annihilates himself in the Truth, one whose heart is purified. The Sufi is someone who needs neither the sun by day nor the moon by night. For the Sufi is one who walks night and day by the Light of Truth. Sufism is poverty that can dispense with property.
How is one to know one's degree of saintliness and vigilance? Only if all parts of one's body join in the Remembrance of God can one be aware of such things. This is the kind of person who is called a Sufi.





Islam / Sufism 2953 | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.213 







L overs converse with people only as much as they need to. For the most part, they prefer to be alone and by themselves. For they yearn for intimate communion with the Beloved. They are constantly in meditation. They do not enjoy excessive conversation and always prefer not to talk. They do not understand conversation about anything other than God.
When they encounter misfortune, they do not grumble and complain. They know that misfortune comes from the Friend, they see the benefits contained in seeming misfortune. Divine love has possessed them, and they have plunged lovingly into the fire of love. Going barefoot, bareheaded, and poorly clad does not worry them at all.
They hear no word but the words of God. They never cease from the remembrance of God. Everywhere they behold God's Beauty. Their aim is God alone, and their desire is God's good pleasure.





Islam / Sufism 2939 | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.98 







O ne day Dhu-1-Nun reached a canal, where he performed his ablutions. He saw a beautiful palace situated close to the bank of the canal, on the balcony of which stood a very beautiful woman. Dhu-l-Nun. Asked her to speak to him. She said, 'When I saw you at a distance, I felt you were a madman; when you came closer, I saw you were a learned man; when you came closer still I considered you to be an enlightened soul. But now you have spoken to me I consider you none of these. " Dhu-l-Nun. Asked her why she felt so. She replied, if you were mad, you would not perform ablutions; if you were learned, you would not look at me; if you were enlightened, you would cast your glance at God and none besides.' Saying this, she disappeared.




Islam / Sufism 2884 | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.64 







T he perfect mystic is neither an ecstatic devotee lost in contemplation of Oneness nor a saintly recluse shunning all commerce with mankind. The true saint goes in and out among the people, eats and sleeps with them, buys and sells in the market, marries and takes part in social intercourse, and never forgets God for a single moment.




Islam / Sufism 2869 | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.40 







A soul shall wake in the Inconscient's house;
The mind shall be God-vision's tabernacle,
The body intuition's instrument,
And life a channel for God's visible power





Hinduism 2717 | 
"Savitri" by Sri Aurobindo, in the Teaching of the Hindu Mystics, by Andrew Harvey, Shambala. 







T he gnostic individual would be the consummation of the spiritual man; his whole way of being, thinking, living, acting would be governed by the power of a vast universal spirituality. All the trinities of the Spirit would be real to his self-awareness and realized in his inner life. All his existence would be fused in oneness with the transcendent and universal Self and Spirit; all his action would originate from and obey the supreme Self and Spirit's divine governance of Nature. All life would have to him the sense of the Conscious Being, the Purusha within, finding its self-expression in Nature; his life and all its thoughts, feelings, acts would be filled for him with that significance and built upon that foundation of its reality. He would feel the presence of the Divine in every center of his consciousness, in every vibration of his life-force, in every cell of his body. In all the workings of his force of Nature he would be aware of the workings of the supreme World-Mother, the Super-nature; he would see his natural being as the becoming and manifestation of the power of the World-Mother. In this consciousness he would live and act in an entire transcendent freedom, a complete joy of the Spirit, an entire identity with the cosmic Self and a spontaneous sympathy with all in the universe.




Hinduism 2715 | 
The New Race, in the Teaching of the Hindu Mystics, by Andrew Harvey, Shambala. 







T he gnostic being, using Matter but using it without material or vital attachment or desire, will feel that he is using the Spirit in this form of itself with its consent and sanction for its own purpose. There will be in him a certain respect for physical things, an awareness of the occult consciousness in them, a worship of the Divine, the Brahman, in what he uses, a care for a perfect and faultless use of his divine material, for a true rhythm, ordered harmony, beauty in the life of Matter, in the utilization of Matter.
As a result of this new relation between the Spirit and the body, the gnostic evolution will effectuate the spiritualization, perfection and fulfillment of the physical being.





