The Whole World Is A Single Flower: 365 Kong-ans for by Seung Sahn

By Seung Sahn

This outstanding publication is of serious significance not just for the range of the 365 kong-ans, yet for Zen grasp Seung Sahn's personal questions and observation which accompany each one kong-an. This prodding and information function guideposts alongside a tough highway to enlightenment. The kong-ans themselves and perform for life-practice for life-practice for answering the questions that are profound and useful bobbing up daily.

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By Seung Sahn

This outstanding publication is of serious significance not just for the range of the 365 kong-ans, yet for Zen grasp Seung Sahn's personal questions and observation which accompany each one kong-an. This prodding and information function guideposts alongside a tough highway to enlightenment. The kong-ans themselves and perform for life-practice for life-practice for answering the questions that are profound and useful bobbing up daily.

Show description

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Extra info for The Whole World Is A Single Flower: 365 Kong-ans for Everyday Life

Sample text

3 Let us now turn briefly to the content of the ‘Conversation’. Heidegger treats two main topics in this pseudo-dialogue: first, the idea of iki, in connection with questions about the aesthetics and special nature of East Asian (Japanese) art; and second, the nature of language, in connection with the Japanese word for language, kotoba. By the way, as it were, large parts of the text present the reader with a striking mixture of biographical self-portrayal and wide-ranging self-interpretation, often looking back far into the past, in which discussions of East Asian thinking play a not insignificant role.

There can be no doubt that in both cases we are dealing with passages that Heidegger has modified slightly and skilfully integrated into his pseudo-dialogue. Third, for his interpretation of iki Heidegger apparently looked to Benl for assistance, but in an inappropriate text. For Heidegger’s interpretation of iki can hardly be squared with Kuki’s understanding of the idea. Heidegger, with the poet working more than the thinker, has his ‘Japanese’ say: ‘Iki is the gracious [das Anmutende]’ (43/140).

65 These kinds of obvious correspondences, which are easily to be found throughout Heidegger’s work and represent essential factors in its design, always concern his major thought, namely ‘Nothing’, which constitutes unmistakably (as we have seen already in the case of Being and Time) the ‘meaning of Being’. Thus Heidegger makes a clear distinction between this idea and what he calls ‘empty nothing’66 or also nugatory nothing [das nichtige Nichts]. By contrast: ‘This [true] Nothing…is nothing nugatory [nichts Nichtiges].

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