He sends out enigmatic koans to his 33,000 Twitter followers.
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Everybody yacked and blabbered about cosmic spirituality and Hindu yogic chakras and Zen koans.
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Characters are left to move the plot along through rich koans of plot exposition.
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Some of Manguso's arguments are only one sentence long, and these read like ancient koans.
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Liliane Lijn's Poemdrums and Koans are a series of conical sculptures that meld light and language.
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Prophet, Kahlil Gibran's collection of uplifting spiritual koans, Dashiell Hammett's detective novels, and Julia Child's Mastering the
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Pusha-T stands out amid the meditative, louche koans of Playboi Carti or the creaky whine of Lil Baby.
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He is, at his best, a poet of home-brewed koans, threading his philosophical paradoxes into scenes of slacker glamour.
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" In interviews, Beto O'Rourke quotes New Age ideas, with such koans as "your will is the subconscious author of your life.
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Elizabethtown is Dunst's nearly heroic attempt to make a real girl out of a mediocre script's collection of tics and nonsensical koans.
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Then all of a sudden, Cage comes along, and he has this book [called Silence], and it's really full of Zen koans.
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He argued that what seems like pointless gibberish to one person might still prove meaningful to another, using Zen koans as an example.
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Like zen koans, each hour of The Return contains profound truths nested within contradictions, and the dogged pursuit of those truths nurtures the soul.
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Looped violin riffs interlock with layers of string plucks and wood-tapping percussion as she delivers light-touch, stream-of-consciousness R&B koans.
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His words seemed like they might have been ripped off from refrigerator magnets in the break room of Gatorade headquarters, electrolyte koans: It's this simple.
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Join us as we chat about the latest plot developments, the intoxication of power, and creepy all-seeing brothers who only speak in zen koans.
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The chameleonic Joe, meanwhile, has landed in California as the head of a software-security firm, sporting a Steve Jobsian beard and speaking in pretentious koans.
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On the account she posts crystalline koans about depression and self-doubt (sample tweets: "my thighs have never not touched"; "in a threesome with anxiety and depression").
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Instead, she says the book's yogi-CEO, who speaks in cryptic tech koans, was based on a short stint handling PR for the dating-app company Badoo.
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Robert Hunter's lyrics offer sympathy for every lone traveler's journey as they hint at biblical psalms and Zen koans; the chorus has 63 syllables like a haiku (though divided differently).
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For months, Prime Minister Theresa May spoke in Zen koans rather than concrete policies, confirming only that "Brexit means Brexit" and that she will push for a "Red, White, and Blue" Brexit.
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Read it on a beach for the refreshment of a classic boy-meets-girl plot, or turn the pages more slowly to soak in some truly salty koans and morally insolvent characters.
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After all, aren't those Zen koans — "What is the sound of one hand clapping?" and so on — supposed to suggest that language, and the linear thought it embodies, can't capture the truth about reality?
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And as always, some more notes: This is a much more sprawling story than the earlier short stories in Exhalation, with much more of a linear plot than the fractal koans we experienced before.
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As the Brazilian filmmaker João Moreira Salles pointed out in his recent documentary "In the Intense Now," those militant Parisian slogans sound like nothing so much as advertising catchphrases, less Marxist aphorisms than capitalist koans.
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Smart's players showed all evidence after the game of buying into his vision, repeating his koans like "keep chopping" and "humility's a week away," and emphasizing that they were concerned exclusively with winning the next game.
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Rafiki: Forest Whitaker We'd love to see what kind of spin The Last King of Scotland Oscar-winner would put on the wise baboon's Jamaican-ish accent, and imbue Rafiki's koans with the perfect mix of levity and gravitas.
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"Notes on the Cinematograph" (previously published here in 1977, in the same translation by Jonathan Griffin, as "Notes on Cinematography") is the ultimate refinement of Bresson's thought, a loosely grouped succession of aphorisms and Zen koans ("the soundtrack invented silence").
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Li can be an elusive writer, and her meditation on the teleology of pain and memory sometimes reads like a series of aphoristic koans ("Impatience is an impulse to alter or impose"; "The more faded one becomes, the more easily one loves").
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Nearly all popular books about Buddhism are rich in poetic quotation and arresting aphorisms, those ironic koans that are part of the (Zen) Buddhist décor—tales of monks deciding that it isn't the wind or the flag that's waving in the breeze but only their minds.
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He had aged to match the perspective he had brought to his lyrics since the late 20143s: a long view that stretched back to biblical and psychological archetypes and envisioned myth and history — and the mind-twisting economy of Zen koans — far more often than the everyday.
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Those tiny units of story work like Zen koans: they are so opaque, and yet so deadpan and unflinching, that as they accumulate, we find ourselves brought closer and closer to the truth we could not bear to look at if it were presented to us head-on.
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Anyway, with the writing on the wall, Griffin emptied his locker today and left a typed note on team stationary chock full of meaningless koans and beatitudes that all get to the overall point of: you guys dicked me over, but I forgive you anyway because I'm a good guy.
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" Given the 14 bodies of work Mr. Graham has produced over the last 30 years, his claims to distraction are more akin to Zen koans about diligence and rigor: "Sometimes I have to kill a couple of weeks doing other things, appearing to be very lazy while I'm actually finding my way through a problem.
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As an intellectual tradition, Success Studies is loose and lazy enough to enfold an entire cretinous universe—airport-bookstore tomes about management; TED Talks and their higher-priced corporate event cousins in which a serious man in a turtleneck lays out the various ways to maximize your Personal Skill Stack; the garbage koans of off-brand online lifehack gurus; and the unhurried suasion of the Investor Letter.
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Glassman plunged into aeronautical engineering, into Zen, into leading a Buddhist community, into running a bakery, into growing that bakery into a constellation of social services, into holding spiritual retreats among the homeless and at Holocaust-haunted concentration camps, into writing a book of koans with a Hollywood star, into mourning when his second wife died and into learning to walk and talk again two years ago after a stroke.
