Paul carus chinese astrology
Besides the three introductory and the three concluding chapters there are Edition: current; Page: [ VI ] only a few purely original additions, which, however, are neither mere literary embellishments nor deviations from Buddhist doctrines. Wherever the compiler has admitted modernization he has done so with due consideration and always in the spirit of a legitimate development.
Additions and modifications contain nothing but ideas for which prototypes can be found somewhere among the traditions of Buddhism, and have been introduced as elucidations of its main principles. The best evidence that this book characterizes the spirit of Buddhism correctly can be found in the welcome it has received throughout the entire Buddhist world.
It has even been officially introduced in Buddhist schools and temples of Japan and Ceylon. Soon after the appearance of the first edition of the Right Rev. Ohara of Otzu, the talented editor of a Buddhist periodical, who in the meantime has unfortunately met with a premature death. Gauss, and Dr. The privilege of translating the book into Russian, Czechic, Italian, also into Siamese and other Oriental tongues has been granted, but of these latter the publishers have received only a version in the Urdu language, a dialect of eastern India.
The artist has undertaken the task methodically and with great zeal. Thus the drawings faithfully reflect the spirit of the classical period of Buddhist art. For those who want to trace the Buddhism of this book to its fountainhead, a table of reference has been added, which indicates as briefly as possible the main sources of the various chapters and points out the parallelisms with Western thought, especially in the Christian Gospels. Buddhism, like Christianity, is split up into innumerable sects, and these sects not infrequently cling to their sectarian tenets as being the main and most indispensable features of their religion.
The present book follows none of the sectarian doctrines, but takes an ideal position upon which all true Buddhists may stand as upon common ground. Thus the arrangement into a harmonious and systematic form is the main original feature of this Gospel of Buddha. Considering the bulk of the various details of the Buddhist canon, however, it must be regarded as a mere compilation, and the aim of the compiler has been to treat his material in about the same way as he thinks Edition: current; Page: [ VIII ] that the author of the Fourth Gospel of the New Testament utilized the accounts of the life of Jesus of Nazareth.
Miracles have ceased to be a religious test; yet the belief in the miraculous powers of the Master still bears witness to the holy awe of the first disciples and reflects their religious enthusiasm. Buddhism is monistic. Representative Buddhists, of different schools and of various countries, acknowledge the correctness of the view here taken, and we emphasize especially the assent of Southern Buddhists because they have preserved the tradition most faithfully and are very punctilious in the statement of doctrinal points.
Paul Carus is accurate, and we venture to think that it is not opposed to the doctrine of Northern Buddhism. Both are illusions growing out of the same root, which is the vanity of worldliness, inducing man to believe that the purpose of his life lies in his self. The Buddha proposes to cut off entirely all thought of self, so that it will no longer bear fruit. Thus, by denying the existence of that which appears to be our soul and for the destruction of which in death we tremble, the Buddha actually opens as he expresses it himself the door of immortality to mankind; and here lies the corner-stone of his ethics and also of the comfort as well as the enthusiasm which his religion imparts.
Any one who does not see the positive aspect of Buddhism, will be unable to understand how it could exercise such a powerful influence upon millions and millions of people. The present volume is not designed to contribute to the solution of historical problems. The compiler has studied his subject as well as he could under the circumstances, Edition: current; Page: [ XI ] but he does not intend here to offer a scientific production.
Nor is this book an attempt at popularizing the Buddhist religious writings, nor at presenting them in a poetic shape. The present book has been written to set the reader thinking on the religious problems of to-day. It sketches the picture of a religious leader of the remote past with the view of making it bear upon the living present and become a factor in the formation of the future. It is a remarkable fact that the two greatest religions of the world, Christianity and Buddhism, present so many striking coincidences in the philosophical basis as well as in the ethical applications of their faith, while their modes of systematizing them in dogmas are radically different; and it is difficult to understand why these agreements should have caused animosity, instead of creating sentiments of friendship and good-will.
Why should not Christians say with Prof. The main trouble arises from a wrong conception of Christianity. There are many Christians who assume that Christianity alone is in the possession of truth and that man could not, in the natural way of his moral evolution, have obtained that nobler conception of life which enjoins the practice of a universal good-will towards both friends and enemies. This narrow view of Christianity is refuted by the mere existence of Buddhism. Must we add that the lamentable exclusiveness that prevails in many Christian churches, is not based upon Scriptural teachings, but upon a wrong metaphysics?
