⚔️Week 2020-52: The Art of War (Tactics vs. Strategy)

Disclaimer: The following quotes were consider only in respect to people's understanding about strategy and tactics over time, as best exemplification for understanding the difference between the two concepts.

"What is of supreme importance in war is to attack the enemy's strategy." (Sun Tzu, "The Art of War", 5th century BC)

"Thus those skilled in war subdue the enemy's army without battle. [...] They conquer by strategy." (Sun Tzu, The Art of War, 5th century BC)

"The peak efficiency of knowledge and strategy is to make conflict unnecessary."(Sun Tzu, The Art of War, 5th century BC)

"In warfare, there are no constant conditions. He who can modify his tactics in relation to his opponent will succeed and win." (Sun Tzu, The Art of War, 5th century BC)

"All men can see these tactics whereby I conquer, but what none can see is the strategy out of which victory is evolved." (Sun Tzu, The Art of War, 5th century BC)

"When conventional tactics are altered unexpectedly according to the situation, they take on the element of surprise and increase in strategic value." (Sun Bin, Art of War, cca 4th century BC)

"Everything can collapse. Houses, bodies, and enemies collapse when their rhythm becomes deranged. [...] In large-scale strategy, when the enemy starts to collapse you must pursue him without letting the chance go. If you fail to take advantage of your enemies' collapse, they may recover." (Miyamoto Musashi, "Go Rin No Sho" ["The Book of Five Rings"], 1645)

"In strategy it is important to see distant things as if they were close and to take a distanced view of close things. It is important in strategy to know the enemy's sword and not to be distracted by insignificant movements of his sword. You must study this. The gaze is the same for single combat and for large-scale combat." (Miyamoto Musashi, "Go Rin No Sho" ["The Book of Five Rings"], 1645)

"In all forms of strategy, it is necessary to maintain the combat stance in everyday life and to make your everyday stance your combat stance. You must research this well." (Miyamoto Musashi, "Go Rin No Sho" ["The Book of Five Rings"], 1645)

"In contests of strategy it is bad to be led about by the enemy. You must always be able to lead the enemy about." (Miyamoto Musashi, "Go Rin No Sho" ["The Book of Five Rings"], 1645)

"In strategy your spiritual bearing must not be any different from normal. Both in fighting and in everyday life you should be determined though calm. Meet the situation without tenseness yet not recklessly, your spirit settled yet unbiased. Even when your spirit is calm do not let your body relax, and when your body is relaxed do not let your spirit slacken." (Miyamoto Musashi, "Go Rin No Sho" ["The Book of Five Rings"], 1645)

"In large-scale strategy, it is beneficial to strike at the corners of the enemy's force, If the corners are overthrown, the spirit of the whole body will be overthrown." (Miyamoto Musashi, "Go Rin No Sho" ["The Book of Five Rings"], 1645)

"Many things can cause a loss of balance. One cause is danger, another is hardship, and another is surprise. You must research this.

In large-scale strategy it is important to cause loss of balance. Attack without warning where the enemy is not expecting it, and while his spirit is undecided follow up your advantage and, having the lead, defeat him." (Miyamoto Musashi, "Go Rin No Sho" ["The Book of Five Rings"], 1645)

"Speed is not part of the true Way of strategy. Speed implies that things seem fast or slow, according to whether or not they are in rhythm. Whatever the Way, the master of strategy does not appear fast." (Miyamoto Musashi, "Go Rin No Sho" ["The Book of Five Rings"], 1645)

"Strategy is different from other things in that if you mistake the Way even a little you will become bewildered and fall into bad ways." (Miyamoto Musashi, "Go Rin No Sho" ["The Book of Five Rings"], 1645)

"There is timing in everything. Timing in strategy cannot be mastered without a great deal of practice." (Miyamoto Musashi, "Go Rin No Sho" ["The Book of Five Rings"], 1645)

"The important thing in strategy is to suppress the enemy's useful actions but allow his useless actions." (Miyamoto Musashi, "Go Rin No Sho" ["The Book of Five Rings"], 1645)

"The principles of strategy are written down here in terms of single combat, but you must think broadly so that you attain an understanding for ten-thousand-a-side battles." (Miyamoto Musashi, "Go Rin No Sho" ["The Book of Five Rings"], 1645)

"The wisdom of strategy is different from other things. On the battlefield, even when you are hard-pressed, you should ceaselessly research the principles of strategy so that you can develop a steady spirit." (Miyamoto Musashi, "Go Rin No Sho" ["The Book of Five Rings"], 1645)

"There is timing in the whole life of the warrior, in his thriving and declining, in his harmony and discord. Similarly, there is timing in the Way of the merchant, in the rise and fall of capital. All things entail rising and falling timing. You must be able to discern this. In strategy there are various timing considerations. From the outset you must know the applicable timing and the inapplicable timing, and from among the large and small things and the fast and slow timings find the relevant timing, first seeing the distance timing and the background timing. This is the main thing in strategy. It is especially important to know the background timing, otherwise your strategy will become uncertain." (Miyamoto Musashi, "Go Rin No Sho" ["The Book of Five Rings"], 1645)

"To attain the Way of strategy as a warrior you must study fully other martial arts and not deviate even a little from the Way of the warrior. With your spirit settled, accumulate practice day by day, and hour by hour. Polish the twofold spirit heart and mind, and sharpen the twofold gaze perception and sight. When your spirit is not in the least clouded, when the clouds of bewilderment clear away, there is the true void." (Miyamoto Musashi, "Go Rin No Sho" ["The Book of Five Rings"], 1645)

"'To move the shade' is used when you cannot see the enemy's spirit.

