By Christmas Humphreys
Satori is a level alongside the best way, a gateless gate that needs to be entered at the route to enlightenment. With profound thought and consummate compassion, the founding father of the Buddhist Society in London invitations severe scholars of religious evolution to take advantage of Western strategies to accomplish satori, the adventure of solidarity and divinity in all elements of being. Humphreys refocuses the knowledge of Zen for the Western reader and illuminates the onerous route to enlightenment.
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Additional info for A Western Approach to Zen
Wal she writes that 'early Buddhism gave India a more definite doctrine, c:ult or theory of rebirth than any other religion before or since' . In the Pali Canon the Buddha refused to support or deny a Self, partly because he wished to avoid inclusion in any of the rival schools of the day, and partly because such argument 'did not conduce to peace of mind, Nirvana'. He wanted his disciples to concentrate on the long way through the lives in which, by perperual self-training, they would remove the Fetters, eliminate the Stains, let the Three Fires die for want of fuelling and so be free of Illusion.
Where is that bridge ? The mystics have seen, so to speak, the other end of it, and move back to describe what they have seen. The leading scientific minds are now, surprisingly, approaching this end of it, moving out of the realm of matter to see that it does not exist. Energy, perhaps, or just events, no more. The gap is closing. True, as Professor Murti depressingly explains, 'the absolute and phenomena never stand on the same plain; they cannot be related, compared or conttasted'. ,lIral Philosophy of Buddhism he is more helpful.
As an African sage said to an English visitor, speaking of his own traditional version of this ancient Path, 'the length of the road is only the length of the step', and there is plenty of time, itself an illusion, for this timeless journey. According to the clear teaching of the Pali Canon of the Southern School of Buddhism, and the general tradition of Buddhism in all its schools, the process of rebirth, or as the Bhikkhu Rahula calls it, re-existence, on the analogy of work/sleep, work/sleep, and work again, applies to all humanity.