Look at these guys. One works 16 hours a day. One works 4 hours a week. 2 billionaires. 1 mind-blowing lesson about success: (I can't believe no one has connected the dots)

So something about our   process is completely wrong. Something about our  understanding of ecology is completely wrong.   But for me, I look back at, for example,  the Daoists. To me, the Daoists understood   very deeply the complexity. Daoism really starts  with just accepting the mystery and the complexity   00:19:33 of the world and not trying to necessarily  explain it all, and then to pattern behavior   after these natural processes

Ecology and evolution provide the scientific background needed to address the biodiversity crisis; Zen provides the deeper knowing that will motivate our action to address this problem.

There is a traditional Zen koan which is often stated something like this: “What was your Original Face before your parents were born?” There is no such thing as a “correct” answer for a koan. This koan is sometimes interpreted as an invitation to contemplate one's ancestry.

The ecologist David Barash (1973) discussed the parallels between Zen Buddhism and ecology.

The Buddhist concept of interconnectedness or emptiness (all things are empty of a separate self) is represented by the metaphor of the Jewel Net of Indra

Abstract

My overall objective in this paper is to

So what does a conscious universe have to do with AI and existential risk? It all comes back to whether our primary orientation is around quantity, or around quality. An understanding of reality that recognises consciousness as fundamental views the quality of your experience as equal to, or greater than, what can be quantified.Orienting toward quality, toward the experience of being alive, can radically change how we build technology, how we approach complex problems, and how we treat one another.

si conservò questo mio onanistico rapporto con i Pet Shop Boys.

The wooden rakusu ring is a nod to how Chinese monks fasten their robes to keep their arms free for physical labor in the fields and kitchens. It is also reminiscent of the shoulder fasteners of the full-length robe called a kesa. The ring has no special meaning. It is just a fashion throwback to a nostalgic time.

I'm afraid you missed the joke ;-) While you believe spaces are required on both sides of an em dash, there is no consensus on this point. For example, most (but not all) American authorities say /no/ spaces should be used. That's the joke. In writing a line about "only one way to do it", I used a device (em dash) for which at least two ways to do it (with spaces, without spaces) are commonly used, neither of which is obvious -- and deliberately picked a third way just to rub it in. This will never change ;-)

This text has a line which has an ortographical typo in it. Please look at this line of text from the Zen of Python: There should be one-- and preferably only one --obvious way to do it.

Beautiful is better than ugly. Explicit is better than implicit. Simple is better than complex. Complex is better than complicated. Flat is better than nested. Sparse is better than dense. Readability counts. Special cases aren't special enough to break the rules. Although practicality beats purity. Errors should never pass silently. Unless explicitly silenced. In the face of ambiguity, refuse the temptation to guess. There should be one– and preferably only one –obvious way to do it.[a] Although that way may not be obvious at first unless you're Dutch. Now is better than never. Although never is often better than right now.[b] If the implementation is hard to explain, it's a bad idea. If the implementation is easy to explain, it may be a good idea. Namespaces are one honking great idea – let's do more of those!

The absolute in the relative and the relative in the absolute

I figured I could try making my own with modern technologies.

The CSS Zen Garden era was hugely inspirational to many.

Sometimes what we receive takes the form of understanding; sometimes what we receive takes the form of no-understanding.

Ultimately, shikantaza is absolute, radically nondual non-doing. It’s relying on no contrivance.

not-two

両頭

Suzuki interpreted the episodes of spiritual awakening depicted in Zen public cases as proof of humankind’s ability to suddenly break through the boundaries of common, everyday, logical thought to achieve a nondualistic, pure experience in which distinctions such as self/other and right/wrong disappear. He characterized this experience as an expression of the irrational intuition that underlies all religions and all acts of artistic creation, regardless of culture or historical period, and that achieved its highest expression in the secular arts of Japan. Suzuki, therefore, interpreted Zen not as a form of Buddhism but as a Japanese cultural value with universal relevance.

When the Ming dynasty (1368–1661) in China began to collapse, many Chinese Zen monks sought refuge in Japan.

Although Zen Buddhism in China is traditionally dated to the 5th century, it actually first came to prominence in the early 8th century, when Wuhou (625–705), who seized power from the ruling Tang dynasty (618–907) to become empress of the short-lived Zhou dynasty (690–705), patronized Zen teachers as her court priests. After Empress Wuhou died and the Tang dynasty was restored to power, rival sects of Zen appeared whose members claimed to be more legitimate and more orthodox than the Zen teachers who had been associated with the discredited empress. These sectarian rivalries continued until the Song dynasty, when a more inclusive form of Zen became associated with almost all of the official state-sponsored Buddhist monasteries. As the official form of Chinese Buddhism, the Song dynasty version of Zen subsequently spread to Korea, Japan, and Vietnam.