In large-scale strategy, when you cannot see the enemy's position, indicate that you are about to attack strongly, to discover his resources. It is easy then to defeat hin with a different method once you see his resources." (Miyamoto Musashi, "Go Rin No Sho" ["The Book of Five Rings"], 1645)

"When you have attained the way of strategy there will be nothing that you cannot understand. You will see the way in everything." (Miyamoto Musashi, "Go Rin No Sho" ["The Book of Five Rings"], 1645)

"With your spirit open and unconstricted, look at things from a high point of view. You must cultivate your wisdom and spirit. Polish your wisdom: learn public justice, distinguish between good and evil, study the Ways of different arts one by one. When you cannot be deceived by men you will have realised the wisdom of strategy." (Miyamoto Musashi, "Go Rin No Sho" ["The Book of Five Rings"], 1645)

"It is a principle of the art of war that one should simply lay down his life and strike. If one's opponent also does the same, it is a even match. Defeating one's opponent is then a matter of faith and destiny." (Yamamoto Tsunetomo, "Hagakure: The Book of the Samurai", cca. 1716)

"According to our classification, then, tactics teaches the use of armed forces in the engagement; strategy, the use of engagements for the object of the war." (Carl von Clausewitz, "On War", 1832)

"But when one comes to the effect of the engagement, where material successes turn into motives for further action, the intellect alone is decisive. In brief, tactics will present far fewer difficulties to the theorist than will strategy." (Carl von Clausewitz, "On War", 1832)

"In a tactical situation one is able to see at least half the problem with the naked eye, whereas in strategy everything has to be guessed at and presumed." (Carl von Clausewitz, "On War", 1832)

"Many readers no doubt will consider it superfluous to make such a careful distinction between two things so closely related as tactics and strategy, because they do not directly affect the conduct of operations. Admittedly only the rankest pedant would expect theoretical distinctions to show direct results on the battlefield." (Carl von Clausewitz, "On War", 1832)

"Tactics and strategy are two activities that permeate one another in time and space but are nevertheless essentially different. Their inherent laws and mutual relationship cannot be understood without a total comprehension of both." (Carl von Clausewitz, "On War", 1832)

"The art of war in the narrower sense must now in its turn be broken down into tactics and strategy. The first is concerned with the form of the individual engagement, the second with its use. Both affect the conduct of marches, camps, and billets only through the engagement; they become tactical or strategic questions insofar as they concern either the engagement’s form or its significance. (Carl von Clausewitz, "On War", 1832)

"The conduct of war, then, consists in the planning and conduct of fighting. If fighting consisted of a single act, no further subdivision would be needed. However, it consists of a greater or lesser number of single acts, each complete in itself, which [...] are called ‘engagements’ and which form new entities. This gives rise to the completely different activity of planning and executing these engagements themselves, and of coordinating each of them with the others in order to further the object of the war. One has been called tactics, and the other strategy." (Carl von Clausewitz, "On War", 1832)

"The distinction between tactics and strategy is now almost universal, and everyone knows fairly well where each particular factor belongs without clearly understanding why. Whenever such categories are blindly used, there must be a deep-seated reason for it. We have tried to discover the distinction, and have to say that it was just this common usage that led to it. We reject, on the other hand, the artificial definitions of certain writers, since they find no reflection in general usage." (Carl von Clausewitz, "On War", 1832)

"The theory of major operations (strategy, as it is called) presents extraordinary difficulties, and it is fair to say that very few people have clear ideas about its details - that is, ideas which logically derive from basic necessities." (Carl von Clausewitz, "On War", 1832)

"We have divided the conduct of war into the two fields of tactics and strategy. The theory of the latter, as we have already stated, will unquestionably encounter the greater problems since the former is virtually limited to material factors, whereas for strategic theory, dealing as it does with ends which bear directly on the restoration of peace, the range of possibilities is unlimited. As these ends will have to be considered primarily by the commander-in-chief, the problems mainly arise in those fields that lie within his competence. In the field of strategy, therefore, even more than in tactics, theory will be content with the simple consideration of material and psychological factors, especially where it embraces the highest of achievements." (Carl von Clausewitz, "On War", 1832)

"Such cases also occur in strategy, since strategy is directly linked to tactical action. In strategy too decisions must often be based on direct observation, on uncertain reports arriving hour by hour and day by day, and finally on the actual outcome of battles. It is thus an essential condition of strategic leadership that forces should be held in reserve according to the degree of strategic uncertainty." (Carl von Clausewitz, "On War", 1832)

"Thus, while a tactical reserve is a means not only of meeting any unforeseen manoeuvre by the enemy but also of reversing the unpredictable outcome of combat when this becomes necessary, strategy must renounce this means, at least so far as the overall decision is concerned. Setbacks in one area can, as a rule, be offset only by achieving gains elsewhere, and in a few cases by transferring troops from one area to another. Never must it occur to a strategist to deal with such a setback by holding forces in reserve." (Carl von Clausewitz, "On War", 1832)

