The Inscription above the Internet’s Gate

The following is from Uchiyama Roshi. - It is from a book published in English as “the Zen Teaching of “Homeless” Kodo”. - I really don’t like the translation of the title. - There is no “Zen Teaching” in the original Japanese name Uchiyama Roshi called the book by. (- “Yadonashi Kodo Hokkusan” in Japanese)
- Still this has nothing to do with what I want to say.

- It seems the book is going to be published again in a new translation by Shohaku Okumura with some more commentary (- or intended elucidation, - perhaps just footnotes; - I don’t know) by him. - I don’t know how soon, but it’s not going to be very soon. (- this is off the Sanshin-ji newsletter) - I might hope he’d change the title this time, - but still again this has nothing to do with what I want to say here in this post.


- The following is from a chapter titled “Too much information and the abundance of life”.


- I brought Uchiyama Roshi’s words there in full: -

   - “Once a woman said to me, ‘You know quite a lot about the world even though you stay in your temple most of the time.’ I wonder how her statement can be true. Perhaps there are not many people my age who are as innocent of the world as I am. Up until now (and I am 60 years old), I have worked for a salary only half a year; the rest of the time, I have nothing to do with the world, but have spent my life doing zazen, begging, cleaning the temple, weeding the garden, making fire wood, and cooking. I read newspapers, but have no radio or TV, so there’s no reason why I should know much about what goes on in society. But considering the people who come to me for advice about their troubles, or who come to tell me that they are impressed with my writing, it seems that I know more about human society than people in the world do.

   People get so much information and experience so much excitement everyday, and are so paralyzed by it all that they cannot see the logical connection to the roots of events. They have often seen violent debates in the National Diet on TV, and their senses become numb from seeing them. They just watch TV thinking, ‘Oh well, the National Diet is that kind of place.’ If you lead a life of zazen in a temple, not watching TV, and you happen to see such a scene, naturally you would be surprised by it. You would come to understand this world is an absurd place when you see that even in national politics, problems are resolved with the kind of sordid violence you might find in Kamagasaki, one of the biggest slums in Osaka. If you live in a noisy situation, you cease to notice the noise. If you are in a quiet place, leading a life of zazen in a temple, you can perhaps see the true face of the world.”.

- This has been said before the Internet was even dreamed of. - Uchiyama Roshi was born in 1912; in the text he is saying he is 60 years old; - so this should have been in the ’70s.

According to Uchiyama Roshi’s prefaces the book was originally published as a series of articles in the Asahi newspaper, - later these articles were published in two booklets, - then later these were published as one item, - with 15 additional articles more written for this purpose. - And then again it was published, - around 1981 it seems, - with an additional appendix: - A lecture Uchiyama Roshi has given in Jinno-in (a temple, I don’t know where in Japan) sometime earlier. - The first printing of the English translation is from 1990.

- Now of course, - these days, - the situation would be much worse. - The amount of information enabled, and practically perhaps even rather inflicted, - by the almighty world wide web - would be far greater than in what might be said to be the normal situation we lived in until the rise of this apparently beloved monster, still in unpredictable growth.

- The rhythms of our world and culture also turned quite significantly further insane, which it doesn’t seem they could be said to be in the ’70s. Or ’80s. Before the birth of the Internet. - Though the computerized plague does no doubt not bear exclusive rights over the disharmony attained, - and in some ways of course still in progress.


My point in this post is not so much about people’s mind’s becoming numb (- i.e. and blunt) by witnessing abnormalities, - perhaps even extreme abnormalities, - as a matter of course - therefore and thereby excepting them - both consciously and unconsciously, - as if they were normalities; - and of course [- thereby, - wrongly] setting their corresponding views, - and having them set - (- mind you: - Both passively and actively) accordingly.

(- This is of course - just to avoid mistake, - not mainly about conscious conclusions and deductions, but rather about those the heart make internally make without - generally, - our head noticing the process or supervising it through our normal ego-consciousness most of us are used to in every-day-life; - those ignorant of this description would normally refer to it as “subconscious”, - which is not really altogether a wrong term in my view; though it certainly - practically - in any case I can think of, - does not reflect wisdom.)

- Rather the main point I want to relate to in Uchiyama Roshi’s words is excessive reading trashing our mind. - Too much information has never been good. - But the tendency to read beyond the capabilities of your mind seems to be far greater while surfing (- or perhaps, - rather literally, - being caught in) the web than it has been prior to the beginning of the use of the enormous and complex tool you are presently reading my post off.

(- Assumably - that is: - Personally I sometimes print stuff on paper to read it later.)

People often seem to imagine the more they read or study the better. - This is a very shallow attitude. - Our mind is neither a library nor a computer’s hard disc. - The reason we need sleep is (- in part at least) thinking itself damaging our brain, - which repeatedly recovers it during sleep. (- Just for the record: - I did not say thinking always damages our brain, - and I did not say its recovery is not possible else than in or during sleep.) Personally I feel it is somewhat like a slalom. - When you think you as if run yourself through some sort of tubes. - If you touch the walls while flowing through the turns and the curves you kill your mind. - Slightly. - This tires you. When you sleep life is reestablished. - Whether you think this is crap, or whether you heartily agree with every word, - it is undeniable that most of humanity knows nothing of it.

I would say through Zazen and through spiritual development you become somehow aware of this. You learn how not to tire your mind. And you become aware of the damage excessive thinking does to it. (- I might say intellectual-materialistic thinking too, - but this is inexact and might therefore be misleading and have my intention correspondingly be misinterpreted; - and beyond this - if one does not see it for himself - it would generally be quite useless trying to point it to him.)

Zazen (or other practices) makes you feel the damage disharmonious thinking does to your body and mind; - to your mental abilities.

Through it you are able to maintain your mental state throughout whatever you are doing, - not just during zazen.

