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PaulBruntonPhilosophicFoundationhomepage>NotebooksofPaulBrunton>Category15:TheOrient>Chapter3:
China,Japan,Tibet

China,Japan,Tibet
GeneralnotesonChina
1

WhereastheIndianschoolssoughtliberationfromthemiseryofbirthandrebirths,the
Chineseschoolssoughthappypeace,ajoyousmind.
2

TheChinesetemperamentwastoorealistictofollowtheIndianintoamerely
metaphysicalviewoflifeandtoopracticaltorunawaywithitintoanescapistview.
Indeed,theverynameoftheprincipalreligionofChinaConfucianismistheDoctrine
oftheMean,theMeanbeingthemiddlepointbetweentwoextremes,thebalance
betweentwosides.EventhetwomostcelebratedChinesemysticsexhibitedtheirnational
tendenciesintheirwritingandphilosophicallyunitedtheideaofrealbeingwiththeidea
ofillusorybeing.SuchwereLaoTzuandChuangTzu.LiketheIndians,theChinese
werereadytofindoutwhatotherworldlinesshadtoofferthembutunliketheIndians,
theywerenotreadypermanentlytoforsaketheworldlylifewhiledoingso.Eventhe
Buddhistschool,whichhaslastedlongestandremainedstrongestinChina,istheone
named"TheRoundDoctrine"meaningthatitiswidelyroundedtoincludeboththe
spiritualandthematerial.Thisisthe"Tendai"school.
3

InChinesephilosophytomaintainanevenbalanceiscalled"theMean."Thiscalmis
consideredessentialifhisglimpsesarenottobeendedbyaman'sreturntohisself
centereddesires.
4

TheChinesehavealwayssoughtandinsisteduponapractical(whichincludesethical)
applicationofanylineofthought,religion,philosophy.Inthistheydifferfromthe
Indians,whosetendencytolosethemselvesinemptyabstractionsandmereverbalisms
theyrejected.
5

Hewasrichlygarbed,butashebowedbeforeme,hisalmostobsequiousmannergaveme
theconvictionthathewasaservant.AndIwasright.
HeraisedhisfingerstohislipsandmadeafewsignswhichIinstantlyperceivedtomean
thathewasdumb.Thenheslippedhishandintohisbosom,towithdrawitamomentlater
andhandmealetterenclosedinastrongparchmentwithaheavysealontheback.The
sealboresomeChinesecharactersgroupedinacirclearoundapictureshowingaman
holdingaflamingtorchinhislefthand,andasharpswordinthisright.
Iopened,andthisiswhatIread:"TheLordoftheDragonsendstheegreetingsand
awaitsthycomingattheHouseoftheHundredLamps.Followthespeechlessone."
6

IwasledtotheHouseoftheHundredLamps.Evensuchthingsasthewindowframes
werepaintedwithpeachcolouredlacquer....Almostoneexpectedtohearthepatterof
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tinyfeetacrossthefloorand,lookingup,toseealittleChineseprincess,withslanting
eyesandflowerlikeface,passthroughtheroomlikeawraith.
7

IfChinaforsomanycenturieshadherstronggrouptendency,therewasstillaminority,
muchsmallerinnumberbuteliteincharacter,whichvaluedandupheldtheindividual
andfortifiedhimagainstconformitywhereconformityledtoabasingtheIdeal,which
prizedsolitudeasameanstodeeperthoughtandspiritualcontemplationasagainst
pressureoffamily,tribe,andoverneighbourliness.These"ingoing"sects,notablythe
studentsanddisciplesofChuangTzuandLaoTzu,producedhermits,itistruebutthey
alsoproducedusefulcitizenswhokeptaproperbalancebetweencityandcountry,world
andself,activityandwithdrawal.Theyprizedtheirmomentofsilenceforthe
enlightenmentitbroughtthem,orthehealingitgavethem.
8

IfthemosquesofNearandMiddleEasternlandsarearchitecturallywellsuitedtoa
priestlessandbishoplessfaith,aswellasbeingaestheticallypleasing,thetemplesof
prewarChinawerethesame.Theirtiledroofs,wingedbypaintedblack,green,or
vermillioneaves,weresupportedbylacqueredandgildedpillars.
9

Ithinkeagerlyofthosetightlycurledtinyleavesunfoldinginthestimulusofhot
bubblingwater,soontogivetheiraromaticrefreshingliquortomywaitingcup.Thistoo
wasChina'sgifttome,alongwiththeCh'antenetsandthatprecious,alltooshorttext,
TaoTehChingbyLaoTzu.
10

TheCommunistshavemadedeterminedattemptstowipeoutalltheTaoistsocietiesand
toenfeebletheBuddhistones.Taoistleaderswereviciouslyexecuted,Buddhist
monasterieswereseizedandconfiscated,andBuddhisttempleswereconvertedintoso
calledworkers'culturecentres,thatis,Communistpropagandacentres.
11

ThemodernChineseBuddhistmovementcalledWeiShihtaughtasitsfundamentaltenet
theprincipleofmentalism.Theteachingsareidenticalwithandprobablyderivedfrom
theSanskritYogacaraschool.ItschiefcentrewasatNanking,andfromthedoorsofits
"ChinaInnerKnowledgeCollege"therewentforthanumberofwellinstructeddisciples
bothmonksandlaymensomeofwhomIhadthepleasureofmeetingbeforethewar.
Whathasbecomeofsoessentiallyspiritualaninstitutionundertheatheisticdominance
ofpresentconditions?Ifithasmetthefateofsomanyothers,thebalancingcontribution
whichitcouldmaketothenewChinaisalas!nolongeravailable.Somepilgrimagesto
suchcentreshavebeenstopped,othersdiscouraged.Sometempleshavebeenturnedinto
secularschools.Largenumbersofmonkshavebeenforcedtodiscardtheirrobesand
havebeendrivenbackintocivilianlife.IknowthatBuddhismgenerallyisregardedasa
meresuperstitionbytheWesternscienceworshippingmindsoftoday'sChineseyouth
andleadership.Thisattitudeisbothdangerousandfallacious.AlthoughtheBuddha,for
hisownmonkcatchingreasons,andbecauseofthetimesandconditionsinwhichhe
lived,emphasizedthepessimisticworldview,andthuspresentedaonesidedteaching,
hewasinhimselfoneofthemostilluminedmenwhoeverlived.
12

TheIndianswhobroughtBuddhismtoChinabroughtalsotheirtendencytooverweight
theirdoctrineswithmetaphysicsandintellectual,logicalortheologicalspinningoutof
ideas.TheChineseeventuallyrevoltedagainstthistendency,whichwascompletely
contrarytotheirownpracticalandsomewhatearthyoutlook.Theyputalltheiremphasis
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onpersonalinnerexperience,onthediscoveryoftruthbysuddenenlightenment.This
wasthebeginningofZen.
13

TheoldChina,withitscharmingpergolasandinterestingpagodas,isbeingforcedto
travelontheroadtoextinction.TheoldChinahonouredaphilosopherlikeLaoTzuby
namingabeautifulflowerafterhiseyebrows,butthenewChinadespiseshis"unpractical
mysticism."
14

InChinaconservatismwascarriedtotheextreme,sothatpeoplecouldonlyconversein
platitudesandclichs,inconventionalandexpectedphrases.Nodeparturefromthisrigid
formulationwaspermitted.Afterathousandyearsthisbreditsownevils.TheEmpire,
anditscivilization,fellapart.Changescameinquickeningsuccession.Thencamethe
climaxMaoTsetung'sbrandofCommunism,withitsownspecialkindofchanges.
15

ItisinterestingtorememberthattheseChineseancestralportraitshadnotonlya
sentimentalinterest,werehonourednotonlythroughegoisticfamilyattachmentbutalso
becausereligiousfaithacceptedtheircontinued,thoughpsychic,existenceandlookedto
themforcounselorhelp.Bygazingataparent'sorgrandparent'spaintedface,itwas
thought,theattitudeofapprovalordisapprovalwouldberevealed.
16

Chinesewisdom,developedamongapeoplewhoweremoreearthythantheIndians,
couldnotlosesightoftherealitiesofNaturebecauseitwasabletoseetherealitiesof
contemplation.Itbroughtbothintoitspicture,coupledYinwithYangtheeviland
suffering,theterroranddestructionthatseemfusedintotheuniverseitselfalongwiththe
serenityandbliss,thebeautyandharmonyattheveryheartofthings.
17

InancientChina,oneenteredthephysicalpresenceofasagequitedifferentlyfromthe
wayoneentereditinancientIndia.InCathayitwasimpolitetostareathisface,whereas
inHindustanitwasconsideredareligiousdutytodoso.
18

Thepaintedgatewasonedaytoopentomystepandadmituponthemostguardedand
exclusivethresholdinallthisgreatEasterncity.Thepossessionofwealthisgenerally
knowntobeawellfittingkeytomostofouraristocraticandhumblermansions,butnone
couldpasstheporchofthishighbornChinamanunlesspossessedofthatinvisibleand
spiritualemblemwhichhefirstrequired.
19

ThecivilizedChinamanisdignifiedandmanneredandwassoforthousandsofyears.
Today,withthedownfallofancientcodes,witheverythingreducedtolowermasslevels,
heisdisappearing,andagenerationsteepedinvulgarityandcoarsenessistakinghis
place.
20

ThedragonistheChineseesotericsymbolforDivineWisdomandtheexotericsymbol
forsupremepower.
21