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Her work, 108 Simple Koans, is available as an iPhone application.
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Her book of modern koans, co-written with rōshi Eve Marko, waS published in 2020.
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Koan practice. In: "Sitting with Koans". Ed. John Daido Loori. Somerville, MA: Wisdom Publications, p. 94.
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He organized the study of koans into a system, which was exported to Japan in this period.
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In Japanese Sōtō Zen, the use of koans has been abandoned since the late eighteenth and nineteenth century.
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144 It is written in Chinese, the language of the original texts from which the koans were taken.
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"The Critics' Choice". Billboard, Dec. 24, 1994. p.26. Several verses on the album were inspired by Buddhist koans.
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Yuanwu's successor, Dahui Zonggao (1089–1163), wrote many letters to lay students teaching the practice of concentrating on koans during meditation, but Dahui did not explain and analyze koans. Oral tradition holds that Dahui noticed students engaged in too much intellectual discourse on koans, and then burned the wooden blocks used to print the Blue Cliff Record to "rescue disciples from delusion". The text was reconstituted only in the early 14th century by a layman, Zhang Mingyuan (, ').K. Sekida, Two Zen Classics (1977) p.
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Quintilian, Institutio oratoria 1,9,4. and Seneca, Epistulae morales 33,7. This is similar to the use of koans by zen buddhists.
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Tarrant's own books include The Light Inside the Dark: Zen Soul & The Spiritual Life (HarperCollins)—a map of the spiritual journey including the dark bits—and Bring Me the Rhinoceros—& Other Zen Koans To Bring You Joy (Harmony), which is a sampler of koans and a western approach to them. Although his training was originally in what was essentially still the medieval koan system, Tarrant has spent many years exploring how koans are pertinent to people living in the modern world. He holds koan seminars where people of all levels of experience are welcomed and a collaborative culture is encouraged. Pacific Zen Institute’s program of Koan small groups and salons allow people to study koans together in an ongoing way.
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Instead, those texts directly pointed to and expressed this awakened nature, giving way to the paradoxically nature of encounter dialogue and koans.
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Leggett, T. P. (1960/1982): A first Zen reader. Rutland, VT: Tuttle Publishing. ()Leggett, T. P. (1985/2003): Samurai Zen: The warrior koans.
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This importance is reflected in writings in the Rinzai-school on the koan-genre. Zhongfeng Mingben (1263–1323), a Chinese Chán-master who lived at the beginning of the Yuan Dynasty, revitalized the Rinzai-tradition, and put a strong emphasis on the use of koans. He saw the kung-ans as "work of literature [that] should be used as objective, universal standards to test the insight of monks who aspired to be recognized as Ch'an masters": Musō Soseki (1275–1351), a Japanese contemporary of Zhongfeng Mingben, relativized the use of koans. The study of koans had become popular in Japan, due to the influence of Chinese masters such as Zhongfeng Mingben.
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Satori is considered a "first step" or embarkation toward Buddhahood: The student's mind must be prepared by rigorous study, with the use of koans, and the practice of meditation to concentrate the mind, under the guidance of a teacher. Koans are short anecdotes of verbal exchanges between teachers and students, typically of the Song dynasty, dealing with Buddhist teachings. The Rinzai-school utilizes classic collections of koans such as The Gateless Barrier. The Gateless Barrier was assembled by the early 13th-century Chinese Zen master Wumen Hui-k'ai (無門慧開). Wumen struggled for six years with koan "Zhaozhou’s dog", assigned to him by Yuelin Shiguan (月林師觀; Japanese: Gatsurin Shikan) (1143–1217), before attaining kenshō.
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Five of the koans in the work concern the sayings and doings of Zhaozhou; four concern Ummon. The common theme of the koans of the Wumen Guan and of Wumen's comments is the inquiry and introspection of dualistic conceptualization. Each koan epitomizes one or more of the polarities of consciousness that act like an obstacle or wall to the insight. The student is challenged to transcend the polarity that the koan represents and demonstrate or show that transcendence to the Zen teacher.
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101 Zen Stories is a 1919 compilation of Zen koans including 19th and early 20th century anecdotes compiled by Nyogen Senzaki, and a translation of Shasekishū, written in the 13th century by Japanese Zen master Mujū (無住) (literally, "non-dweller"). The book was reprinted by Paul Reps as part of Zen Flesh, Zen Bones. Well-known koans in the collection include A Cup of Tea (1), The Sound of One Hand (21), No Water, No Moon (29), and Everything is Best (31).
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Tarrant's first Buddhist studies, in the early 1970s, were with Tibetan Lamas who visited Australia. He discovered koans (stories sometimes given to Zen practitioners to hasten and refine insight and enlightenment) and, lacking any teachers in the Southern Hemisphere, worked on them by himself for a number of years. Later in the United States he passed his first koans with Korean teacher Seung Sahn. He studied with Robert Baker Aitken in Hawaii for 9 years and was Aitken’s first dharma heir.
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101 Zen Stories is a 1919 compilation of Zen koans including 19th and early 20th century anecdotes compiled by Nyogen Senzaki, and a translation of Shasekishū, written in the 13th century by Japanese Zen master Mujū (無住) (literally, "non-dweller"). The book was reprinted by Paul Reps as part of Zen Flesh, Zen Bones. Well-known koans in the collection include A Cup of Tea (1), The Sound of One Hand (21), No Water, No Moon (29), and Everything is Best (31).
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In: "Sitting with Koans". Ed. John Daido Loori. Somerville, MA: Wisdom Publications, p. 94. Kōan-inquiry may be practiced during zazen (sitting meditation), kinhin (walking meditation), and throughout all the activities of daily life.
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Victor Hori criticizes this understanding: According to Hori, a central theme of many koans is the 'identity of opposites': Comparable statements are: "Look at the flower and the flower also looks"; "Guest and host interchange".