"As regards tactics, the principal thing to be attended to is the choice of the most suitable order of battle for the object in view. When we come to consider the action of masses on the field, the means to be used may be an opportune charge of cavalry, a strong battery put in position and unmasked at the proper moment, a column of infantry making a headlong charge, or a deployed division coolly and steadily pouring upon the enemy a fire, or they may consist of tactical maneuvers intended to threaten the enemy’s flanks or rear, or any other maneuver calculated to diminish the confidence of the adversary. Each of these things may, in a particular case, be the cause of victory. To define the cases in which each should be preferred is simply impossible." (Antoine-Henri Jomini, "The Art of War", 1838)

"Every strategic line of defense should always possess a tactical point upon which to rally for defense should the enemy cross the strategic front. (Antoine-Henri Jomini, "The Art of War", 1838)

"Grand tactics is the art of making good combinations preliminary to battles, as well as during their progress. The guiding principle in tactical combinations, as in those of strategy, is to bring the mass of the force in hand against a part of the opposing army, and upon that point the possession of which promises the most important results. (Antoine-Henri Jomini, "The Art of War", 1838)

"Strategy, or the art of properly directing masses upon the theater of war, either for defense or for invasion. […] Strategy is the art of making war upon the map, and comprehends the whole theater of operations. Grand Tactics is the art of posting troops upon the battle-field according to the accidents of the ground, of bringing them into action, and the art of fighting upon the ground, in contradistinction to planning upon a map. Its operations may extend over a field of ten or twelve miles in extent. Logistics comprises the means and arrangements which work out the plans of strategy and tactics. Strategy decides where to act; logistics brings the troops to this point; grand tactics decides the manner of execution and the employment of the troops." (Antoine-Henri Jomini, "The Art of War", 1838)

"Strategy embraces the following points, viz.:– 

1. The selection of the theater of war, and the discussion of the different combinations of which it admits.

2. The determination of the decisive points in these combinations, and the most favorable direction for operations.

3. The selection and establishment of the fixed base and of the zone of operations.

4. The selection of the objective point, whether offensive or defensive.

5. The strategic fronts, lines of defense, and fronts of operations.

6. The choice of lines of operations leading to the objective point or strategic front.

7. For a given operation, the best strategic line, and the different maneuvers necessary to embrace all possible cases.

8. The eventual bases of operations and the strategic reserves.

9. The marches of armies, considered as maneuvers.

10. The relation between the position of depots and the marches of the army.

11. Fortresses regarded as strategical means, as a refuge for an army, as an obstacle to its progress: the sieges to be made and to be covered.

12. Points for intrenched camps, tétes de pont, &c.

13. The diversions to be made, and the large detachments necessary.

The maneuvering of an army upon the battle-field, and the different formations of troops for attack, constitute Grand Tactics. Logistics is the art of moving armies. It comprises the order and details of marches and camps, and of quartering and supplying troops; in a word, it is the execution of strategical and tactical enterprises." (Antoine-Henri Jomini, "The Art of War", 1838)

"[…] the art of war consists of six distinct parts:– 

1. Statesmanship in its relation to war.

2. Strategy, or the art of properly directing masses upon the theater of×war, either for defense or for invasion.

3. Grand Tactics.

4. Logistics, or the art of moving armies.

5. Engineering,–the attack and defense of fortifications.

6. Minor Tactics." (Antoine-Henri Jomini, "The Art of War", 1838)

"The science of strategy consists, in the first place, in knowing how to choose well a theater of war and to estimate correctly that of the enemy. To do this, a general must accustom himself to decide as to the importance of decisive points […]." (Antoine-Henri Jomini, "The Art of War", 1838)

"The study of the principles of strategy can produce no valuable practical results if we do nothing more than keep them in remembrance, never trying to apply them, with map in hand, to hypothetical wars, or to the brilliant operations of great captains. By such exercises may be procured a rapid and certain strategic coup-d’oeil,–the most valuable characteristic of a good general, without which he can never put in practice the finest theories in the world." (Antoine-Henri Jomini, "The Art of War", 1838)

"Strategy is the most important department of the art of war, and strategical skill is the highest and rarest function of military genius. (George S Hillard, "Life and Campaigns of George B. McClellan, Major-general U. S. Army", 1864)

"The tactical result of an engagement forms the base for new strategic decisions because victory or defeat in a battle changes the situation to such a degree that no human acumen is able to see beyond the first battle." (Helmuth von Moltke, "Über Strategie" ["On Strategy"], 1871)

"The world is a multiplicity, a harvest-field, a battle-ground; and thence arises through human contact ways of numbering, or mathematics, ways of tillage, or agriculture, ways of fighting, or military tactics and strategy, and these are incorporated in individuals as habits of life." (George Edward Woodberry, "The Torch, and Other Lectures and Addresses", 1920)

"Nine-tenths of tactics are certain, and taught in books: but the irrational tenth is like the kingfisher flashing across the pool, and that is the test of generals. It can only be ensured by instinct, sharpened by thought practicing the stroke so often that at the crisis it is as natural as a reflex." (Thomas E Lawrence, "The Evolution of A Revolt", 1920)

"In a physical contest on the field of battle it is allowable to use tactics and strategy, to retreat as well as advance, to have recourse to a ruse as well as open attack; but in matters of principle there can be no tactics, there is one straight forward course to follow and that course must be found and followed without swerving to the end." (Terence MacSwiney, "Principles of Freedom", 1921)