Zen, Chinese Chan, Korean Sŏn, also spelled Seon, Vietnamese Thien, important school of East Asian Buddhism that constitutes the mainstream monastic form of Mahayana Buddhism in China, Korea, and Vietnam and accounts for approximately 20 percent of the Buddhist temples in Japan.

NOW, WHERE DOES THAT LEAVE US? Well, the consensus, I believe, among most Zen teachers and students who have looked at the topic is ... even if the lineage is not literal, it is the something beyond words that matters. It is our practice here and now that is most vital. It stands for something beyond time, so it is not so important that these people really existed or not. It is rather like Moses may have not been a historical personage ... but, still, in our hearts we can feel "Let My People Go!".

“The greater the doubt, the greater the awakening; the smaller the doubt, the smaller the awakening. No doubt, no awakening. —C.-C. Chang, The Practice of Zen”

Meditation can not only provide a welcome counterweight to this work with abstractions, it also cultives 10 qualities of character (Pali: paramis) that are useful during the practice of programming.

In hypo-egoic states, people have minimal thoughts about themselves, their reputations, and how people perceive them. They are more focused on concrete present-moment situations and outcomes in which they are not ego-involved or personally invested. Hypo-egoic states can include flow, loss of self-consciousness, and transcendence.

This is the indirect pursuit of the golden rule that focuses on ideally good means to ideally good ends. “Love the good with your whole mind, your whole heart and your whole strength,” then you will love your neighbor as yourself, and also treat her as you’d wish to be treated by her. The differential diagnosis here identifies devotion that leads to embodiment as the cause of golden rule effect. And this devotion need not include any following or practicing rules of thumb like the golden rule, purposely fulfilling duties, or practicing those conventional activities associated with being morally upright. It can be as spiritual and abstract an activity as concentrated rational intuition ever-intent on an imagined Platonic form of good, which presumably would direct one’s perception of every reflection of the Form, in every ethical matter one dealt with in life.

Getting some perspective, the second and third avenues or “ways of embodiment” above are analogous to the two main schools of Zen Buddhism—Rinzai and Soto. In the first, one experiences satori or enlightened awakening in a sudden flash. It is not known how, even a non-devotee may be blessed by this occurrence. One smiles, or laughs as a result, at the contrast in consciousness, then goes back to one’s daily life with no self-awareness of the whole new sense of reality and living it creates. Those around cannot help but notice the whole new range of behaviors that come out, filled with the compassion of a bodhisattva. To the master, it is daily life and interaction: “I eat when I am hungry, I sleep when I am tired.” The third way is that of gradual enlightenment. One meditates for its own sake, with no special aim in mind—no awaited lightning strike from the blue. “Over time, as one constantly “polishes one’s mirror,” Zen consciousness continually grows until normal consciousness and ego fade out, akin to the Hindu version of enlightenment or moksha. Compassion grows beside it, imperceptibly, until one is bodhisattva. To the recipient, Zen-mind seems ordinary mind.

I was very stressed out. I wasn't a very happy person. It wasn't like, "Oh, I'm cured, I got here, everything's wonderful," but I knew the second I got here—I felt more calmness. So I just wanted to stay here. I thought I could go to graduate school, and come back and do work here, and then I thought "Wait a minute, I'm already here.”

unstrategy

Batı'da olduğu gibi Türkiye'de de Zen, seküler hümanizm, entelektüel anarşizm ve hippilik ile birbirine karıştırılmış ve bu kavramlar adeta birbiri yerine kullanılabilirmiş gibi okuyuculara sunulmuştur. Herhangi bir kural ve ilke yerine içgüdülere dönük bir yaşam süren kimselerin de Zen'in gerçeğine varmış aydınlanmış kişiler gibi görülebileceği bile iddia edilmiştir. Oysa Bodhidharma'nın Kanakışı Vaazı'nda (Bloodstream Sermon) söylediği "Buddhalar ilkeleri tutmazlar. Ve Buddhalar ilkeleri çiğnemezler. Buddhalar herhangi bir şeyi tutmaz veya çiğnemezler." ifadesi ile aynı yerde geçen şu ifadeler herhangi bir disiplin dışında kalarak Buddha doğasından bahsetmenin çelişkisini göstermektedir: