Esmeralda & Quasimodo, Luc-Olivier Merson "Une larme pour une goutte d'eau", 1905 Symbolism, illustration ― Series: The Hunchback of Notre Dame Friday, September 10

"Look for the good and you will find it. Search for it, for it is as a pearl of great price."   (ECRL 1776-1) Graphic ― 千恵吉井 Chie Yoshii (B.1974) Fly low, vermilion dragon, With the moon horns. Fly down to the top of the mountains That I may climb into your saddle And twist a bridle of mist about your great muzzle. Fly low, vermilion dragon, With claws bright with stars. I will climb the dark pagoda of a pine tree That I may swing astride your brilliant scales And be carried into the heart of the West, Through a golden haze Over the great regions of the sea Into Cathay. Fly low, vermilion dragon, With the moon horns! ― Fly Low, Vermilion Dragon ― Elizabeth Coatsworth  1893-1986

‘Constant Primordial Awareness’

पीपल लीफ The Pipal Leaf

gold & white watercolour poster, on paper, 22" x 30",

by बालाजी श्रीनिवासन Balaji Srinivasan, 2015

The elements :

• श्री यंत्र Sri Yantra in the background (supporting the position of अथि-रहस्य योगिनी the ‘Athi-Rahasya Yogini, the presiding deity of the eighth chakra — सर्वसिद्धिप्रधा Sarvasiddhippradha)
• लज्जा गौरी Lajja Gowri in the centre (the embodiment of ह्रीं बीज the Hreem bija, the cosmic mother in her bloom)
• पिनाका Pinaka in its broken state ('अराई मणि' 'Arai mani’ symbolising the male, attached to the string ↭ XII)
• 'अरसिलाई' 'Arasilai’ the feminine shown in clusters as a pipal tree
• पंच तन्मात्राएं Pancha tanmatras shown in the form of the cupid's arrows
• अंडाल Andal’s vision of पंच तन्मात्राएं the Pancha tanmatras as a reflection of the divine shown as the peacock feather, Clitoria, koel, काया Kaya flower and the cranberry.
• The stability between pleasure and pain is symbolized with the अशोक Ashoka blossoms.
• The omnipresence and omniscience of the vision are symbolized by the bronze age motif (सिंधु घाटी Indus valley) of पीपल pipal leaf, filigree pipal leaf and the realistic pipal leaves and the Buddhist tantric symbol — विश्ववज्र, the Viśvavajra (विश्व • Viśva, ‘universe’ + Vajra • वज्र, ‘thunderbolt’) — and the जैन Jaina symbol of the ह्रीं बीजा Hreem bija.

‘Primordial Awareness’ (2007), 12 x 12 in., acrylic on canvas.

The Seer is the soul of the artist,

Magus through ages untold,

Transmuting the lead of matter

Into bullets of spiritual gold.

The ego picks up the weapon of art,

Childlike, it plays with the trigger.

Blowing the head off its contracted self,

Awareness is suddenly bigger.

By slaying the ego and stunning

The chatter of thoughts as they rise,

Great art shuts out distractions

Delighting the heart through the eyes.

— Alex Grey

𝌸 "constancy" 常

The substrate & essential characteristic of the universe

The character originally referred to a "lower garment",

before being phonetically borrowed to mean "long-lasting; frequently".

The original sense is now represented by the character 裳 (OC *djaŋ, “lower garment”).

1. normal; general; common 正常  ―  zhèngcháng  ―  normal
2. constant; invariable 常駐 / 常驻  ―  chángzhù  ―  to be stationed in
3. often; frequently 經常 / 经常  ―  jīngcháng  ―  often
4. 51st tetragram of the Taixuanjing; "constancy" (𝌸)

尚 ㄕㄤˋ from Proto-Sino-Tibetan *(z)rjaŋ (“uncle, superior”) (STEDT; cf. Proto-Sino-Tibetan *s-tjaŋ (“, upper part, rise, raise, top, summit”)). Cognate with 丈 (OC *daŋʔ) "gentleman, older man, husband", Tibetan ཨ་ཞང (a zhang, “maternal uncle”), Burmese အရှင် (a.hrang, “master, lord”), etc.

Cosmic Tree of Life, Diana van Denberg

Thursday, September 9

"Attunement is made when the conscious mind is at rest, as in meditation or in sleep.

This is also an illustration of the ability of those in the spiritual realm to see the future." 



(ECRL 136-48)

《道德經 第十六章》

致虛極，守靜篤。

萬物並作，吾以觀復。

夫物芸芸，各復歸其根。

歸根曰靜，是謂復命。

復命曰常，知常曰明。

不知常，妄作凶。

知常容，容乃公，公乃王，王乃天，天乃道，道乃久，沒身不殆。

Dao De Jing  Chapter Sixteen ― Alan B. Taplow 16 THE CYCLE OF ALL THINGS

    Let the mind be empty of preconceptions and distraction -

    Permit a meditative quietness to prevail.

    Observe the cycle of All Things —

    Their birth and rise to activity,

    A flourishing,

    And ultimate return to their generative roots.

    Quietness, repose and tranquillity characterize the return to the roots of creation.

    Knowing it as the destiny of All Things —

    An unchanging cycle, An eternal law of nature —

    Is to be enlightened.

    To know it not is to court misfortune.

    Knowing the eternal law is to be all-embracing.

    All-embracing is to be impartial.

    Impartial is to be noble.

    Being noble is to be one with nature.

    Being one with nature is to be in accord with the Tao.

    Being in accord with the Tao —

    Essence is everlasting.

    Tho' body/self demise, the self is eternal.

Dao De Jing  Chapter Sixteen ― James Legge 16 (Returning to the root)

The (state of) vacancy should be brought to the utmost degree, and that of stillness guarded with unwearying vigour. All things alike go through their processes of activity, and (then) we see them return (to their original state). When things (in the vegetable world) have displayed their luxuriant growth, we see each of them return to its root. This returning to their root is what we call the state of stillness, and that stillness may be called a reporting that they have fulfilled their appointed end. The report of that fulfilment is the regular, unchanging rule. To know that unchanging rule is to be intelligent; not to know it leads to wild movements and evil issues. The knowledge of that unchanging rule produces a (grand) capacity and forbearance, and that capacity and forbearance lead to a community (of feeling with all things). From this community of feeling comes a kingliness of character; and he who is king-like goes on to be heaven-like. In that likeness to heaven, he possesses the Dao. Possessed of the Dao, he endures long; and to the end of his bodily life, is exempt from all danger of decay.

Dao De Jing  Chapter Sixteen ― Arthur Waley 16

Push far enough towards the Void,

Hold fast enough to Quietness,

And of the ten thousand things none but can be worked on by you.

I have beheld them, whither they go back.

See, all things howsoever they flourish

Return to the root from which they grew.

This return to the root is called Quietness;

Quietness is called submission to Fate;

What has submitted to Fate has become part of the always so.

To know the always-so is to be Illumined;

Not to know it, means to go blindly to disaster.

He who knows the always-so has room in him for everything;

He who has room in him for everything is without prejudice.

To be without prejudice is to be kingly;

To be kingly is to be of heaven;

To be of heaven is to be in Tao.

Tao is forever and he that possess it,

Though his body ceases, is not destroyed.

「上を向いて歩こう」

坂本九の楽曲。作詞は永六輔、作曲は中村八大。1961

Ue o muite arukou 上を向いて歩こう

Namida ga koborenai youni 涙がこぼれないように

Omoidasu haru no hi 思い出す 春の日

Hitoribocchi no yoru 一人ぼっちの夜

Ue o mute arukou 上を向いて歩こう

Nijinda hoshi o kazoete にじんだ星を数えて

Omoidasu natsu no hi 思い出す 夏の日

Hitoribocchi no yoru 一人ぼっちの夜

Shiawase wa kumo no ue ni 幸せは 雲の上に

Shiawase wa sora no ue ni 幸せは 空の上に

Ue o muite arukou 上を向いて歩こう

Namida ga koborenai youni 涙がこぼれないように

Nakinagara aruku 泣きながら 歩く

Hitoribocchi no yoru 一人ぼっちの夜

(Whistling)

Omoidasu aki no hi 思い出す 秋の日

Hitoribocchi no yoru 一人ぼっちの夜

Kanashimi wa hoshi no kage ni 悲しみは星の影に

Kanashimi wa tsuki no kage ni 悲しみは月の影に

Ue o muite arukou 上を向いて歩こう

Namida ga koborenai youni 涙がこぼれないように

Nakinagara aruku 泣きながら 歩く

Hitoribocchi no yoru 一人ぼっちの夜

(Whistling)

Here is the translation of the Japanese lyrics.

The English version of "Sukiyaki" recorded by A Taste of Honey doesn't have a literal translation.