"The field of consciousness is tiny. It accepts only one problem at a time. Get into a fist fight, put your mind on the strategy of the fight, and you will not feel the other fellow's punches." (Antoine de Saint-Exupéry, "Flight to Arras", 1942)

"Keep the pressure on, with different tactics and actions, and utilize all events of the period for your purpose." (Saul Alinsky, "Thirteen Tactics for Realistic Radicals: from Rules for Radicals", 1971)

"It is necessary to develop a strategy that utilizes all the physical conditions and elements that are directly at hand. The best strategy relies upon an unlimited set of responses." (Morihei Ueshiba, "The Art of Peace", 1991)

"Grand strategy is the art of looking beyond the present battle and calculating ahead. Focus on your ultimate goal and plot to reach it." (Robert Greene, "The 33 Strategies of War", 2006)

More quotes on Strategy, Tactics

⛩️Week 2020-51: Suzuki Shosan - Collected Quotes

"Be aware of yourself and know yourself. No matter how much you have learned and how much you know, if you don't know yourself you don't know anything." (Suzuki Shosan, "Roankyō" ["Donkey Saddle Bridge"], 1648)

"Beginners should by all means strive for Truth. You must not force yourself to train or do zazen too vigorously before you realize the Truth. If you forcefully let out energy and practice Zen in violent ways, you will become fatigued, lose your energy, and it will all be of no use." (Suzuki Shosan, "Fumoto no Kusawake" ["Parting the Grasses at the Foot of the Mountain"], 1636) 

"Do your job with your mind as taut as an iron bow strung with wire. This is the same as Zen meditation." (Suzuki Shosan, "Roankyō" ["Donkey Saddle Bridge"], 1648)

"Look! This is the exercised power of Zen concentration. But a swordsman only exercises his power of concentration when he manipulates his sword. When he is without his sword, he loses his power of concentration. This is no good. On the contrary, the Zen man exercises his power of concentration all the time. That is why he is never defeated in doing anything." (Suzuki Shosan, "Roankyō" ["Donkey Saddle Bridge"], 1648)

"Remember such a stable and firm attitude is itself meditation practice. There is no other method of concentration to seek. Buddhism itself is about applying full attention steadily, without being disturbed by external things. Developing a confident attitude that is never pained or vexed or worried or saddened or altered or frightened is called attaining Buddhahood." (Suzuki Shosan, "Roankyō" ["Donkey Saddle Bridge"], 1648)

"Since you cannot do real zazen no matter how much I teach you, I think I’ll show you from now on how to use the vigorous energy you have when you are angry." (Suzuki Shosan, "Fumoto no Kusawake" ["Parting the Grasses at the Foot of the Mountain"], 1636)

"The strongest men and the greatest martial arts masters are born that way, so no effort can attain that; but when it comes to exerting our whole heart and disregarding our lives, to whom should we be inferior? No one should think he’ll lose, even to the greatest warriors. Why is that? Because if you back off such a person, who will back off you?" (Suzuki Shosan "Roankyō" ["Donkey Saddle Bridge"], 1648)

"There are myriad different methods of practice, but essentially they amount to no more than overcoming thoughts of yourself. The source of suffering is ego, the thought of self. To know this is reason. Once you know the reason for suffering, your sense of duty evokes effort to extinguish the thought of self with a genuine courageous mind. Fools can’t understand the source of misery and happiness; people without a sense of duty cannot break the bonds of life and death." (Suzuki Shosan, cca. 1630)

"There are those who discuss the amount of rewards and size of entitlement of those who have exercised considerable military ability, put their lives on the line, ground down their bones, and become famous. They are foolish! Why not do a warrior’s deed, costly though it be, for the sake of loyalty? People who think of rewards are nothing but military merchants." (Suzuki Shosan)

"There is a practice designed to enter the Way of Buddha by means of your profession. You should apply this idea, that a man born in a house of valor, polishing a sword and sporting a bow, should always exert the strongest attention, as if he were marching right into an army of ten million men." (Suzuki Shosan, "Roankyō" ["Donkey Saddle Bridge"], 1648)

"Those who have no prejudices in themselves do not reject people, and therefore people do not reject them." (Suzuki Shosan)

"Thus consider that you are always on duty, required to firmly apply your full attention. If you slack off, you’re useless." (Suzuki Shosan)

"Use your mind strongly even when you walk down the street, such that you wouldn’t even blink if someone unexpectedly thrust a lance at your nose. All warriors should at all time be in such state of mind in everyday life." (Suzuki Shosan)

"You seem to practice 'Empty Shell Zazen' and think that not thinking of anything is 'no-thought, no-mind'. You even start to feel good sitting vacantly. But if you do that kind of zazen you’ll lose your vigorous energy and become sick or go crazy. True 'no-thought, no-mind' zazen is just one thing - to have a dauntless mind." (Suzuki Shosan, "Roankyō" ["Donkey Saddle Bridge"], 1648)

⚛Week 2020-50: John Gall - Collected Quotes

"A complex system can fail in an infinite number of ways." (John Gall, "General Systemantics: How systems work, and especially how they fail", 1975)

