Mu Xin Quotes

..." said Feng Xin. "..." said Mu Qing. "...?" said Quan Yizhen. "Ho ho," said Pei Ming.

He whipped his head around. Hua Cheng was standing so close behind him, like he was about to reach out. Xie Lian stopped caring about anything else and went right for it—he pounced on Hua Cheng, cupped his cheeks with his hands, and then, getting up on his toes slightly to reach, he closed his eyes and pressed their lips together. “…” said Feng Xin. “…” said Mu Qing. “…?” said Quan Yizhen. “Ho ho,” said Pei Ming.

But it wasn’t enough. Since they were already in that position, Xie Lian thought he might as well take a bit more—he wound his arms tightly around Hua Cheng’s neck to deepen the kiss. All the fatigue he’d been feeling was swept away in an instant as his body was refilled with spiritual power. The enormous sword of spiritual light in the giant stone statue’s grip clamored with riotous noise. “What is this?!” Feng Xin cried, clearly shaken. “What are you two doing?! Your Highness?!” Xie Lian choked—only then did he break away. He didn’t dare look down. “I’m b-borrowing spiritual power!” he shouted to the sky. “I’m just borrowing his spiritual power! It’s all very proper!” Mu Qing was shaken too. “You don’t need to do that to borrow spiritual power, though! Couldn’t you just slap your palms together?!” “Ha ha ha ha! You saw through me!” Xie Lian babbled—he didn’t even know what he was saying. “So maybe it’s not just to borrow spiritual power! Ha ha ha ha…

That red one, it’s all the same person, isn’t it? It’s all him?! They’re all Hua Cheng?! Holy fuck… He’s been following you all this time?!” Mu Qing also looked incredulous. “He wasn’t just following, he was watching. Watching very closely. Very, very closely. He was everywhere! Look, this is the main street, Buyou Forest—what’s this? Beizi Hill? My god… Was he the one who carved all these divine statues?!” Looking at the murals was giving Feng Xin chills. “My fucking god… Who the hell is he? He’s had his eye on you since eight hundred years ago?! And he’s still following you, even now? What the fuck?! This is terrifying! Is he bewitched? What the hell does he want? No normal devotee would go this far—so just what the hell does he want?!

The genius of happiness is not an innate genius but a product of deliberate cultivation.

The heart is the center of the human microcosm, at once the center of the physical body, the vital energies, the emotions, and the soul, as well as the meeting place between the human and the celestial realms where the spirit resides. How remarkable is this reality of the heart, that mysterious center which from the point of view of our earthly existence seems so small, and yet as the Prophet has said it is the Throne (al-‘arsh) of God the All-Merciful (ar-Rahmân), the Throne that encompasses the whole universe. Or as he uttered in another saying, “My Heaven containeth Me not, nor My Earth, but the heart of My faithful servant doth contain Me.” It is the heart, the realm of interiority, to which Christ referred when he said, “The kingdom of God is within you” (Lk 17:21), and it is the heart which the founders of all religions and the sacred scriptures advise man to keep pure as a condition for his salvation and deliverance. We need only recall the words of the Gospel, “Blessed are the pure in heart, for they shall see God” (Mt 5:8) […] In Christianity the Desert Fathers articulated the spiritual, mystical, and symbolic meanings of the reality of the heart, and these teachings led to a long tradition in the Eastern Orthodox Church known as Hesychasm, culminating with St Gregory Palamas, which is focused on the “prayer of the heart” and which includes the exposition of the significance of the heart and the elaboration of the mysticism and theology of the heart. In Catholicism another development took place, in which the heart of the faithful became in a sense replaced by the heart of Christ, and a new spirituality developed on the basis of devotion to the Sacred Heart of Jesus. Reference to His bleeding heart became common in the writings of such figures as St Bernard of Clairvaux and St Catherine of Sienna. The Christian doctrines of the heart, based as they are on the Bible, present certain universal theses to be seen also in Judaism, the most important of which is the association of the heart with the inner soul of man and the center of the human state. In Jewish mysticism the spirituality of the heart was further developed, and some Jewish mystics emphasized the idea of the “broken or contrite heart” (levnichbar) and wrote that to reach the Divine Majesty one had to “tear one’s heart” and that the “broken heart” mentioned in the Psalms sufficed. To make clear the universality of the spiritual significance of the heart across religious boundaries, while also emphasizing the development of the “theology of the heart” and methods of “prayer of the heart” particular to each tradition, one may recall that the name of Horus, the Egyptian god, meant the “heart of the world”. In Sanskrit the term for heart, hridaya, means also the center of the world, since, by virtue of the analogy between the macrocosm and the microcosm, the center of man is also the center of the universe. Furthermore, in Sanskrit the term shraddha, meaning faith, also signifies knowledge of the heart, and the same is true in Arabic, where the word îmân means faith when used for man and knowledge when used for God, as in the Divine Name al-Mu’min. As for the Far Eastern tradition, in Chinese the term xin means both heart and mind or consciousness. – Seyyed Hossein Nasr (Chapter 3: The Heart of the Faithful is the Throne of the All-Merciful)