All the essential moral truths of Christianity, especially the principle of a universal love, of the eradication of hatred, are in our opinion deeply rooted in the nature of things, and do not, as is often assumed, stand in contradiction to the cosmic order of the world. Further, some doctrines of the constitution of existence have been formulated by the church in certain symbols, and since these symbols contain contradictions and come in conflict with science, the educated classes are estranged from religion.
Thus, we trust that a comparison of Christianity with Buddhism will be a great help to distinguish in both religions the essential from the accidental, the eternal from the transient, the truth from the allegory in which it has found its symbolic expression. Edition: current; Page: [ XIII ] We are anxious to press the necessity of discriminating between the symbol and its meaning, between dogma and religion, between metaphysical theories and statements of fact, between man-made formulas and eternal truth.
And this is the spirit in which we offer this book to the public, cherishing the hope that it will help to develop in Christianity not less than in Buddhism the cosmic religion of truth. The strength as well as the weakness of original Buddhism lies in its philosophical character, which enabled a thinker, but not the masses, to understand the dispensation of the moral law that pervades the world. Without regarding it as the final stage of the religious Edition: current; Page: [ XIV ] development of the nations among which it prevails, we must concede that it resulted from an adaptation to their condition and has accomplished much to educate them.
Christianity has certainly had and still has a great mission in the evolution of mankind. It has succeeded in imbuing with the religion of charity and mercy the most powerful nations of the world, to whose spiritual needs it is especially adapted. It extends the blessings of universal good-will with the least possible amount of antagonism to the natural selfishness that is so strongly developed in the Western races. Christianity is the religion of love made easy.
This is its advantage, which, however, is not without its drawbacks. A comparison of the many striking agreements between Christianity and Buddhism may prove fatal to sectarian Edition: current; Page: [ XV ] conceptions of either religion, but will in the end help to mature our insight into the true significance of both. It will bring out a nobler faith which aspires to be the cosmic religion of universal truth. Let us hope that this Gospel of Buddha will serve both Buddhists and Christians as a help to penetrate further into the spirit of their faith, so as to see its full height, length and breadth.
Note that o and e are always long. Double consonants are pronounced as two distinct sounds, e. To the average European it is difficult to catch, let alone to imitate, the difference of sound between dotted and non-dotted letters. We did not follow the spelling of the Sacred Books of the East, where it must be misleading to the uninitiated, especially when they write italicized K to denote spelling of the English sound ch, and italicized g to denote j.
The Buddha, our Lord, has found the root of all evil; he has shown us the way of salvation. The Buddha dispels the illusions of our mind and redeems us from the terror of death. The Buddha, our Lord, brings comfort to the weary and sorrow-laden; he restores peace to those who are broken down under the burden of life. He gives courage to the weak when they would fain give up self-reliance and hope.
Ye that suffer from the tribulations of life, ye that have to struggle and endure, ye that yearn for a life of truth, rejoice at the glad tidings! There is balm for the wounded, and there is bread for the hungry. There is water for Edition: current; Page: [ 2 ] the thirsty, and there is hope for the despairing.
There is light for those in darkness, and there is inexhaustible blessing for the upright. Heal your wounds, ye wounded, and eat your fill, ye hungry. Rest, ye weary, and ye who are thirsty quench your thirst. Look up to the light, ye that sit in darkness; be full of good cheer, ye that are forlorn. Trust in truth, ye that love the truth, for the kingdom of righteousness is founded upon earth. The darkness of error is dispelled by the light of truth. We can see our way and take firm and certain steps. The Buddha, our Lord, has revealed the truth. The truth cures our diseases and redeems us from perdition; the truth strengthens us in life and in death; the truth alone can conquer the evils of error.
Everything is transient and nothing endures. There is birth and death, growth and decay; there is combination and separation. The glory of the world is like a flower: it stands in full bloom in the morning and fades in the heat of the day. Wherever you look, there is a rushing and a struggling, and an eager pursuit of pleasure. There is a panic flight from pain and death, and hot are the flames of burning desires.
