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 Seriti book detail

Title : Zen in the art of Archery
ISBN : 1-85063-029-1
Author : Eugen Herrigel
Description : This book describes the difficult path of learning Zen. The Japanese do not regard archery as a sport, but as an art and as a religious ritual. The ability to be a successful archer is therefore to be sought in spiritual exercises and in hitting a spiritual target so that fundamentally the marksman aims at, and may even succeed in hitting, himself.
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Pg-26"I had realized, therefore, that there is and can be no other way to mysticism than the way of personal experience and suffering, and that, if this premise is lacking, all talk about it is so much empty chatter.
Pg-55"This means that the mind or spirit is present everywhere, because it is nowhere attached to any particular place. And it can remain present because, even when related to this or that object, it does not cling to it by reflection and thus lose its original mobility. Like water. filling a pond, which is always ready to flow off again, it can work its inexhaustible power because it is free, and be open to everything because it is empty. This state is essentially a primordial state, and its symbol, the empty circle, is not empty of meaning for him who stands within it.
Pg-78"For the professional who counts his hits, the target is only a miserable piece of paper which he shoots to bits. The `Great Doctrine' holds this to be sheer devilry. It knows nothing of a target which is set up at a definite distance from the archer. It only knows of the goal, which cannot be aimed at technically, and it names this goal, if it names it at all, the Buddha.
Pg-80"The spider dances her web without knowing that there are flies who will get caught in it. The fly, dancing nonchalantly on a sunbeam, gets caught in the net without knowing what lies in store. But through both of them "It" dances, and inside and outside are united in this dance. So, too, the archer hits the target without having aimed-more I cannot say.
Pg-85"You know already that you should not grieve over bad shots; learn now not to rejoice over the good ones. You must free yourself from the buffetings of pleasure and pain, and learn to rise above them in easy equanimity, to rejoice as though not you but another had shot well. This, too, you must practise unceasingly-you cannot conceive how important it is.
Pg-103"To be free from the fear of death does not mean pretending to oneself, in one's good hours, that one will not tremble in the face of death, and that there is nothing to fear. Rather, he who masters both life and death is free from fear of any kind to the extent that he is no longer capable of experiencing what fear feels like.
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