"A complex system that works is invariably found to have evolved from a simple system that worked. The inverse proposition also appears to be true: A complex system designed from scratch never works and cannot be made to work. You have to start over, beginning with a working simple system." (John Gall, "General Systemantics: How systems work, and especially how they fail", 1975)

"A system represents someone's solution to a problem. The system doesn't solve the problem." (John Gall, "General Systemantics: How systems work, and especially how they fail", 1975)

"Loose systems last longer and function better." (John Gall, "General Systemantics: How systems work, and especially how they fail", 1975)

"Systems Are Seductive. They promise to do a hard job faster, better, and more easily than you could do it by yourself. But if you set up a system, you are likely to find your time and effort now being consumed in the care and feeding of the system itself. New problems are created by its very presence. Once set up, it won't go away, it grows and encroaches. It begins to do strange and wonderful things. Breaks down in ways you never thought possible. It kicks back, gets in the way, and opposes its own proper function. Your own perspective becomes distorted by being in the system. You become anxious and push on it to make it work. Eventually you come to believe that the misbegotten product it so grudgingly delivers is what you really wanted all the time. At that point encroachment has become complete. You have become absorbed. You are now a systems person." (John Gall, "General Systemantics: How systems work, and especially how they fail", 1975)

"The system always kicks back. - Systems get in the way - or, in slightly more elegant language: Systems tend to oppose their own proper functions. Systems tend to malfunction conspicuously just after their greatest triumph." (John Gall, "Systemantics: The underground text of systems lore", 1986)

"Alternating positive and negative feedback produces a special form of stability represented by endless oscillation between two polar states or conditions." (John Gall, "Systemantics: The Systems Bible", 2002)

"[...] the System may be so thoroughly organized around the familiar response strategy that a new response would require extensive restructuring - something that Systems do with the greatest reluctance and difficulty." (John Gall, "Systemantics: The Systems Bible", 2002)

"Systems-people everywhere share certain attributes, but each specific System tends to attract people with specific sets of traits. […] Systems attract not only Systems-people who have qualities making for success within the System; they also attract individuals who possess specialized traits adapted to allow them to thrive at the expense of the System; i.e., persons who parasitize the System." (John Gall, "Systemantics: The Systems Bible", 2002)

"We are accustomed to thinking that a System acts like a machine, and that if we only knew its mechanism, we could understand, even predict, its behavior. This is wrong. The correct orientation is: - and if the machine is large and complex enough, it will act like a large System. We simply have our metaphors backwards." (John Gall, "Systemantics: The Systems Bible", 2002)

"When a system is set up to accomplish some goal, a new entity has come into being - the system itself. No matter what the 'goal' of the system, it immediately begins to exhibit systems-behavior, that is, to act according to the general laws that govern the operation of all systems." (John Gall, "Systemantics: The Systems Bible", 2002)

"Almost by definition, one is rarely privileged to 'control' a disaster. Yet the activity somewhat loosely referred to by this term is a substantial portion of Management, perhaps the most important part. […] It is the business of a good Manager to ensure, by taking timely action in the real world, that scenarios of disaster remain securely in the realm of Fantasy." (John Gall, "The Systems Bible: The Beginner's Guide to Systems Large and Small"[Systematics 3rd Ed.], 2011)

"But the history of large systems demonstrates that, once the hurdle of stability has been cleared, a more subtle challenge appears. It is the challenge of remaining stable when the rules change. Machines, like organizations or organisms, that fail to meet this challenge find that their previous stability is no longer of any use. The responses that once were life-saving now just make things worse. What is needed now is the capacity to re-write the procedure manual on short notice, or even (most radical change of all) to change goals." (John Gall, "The Systems Bible: The Beginner's Guide to Systems Large and Small"[Systematics 3rd Ed.], 2011)

"Clearly, total feedback is Not a Good Thing. Too much feedback can over- whelm the response channels, leading to paralysis and inaction. Even in a system designed to accept massive feedback (such as the human brain), if the system is required to accommodate to all incoming data, equilibrium will never be reached. The point of decision will be delayed indefinitely, and no action will be taken." (John Gall, "The Systems Bible: The Beginner's Guide to Systems Large and Small"[Systematics 3rd Ed.], 2011)

"[…] even though a System may function very poorly, it can still tend to Expand to Fill the Known Universe, and Positive Feedback only encourages that tendency." (John Gall, "The Systems Bible: The Beginner's Guide to Systems Large and Small"[Systematics 3rd Ed.], 2011)

"Experts in the 'Problem' area proceed to elaborate its complexity. They design complex Systems to attack it. This approach guarantees failure, at least for all but the most pedestrian tasks. The problem is a Problem precisely because it is incorrectly conceptualized in the first place, and a large System for studying and attacking the Problem merely locks in the erroneous conceptualization into the minds of everyone concerned. What is required is not a large System, but a different approach. Trying to design a System in the hope that the System will somehow solve the Problem, rather than simply solving the Problem in the first place, is to present oneself with two problems in place of one." (John Gall, "The Systems Bible: The Beginner's Guide to Systems Large and Small"[Systematics 3rd Ed.], 2011)

"In point of fact, the System may be so thoroughly organized around the familiar response strategy that a new response would require extensive restructuring - something that Systems do with the greatest reluctance and difficulty." (John Gall, "The Systems Bible: The Beginner's Guide to Systems Large and Small"[Systematics 3rd Ed.], 2011)