The world is vanity fair, full of changes and transformations. Is there nothing permanent in the world? Is there in the universal turmoil no resting-place where our troubled heart can find peace? Is there nothing everlasting? Oh, that we could have cessation of anxiety, that our burning desires would be extinguished! When shall the mind become tranquil and composed? The Buddha, our Lord, was grieved at the ills of life. He saw the vanity of worldly happiness and sought salvation in the one thing that will not fade or perish, but will abide for ever and ever.
Ye who long for life, know that immortality is hidden in transiency. Ye who wish for happiness without the sting of regret, lead a life of righteousness. Ye who yearn for riches, receive treasures that are eternal. Truth is wealth, and a life of truth is happiness. All compounds will be dissolved again, but the verities which determine all combinations and separations as laws of nature endure for ever and aye. Bodies fall to dust, but the truths of the mind will not be destroyed.
Truth knows neither birth nor death; it has no beginning and no end. Welcome the truth. The truth is the immortal part of mind. Establish the truth in your mind, for the truth is the image of the eternal; it portrays the immutable; it reveals the everlasting; the truth gives unto mortals the boon of immortality.
The Buddha has proclaimed the truth; let the truth of the Buddha dwell in your hearts.
The Penang Bookshelf. Chinese Astrology: Early Chinese Occultism - Paul Carus
Extinguish in yourselves every desire that antagonizes the Buddha, and in the perfection of your spiritual growth you will become like unto him. That of your heart which cannot or will not develop into Buddha must perish, for it is mere illusion and unreal; it is the source of your error; it is the cause of your misery. You attain to immortality by filling your minds with truth. Cleanse yourselves of evil and sanctify your lives.
There is no other way of reaching truth. Learn to distinguish between Self and Truth.
Self is the cause of selfishness and the source of evil; truth cleaves to no self; it is universal and leads to justice and righteousness. Self, that which seems to those who love their self as their being, is not the eternal, the everlasting, the imperishable. Seek not self, but seek the truth. If we liberate our souls from our petty selves, wish no ill to others, and become clear as a crystal diamond reflecting the light of truth, what a radiant picture will appear in us mirroring things as they are, without the admixture of burning desires, without the distortion of erroneous illusion, without the agitation of clinging and unrest.
Yet ye love self and will not abandon self-love. So be it, but then, verily, ye should learn to distinguish between the false self and the true self. The ego with all its egotism is the false self. It is an unreal illusion and a perishable combination.
- horoscop aquarius 24 24 february 2020.
- find the number 13 song on your birthday;
- january 2 horoscope for pisces.
- leo leo cusp woman compatibility;
- Astrology Books, Hoorscopes, Star Signs Books.
All compound things shall be dissolved again, worlds will break to pieces and our individualities will be scattered; but the words of the Buddha will remain for ever. Happy is he who has ceased to live for pleasure and rests in the truth. Verily his composure and tranquillity of mind are the highest bliss. Let us take our refuge in the Buddha, for he has found the everlasting in the transient. Let us take our refuge in that which is the immutable in the changes of existence. Let us take our refuge in the truth that is established through the enlightenment of the Buddha.
Let us take our refuge in the community of those who seek the truth and endeavor to live in the truth. The things of the world and its inhabitants are subject to change. They are combinations of elements that existed before, and all living creatures are what their past actions made them; for the law of cause and effects is uniform and without exception. But in the changing things there is a constancy of law, and when the law is seen there is truth.
Truth desires to appear; truth longs to become conscious; truth strives to know itself. There is truth in the stone, for the stone is here; and no power in the world, no god, no man, no demon, can destroy its existence. But the stone has no consciousness. There is truth in the plant and its life can expand; the plant grows and blossoms and bears fruit. Its beauty is marvellous, but it has no consciousness. There is truth in the animal; it moves about and perceives its surroundings; it distinguishes and learns to choose. There is consciousness, but it is not yet the consciousness of Truth.
It is a consciousness of self only. The consciousness of self dims the eyes of the mind and hides the truth. It is the origin of error, it is the source of illusion, it is the germ of evil. Self begets selfishness. There is no evil but what flows from self.