Butexcessiveworshipofthepastwhichresulted,inpractice,fromConfucianstudyand
excessiveresistancetowhatwasnewanddifferenthadasuffocatingeffect:thereaction,
whichbeganwiththebirthoftheRepublicandexpandedwiththeCommunisttakeover,
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wasinevitable.
22

Chinesethoughthadastrongappreciationofthisparadox,thatlifeandtheworldwerein
thehandsofpairsofopposites.YinandYang,GodandDevil,LuckandFatewere
coupledtogether.
23

IfmostmonksinEastandWestuseprayerremembrancers,mostlyrosaries,afewin
prewarChinausedotherarticles,suchasacoupleofpolishedwalnuts.
24

Nocivilizationhaseverremainedstaticandchangeless,eventhoseancientoneswho
cameclosesttothisconditionsuchasChina.
25

ThisstatementappearedinTheChinaQuarterlyin1961:"Neitherinsidethemonastery
noroutsideitistherenowleisureformeditationandprayer.Thesimplepietyofthe
commonpeopleisdiscouragedalongwiththematerialsupporttheyprovidedmonks.The
basicpolicyistoletBuddhismdie.Intwentyyearsfromnow,twothousandyearsafterit
arrivedinChina,Buddhismwillbedead."
26

Whatchancedidtherickshawcoolieoftheprewardecadeshaveofabsorbingthehigher
culture,ofinstructioninthehighertruth?Evenhisbodilylifewasgreatlyshortenedthen
butthetricyclerickshawoftodaymustbelesslaborious.
27

AnyofficeraboveacertainrankintheserviceoftheemperorofChinawascalleda
mandarin.
28

ChinatradedwiththeRomanEmpire,whicheagerlyboughtitssilkenfiguredgarments.
Itwasmostlydonethroughintermediarymerchantswhotravelledincaravansorsailed
theseas.
29

ThemandarinclassofprewarChinawererecognizablenotonlybytheirdressbutalsoby
theirfaces.Theirnoseswereeitheraquilineormoreprominentthantheflatonesofthe
lowerclasses.
30

TheChinesehadtheirownkindoffatalism.Oneshouldresignoneselftothecourseof
eventsandnotstruggleagainsttheminvain.Oneshouldfollowapolicyofadaptation
andexpediencyandopportunism,soastoincurtheleastpossibletroubleorhurt.Thereis
noroomhereforprinciples.
31

TheoldfashionedChinamanofthepreCommunisteraandofthatlong1500yearperiod
whenthewritingsofConfuciusweretheloreofthelandwouldnotdreamof
accompanyinghisspokengreetingswithahandshake.Hewouldmakeatmostadignified
boworattheleastanodofthehead.Tohimtheshakingofhandswasapollutingthing.
32

Chinesehistoricalchroniclesgobacktotenthousandyearsago.
33
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TheancestryoftheYangchischool,astheYogaschooliscalledamongtheChinese,can
betracedbacktoIndia.
34

KuYenwu:"Forgettingthatthewholecountryisafflictedwithdistressandpoverty,they
saynothingofthisbutspendtheirwholetimeinexpatiatingupon`thelofty,'`the
essence,'and`theunity.^^^

Taoism
35

TheChineseTaoistsascribedmostofoursufferingtomanandmostofourhappinessto
Nature.
36

ThenameLaoTzumeans"theoldmaster."
37

TheIChingmustonlybeusedwhenallotherwaysfail:itisforextremecasesonly.
38

KuoHsiang:"Whenamanisemptyandwithoutbias,everyonewillcontributehis
wisdomtohim."
39

Taoisatermwhichaccordingtocontextstandsforvariablemeanings:theTruth,the
Way,theMoralOrder,theReasonorIntelligence(notintellect),"Thatwhichisabove
form."ItisacuriousexperiencetocomparethedeclarationofJesus,"IamtheWay,the
TruthandtheLife,"withtheConfucianstatement,"TheTaoisrootedinone'sown
person."
40

ThebasicprincipleandpracticalmethodofTaoismisWuWei"DoNothing."This
puzzlestheordinaryWesternminduntilitisexplainedasequivalenttothePsalmist's"Be
Still."Stoptheego'sconstantphysicalandmentalactivitytolettheOverselfin!
41

TaoTehChingismostcorrectlytranslatedas"TheBookoftheWayanditsMystic
Power."
42

TheBookofChangessaysTaoisthesuccessorofYinandYang,ofwhatcomesfirstand
whatafterward,ofbeginningandend,movementandquiescence,darknessandlight,
aboveandbelow,advanceandwithdrawal,goingandcoming,openingandclosing,
fullnessandemptiness,waxingandwaning,exteriorandinterior,attractionand
repulsion,preservationanddestruction,activityandhibernation.
43

ThefirstchapterofLaoTzu'slittlebookisthemostimportantbutthelastoneisthe
strangest,foritdealswiththeparadoxofexistence.
44

ToLaoTzutheVoidwastheessential,thereal,thesubstantial,thatwhichmatteredmost
totheTaoistSage.
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45

LaoTzu,whichisatitleofhonour(theOldSage)andnotapersonalname(thesurname
wasLi),calledthehigherpower"theGreatTao."Hewrote,"HowstilltheTaois!"
46

WhenLaoTzuvanishedforeverbeyondthemountainpass,heleftalegacybehindhim
forwhichallquestersarebeholden.
47

WherewillyoufindabookasshortasLaoTzu'sTaoTehChingandyetaswise?
48

TheChineseTaoistscalledtheircontemplativepractices"sittinginforgetfulness."
49

Thereisnoescapefromthisdilemma.EvenLaoTzu,whowrote,"Hewhoknowsspeaks
not.Hewhospeaksknowsnot,"falsifiedhisownassertionbywritingthefewthousand
wordswithwhichhecomposedtheTaoTehChing.Hencethephilosopherisnot
committedeithertosilenceortospeech.IntheAbsolute,botharethesame.LaoTzu's
celebratedphrasewouldhaveheldmorecorrectnessandlessexaggerationifithadbeen
slightlymodifiedtoread:"Hewhospeaks,maynotknow.Hewhoknows,maynotfreely
speak."
50

ThebettertranslationofLaoTzu'sfamousphrase"HewhoknowsTaodoesnotcareto
speakofitandhewhoiseverwillingtospeakofitdoesnotknowit"shouldbe
substitutedforthemorefamiliarone,"HewhoknowstheTaodoesnotspeakhewho
speaksdoesnotknow."ForwhatdidLaoTzuhimselfdobuttrytospeakanddescribe
theTao?WhatdidBuddhaandJesusandallthehostofvocalandliterarymysticsdo
whentheydeliveredtheirgospels?
51

SomecenturiesbeforethefirstteachingsofmeditationwerebroughtfromIndiatoChina,
LaoTzuhadknown,practised,andbequeathedthemtohisfellowcountrymen.
52

LaoTzuwasnotthefirstpromulgatorofthewisdomofTaoinChina,eventhoughthe
namesofhispredecessorshavebeenlost.Truthistimeless.
53

JustasinIndianVedantathereistheschoolofAdvaitaandtheschoolofDvaitathatis,
nondualityanddualitysoinChineseTaoismthereisaschoolwhichattributes
everythingtoTaoaloneandanotherwhichattributestheworkingoftheuniversetoYin
andYangthatis,thenondualistandthedualistschools.
54

Taoistsholdthatnonattachmenttoresultsmeans"lettingintuitivedecisionscarryone
whithertheywillandregardlessoftheirresults."
55

TheTaoistadept,LuYen,whoflourishedintheeighthcentury,istheauthorityforthe
followingsayings,whichrevealtheprofoundwisdomtobediscoveredinChineselore:
"Whenthelightcirculates,thepowersofthewholebodyarrangethemselvesbeforethe
throne,justaswhenakinghastakenpossessionofthecapitalandhaslaiddownthe
fundamentalrulesoforder,allthestatesapproachwithtribute.Thelightisthemaster."
"ThelightofHeavencannotbeseen.Itiscontainedinthetwoeyes.""Thesecretofthe
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magicoflifeconsistsinusingactioninordertoachievenonaction.""Allchangesof
spiritualconsciousnessdependupontheheart.""Whenamancanlethisheartdie,then
theprimordialspiritwakestolife."
56

TaomeanstheWayorCourseofNature.
57

Theodd(theYang)andtheeven(theYin)searchforoneanother,andgothroughtheir
(successive)transformationswithoutend.
58

AllthatLaoTzuhadtosaywasputintothesefewpages,thesepreciousdropsofdistilled
wisdom.
59

Theexpression"WeiWuWei"isusuallytranslatedasnonaction,inthesenseIthink
Vivekanandausedinhisphrase"actionlessaction."Butitappearsthereareother
meaningsattributedtothisphrase.Oneisthepoweracquiredthroughmeditationwhenit
reachesthetrancestatepresumablymysticaloroccultpower,butalsoordinarypower,in
relationwithotherhumansandanimals.Afurthermeaningattributedtoitisstillingof
themind.Andfinally:thesagedoesnothingyetachieveseverything(thismeaningI
believeisfromLaoTzu).
60