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The curriculum takes considerably less time to study than the Takuju-curriculum of Rinzai. To attain kensho, most students are assigned the mu-koan. After breaking through, the student first studies twenty-two "in-house" koans, which are "unpublished and not for the general public", but are nevertheless published and commented upon.Ruben L. F. Habito (2007), Foreword to Flowing Bridge: The Miscellaneous Koans There-after, the students goes through the Gateless Gate (Mumonkan), the Blue Cliff Record, the Book of Equanimity, and the Record of Transmitting the Light.
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Book of Equanimity or Book of Serenity or Book of Composure (Chinese: 從容錄, Cóngróng lù; Japanese: 従容錄, Shōyōroku) is the title of a book compiled by Wansong Xingxiu (1166–1246), and first published in 1224. The book comprises a collection of 100 koans written by the Chan Buddhist master Hongzhi Zhengjue (1091–1157), together with commentaries by Wansong. Wansong's compilation is the only surviving source for Hongzhi's koans. Along with The Gateless Barrier, the Book of Equanimity is considered one of the two primary compilations of Zen dialogue.
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Kodo Sawaki practicing zazen Zazen (literally "seated meditation"; ; , pronounced ) is a meditative discipline that is typically the primary practice of the Zen Buddhist tradition. The meaning and method of zazen varies from school to school, but in general it can be regarded as a means of insight into the nature of existence. In the Japanese Rinzai school, zazen is usually associated with the study of koans. The Sōtō School of Japan, on the other hand, only rarely incorporates koans into zazen, preferring an approach where the mind has no object at all, known as shikantaza.
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Subramanian (2005), pp. 213–215 Allama's cryptic poems, though full of kindness, are known for their satire, mockery, invective and rejection of siddhis (occult powers). H.S. Shiva Prakash compares Allama's poems to the Koans in Japanese Zen poetry.Shiva Prakash (1997), p.
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In 1905, Soyen Shaku returned to America as a guest of Mr. and Mrs. Alexander Russell. He spent nine months at their house outside San Francisco, teaching the entire household Zen. Mrs. Russell was the first American to study koans.
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Crook, J.H. 2009. The Koans of Layman John. Lulu. His last work was World Crisis and Buddhist Humanism (New Age Books, Delhi 2009). He died on 15 July 2011, shortly after a gathering of many former students and colleagues in Somerset to celebrate his life.
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With this realisation, the young monk finally solves the koans and attains the unshakeable peace the master had spoken about. He then returns to the monastery. Seeking out Hae-jin, he entrusts the boy with the master's few remaining possessions. He then takes his leave.
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150px Zen emphasizes zazen, meditation c.q. dhyana in a sitting position. In Soto, the emphasis is on shikantaza, 'just sitting', while Rinzai also uses koans to train the mind. In alternation with zazen, there is walking meditation, kinhin, in which one walks with full attention.
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The Sanbō Kyōdan incorporates Rinzai Kōan study as well as much of Soto tradition, a style Yasutani had learned from his teacher Harada Daiun Sogaku. Yasutani placed great emphasis on kensho, initial insight into one's true nature, as a start of real practice: To attain kensho, most students are assigned the mu- koan. After breaking through, the student first studies twenty-two "in-house" koans, which are "unpublished and not for the general public". There-after, the students goes through the Gateless Gate (Mumonkan), the Blue Cliff Record, the Book of Equanimity, the Record of Transmitting the Light, the Five Ranks and finally more than 100 Precept Koans.
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The TV series Fargo makes liberal use of koans. For example, in episode 5, titled "The Six Ungraspables" (May 2014), Gus' rabbi-like neighbor relates a parable, and in episode 6, "Buridan's Ass", Malvo has Don (voice disguised) phone Stavros and read a koan over the telephone.
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Having developed awareness, the practitioner can now focus his or her consciousness on a koan as an object of meditation. Since koans are, ostensibly, not solvable by intellectual reasoning, koan introspection is designed to shortcut the intellectual process leading to direct realization of a reality beyond thought.
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Yunmen's Japanese name, Ummon, was the namesake for a character which was featured prominently in Dan Simmons' acclaimed Hyperion Cantos science fiction series; Simmon's Ummon was a vastly advanced, intelligent AI from the "TechnoCore", who reveals key plot elements to the main characters, through koans and mondo (dialogue).
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His poems The Sound of The Ancient World, Today and Bodhidharma are published in World Literature Today.World Literature Today; Sep/Oct2013, Vol. 87 Issue 5, p38 Translation with explanatory notes of The Blue Cliff Record. It is a collection of Chán Buddhist koans originally compiled in China during the Song dynasty in 1125 and then expanded into its present form by the Chán master Yuanwu Keqin (1063–1135). Translation with explanatory notes of The gateless Gate The Gateless Gate is a collection of 48 Chan (Zen) koans compiled in the early 13th century by the Chinese Zen master Wumen Hui-k’ai (1183–1260) (Japanese: Mumon Ekai). Wumen’s preface indicates that the volume was published in 1228.
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In Zen Buddhism, Subhūti appears in several koans, such as this one:Reps, Paul and Nyogen Senzaki. Zen Flesh, Zen Bones: A Collection of Zen and Pre-Zen Writings. Rutland, Vermont: Tuttle, 2008. > One day, in a mood of sublime emptiness, Subhuti was resting underneath a > tree when flowers began to fall about him.
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Strabo cites the word as Peligones, meaning the senators of both Macedonians, Thesprotians and Molossians and compares them to Gerontes (Gerousia) of Laconians and Massaliotes. He further remarks that πελιοί pelioi in the dialects of Epirus and Macedonia, means old men.Hesychius cites also Peleioi, old men by Epirotes and Doric-speaking Koans. Πεληός pelêosHes.
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David Suter (born 1949)Lyman, Rick. "FILM: Rendering 'Hamlet' With Pen in Hand," New York Times (July 27, 1997). is an American artist known for his many years producing editorial illustrations for clients such as The Washington Post, Time, and The New York Times. Known as "Suterisms" or "visual koans","Current Issue," 3x3 Magazine.