There is no wrong but what is done by the assertion of self. Self is the beginning of all hatred, of iniquity and slander, of impudence and indecency, of theft and robbery, of oppression and bloodshed. Self entices with pleasures. But the pleasures of self are unreal, its paradisian labyrinth is the road to misery, and its fading beauty kindles the flames of desires that never can be satisfied. Who shall deliver us from the power of self? Who shall save us from misery? Who shall restore us to a life of blessedness?
But greater than all the misery is the bliss of truth. He is at rest in the struggles and tribulations of life; he is above all changes; he is above birth and death; he remains unaffected by the evils of life. Blessed is he who has found enlightenment. He conquers, although he may be wounded; he is glorious and happy, although he may suffer; he is strong, although he may break down under the burden of his work; he is immortal, although he may die. The essence of his being is purity and goodness. Blessed is he who has attained the sacred state of Buddhahood, for he is fit to work out the salvation of his fellow-beings.
The truth has taken its abode in him. Perfect wisdom illumines his understanding, and righteousness ensouls the purpose of all his actions. The truth is a living power for good, indestructible and invincible! Work the truth out in your mind, and spread it among mankind, for truth alone is the saviour from evil and misery.
The Buddha has found the truth and the truth has been proclaimed by the Buddha! Blessed be the Buddha! As the Queen of Heaven, she lived on earth, untainted by desire, and immaculate. The king, her husband, honored her in her holiness, and the spirit of truth, glorious and strong in his wisdom like unto a white elephant, descended upon her. When she knew that the hour of motherhood was near, she asked the king to send her home to her parents; and Suddhodana, anxious about his wife and the child she would bear him, willingly granted her request.
She took hold of a branch. Her attendants hung a curtain about her and retired. At her couch stood an aged woman imploring the heavens to bless the child. All the worlds were flooded with light. The blind received their sight by longing to see the coming glory of the Lord; the deaf and dumb spoke with one another of the good omens indicating the birth of the Buddha to be. The crooked became straight; the lame walked.
All prisoners were freed from their chains and the fires of all the hells were extinguished. No clouds gathered in the skies and the polluted streams became clear, whilst celestial music rang through the air and the angels rejoiced with gladness. With no selfish or Edition: current; Page: [ 9 ] partial joy but for the sake of the law they rejoiced, for creation engulfed in the ocean of pain was now to obtain release. The cries of beasts were hushed; all malevolent beings received a loving heart, and peace reigned on earth.
The royal father, pondering the meaning of these signs, was now full of joy and now sore distressed. The queen mother, beholding her child and the commotion which his birth created, felt in her timorous heart the pangs of doubt. He was a Brahman of dignified mien, famed not only for wisdom and scholarship, but also for his skill in the interpretation of signs. And the king invited him to see the royal babe. The seer, beholding the prince, wept and sighed deeply. The spiritual omens manifested indicate that the child now born will bring deliverance to the whole world.
For this son of thine will rule the world. He will either be a king of kings to govern all the lands of the earth, or verily will become a Buddha. He is born for the sake of everything that lives. His power of meditation will be like a cool lake; and all creatures parched with the drought of lust may freely drink thereof. The heavy gates of despondency will he open, and give deliverance to all creatures ensnared in the self-entwined meshes of folly and ignorance. I shall soon leave this world, my husband, the king, and Siddhattha, my child.
When I am gone, be thou a mother to him. And as the light of the moon increases little by little, so the royal child grew from day to day in mind and in body; and truthfulness and love resided in his heart. When Siddhattha had grown to youth, his father desired to see him married, and he sent to all his kinsfolk, commanding them to bring their princesses that the prince might select one of them as his wife.
He would not be able to maintain our daughter, and should there be war he would be unable to cope with the enemy. The prince was not boisterous, but pensive in his nature. He loved to stay under the great jambu-tree in the garden of his father, and, observing the ways of the world, gave himself up to meditation. When the kinsfolk came, and the people of the city Kapilavatthu had assembled to test the prowess and scholarship of the prince, he proved himself manly in all the exercises both of the body and of the mind, and there was no rival among the youths and men of India who could surpass him in any test, bodily or mental.
He replied to all the questions of the sages; but when he questioned them, even the wisest among them were silenced. Then Siddhattha chose himself a wife. With no selfish aim, but regarding his child and the people at large, Siddhattha, the prince, attended to his religious duties, bathing his body in the holy Ganges and cleansing his heart in the waters of the law. Even as men desire to give happiness to their children, so did he long to give peace to the world. The palace which the king had given to the prince was resplendent with all the luxuries of India; for the king was anxious to see his son happy.