CommentsonexcerptsfromArthurWaley'stranslationofLaoTzu'sbook,TaoTeh
Ching:
l.Thesagereliesonactionlessactivity,carriesonwordlessteaching,butthemyriad
creaturesareworkeduponbyhimhedoesnotdisownthem.
Herearsthembutdoesnotlayclaimtothem,controlsthembutdoesnotcallattentionto
whathedoes.
2.Heavenandearth[NatureP.B.]areruthless.
3.Thesageremainsoutsidebutisalwaysthere.
4.Whenyourworkisdone,thenwithdrawonlybyknowingwhenitistimetostopcan
dangerbeavoided.
5.HoldfasttotheUnityandneverquitit.
6.ReturntotherootiscalledQuietnessQuietnessiscalledsubmissiontoFatewhathas
submittedtoFatehasbecomepartofthealwaysso.
Toknowthealwayssoistobeilluminednottoknowitmeanstogoblindlytodisaster.
[CommentbyP.B.:The"alwaysso"isalsotranslatedelsewhereasthe"everso."]
[Anothercommentonthepreviousextract:Bypassingonandonthroughsuccessive
stagesofhisownconsciousnessbacktotheinitialunity,amancanarriveattheTao,the
Way,whichcontrolstheuniverse.Thisecstasy,calledfarawaywandering,isalso
knownasthefarawaypassingon.]
7.Therewassomethingformlessyetcompletethatexistedbeforeheavenandearthits
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truenamewedonotknow.
[Comment:Thismeanswedonotknowtowhatclassofthingsitbelongs.]
8.Thefurtheronetravelsthelessoneknows.
9.Learningconsistsinaddingtoone'sstockdaybyday[note:similartoBible's"much
learningismuchsorrow."]
ThepracticeofTaoconsistsinsubtractingdaybyday,butbythisveryinactivity
everythingcanbeactivated.Thosewhoevolvedwontheadherenceofallwholiveunder
heaven,alldidsobynotinterfering.
10.Shutthedoors,andtilltheendyourstrengthshallnotfail.
11.Ifthesage,thoughhecontrols,doesnotleadwhenhehasachievedhisaim,doesnot
linger,itisbecausehedoesnotwishtorevealhimselfasbetterthanothers.
[Comment:Toallowoneselftoberegardedsoassuperioristoloseone'spower.]
61

TheoldChinesebookHsunTzucommentsonthemysticChuangTzuthathewas
stoppedfromfullydiscerningwhatmanisbecausehewastoopreoccupiedwithwhat
heavenis.
62

IntheChinesetextsthename"Heaven"representsbothaninvisibleblissfulworldand
theHigherPowerGod.
63

TheT'aiChifigureunitesbothforcesintheirplay:each,unmanifested,iscontainedin
theother.
64

YinYang'scorrelativeinHinducreedsis:Prakriti=Feminineprinciple,
Purusha=Masculineprinciple.
65

HeavenrulesYang=SunEarthrulesYin=earth.Heaven=fatherEarth=mother.These
twoproducephenomenaandcreatures.
66

ChineseTaoistmysticsreducedtheirintakeofordinaryfoodandreplacedthedeficient
portionbyeatingsubstancesbelievedtocontainortocrystallizeahighproportionofTao:
theseweregold,jade,pearls,mica,cinnabar,andsilver.Themixturescontainingthem
wereregardedaselixirsoflife.
67

LaoTzu'striptotheWestwastraditionallysupposedtobeintendedtoconvertthe
barbarians.
68

WeiShu,aTaoistbookwrittenaboutthemiddleofthesixthcentury,states:"Sincethe
peopleontheearthfindthepractisingofthedoctrineverydifficult,merelyhavethem
erectaltarsandshrineswheretheymayworshipmorningandevening.Altarsandshrines
serveasarefugefromworldlyconcerns."
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69

YangandYin:inChinesehexagramsthebrokenlineisyin,theunbrokenone,yang.
70

TheancientChinesemysticalwork,theChietoTaoLun,saysthattheteachershould
observethebehaviourandspeechofthenewcandidateforstudentshipforseveraldays
andonlythenprescribeacoursesuitabletohisdisposition.
71

TheChineseEmperorHwangtiretiredfromtheworldforthreemonthsinorderto
preparehimselftoreceiveaglimpseoftheTaofromanadeptnamedKwangShantaze.
72

"Clearnesswithinmakesitpossibletoinvestigatethefactsexactly,"statestheancient
ChineseBookofChanges.Butsuchclearnesscannotbeattainedbythemindwhichis
excessivelypartisan,chargingtheoppositegrouportheirdoctrinewithtoomuchevil
whileclaimingtoomuchgoodforitsown.
73

ItwasfittingthatwhenConfuciusmetLaoTzuheshouldtreattheoldermanwith
respect.AndthiswassonotonlybecauseLaoTzuwastwodecadesolderbutalso,and
more,becausehewasonetowhom"Heavenwasmadeclear."Thereforetherecognition
andrespectwereshownbyConfucius.
74

TheparadoxicalteachingofLaoTzuismoreeasilyunderstoodthroughtheteachingof
hismostimportantdiscipleChuangTzu.Thestyleofoneisterseandsuccinctwhereas
thatoftheotherisdiffuseandextended.
75

FromLaoTzu'saddresstoConfuciuson"Simplicity":"Thechafffromwinnowingwill
blindaman.Mosquitoeswillbiteamanandkeephimawakeallnight,andsoitiswith
allthetalkofyoursaboutcharityanddutytoone'sneighbour.Itdrivesonecrazy.Sir,
strivetokeeptheworldinitsoriginalsimplicitywhysomuchfuss?Thewindblowsas
itlisteth,soletvirtueestablishitself.Theswaniswhitewithoutadailybathandthe
ravenisblackwithoutdyeingitself.Whenthepondisdryandthefishesaregaspingfor
breathitisofnousetomoistenthemwithalittlewateroralittlesprinkling.Comparedto
theiroriginalandsimpleconditioninthepondandtheriversitisnothing."
76

TheHeavensarestillnosound.
WherethenshallGodbefound?
Searchnotindistantskies,
Inman'sownHearthelies.
ShaoYung
(ancientChinesepoetandmystic)

77

WhenLaoTzusawthatChouwasbreakingup,heleftthekingdom.
78

"Whoknowsman,hasdiscernment.Whoknowshimself,hasillumination."LaoTzu
79
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"WithouterrortherecouldbenosuchthingasTruth,"runsanoldChineseproverb.

Confucius,Confucianism,neoConfucianism
80

ToooftenConfuciusisdismissedasbeingmerelyateacherofethicsitisdeniedthathe
isalsoaspiritualteacher.Buthetaughtselfcontrol.Suchcontrollessensaman's
attachmentto,andserviceof,hisego.Isnotsuppressionofegoismanimportantpartof
allspiritualteaching?
81

Confuciuslived2500yearsagoyetfor1500yearshiswisdomwashighlyprized
throughoutChina.Hedescribedastandardandidealtobesoughtforhumanbehaviour
andhumansocialintercourse.Characterandconductneedtobedisciplinedandpolished,
heaffirmed,andproperdecorummustenterintoone'srelationswithothers.Proper
respectmustbeshowntothoseentitledtoit.TheChineserightlyconsideredhimasage
whoknewtheultimatesignificanceoflife,whowasenlightenedandunderstoodthe
hiddenmeaningandthehigherpurposeofhumanexistence.ForthesereasonsIalso
advocatethatthismatterofrefinedbehaviourberegardedinatotallynewlightasaform
ofspiritualexpressionanddevelopment.
82

IfConfuciuswasanethicalthinker,hedidnotstopthere.Hewantedanurbane,civilized,
literatesociety.
83

Confuciuspresentedanethicalsystemofwhichacodeofetiquettewasapartandaround
whichnoreligioustraditionenwrappeditself.
84

IamanadmirerofConfuciusbecausehesetupastandardwhichhecalledthatofthe
superiorman,theselfdisciplinedman,theculturedmanwithatrainedprecisemindand
yetamanwhodidnotneglectthearts,thefinerfeelings,butcultivatedthemtoo.
85

Confuciusofteninculcatedthereverentialspiritandmusicalresponsiveness.Itisa
mistaketobelievehetaughtonlyadrywoodenceremonialism.
86

ConfuciusisreportedtohavemetandtalkedwithLaoTzu,whomhethereaftercalled
"thedragon."
87

Confuciusrecommendedgentlemanlyconductandpolishedpropriety,refinedmanners
andaculturedmind.Itistruethathewasprimarilyasociallawgiver,buthewasalsoa
sage.Itwasnotonlythathesoughttoprovideafixedpatternforkeepingthesocietyof
histimepeacefulandorderly.Hiswisdomwasnotmerelyworldlywisdom.Butits
spiritualdepthwillnotberecognizedbyordinarypersons.
88

WhathappenedtoConfuciusiswhathappenedtoothergreatteachers.Hisdoctrineswere
crystallizedsorigidlythattheypreventedfurthernewcreativity,deniedmentalfreedom,
andrestrictedadaptabilitytocontemporaryneeds.
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89

Balancedoutwardlivingtogetherwithanunperturbednaturewastheidealsetupby
Confucius.Thiswashis"DoctrineoftheMean."
90

WemodernsdonothavetogoalongwithallConfucius'teachingshissupportofthe
practiceofelaboratecostlyritualsduringfuneralsandprolongedmourningafterthemis
regrettable.
91

Confuciusexpressedinhisownactionswhathetaughtothers.Heembodiedhisteaching.
92

KungFutze(Confucius):Incertaincircles,mostlytheyoung,therebellious,andthe
protesters,therearescepticalsneersattheascriptionorthetermgentleman.Tothemit
connotesinheritedoracquiredwealthusedtosecureprivilegedstatusanddenotesa
superiorarrogantattitudetowardlowercastes.
93

Confuciusdidnotdenytheexistenceofspiritualworldsbuttaughtthattheyshouldbe
lefttotakecareofthemselves,thatmenshouldconcentrateontheirpracticaldutieshere
andnow.
94