Hinduism 2714 | 
The New Body, in the Teaching of the Hindu Mystics, by Andrew Harvey, Shambala. 







T hus sang a Vedantist: I never had fear or doubt. Death never came to me. I never had a father or mother, for I was never born. Where are my foes? - for I am All. I am Existence, Knowledge, Bliss Absolute. I am It. I am It."




Hinduism 2696 | 
"Vedanta: Voice of Freedom", Vedanta Society of St. Louis, 205 S. Skinker Blvd., St. Louis, MO 63105. 







T he wise see that there is action in the midst of inaction and inaction in the midst of action. Their consciousness is unified, and every act is done with complete awareness.
The awakened sages call a person wise when all his undertakings are free from anxiety about results; all his selfish desires have been consumed in the fire of knowledge. The wise, ever satisfied, have abandoned all external supports. Their security is unaffected by the results of their action; even while acting, they really do nothing at all. Free from expectations and from all sense of possession, with mind and body firmly controlled by the Self, they do not incur sin by the performance of physical action.
They live in freedom who have gone beyond the dualities of life. Competing with no one, they are alike in success and failure and content with whatever comes to them. They are free, without selfish attachments; their minds are fixed in knowledge. They perform all work in the spirit of service, and their karma is dissolved.





Hinduism 2660 | 
translated by Eknath Easwaran, Nilgiri Press, Tomales, California 







A nd his heart becomes free from sensual passion, free from the passion for existence free from the passion of ignorance. Freed am I : this knowledge arises in the liberated one; and he knows: Exhausted is rebirth, fulfilled the Holy Life; what was to be done, has been done; naught remains more for this world to do.




Buddhism 2505 | 
Anguttara Nikaya, IV. 198 







B ut whatsoever there is of feeling, perception, mental formations, or consciousness : all these phenomena he regards as impermanent, subject to pain, as infirm, as an ulcer, a thorn, a misery, a burden, an enemy, a disturbance, as empty and void of an Ego; and turning away from these things, he directs his mind towards the abiding, thus: This, verily, is the Peace, this is the Highest, namely the end of all formations, the forsaking of every substratum of rebirth, the fading away of craving, detachment, extinction, Nibbana. And in this state he reaches the cessation of passions.




Buddhism 2504 | 
Anguttara Nikaya, IX. 36 







S uppose, a householder, or his son, or someone reborn in any family hears the law, and after hearing the law he is filled with confidence in the Perfect One. And filled with this confidence, he thinks: Full of hindrances is household life, a refuse heap; but pilgrim life is like the open air. Not easy is it, when one lives at home, to fulfill point by point the rules of the holy life. How, if now I were to cut off hair and beard, put on the yellow robe and go forth from home to the homeless life? And in a short time, having given up his more or less extensive possessions, having forsaken a smaller or larger circle of relations, he cuts off hair and beard, puts on the yellow robe, and goes forth from home to the homeless life.

