The 108 Zen Poems
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About this ebook
As a sinologist, I have been asked many questions by people wanting to know time and again what Zen ('Chan' in Chinese) actually is. The problem is that it is not an easy task to describe this term. It is something that cannot be talked about nor expressed in written words. The moment language is used, we are no longer dealing with the true spirit of Zen, which is beyond all words. However, Zen cannot be left unexpressed. To introduce the reader to the world of Zen, there is no alternative but to resort to the use of language, the best alternative of which is poetry - the most 'precise' form of speech. This is one of the reasons why this ebook is comprised of 108 examples of the Zen way of realization to be submitted for the reader's consideration.
So, what is Zen? This question can be answered in a number of pathways, with each definition being correct within the context of each particular explanation. The word derives from the Sanskrit term "dhyana" to be better known to the West by the Japanese pronunciation, rather than Chinese 'Chan'; it is translated as "a quiet contemplation." (The graph 'meditation' consists of two main parts: one is for 'praying' represented by the heavenly number 3 and the earthly 2 placed vertically and horizontally; another is for 'a twofold unit' or 'an individual with a dual-tracking nature' or 'a bullet' which moves back and forth along the ruts and channels of Heaven-and-Earth.)
However, Zen has almost nothing to do with the practice of meditation (literally, the sitting meditation termed 'za-zen'). As is stated above, it is rather difficult to describe what Zen is by the aid of words. Some people say that it is mysterious experience, the realm of mystery, or simply mysticism. In fact, if Zen is mysterious experience, it means that it can be treated as 'the direct realization of original nature of the self.' If it is the realm of mystery, it is 'the substance of the true emptiness.' If it is mysticism, it is 'the cornerstone of all doctrines and teachings,' the source of all ideas, the philosophers' stone itself. To define what Zen is by going this way is quite an admissible acting, on paper, but it is absolutely inadequate as a means of transmitting the truth. In fact, Zen is not the experience, nor the realm, less still the "-ism" of a sort. Zen is only Zen, neither more nor less. For this reason, any attachment to Zen, regardless of how a dedicated or an expert the attachment might be, is still only ever attachment to shadows. Being "exact" in enlightened function is not the same as being "precise" through attachment to dress, terminology, a public ritual and a personal progression. Those attached to Zen carry with them the stench of Dharma (principle) contradiction and mistake the ideal world for the actual. Like a vicious whirlpool -- such people drag everyone into their orbit through impressing others with their certificates and experiences of 'gurus.' However, no matter how many times they have visited China or Japan and sat in a temple, as long as they have not realised the empty mind ground, they are simply placing a head upon head and mistaking the shadow it casts as real light.
Alexander Goldstein
Alexander Goldstein, a graduate of the Far-Eastern University in Sinology, lived and worked in mainland China for a period as a translator/interpreter, a manager, and a martial arts' practitioner. A certified instructor of ‘Chang-quan’ (external-style boxing) and ‘Taiji-quan’ (internal-style boxing), he is a lecturer of Chinese culture and traditions at the Open University in Tel-Aviv. He also is the author of Lao-zi's "Dao-De Jing," Chan (Zen) masters' paradoxes, "The Illustrated Canon of Chen Family Taiji-quan," a Chinese novel and some other editions, which are available in print and electronic publishing at most online retailers published in English, Spanish and Russian. What makes his books so appealing is profound analysis and authority with which various strains of the vigorous Chinese culture are woven into a clear and useful piece of guidance for a business person who conducts the affairs with far-eastern counterparties and for a counsellor who develops strategies that enable leaders to position their organisations effectively.
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The 108 Zen Poems - Alexander Goldstein
The 108 Zen Poems
Published by Alexander Goldstein
Smashwords Edition
Copyright 2015 Alexander Goldstein
Smashwords Edition, License Notes
This ebook is licensed for your personal enjoyment only. This ebook may not be re-sold or given away to other people. If you would like to share this book with another person, please purchase an additional copy for each person you share it with. If you're reading this book and did not purchase it, or it was not purchased for your use only, then please return to Smashwords.com and purchase your own copy. Thank you for respecting the hard work of this author.
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Contents
Author's Note
A Human Voice
Just Like That
Keep Going
Kung-fu
Keeping Tigers
Life in Mid Air
Life of Fire
Living Schedule
Lonesome Heron
Long Live Antiquity
Luxury of Life
Mastery
Memento Mori
Metamorphosis
Money Talks, A Good Story Walks
Mundane Recycling
My One But Only Housecoat
My Pear Trees
My Talisman Protects Me
Nearer the Wall Street
Never Come Back?