"Tobesincere,courteous,andcalmisthefoundationofthepracticeoflove."ChuHsi
(11301200)
95

Thecourtesyexpressedinpolitelivingandthevirtueexpressedingoodlivingthisisthe
acquirementwhichmakes"theBetterMan,"inConfucius'phrase,andthisiswhathe
badeuscultivate.
96

Mencius,whointerpretedorexpoundedorappliedConfucius'teaching,wrote:
"WheresoevertheSuperiorManabides,thereisaspiritualizinginfluence."Thisalone
showsthatConfuciuswasmorethanamoralizer.
97

Roughly,itmaybesaidthatLaoTzufavouredtheideaofsuddenenlightenmentwhereas
Confuciusfavouredthatof"enlightenmentbydegrees."
ThewaytoGodlinessisopentoall:thehumblestpeasantmaybecomeholy.Buttothose
whounderstandthatthereisanevolutionatworkamonghumanbeings,suchacondition,
thoughwelcome,isnotenough.Confuciusperceivedthisandleftittootherstopreach
religionandmysticism.Headdedthefurtheridealofthewellbehavedrefinedand
cultivatedperson.
Confucius'"SuperiorPerson"idealwasawellequilibratedbeinglivinginawellordered
equilibratedsociety.
98

ThereweregoodthingsintheCodeofEthicsdrawnupbyConfuciustoguidehisfellow
Chinese.Itwasgoodtorespectancestorsandwhatwassoundintraditiontorespect
parentsandolder,moreexperiencedpeopletobekindtochildren,servants,andanimals
and,inthefaceoftroubleordeath,tokeepanunbrokenfortitude.
99
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WhatamandoesinhisprivatedomesticorfamilylifewastoConfuciusnoless
importantthanwhathedidinpublic,althoughthesagedealtmorewiththelatter.
100

Confucius'modelwasthemanwhowasrighteous,benevolent,wellbehaved,andwise.
101

TheConfucianidealofperfectmanners,superiorcharacter,obediencetoauthorityand
protocol,respectfortraditionandelders,scholarship,loyaltytothefamilyancestorsand
thestateworkedwellforoverathousandyearsbutwassetupwhenconditionswere
tremendouslydifferentfromtoday's.
102

AnotherreasonwhyConfuciusputformaletiquetteforwardwasbecauseitkeptsociety
orderly.
103

ArrogantselfsufficiencyisnotincludedinConfucius'truegentlemanliness.
Itisnottitle,rank,wealth,orotherouterflummerywhichmakestherealgentleman.And
yetallcancontributetowardsitbytheiraccompanyingobligations.
104

ConfuciusdidnotencouragesomeofthosesportswhichinfatuatetheWesternyouth.
Indeedtheexplorationofmountainsandravineswasstrictlybanned.Anyunnecessary
activitywhichendangeredlifeorriskedinjurywasnotallowedaspossiblydoing
violencetothebody.Totheextentofdisapprovingofinvasivewarsandaggressive
attacks,LaoTzuwasapacifistbutheapprovedofapeople'srighttodefendthemselves
againstaggressors.
105

ConfucianismwaspredominantinChina.ItgotfromBuddhismacosmologyanda
philosophywhichitlackeditself.
106

"Iamtransmitting,notcreating,"confessedConfucius.
107

TheConfucianidealoftheSuperiorManisusefultofollowbutincompleteto
contemplate.Thisisthemanwhoseemotionsaregovernedbyreasonandwhosereason
isguidedbytheGood.
108

ItistheConfucianidealtodowhatisrightandtorefrainfromdoingwhatiswrong,
irrespectiveofwhetherornotitispleasingtohisnaturalselfishness.
109

ThegoodmannerswhichConfucianteachingbroughtintomiddleandhigherclassesof
theChinesepeoplefor1500yearsincludedadislikeofexcitementandanger,whichwere
consideredquitevulgar.
110

ThenameofConfuciusistoooftenassociatedwithimprisonmentinastiffformalism.
111

WhatChouTunYitheMasterChou,ashewasaffectionatelycalledcreatedwasa
movementwhichvitallyrenewed,greatlyexpanded,andvigorouslyreshapedwhathad
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beenConfucianism,amovementwhichwaslaterestablishedasthe"MindSchool"byLu
HsiangShanandstilllaterreacheditsclimaxwithWangYangming,whoproducedan
effectivesynthesisinwhichBuddhistandTaoisticelementsarenoticeable,alongwiththe
fundamentalConfucianonesandwithhisownpersonalcontributions.
112

ChouTunYi'sideaswerepartlybasedonTheDoctrineoftheMean,asmallbookwritten
byConfucius'grandsonTzuSzu.ItnowformsChapter28oftheConfucianclassicBook
ofRites.
113

ChouTunYiwasthepioneerwhoworkedoutthestartingpointoftheNeoConfucian
system,the"DiagramoftheSupremeUltimate,"whichshowstheuniverse'sevolution.
114

ChouTunYiwroteonebooktitledTheDiagramoftheUltimateExplainedandanother
titledComprehensiveUnity.
115

MasterChouTunYi(10171073):ChouTunYiwasanativeofthepresenttownof
NingYuaninHunanprovince.Hewasapioneer,thefirstoftheNeoConfucianists
belongingtotheirsecondrevival,whichwasintheSungdynasty.WangYangmingwas
astilllatermemberofthisgroupbutofthelaterMingDynasty(l368l644).
116

ChouTunYihasachapterinJ.PercyBruce'sChuHsiandhisMasters,London,1923.
OnthelatterbookseealsoE.R.Hughes'TheGreatLearningandtheMeaninAction,
NewYork,1943.
117

ChouTunYiwaspraisedbyWangYangmingforhis"rarepeaceablemindedness."
118

TheSupremeUltimate,atermChouTunYitookfromtheBookofChangesisinfinite
andimperishable,andthesourceofthecosmos.Itprovidestheethics,theMoralOrder,
theLawforallthings,yetitequateswiththeUltimateless(explainedlater).
ForChouTunYi,Law=thecontrollingnonphysicalprincipleofeveryobjectand
creature.
TaohasonemeaningforConfuciansasthe"Standardofhumanconduct"butforthe
Taoistsanothermeaningastherealitybehindthecosmos.
YinandYangareevolvedoutoftheSupremeUltimate.Theyarethenegativeand
positive,thequiescentandactive,femaleandmale,softandhard,darkandbright
principle.Throughtheirinteractiontheybringaboutallphenomena.Sometimesone
prevails,sometimestheother,butatnotimeiseithereverabsent.
TheFiveElementsareproducedbyYinandYang.
Thesefivestagesaresuccessivelycyclicalandinvolutionaryfromspiritdowntomatter.
Ether,thoughinvisible,isconsideredmaterial.
NeoConfuciansrejecttheBuddhistviewthattheworldisillusory.
ThetermUltimatelesswasusedbyLaoTzu,whoalsocalledittheLimitless.
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ChouTunYiwasinfluencedbyalearnedscholaroftheclassics,MuHsiu,whoreceived
hisideasfromahermitChungFang,whowasadiscipleoffamousTaoist,ChenTuan.
119

ChouTunYi'sworkswerepublishedbyhispupils,thebrothersCheng,whotaughtYang
Shih,whowasasourceofideasforLuHsiangshan.
120

ChouTunYiwasknownastheMasterofLienHsi(10171073).Hisofficialpostwasas
PrefectofNanchang,inKiangsi.HebuiltamountainretreatnearKulingwhichhecalled
theLienHsiStudio.
121

OutofthegreatNothing,whichistheVoid,arisesthatwhichissymbolicallyand
mathematicallythesinglepoint.Itisthefirstappearancewithinspaceandtime.
Thispointturnsitselfintotheline,whosetwoendsopposeandcomplementeachother.
Thisisthecosmicsymbolofuniversalpolarity,calledbytheChineseYinYang,or
masculinefeminine,positiveandnegative,projectiveandreceptive,creationand
disintegration.
Thenextphaseofthisdynamicactiveprocessis,stillspeakingsymbolically,the
developmentwhichspreadsitselfoutintotheentireCosmositself,likeafan,movingby
itselfasifbymagic.
OutoftheirownthinkingtheGreeksdevelopedsomewhatsimilarmystical,
metaphysical,andmathematicalideaswhosegeometryisbasedonthepoint,theline,the
plane,andthesolid.
122

"IfIcandevelopmymindcompletely,IbecomeidentifiedwithHeaven,"declaredLu
Hsiangshan(11391193).Thisexactlyexplainsthemessageofphilosophytoeveryman.
Noeducationwhichignoresthiscanthereforebecalledafulleducation,perhapsnoteven
atrueone.
ChouTunYiwrote,"Thewayofthesageisnothingbutlove,righteousness,theMean,
andcorrectness.Preserveit,anditwillbeennobling.Practiseit,anditwillbebeneficial.
Prolongit,anditwillmatchHeavenandEarth.Isitnoteasyandsimple?Isithardto
know?Ifso,itisbecausewedonotpreserve,practise,andprolongit."
123