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A unique example is the famous heyókȟa sacred clown called "the Straighten-Outer": The heyókȟa symbolizes and portrays many aspects of the sacred beings, the Wakíŋyaŋ. His satire presents important questions by fooling around. They ask difficult questions, and say things others are too afraid to say. Their behavior poses questions as do Zen koans.
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At the age of 20 or 26, he entered Buddhist priesthood, though he would go on to study Western medicine later in life. Hara became the first lecturer of Indian Philosophy and Buddhist Studies at Tokyo University in 1879. He was later superintendent of the Soto-shu Daigaku-rin (currently Komazawa University). Hara is featured in several koans.
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In Homer's Iliad, a contingent of Koans fought for the Greeks in the Trojan War.Iliad ii.676, from "Kos, the city of Eurypylus, and the Calydnae isles", under the leaders Phidippos and Antiphos, "sons of the Thessalian king". It is unclear whether Homer is describing cultural affiliations of his own time or remembered traditions of Mycenaean times.
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The popular western understanding sees kōan as referring to an unanswerable question or a meaningless statement. However, in Zen practice, a kōan is not meaningless, and not a riddle or a puzzle. Teachers do expect students to present an appropriate response when asked about a kōan. Koans are also understood as pointers to an unmediated "Pure Consciousness", devoid of cognitive activity.
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Again, many saw her work as ahead of its time as she created these figurative images. The work was seen by some as drawing upon the Eastern philosophies of koans (riddles), in which she drew upon the humanist style of art. Ivan Karp from OK Harris Gallery showed her work and Mikus had four solo shows, in 1971, 72, 73, and 74.
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According to Harris, working towards kensho is usually a lengthy process stretched out over years or even decades. Contrary to this, Victor Hori notes that with koan-study kensho may appear within six months. Sōtō tends towards a gradual approach, preferring to let the experiences happen on their own. Rinzai tends toward the use of Koans as a technique to unroot the habitual workings of the mind.
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He de-emphasized the use of koans due to their apparent historical association with the competing Rinzai school. In 1796 he also had the sangha hall (sōdō, 僧堂) at Eihei-ji rebuilt in imitation of the Song Dynasty structures that Dōgen had described.Foulk, p.57 The previous building, dating from only fifty years earlier, was built in a Ming Dynasty style based on temples of the recently introduced Ōbaku school.
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The Gateless Gate (Mandarin: 無門關 Wúménguān; Japanese: 無門関 Mumonkan), more accurately translated as The Gateless Barrier, is a collection of 48 Chan (Zen) koans compiled in the early 13th century by the Chinese Zen master Wumen Huikai (無門慧開; Japanese: Mumon Ekai; 1183–1260). Wumen's preface indicates that the volume was published in 1228. Each koan is accompanied by a commentary and verse by Wumen.
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Suzuki had failed an admissions test at the nearby school, so So-on began teaching the boys how to read and write Chinese. So-on soon sent his students to train with a Rinzai master for a while. Here Shunryu studied a very different kind of Zen, one that promoted the attainment of satori through the concentration on koans through zazen. Suzuki had problems sitting with his koan.
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She also worked for nonprofit organizations in the feminist antiviolence and environmental movements. She did her koan study with John Tarrant, Roshi, who made her a teacher in 1996 and gave her transmission in 1998; she was the first woman teacher in the Americas in her lineage. In the late 1990s she was the co-founder, with John Tarrant, of the Pacific Zen School, an innovative Western koan school, of which The Open Source is a part. The house style honors the original Chinese koan way while emphasizing the integration of koan inquiry with contemporary lives, explores communal as well as individual koan practice, highlights the contributions of women to the koan tradition, seeks to develop a body of Western koans, and in general is interested in what happens when you trust the koans themselves and the experiences of the people working with them to reveal the way the tradition should evolve.
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Rumina uses a variety of techniques. Early in her career she developed a technique producing three-dimensional acrylic relief (Angels, Dance of the Planets), and she has worked with collage and digital graphics (Art & Fashion, 108 Simple Koans, Modern Angels). She also creates sculptures in glass (Odiseja 2001, Requiem, Planets) and in other materials (bronze, wax), and glass fusion paintings (Yin and Yang Spring Collection). In her multimedia projects, Ruminar combines artistic genres and techniques.
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According to the foreword in the book The Gateless Gate: The Classic Book of Zen Koans, In 1953 Yamada invited Haku'un Yasutani to Kamakura and founded the Kamakura Haku-un-kai. Then, according to Stephen Batchelor, Later that night he awoke abruptly from sleep and saw the same passage flash in his mind, which was followed by a kensho experience. The next day Yasutani confirmed that what Yamada had experienced was a kensho.
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For her Archive project Denise Fujiwara investigated the notion of walking as a medium for transformation. She visited the path of the Shikoku Pilgrimage on the island of Shikoku in Japan. Fujiwara invited small groups to walk in a contemplative way through The Theatre Centre’s neighbourhood. Fujiwara shared perspectives and koans that aimed to allow participants to experience time, space and themselves in ways that belie the seeming simplicity of the act of walking.
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Since there are thousands of different Nasreddin stories, one can be found to fit almost any occasion.Ohebsion, Rodney (2004) A Collection of Wisdom, Immediex Publishing, . Nasreddin often appears as a whimsical character of a large Turkish, Persian, Albanian, Armenian, Azerbaijani, Bengali, Bosnian, Bulgarian, Chinese, Greek, Gujarati, Hindi, Judeo-Spanish, Kurdish, Romanian, Serbian, Russian, and Urdu folk tradition of vignettes, not entirely different from zen koans. 1996–1997 was declared International Nasreddin Year by UNESCO.
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Ruby Koans is a learning tool to teach people the Ruby Programming Language through a series of small exercises. rspec-given is an extension to the popular Ruby testing framework RSpec that enables given/when/then notation when writing specs. Git Immersion is a guided tour that walks through the fundamentals of Git, inspired by the premise that to know a thing is to do it. Argus A Ruby API for controlling a Parrot AR Drone.