I look up when I walk

So that the tears won't fall

Remembering those spring days

But I am all alone tonight

I look up when I walk

Counting the stars with tearful eyes

Remembering those summer days

But I am all alone tonight

Happiness lies beyond the clouds

Happiness lies above the sky

I look up when I walk

So that the tears won't fall

Though the tears well up as I walk

For tonight I am all alone

(Whistling)

Remembering those autumn days

But I am all alone tonight

Sadness lies in the shadow of the stars

Sadness lurks in the shadow of the moon

I look up as I walk

So that the tears won't fall

Though the tears well up as I walk

For tonight I am all alone

(Whistling)

Grammar Notes

1. "Muite" is "te-form" of the verb "muku (to face)". The "te-form" is used to connect two or more verbs. In this sentence, the verbs "muku" and "aruku" are connected.
2. "Arukou" is a volitional form of the verb, "aruku (to walk)".
3. "Koborenai" is the negative form of the verb, "koboreru (to fall, to drop)" + "~ youni". "~ youni" means, "in order that ~". "Nai youni" means, "in order not to ~". Here are some examples.Gakkou ni okurenai youni hayaku okiru. 学校に遅れないように早く起きる。--- I get up early so that I'm not late for school.Kaze o hikanai youni ki o tsuketeiru. かぜをひかないように気をつけている。― I'm taking care of myself so that I don't catch a cold.
4. "Nijinda" is an informal perfective ending for the verb, "nijimu (to blot, to blur)". It modifies the noun, "hoshi (star)". It means with teary eyes the stars looked blurry.
5. "~ nagara" of "nakinagara" indicates that two actions are taking place simultaneously. Here are some examples.Terebi o minagara, asagohan o taberu. テレビを見ながら、朝ごはんを食べる。― I watch television while I eat breakfast.Ongaku o kikinagara, benkyou suru. 音楽を聞きながら、勉強する。― I listen to music while I study.

UP ⬀ Unison of Purpose

Wednesday, September 8, 2021

"When the laws of the physical, of the mental, of the spiritual, are kept in unison of purpose, a more perfect balance is kept in the body." 



(ECRL 3246-2)

Mélodie céleste

Soul Melody

Mélodie en Sol

Mélodie en sous-sol

《道德經第十五章》

古之善為士者，微妙玄通，深不可識。

夫唯不可識，故強為之容。

豫兮若冬涉川；猶兮若畏四鄰；儼兮其若容；渙兮若冰之將釋；敦兮其若樸曠；兮其若谷；混兮其若濁；孰能濁以靜之徐清？

孰能安以久動之徐生？

保此道者，不欲盈。

夫唯不盈，故能蔽不新成。

Dao De jing Chapter Fifteen ― Alan B.Taplow 15 ANCIENT MASTERS

    The ancient masters and rulers,

    So subtle and mysterious,

    profound and penetrating,

    Too deep to directly comprehend ―

    May be known by their appearance,

    Cautious ― As if crossing a frozen stream.

    Watchful ― As if fearing danger all around.

    Courteous ― As if a visiting guest.

    Yielding ― As if ice about to melt.

    Genuine ― As if a piece of uncarved wood.

    Receptive ― As if an open valley.

    Opaque ― As if in muddy waters.

    Waiting quietly while the mud settles,

    Remaining still until the moment for action,

    They, who embrace this Dao,

    Obtaining just that which is sufficient,

    All needs are satisfied.

    Thus they long endure.

Dao De jing Chapter Fifteen ― James Legge (The exhibition of the qualities of the Dao)

The skilful masters (of the Dao) in old times, with a subtle and exquisite penetration, comprehended its mysteries and were deep (also) so as to elude men's knowledge. As they were thus beyond men's knowledge, I will make an effort to describe of what sort they appeared to be. Shrinking looked they like those who wade through a stream in winter; irresolute like those who are afraid of all around them; grave like a guest (in awe of his host); evanescent like ice that is melting away; unpretentious like wood that has not been fashioned into anything; vacant like a valley, and dull like muddy water. Who can (make) the muddy water (clear)? Let it be still, and it will gradually become clear. Who can secure the condition of rest? Let movement go on, and the condition of rest will gradually arise. Those who preserve this method of the Dao do not wish to be full (of themselves). It is through their not being full of themselves that they can afford to seem worn and not appear new and complete.

Dao De jing Chapter Fifteen ― Arthur Waley 15

Of old those that were the best officers of Court

Had inner natures subtle, abstruse, mysterious, penetrating,

Too deep to be understood.

And because such men could not be understood

I can but tell of them as they appeared to the world:

Circumspect they seemed, like one who in winter crosses a stream,

Watchful, as one who must meet danger on every side.

Ceremonious, as one who pays a visit;

Yet yielding, as ice when it begins to melt.

Blank, as a piece of uncarved wood;

Yet receptive as a hollow in the hills.

Murky, as a troubled stream —–

(Tranquil, as the vast reaches of the sea,

Drifting as the wind with no stop.)