LuHsiangshan(11391193)originatedaschoolofphilosophyboldlydevelopedfrom
theNeoConfucianistoneoftheSungDynasty(9601280).Histeaching,aMonistic
Idealism,reacheditsculminationwithWangYangming(14721529),whoexpounded
anddevelopedit.
LuHsiangshanlecturedforseveralyearsatElephantMountaininKiangsi,socalled
himself"theoldmanofElephantMountain."Hemarriedattwentyninetoacultured
woman.Inthenationalexaminationforgovernmentalposts,hispaperstoodoutas
distinctiveamongseveralthousand.HewasgivenanofficialpostintheImperial
Academy.Hislecturesweresoeloquentastoattractlargecrowds.Whenthecelebrated
ChuHsiassertedthatwidthofknowledgeshouldbeconsideredthefoundationofvirtue,
LurepliedthatdiscoveryoftheOriginalMindshouldprecedeit.Whenhebecamea
magistrate,heprovedhimselftobeaspracticalinworldlymattersashewaspenetrating
inmetaphysicalones.Herebuiltthecrumblingcitywalls,eliminatedofficial
extravagance,reducedcorruption,cutdowncrime,andquickenedlegalproceedings.Yet
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laterhedeclinedpromotion,for,withallthisactivity,hecontinuedtolecturewhenever
possible.Hediedpeacefullyaftertellinghisfamily,"Iamgoingtodie,"andsittingin
meditationforseveralhours.Someofhissayingsandhisfewwritingswerecollected
togetheranditwasthisbookthatWangYangmingrepublishedin1521,sohighlydidhe
esteemit.
OneshouldcultivatethefeelingofReverence,taughtLu.Hewrites:"Itisincorrectto
explainthattheMindofmanisequivalenttodesireandtheMindofSpirittoHeavenly
Law.HowcanmanhavetwoMinds?MindandLawdonotadmitofdualism....This
Mindhasnobeginningorenditpermeateseverywhere.Evilisaninescapablefactanda
practicalexperience.Ascholarlymanmustfirstmakefirmhiswill.
"Peopleofthepresentgeneration...eventhoughtheyareengagedthewholedaywith
thebooksofthesages,whenweaskwhatisthelodgingplaceoftheirwill[wefind]they
arerushinginadirectionoppositetothatofthesages."
ChanFoumin,apupilofLu,wrote:"Isatquietlywithclosedeyes,exertingmyselfto
holdfastandpreserve(myMind).Throughthenightintothefollowingday,Ididthisfor
halfamonth.SuddenlyIrealizedthatmyMindhadbeenrestoredtoitspurityand
brightness,andwasstandingintheMean(chung)(thatis,withoutinclinationor
deflection).Iwenttotheteacher,whometmewithhiseyesandsaid`ThisLawhas
alreadybeenmanifestedinyou.^^^
Lu:"Establishyourself,sitstraight,foldhands,collectyourforces,andbecomelordover
yourself....Bewithoutthought,immovable,silent,withoutaction,practisenon
assertion(wuwei)."
"Thewholedayyourelyonexternalopinions,andhavealreadybecomeentangledin
superficialdoctrinesandemptytheories."
"ThetrueLawunderHeavendoesnotadmitofduality."
"TheuniverseismyMind."
124

LurejectedthepessimismandasceticismofBuddhismbutacceptedotherfeaturesof
Zen.
125

Luregardsgoodnessasinnateinman,whilehisevilisacquiredthroughcircumstances
andhidesit.
If,ahundredthousandgenerationshence,sagesweretoappear,theywouldhavethis
sameMind.IfintheEast,theWest,theSouth,ortheNorth,thereweretoappearsages,
theytoowouldhavethissameMind....MindisonlyoneMind.TheMindofanygiven
person,orofasageathousandgenerationsago,theirMindsareallonelikethis....All
menhavethisMind.
MindisthesameastheLaw,World'sgoverningPrinciple,Virtue,orMoralOrder
inherentintheCosmicOrder.
126

PoMinsaid:"EvilanddepravityarethingsIhaveneverdaredtocommit."Lureplied:"It
isonlybecauseofrigidcontrolinthisrespect.Buttherearesomethingswhichcannotbe
controlled,andsuchwillinfuturealsorequireeffort.Thatiswhyonemustget
knowledgeofwhatHeavenhasbestoweduponus.Ifwesucceedindevelopingwhat
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Heavenhasthusbestowed,sorichandnoble,thenonewillautomaticallykeepawayfrom
evilanddepravity.Onewillonlyadheretotheuprightand,furthermore,willunderstand
thatwithwhichwehavebeeninnatelyendowed."
127

Luregardsthepossibilitiesforevilinmanthatarebroughtoutbyenvironmenthistory
andexperiencesasinherentbutincidental,henceforedoomedtopassawayandvanish,
whereashisoriginalgoodnessisindestructible.
128

LuteachesthatOriginalMindcanbeknownandunderstood.
129

LuHsiangshanwasafamousadvocateandeloquentexpounderofthementalistteaching
intwelfthcenturyChina.Studentscametohislecturesincrowdsfromalldistrictsin
EasternCathay.Yethisardentconvictionofmentalism'struthdidnotdiminishinany
wayhiscapabilityandefficiencyasagovernmentofficial.Onthecontrary,sosatisfied
werehissuperiorswithhispracticalperformanceinminorpositionsthathewas
appointedgovernorandmagistrateofthecityofChingMenHsien,wherehewashighly
successfulinfulfillingallhisresponsibilities.Hewasofferedastillhigherpromotionbut
refusedit,forinbetweenhisdutiesandinleisurehourshealsofoundtimetoteach
studentsandgivelectures.
130

ItwasthespecialcontributionoftheWangYangmingschooltosynthesizethesubtlest
mentalismwiththemostpracticalroutineofdailylife,theholinessofferventreligion
withtheobligationstosociety,thedisciplineofselfwiththefreedomofundogmatic
mind.
131

ThethoughtdevelopedbyLuHsiangshanandlaterledtoitslogicalendbyWangYang
mingiscalledtheLuWangSchool,orMindSchool.Theyarenot"SubjectiveIdealists"
inasolipsisticsense,fortheyholdthereisoneUniversalMindunderthefiniteones.
WangexpoundsMonisticIdealism,theonenessoftheuniverseanditsrepresentation,
withallphenomena,intheMindthatspace(extension)andtime(succession)existonly
intheMind.
132

Afternearlyonethousandyearsofusefulexistence,Confucianismhadsunktoalow
levelithadbecomefeeble,corrupt.WangYangmingwasthemanwhoarouseditto
newlifeandstrengthandinspireditafresh.
133

Wang'sconceptofIntuitiveKnowledgemakesitcalm,unaffectedbysuggestions,
opinions,orinfluencesfromoutside:itexistsinequilibrium,bestowedbyMind.Itsfull
developmentleadstothehighestGood.Butthedevelopmentcanhappenonlyifapplied
topracticalactionandmoralconduct.
134

IfIadmireWangYangmingsogreatlyitisbecausehecombinedinhispersonqualities
andcapacitieswhichprovedthatitispossibletolivethephilosophiclifetothefull.He
wasinhisfiftysevenyearsoflifeasuccessfulmilitarycommander,anexcellent
magistrate,atalentedpoet,adiscriminatinganalystofreligions,acultivatorofintuition,
apractiserofmeditation,andateacherofphilosophy.Henotonlybroughttogetherthe
bestinConfucius'teaching,inBuddhismandTaoism,butmadevaluablecontributionsof
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hisowntothissynthesis.ItishoweverneedfultoexplaintoWesternstudentsthatWang's
teachingoftheunityofKnowledgeandConductdoesnotrefertointellectualknowledge
buttointuitiveKnowledge.TothisunionorMutualityofKNOWINGandDOINGhe
gavethenameof"SINCERITY."Thetheorylearntfrombooksorlecturesdoesnotof
itselfnecessarilyhavepowertomovethewillbutintuitiondevelopedinthecourseof
timebypractisingmentalquiet,emotionalcalm,andpersonaldetachmenthasthispower.
WhattheIndianguruscalleddetachmentisreallythesameaswhattheChinese
philosopherslikeLaoTzucalled"nonaction,"andthisisthetermWangused.Itdoesnot
meandoingnothingbutkeepingtoacertainemotionaldisinvolvementwhiledoing
things,anattitudeitselfarisingfrom,orhelpedby,thequiescencepractice.Another
definitionof"Sincerity"isharmonywiththePrincipleoftheUniverse.
135

WangYangmingwasborninthetownofYuyao,inChekiangprovince.Lu'sgreat
influenceonhimwasininsistingthatvirtueisabstractuntilmadeconcreteinAction.
136

WangisconsideredthegreatestphilosopheroftheMingdynasty.
137

When,withthepassageoftime,Confucianteachingandpracticebecamestiff,formal,
andhollow,whencorrectoutwardappearanceofvirtuetooktheplaceofitsinner
existence,thenhypocrisyruledandthereformswhichChouTunYiinitiatedandWang
Yangmingcompletedbecameessential.
138

Wangleftseventydisciplesafterhisdeath.Theywereindifferentprovinces,andin
variedsituations.
139

WangwroteaprefacetothecollectedworksofLuHsiangshan.
140

WangYangmingwasattheendofaninterestingperiodofdevelopmentwhichopened
withChouTunYi(10171073)andmovedawayfromthestiffnarrowthoughtof
Confuciustoaflexible,widerwisdom.
141

WangYangmingispicturedonmyscrollintheformalprescribedrobeofamandarin.
Hisfaceissternbutnotsombrehismouth,reticentandnotoftenopened,isthinly
fringedallaroundwithgreyhair.
142

P.B.'spaintingofWangYangmingshowedhiminadifferenthatfromtheprintwhich
wascopiedfromabookonhim.Thisisbecausebothwereofficialhatsofoffice(status)
anddifferatdifferentstagesofhiscareer,asherosefromlowertohigherappointments.