- But I suppose people in the world in general do notice the way the evil web fucks (that is to say “ruins”; - pardon the expression) their mind. - If you read too much you feel like shit, - don’t you? - Obviously people are normally aware of this, - but still this is not the same thing.


- However, - the notice I wanted to relate to here in this post is with regard to the way the Internet pulls you into reading too much, - thereby ruining your mind, - quite the opposite of what happens during zazen.

Unlike those of a computer the functions of our mind are not independent of the incoming data perceived by the senses. Excessive input deteriorates the quality of the procession. - A phenomenon which might vary greatly, - it seems, - in its character or severity.

At first its effect would be contemporary, as just said - of possible different appearance or severity, - depending on how intensively and by what means you are ruining your relevant systems by which you think.

- Then there is a more permanent effect, - the result of the contemporary one being repeated continuously. - And again this one too can be of a more permanent or a more transient nature.

- Suppose you run a engine beyond its capacity as a matter of course. - Gradually you ruin it. - Unlike an engine the living being that we are has self-recovery and self-construction [and reconstruction] abilities, - which are also very flexible, - which enable it far greater and longer running through various destructive conditions.

- It can even benefit and strengthen itself through such conditions, which it might be unable to do otherwise. (- though this point does seem quite irrelevant with regard to the matter discussed here)

Also, - the great inner flexibility, - at the same time, - enables a reduction in the quality of the process ran; - which after further deterioration due to attempted use the system is unable to deal with, - can not any longer be that easily reversed - as might have been possible otherwise, had it not been for this further deterioration.

The permanence of the damage is not to be discussed, - as it seems to me, - in terms of one or zero, - but usually rather relatively.

- However, - those who would be harmed the most, - would generally be the ones who would do the least to cure it.

- Quite naturally, - perhaps.

- This is also the reason why for intellectuals and academics, - obviously quite intelligent sometimes too, - (though the last fact is also quite irrelevant here) it may be quite difficult to obtain “Zen” or any other kind of spiritual understanding. - The more shallow one’s personality is, - the more importance would he or she attach to intelligence - that person’s own in particular, - in this context at least; - unable to get what the thing or the matter is actually about.

I would also remark that depth of personality is quite related to wisdom, - not necessarily to intelligence.


- Obviously.

- There are several other points I might have made, - but I will not. - The post anyway grew far greater and longer than I expected. - My initial point was that Uchiyama Roshi’s words quoted at the beginning are the “caveat lector” - in an altogether different meaning than the existing of course, - to be inscribed and presented above the mountain gate to the world wide troublesome labyrinth where the snakes originating with the head of Medusa are still living in the darkness of your heart and that of other surfers.


Watch out.

- This only. -

-        -       -      -     -    -   -  - - -  -   -    -     -      -       -        -

I might still get back to matters I’ve discussed here and relate to them at another time.

Kalo on “Zen” II

- I translated the text in the last post rather meticulously sentence by sentence. - Unlike my habit is, - I did not attempt to fundamentally relate to the spirit of the whole unit to be translated, and try to reflect it in the translation to be done.

I did not think I could observe things from the point of view of enlightenment, and so I did not think I could grasp the fine intention of the passage and construct my translation in a living manner in its light.

Therefore I translated as I did. - I tried to remain as loyal as possible to the meaning of each sentence without relying on my own self confidence with regard to the understanding of the text.

However I had some second thoughts. - Generally this isn’t the best way to translate a spiritual text. - Definitely. - So I still don’t think I made a mistake, - and I knew earlier it could be translated more beautifully, but I thought I would present also a somewhat freer translation, not one that is as carful as the one in the last (main) post.


- So here it is, - in case you find interest: -

- “The truth, in the end, is eternally none but one and all who dwell in it know it. Words alone – which are ever incapable of presenting and describing this truth – are the source of the distortions and misrepresentations. Indeed, the measure of distortion is minimal as the speech is serving great teachers. On the other hand, the measure of distortion related anyway to all use of words, might arrive at enormous and hindering measures none the like. And that is about those men [and women] who innocently practice ‘Zen’, analyzing and interpreting its ways and purpose and sometimes – but translate a ‘Zen’ story from one language to another – without having attained Enlightenment. (- ‘Satory’, - as to avoid any misunderstanding) These men are as pseudo bakers unable to tell flour from waste and never the less – they dare and knead a bread of gravel and serve it to the hungry audience. The result – the consequence – severe damage to both the servers and the recipients alike.”.

Kalo on “Zen”

I’ve mentioned Shlomo Kalo on two earlier posts. (the 2nd & the 5th)

- He is an Israeli Teacher. Not a Buddhist teacher or a “Zen” teacher. - Though clearly an enlightened one. If you doubt the fact this whole post might generally lose its meaning. - Though again, - I do not intend to argue for it, nor do I much know how to had I wanted to.

He is said to have seen the light in December of ’69. - I could just mention that I have never heard anyone doubting him. (though if you do say he is not enlightened this would clearly mean he’s just a fraud)

He’s translated several texts, mainly through the ’70s. - One of which is a collection of 128 “Zen”-talks (as he calls them) entitled “‘Zen’ and ‘Zen’-Sages”. (- Among other thing he’s translated the Patanjali [Yoga] Sutra, the Tao Te Ching, the Bhagavad Gita, Shankara’s Viveka-Chudamani, - and more recently the Gospel of Thomas. - All to Hebrew, - of course; - and most-at-least not from the original language.)