All sorrowful sights, all misery, and all knowledge of misery were kept away from Siddhattha, for the king desired that no troubles should come nigh him; he should not know that there was evil in the world. But as the chained elephant longs for the wilds of the jungles, so the prince was eager to see the world, and he asked his father, the king, for permission to do so.
And Suddhodana ordered a jewel-fronted chariot with four stately horses to be held ready, and commanded the roads to be adorned where his son would pass. The houses of the city were decorated with curtains and banners, and spectators arranged themselves on either side, Edition: current; Page: [ 15 ] eagerly gazing at the heir to the throne. Thus Siddhattha rode with Channa, his charioteer, through the streets of the city, and into a country watered by rivulets and covered with pleasant trees. His head is white, his eyes are bleared, and his body is withered.
He can barely support himself on his staff. The charioteer, much embarrassed, hardly dared speak the truth. This same man was once a suckling child, and as a youth full of sportive life; but now, as years have passed away, his beauty is gone and the strength of his life is wasted. Siddhattha was greatly affected by the words of the charioteer, and he sighed because of the pain of old age. And lo! The four elements of his body are confused and out of order. We are all subject to such conditions: the poor and the rich, the ignorant and the wise, all creatures that have bodies, are liable to the same calamity.
And Siddhattha was still more moved. All pleasures appeared stale to him, and he loathed the joys of life. The charioteer sped the horses on to escape the dreary sight, when suddenly they were stopped in their fiery course. There are streamers Edition: current; Page: [ 16 ] and flower garlands; but the men that follow are overwhelmed with grief! He who begins life must end it. There is no escape from death. How fatal is your delusion! Inevitably your body will crumble to dust, yet carelessly, unheedingly, ye live on.
The charioteer observing the deep impression these sad sights had made on the prince, turned his horses and drove back to the city. His wife welcomed him and entreated him to tell her the cause of his grief. Men grow old, sicken, and die. That is enough to take away the zest of life. The king, his father, hearing that the prince had become estranged from pleasure, was greatly overcome with sorrow and like a sword it pierced his heart. It was night. The prince found no rest on his soft pillow; he arose and went out into the garden.
Siddhattha sat down beneath the great jambu-tree and gave himself to thought, pondering on life and death and the evils of decay. Concentrating his mind he became free from confusion. All low desires vanished from his heart and perfect tranquillity came over him. In this state of ecstasy he saw with his mental eye all the misery and sorrow of the world; he saw the pains of pleasure and the inevitable certainty of death that hovers over every being; yet men are not awakened to the truth. And a deep compassion seized his heart. Troubled at the thought of old age, disease, and death I have left my home to seek the path of salvation.
All things hasten to decay; only the truth abideth forever. Everything changes, and there is no permanency; yet the words of the Buddhas are immutable. I long for the happiness that does not decay; the treasure that will never perish; the life that knows of no beginning and no end. Therefore, I have destroyed all worldly thought. I have retired into an unfrequented dell to live in solitude; and, begging for food, I devote myself to the one thing needful. I am struck with the emptiness of pleasure and have become disgusted with lust. All oppresses me, and existence itself seems intolerable.
For these things are correlatives. Thus where there is much suffering, there will be much bliss, if thou but open thine eyes to behold it. If the lake is not sought, it is not the fault of the lake. Even so when Edition: current; Page: [ 21 ] a man oppressed by the malady of wrong-doing does not seek the spiritual guide of enlightenment, that is no fault of the evil-destroying guide. My father advises me to enjoy life and to undertake worldly duties, such as will bring honor to me and to our house. He tells me that I am too young still, that my pulse beats too full to lead a religious life.
The celestial messenger heard the resolution of Siddhattha with approval. Go, Siddhattha, and accomplish thy purpose. For thou art Bodhisatta, the Buddha-elect; thou art destined to enlighten the world. Thou art Bhagavat, the Blessed One, for thou art called upon to become the saviour and redeemer of the world. Though the thunderbolt descend upon thy head, yield thou never to the allurements that beguile men from the path of truth. As the sun at all seasons pursues his own course, nor ever goes on another, even so if thou forsake not the straight path of righteousness, thou shalt become a Buddha.
