Sublime

the highest to which man can attain is wonder; and if the prime phenomenon makes him wonder, let him be content; nothing higher can it give him, and nothing further should he seek for behind it; here is the limit.

The foregoing myth is not the expression of a formal philosophy, but of an experience or state of consciousness which is called moksha or “liberation.” On the whole it is safer to say that Indian philosophy is primarily this experience; it is only quite secondarily a system of ideas which attempt to translate the experience into conventional langua

reading Lafcadio Hearn’s Gleanings in Buddha-Fields,

The reason why Taoism and Zen present, at first sight, such a puzzle to the Western mind is that we have taken a restricted view of human knowledge. For us, almost all knowledge is what a Taoist would call conventional knowledge, because we do not feel that we really know anything unless we can represent it to ourselves in words, or in some other s

Many a time I have had intense delight listening to some hidden waterfall in the mountain canyon, a sound made all the more wonderful since I have set aside the urge to ferret the thing out, and clear up the mystery. I no longer need to find out just where the stream comes from and where it goes. Every stream, every road, if followed persistently a

Direct pointing (chih-chih a) is the open demonstration of Zen by nonsymbolic actions or words, which usually appear to the uninitiated as having to do with the most ordinary secular affairs, or to be completely crazy.

He has the finest collection of Tibetan wood-block prints in America. He has inspired generations of Stanford students

Vedanta philosophy.

Because the teaching of the Buddha was a way of liberation, it had no other object than the experience of nirvana. The Buddha did not attempt to set forth a consistent philosophical system, trying to satisfy that intellectual curiosity about ultimate things which expects answers in words.