In his “Zen” book, - (the cover of my own unsaved copy of which you can see on your left) a translation of 128 “Zen” stories as I just said earlier, - he ends the preface he has written for the book as follows:

- “The truth, eventually, is none but one for ever and each who dwells in it knows it. The words only – which are ever incapable of describing this truth – are the source of the distortions and the deformations. Indeed, the measure of distortion is minimal as the speech serves great teachers. On the other hand, the measure of distortion related anyway to all use of words, might arrive at enormous and hindering measures none the like. And what these things are about are those men [and women] who innocently occupy themselves with ‘Zen’, analyzing and interpreting its ways and purpose and sometimes – but translate a ‘Zen’ story from one language to another – without having attained (- lit. ‘received’, - or - more literally, - ‘won’, - as the expression in Hebrew is) Enlightenment. These men are like pseudo bakers unable to tell flour from waste and in spite of that – they dare and knead a bread of gravel and serve it to the hungry audience. The result – severe damage to the servers and the recipients as one.”.

I will just leave these words as they are. I don’t wish to interpret and it doesn’t seem necessary.

- Though here is the text as it appears in the original book:

There is a quote from Master Dogen I might want to relate to in another post. - Though it won’t be that soon. - It will be at least a few posts before that. - A quote which might be related to the above matter. - I intend to call that post “The Master’s Intention”, but time will tell.


Either way, - so far that’s it for this time.

- Obladi, oblada, - life goes on, - bro; -

- La-la, how the life goes on. -

-                                                                                                                                                        -

A Real Story

The following is a real story which happened to a woman I know. This is the main point here. Had it not been a person I know personally I wouldn’t have published it here. Quite certainly.

I met her in ’94. - I wasn’t certain as for my own choice of a path and so I was interested in inquiring with regard to different possibilities. I contacted her in order to hear about Ramana Maharshi, - a Hindu non-dualistic teacher in the school of Advaita. - And so I came to hear the following story: -

At the point where our story here begins she was already married and had two sons. That is in the summer of 1972.
- One day during this summer she was spending time at the beach (in Tel Aviv) with her husband and teenage sons.

- Apparently that morning she fell asleep. - On the beach that is. - Falling asleep unintentionally on the beach may be considered an unfortunate event in itself, - in most cases, - but either way one might view it it remains the same fact; - and it did not turn unfortunate - to say the list, - in this story here told. - As the following occurrences might tell.

And in her sleep she then had a dream. - As does happen in stories told, - quite often perhaps, - only this one is real.

- In her dream she was as Indian boy, - not a girl, - she was walking with her mother in the street and she begged - she said - her mother to go to school. - Her mother said they can’t afford it. (- Apparently she [- him, - that is, - mind you - the child she was in the dream] was of a very poor family in the dream - as many do exist in India) - Shortly after an old man was walking in the opposite direction on the other side of the street. Her mother rushed her (- him, - i.e., - as before - the young boy that she was) to him; - she told her (- him) to run to this man. - She said this person could teach her far beyond [what] she might learn in any school.
- So she did, - run after the man, - who had advanced somewhat by the time. - He heard her heavy breathing (- as she was running) from behind him and stopped. He put his hand on the child’s head (- again, - remember, - all along, - it’s a boy, - not a girl) and looked at her. - This instance seems to have had a great impact on her. - She remembers that moment as most impressive and awe-inspiring. - And at this point she woke up.

I will not do about what it was about the old man’s glance that she found so overwhelming and loving.

Either way, - she found it an outstanding dream, - particularly due to its last moment, - and strange no doubt - but as she subsequently went swimming, - and returned home, cooked or prepared lunched, ate with her family, etc, - it would have likely had faded away at the rhythm of life, - hers anyway, - and somewhat practically did by these few hours already. - As you might expect.

- Then after lunch she went to bed to get some sleep. - She had the same dream again. - Exactly, - as if it was a TV program rebroadcasted or a video media replayed.

(- though she says the impression the second time was stronger, - somewhat, - the dream seems to have been brighter on the replay)

- Consequently, - a person she has been previously unfamiliar with - the old man from the dream here previously described, - began to appear in her dreams - as a matter of course that is.

- You might find it strange, - or actually you certainly will, - but (among other things) he would advise her as for her daily life through his appearance in her dreams.

I think she only gave me one example when she told me the story. - Though you will certainly find it reasonably remarkable, and it is quite clearly an outstanding one, - somewhat at least: - When her son, - the younger one, - wanted a motorcycle, - (which means he was about 16 years of age at the time) quite eagerly - as I understood, - she and her husband were very much concerned.

- Then she had the following dream: -

She and her son were standing in Ben Yehuda street in Tel Aviv. - She says it was a very crowded and busy street those years. - We’re talking about the early 70’s.

- I actually lived just next to Ben Yehuda street for over 20 years, until about 4 years ago, - and though it indeed is one of Tel Aviv’s larger streets, - it was not that crowded then, - and is not now.
- But then that is just why she did make this point, - as for those earlier years when it was.

Her son was standing near the bike and then got on the bike, - and then her “uncle”, - as she was calling this person, - whom she did not yet have any idea as for the identity of, - appeared as well. - He sat on the bike behind Rafi, - as her son’s name is, - (“Raphael”) and they went off in a wild ride in the busy street - as it was in the dream, - bypassing cars in all possible directions, back and forth - as I managed to understand from her description of the dreamed occurrence.

She seems to have been quite frightened at this seemingly dangerous running or management of the two, but eventually they returned unharmed and her “uncle” - her current here-noted via-dreams consultant, - had reported to her that he had put her son through most uneasy situations and that he had proved a responsible and capable person.

Consequently, - the son’s request was granted - with peace of mind.

(She gives a more detailed description of the situation prevailing at the time of the dream, but I did not find that necessary here)

- Again remember, - at this point she did still not know who it was that was appearing in her dreams, nor did she seem to have any intention or direction of an attempted guess as for who might that be.