The heart is the center of the human microcosm, at once the center of the physical body, the vital energies, the emotions, and the soul, as well as the meeting place between the human and the celestial realms where the spirit resides. How remarkable is this reality of the heart, that mysterious center which from the point of view of our earthly existence seems so small, and yet as the Prophet has said it is the Throne (al-‘arsh) of God the All-Merciful (ar-Rahmân), the Throne that encompasses the whole universe. Or as he uttered in another saying, “My Heaven containeth Me not, nor My Earth, but the heart of My faithful servant doth contain Me.” It is the heart, the realm of interiority, to which Christ referred when he said, “The kingdom of God is within you” (Lk 17:21), and it is the heart which the founders of all religions and the sacred scriptures advise man to keep pure as a condition for his salvation and deliverance. We need only recall the words of the Gospel, “Blessed are the pure in heart, for they shall see God” (Mt 5:8) […] In Christianity the Desert Fathers articulated the spiritual, mystical, and symbolic meanings of the reality of the heart, and these teachings led to a long tradition in the Eastern Orthodox Church known as Hesychasm, culminating with St Gregory Palamas, which is focused on the “prayer of the heart” and which includes the exposition of the significance of the heart and the elaboration of the mysticism and theology of the heart. In Catholicism another development took place, in which the heart of the faithful became in a sense replaced by the heart of Christ, and a new spirituality developed on the basis of devotion to the Sacred Heart of Jesus. Reference to His bleeding heart became common in the writings of such figures as St Bernard of Clairvaux and St Catherine of Sienna. The Christian doctrines of the heart, based as they are on the Bible, present certain universal theses to be seen also in Judaism, the most important of which is the association of the heart with the inner soul of man and the center of the human state. In Jewish mysticism the spirituality of the heart was further developed, and some Jewish mystics emphasized the idea of the “broken or contrite heart” (levnichbar) and wrote that to reach the Divine Majesty one had to “tear one’s heart” and that the “broken heart” mentioned in the Psalms sufficed. To make clear the universality of the spiritual significance of the heart across religious boundaries, while also emphasizing the development of the “theology of the heart” and methods of “prayer of the heart” particular to each tradition, one may recall that the name of Horus, the Egyptian god, meant the “heart of the world”. In Sanskrit the term for heart, hridaya, means also the center of the world, since, by virtue of the analogy between the macrocosm and the microcosm, the center of man is also the center of the universe. Furthermore, in Sanskrit the term shraddha, meaning faith, also signifies knowledge of the heart, and the same is true in Arabic, where the word îmân means faith when used for man and knowledge when used for God, as in the Divine Name al-Mu’min. As for the Far Eastern tradition, in Chinese the term xin means both heart and mind or consciousness. – Seyyed Hossein Nasr (Chapter 3: The Heart of the Faithful is the Throne of the All-Merciful)

Freedom, freed of all external boundaries, are still confined within us--their sensitivity often causing bewilderment.

I watched something vanish, as if I was in a dream from which I couldn't wake.

It's fortunate that objects have no senses or the world would be infinitely more chaotic. It's fortunate that we live among objects with no senses so we can find places to hide, so we can easily move, rest, frown, smile at will, which is what we've been doing from one generation to the next into the present. p. 118

A human being is a like a container holding both joy and sadness. p. 97

If a child knows what he should know and does not know what he should not, his childhood will be very happy. But when I was a child, I did not know what I should know, and I knew what I should not, hence all kinds of bewilderments continue to follow me today.