Pursue thy aim unswervingly and thou shalt gain the prize.
Struggle earnestly and thou shalt conquer. The benediction of all deities, of all saints, of all that seek light is upon thee, and heavenly wisdom guides thy steps. Thou shalt be the Buddha, our Master, and our Lord; thou shalt enlighten the world and save mankind from perdition. He said to himself: I will sever all the ties that bind me to the world, and I will go out from my home to seek the way of salvation. The prince returned to the bedroom of his wife to take a last farewell glance at those whom he dearly loved above all the treasures of the earth. He longed to take the infant once more into his arms and kiss him with a parting kiss.
But the child lay in the arms of his mother, and the prince could not lift him without awakening both. There Siddhattha stood gazing at his beautiful wife and his beloved son, and his heart grieved. The pain of parting overcame him powerfully. Although his mind was determined, so that nothing, be it good or evil, could shake his resolution, the tears flowed freely from his eyes, and it was beyond his power to check their stream. But the Edition: current; Page: [ 23 ] Edition: current; Page: [ 24 ] Edition: current; Page: [ 25 ] prince tore himself away with a manly heart, suppressing his feelings but not extinguishing his memory.
Therefore, stay, my Lord. I will become a Buddha and make all the world shout for joy. Thus Siddhattha, the prince, renounced power and worldly pleasures, gave up his kingdom, severed all ties, and went into homelessness. He rode out into the silent night, accompanied only by his faithful charioteer Channa.pierreducalvet.ca/68179.php
Darkness lay upon the earth, but the stars shone brightly in the heavens. Siddhattha had cut his waving hair and had exchanged his royal robe for a mean dress of the color of the ground. Yet the majesty of his mind was ill-concealed under the poverty of his appearance. His erect gait betrayed his royal birth and his eyes beamed with a fervid zeal for truth.
Edition: current; Page: [ 26 ] The beauty of his youth was transfigured by holiness and surrounded his head like a halo. All the people who saw this unusual sight gazed at him in wonder. Those who were in haste arrested their steps and looked back; and there was no one who did not pay him homage. Wherever the Blessed One came, the people gave him what they had; they bowed before him in humility and were filled with gratitude because he condescended to approach their homes.
His approach is bliss. What a great joy for us! Having heard that the muni must be a Sakya and of noble family, and that he had retired to the bank of a flowing river in the woods to eat the food in his bowl, the king was moved in his heart; he donned his royal robe, placed his golden crown upon his head and went out in the company of aged and wise counselors to meet his mysterious guest.
The king found the muni of the Sakya race seated under a tree. I am sorry to see thee wasting thy youth. Believing that thou art of royal descent, I invite thee to join me in the government of my country and share my royal power. Desire for power is becoming to the noble-minded, and wealth should Edition: current; Page: [ 27 ] not be despised. To grow rich and lose religion is not true gain. But he who possesses all three, power, wealth, and religion, enjoying them in discretion and with wisdom, him I call a great master.
The great Sakyamuni lifted his eyes and replied: A kind man who makes good use of wealth is rightly said to possess a great treasure; but the miser who hoards up his riches will have no profit. How is it possible for me to return to the world? He who seeks religious truth, which is the highest treasure of all, must leave behind all that can concern him or draw away his attention, and must be bent upon that one goal alone. He must free his soul from covetousness and lust, and also from the desire for power.
Wield worldly power and you will be burdened with cares. Would a man who has burnt his hand with a torch take up the torch after he had dropped it to the earth? Would a blind man who has recovered his sight desire to spoil his eyes again? Shall we advise him to drink that which will Edition: current; Page: [ 28 ] increase the fever? Shall we quench a fire by heaping fuel upon it? Rather pity those who are burdened with the cares of royalty and the worry of great riches. They enjoy them in fear and trembling, for they are constantly threatened with a loss of those boons on whose possession their hearts are set, and when they die they cannot take along either their gold or the kingly diadem.