"Not only Nature, but Systems generally, cannot be wise when feedbacks are unduly delayed. Feedback is likely to cause trouble if it is either too slow or too prompt. It must be adjusted to the response rhythms of the system as well as to the tempo of the actual events - a double restriction." (John Gall, "The Systems Bible: The Beginner's Guide to Systems Large and Small"[Systematics 3rd Ed.], 2011)

"Nothing is more useless than struggling against a Law of Nature. On the other hand, there are circumstances (highly unusual and narrowly defined, of course) when one’s knowledge of Systems-functions will provide precisely the measure of extra added ability needed to tip the scales of a doubtful operation in one’s favor." (John Gall, "The Systems Bible: The Beginner's Guide to Systems Large and Small"[Systematics 3rd Ed.], 2011)

"Pragmatically, it is generally easier to aim at changing one or a few things at a time and then work out the unexpected effects, than to go to the opposite extreme. Attempting to correct everything in one grand design is appropriately designated as Grandiosity. […] A little Grandiosity goes a long way. […] The diagnosis of Grandiosity is quite elegantly and strictly made on a purely quantitative basis: How many features of the present System, and at what level, are to be corrected at once? If more than three, the plan is grandiose and will fail." (John Gall, "The Systems Bible: The Beginner's Guide to Systems Large and Small"[Systematics 3rd Ed.], 2011)

"Striving for Perfection produces a kind of tunnel-vision resembling a hypnotic state. Absorbed in the pursuit of perfecting the System at hand, the striver has no energy or attention left over for considering other, possibly better, ways of doing the whole thing." (John Gall, "The Systems Bible: The Beginner's Guide to Systems Large and Small"[Systematics 3rd Ed.], 2011)

"Systems are never dealing with the real world that the rest of us have to live in, but instead with a filtered, distorted, and censored version which is all that can get past the sensory organs of the System itself." (John Gall, "The Systems Bible: The Beginner's Guide to Systems Large and Small"[Systematics 3rd Ed.], 2011)

"[…] the System has its effects on the people within it. It isolates them, feeds them a distorted and partial version of the outside world, and gives them the illusion of power and effectiveness."  (John Gall, "The Systems Bible: The Beginner's Guide to Systems Large and Small"[Systematics 3rd Ed.], 2011)

More quotes from the same author at Quotable Mathematics

Week 2020-49: Marvin Minsky - Collected Quotes

"A memory should induce a state through which we see current reality as an instance of the remembered event - or equivalently, see the past as an instance of the present. […] the system can perform a computation analogous to one from the memorable past, but sensitive to present goals and circumstances." (Marvin Minsky, "K-Linesː A Theory of Memory", 1980) 

"Since we have no systematic way to avoid all the inconsistencies of commonsense logic, each person must find his own way by building a private collection of 'cognitive censors' to suppress the kinds of mistakes he has discovered in the past." (Marvin Minsky, "Jokes and their Relation to the Cognitive Unconscious", 1980) 

"When you, ‘get an idea’, or ‘solve a problem’, or have a ‘memorable experience’, you create what we shall call a K-line. This K-line gets connected to those ‘mental agencies’ that were actively involved in the memorable event. When that K-line is later ‘activated’, it reactivates some of those mental agencies, creating a ‘partial mental state’ resembling the original." (Marvin Minsky, "K-Linesː A Theory of Memory", 1980) 

"If explaining minds seems harder than explaining songs, we should remember that sometimes enlarging problems makes them simpler! The theory of the roots of equations seemed hard for centuries within its little world of real numbers, but it suddenly seemed simple once Gauss exposed the larger world of so-called complex numbers. Similarly, music should make more sense once seen through listeners' minds." (Marvin Minsky, "Music, Mind, and Meaning", 1981)

"The way the mathematics game is played, most variations lie outside the rules, while music can insist on perfect canon or tolerate a casual accompaniment." (Marvin Minsky, "Music, Mind, and Meaning", 1981)

"Theorems often tell us complex truths about the simple things, but only rarely tell us simple truths about the complex ones. To believe otherwise is wishful thinking or ‘mathematics envy’." (Marvin Minsky, "Music, Mind, and Meaning", 1981)

"What is the difference between merely knowing (or remembering, or memorizing) and understanding? […] A thing or idea seems meaningful only when we have several different ways to represent it - different perspectives and different associations […]. Then we can turn it around in our minds, so to speak: however it seems at the moment, we can see it another way and we never come to a full stop. In other words, we can 'think' about it. If there were only one way to represent this thing or idea, we would not call this representation thinking." (Marvin Minsky, "Music, Mind, and Meaning", 1981)

"The hardest problems we have to face do not come from philosophical questions about whether brains are machines or not. There is not the slightest reason to doubt that brains are anything other than machines with enormous numbers of parts that work in perfect accord with physical laws. As far as anyone can tell, our minds are merely complex processes. The serious problems come from our having had so little experience with machines of such complexity that we are not yet prepared to think effectively about them." (Marvin Minsky, 1986)

"For generations, scientists and philosophers have tried to explain ordinary reasoning in terms of logical principles - with virtually no success. I suspect this enterprise failed because it was looking in the wrong direction: common sense works so well not because it is an approximation of logic; logic is only a small part of our great accumulation of different, useful ways to chain things together." (Marvin Minsky, "The Society of Mind", 1987) 

