I think that if one is faced by inevitable destruction -- if a house is falling upon you, for instance -- one must feel a great longing to sit down, close one's eyes and wait, come what may . . .
The awareness of mortals falls short. As long as they're attached to appearances, they're unaware that their minds are empty. And by mistakenly clinging to the appearance of things they lose the Way.
Don’t be attached to visions or lights in meditation, don’t rise or fall with them. What’s so great about brightness? My flashlight has it. It can’t help us rid ourselves of our suffering.
What'll we do with ourselves this afternoon,' cried Daisy, 'and the day after that, and the next thirty years?' 'Don't be morbid,' Jordan said. 'Life starts all over again when it gets crisp in the fall.' 'But it's so hot,' insisted Daisy, on the verge of tears, 'And everything's so confused. Let's all go to town!
That this is the source of our fellow-feeling for the misery of others, that it is by changing places in fancy with the sufferer, that we come either to conceive or to be affected by what he feels, may be demonstrated by many obvious observations, if it should not be thought sufficiently evident of itself. When we see a stroke aimed and just ready to fall upon the leg or arm of another person, we naturally shrink and draw back our own leg or our own arm; and when it does fall, we feel it in some measure, and are hurt by it as well as the sufferer.
You know these things as thoughts, but your thoughts are not your experiences, they are an echo and after-effect of your experiences: as when your room trembles whe na carriage goes past. I however am sitting in the carriage, and often I am the carriage itself. Ina man who thinks like this, the dichotomy between thinking and feeling, intellect and passion, has really disappeared. He feels his thoughts. He can fall in love with an idea. An idea can make him ill.
[Buddhism and Christianity] are in one sense parallel and equal; as a mound and a hollow, as a valley and a hill. There is a sense in which that sublime despair is the only alternative to that divine audacity. It is even true that the truly spiritual and intellectual man sees it as sort of dilemma; a very hard and terrible choice. There is little else on earth that can compare with these for completeness. And he who does not climb the mountain of Christ does indeed fall into the abyss of Buddha.