Great Samurai Quotes

Matters of great concern should be treated lightly.” Master Ittei commented, “Matters of small concern should be treated seriously.

A frog in a well does not know the great sea.

If the only one who can kill an angel can’t do it, then who can?’ It’s a good question, one that takes me a minute to come up with an answer. ‘Obadiah West can. Him and his freedom fighters. I’m just a teenager.’ ‘History is filled with teenagers who lead the fight. Joan of Arc. Okita Soji, the samurai. Alexander the Great. They were all teenagers when they began leading their armies. I think we’re back to those times again, kid.

I am just a teenager.' 'History is filled with teenagers who lead the fight. Joan of Arc. Okita Soji, the samurai. Alexander the Great.They were all teenagers when they began leading their armies. I think we're back to those times again, kid.

He saw the white paper as the great universe of nonexistence. A single stroke would give rise to existence within it. He could evoke rain or wind at will, but whatever he drew, his heart would remain in the painting forever. If his heart was tainted, the picture would be tainted; if his heart was listless, so would the picture be. If he attempted to make a show of his craftsmanship, it could not be concealed. Men’s bodies fade away, but ink lives on. The image of his heart would continue to breathe after he himself was gone.

Whether people were great or not, there was not much variety in their inner life experience. Any difference lay merely in how they dealt with common human weaknesses.

If the young cannot harbor great dreams in their souls, who can?

Musashi and Takuan both believed that the great mistake was being slowed or rendered immobile by what one sees, hears, feels, or thinks.

Near Tokyo lived a great Samurai warrior, now old, who decided to teach Zen Buddhism to young people. In spite of his age, the legend was that he could defeat any adversary.

To make great art, one first must become insane and desperate.

I am just a teenage.' 'History is filled with teenagers who lead the fight. Joan of Arc. Okita Soji, the samurai. Alexander the Great.They were all teenagers when they began leading their armies. I think we're back to those times again, kid.

A wanderer with no ideal, no sense of gratitude for his independence, is no more than a beggar! The difference between a beggar and the great wandering priest Saigyō lies inside the heart!

Musashi and Takuan both believed that the great mistake was being slowed or rendered immobile by what one sees, hears, feels, or thinks. For them, even an instant’s preoccupation could be fatal. Both body and mind must be free to flow and to respond to whatever the situation demands.

Meditation on inevitable death should be performed daily. Every day when one’s body and mind are at peace, one should meditate upon being ripped apart by arrows, rifles, spears and swords, being carried away by surging waves, being thrown into the midst of a great fire, being struck by lightning, being shaken to death by a great earthquake, falling from thousand-foot cliffs, dying of disease or committing seppuku at the death of one’s master. And every day without fail one should consider himself as dead.

Hey, I got an idea, let’s go to the movies. I wanna go to the movies, I want to take you all to the movies. Let’s go and experience the art of the cinema. Let’s begin with the Scream Of Fear, and we are going to haunt us for the rest of our lives. And then let’s go see The Great Escape, and spend our summer jumping our bikes, just like Steve McQueen over barb wire. And then let’s catch The Seven Samurai for some reason on PBS, and we’ll feel like we speak Japanese because we can read the subtitles and hear the language at the same time. And then let’s lose sleep the night before we see 2001: A Space Odyssey because we have this idea that it’s going to change forever the way we look at films. And then let’s go see it four times in one year. And let’s see Woodstock three times in one year and let’s see Taxi Driver twice in one week. And let’s see Close Encounters of the Third Kind just so we can freeze there in mid-popcorn. And when the kids are old enough, let’s sit them together on the sofa and screen City Lights and Stage Coach and The Best Years of Our Lives and On The Waterfront and Midnight Cowboy and Five Easy Pieces and The Last Picture Show and Raging Bull and Schindler’s List… so that they can understand how the human condition can be captured by this amalgam of light and sound and literature we call the cinema.

Miyamoto Musashi’s actual burial ground was in close range. According to legend he had been buried in full samurai regalia clutching his faithful sword. The last line of the translation: He died lonely. The Japanese liked loneliness. It had a different quality than our dreaded isolation. More like one with the void, alone with the Alone, no longer separate from anything. It was the final compliment to describe him this way.

Chwen Hih (Hu dai shi), known as Chwen the Great. He is said to have been accustomed to wear a Confucianist hat, a Buddhist robe, and Taoist shoes.

Takamasa Saegusa: 'Seigen, a mere member of the Toudouza, had the effrontery to sully the sacred dueling ground. For that reason, our lord had already decided to subject him to tu-uchi before long. Cut off his head immediately, and stick it on a pike!' Gennosuke could hardly believe his ears. Such an insult to Irako Seigen was unwarranted. It was pride. For Gennosuke, Irako Seigen was pride itself. Takamasa Saegusa: 'Fujiki Gennosuke! It is the way of the samurai to take the head of the defeated enemy on the battleground. Do not hesitate! If you are a samurai, you must carry out the duty of a samurai!' Samurai... Saegusa, Lord of Izu, continued shouting, but Gennosuke did not attend. That word 'samurai' alone reverberated through his body. If one aims at the juncture between the base of the skull and the spine, decapitation is not that difficult, but Gennosuke could muster no more strength than a baby. He grew pale and trembled with the strain. He could only hack with his sword as if he were sawing wood. He felt nauseated, as if his own cells one after another were being annihilated. But this... Lord Tokugawa Tadanaga: 'I approve.' Takamasa Saegusa: 'Fujiki Gennosuke, for this splendid action you have received words of thanks from our lord. As a sign of his exceptional approval, you shall be given employment at Sunpu Castle. This great debt will by no means be forgotten. From this day forward you must offer your life to our lord!' Prostrating himself, Gennosuke vomited.

Among the maxims on Lord Naoshige's wall, there was this one: "Matters of great concern should be treated lightly." Master Ittei commented, "Matters of small concern should be treated seriously.

For instance, in one play the palace of Lord Hosokawa, in which was preserved the celebrated painting of Dharuma by Sesson, suddenly takes fire through the negligence of the samurai in charge. Resolved at all hazards to rescue the precious painting, he rushes into the burning building and seizes the kakemono, only to find all means of exit cut off by the flames. Thinking only of the picture, he slashes open his body with his sword, wraps his torn sleeve about the Sesson and plunges it into the gaping wound. The fire is at last extinguished. Among the smoking embers is found a half- consumed corpse, within which reposes the treasure uninjured by the fire. Horrible as such tales are, they illustrate the great value that we set upon a masterpiece, as well as the devotion of a trusted samurai.

I’m just a teenager.” “History is filled with teenagers who lead the fight. Joan of Arc. Okita Soji, the samurai. Alexander the Great. They were all teenagers when they began leading their armies. I think we’re back to those times again, kid.