This situation seems to have lasted about two years. She had two occupations, - she was a Yoga teacher and a graphologist. - Of course she did not make public of the unusual story here among her wider circle of acquaintances, - as - as she said - (though I am not putting it here in her own words) they would have (or might have - that is; - R.K.) questioned her mental state consequently.
- At the time of the last dream mentioned only her husband new of it.


As she was a Yoga teacher she was borrowing books at the library of a Yoga center, - though not one belonging to the same tradition she was teaching in.

(She was a student of a Swami by the name of Venkatesananda)

- One day, - in the library of that Yoga center, - she opened a book, - and from within its pages, - off its first page, - she completely unexpectedly came across the picture of her familiar uncle’s face, - looking at her.

Apparently it was Sri Bhagavan Ramana Maharshi. - I will briefly refer to who Ramana Maharshi was in just a couple of paragraphs, - but I will mention here that he has not been around (- physically, - that is) for over 20 years at the period of time we are discussing; - he has taken his leave of this world in 1950.

Her surprise at the moment of seeing the picture was as you might imagine, - and her awe at the revelation of his identity was great as well.

- With reference to the influence of this realization on her life since you should perhaps relate to her own words, - not mine, - and this is anyway not the objective of this post here. Not primarily obviously, - at least anyway.

- However, - with a revelation a mystery has began rather than ended, - she says.

- Now just a few words about who Ramana Maharshi was and is: - (assuming you don’t want to trouble yourselves to the links)
Born in 1879, he attained liberation at the age of 17, following which he left his parents home for Tiruvanamalai.
He lived in various caves on the hill, - also known as Arunachala, - (see the picture above) for about 34 years, - since somewhat over two years after his arrival there. Then he descended from the hill to where his ashram was later formed, and still stands and functions today.
For 17 years he did not speak, - since about the time he arrived in Tiruvanamalai I suppose.
- As mentioned earlier, - he entered Parinirvana in 1950, - which means in more common English that he has died that year. - However, - his ashram still maintains the spirit and atmosphere as it was during his life. I have not been there at the time of course but this is the way it is said to be. - Which is to say, - practically, - in common English, - that he is still there. - Though not in his physical body of course, - which he has left as referred to above and has been buried in the ashram as well.

- Anyone interested in more information about the Maharshi could easily find it through the last link, (and the one before that too) and in many other places [on and off the web] as well.


- Back to our story: - Following her life changing discovery, - she became a Ramana-Maharshi-devotee, - his path of course became hers - and quite fervently; - she altered her Yoga’s Vedanta for his Advaita, - though it has been quite some time (for reasons irrelevant here) until she has been able to visit his ashram in the south of India, - at the foot of the sacred hill known as the center of the Indian spiritual non-dualist school of Avaita.
- She has visited it three times since.

- However, - at the time I met her she said she would no longer go there, due to her age. - She was 70 at the time, - and India is not that convenient to travel at that age.


- Also, - following the discovery, - she published a book in Hebrew of his.

It is actually two separate pieces she put together (published in English as “Maharshi's Gospel” and “Who Am I?”) and had a friend of hers translate into Hebrew.

It is the book the cover of my-own-copy-of you can see in the first picture at the top of the post. - As I bought and read it I contacted her as her name appeared on it as the publisher. - This is how I came to meet her. - And as told in the beginning how I came to hear the story brought here in the above words.

(Added - 27.10.15)

About two years later - on my way back from Japan to Israel, - in the autumn of ’96, I visited Ramanashram (as the Maharshi’s ashram’s name is) and Papa-ji’s satsang house in India. - I stayed for most of my stay in Japan in Nishijima’s Dojo in Ichikawa. - (a city in Chiba prefecture, near Tokyo) Though I originally intended to go to Ryutaku-ji (a Rinzai sodo) near Mishima, - a city at the foot of mount Fuji.


- Either way, - traveling especially from Israel to India would have been too expensive for me. - But making a stop on the way back from Japan costs you almost nothing, - as far as I can remember. (- and India is so cheap the cost of stay is not beyond the normal cost of living in Israel; - again - i.e., - as far as I can remember)

When in the ashram, (I only stayed there for about five days) I thought I’d bring her a present from the place. - Ramana Maharshi means a lot to her, and as I mentioned - roughly - she can’t go there anymore. They have a bookshop at the ashram. I asked one of the personnel, - a person who seems to know her from her previous visits, - as for what [book] I might buy her. - As I mentioned, - prices in India are ridiculous. - The most expensive book would be roughly nothing compared to prices I’d be used to, - or you might be just the same.

- It seems she’d generally have anything they had at the store. But there was a new book he pointed to he said she’d probably not have. (- as it was a new one)

- It is the second of two books. - (- or was at the time: - A third one, - though unlikely, - might have been published by today) It seems she is not the only one to whom unusual events regarding Ramana Maharshi have occurred. - The most outstanding one, - I suppose, - quite clearly, - is that of H.W.L. Poonja, - known as “Papa-ji”, - slightly mentioned on my #5 post here at the blog and earlier in a word on this one too.

(- Just Papa-ji is mentioned, - not the story. - Ramana Maharshi seems to have appeared before Papa-ji in real life, - not in a dream. - This is why I’m saying this is the most outstanding one.)

- These books are about such stories. - It seems different people at different parts of the world had various incidents, - I don’t really know which - since I didn’t read either book, and I didn’t ask her particularly as well.


- I asked her for the book (the one I bought her) because I wanted to scan the cover and post the picture up here, as I did with the book the cover of which you can see above, - but she said she has a lot of books and can not find it. - Though she also said she’d give it another try, - so in case she finds it I could still add it here and update the post.

- That’s about it; - to read the story in her own words check this link.

(- Or in case you can read Romanian you might check here.)

- So far for this post. - Make of it what you will.

The Eightfold Path according to Steiner

First - The title of this post is questionably humorous. You might see it either way.