Having thus left the world, he fulfills the rules of the monks. He avoids the killing of living beings and abstains from I. Without stick or sword, conscientious, full of sympathy, he is anxious for the welfare of all living beings. He avoids stealing and abstains from taking what is not given to him. Only what is given to him he takes, waiting till it is given; and he lives with a heart honest and pure. He avoids unchastity, living chaste, resigned, and keeping aloof from sexual intercourse and the vulgar He avoids lying and abstains from I. He speaks the truth, is devoted to the truth, reliable, worthy of confidence, is not a deceiver of men. He avoids tale-bearing, and abstains from I. What he has heard here, he does not repeat there, so as to cause dissension there; and what he has heard there, he does not repeat here, so as to cause dissension here. Thus he unites those that are divided, and those that are united he encourages; concord gladdens him, he delights and rejoices in concord; and it is concord that he spreads by his words. He avoids harsh language and abstains from I. He speaks such words as are gentle, soothing to the ear, loving, going to the heart, courteous and dear, and agreeable to many. -He avoids vain talk and abstains from I. He speaks at the right time, in accordance with facts, speaks what is useful, speaks about the law and the discipline; his speech is like a treasure, at the right moment accompanied by arguments, moderate, and full of sense.
He keeps aloof from dance, song, music and the visiting of shows; rejects flowers, perfumes, ointment, as well as every kind of adornment and embellishment. High and gorgeous beds he does not use. Raw corn and meat he does not accept. Women and girls he does not accept. He owns no male and female slaves, owns no goats, sheep, fowls, pigs, elephants, cows or horses, no land and goods. He does not go on errands and do the duties of a messenger. He keeps aloof from buying and selling things. He has nothing to do with false measures, metals and weights. He avoids crooked ways of bribery, deception and fraud. He keeps aloof from stabbing, beating, chaining, attacking, plundering and oppressing.
He contents himself with the robe that protects his body, and with the alms with which he keeps himself alive. Wherever he goes he is him. By fulfilling this noble Domain of Morality he feels in his heart an irreproachable happiness.
Now, in perceiving a form with the eye-a sound with the ear-an odor with the nose-a taste with the tongue-a touch with the body-an object with his mind, he sticks neither to the whole, nor to its details. And he tries to ward off that, which, by being unguarded in his senses, might give rise to evil and demeritorious states, to greed and sorrow; he watches over his senses, keeps his senses under control. By practicing - this noble Control of the Senses he feels in his heart an unblemished happiness.
Clearly conscious is he in his going and coming; clearly conscious in looking forward and backward; clearly conscious in bending and stretching his body; clearly conscious in eating, drinking, chewing and tasting; clearly conscious in discharging excrement and urine; clearly conscious in walking, standing, sitting, falling asleep and awakening; clearly conscious in speaking and keeping silent.
Now, being equipped with this lofty Morality, equipped with this noble Control of the Senses, and filled with this noble Attentiveness and Clear Consciousness, he chooses a secluded dwelling in the forest, at the foot of a tree, on a mountain, in a cleft, in a rock cave, on a burial ground, on a woody table-land, in the open air, or on a heap of straw. Having returned from his alms round, he, after the meal, sits himself down with legs crossed, body erect, with attentiveness fixed before him.
He has cast away Lust; he dwells with a heart free from lust; from lust he cleanses his heart.
He has cast away Ill-will; he dwells with a heart free from ill-will; cherishing love and compassion toward all living beings, he cleanses his heart from ill-will.
He has cast away Torpor and Dullness; he dwells free from torpor and dullness; loving the light, with watchful mind, with clear consciousness, he cleanses his mind from torpor and dullness.
He has cast away Restlessness and Mental Worry; dwelling with mind undisturbed, with heart full of peace, he cleanses his mind from restlessness and mental worry.
He has cast away Doubt; dwelling free from doubt, full of confidence in the good, he cleanses his heart from doubt.
He has put aside these five Hindrances and learnt to know the paralyzing corruptions of the mind And far from sensual impressions, far from demeritorious things he enters into the Four Trances.





Buddhism 2503 | 
Anguttara Nikaya, IV. 198 







W hen, in the midst [of this universal operation] the sage fulfills the Way to the utmost, and identifies himself [with the universal processes of appearance and disappearance] without partiality (i.e., lives the best life and takes life and death objectively), his spirit is preserved in the highest degree




Confucianism / Neo Confucianism 2360 | 
Chang Tsai, Cheng-meng, Ch.1, in Wing-Tsit Chan, Chinese Philosophy, Chapter 30 







T here has never been a person who has roamed over the transcendental world to the utmost and yet was not silently in harmony with the mundane world, nor has there been anyone who was silently in harmony with the mundane world and yet did not roam over the transcendental world. Therefore the sage always roams in the transcendental world in order to enlarge the mundane world. By having no deliberate mind of his own, he is in accord with things.




Daoism / Neo Daoism 2290 | 
Kuo Hsiang, COMMENTARY ON THE CHUANG TZU, ch. 6, NHCc, 3:19a-b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 19. 
As pointed out before, neither Wang Pi nor Kuo Hsiang considered Lao Tzu or Chuang Tzu a sage. Instead, their sage was Confucius. This is amazing, but the reason is really not far to seek. For to Kuo Hsiang, especially, the ideal person is a sage who is sagely within and kingly without" and who travels in both the transcendental and mundane worlds. According to the Neo-Taoists, Lao Tzu and Chuang Tzu traveled only in the transcendental world and were therefore one-sided, whereas Confucius was truly sagely within and kingly without.







T he ordinary people will consider it lack of simplicity to harmonize all the changes throughout ten thousand years. With a tired body and a frightened mind, they toil to avoid this and to take that. The sage alone has no prejudice. He therefore proceeds with utter simplicity and becomes one with transformation and always roams in the realm of unity.




Daoism / Neo Daoism 2286 | 
Kuo Hsiang, COMMENTARY ON THE CHUANG TZU, ch. 2, NHCC, 1:4 1 b-42a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 19. 







T he mind of the sage penetrates to the utmost the perfect union of yin and yang and understands most clearly the wonderful principles of the myriad things. Therefore he can identify himself with changes and harmonize with transformations, and finds everything all right wherever he may go. He embraces all things and thus nothing is not in its natural state. The world asks him [to rule] because of disorder. He has no deliberate mind of his own. Since he has no deliberate mind of his own, why should he not respond to the world? He who identifies himself with the profoundly mysterious state and understands its wonder to the utmost, appreciates the nature of all things, partakes in the creative and transforming process of the universe, and fulfills the fame of Yao and Shun . He can do so because he acts by taking no [unnatural] action.




Daoism / Neo Daoism 2284 | 
Kuo Hsiang, COMMENTARY ON THE CHUANG TZU, ch. 1, NHCC, 1: 13b, in Wing-Tsit Chan, Chinese Philosophy, Chapter 19. 







T he sage is tranquil not because he says to himself, "It is good to be tranquil," and therefore became tranquil. He is tranquil because nothing disturbs him. When water is tranquil, its clearness reflects even the beard and the eyebrows. It remains definitely level, and master carpenters take it as their model. If water is clear when it is tranquil, how much more so is the spirit? When the mind of the sage is tranquil, it becomes the mirror of the universe and the reflection of all things.




Daoism 2262 | 
Chuang Tzu, ch. 13 (Houang Lao school), NHcc, 5:21b-24a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 







A h! My master, my master! He tears all things to pieces but did not specially make up his mind to be just. His blessing reaches the ten thousand generations but he has no partial love for anyone. He is more ancient than the highest antiquity but is not old. He covers heaven and supports the earth, and fashions the shapes of all things and yet he is not purposely skillful. This is the way he roams around.




Daoism 2248 | 
Chuang Tzu, chapter VI, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 







T zu Sang-hu, Meng Tzu-fan, and Tzu Ch'in-chang were friend. They said to each other, "Who can live together without any special effort to live together and help each other without any special effort to help each other? Who can ascend to heaven, roam through the clouds, revolve in the realm of the infinite, live without being aware of it, and pay no attention to death?" The three looked at each other and smiled, completely understood each other, and thus became friends.




Daoism 2243 | 
Chuang Tzu, chapter VI, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 







N an-po Tzu-k'uei (1) asked Nu-yu (2) "Sir, you are old but have the look of a child. How is this?"

"I have learned Tao," replied Nu Yu.

"Can Tao be learned?" Nan-po Tzu-k'uei said.