The cause of this transformation, effected by the Meiji Restoration from 1868 onward, was the determination of influential members of the Japanese elite to avoid being dominated and colonized by the West, as seemed to be happening elsewhere in Asia, even if the reform measures to be taken involved the scrapping of the feudal order and the bitter opposition of the samurai clans.39 Japan had to be modernized not because individual entrepreneurs wished it, but because the “state” needed it. After

His own life on earth was short, limited; the beauty and splendor of Mount Fuji eternal. Annoyed and a little depressed, he asked himself how he could possibly attach any importance to his accomplishments with the sword. There was an inevitability in the way nature rose majestically and sternly above him; it was in the order of things that he was doomed to remain beneath it. He fell on his knees before the mountain, hoping his presumptuousness would be forgiven, and clasped his hands in prayer—for his mother’s eternal rest and for the safety of Otsū and Jōtarō. He expressed his thanks to his country and begged to be allowed to become great, even if he could not share nature’s greatness. But even as he knelt, different thoughts came rushing into his mind. What had made him think man was small? Wasn’t nature itself big only when it was reflected in human eyes? Didn’t the gods themselves come into existence only when they communicated with the hearts of mortals? Men—living spirits, not dead rock—performed the greatest actions of all. “As a man,” he told himself, “I am not so distant from the gods and the universe. I can touch them with the three-foot sword I carry. But not so long as I feel there is a distinction between nature and humankind. Not so long as I remain distant from the realm of the true expert, the fully developed man.

We must not confine Self within the poor little person called body. That is the root of the poorest and most miserable egoism. We should expand that egoism into family-egoism, then into nation-egoism, then into race-egoism, then into human-egoism, then into living-being-egoism, and lastly into universe-egoism, which is not egoism at all. Thus we deny the immortality of soul as conceived by common sense, but assume immortality of the Great Soul, which animates, vitalizes, and spiritualizes all sentient beings.

Fall down seven times, get up eight,” Manjiro said. “So my mother used to say.” 22 THE RACE here were no earthquakes. There were no broken legs. There were no emergencies of any kind. The day of the race arrived, as days generally did on the farm, with the barnyard rooster incessantly announcing its arrival. Manjiro climbed out of bed like an old man. Today was the day of his humiliation. Captain Whitfield squinted up at him from his coffee when he came into the dining room. “Rough night?” he asked. Manjiro shook his head, trying not to let his gloom show. He had taken great pains to keep this contest secret from Captain Whitfield. He poured himself a cup of coffee, muttering to himself, “I’m not going to let the cat jump in the bag now.” “Pardon me?” the captain said. Manjiro shook his head and sipped his coffee, the bitterness of it like a rebuke. His relationship with Captain Whitfield had been changing. Now that Manjiro was growing up—he was seventeen now—he regarded the captain more as a friend than a father. There were times, though, like now, when the feeling of being the naughty child of a possibly disapproving father was overwhelming. He should have confided in Captain Whitfield; the captain might have been able to help him out of his predicament. Well, it was too late now. He

A samurai warfare state of mind called mushin is defined as “the still center,” or the ability to stay calm, read your opponent, and attempt to redirect his aggression in a more positive way. If you cannot keep a still center, you cannot stay in control of yourself or the situation. The mushin state underlies both physical judo and Verbal Judo—a mind-mouth harmony, if you will. The English word closest to the idea of mushin is disinterested. Many make the mistake of defining disinterested as uninterested. In fact, disinterested means impartial. Dis is from the Latin root meaning “not” and interested is from the Latin word meaning “biased.” So the word means “not biased, open, flexible.” As you can imagine, those are the three great traits of not only a good police officer, but also of any good communicator. A closed mind misreads people and makes terrible errors. The flexible mind has the surviving strength of the willow tree, which survives even in heavy winds because it bends, it is malleable. This is precisely what we have to do and be when under the influence of verbal abuse. Being malleable is always superior to that which is unmovable, thus the judo principle of controlling things by going along with them—mastery through adaptation. This allows you the strength to deal with people different from yourself.

Hey, I got an idea, let’s go to the movies. I wanna go to the movies, I want to take you all to the movies. Let’s go and experience the art of the cinema. Let’s begin with the Scream Of Fear, and we're gonna have it haunt us for the rest of our lives. And then let’s go see The Great Escape, and spend our summer jumping our bikes, just like Steve McQueen over barb wire. And then let’s catch The Seven Samurai for some reason on PBS, and we’ll feel like we speak Japanese because we can read the subtitles and hear the language at the same time. And then let’s lose sleep the night before we see 2001: A Space Odyssey because we have this idea that it’s going to change forever the way we look at films. And then let’s go see it four times in one year. And let’s see Woodstock three times in one year and let’s see Taxi Driver twice in one week. And let’s see Close Encounters of the Third Kind just so we can freeze there in mid-popcorn. And when the kids are old enough, let’s sit them together on the sofa and screen City Lights and Stage Coach and The Best Years of Our Lives and On The Waterfront and Midnight Cowboy and Five Easy Pieces and The Last Picture Show and Raging Bull and Schindler’s List… so that they can understand how the human condition can be captured by this amalgam of light and sound and literature we call the cinema.

The 5 Scientific Truths Behind Excellent Habits Truth #1: World-class willpower isn’t an inborn strength, but a skill developed through relentless practice. Getting up at dawn is perfect self-control training. Truth #2: Personal discipline is a muscle. The more you stretch it, the stronger it grows. Therefore, the samurais of self-regulation actively create conditions of hardship to build their natural power. Truth #3: Like other muscles, willpower weakens when tired. Recovery is, therefore, absolutely necessary for the expression of mastery. And to manage decision fatigue. Truth #4: Installing any great habit successfully follows a distinct four-part pattern for automation of the routine. Follow it explicitly for lasting results. Truth #5: Increasing self-control in one area of your life elevates self-control in all areas of your life. This is why joining The 5 AM Club is the game-changing habit that will lift everything else that you do. The 3 Values of Heroic Habit-Makers Value #1: Victory demands consistency and persistency. Value #2: Following through on what is started determines the size of the personal respect that will be generated. Value #3: The way you practice in private is precisely the way you’ll perform once you’re in public.

Shower praise on one’s lord though he may be reticent and mediocre, and ensure that he can execute his duties without blundering. This will help cultivate his confidence. If he is an unyielding or intelligent leader, it is an act of “great loyalty” to be a thorn in his side to the extent that, before implementing his designs, he respects you enough to contemplate “What would my pesky retainer think?” Without such retainers, the lord will pay no attention to his men, thinking that his domain is full of panderers who cajole him to gain favor. He will then become conceited.

The 5 Scientific Truths Behind Excellent Habits Truth #1: World-class willpower isn’t an inborn strength, but a skill developed through relentless practice. Getting up at dawn is perfect self-control training. Truth #2: Personal discipline is a muscle. The more you stretch it, the stronger it grows. Therefore, the samurais of self-regulation actively create conditions of hardship to build their natural power. Truth #3: Like other muscles, willpower weakens when tired. Recovery is, therefore, absolutely necessary for the expression of mastery. And to manage decision fatigue. Truth #4: Installing any great habit successfully follows a distinct four-part pattern for automation of the routine. Follow it explicitly for lasting results. Truth #5: Increasing self-control in one area of your life elevates self-control in all areas of your life. This is why joining The 5 AM Club is the game-changing habit that will lift everything else that you do.

Garden of the Dragons (The ’Halla, Vol. # 3) Chapter Ten Excerpt (original editing) ... Hachiman, surveys he the woe, Wipes his brow, hate does flow. A ruined life, heh, a loss of face, He must have her now, to his disgrace (Wed to Kari now, locked in time and place). Battle over, moon still shines, Lilies float soft in quiet time. Scented visions and memories sear remains, Of this terrible night of what was feigned. Visuals lithe, of sword and blade, Disguise the carnage and the pain. Petals soft, they hide our gaze, And cover the ground and its grave. Flowers and moon in water light, T'winkills the calm of a zen-burst night. Now to life, the poem to seek repose, And bury beneath those riddles she holds. Nectars sweet, precious flowers, A fragranted grave that allures and empowers. Heart~beat, heart~beat, tells the way, Of things long remembered and a far lost day. How many memories, Kari knew, That stain with age, being so few. Samurai remembers - feels it as a man, Clutches he his fist; wind in hand. . . . ". . .I have searched for you a very long time." "Do not waste breath, kill. It is our way here." "Not before I have my say, Corpse-eater." "No wonder you took so long to find me." "I have had a lot of time for thought," quietly he, "- T'is a shame we could not agree." "No more room for that," forcefully he snapped, "You dishonored me twice and now, I will take one back." "- Not enough? Hachi," said cordially she, "If you are going to - cut the artery, please." Tilt she her neck, exposed but her vein, Samurai frowned, decidedly vain. Looked he at his hands - "They're already too bloody for today." "Hummph. Such trite man'ers are atrocious. For yourself you are much too engaged." ("Yet, a moment and it is done," thought he, "But to gain it thus, a hollow travesty. I must face her in all her strength, The bladed Valkyrie, the one called great"). "I could kill you now, but I'd rather not, This room is too unbecoming for the proper job." "Charmed that you still think so highly of me." "- Only then of your haunted beauty, I shall be free." Feeling that weight, slowly dropped he his blade, Time enough - rituals to cleanse and to pray. Tossed his sword, pined her down - Smooshed her face to the floor, Pinching it to a frown. "Oh no, my little angel, you have it all wrong! I mean only to kill you when you are strong. Do not fear, I won't let anyone harm you in strife, In the meantime, try not to flirt with your life. Stay healthy - then we shall settle our love, unrequite." A biting grin creased Samurai's scarved face, "Let us fix it properly, according to my r'ace." "Bushido," mouthed Kari, her voice empty as the word. "And there will be no running away this time - Rest assured." Slowly withdrew he and left the room, "Bastard," spit Kari, caustic of his doom. The girl breathing vexiously, then calmly in the dark, The door closed, silent, the light dribbling out. Sounds below, drip mute in time, Reality presses, she makes her fate thind. And Skuld drinking, contemplates she her sibylline, It was her hour now, the night of the wolverine.

I am sure that there is many a young man who would think it a great honor to exchange his name for yours.

Yang Shan (Kyo-zan) asked Wei Shan (I-san): 'What shall we do when hundreds, thousands, and millions of things beset us all at once?' 'The blue are not the yellow,' replied Wei Shan, 'the long are not the short. Everything is in its own place. It has no business with you.' Wei Shan was a great Zen master. He did not teach the unreality of all things. Who can say that Zen is nihilistic?" [FN#202]

As there is no evil however small but may cause him to groan under it, who has his heart undisciplined, so there is no calamity however great but may cause him to despair, who has his feelings in control. A laughing child would cry, a crying child would laugh, without a sufficient cause. 'It can be teased or tickled into anything.' A grown-up child is he who cannot hold sway over his passions. He should die a slave to his heart, which is wayward and blind, if he be indulgent to it.

A poor puppy with an empty can tied to his tail, Thomas Carlyle wittily observes, ran and ran on, frightened by the noise of the can. The more rapidly he ran, the more loudly it rang, and at last he fell exhausted of running. Was it not typical of a so-called great man of the world? Vanity tied an empty can of fame to his tail, the hollow noise of which drives him through life until he falls to rise no more. Miserable! Neither

5. The Mystery of Life. Thus far we have pointed out the inevitable conflictions in life in order to prepare ourselves for an insight into the depth of life. We are far from being pessimistic, for we believe that life consists in confliction, but that confliction does not end in confliction, but in a new form of harmony. Hope comes to conflict with fear, and is often threatened with losing its hold on mind; then it renews its life and takes root still deeper than before. Peace is often disturbed with wars, but then it gains a still firmer ground than ever. Happiness is driven out of mind by melancholy, then it is re-enforced by favourable conditions and returns with double strength. Spirit is dragged down by matter from its ideal heaven, then, incited by shame, it tries a higher flight. Good is opposed by evil, then it gathers more strength and vanquishes its foe. Truth is clouded by falsehood, then it issues forth with its greater light. Liberty is endangered by tyranny, then it overthrows it with a splendid success. Manifoldness stands out boldly against unity; difference against agreement; particularity against generality; individuality against society. Manifoldness, nevertheless, instead of annihilating, enriches unity; difference, instead of destroying agreement, gives it variety; particularities, instead of putting an end to generality, increase its content; individuals, instead of breaking the harmony of society, strengthen the power of it. Thus 'Universal Life does not swallow up manifoldness nor extinguish differences, but it is the only means of bringing to its full development the detailed content of reality; in particular, it does not abolish the great oppositions of life and world, but takes them up into itself and brings them into fruitful relations with each other.' Therefore 'our life is a mysterious blending of freedom and necessity, power and limitation, caprice and law; yet these opposites are constantly seeking and finding a mutual adjustment.' 6.

12. The Great Person and Small Person. For these reasons Zen proposes to call man Buddha-natured or Good-natured in a sense transcendental to the duality of good and bad.

express their Buddha-nature to a small extent mostly within their own doors, while so-called good persons, or 'great persons' as the Oriental scholars call them, actualize their Buddha-nature to a large extent in the whole sphere of a country, or of the whole earth. Enlightened

A great trouble with us is that we do not believe in half the good that we are born with.