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James Ishmael Ford says of Tarrant, John Tarrant (born 1949) is a Western Zen teacher who explores koans as a way to discover freedom and unexpected openings. Tarrant is the founder and director of the Pacific Zen Institute (PZI). PZI has large centers in California, Arizona, and Canada as well as "small groups" in many states throughout America. Tarrant teaches and writes about the transformation of consciousness through the use of the Zen koan and trains koan meditation teachers.
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This question is answered in such schemata as the Five Ranks of Tozan and the Oxherding Pictures. The continuous pondering of the break-through kōan (shokan) or Hua Tou, "word head", leads to kensho, an initial insight into "seeing the (Buddha-)nature". According to Hori, a central theme of many koans is the "identity of opposites", and point to the original nonduality. Victor Sogen Hori describes kensho, when attained through koan-study, as the absence of subject–object duality.
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Tetsugyu Soin Ban was ordained as a Soto Zen monk in 1917, Fuchizawa, by Zen master Engaku Chimyo. From 1931 to 1938 Ban trained at Hosshin-ji Monastery under Harada Daiun Sogaku, inheriting the Zen style of teaching that combines the Rinzai Zen use of koans with Soto Zen forms. Subsequently, Ban studied at Komozawa University, where he graduated in 1941. In 1947 Ban Tetsugyu Soin became Tanto, or Head of Practice, of Hosshin-ji Monastery.
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Soen was a non-traditional abbot, deciding to not distinguish himself from his students. He wore the robe of a monk, he bathed and ate in their quarters. Over the next few years Soen set out to visit other masters stating that, since he had only finished 500 koans of Hakuin's 1700 curriculum, he needed more training. He went to Hosshin-ji and studied under Harada Daiun Sogaku, lineage holder of both the Sōtō and Rinzai school.
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Jodorowsky frequently decried Klein's actions in interviews.Premiere – Q&A;: Alejandro Jodorowsky Soon after the release of The Holy Mountain, Jodorowsky gave a talk at the Teatro Julio Castillo, University of Mexico on the subject of koans (despite the fact that he initially had been booked on the condition that his talk would be about cinematography), at which Ejo Takata appeared. After the talk, Takata gave Jodorowsky his kyosaku, believing that his former student had mastered the art of understanding koans.Jodorowsky, Alejandro (2005).
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In January, 2000, Strand founded the Koans of the Bible Study Group (since renamed Woodstock Buddhist Bible Study), a weekly inter-religious discussion group devoted to finding a new paradigm for religious belief and practice. In the early 2,000s, he began exploring the Soka Gakkai International originated from Soka Gakkai Japan, a humanistic religion based on the teachings of the 13th century Japanese monk, Nichiren who lived in Kamakura period. Strand's studies of this religion led him to write Waking the Buddha.
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Cate McQuaid called it "meaty, satisfying work" that unpeeled like onion skins to reveal layers of subtle, translucent organic forms and ideas involving spirituality and consciousness; others described the pieces as challenging "koans" enacting an uneasy truce of nature and geometry.McQuaid, Cate. "Painterly drawings," Boston Globe, September 14, 2000. In the Boston Center for the Arts traveling group show "Standing on One Leg" (2005–8), Grad exhibited mixed-media works, such as Balancing Balls (2005), and incised etchings on plexiglass.
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Another reformation was implemented by Gento Sokuchu (1729–1807), who tried to purify the Soto-school of the use of koans. Gento Sokuchu implanted new regulations, based on Dogen's regulations. This growing status of Dogen as textual authority also posed a problem for the Soto-school: During the Meiji Restoration, the memory of Dōgen was used to ensure Eihei-ji's central place in the Soto-organisation, and "to cement closer ties with lay people". In 1899 the first lay ordination ceremony was organized in Eihei-ji.
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Study of kōan literature is common to all schools of Zen, though with varying emphases and curricula. The Rinzai-school uses extensive koan-curricula, checking questions, and jakogo ("capping phrases", quotations from Chinese poetry) in its use of koans. The Sanbo Kyodan, and its western derivates of Taizan Maezumi and the White Plum Asanga, also use koan-curricula, but have omitted the use of capping phrases. In Chinese Chán and Korean Seon, the emphasis is on Hua Tou, the study of one koan throughout one's lifetime.
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Maine, Stephen. "Dateline Brooklyn," Artnet, May 25, 2004.The New Yorker. "This Is Not About Landscape," August 4, 2008.Maine, Stephen. "A Wild Horizon," The New York Sun, July 5, 2007. The ambiguity of the minimal forms took Belcourt's work in an intentionally unresolved, occasionally comical direction that Art in America labels "abstraction shading into figuration" and Time Out terms "visual version(s) of Zen koans"; these reviews draw parallels in the work to artists as diverse as Guston, De Chirico and Richard Serra.
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Eventually he also worked as a lobbyist for the Australian Aboriginal land rights movement. Tarrant attended the University of Tasmania and then the Australian National University, where he earned a degree in Human Sciences and English Literature. He later earned a Ph.D. in Psychology from Saybrook Institute in San Francisco. He wrote his doctoral thesis on "The Design of Enlightenment in Koan Zen" and for twenty years was a Jungian psychotherapist working on dream analysis at the same time as he developed his teaching of koans.
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The most obvious evidence of this system was Ra's practice of renaming many of the musicians who played with him. Bassoonist/multireedist James Jacson had studied Zen Buddhism before joining Sun Ra and identified strong similarities between Zen teachings and practices (particularly Zen koans) and Ra's use of non sequiturs and seemingly absurd replies to questions.Szwed (1998), p. 385. Drummer Art Jenkins admitted that Sun Ra's "nonsense" sometimes troubled his thoughts for days until inspiring a sort of paradigm shift, or profound change in outlook.