"Ah! How can it?" replied Nu Yu. "You are not the type of man. Pu-liang I (3) had the ability of the sage but did not know the teachings. I knew A the teachings but did not have his ability. I wanted to teach him so he could become a sage. But that was not such a simple case. It seemed easy to teach the doctrines of a sage to a man with his ability. But I still had to wait to teach him. It was three days before he was able to transcend this world. After he transcended this world, I waited for seven days more and then he was able to transcend all material things. After he transcended all material things, I waited for nine days more and then he was able to transcend all life. Having transcended all life, he became as clear and bright as the morning. Having become as clear and bright as the morning, he was able to see the One. Having met the One, he was then able to abolish the distinction of past and present. Having abolished the past and present, he was then able to enter the realm of neither life nor death. Then, to him, the destruction of life did not mean death and the production of life did not mean life. In dealing with things, he would not lean forward or backward to accommodate them. To him everything was in the process of destruction, everything was in the process of perfection. This is called tranquility in disturbance. Tranquility in disturbance means that it is especially the midst of disturbance that [tranquility] becomes perfect."





Daoism 2238 | 
Chuang Tzu, chapter VI, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 
Like many of Chuang Tzu's phrases, "not to lean forward or backward" has become a favorite dictum among later Chinese thinkers, especially Neo-Confucianists. It does not mean moderation or indifference but absolute spontaneity and impartiality in dealing with things and complete naturalness in response things.







S uch being the pure man, his mind is perfectly at ease .(1) His demeanor is natural. His forehead is broad. He is as cold as autumn but as warm as spring. His pleasure and anger are as natural as the four seasons. He is in accord with all things, and no one knows the limit thereof.




Daoism 2232 | 
Chuang Tzu, chapter VI, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 
(1) This is Kuo Hsiang's interpretation of the word chih. Others like Chiao Hung (1541-1620) in his Chuang Tzu i (An Aid to the Chuang Tzu) read chik as wang, forgetful, that is, being without thought.







T he pure man of old did not mind having little, did not brag about accomplishments, and did not scheme about things. If [the opportunity] had gone, he would not regret and if he was in accord [with his lot in life] he did not feel satisfied with himself. Being of this character, he could scale heights without fear, enter water without getting wet, and go through fire without feeling hot. Such is the knowledge that can at last ascend to Tao.




Daoism 2231 | 
Chuang Tzu, chapter VI, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 







T he pure man of old knew neither to love life nor to hate death. He did not rejoice in birth, nor did he resist death. Without any concern he came and without any concern he went, that was all. He did not forget his beginning nor seek his end. He accepted [his body] with pleasure, and forgetting [life and death], he returned to [the natural state]. He did not violate Tao with his mind, and he did not assist Nature with man. This is what is meant by a pure man.




Daoism 2230 | 
Chuang Tzu, chapter VI, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 
The doctrine of identifying life and death as one is not peculiar to Taoism, for it was common among several schools at Chuang Tzu's time. The point to note is that Taoism never glorifies death, as it is sometimes mistakenly understood.







T he pure man of old slept without dreams and awoke without anxiety. He ate without indulging in sweet tastes and breathed deep breaths. The man draws breaths from the great depths of his heels, the multitude only from their throats.




Daoism 2229 | 
Chuang Tzu, chapter VI, in Wing-Tsit Chan, Chinese Philosophy, Chapter 8. 
It is tempting to equate Chuang Tzu's reference to breathing with Indian Yoga. But there is a great deal of difference between them. What Chuang Tzu means is that we must go to the depth (the heels) of things. It is there that the "secret of Nature" (I'ien-chi) begins. By this secret is meant the secret operation of Nature, the way in which things spring forth. One should not try to get away from Nature but go to its depth. The idea of t'ien-chi has had a strong influence on Neo-Confucianists.





Page:  1 |2





Share this Webpage on social media








Home | ♥ Our Project ♥ ⇄ ♥ Your project ♥