Charles Darwin, whose theory changed the whole current of the world's thought, was not a great reader of books, but a careful observer of facts.

The letters of the alphabet, a, b, c, etc., have no meaning whatever. They are but artificial signs, but when spelt they can express any great idea that great thinkers may form. Trees, grass, mountains, rivers, stars, moons, suns. These are the alphabets with which the Zen Scripture is written. Even a, b, c, etc., when spelt, can express any great idea.

Tathagata (another name for Buddha) gives life to all beings, just as the lake Anavatapta gives rise to the four great rivers." "Tathagata," says the same sutra, "divides his own body into innumerable bodies, and also restores an infinite number of bodies to one body. Now be becomes cities, villages, houses, mountains, rivers, and trees; now he has a large body; now he has a small body; now he becomes men, women, boys, and girls." 5.

what is the use of our life, if it stand still? As the water of a running stream is always fresh and wholesome because it does not stop for a moment, so life is ever fresh and new because it does not stand still, but rapidly moves on from parents to children, from children to grandchildren, from grandchildren to great-grandchildren, and flows on through generation after generation, renewing itself ceaselessly. We

It was at the age of forty-seven that Wang gained a great victory over the rebel army, and wrote to a friend saying: "It is so easy to gain a victory over the rebels fortifying themselves among the mountains, yet it is not so with those rebels living in our mind."[FN#266]

Nirvana," says Kiai Hwan,[FN#276] "means the extinction of pain or the crossing over of the sea of life and death. It denotes the real permanent state of spiritual attainment. It does not signify destruction or annihilation. It denotes the belief in the great root of life and spirit." It is Nirvana of Zen to enjoy bliss for all sufferings of life. It is Nirvana of Zen to be serene in mind for all disturbances of actual existence. It is Nirvana of Zen to be in the conscious union with Universal Life or Buddha through Enlightenment. [FN#276]

15. Nature and her Lesson. Nature offers us nectar and ambrosia every day, and everywhere we go the rose and lily await us. "Spring visits us men," says Gu-do,[FN#277] "her mercy is great. Every blossom holds out the image of Tathagata." "What is the spiritual body of Buddha who is immortal and divine?" asked a man to Ta Lun (Dai-ryu), who instantly replied: "The flowers cover the mountain with golden brocade. The waters tinge the rivulets with heavenly blue." "Universe is the whole body of Tathagata; observed Do-gen. "The worlds in ten directions, the earth, grass, trees, walls, fences, tiles, pebbles-in a word, all the animated and inanimate objects partake of the Buddha-nature. Thereby, those who partake in the benefit of the Wind and Water that rise out of them are, all of them, helped by the mysterious influence of Buddha, and show forth Enlightenment."[FN#278]

REFUTATION OF DELUSIVE AND PREJUDICED (DOCTRINE)[FN#292] According to Confucianism[FN#293] and Taoism all sorts of beings, such as men and beasts, were born out of and brought up by the (so-called) Great Path of Emptiness.[FN#294] That is to say, the Path by the operation of its own law gave rise naturally to the primordial Gas, and that Gas produced Heaven and Earth, which (in their turn) brought forth thousands of things. Accordingly the wise and the unwise, the high and the low, the rich and the poor, the happy and the miserable, are predestined to be so by the heavenly flat, and are at the mercy of Time and Providence. Therefore they (must) come back after death to Heaven and Earth, from which (in turn) they return to the (Path) of Emptiness. The main purpose of these[FN#295] (two) outside teachings is simply to establish morals with regard to bodily actions, but not to trace life to its First Cause. They tell of nothing beyond the phenomenal universe in their explanation of thousands of things. Though they point out the Great Path as the origin, yet they never explain in detail (what is) the direct, and (what) the indirect cause of the phenomenal universe, or how it was created, or how it will be destroyed, how life came forth, whither it will go, (what is) good, (what) evil. Therefore the followers of these doctrines adhere to them as the perfect teachings without knowing that they are merely temporary. [FN#292]

If all (these elements) be taken as Atman, there must be eight Atmans (for each person). More than that! There are many different things, even in the element of earth. Now, there are three hundred and sixty bones, each one distinct from the other. No one is the same as any other, either of the skin, hair, muscles, the liver, the heart, the spleen, and the kidneys. Furthermore, there are a great many mental qualities each different from the others. Sight is different from hearing. Joy is not the same as anger. If we enumerate them, in short, one after another, there are eighty thousand passions.[FN#349] [FN#349] Eighty thousand simply means a great many. As things are thus so innumerable, none can tell which of these (without mistake) is to be taken as the Atman. In case all be taken as the Atman, there must be hundreds and thousands of Atmans, among which there would be as many conflicts and disturbances as there are masters living in the one (house of) body. As there exists no body nor mind separated from these things, one can never find the Atman, even if he seeks for it over and over again. Hereupon anyone understands that this life (of ours) is no more than the temporary union of numerous elements (mental and physical). Originally there is no Atman to distinguish one being from another.

The nihilistic doctrine is stated not only in the various Prajnya-sutras (the books having Prajnya-paramita in their titles), but also in almost all Mahayana sutras. The above-mentioned three doctrines were preached (by the Buddha) in the three successive periods. But this doctrine was not preached at any particular period; it was intended to destroy at any time the attachment to the phenomenal objects. Therefore Nagarjuna tells us that there are two sorts of Prajnyas, the Common and the Special. The Çravakas (lit., hearers) and the Pratyekabuddhas (lit., singly enlightened ones), or the Hinayanists, could hear and believe in, with the Bodhisattvas or the Mahayanists, the Common Prajnya, as it was intended to destroy their attachment to the external objects. Bodhisattvas alone could understand the Special Prajnya, as it secretly revealed the Buddha nature, or the Absolute. Each of the two great Indian teachers, Çilabhadra and Jnyanaprabha, divided the whole teachings of the Buddha into three periods. (According to Çilabhadra, A.D. 625, teacher of Hiuen Tsang, the Buddha first preached the doctrine of 'existence' to the effect that every living being is unreal, but things are real. All the Hinayana sutras belong to this period. Next the Buddha preached the doctrine of the middle path, in Samdhi-nirmocana-sutra and others, to the effect that all the phenomenal universe is unreal, but that the mental substance is real. According to Jnyanaprabha, the Buddha first preached the doctrine of existence, next that of the existence of mental substance, and lastly that of unreality.) One says the doctrine of unreality was preached before that of Dharma-laksana, while the others say it was preached after. Here I adopt the latters' opinion." If