No Use
Nouveau riche
On High
On the Eve of Mid-Autumn Feast
On the Werewolf Mountain
Our Hometowns
Over Age
Perfection of Life
Peril of Knowledge
Platonic Love
Playing Bowls
Poetry’s Wake-up Power
Power of Insight
Pure Mind
Questions
Quiet Parting
Reading Aloud
Recreation
Red Sash
Refinement
Relativity
Reminiscences
Remuneration
Retirement
Retirement to Wilderness
Richman, Poor man, Beggar man, . . Not Thief
Riding the Storm
Rock Bottom
Rock Steady
Rock Steady Field
Roundabout
Sands
Scholarship from Within
Secluded Spot of My Soul
Self-allegiance
Self-gratification
Serenity
Shade of Shadow
Showing off
Simplicity
Snowy Mood
Soothed Energy
Spring Blossom
Still in Retreat
Superpower
Talking About Food
The Autumn Gold
The Autumn Sonata (I)
The Autumn Sonata (II)
The Blue Transition
The Charm of Early Autumn
The Colour of Milk
The Country
The Elements
The Essence of Uncanny
The Final Total
The Four Capital I
of Imagine
The Great Conqueror
The Household
The Oriental and Occidental
The Phases
The Pivot
The Pure Skies
The Transcendental
The Yearly Circle-Stances
They Don't Know My Name
Time's Short
To the Last Gasp
Tonight
Top Priority
Total Emptiness
Two Banks of One Stream
Two Continents
Two Options Only
Ultimate Vision
Ups and Downs
Utility of Uselessness
Vehicles of Ages
Vexation
Vigil
Watch Your Back!
We All Are Ferrymen on Our Own
Without a Name
What I Don’t Do
Worldly Disorder
Worm of Conscience
Which Side is Truly Mine
WWW or the Way to Win the World
About the Author
Endnote
Author’s Note
The number 108 is often considered as sacredly special figure because of its place in some religious ceremonials and mythological traditions, connecting to the martial arts, yoga and dharma based practices. In Hinduism, for example, there are 108 names of deities and 108 beads on the mala, a prayer bead chain similar to a rosary used for 108 repetitions of a mantra. Tibetan Buddhist rosaries are also 108 beads, reflecting the words of the Buddha called in Tibetan 'kangyur' -- the 108 volumes of collected and translated works spoken by Lord Buddha himself. Likewise, Zen monks wear 'juzu' (a ring of prayer beads) around their wrists, which consists of 108 beads. The 12 Prolific Poet Saints called 'Alwars' of the Sri Vaishnavites wrote devotional poetry about the 108 abodes of Lord Vishnu, which was later compiled by Nathamuni as the Divya Prabhandams, the sacred texts in the philosophy of Hinduism.
The famously known bas-relief carving at the Angkor Wat Temple in Cambodia relates the Hindu story of a serpent being pulled back and forth by 108 gods and demons: the 54 gods pulling one way, and 54 demons pulling the other, to churn the ocean of milk in order to produce the elixir of immortality. According to the Oriental Architecture, there are five monumental guardian gates to the fortified temple city of Angkor Thom; in front of each gate stand giant statues of 54 gods (to the left of the causeway) and 54 demons (to the right of the causeway) which represent the churning of the ocean.
In some schools of Buddhism it is believed that there are 108 feelings. This number, most probably, is reached by multiplying the senses of smell, touch, taste, hearing, sight and consciousness by whether they are painful, pleasant or neutral (3); and then again, by whether they are internally generated or externally occurring (2); and yet again by the past, present and future (3); finally, we get 108 feelings (6×3×2×3=108). In Japan, at the end of the year, a bell is chimed 108 times in Buddhist temples to finish the old year and welcome the new one. Each ring represents one of the 108 earthly temptations (Bonnō) which a person must overcome to achieve a true freedom designated as the state of 'nirvana.'
In Judaism, It is customary to give people gifts and charitable donations in multiples of the number 18, associated with the Hebrew word 'hai' (חי), meaning 'alive,' 'living' and 'life.' The number 108 both is multiple of 18 (6 times 18) and contains the numbers 1 and 8 that compose the number 18, which is the numerological 9 (1+8).
In the neo-Gnostic teachings of Samael Aun Weor, an individual has 108 chances (lifetimes) to eliminate his ego and transcend the material world before 'devolving' and having the ego forcefully removed in the infra-dimensions.
In mathematics, the prime factorization of 108 is 2•2•3•3•3 and its proper divisors are 1, 2, 3, 4, 6, 9, 12, 18, 27, 36, and 54, all numbers with interesting properties and that appear frequently in the ancient wisdom and cultural traditions. When the sum of a number's proper factors is greater than the number itself, the number is said to be abundant; and 108 is an abundant number. It turns out that 108 is the hyperfactorial of 3 since (3^3)(2^2)(1^1)=108. The number 3 is considered in all cultures as a number that expresses itself in a synthetic way of the complex dynamic organization of the universe at an essential level. It