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This picture of Zen emerged during the Song Dynasty (960–1297), when Chán became the dominant form of Buddhism in China, and gained great popularity among the educated and literary classes of Chinese society. The use of koans, which are highly stylized literary texts, reflects this popularity among the higher classes. In the tenth century, during the turmoil of the Five Dynasties and Ten Kingdoms period, regionally oriented schools with differing views on the Chán-identity developed. One view was that of jiaowai biechuan, "a special transmission outside the teaching".
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It had three features: #A standardized koan-curriculum; #A standardized set of answers based on stereotypes Chinese sayings; #A standardized method of secretly guiding students through the curriculum of koan and answers. By standardizing the koan-curriculum every generation of students proceeded to the same series of koans. Students had to memorize a set number of stereotyped sayings, agyō, "appended words". The proper series of responses for each koan were taught by the master in private instruction-sessions to selected individual students who would inherit the dharma lineage.
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A review of the early historical documents and literature of early Zen masters clearly reveals that they were well versed in numerous Mahāyāna sūtras, as well as Mahayana Buddhist philosophy such as Madhyamaka. Nevertheless, Zen is often pictured as anti-intellectual. This picture of Zen emerged during the Song Dynasty (960–1297), when Chán became the dominant form of Buddhism in China, and gained great popularity among the educated and literary classes of Chinese society. The use of koans, which are highly stylized literary texts, reflects this popularity among the higher classes.
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The developers liked this idea, but it was too late in the development to attempt this; instead, the idea was preserved for use in Episode Two. The concept was later showcased in an Episode Two trailer shown at the Games Convention in 2006. According to series writer Marc Laidlaw, one of the most important goals with Episode Two was to expand on the Vortigaunts as characters, as opposed to just "purveyors of bugbait or Xen koans". As such, Valve added new behaviours, new animations, and new audio to the Vortigaunts.
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He had apparently decided he had done enough in this sphere, and began writing books about judo, budo, Eastern philosophy, and Zen Buddhism. He held the rank of 5th dan in shogi (Japanese chess) and wrote books on this topic as well. Leggett remained with the BBC until he retired in 1969. He was remembered as a courteous and kindly colleague, well respected for his extensive knowledge of Japan. Leggett published over 30 books, including A first Zen reader (1960/1982), Samurai Zen: The warrior koans (1985/2003), and Three ages of Zen (1993).
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Buddhism finds intuition to be a faculty in the mind of immediate knowledge and puts the term intuition beyond the mental process of conscious thinking, as the conscious thought cannot necessarily access subconscious information, or render such information into a communicable form. In Zen Buddhism various techniques have been developed to help develop one's intuitive capability, such as koans – the resolving of which leads to states of minor enlightenment (satori). In parts of Zen Buddhism intuition is deemed a mental state between the Universal mind and one's individual, discriminating mind.
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A koan (literally "public case") is a story or dialogue, generally related to Chan or other Buddhist history; the most typical form is an anecdote involving early Chinese Chan masters. These anecdotes involving famous Chan teachers are a practical demonstration of their wisdom, and can be used to test a student's progress in Chan practice. Koans often appear to be paradoxical or linguistically meaningless dialogues or questions. But to Chan Buddhists the koan is "the place and the time and the event where truth reveals itself" unobstructed by the oppositions and differentiations of language.
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Kirchner, Thomas Yuho, and Shizuteru Ueda 上田閑照. Entangling Vines : Zen Koans of the Shumon Kattoshu 宗門葛藤集. Saga Tenryuji (Japan): Tenryu-ji Institute for Philosophy and Religion, 2004, pp. 184–185. Later, in remembrance of the dream, he composed a new name for himself, forming his family name from characters meaning dream and window, and his given name from the first characters of the names of the two temples appearing in his dream; it was this new name, Musō Soseki, by which he was to become famous.
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Torino, Elledici, 2001, p.571. The school of Harada Daiun Sogaku distinguishes itself from the usual Soto traditional methods, based exclusively on the practice of sitting meditation, zazen (坐禅) known as shikantaza (只管打坐, "simply sitting"). The peculiarity of the School of Daiun Sogaku was the adoptation of frequent and intense use of kōans, questions or paradoxical sentences with the purpose to let go a severe rational approach to the practice, helping practitioners to obtain the kensho. Koans are still peculiar today of Rinzai and Obaku traditions.
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It builds up "strong internal pressure (gidan), never stopping knocking from within at the door of [the] mind, demanding to be resolved". To illustrate the enormous concentration required in kōan meditation, Zen Master Wumen commented, Analysing the koan for its literal meaning won't lead to insight, though understanding the context from which koans emerged can make them more intelligible. For example, when a monk asked Zhaozhou (Joshu) "does a dog have Buddha-nature or not?", the monk was referring to the understanding of the teachings on Buddha-nature, which were understood in the Chinese context of absolute and relative reality.
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The Gateless Barrier (Mandarin: 無門關 Wúménguān; Japanese: 無門関 Mumonkan), sometimes translated as The Gateless Gate, is a collection of 48 Chan (Zen) koans compiled in the early 13th century by the Chinese Zen master Wumen Huikai (無門慧開; Japanese: Mumon Ekai; 1183–1260). The title has a double meaning and can also be understood as Wumen's Barrier; the compiler's name, which literally means "No Gate", is the same as the title's first two characters. Wumen's preface indicates that the volume was published in 1228. Each koan is accompanied by a commentary and verse by Wumen.
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The Wumen Guan has an appendix titled "Zen Caveats" (禪箴) with one-line aphorisms dealing with Zen practice The word zhēn (箴) means "caveat", "warning", or "admonition", but it also has the meaning of "needle" or "probe" (as in acupuncture needles) and is sometimes translated as "Zen Needles". As with the main koans, each caveat challenges the Zen student's attachment to dualistic concepts, here those especially related to Zen practice. : Following the rules and protecting the regulations is binding oneself without rope. : Moving freely vertically and horizontally without obstruction is the way of outsiders and the nightmare army.