Ch'anBuddhism
143

WehaveonlytolookinanyJapanesedrawingorChinesepaintingatthedarkfierceface
andglaringeyesofBodhidharmatofeelthatanyteachingcomingfromthismanmustbe
abrupt,terse,direct,likelytoshock,andcertaintosurprise.
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144

Whenthetenfingersarefoldedtogether,theyformsymbolicallythetwoaspects(active
andpassive)oftheOneReality.Whenoutspreadtheysymbolizetenaspectsofitshuman
expression,thus:Lefthand:littlefinger=benevolence,next=virtue,middle
finger=submission,resignation,calmness,index=strength,thumb=meditationRight
hand:littlefinger=comprehension,understanding,next=practicalmethodused,middle
finger=ideals,indexfinger=powerandthumb=highestknowledge.Thisplanwasdrawn
upbyChineseMahayana.
145

ItwasathirteenthcenturyCh'anBuddhist,LiuPingchuang,whocameoutofhis
retirementformeditationtoguidethecelebratedMongolemperorKublaiKhaningetting
ridofthechaosintowhichtheadministrationofChinahadfallen.Hispracticalreforms
weresuccessfulandtheemperoradmiredhimasastatesman,trustedhimasanadviser,
andvaluedhishelp.Norwashenarrowlylimitedinhisspiritualstudies:theethicsand
socialpoliticalideasofConfucius,themonkishdisciplinesandcontemplationsof
Buddhism,andthemysteriesofTaoismwereallembracedandsynthesized.Hehadno
officialtitleuntilafterhisdeath,butwantednone.Aftertwentysixyearsofsuchcapable
anddistinguishedserviceheagainretiredtoseclusionandspentthelastsixyearsofhis
lifeinTaoisticstudy,practices,andmeditation.
146

InaChineseZenninthcenturytextbyHsiYunwefindthescathingwordsaddressedto
themanysectarianbabblers:"SpeaknotoftheAbsolutewithamindlikeanape."
147

ZenisnotaJapaneseinventedproductbutaJapanesedressedChineseproduct.As
Ch'an,itwasfullydevelopedinChinabeforetheJapanesegotholdofit.
148

ShenHui(ChineseZenMaster):"Withoutpractising[yoga],byattainingtocorrect
understandingalone,andbydeeplyimpregnatingyourselfwithit,allthechief
entanglementsanddeceptiveideaswillgraduallyfallaway."
149

InJapanShenHuirejectedthewayofwatchingthemindtoconcentrateittoenter
meditation.Hetaughtthatsuchformsneednotbeused.Tohavenothoughtswasenough
toletthePureOriginalMindappear.Theattitudeofgoodwill,thepracticeofselfdenial
isthefirstrule.ShenHuifurtherclaimedhiswastheSchoolofSuddenEnlightenment.It
islikechildbirth,whichisasuddenaffairbutthechildrequiresalongprocessofnurture
andeducationbeforeattainingitsfullbodilyandintellectualgrowth.Hederidedallthe
booksintheworldandhimselfwrotenone.
150

ThedhyanaofSanskritbecamethech'anorch'antingofChineseandthezazenof
Japanese.Allmeancontemplation.
151

GarmaC.C.Changsaid,"WhattheZenMastershavedoneistopointoutourdelusionsin
thinkingofthenonexistentasexistentandtheexistentasnonexistent."Hemeansnon
existentasmatterbutexistentasMind.
152

SixthZenPatriarch:"Youshouldfirstcastasideallmentalactivityandletnothoughts
ariseinyou.ThenIshallpreachtheDharmaforyou."Afteralongintervalofsilencethe
Patriarchcontinued,"Notthinkingofgoodorevil,rightatthisverymomentthatisyour
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originalface!"HuiMingwasimmediatelyenlightened.
153

Huashang,aChineseMahayanistleaderandtutoroftheKingofTibetintheearly
beginningsofBuddhismthere,taughtthatattainmentdoesnottakeplaceslowlyasa
resultofprotractedandonerousstruggle,butsuddenlyandintuitively:"Themanwho
thinksofnothing,whoturnshisattentiontonothing,willfreehimselffromSamsara."
ThisofcoursebecameaCh'anschooltenet.

Japan
154

WhereasIndianBuddhistandVedanticthoughtdeploredlife'sbrevity,Japanesethought,
whilealsodeploringit,refusedtofollowthemindenouncingthebodyasanobstacle,
muchlessintodenyingitsexistence.ZenMasterDogenassertedthatweoughttorespect
thebody,sinceitisthroughthislifeandthisbodythatwehavetheopportunityto
practisethe"GoodLaw."
155

Thefollowingareequivalenttermsforoneandthesamething:OriginalPureMindof
ZenBuddhism,PureConsciousnessofVedanta,AlayaofMahayanaBuddhism.
156

D.T.SuzukiwasalaydiscipleofSoyenShaku,aroshi(guru)atEngakujiTemplewho
wentoninvitationtoattendtheWorldParliamentofReligionsin1893heldatChicago
thesameoneatwhichVivekanandaspoke.D.T.Suzukitravelledwithhimtoactas
translatorandlaterremainedintheU.S.A.alone.ThuswasZenlaunchedintheWest,but
itwasSuzuki'ssteadyunremittingworkwhichcontinuedtheimpulsegivenbySoyen.He
didthisbylectures,translationsoftexts,aperiodicaljournal,andfinallybooks.The
rewardofmarkedattentiondidnotcomehoweveruntilWorldWarIIended,whenthe
interestinZensuddenlyerupted.
157

ToomanyWesternersinterestedinJapaneseZenassumethattheworkonriddles,called
koans,isitsprincipalway.Thisisnotso.Itisnotacceptedorpractisedbytheother
importantbranchofZen,theSoto.Thenonlogicalkoanmethodisnotrecommendedfor
thoseonaphilosophicalpathanddoesnotallyharmoniouslywithit.
158

ItwasnottillathousandyearshadpassedsincetheintroductionofBuddhismintoChina,
andnottillfourhundredyearsafterBodhidharmahadbroughttheZenformofitthere,
thatthekoantechniqueassumedanyprominenceatallamongthemethodsofmeditation.
EventothisdayoneofthetwoJapaneseZenschools,theSoto,makesonlylittleuseof
koans.
159

TheessenceofChineseCh'anwasadaptedbytheJapanese,andevenaltered,tosuittheir
ownnationalcharacter.ItbecametheirZen.
160

ZenBuddhismisaformofmysticism,perhapsoneofitshighestifmostpuzzlingforms,
andnotaphilosophy.Thereforeitisincomplete,onesided.Theevidenceforthisis
inherentinitselfforitdisdainsmetaphysics,study,reason,andstakeseverythingona
flashintuitiongotbymeditation.Thereisherenosuchcheckonthecorrectness
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completenessandfinalityofsuchanintuitionasisprovidedbyphilosophy.Afurther
evidenceliesinthehistoryofitsownfounder.Bodhidharmaadmittedlytravelledto
Chinatogiveouthisteachingyet,afterhisarrival,hecontentedhimselfwithsittingin
completesolitudefornineyearsatSungShan,waitingforaprospectivediscipleto
approachhim.Hadhebeenasage,however,hewouldsurelyhavefilledthosenineyears
withmakinghisknowledgereadilyavailabletowhoeverwasreadyforit,andifthere
existednosuchelite,hewouldinthatcasehavehelpedthemasseswithsimplerifmore
indirectformsoftruth.
161

InJapantheZenteachingtookdifferentforms.SomewereincrediblyGodlessbutothers
hadGods.SomeamongthemoneswhichSuzukiconsideredofhighattainmentrejected
allforms.MoreoverthiswasregardedasthesecretteachingoftheBuddhahimself!
162

Zenkoanexercises:Thesereallyareinsoluble,hencethepupilreachesapointwherehe
hastogiveitupasaninsolubleriddlewiththis,hegivesuptheintellectandego,and
getsillumination.
163

ItisanerrortobelievethatthekoanisaninventionoftheJapanesemindhowever,that
mindmayhaverecastit.Kunganwasalreadypart,althoughalaterpart,oftheCh'an
doctrineinChinabeforeitwastakenupbytheislandneighbours.
164

Thosewhobelievethatapermanentandstableenlightenmentcanbegotfromthekoan
practicesofZenwithoutanyothersortofpreparationcanfindnosupportfortheirbelief
inthehighertruthofIndiatheoriginalfountainheadoranyotherBuddhistland.The
koancannotbyitselfbringmorethanatemporaryglimpsethatatbestwillnecessarily
fadeaway.
165

Thosewhocareforkoanswillwanderaboutincirclesandintheendcomebackwith
emptyhands.Theywillhavetostartafreshonanewroadhavinglearntthatwisdomis
nothiddeninlunacyexceptformindsalreadyconfusedordistorted.
166

ItisnotsufficientlyrealizedbyWesternstudentsofZenBuddhismthattherearevarious
schoolsofZen,andthatitisagreaterrortoidentifyitsolelywiththeKoanSchool,
althoughthisistheonethathasbeenmuchfavouredbythem.IndeedtheSotoZen
School,oneofthemostimportantandwidespread,rejectsthekoanpracticeentirely.As
forthefierce,almostfrenziedconcentrationonakoanwhichsooftenprevails,theSoto
founder,MasterDogen,pointedoutthatitwasfarbettertowaitinsilence,patiently,until
aglimpseisreceived.
167

Zenprescribesfreedomfromdogmatizinghencekeepingafreshmind.Itcallsfor
quicknessofreflexesandreactionshencesuperbselfcontrol.
168

