Sublime

Campbell’s Hero With a Thousand Faces, Zuckerkandl’s Sound and Symbol (on music as a philosophical method), Gombrich’s Art and Illusion, Richard Wilhelm’s I Ching, and D. T. Suzuki’s undoubted masterpiece, Zen and Japanese Culture—to mention but a few of their formidable array

The Colossus of Maroussi, Remember to Remember, and The Smile at the Foot of the Ladder,

The life of Zen begins, therefore, in a disillusion with the pursuit of goals which do not really exist-the good without the bad, the gratification of a self which is no more than an idea, and the morrow which never comes. For all these things are a deception of symbols pretending to be realities, and to seek after them is like walking straight int

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.

Nothing is easier than to give up the world because one is incompetent in the affairs of the world. There is no wisdom in scorning riches simply because one is unable to obtain them, nor in despising the pleasures of the senses because one has not the means of fulfilling them. If the desire for these things exists, and if that desire is thwarted by

Our problem is that the power of thought enables us to construct symbols of things apart from the things themselves. This includes the ability to make a symbol, an idea of ourselves apart from ourselves. Because the idea is so much more comprehensible than the reality, the symbol so much more stable than the fact, we learn to identify ourselves wit

Vedanta philosophy.