Which of you an assume such murkiness,

To become in the end still and clear?

Which of you can make yourself insert,

To become at the end full of life and stir?

Those who possess this Tao do not try to fill themselves to the brim,

And because they do not try to fill themselves to the brim,

They are like a garment that endures all wear and need never be renewed.

《道德經第十四章》

‘A Rolling Stone is ever Bare of Moss’, William Blake, 1821

視之不見，名曰夷；聽之不聞，名曰希；搏之不得，名曰微。

此三者不可致詰，故混而為一。

其上不皦，其下不昧。

繩繩不可名，復歸於無物。

是謂無狀之狀，無物之象，是謂惚恍。

迎之不見其首，隨之不見其後。

執古之道，以御今之有。

能知古始，是謂道紀。

Dao De jing Chapter Fourteen ― Alan B. Taplow 14 THE MYSTICAL TAO

    Looking for it, it cannot be seen ―

    Being formless, it is called 夷, the invisible.

    Listening to it, it cannot be heard ―

    Being soundless, it is called 希, the inaudible.

    Grasping at it, it cannot be reached ―

    Being subtle, it is called 微, the intangible.

    These three; imperceptible, indescribable ―

    Mystically united and elusively perceived

    as an undefinable oneness.

    As the oneness ascends ― no light appears.

    As the oneness descends ― no darkness is perceived.

    Unceasingly, continually, form eluding definition,

    Evasively reverting to spirit ― to nothingness.

    The form of formlessness.

    The image of imagelessness.

    The oneness remains nameless.

    Meeting it, it has no part which is front.

    Following it, it has no behind.

    Encompassing the ancient Dao,

    Present affairs are mastered.

    Knowing the primal nature of mankind

    and the universe,

    Is to know the essence of Dao.

Dao De jing Chapter Fourteen ― James Legge (The manifestation of the mystery)

We look at it, and we do not see it, and we name it 'the Equable.' We listen to it, and we do not hear it, and we name it 'the Inaudible.' We try to grasp it, and do not get hold of it, and we name it 'the Subtle.' With these three qualities, it cannot be made the subject of description; and hence we blend them together and obtain The One. Its upper part is not bright, and its lower part is not obscure. Ceaseless in its action, it yet cannot be named, and then it again returns and becomes nothing. This is called the Form of the Formless, and the Semblance of the Invisible; this is called the Fleeting and Indeterminable. We meet it and do not see its Front; we follow it, and do not see its Back. When we can lay hold of the Dao of old to direct the things of the present day, and are able to know it as it was of old in the beginning, this is called (unwinding) the clue of Dao.

Dao De jing Chapter Fourteen ― Arthur Waley 14

Because the eye gazes but can catch no glimpse of it,

It is called elusive.

Because the ear listens but cannot hear it,

It is called the rarefied.

Because the hand feels for it but cannot find it,

It is called the infinitesimal.

These three, because they cannot be further scrutinized,

Blend into one,

Its rising brings no light;

Its sinking, no darkness.

Endless the series of things without name

On the way back to where there is nothing.

They are called shapeless shapes;

Forms without form;

Are called vague semblance.

Go towards them, and you can see no front;

Go after them, and you see no rear.

Yet by seizing on the Way that was

You can ride the things that are now.

For to know what once there was, in the Beginning,

This is called the essence of the Way.

XIV TEMPERANCE

σωφροσύνη / sophrosúnê

by Chris Saunders

Tuesday, September 7

"Speak your ideal. Sow the seed of truth, the seed of the spirit."   (ECRL 3245-1) σωφροσύνη (Sophrosyne) is an ancient Greek concept of an ideal of excellence of character and soundness of mind, which when combined in one well-balanced individual leads to other qualities, such as temperance, moderation, prudence, purity, decorum, and self-control. An adjectival form is "sophron." It is similar to the concepts of 中庸 (zhōngyōng) of Chinese Confucianism and सत्त्व (sattva) of Indian thought. Sophrosyne (σωφροσύνη / sophrosúnê), is in philosophy, which allows all self-control, all wisdom, all moderation. Sophrosyne is the philosophical word which designates temperance; some prefers the word “moderation”. According to Plato, goods either exist by themselves or are the result of perception. These flow from the goods in themselves: they are the virtues: prudence, justice, courage and continence. Of the four virtues, prudence is the first and foremost. The virtues are firm attitudes, stable dispositions, habitual perfections of intelligence and of the will which regulate actions, organize passions and guide conduct. They provide ease, mastery and joy in leading a morally good life. The virtuous man is one who freely practices good.