THE DIRECT EXPLANATION OF THE REAL ORIGIN[FN#376] 5. The Ekayana Doctrine that Teaches the Ultimate Reality. This doctrine teaches us that all sentient beings have the Real Spirit[FN#377] of Original Enlightenment (within themselves). From time immemorial it is unchanging and pure. It is eternally bright, and clear, and conscious. It is also named the Buddha-nature, or Tathagata-garbha.[FN#378] As it is, however, veiled by illusion from time without beginning, (sentient beings) are not conscious of its existence, and think that the nature within themselves are degenerated. Consequently they are given to bodily pleasures, and producing Karma, suffer from birth and death. The great Enlightened One, having compassion on them, taught that everything in the universe is unreal. He pointed out that the Real Spirit of Mysterious Enlightenment (within them) is pure and exactly the same as that of Buddha. Therefore he says in Avatamsaka-sutra[FN#379]: "There are no sentient beings, the children of Buddha, who are not endowed with wisdom of Tathagata;[FN#380] but they cannot attain to Enlightenment simply because of illusion and attachment. When they are free from illusion, the Universal Intelligence,[FN#381] the Natural Intelligence,[FN#382] the Unimpeded Intelligence,[FN#383] will be disclosed (in their minds)." [FN#376]

THE DIRECT EXPLANATION OF THE REAL ORIGIN[FN#376] 5. The Ekayana Doctrine that Teaches the Ultimate Reality. This doctrine teaches us that all sentient beings have the Real Spirit[FN#377] of Original Enlightenment (within themselves). From time immemorial it is unchanging and pure. It is eternally bright, and clear, and conscious. It is also named the Buddha-nature, or Tathagata-garbha.[FN#378] As it is, however, veiled by illusion from time without beginning, (sentient beings) are not conscious of its existence, and think that the nature within themselves are degenerated. Consequently they are given to bodily pleasures, and producing Karma, suffer from birth and death. The great Enlightened One, having compassion on them, taught that everything in the universe is unreal. He pointed out that the Real Spirit of Mysterious Enlightenment (within them) is pure and exactly the same as that of Buddha. Therefore he says in Avatamsaka-sutra[FN#379]: "There are no sentient beings, the children of Buddha, who are not endowed with wisdom of Tathagata;[FN#380] but they cannot attain to Enlightenment simply because of illusion and attachment. When they are free from illusion, the Universal Intelligence,[FN#381] the Natural Intelligence,[FN#382] the Unimpeded Intelligence,[FN#383] will be disclosed (in their minds)." [FN#376] A. 'The perfect doctrine, in which eternal truth is taught by the Buddha.' [FN#377] The ultimate reality is conceived by the Mahayanist as an entity self-existent, omnipresent, spiritual, impersonal, free from all illusions. It may be regarded as something like the universal and enlightened soul. [FN#378]

Once Tathagata, having observed every sort of sentient beings all over the universe, said as follows: 'Wonderful, how wonderful! That these various sentient beings, endowed with the wisdom of Tathagata, are not conscious of it because of their errors and illusions! I shall teach them the sacred truth and make them free from illusion for ever. I shall (thus) enable them to find by themselves the Great Wisdom of Tathagatha within them and make them equal to Buddha.' [FN#384]

Let me say (a few words) about this doctrine by way of criticism. So many Kalpas we spent never meeting with this true doctrine, and knew not how to trace our life back to its origin. Having been attached to nothing but the unreal outward forms, we willingly acknowledged ourselves to be a common herd of lowly beings. Some regarded themselves as beasts, (while) others as men. But now, tracing life to its origin according to the highest doctrine, we have fully understood that we ourselves were originally Buddhas. Therefore we should act in conformity to Buddha's (action), and keep our mind in harmony with his. Lot us betake ourselves once more to the source of Enlightened Spirit, restoring ourselves to the original Buddhahood. Let us cut off the bond of attachment, and remove the illusion that common people are habitually given to. Illusion being destroyed,[FN#387] the will to destroy it is also removed, and at last there remains nothing to be done (except complete peace and joy). This naturally results in Enlightenment, whose practical uses are as innumerable as the grains of sand in the Ganges. This state is called Buddhahood. We should know that the illusory as well as the Enlightened are originally of one and the same Real Spirit. How great, how excellent, is the doctrine that traces man to such an origin![FN#388]

There is no exception to this rigorous law of retribution, and we take it as the will of Buddha to leave no action without being retributed. Thus it is Buddha himself who kindles our inward fire to save ourselves from sin and crimes. We must purge out all the stains in our hearts, obeying Buddha's command audible in the innermost self of ours. It is the great mercy of His that, however sinful, superstitious, wayward, and thoughtless, we have still a light within us which is divine in its nature. When that light shines forth, all sorts of sin are destroyed at once. What is our sin, after all? It is nothing but illusion or error originating in ignorance and folly. How true it is, as an Indian Mahayanist declares, that 'all frost and the dewdrops of sin disappear in the sunshine of wisdom!'[FN#221]

11. Life in the Concrete. Life in the concrete, which we are living, greatly differs from life in the abstract, which exists only in the class-room. It is not eternal; it is fleeting; it is full of anxieties, pains, struggles, brutalities, disappointments, and calamities. We love life, however, -not only for its smoothness, but for its roughness; not only for its pleasure, but for its pain; not only for its hope, but for its fear; not only for its flowers, but for its frost and snow. As Issai[FN#224] (Sato) has aptly put it: "Prosperity is like spring, in which we have green leaves and flowers wherever we go; while adversity is like winter, in which we have snow and ice. Spring, of course, pleases us; winter, too, displeases us not." Adversity is salt to our lives, as it keeps them from corruption, no matter how bitter to taste it way be. It is the best stimulus to body and mind, since it brings forth latent energy that may remain dormant but for it.