"General fiction is pretty much about ways that people get into problems and screw their lives up. Science fiction is about everything else." (Marvin Minsky, "The Society of Mind", 1987)

"Unless we can explain the mind in terms of things that have no thoughts or feelings of their own, we'll only have gone around in a circle." (Marvin Minsky, "The Society of Mind", 1987) 

"Every system that we build will surprise us with new kinds of flaws until those machines become clever enough to conceal their faults from us." (Marvin Minsky, "The Emotion Machine: Commonsense Thinking, Artificial Intelligence, and the Future of the Human Mind", 2006)

"It makes no sense to seek a single best way to represent knowledge - because each particular form of expression also brings its particular limitations. For example, logic-based systems are very precise, but they make it hard to do reasoning with analogies. Similarly, statistical systems are useful for making predictions, but do not serve well to represent the reasons why those predictions are sometimes correct." (Marvin Minsky, "The Emotion Machine: Commonsense Thinking, Artificial Intelligence, and the Future of the Human Mind", 2006)

"The idea that the world exists is like adding an extra term to an equation that doesn’t belong there." (Marvin Minsky)

⚛Week 2020-48: Lawrence K Samuels - Collected Quotes

"Chaos provides order. Chaotic agitation and motion are needed to create overall, repetitive order." (Lawrence K Samuels, "Defense of Chaos: The Chaology of Politics, Economics and Human Action", 2013) 

"Complexity has the propensity to overload systems, making the relevance of a particular piece of information not statistically significant. And when an array of mind-numbing factors is added into the equation, theory and models rarely conform to reality." (Lawrence K Samuels, "Defense of Chaos: The Chaology of Politics, Economics and Human Action", 2013)

"Decentralized systems are the quintessential patrons of simplicity. They allow complexity to rise to a level at which it is sustainable, and no higher." (Lawrence K Samuels, "Defense of Chaos: The Chaology of Politics, Economics and Human Action", 2013)

"Disorder is more exacting, arising when coercion is substituted for coordination - preventing members in a system from determining their own destiny. History is littered with examples of excluded parts rising up to confront those exclusive few who claim they are representing the whole." (Lawrence K Samuels, "Defense of Chaos", 2013)

"Paradoxes often arise because theory routinely refuses to be subordinate to reality." (Lawrence K Samuels, "Defense of Chaos: The Chaology of Politics, Economics and Human Action", 2013)

"Simplicity in a system tends to increase that system's efficiency. Because less can go wrong with fewer parts, less will. Complexity in a system tends to increase that system's inefficiency; the greater the number of variables, the greater the probability of those variables clashing, and in turn, the greater the potential for conflict and disarray. Because more can go wrong, more will. That is why centralized systems are inclined to break down quickly and become enmeshed in greater unintended consequences." (Lawrence K Samuels, "Defense of Chaos: The Chaology of Politics, Economics and Human Action", 2013)

"Without precise predictability, control is impotent and almost meaningless." (Lawrence K Samuels, "Defense of Chaos: The Chaology of Politics, Economics and Human Action", 2013)

"The problem of complexity is at the heart of mankind’s inability to predict future events with any accuracy." (Lawrence K Samuels, "The Real Science Behind Changing Climate", LewRockwell.com, August 1, 2014) 

 
"Without chaos there would be no creation, no structure and no existence. After all, order is merely the repetition of patterns; chaos is the process that establishes those patterns. Without this creative self-organizing force, the universe would be devoid of biological life, the birth of stars and galaxies - everything we have come to know." (Lawrence K Samuels, "Chaos Gets a Bad Rap: Importance of Chaology to Liberty", 2015)

More quotes from the same author at Quotable Mathematics

⚛Week 2020-47: Pierre T de Chardin - Collected Quotes

"Religion and science are the two conjugated faces of phases of one and the same act of complete knowledge - the only one which can embrace the past and future of evolution so as to contemplate, measure and fulfill them." (Pierre T de Chardin, "The Phenomenon of Man", 1955)

"Science, philosophy and religion are bound to converge as they draw nearer to the whole." (Pierre T de Chardin, "The Phenomenon of Man", 1955)

"The time has come to realise that an interpretation of the universe - even a positive one - remains unsatisfying unless it covers the interior as well as the exterior of things; mind as well as matter. The true physics is that which will, one day, achieve the inclusion of man in his wholeness in a coherent picture of the world." (Pierre T de Chardin, "The Phenomenon of Man", 1955)

"The world can no more have two summits than a circumference can have two centres." (Pierre T de Chardin, "The Divine Milieu", 1960)

"Historically, the stuff of the universe goes on becoming concentrated into ever more organized forms of matter." (Pierre T de Chardin)

"Life does not work by following a single thread, nor yet by fits and starts. It pushes forward its whole network at one and the same time." (Pierre T de Chardin)
"The universe as we know it is a joint product of the observer and the observed." (Pierre T de Chardin)

"To discover and know has always been a deep tendency of our nature." (Pierre T de Chardin)

"To our critical eyes, the threads of which the past is woven are, by nature, endless and indivisible. Scientifically speaking, we cannot grasp the absolute beginning of anything: everything extends backwards to be prolonged by something else." (Pierre T de Chardin)

"What is imponderable in the world is greater than what we can handle." (Pierre T de Chardin)