Second, - in the last post, - I have left rather important or central matters or things untouched, - with the intention of avoiding repetition, as I knew they were to be dealt with here this time in this post.

I wouldn’t normally have left things as they were in the last post, - had it not been for this intended post the previous one would have been considerably longer.


I made no reference to where Steiner offers his instructions or to his relevant references regarding and explaining them.


As it is known - in the teaching of Yoga (- among others too of course) seven Chakras are mentioned.

- For some reason Steiner only mentions six: - The Sahasrara Chakra (- the top seventh one) is not mentioned.

Either way, - Steiner speaks of these six Chakras. He does not refer to them as “Chakras” though, but as “Lotus Flowers”. - This seems to be the term as it appears throughout his writings. (- and abundantly many lectures)


These seem to be clearly related to different aspects of human mentality and of one’s personality.


- Each to a different facet of a person’s being.


While with regard to each lotus flower, - (I will (generally) use here the term as Steiner is using it) each of its petals has to do with a different property of one’s “nature”, - so to speak, - that is.


Steiner makes clear by fostering such a property one can shape the matching petal which seems to be responsible for it.

[- responsible for a certain degree, - at least]

- Particularly, - Steiner makes clear that the function of each of the eight limbs of the Eightfold Path set forth by Gautama Buddha over 2,000 years ago, is to shape, - correspondingly, - each of eight of the sixteen petals of the fifth Chakra, (- related to space, - as I seem to recall from years ago^{[- i -]}) which Steiner refers to as the “sixteen-petalled lotus”.

(- every second petal it seems, - Steiner makes some reference to this, but I will not)

- The principle may be somewhat similar to that of cultivating muscles, - one may exercise a certain action in order to bring life and order to a certain organ of his body, - which then, - when strengthened, - enables the proper and healthy functioning of exactly-the-same-action having brought forth its consequent development.

- Though of course it is different. - The outcome here is a learning of the relevant organs of your being, - and true learning - by its very nature - is irreversible.

- While muscles which merely receive nutrition and priority-within-bodily-functioning generally return to their previous state with the cease of practice.

Consequently Steiner gives the following guidance for eight lines of conduct which are to contribute, - as referred to above, - to the proper development of the relevant lotus flower of sixteen petals: -

(- the third line of which is of course the one referred to in the last post)

“The first is the way in which ideas and conceptions are acquired. In this respect people usually allow themselves to be led by chance alone. They see or hear one thing or another and form their ideas accordingly. As long as this is the case the sixteen petals of the lotus flower remain ineffective. It is only when the student begins to take his self-education in hand, in this respect, that the petals become effective. His ideas and conceptions must be guarded; each single idea should acquire significance for him; he should see in it a definite message instructing him concerning the things of the outer world, and he should derive no satisfaction from ideas devoid of such significance. He must govern his mental life so that it becomes a true mirror of the outer world, and direct his effort to the exclusion of incorrect ideas from his soul.

The second of these functions is concerned with the control of resolutions. The student must not resolve upon even the most trifling act without well-founded and thorough consideration. Thoughtless and meaningless actions should be foreign to his nature. He should have well-considered grounds for everything he does, and abstain from everything to which no significant motive urges him.

The third function concerns speech. The student should utter no word that is devoid of sense and meaning; all talking for the sake of talking draws him away from his path. He must avoid the usual kind of conversation, with its promiscuous discussion of indiscriminately varied topics. This does not imply his preclusion from intercourse with his fellows. It is precisely in such intercourse that his conversation should develop to significance. He is ready to converse with everyone, but he does so thoughtfully and with thorough deliberation. He never speaks without grounds for what he says. He seeks to use neither too many nor too few words.

The fourth is the regulation of outward action. The student tries to adjust his actions in such a way that they harmonize with the actions of his fellow-men and with the events in his environment. He refrains from actions which are disturbing to others and in conflict with his surroundings. He seeks to adjust his actions so that they combine harmoniously with his surroundings and with his position in life. When an external motive causes him to act he considers how he can best respond. When the impulse proceeds from himself he weighs with minute care the effects of his activity.

The fifth function includes the management of the whole of life. The student endeavors to live in conformity with both nature and spirit. Never overhasty, he is also never indolent. Excessive activity and laziness are equally alien to him. He looks upon life as a means for work and disposes it accordingly. He regulates his habits and the care of his health in such a way that a harmonious whole is the outcome.

The sixth is concerned with human endeavor. The student tests his capacities and proficiency, and conducts himself in the light of such self-knowledge. He attempts nothing beyond his powers, yet seems to omit nothing within their scope. On the other hand, he sets himself aims that have to do with the ideals and the great duties of a human being. He does not mechanically regard himself as a wheel in the vast machinery of mankind but seeks to comprehend the tasks of his life, and to look out beyond the limit of the daily and trivial. He endeavors to fulfill his obligations ever better and more perfectly.

The seventh deals with the effort to learn as much from life as possible. Nothing passes before the student without giving him occasion to accumulate experience which is of value to him for life. If he has performed anything wrongly or imperfectly, he lets this be an incentive for meeting the same contingency later on rightly and perfectly. When others act he observes them with the same end in view. He tries to gather a rich store of experience, ever returning to it for counsel; nor indeed will he ever do anything without looking back on experiences from which he can derive help in his decisions and affairs.

Finally, the eighth is as follows: The student must, from time to time, glance introspectively into himself, sink back into himself, take counsel with himself, form and test the fundamental principles of his life, run over in his thoughts the sum total of his knowledge, weigh his duties, and reflect upon the content and aim of life.”.

- First, - this presentation seems to place things in a reasonable order. - I am far from being versed in the matter, but it seems that the Buddha, - Gautama Sakyamuni, - as with other matters, - has presented things in a manner suitable for the circumstances and conditions having occurred at the time of his teaching.

Such presentation surly would not have been that beneficial for the Indian people living in that distant past. Relating to it was beyond the capabilities of the common and the-majority-of-the-population then, - and perhaps particularly at that region - India, - too.


- First related to is acquirement of views, - second is the function of thought and decision-making, - which, - of course, - needs to rely upon the first in its working and for its functioning.

Next are right speech and right action, - which again of course necessarily follow the previous in the same way, while right speech can be viewed as a particular partial case of right action.

- “Right livelihood” is apparently not right livelihood. - It seems the Buddha here again simplified his teaching for ease of understanding and application. - Apparently it is rather correct general life management as a whole, and not just the right choice of making a livelihood which may be a significant part of it. (- unless you are a monk, - that is, - as it seems one might naturally assume)

- And it makes sense here too: - After the previous four such a general attitude toward one’s whole life would reasonably follow. The previous four may be necessary tools to be at hand arriving at this fifth component of the structured guidance. - Which may be seen perhaps as a larger scope “right action”, - relating to one’s life as a whole rather than to specific actions within it.

- The order seems here to somewhat change. - Rather than one component relying on its previous it seems now the order is reversed: - For the purpose of properly actualizing the fifth element one would need to be familiar with his abilities. - This is where “right effort”, - or - “endeavor” - as Steiner seems to have better put it, - comes in. - It is necessary to know your capabilities and incapabilities and act accordingly.

Then the seventh would follow in a similar way: - That which is known as “right mind” is apparently about absorbing as much from life as possible.

- Again, - apparently, - in this context, - mainly for the purpose of the actualization of its previous among the eight listed particles, - (of the Buddha’s way) for which it is necessary.


The eighth seems to me rather like a substitute for Zazen.

(- I here mean “Zazen” mainly as just sitting, - as practiced in the renowned house of Master Dogen. - This isn’t in any way intended as criticism of koan-Zazen as practiced in the no-less-renowned house of Master Rinzai, or elsewhere in general. - But it doesn’t seem the eighth limb of the eightfold path, - as it is, - or as it may be understood as attempted to be described here, - as a reflection or an outcome of the structure of [here a certain element of] the human body, - (- or the human being) would equally correspond to koan-Zazen as it would to the Shikantaza. - I am less confident, - or clear, - as for the Susokan, also practiced in the house of Master Rinzai.
- As for the way meditation was practiced since Gautama Buddha and up to Master Prajnatara in India, - or in other sects and lineages, - I am quite ignorant, - and so I could not comment here.)

- Anyone practicing Zazen regularly, - as it seems to me, - needs not be concerned about the last part of the instructions as described by Steiner here above. (- Referring to “Zazen”, - that is, - as noted just here above in the last parentheses)

- That is not to say if one naturally comes to acting accordingly, - as a result of sitting, - [- Zazen, - of course, - i.e.] or whichever other true practice or practices, - he ought to avoid it. - Of course not, and definitely not.
I might be a little confusing at this point, - but I suppose this is just the situation. - As it is, - either way.

- It seems the eight links should be viewed in a circle. This is also the form of the Chakra. - It is circular.
- The 16 petals are of course arranged in a circle.

- Btw.

- That is to say, - having gone through the eight - the last and eighth element among them, - (- whichever way it is viewed) again contributes to the proper establishment of right views. - Hereby closing a circle.

Also the significance of the first or early links in the chain is noticed and apprehended as a result of the understanding of, - and proper accordance with, - its ending.

- By which of course their actual employment is deepened and rooted in one’s developing spirit and habitual manners - which accordance with the hidden capillaries of the complex reality ever gradually increases.


Actually, - during the writing of this post, - I am getting the impression that it would be more reasonable to start with the fifth: -

First, - it would be reasonable for a person to want to plan his life management. For this purpose, - it is necessary for him to be familiar with his abilities and inabilities, - (I am somewhat repeating myself here) in order to try and do his best throughout his planed life, while also being aware of what would not be realistic to attempt.

For this purpose one is to increase his acquaintance with life, - through “right mind”.

For this (- this here might too be an answer to Kodo Sawaki Roshi’s well known saying: - “Zazen is good for nothing”) Zazen is an unmatched tool - it seems.

Out of Zazen, - right views are born, and you might say at this point is the birth of the Buddha-Dharma. (- As a world view or taught teaching, - that is. - I will refer to this differently in just a few paragraphs. It is definitely not a contradiction. - It is just using the same expression in somewhat of different ways.)

Correct Decision Making follows from a correct vision of existence.

And next follows - of course, - correct and true application of the above in every moment, - “right action”; - naturally preceded by right speech.


- Right action being last is also fully in accord with a thought I once had: - “Right action is the Buddha-Dharma”. - It is just the full purpose of every religion, or path, - to the extent such exists - if it does. - Given the reference I made to the matter in my second post here at this blog, - you might say all the rest exists for its sake.

- If Master Dogen sees Zazen as everything, or if he refers to it in this manner, - it is just because he sees Zazen as right action as well. - Otherwise it wouldn’t be possible.

- Though I am unsure things are just that way with regard to that still, - either way.
- Not 100% that is. - I am certainly not a person who would be looking for a reason to doubt Master Dogen, - but Jesus never taught Zazen.
- There has to be a reason to it. - It could not be otherwise.


- After that, - again, - in order to act correctly - particularly at each and every moment - one would naturally want to manage his life and plan it accordingly.

- Which again closes the circle.

- Though more reasonably at this order, - as it quite lucidly seems to me at least.


Having gone this far throughout this post, it now draws me to a matter which deserves a post in itself.

- A whole one that is of course.