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Ambasada Gavioli has been operating according to the neuropolitan teachings of part- time prophet and revolutionary Chiron Morpheus. He proclaimed AG as the cathedral of avant-pop and a portal to elusive territory of the revolutionary haven of a pirate utopia or a temporary autonomous zone. He practised neuromancy, divination in the form of graphic koans. The AG management used to receive weekly ideological feeds from Chiron Morpheus, which were used as flyers and repurposed in the club's programming by Valentino Kanzyani’s AG Music Direction department, MC Flasher’s AG Performance & Outreach division, Denis Papic's AG Ministry of Information.
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In November 2014, he named his second Dharma Heir, Karen Terzano, in a ceremony attended by members of both his New York sangha and her Finland sangha where she is currently the founding teacher. Magid has published numerous articles and three books on the integration of psychoanalysis and Zen: Ordinary Mind: Exploring the Common Ground of Zen and Psychoanalysis (2002), Ending the Pursuit of Happiness (2008) and "Nothing Is Hidden: The Psychology of Zen Koans" (2013).Cooper, P: Review of Ordinary Mind: Exploring the Common Ground of Zen and Psychotherapy, Journal of Religion and Health, Spring 2003, vol. 42, no.
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The blind men and an elephant is a well-known tale that has been used among Jainists, Buddhists and Hindus in India, as well as by Persian Sufi writers Sanai of Ghazni, Attar of Nishapur and Rumi. Shah's Tales of the Dervishes, a collection of narratives gathered from classical Sufi texts and oral sources spanning a period from the 7th to the 20th centuries, gives Sanai's version. Parallels with other religious traditions are obvious, wherever narratives are used instructionally rather than to generate or perpetuate belief or conformity. Examples might be Zen koans, Hasidic tales, and the parables of Jesus.
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Mujū Dōkyō (; 1 January 1227 - 9 November 1312), birth name Ichien Dōkyō, was a Buddhist monk of the Japanese Kamakura period. He is superficially considered a Rinzai monk by some due to his compilation of the Shasekishū and similar books of koans, but there is good evidence that he was also an eager student of the Tendai, Pure Land, and Hosso sects, and he is occasionally placed in the Shingon and Ritsu sects as well. Born into the privileged Kajiwara family, he began his service by becoming a page at Jufuku-ji at the age of 13. He became a priest at the age of 18, in Hitachi Province.
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This koan is one of several traditionally used by Rinzai school to initiate students into Zen study, and interpretations of it vary widely. Hakuun Yasutani of the Sanbo Kyodan maintained that This koan is discussed in Part 1 of Hau Hoo's The Sound of the One Hand: 281 Zen Koans with Answers. In it, the answer of "negative", mu, is clarified as although all beings have potential Buddha-nature, beings who do not have the capacity to see it and develop it essentially do not have it. The purpose of this primary koan to a student is to free the mind from analytic thinking and into intuitive knowing.
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93 It was in Mexico City that he encountered Ejo Takata (1928–1997), a Zen Buddhist monk who had studied at the Horyuji and Shofukuji monasteries in Japan before traveling to Mexico via the United States in 1967 to spread Zen. Jodorowsky became a disciple of Takata and offered his own house to be turned into a zendo. Subsequently, Takata attracted other disciples around him, who spent their time in meditation and the study of koans. Eventually, Takata instructed Jodorowsky that he had to learn more about his feminine side, and so he went and befriended the English surrealist Leonora Carrington, who had recently moved to Mexico.
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An apocryphal anecdote that began circulating around the beginning of the 12th century has Yunmen going so far as to forbid any of his sayings or teachings from being recorded by his many pupils: Despite this, Yunmen is one of the greatest sources of "live words", "old cases", and paradoxical statements that would later evolve into the koan tradition, along with Zhaozhou (Japanese: Jōshū Jūshin). Most were collected in the Yúnmén kuāngzhēn chánshī guǎnglù (雲門匡眞禪師廣錄). Eighteen koans in the Blue Cliff Record involve Yunmen. Eight of Yunmen's sayings are included in Book of Equanimity, and five in The Gateless Gate.
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Flash fiction has roots going back to prehistory, recorded at origin of writing, including fables and parables, notably Aesop's Fables in the west, and Panchatantra and Jataka tales in India. Later examples include the tales of Nasreddin, and Zen koans such as The Gateless Gate. In the United States, early forms of flash fiction can be found in the 19th century, notably in the figures of Walt Whitman, Ambrose Bierce, and Kate Chopin. In the 1920s flash fiction was referred to as the "short short story" and was associated with Cosmopolitan magazine; and in the 1930s, collected in anthologies such as The American Short Short Story.
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Dahui Zonggao, the famous 12th century popularizer of koans in Song Dynasty China, wrote a collection of kōans with the Chinese title Zhengfa Yanzang (正法眼藏). In Japanese this is read as Shōbōgenzō, using the same kanji for its title as Dōgen's later work. When Dōgen visited China in 1223, he first studied under Wuji Lepai, a disciple of Dahui, which is where he probably first came into contact with Dahui's Zhengfa Yanzang. In his book Dogen's Manuals of Zen Meditation, the modern scholar Carl Bielefeldt acknowledges that Dōgen likely took the title from Dahui for his own kōan collection, known now as the Shinji Shōbōgenzō.
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Whether or not you would call it jazz, its kaleidoscopic nature and simple complexity is riveting. Fabulous." On the same site John Kelman noted "Stoa is an important album that stands to expand the way we look at the junctures between repetitive motifs, insistent rhythms and form-based improvisation." Global Rhythm magazine's podcast producer, host, and contributing writer wrote, "Global grooves, mercurial melodies, plucky polyrhythms and hypnotic happenings abound on this impressive release by Swiss jazz and neo-classical pianist/composer Nik Bärtsch. 'Zen Funk' is how Bärtsch describes his oftentimes Eastern-influenced music, and indeed, the various tracks, simply entitled 'Modul 36' or 'Modul 33,' are metaphysical musical koans of sorts.