Inkarate,toperformadifficultfeatsuchasbreakingabrickbyasharpblowwiththe
edgeofthehand,themindmustfirstbebrieflymadecompletelyblank.Theblowisthen
spontaneous,immediate,deliveredbyforce,andunhinderedbycalculatingthought.
Opponentsdonotlookintoeachother'seyes.Why?Becauseiftheintentiontomakethe
nextmovearises,thethoughtwillrevealitselfbytheslightestlossofbalancewhen
thoughttendstoaffectthebody'smuscles.Theopponentdivinestheintentionbygazing
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intotheeyes,sotheylookdowntothechest.
169

Anexampleofthissymbolicbutenigmaticformofexpressionmaybetakenfrom
JapaneseZen.Thephrase"originalface"means"seeingthefundamentalselfnature."
170

Dhyanaispronounced"Jan."H.P.Blavatskywrites:"Dhyana,Dan,Janna,Dzan,Djan,
(Japanese,Zen,hencetheBookofDzyan),inmodernChineseandTibetanphonetics
Ch'an,isthegeneraltermfortheesotericschoolsandtheirliterature.Intheoldbooks
Jannaisdefinedas`reformingoneselfbymeditationandknowledge,'asecondinner
birth."
171

TheJapaneseZenBuddhistswerespirituallysensitiveenoughandaestheticallycultured
enoughtorecognizethehighervaluesofteadrinking.
172

TheteaceremonywasstartedinChinaonethousandyearsagobyZenpriestsandspread
intoJapanacoupleofcenturieslater.WhereasChinesepriestsstartedittowardoff
drowsinessinmeditationtheJapaneselaitymadeitpopular.Slowlyitchangeduntilthe
sixteenthcentury,whenthepresentritewasfinalizedbyZenpriests.Thegreatest
possibleeconomyofmovementsisaimedat.Theriteisanexerciseinrefinement,
gracefulness,andcalm.Butsurprisinghumilityisalsoembodiedinitinawaystrangely
reminiscentoftheEgyptianGreatPyramid,forliketheentrancetotheKing'sChamber,
theentrytotheTeaChamberisthroughanopeningsosmallandsolowinthewallthata
visitorisforcedtobenddownandalmostcrawlthrough.
173

Exceptforourfirstmeeting,teaseemstobeassociatedwithmycontactswithProfessor
D.T.Suzuki.Heinvitedmetohelpmyselffromtheeverbubblingsamovarofthelight
colouredweaktastinggreenteawhichwasthenationalJapanesedrink.Thiswasatthe
EngakujiMonastery,Temple,andAcademyinthosefaroffyearsbeforethewar.This
wasthefittingplace,thepertinentatmosphere,inwhichtotalkquietlyaboutZen.Then
wemetagain,aboutadecadelater,afterthewar,attheLosAngelesJapaneseBuddhist
Templewherehewasstayingasaguest.Heofferedsomelittleroundricecakesthistime
toeatwiththetea.Inoticedthathenowputalumpofsugarbetweenhisfrontteethand
heldittherewhilehedrank.Thethirdtimeheaskedmetoteawasacoupleofyearslater
atColumbiaUniversity,whereheagainwasaguest.TherewehadWesternstyletoasted
rollsastheaccompaniment.Afterhissecretaryassistantremovedthetrays,wewentat
greatlengthandinmuchdetailintoacomparisonofIndianyoga,philosophy,andtexts
withZenChineseandJapanesemeditationmethods,philosophy,andtexts.Iwasamazed
athisextraordinaryerudition,forhenotonlyknewexactlywherethereferences
supportinghisstatementscouldbefound,buthisabilitytoreadSanskritandChinese,
alongwithhisnativeJapaneseandearlyacquiredEnglish,gaveawidthandauthority
whichfewothermenpossessed.HisbasicpointwasthatwhereasZensoughtand
achieveddirectpenetrationtoreality,Indianyogasoughtandachievedmentalstillness
notnecessarilythesameandcertainlyinferior.Wewereunabletocometoafull
agreement,sowegraduallydriftedawayfromthematterandhetalkedconfidentially
withtouchinghumblenessofhisownspiritualstatus."Theyconsidermeamaster,"he
saidfinally,"butIconsidermyselfastudent."ThenbeforeleavingIsuggestedthatwe
meditatetogether,communinginthesilentwaythatwaswellunderstoodinbothJapan
andIndia."ButIonlymeditateinprivate,alone,"heprotested,"orintheassemblyofa
zendo(monastichallforgroupmeditation).Nobodyhaseveraskedmetodothisbefore."
Butintheendheyielded,andtherewesatwiththegreyuniversitywallsofColumbiaall
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around,thewarmsummersunshinecominginthroughthewindows.
174

ItwasaJapanesesaintofthethirteenthcentury,Nichiren,founderoftheNichirenShu
sectofBuddhismandstillworshippedbyafewmillionJapanese,whodenouncedthe
Zensectsas"devils"!ButitisinterestingtonotethattheNichirenismoreconcerned
withpracticalaffairs,withreorganizingsecularlifeintheworld,thanwithphilosophy
andmysticism,whichpreoccupyZennists.
175

Suzuki:"OnethingcharacterizingZentemplesandmonasteriesisthattheyarecleanand
ingoodorder,andthemonksarereadytotakeupmanualwork."
176

IftheGreeksareindividualistic,theJapanesearenot:theyarejoiners.TheJapanese
needsthereassuringsenseofbelongingtoagroup,thelargerthebetter.Heneedsthe
moralsupportgainedfromidentifyinghimselfwithanorganizedsectionofsociety.
177

GotoRoshi,contemporaryZenguru,claimedthat"Zenhasbeenmisinterpretedtothe
Westbecausetheinterpretershavenotfinishedtheirtraining.Sotheyhavetalkedof
goalsinsteadofthemethod."(Bymethodhemeantzazen,sittingstillinmeditationP.B.)
SeePaulMenpahl,TheMatterofZen,NewYorkUniversityPress.
178

WheninvadingsoldiersburntdowntheroominwhichtheyhadlockedKaisen,Masterof
aZenmonasteryinJapan,hesaid,"ThepracticeofZendoesnotnecessarilyrequirethe
beautyoflandscape.Whenoneputsoutallthoughtsevenfireiscooltohim."
179

TheOrienthaschangedenough,alas!andisstillfastchangingitsinwardcharacterand
outwardconditions.Tokyo,whenIfirstsawJapan,wasalreadywellonthewayto
becomingaChicago,butKyotowasstillalargelyunspoiledartisticintellectualcultural
centre.Now,morethanfortyyearslater,Iamtoldithaskeptmuchofitscharmstillbut
isfastaddingenoughindustrytomakeanyonewonderwhatwillsurvivebytheendofthe
nextfortyyears.
180

MasterDogen(thirteenthcenturyfounderofSotoZensect)wasanextremistin
metaphysicalandethicalideasandespeciallyinsocialones.
181

TheblowsdeliveredbytheseJapaneseZenmasterswhicharereportedtobefollowedby
suddenenlightenmentrepresentaformofinitiationunknowntoIndia,wherealmost
everypossibleformhasbeenthoughtofandused.ButitwaslefttoJapantothinkof,and
use,physicalviolenceforsuchasacredpurpose!
182

TheecstaticrapturesofaSaintTeresadonotappearinthecalminsightsofaZensage.
183

TheZenlayman,livingintheworldandnotinamonastery,triestotranscendwhatever
entershislife.
184

SuzukitoldsomeonethathisownZenmasterwasthelastofthegreatZenmasters.Since
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hisdeaththepresentKaliYugamastersarefromthispointofviewonlysocalledones.
185

When,duringourvisittoJapan,wesoughtforthefootprintsofZen,wefoundallthat
wasworthwhileinitnowbelongedtoadeadpastandonlyaminutehandfulofearnest
butignoredscholarskeptitsbookishmemoryalive,asidefromahandfulofmonksand
priestswhohadlostitsoldvitalspiritandlackeditskeenintellectualism.Zenhad
becomeinfactameremuseumpieceamongthepeopleoftheRisingSun.

Tibet
186

LakeManazowar,Tibet:Thestormsweptlakeisalsoprofoundlysacredintheireyes.
Themountainrisesabruptlyfromthetracklessplainnotfarfromthefrontier.Thereis
nothingbutbleak,heightborderedwildernessforhundredsofmilesineveryother
direction,withonlyanoccasionalhillperchedBuddhistmonasteryortemporarytent
villagetorelieveitasitbroodsunchangedoverthissnowyfastness,andcivilizationis
stillabsent.
Hereisaregionwhichhasalwaysbeenshroudedinmystery,whichremainseveninthis
twentiethcenturyaloof,likeahermitamongtheworld'splaces.Thegroundeverywhere
ishardandfrozenkeenandviolentwindsdescendintotheglaciersandcutrelentlessly
acrosstheirsurfaces.Theclimaticrigoursofexcessivecoldandpiledsnowrenderit
nearlyinaccessibletothetravellerfornearlythreefourthsoftheyear.Ihavelivedat
variouspointsalongtheIndoTibetanborderandsampledamiteoftheatmospherewhich
surroundstheHimalayanregion.Dizzyheightsandruggedprecipicestoppedbythe
continuoussnowylineofHimalayameetone'sgazeeverywhere.
Onemightwalkonfootorrideonhorsebackalongthethreadliketrailsformileswithout
meetingasoul.Silencerulesalldaylikeasovereign,untiltheafternoonthundergrowls
acrosstheridgesandvalleysandpinnaclesofthemountainslikethedetonationofahigh
explosive.Mosteveningsareheraldedbylightning.
187