- However I will relate to it here as it naturally follows: -

Buddhism was initiated, - began, - on this planet under our feet on which we live here in the physical plane, - as the prince Gautama Sakyamuni saw the morning star, thereby attaining his Buddhahood - and starting a true revolution - changing a considerable part of the human culture present on the face of this planet aforementioned.

- After which it [- i.e. Buddhism] has been continued through 27 generations, from Sakyamuni Buddha up to Master Prajnatara, - still in India.

Then Master Bodhidharma journeyed on foot, introducing it to China. (- Not necessarily exclusively though, - of course.)

The school we know as “Zen” seem to have been shaped through six generations, - from Master Bodhidharma up to Master Daikan Eno. (- Dajian Huineng)

Then - through Daikan’s successors - Ejo (- Nanyue Huairang) and Gyoshi, - (- Qingyuan Xingsi) and through their lineages, - it spread through China.

Through the continuing lineages of Masters Rinzai (- Linji Yixuan) and Dogen it reached Japan.

- Now, - or rather recently, - in the 20^th century, - it has spread to the west.

- And still is spreading.

- Gautama Buddha in India has never emphasized meditation or relied up on it in his teaching in the way Bodhidharma focused on it in China. It was one element within the teaching among others.

The same situation of course still occurred through the 27 generations (above mentioned) prior to the lineage crossing - with Bodhidharma, - off to China. - And through other lineages and traditions, - both Mahayana and Theravada, - in India, and in other countries where Buddhism may have yet spread at the time.

- With Bodhidharma - in China - the situation changed.

- As for the reasoning given, - to the extent any was, - it seems it would be irrelevant here. - It would have mainly been intended at Buddhist monks living at the time. - Nothing of the sort of what I am intending to get to here in these words.

The changes introduced might have very well been a result of the changing time and the different culture. - Though the teaching of Bodhidharma never intended to be the only teaching prevailing throughout China.

There were others.

- Both Buddhist and of other sources.

The alteration or revision in the teaching are undoubtedly in accord with the natural inherent character of the Chinese people, - not far remoted from that of the Japanese people as well, - of course.

- One significant point is that the amount of sitting is significant.
- If your sitting is scant you’d be a ridiculous “Zen” student.
- Fundamentally.

- The reason other elements [of the teaching] were abandoned is not viewing them as unuseful or unworthy.

Apart from being influenced by Chinese Taoism, - the situation is that according conduct - that is to say intentional, - with previous teachings as was the custom in India up to Bodhidharma, - would not be in accord with the objective of the attitude of the manner of continuous sitting in Zazen for long or numerous periods.

Intentionally attempting to act in accordance with teachings or instructions the spirit [- or core - which the spirit always is] of which is not yet understood, - as done earlier, - in India, - would be - very likely - hindrancial to the benefit attained through the increasing influence of Zazen spreading throughout our lives by the means of continuous and abundant sitting.

That is to say, - the necessary thinking, - yet intellectual at the beginning of one’s practice - would hinder one’s clarity of mind being so central in this path ran in the houses of Bodhidharma and his Dharma successors in various lineages.

- Besides, - behavior which is not natural, - not in accord with one’s (still) existing tendencies, - may in a way distort the harmony - which may be considered precious on this path as well.

- As the path of “Zen” has been spreading to America and Europe, - some seem to imagine themselves able to set new standards. And the shallower and scanter the understanding, - the freer the hand.

- I assume at first people were following their guides instructions. - I am not really familiar with the situation, or the scene, either in America or in Europe. - Not even here in Israel, - to a great deal, - actually.

However, - as I understand many today would “suffice” with a rather limited [meditation] sitting quantity or schedule.

- One important point at this point, - as much sitting as you can reasonably afford to enable within your life scheme, - is not necessarily as much as would be reasonably necessary for any worthwhile practice.

- Not in the least.

- There is no such relationship, - fundamentally. - Though many seem to, - quite thoughtlessly, - imagine otherwise.

- Not to speak of a situation in which one is simply insincere, - unwilling to reasonably dedicate what he practically could, - deceiving himself accordingly as his abilities permit.

- Please note: - If you put 1$ in your bank account once a day for 10 days, it is the same as if you put ½$ every day for 20 days; - but if you want to grow a tree, - assuming it needs a certain amount of water, and air, and sunlight, - if you only allow it 50% of the water it needs, and 50% of the air, and 25% of the sunlight, - you could hardly expect the results to be promising.

- The same situation occurs if you put an engine in a car with only half the necessary power. - It might move it at all, or it might not.
- Either way, - no one is going to enjoy the ride.

Part of what I said so far may be somewhat unnecessary for [the purpose of] my initial point I am aiming at, - here within this post-within-a-post.

- However, - the situation is, - that many - it seems - in the occident - who consider themselves to be students of “Zen”, - do not sit more than Buddhists would in India prior to the birth of the “Zen” branch of the Buddhist way.

That is to say, - the reasons for abandoning that which Master Bodhidharma and succeeding patriarchs chose to omit from the path they instruct, - may no longer be relevant.

For some at least.

And not necessarily a minority.

- While of course I am referring to the occident, - to the new Buddhist practitioners there, - those of them intending to trod the “Zen” path, - partly at least - as they view it; - not to the situation in the countries from which Buddhism has arrived in the west.

- All that I am saying, [- here] fundamentally, - has nothing to do with them.

I am not saying we should return to the situation as it existed in India, or as it is [or was] in any other Buddhist (or non-Buddhist) branch or stream - in any other [eastern] country.

But it seems the situation is to be reconsidered. And part of the elements excluded might better be again put into use.

- This might even be essential.

I don’t mean practitioners should pick up whatever by themselves, - of course. This has to do with whoever is instructing them. - But it seems those who run the framework - or some of them, - are to be more thoughtful. - They should be able to clearly see the benefit the practice they offer or prescribe would bring, - or might bring, - or else - they’d better consult someone who does.