Ho Ki Ichi,[FN#228] a great blind scholar, was one evening giving a lecture, without knowing that the light had been put out by the wind. When his pupils requested him to stop for a moment, he remarked with a smile: "Why, how inconvenient are your eyes!" Where there is contentment, there is Paradise. [FN#228]

A Chinese Zen master[FN#230] tells us that the method of instruction adopted by Zen may aptly be compared with that of an old burglar who taught his son the art of burglary. The burglar one evening said to his little son, whom he desired to instruct in the secret of his trade: "Would you not, my dear boy, be a great burglar like myself?" "Yes, father," replied the promising young man." "Come with me, then. I will teach you the art." So saying, the man went out, followed by his son. Finding a rich mansion in a certain village, the veteran burglar made a hole in the wall that surrounded it. Through that hole they crept into the yard, and opening a window with complete ease broke into the house, where they found a huge box firmly locked up as if its contents were very valuable articles. The old man clapped his hands at the lock, which, strange to tell, unfastened itself. Then he removed the cover and told his son to get into it and pick up treasures as fast as he could. No sooner had the boy entered the box than the father replaced the cover and locked it up. He then exclaimed at the top of his voice: "Thief! thief! thief! thief!" Thus, having aroused the inmates, he went out without taking anything. All the house was in utter confusion for a while; but finding nothing stolen, they went to bed again. The boy sat holding his breath a short while; but making up his mind to get out of his narrow prison, began to scratch the bottom of the box with his finger-nails. The servant of the house, listening to the noise, supposed it to be a mouse gnawing at the inside of the box; so she came out, lamp in hand, and unlocked it. On removing the cover, she was greatly surprised to find the boy instead of a little mouse, and gave alarm. In the meantime the boy got out of the box and went down into the yard, hotly pursued by the people. He ran as fast as possible toward the well, picked up a large stone, threw it down into it, and hid himself among the bushes. The pursuers, thinking the thief fell into the well, assembled around it, and were looking into it, while the boy crept out unnoticed through the hole and went home in safety. Thus the burglar taught his son how to rid himself of overwhelming difficulties by his own efforts; so also Zen teachers teach their pupils how to overcome difficulties that beset them on all sides and work out salvation by themselves. [FN#230]

The first step in the mental training is to become the master of external things. He who is addicted to worldly pleasures, however learned or ignorant he may be, however high or low his social position may be, is a servant to mere things. He cannot adapt the external world to his own end, but he adapts himself to it. He is constantly employed, ordered, driven by sensual objects. Instead of taking possession of wealth, he is possessed by wealth. Instead of drinking liquors, he is swallowed up by his liquors. Balls and music bid him to run mad. Games and shows order him not to stay at home. Houses, furniture, pictures, watches, chains, hats, bonnets, rings, bracelets, shoes—in short, everything has a word to command him. How can such a person be the master of things? To Ju (Na-kae) says: "There is a great jail, not a jail for criminals, that contains the world in it. Fame, gain, pride, and bigotry form its four walls. Those who are confined in it fall a prey to sorrow and sigh for ever." To

7. Calmness of Mind. The Yogi breathing above mentioned is fit rather for physical exercise than for mental balance, and it will be beneficial if you take that exercise before or after Meditation. Japanese masters mostly bold it very important to push forward. The lowest part of the abdomen during Zazen, and they are right so far as the present writer's personal experiences go. 'If you feel your mind distracted, look at the tip of the nose; never lose sight of it for some time, or look at your own palm, and let not your mind go out of it, or gaze at one spot before you.' This will greatly help you in restoring the equilibrium of your mind. Chwang Tsz[FN#248] thought that calmness of mind is essential to sages, and said: "The stillness of the sages does not belong to them as a consequence of their skilful ability; all things are not able to disturb their minds; it is on this account that they are still. When water is still, its clearness shows the beard and eyebrows (of him who looks into it). It is a perfect level, and the greatest artificer takes his rule from it. Such is the clearness of still water, and how much greater is that of the human spirit? The still mind of the sage is the mirror of heaven and earth, the glass of all things." Forget all worldly concerns, expel all cares and anxieties, let go of passions and desires, give up ideas and thoughts, set your mind at liberty absolutely, and make it as clear as a burnished mirror. Thus let flow your inexhaustible fountain of purity, let open your inestimable treasure of virtue, bring forth your inner hidden nature of goodness, disclose your innermost divine wisdom, and waken your Enlightened Consciousness to see Universal Life within you. "Zazen enables the practiser," says Kei-zan,[FN#249] "to open up his mind, to see his own nature, to become conscious of mysteriously pure and bright spirit, or eternal light within him." [FN#248]

One of the government edicts passed shortly after the founding of the Tokugawa Shogunate, Japan’s last great shogunate dynasty (1603–1868), made it legal for any shogunate samurai warrior to execute on the spot and without trial, any commoner found breaking a law or behaving in a disrespectful manner toward a samurai. This regulation was known as kirisute gomen (kee-ree-sue-tay go-mane), which means something like “kill and toss in a ‘sorry about that’ comment and walk away.” The samurai warriors of the some 270 clan fiefs that existed during the Tokugawa Period were quick to adopt the same practice.

Standing? says Jak. Ouais, standing, intercrural, AKA the sumata of the Samurai, the Oxford Style, the Princeton First-Year, the Ivy League Rub. Good enough for ensigns of industry, Shaka Zulu, Alexander the Great. The Altercatio Ganymedis et Helene has Zeus extoll the slippery thighs of a boy, as Billy Greene swooned over Lincoln’s, as perfect as a human being could be, he said.

the great is beyond ten feet square, the small enters the tiniest atom.

The Way of the Samurai is in desperateness. Ten men or more cannot kill such a man. Common sense will not accomplish great things. Simply become insane and desperate.

Tokyo." Mr. Fuchigami's voice inflates with pride. "Formerly Edo, almost destroyed by the 1923 Great Kantō earthquake, then again in 1944 by nighttime firebombing raids. Tens of thousands were killed." The chamberlain grows silent. "Kishikaisei." "What does that mean?" There's a skip in my chest. We've entered the city now. The high-rises are no longer cut out shapes against the skyline, but looming gray giants. Every possible surface is covered in signs---neon and plastic or painted banners---they all scream for attention. It's noisy, too. There is a cacophony of pop tunes, car horns, advertising jingles, and trains coasting over rails. Nothing is understated. "Roughly translated, 'wake from death and return to life.' Against hopeless circumstances, Tokyo has risen. It is home to more than thirty-five million people." He pauses. "And, in addition, the oldest monarchy in the world." The awe returns tenfold. I clutch the windowsill and press my nose to the glass. There are verdant parks, tidy residential buildings, upmarket shops, galleries, and restaurants. For each sleek, new modern construction, there is one low-slung wooden building with a blue tiled roof and glowing lanterns. It's all so dense. Houses lean against one another like drunk uncles. Mr. Fuchigami narrates Tokyo's history. A city built and rebuilt, born and reborn. I imagine cutting into it like a slice of cake, dissecting the layers. I can almost see it. Ash from the Edo fires with remnants of samurai armor, calligraphy pens, and chipped tea porcelain. Bones from when the shogunate fell. Dust from the Great Earthquake and more debris from the World War II air raids. Still, the city thrives. It is alive and sprawling with neon-colored veins. Children in plaid skirts and little red ties dash between business personnel in staid suits. Two women in crimson kimonos and matching parasols duck into a teahouse.