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To describe such self-referencing objects, Hofstadter coins the term "strange loop"—a concept he examines in more depth in his follow-up book I Am a Strange Loop. To escape many of the logical contradictions brought about by these self-referencing objects, Hofstadter discusses Zen koans. He attempts to show readers how to perceive reality outside their own experience and embrace such paradoxical questions by rejecting the premise—a strategy also called "unasking". Elements of computer science such as call stacks are also discussed in Gödel, Escher, Bach, as one dialogue describes the adventures of Achilles and the Tortoise as they make use of "pushing potion" and "popping tonic" involving entering and leaving different layers of reality.
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Ford is co-editor of The Transient and Permanent in Liberal Religion, and is the author of This Very Moment: A Brief Introduction to Buddhism and Zen for Unitarian Universalists, both published by Skinner House Books. He is also the author of a study of Zen teachers and communities in North America, Zen Master Who? A Guide to the People and Stories of Zen, the co-editor of The Book of Mu: Essential Writings on Zen’s Most Important Koan, and the author of If You're Lucky, Your Heart Will Break: Field Notes from a Zen Life from Wisdom Publications. His most recent book is Introduction to Zen Koans: Learning the Language of Dragons also released by Wisdom.
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" Lisa Russ Spaar has called Hirshfield "a visionary", continuing: "It is arguable that the riddle, the existential joke of being, of meaning, of Dickinson's "prank of the Heart at play on the Heart," is as powerful a source as song for the lyric poem. Central to Hirshfield's vision is a kind of holy delight that is at the heart of riddles and koans". Other reviewers note the investigative nature of Hirshfield's poems, in which life is approached as a puzzle which is not quite solveable. In a review of Come, Thief in The Georgia Review, Judith Kitchen wrote "Jane Hirshfield's felt longing elevates description to insight: not self-knowledge, less fleeting than that... something more encompassing, more akin to the indefinable suddenly given expression.
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Zhaozhou is sometimes touted as the greatest Chan master of Tang dynasty China during a time when its hegemony was disintegrating as more and more regional military governors (jiédùshǐ) began to assert their power. Zhaozhou's lineage died out quickly due to the many wars and frequent purges of Buddhism in China at the time, and cannot be documented beyond the year 1000. Many koans in both the Blue Cliff Record and The Gateless Gate concern Zhaozhou, with twelve cases in the former and five in the latter being attributed to him. He is, however, probably best known for the first koan in The Gateless Gate: Bailin Temple in China, famous for his abbacy, was rebuilt after the Cultural Revolution and is nowadays again a prominent center of Chinese Buddhism.
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He teaches koans as doorways available to anyone, not only for advanced practitioners. PZI’s projects include creating new English translations of some of the elements of the sutra collection as well the evolution of musical settings of many parts of the chanted liturgy. Working with the Zen teacher and translator, Joan Sutherland, and Richie Domingue, then leader of the Zydeco Band “Gator Beat”, Tarrant collaborated in developing what is probably the first sung Zen liturgy in an American idiom. Among Tarrant’s successors and collaborators through Pacific Zen Institute include the Zen master Joan Sutherland, head of the "Open Source" Zen network, Susan Murphy, a film maker and Zen master based in Sydney, Australia, David Weinstein in Northern California, and James Ishmael Ford, founder and senior teacher of the "Boundless Way Zen" network.
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During the early days he did not place a strong emphasis on zazen, which is the core of most Japanese traditions of Zen, but rather on Koans. It was through the urging of some of his first students, some of whom had practiced in Japanese schools previously, that Seungsahn came to place a stronger emphasis on sitting meditation.Faces of Buddhism in America; 121-123 In 1974 Seungsahn began founding more zen centers in the United States — his school still yet to be established — beginning with the Dharma Zen Center in Los Angeles,Dharma Zen Center a place where laypeople and the ordained could practice and live together. That following year he went on to found the Chogye International Zen Center of New York City, and then in 1977 Empty Gate Zen Center.
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Porcellino also did an entire issue chronicling his (fictional) romantic relationship with Madonna, and did a series of strips following the adventures of "Racky Racoon", a slacker-ish animal who works at a series of dead-end jobs and likes to get drunk. But mixed in with these stories there were always more quiet, melancholy or philosophical stories, and as the years went on these stories increasingly took over the book. (Porcellino developed a strong interest in zen, and he began creating very zen-like stories reflecting on the transient nature of life and sometimes recounting tales of various zen masters or illustrating ancient zen koans.) These stories alienated Porcellino's old fans who had enjoyed the humorous elements of his work, but they won him a new audience. The active King-Cat letter column title is "Catcalls".
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The early nineties also spawned the hour-long 'secular oratorio' Blackbird. Against the genre background of works like Elgar's Dream Of Gerontius and Britten's War Requiem he asserts the independence of "an obsessive, if undogmatic, experimenter ... [who] eschews notions of stylistic consistency in pursuit of solutions to specific ideas", for example in the careful design of a large canvas of seemingly unrelated stylistic references. Poole rejects the inference of 'eclecticism' if this means aping ready-made formuli: he sees the disjunctions as crucial - a set of koans, inviting the listener to sense subtler causes beneath the illusion of surfaces. It is thus not only in the vivid presence of music in flow, but in the silences, the discontinuities, and the timing of unnerving half-memories that his art reveals itself, bound together by voice rather than style.
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Cosmologist Anthony Aguirre, while personally skeptical of most accounts of the many-worlds interpretation, in his book Cosmological Koans writes that "[p]erhaps reality actually is this bizarre, and we really do subjectively 'survive' any form of death that is both instantaneous and binary." Aguirre notes, however, that most causes of death do not fulfill these two requirements: "If there are degrees of survival, things are quite different." If loss of consciousness was binary like in the thought experiment, the quantum suicide effect would prevent an observer from subjectively falling asleep or undergoing anesthesia, conditions in which mental activities are greatly diminished but not altogether abolished. Consequently, upon most causes of death, even outwardly sudden, if the quantum suicide effect holds true an observer is more likely to progressively slip into an attenuated state of consciousness, rather than remain fully awake by some very improbable means.
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