BecauseTibetwassolongisolatedfromtheinfluencesofmoderntimes,whenthe
pressureofthisbalancingtwowayinfluenceinserteditselfinthecountry'shistory,the
effectwashighlypainfultotheTibetans.Haditbeenvoluntarilysoughtandaccepted
earlier,itwouldhavecomeinmuchmoregentlyandeasily.Butitwasstubbornly
resisted.Soithadtocomeinforcibly,throughtheChinese,andbecauseitcameatsolate
anhourithadsomuchthemoretocover.Thecompressionintimebroughtthemost
drasticexperiences,theworstsufferings,totheunfortunateillledpeople.
188

Morethanthirtyyearsago(in1936)IpubliclypleadedwiththeTibetanGovernmentto
renouncetheirland'stotalaloofnessandtoreplaceitbyadiscreetlylimitedaloofness,to
prepareforanineluctableexchangewiththeoutsideworld.Thepleawentunheeded.But
today(1967)theircountryisheldcaptiveandmodernizingchangesarebeingcruellyand
ruthlesslyenforced.FiftythousandrefugeesexistdismallyinIndia,athousandmorelive
hereinSwitzerland.[Asof1986,therewere100,000refuges,80,000ofthemlivingin
India.Ed.]
189

Ethiopiaisolatedherselfandherancientreligionforcenturies.ButMussolinibroke
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rudelyintothisbyhisinvasionandconquest.NowTibet,withanevenstricterisolation,
hasbeenforcedtocomeintocontactwiththeworldandtheoldideas,theoldways,the
oldpeaceisgoing.Theoldreligionwillgoalongwithit.BothEthiopiaandTibetwere
fullyentitledtoliveastheywished,asquiethermitkingdoms.Theyhadamoralrightto
beleftalone.Butalas!theworldholdsopposingoraggressiveforces,evilmatchesitself
againsteachindividual'sgood,eachnation'sgood.
190

"Wehadtolearnthebitterlessonthattheworldhasgrowntoosmallforanypeopleto
liveinharmlessisolation."DalaiLama,1962
191

Atisha,theIndianmonkwhohelpedrestoreandpurifyMahayanaBuddhisminTibet,
wasauthorofTheLampoftheRightWay.
192

TheweaknessesofTibetanBuddhismaspractisedtodayaretheamountofsuperstition
mingledwithGautama'soriginalpuredoctrinethefailuretoadaptitselftothe
exigencies,thetendencies,andtheconditionsofthetwentiethcentury,sofarastheyare
goodandproperandameliorativeandtheunwillingnesstoacceptWesternlearningand
science,wherethesecanbebeneficiallyadded.
193

ThetragicfateofTibetanrefugees,dyingoftuberculosisnearDarjeelingorbeggingfora
crustatBuddhGaya,attheveryspotwhereGautamagothisenlightenment,is
commentaryenoughonthosedreamerswhowouldairilydismisseverythingincluding
theworld,thebody,andtheeventsofhistoryasmeremaya,unrealandnotexistent,
hencetobeignored.
194

Itwasoneman'spersonalandnationalisticambition,hisGodhatingmaterialism,which
waslargelybehindthecrueltreatmentTibetrecentlyreceivedfromChina.Thisman,
beingbothamilitaristandamegalomaniac,hastheveryoppositeoutlooktotheone
inculcatedbyBuddha.ThereforeassoonashistroopsenteredTibettheysoughtto
destroythenationalreligionofBuddhism.
195

InTibettheydesecratedthemonasteries,persecutedthelamas,humiliatedtheabbots,and
triedtoeradicatethereligionitself.
196

IfweenquirewhyCommunismisnowasortofnemesistothereligionofTibetandeven
beginstothreatenIndia,wemustrememberthatthevillagersareruledasmuchby
superstitionandfanaticismasbypietyandwisdom.Theyarecertainlynotguidedintheir
everydaylivingbythehigherphilosophicormysticculturewhichmostlyattractsthe
interestofforeignerstoBuddhismandHinduism.
197

NestorianChristianmissionariesfromCentralAsiawereactiveinTibetintheseventh
centuryandgainedanumberofconverts.ButBuddhism,whichcameintothecountry
onlyalittleearlier,wasadoptedbythekingandsowonthecontest.Thereisnopointin
speculatingwhatwouldhavehappenedifTibethadturnedtoJesus'message,insteadof
Gautama's,andwhatthisstrangelandwouldhavedonewith,andto,it.
198

Therecometomemoryagainthenarrowgorges,thetallpinesofthelowerHimalayas
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andtheloftycedars(calledlocallydeodars)ofthehigherlevels,theblackbearssearching
forfood,thelittletradingpostwhereTibetanscametoexchangetheirfewagriculturalor
pastoralproducts.
199

ThelamatoldwithdifficultyhisstoryofescapeintheretinueoftheDalaiLama.There
wereonlywords...phrases...brokensentences.Butitwasenoughtoshowwhat
tremendousfaithandendurancewentintotheenterpriseofclimbingtofrozenheights,
crossinganddescendingtheHimalayanworldbylittleusedbecausemoreruggedways.
200

PadmaSambhava(TibetanMaster):"Iftheseeker,whensought,cannotbefound,
thereuponisattainedthegoaloftheseeking,theendofthequestitself.Thenthereisno
needtosearchforanythingandthereisnothingtobepractised."
201

Milarepa,theTibetanyogi:"Ifyeknownotthesecretandthesubtlemethods,mere
exerciseofzealwillmakethePathwaylong."
202

Thegreatinvocationwhichthelamasuseandinscribeontheirtempleflagsorby
roadsidestone,"OmManiPadmeHum,"isalsoaphrasethatholdsthemindsofyogis
throughoutIndia.Thismysticalphrasewhenchantedcorrectly,arreststhealienhearer
andcaptivateshisimagination.
203

SuchisthegripoftheselamasthatacommonTibetansayingruns:"WithoutaLamain
front,thereisnoapproachtoGod."Andsuchisthegripoftheirreligionthateven
professionalbanditsusetheprayerwheelandrosary,carryingthemundertheirbreastsin
theirsheepskinsevenwhenintheveryactofthreateningtheirvictimwithswordorgun.
204

HighDignitariesoftheTibetanlamaistreligionandhighabbotsoftheirmonasteriesand
Chineseroyaltiessatintheirgrantedaudiencesorperformedritesonahighseatorhigh
daishalfveiledbyshadows.
205

TherearedifferentkindsofhermitsinTibet:thebookhermit,whoseobjectinsecluding
himselfistoattainknowledgethe"goodworks"hermit,whoseeksthegoalbydiligence
ingoodworksandwhomaybeeitheralamaoralaymanandtwootherkinds,bothof
whomaimatacquiringpeculiarpowers.Thebookhermitisalamawhoshutshimselfin
acaveinthemountainsorinacellinthelamaseryforatermofnineyears,ninemonths,
andninedaysforthepurposeofprayerandstudy[Thelengthoftimemayvary,butis
nowmostcommonlythreeyears,threemonths,andthreedaysEd.].Hemayengagein
conversationtwiceadayonceinthemorningandonceintheeveningbuthedoesnot
showhimself.Hisvisitorsarefriendsandrelativesor,ifheiswealthy,businessmenseek
instructionsabouthisproperty.Whenheispreparedtotalk,heringsabell.Hehas
generallytwomeals,butsometimesonlyone.Whenhehascompletedhisexacttermhe
comesoutandthereafterenjoysgreatreputeasalamaofgreatknowledgeandonewhom
thegodsarelikelytofavour.Thegoodworkshermitreliesondeedsratherthanon
knowledgeandremainsahermituntilhedies.Goodworksaremanifestedthroughsix
differentagencies,namely:throughtheeyes,byregardingChojong,lamas'holy
mountainsthroughtheears,bylisteningtolamas'talksandtothescripturesthroughthe
mouth,byrecitingscriptures,bypraying,andbygoodtalkthroughthebody,byfasting
andmakingprostrationsthroughthehands,byturningprayerwheelsandmakingprayer
flagsandthroughthefeet,bycircumambulatingholymountainsandmakingpilgrimages
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totheholyplaces.Butitisthemindthatmatters.Ifthismindisbad,itislikealakeof
poisoniftheeyesarebad,theyarelikepoolsofbloodifthemouthisbad,itislikethe
flamesoffireifthehandsarebad,theyarelikeswordsandifthefeetarebad,theyare
likelightning,thatistosay,asdeadlytoman'ssoulashisfeetaretoinnumerableinsects.
Thegoodworkshermitrisesthreehoursaftermidnightandringsabelltoletthegods
knowthatheisabouttopray.Allthedayisoccupiedinreadingprayerbooks,praying,
anddoinggoodworksthroughthesixdifferentagenciesandhehasonlyonemealdaily,
atmidday.Hismethodofprayingintheeveningisasfollows:facingtheWest,hestands
withpalmstogether,supposedlyenclosingajewel,andtouches,successively,firsthis
forehead,thenhislips,thenhisbreast.Intouchingtheforehead,heinvokesthebodyof
Buddha,whoresidesinthecrownofthehead.Intouchingthemouth,heinvokes
Buddha'slaws.Andintouchingthebreast,heinvokesBuddha'smind.Hethenkneels
downwithpalmsflatonthegroundandmakesasinglekowtow.Thesetwoperformances
arerepeated,oneaftertheother,manyhundredtimesifthelama'sphysiqueisvery
strong,hemayrepeatthisthousandsoftimes.Eachdayisthesameuntilhedies.Hemay
livethusforthirtyyears.
TheNotebooksarecopyright19841989,ThePaulBruntonPhilosophicFoundation.

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