Japanese samurai won some decisive battles against the great khan,

Isn't that the restaurant cookbook you used in Japan - the book with the infamous quinoa tambale recipe? I can't believe you remember that. Of course I do! No quinoa available in Japan so you had me smuggle a baggie of it from New Zealand. Don't talk like that [I whispered, as I saw heads turning everywhere.] Even though this is California, not everyone knows what quinoa is. Someone might think it is contraband - No, the truth is it's a biological weapon. [Hugh exploded in great honking laughter.

Rhythm is evident everywhere in the world. In the Way of Noh dance, minstrels with their wind and string instruments all have their own harmonious, regular rhythms. In the Way of martial arts, releasing an arrow, firing a gun and even riding a horse have distinctive cadences. Rhythm must never be contravened in any of the arts. Rhythm is also present in things that are invisible. For the samurai, there is rhythm in how he succeeds in service or falls from grace. There is rhythm for harmony and rhythm for discord. In the Way of commerce, there is cadence in the accumulation of great wealth and a rhythm for losing it. Each Way has its own rhythm. Judge carefully the rhythms signifying prosperity and those that spell regression. There are myriad rhythms in strategy. First, the warrior must know the cadence of harmony and then learn that of discord. He must know the striking, interval and counter cadences that manifest among big and small, fast and slow rhythms [between attacks]. In combat, it is critical for success to know how to adopt the “counter rhythm.” You must calculate the cadences of various enemies and employ a rhythm that is unexpected to them. Use your wisdom to detect and strike concealed cadences to seize victory. I devote much explanation to the question of cadence in all the scrolls. Consider what I record and train assiduously. As written above, your spirit will naturally expand through training diligently from morning to night in the Way of my school’s combat strategy. I hereby convey to the world for the first time in writing my strategy for collective and individual combat in the five scrolls of Ground, Water, Fire, Wind and Ether. For those who care to learn my principles of combat strategy, follow these rules in observing the Way: 1. Think never to veer from the Way 2. Train unremittingly in the Way 3. Acquaint yourself with all arts 4. Know the Ways of all vocations 5. Discern the truth in all things 6. See the intrinsic worth in all things 7. Perceive and know what cannot be seen with the eyes 8. Pay attention even to trifles 9. Do not engage in superfluous activities Train in the Way of combat strategy keeping these basic principles in mind.

Rhythm is evident everywhere in the world. In the Way of Noh dance, minstrels with their wind and string instruments all have their own harmonious, regular rhythms. In the Way of martial arts, releasing an arrow, firing a gun and even riding a horse have distinctive cadences. Rhythm must never be contravened in any of the arts. Rhythm is also present in things that are invisible. For the samurai, there is rhythm in how he succeeds in service or falls from grace. There is rhythm for harmony and rhythm for discord. In the Way of commerce, there is cadence in the accumulation of great wealth and a rhythm for losing it. Each Way has its own rhythm. Judge carefully the rhythms signifying prosperity and those that spell regression. There are myriad rhythms in strategy. First, the warrior must know the cadence of harmony and then learn that of discord. He must know the striking, interval and counter cadences that manifest among big and small, fast and slow rhythms [between attacks]. In combat, it is critical for success to know how to adopt the “counter rhythm.” You must calculate the cadences of various enemies and employ a rhythm that is unexpected to them. Use your wisdom to detect and strike concealed cadences to seize victory. I devote much explanation to the question of cadence in all the scrolls. Consider what I record and train assiduously. As written above, your spirit will naturally expand through training diligently from morning to night in the Way of my school’s combat strategy. I hereby convey to the world for the first time in writing my strategy for collective and individual combat in the five scrolls of Ground, Water, Fire, Wind and Ether. For those who care to learn my principles of combat strategy, follow these rules in observing the Way: 1. Think never to veer from the Way 2. Train unremittingly in the Way 3. Acquaint yourself with all arts 4. Know the Ways of all vocations 5. Discern the truth in all things 6. See the intrinsic worth in all things 7. Perceive and know what cannot be seen with the eyes 8. Pay attention even to trifles 9. Do not engage in superfluous activities Train in the Way of combat strategy keeping these basic principles in mind. Particularly in this Way, inability to comprehensively see the most fundamental matters will make it difficult to excel. If you learn these principles successfully, however, you will not lose to twenty or even thirty foes. First, by dedicating your energies wholeheartedly to learning swordsmanship and practicing the “Direct Way,” you will defeat men through superior technique, and even beat them just by looking with your eyes. Your body will learn to move freely through the rigors of arduous training and you will also overcome your opponent physically. Furthermore, with your spirit attuned to the Way you will triumph over the enemy with your mind.

Rhythm must never be contravened in any of the arts. Rhythm is also present in things that are invisible. For the samurai, there is rhythm in how he succeeds in service or falls from grace. There is rhythm for harmony and rhythm for discord. In the Way of commerce, there is cadence in the accumulation of great wealth and a rhythm for losing it. Each Way has its own rhythm. Judge carefully the rhythms signifying prosperity and those that spell regression. There are myriad rhythms in strategy. First, the warrior must know the cadence of harmony and then learn that of discord. He must know the striking, interval and counter cadences that manifest among big and small, fast and slow rhythms [between attacks]. In combat, it is critical for success to know how to adopt the “counter rhythm.” You must calculate the cadences of various enemies and employ a rhythm that is unexpected to them. Use your wisdom to detect and strike concealed cadences to seize victory. I devote much explanation to the question of cadence in all the scrolls. Consider what I record and train assiduously. As written above, your spirit will naturally expand through training diligently from morning to night in the Way of my school’s combat strategy. I hereby convey to the world for the first time in writing my strategy for collective and individual combat in the five scrolls of Ground, Water, Fire, Wind and Ether. For those who care to learn my principles of combat strategy, follow these rules in observing the Way: 1. Think never to veer from the Way 2. Train unremittingly in the Way 3. Acquaint yourself with all arts 4. Know the Ways of all vocations 5. Discern the truth in all things 6. See the intrinsic worth in all things 7. Perceive and know what cannot be seen with the eyes 8. Pay attention even to trifles 9. Do not engage in superfluous activities Train in the Way of combat strategy keeping these basic principles in mind. Particularly in this Way, inability to comprehensively see the most fundamental matters will make it difficult to excel. If you learn these principles successfully, however, you will not lose to twenty or even thirty foes. First, by dedicating your energies wholeheartedly to learning swordsmanship and practicing the “Direct Way,” you will defeat men through superior technique, and even beat them just by looking with your eyes. Your body will learn to move freely through the rigors of arduous training and you will also overcome your opponent physically. Furthermore, with your spirit attuned to the Way you will triumph over the enemy with your mind. Having come so far, how can you be beaten by anyone? In the case of large-scale strategy [implemented by generals, victory is had in many forms]: win at having men of excellence, win at maneuvering large numbers of men [effectively], win at conducting oneself properly, win at governance, win at nourishing the people, and win at conducting the laws of the world the way they are meant to be.

About the “Direct Path” (直通の位の事) ◎ Jikitsū-no-kurai (“direct path”) is the soul of combat.15 All the teachings I have outlined above are like parts of the human body.16 Nothing more is needed. They must never be neglected. Depending on the situation, there are times when some techniques will not be suitable, but nothing will work without them [in your repertoire]. For example, the eyes, ears, nose, tongue, hands and feet are what our bodies are comprised of. If one of these things is missing, then we are incomplete. The sword techniques that I have conveyed must all be committed to memory and used intuitively. Without the soul and spirit of the “direct path,” they amount to random madness. In all the techniques, be sure to seize the initiative and take the attack to the enemy. This will enable you to identify target areas. You must then determine what techniques or guards will be effective and what are not viable in a particular situation. Gauge how to close the distance, then commit with single-minded resolve to follow through to your mark (star) and attack without deviating. For example, even if you have to deflect the whole world, the flight of your sword must not diverge from its path. Purge yourself of fear. When you know the moment for that one [direct and decisive] strike of jikitsū, let the power surge through you to deliver the cut. It is no different when you enter the opponent’s space to arrest him. Advance rapidly, thinking of nothing other than grabbing hold of him. The further in you get, the better. Without the mind of “direct path,” your swords will be lifeless. Even this and discover what it means. Even retreat counts as a loss. When we speak of the “interior” (deepest principles), nothing is deeper than this. When we talk of the gateway (fundamental principles), nothing is more fundamental than this. The great monk Kūkai17 traveled deep into the mountain when planning to construct a monastery in the innermost reaches of Mount Kōya. Thinking it was still not far enough, he continued walking further, but eventually came across dwellings again. He said, “The further I entered, the closer I came to human habitation; I had looked too far in.”18 The interior is not the interior. The gate is not the gate. There are no special, secret interior teachings to look for if the great wisdom of combat strategy surges through your sinews and veins. Just make sure that nobody to your front or back can ever get the better of you. This cannot be conveyed with words and letters.

Marturano recommended something radical: do only one thing at a time. When you’re on the phone, be on the phone. When you’re in a meeting, be there. Set aside an hour to check your email, and then shut off your computer monitor and focus on the task at hand. Another tip: take short mindfulness breaks throughout the day. She called them “purposeful pauses.” So, for example, instead of fidgeting or tapping your fingers while your computer boots up, try to watch your breath for a few minutes. When driving, turn off the radio and feel your hands on the wheel. Or when walking between meetings, leave your phone in your pocket and just notice the sensations of your legs moving. “If I’m a corporate samurai,” I said, “I’d be a little worried about taking all these pauses that you recommend because I’d be thinking, ‘Well, my rivals aren’t pausing. They’re working all the time.’ ” “Yeah, but that assumes that those pauses aren’t helping you. Those pauses are the ways to make you a more clear thinker and for you to be more focused on what’s important.” This was another attack on my work style. I had long assumed that ceaseless planning was the recipe for effectiveness, but Marturano’s point was that too much mental churning was counterproductive. When you lurch from one thing to the next, constantly scheming, or reacting to incoming fire, the mind gets exhausted. You get sloppy and make bad decisions. I could see how the counterintuitive act of stopping, even for a few seconds, could be a source of strength, not weakness. This was a practical complement to Joseph’s “is this useful?” mantra. It was the opposite of zoning out, it was zoning in. In fact, I looked into it and found there was science to suggest that pausing could be a key ingredient in creativity and innovation. Studies showed that the best way to engineer an epiphany was to work hard, focus, research, and think about a problem—and then let go. Do something else. That didn’t necessarily mean meditate, but do something that relaxes and distracts you; let your unconscious mind go to work, making connections from disparate parts of the brain. This, too, was massively counterintuitive for me. My impulse when presented with a thorny problem was to bulldoze my way through it, to swarm it with thought. But the best solutions often come when you allow yourself to get comfortable with ambiguity. This is why people have aha moments in the shower. It was why Kabat-Zinn had a vision while on retreat. It was why Don Draper from Mad Men, when asked how he comes up with his great slogans, said he spends all day thinking and then goes to the movies. Janice Marturano was on

Another critical distinction I make for police officers, which everyone ought to know, is the difference between the word Respect and the word respect. REspect is what we have to show all people at all times. We cannot respect people who prey on others, people who beat their spouses, people who brutalize their children. I have no respect for lawbreakers, but when as a professional I deal with them, I must always show them REspect. That is the Golden Rule in a single word. I know that is a difficult and fine line to draw because the words are spelled the same, sound nearly the same (except for the emphasis on different syllables), and seem to mean the same. But think of it this way: RE in Latin means to give back, as in giving back what you want under identical conditions. So, always treat the other person as you would want to be treated under identical conditions, even if he is not worthy of your respect. In other words, even in the process of arresting you, or firing you, or disciplining you, I must extend to you the kind of behavior I would expect were I in your shoes. When we disrespect people, put them down in front of others, or make them feel bad, we lose our power and create more enemies. We lose our professional face. We get upset, we use language irresponsibly, and we no longer have a disinterested state of mind. We’re no longer great warriors of words; we’ve become part of the problem. If you can learn to deal skillfully with people under pressure, you can dance where others stumble. And that is the hallmark of the communication samurai: REspect to all, with dignity, pride, and assertiveness.

Great listeners, like those who are skilled at many tasks, do not wing it. They have pre-listening routines they have developed over time.

The give and take of a great conversation requires fairness. If someone feels unfairly treated, you will have a very hard time getting through to him or her on any issue.

Only the pen of Lord Leighton the writer could do justice to the brush of Lord Leighton the painter, for just so did Lord Leighton (the writer) bring the most agitated emotions to an airless to a hushed to an unhurried while each word took on because there was all the time in the world for each word to take on the bloom which only a great Master can give to a word using his time to allow all unseemly energy to become aware of its nakedness and snatch gratefully at the fig leaf provided until all passion in the airlessness in the hush in the absence of hurry sank decently down in the slow death of motion to perpetual stasis: a character could not look, or step, or speak, without a gorgeous train of sentences swathing his poor stupid thoughts and unfolding in beautiful languor on the still and breathless air.

Chiga-Chiga Sputnik-kid, Captain Elvis in neon skin-hugger and power-wheels, rides the high wires in the wee wee dawn hours when the cablecars sleep in their barns, when four A.M. TAOS gurls call the Scorpios from the high and the low places; silver-maned, forgotten samurai in a world with honor without swords; out on blue six through the vastnesses of Great Yu.