One example might of course be the Eightfold Path discussed in this post.


I originally intended to allow myself the liberty of rewriting Steiner’s instructions quoted here. - As I did in the last post with the third part of it.

But after rearranging the order, - which I only thought of - unintentionally - during the writing of the post, - I changed my mind.

- Still a few remarks would be necessary: -

Generally speaking, - a “Zen” student would, - or perhaps - rather - should, - be more gentle upon himself than may be quite likely implied in Steiner’s words. - The path Steiner is indicating is not the same path, - it is different. - It relies upon such instructions as exampled in Steiner’s long quote brought above as quite a fundamental component of its structure.

- For a “Zen” student it might be much more valuable, - in my view, - to at first notice the significance of the regarding matter, - or matters, - as for his conduct to become a rather harmonious and quite natural outcome of this inner understanding.

- Which of course could not mean, - or imply, - a quick process.

- Here also the rearrangement of the order of the lines of behavior within one’s life would be significant, - particularly:

- Zazen being the fourth rather than the last - that is - as a result of the meaning of the following observed-lanes-of-conduct is clarified and deepened.

(- slowly-but-naturally gradually inscribed within one’s natural understanding and tendencies)

I somewhat changed some of them [- i.e. - Steiner’s quoted words, - at the heart of this post] here, - but this is very close to the original. (- If you do check the link, - please note it is quite old.) - Had I tried to rewrite them again today it would have been quite further different, - perhaps even further than my rewriting (of “right speech”) in the last post. - Particularly since I would begin with “right livelihood”, (- which apparently should today rather be right-life-management, - which of course does include the correct choice of making a living, - assuming one makes one at all, - as a rather central part of it, - but does not limit itself to it solely) and not with the accumulation of right views and their relevant filtering, - normally taken to be the first in the wheel.

- Also I don’t very much like Steiner’s attitude in what he refers to as “the regulation of outward action”, - the fourth among the instructional directions as he lists them. - His words are generally not literally incorrect, - I don’t oppose them, - mainly - that way. - However he seems to focus on being harmonious in a way that is not inspiring or uplifting, - so to speak. - He somewhat makes up for it in the next two instructions which follow. - But generally the attitude seems to be merely regarded with not being obstructive or distractive. - This seems to me to be what might be called a rather “small” attitude. - It is, or would be, in accord with one’s abilities at first, - but later on it might be questionably appropriate.

- The meaning of harmony - though not literally, - might become altogether different: - In a way that it would or might (sometimes) drive one into action rather than just keep him from being a disturbance in the simplest sense.

- So, - as I referred to in the beginning, - Steiner’s words are not necessarily literally wrong, - quite the other way around, - but could easily be misinterpreted, - to the extent of creating a wrong or even unfortunate atmosphere.


- So far for this point.


- Last, - I would want to refer to what might be the main point which drew me to the writing of this post here.

- And the previous one, - possibly.


Steiner’s attitude is not anachronistic. - I am not at all certain this could be rightly said of every interpretation of the Eightfold Path as a set of instructions you could come across elsewhere within various attempts to expound the Buddha’s teaching.

- The attitude he is taking does seem most appropriate for the times we live in. - Though it has been over a hundred years since the writing of his book, the distance does not seem significant. - As one might actually expect, - we have not changed that much since.

It seems to me the presentation put forth by him could generally be the correct way to view the Eightfold Path these days, - which I imagine is quite different than common directions one might come across today.

- Still with the relevant reluctances (- and corrections, - possibly) expressed earlier.


- Else than this, - study of this kind of teaching, - where it might involve enumerated lists of items - perhaps more typical to Theravada Buddhism than to the school of Mahayana, - should today, - in my view - be carried out relating as well to the correlating occult elements of the human body. - As referred to at the beginning of my post with regard to the Eightfold Path, - and as Steiner makes clear in his book, - where I read it.

I am referring to such teachings as Dogen refers to in Shobogenzo Sanjushichi-Bon-Bodai-Bunpo. - A chapter I never read in full, - (- like many others, actually, - you might find it funny but I don’t read much, and your language - native English speakers - is tiring, - for foreigners such as myself) where Dogen relates to the Eightfold Path as well. (at its end)

(- Just since I mentioned it, - what Dogen is saying there is altogether irrelevant to what I was saying here.)

- This kind of listing, - it seems quite clearly, - is related to occult elements, and generally - it seems, - based upon them.

- Such knowledge is obviously not irrelevant to such matters, - and given the development and refinement - since ancient times - of the human “mind”, - or what it might represent, - it seems in quite a solid way that now at the times we are living it would be right to include such study in the studies of such matters.

Familiarity with this understanding (as introduced by Steiner in his own teaching, - which is not Buddhist) would necessarily be a part of appropriate understanding of these Buddhist (- or not necessarily Buddhist) teachings at these times in the 21^st century in which we live. (- Assuming they are taught at all. - I am not here referring to the question of whether one should engage in such studies in the first place. - But if these teachings do take place, - then my words apply as I am bringing them here.)

- I don’t think one who is not acquainted with the matter, - with regard to any such particular teaching, - could reasonably claim to thoroughly understand it and be appropriately acquainted with it as a teaching of the path to which it relates.


- The occult is part of the reality which surrounds us.


- Understanding it [- the reality] does not exclude it. (- The occult.)


And this is no doubt true of religious and spiritual teachings as well.


- Though many of those who are supposed to be teaching Buddhism would deny what they are to know the truth of, - if they are to be considered worthy of guiding men and women in the path they see themselves as leaders in.


- However, - I will not go further about that.


My last point turned out to be two: - The (possibly) main one mentioned above, - that is. - Which brings my post to the end.






- It’s been a lot of work writing it.






- I don’t suppose there will be any such long post in the near future.