But I will go to the sages who can teach me religion and so find the path on which we can escape evil. May thy royal power be strong and may righteousness be the sceptre in thine hand. The Bodhisatta parted from the king in friendship and goodwill, and purposed in his heart to grant his request. The Bodhisatta went to them and sat at their feet. He learned their views of the transmigration of souls and of the law of karma; how the souls of bad men had to suffer by being reborn in men of low caste, in animals, or in hell, while those who purified themselves by libations, by sacrifices, and by self-mortification would become kings, or Brahmans, or devas, so as to rise higher and higher in the grades of existence.
He studied their incantations and offerings and the methods by which they attained deliverance of the ego from material existence in states of ecstasy.
What is that which is active in the two ways of motion, in the hands and in the feet? The I is the one who feels the touch in thy body. The I is the smeller in the nose, the taster in the tongue, the seer in the eye, the hearer in the ear, and the thinker in the mind. The I moves thy hands and thy feet. The I is thy soul. Doubt in the existence of the soul is irreligious, and without discerning this truth there is no way of salvation. Deep speculation will easily involve the mind; it leads to confusion Edition: current; Page: [ 30 ] and unbelief; but a purification of the soul leads to the way of escape.
Putting away all desire and clearly recognizing the non-existence of matter, we reach a state of perfect emptiness. Here we find the condition of immaterial life. This is true deliverance, but those only who will have deep faith will learn. The Bodhisatta found no satisfaction in these teachings. Heat is different from fire in our thought, but you cannot remove heat from fire in reality. You say that you can remove the qualities and leave the thing, but if you think your theory to the end, you will find that this is not so. Are we not composed of various attributes? Man consists of the material form, of sensation, of thought, of dispositions, and, lastly, of understanding.
There is mind; there is sensation and thought, and there is truth; and truth is mind when it walks in the path of righteousness. But there is no separate ego-soul outside or behind the thought of man. He who believes that the ego is a distinct being has no correct conception of things. He who thinks correctly will rid himself of ignorance and acquire wisdom. If the ego is to be reborn in any of the three worlds, be it in hell, upon earth, or be it even in heaven, we shall meet again and again the same inevitable doom of sorrow. We shall remain chained to the wheel of individuality and shall be implicated in egotism and wrong.
Is this a final escape? Things are not their parts, yet they exist. The members and organs of thy body are not thine ego, but thine ego possesses all these parts. What, for instance, is the Ganges? Is the sand the Ganges? Is the water the Ganges? Is the hither bank the Ganges? Is the farther bank the Ganges? The Ganges is a mighty river and it possesses all these several qualities. If we except the water, the sand, the hither bank and the farther bank, where can we find any Ganges?
In the same way I observe the activities of man in their harmonious union, but there is no ground for an ego outside its parts. How can there be karma without a self as its performer? Do we not see around us the effects of karma? What makes men different in character, station, possessions, and fate? It is their karma, and karma includes merit and demerit. Edition: current; Page: [ 32 ] The transmigration of the soul is subject to its karma.
We inherit from former existences the evil effects of our evil deeds and the good effects of our good deeds. If that were not so, how could we be different? The present reaps what the past has sown, and the future is the product of the present. But there is no evidence of the existence of an immutable ego-being, of a self which remains the same and migrates from body to body.
There is rebirth but no transmigration. This number is counted after the oldest order of the eight trigrams, viz. The upper trigram, called the outer complement, is determined in the same way. After the hexagram is determined, one special line is selected by the aid of the divining-sticks in the same way as before, except that instead of counting in cycles of eight, the diviner now counts in cycles of six. Having thus established the hexagram and a special line in it, he next consults the Yih King which contains a definite meaning for each hexagram as a whole, and also for each single line; and this meaning is made the basis of the divine answer.
It is obvious that this complicated process presupposes a simpler one which, however, must have been in use in pre-historic times, for as far as Chinese history dates back the divining stalks and the kwa system are referred to in the oldest documents. All rights reserved. Contact F. Q Search About News. Subscribe to the newsletter. Luminous red lanterns are hung in the streets as families feast together, burn incense and candles and offer prayers for happiness and prosperity. In the Chinese zodiac, the characteristics of the ruling animal are believed to influence events during the year and during the life of a person born under that sign.
This year we celebrate the Year of the Snake. Celebrate with some UBC Library resources! From books to tapes to digital images and wallpapers , we can kick off the new year in style. About Us.