More quotes from the same author at Quotable Mathematics

⚛Week 2020-46: R Buckminster Fuller - Collected Quotes

"A problem adequately stated is a problem well on its way to being solved." (R Buckminster Fuller, "I Seem to be a Verb", 1970)

"Lack of knowledge concerning all the factors and the failure to include them in our integral imposes false conclusions." (R Buckminster Fuller, "Synergetics: Explorations in the Geometry of Thinking", 1975)

"Nature is trying very hard to make us succeed, but nature does not depend on us. We are not the only experiment." (R Buckminster Fuller, [Interview in the Minneapolis Tribune] 1978)

"Whatever humans have learned had to be learned as a consequence only of trial and error experience. Humans have learned only through mistakes." (Buckminster Fuller, "R Buckminster Fuller on education", 1979)

"It seems that truth is progressive approximation in which the relative fraction of our spontaneously tolerated residual error constantly diminishes." (R Buckminster Fuller, "Humans in Universe", 1983)

"You never change things by fighting the existing reality. To change something, build a new model that makes the existing model obsolete." (R Buckminster Fuller)

More quotes from the same author at Quotable Mathematics

⚛Week 2020-45: James Gleick - Collected Quotes

"Ideas that require people to reorganize their picture of the world provoke hostility." (James Gleick, "Chaos: Making a New Science", 1987)

"In the mind's eye, a fractal is a way of seeing infinity." (James Gleick, "Chaos: Making a New Science", 1987)

"You don’t see something until you have the right metaphor to let you perceive it." (James Gleick, "Chaos: Making a New Science", 1987)

"Randomness might be defined in terms of order - its absence, that is. […] Everything we care about lies somewhere in the middle, where pattern and randomness interlace." (James Gleick, "The Information: A History, a Theory, a Flood", 2011)

"Everything we care about lies somewhere in the middle, where pattern and randomness interlace." (James Gleick, "The Information: A History, a Theory, a Flood", 2011)

"It is not the amount of knowledge that makes a brain. It is not even the distribution of knowledge. It is the interconnectedness." (James Gleick, "The Information: A History, a Theory, a Flood", 2011) 

"The history of life is written in terms of negative entropy." (James Gleick, "The Information: A History, a Theory, a Flood", 2011)

"When information is cheap, attention becomes expensive." (James Gleick, "The Information: A History, a Theory, a Flood", 2011)

More quotes from the same author at Quotable Mathematics

🅼Week 2020-44: On Mysticism

"All things began in order, so shall they end, and so shall they begin again; according to the ordainer of order and mystical mathematics of the city of heaven." (Sir Thomas Browne, "The Garden of Cyrus", 1658)

"Although we gladly acknowledge Nature's mysterious encheiresis, her faculty of creating and furthering life, and, without being mystics, admit the existence of ultimate limits to our explorations, we are nevertheless convinced that man, if he is serious about it, cannot desist from the attempt to keep encroaching upon the region of the unexplorable. In the end, of course, he has to give up and willingly concede his defeat." (Johann Wolfgang von Goethe, 1832)

"Mysticism is the realisation of God, of the Universal Self. It is attained either as a realisation of God outside the Mystic, or within himself. In the first case, it is usually reached from within a religion, by exceptionally intense love and devotion, accompanied by purity of life, for only the pure in heart shall see God." (Annie Besant, "The Basis of Morality", 1915)

"The true Mystic, realising God, has no need of any Scriptures, for he has touched the source whence all Scriptures flow." (Annie Besant, "The Basis of Morality", 1915)

"We are constantly hatching an enormous number of false ideas, conceits, Utopias, mystical explanations, suspicions, and megalomaniacal fantasies, which disappear when brought into contact with other people." (Jean Piaget, "Le jugement et le raisonnement chez l'enfant" ["Judgment and Reasoning in the Child"], 1924)

"Life, this anti-entropy, ceaselessly reloaded with energy, is a climbing force, toward order amidst chaos, toward light, among the darkness of the indefinite, toward the mystic dream of Love, between the fire which devours itself and the silence of the Cold. Such a Nature does not accept abdication, nor skepticism." (Albert Claude, [Nobel lecture] 1974) 

"Whenever the Eastern mystics express their knowledge in words - be it with the help of myths, symbols, poetic images or paradoxical statements-they are well aware of the limitations imposed by language and 'linear' thinking. Modern physics has come to take exactly the same attitude with regard to its verbal models and theories. They, too, are only approximate and necessarily inaccurate. They are the counterparts of the Eastern myths, symbols and poetic images, and it is at this level that I shall draw the parallels. The same idea about matter is conveyed, for example, to the Hindu by the cosmic dance of the god Shiva as to the physicist by certain aspects of quantum field theory. Both the dancing god and the physical theory are creations of the mind: models to describe their authors' intuition of reality."   (Fritjof Capra, "The Tao of Physics: An Exploration of the Parallels Between Modern Physics and Eastern Mysticism", 1975)

🅼Week 2020-43: On Mirrors

"The mind has five different names. The first is called the 'activating mind', for, without being aware of it, it breaks the equilibrium of mind by the force of ignorance. The second is called the 'evolving mind', for it emerges contingent upon the agitated mind as the subject that perceives incorrectly. The third is called the 'reproducing mind', for it reproduces the entire world of objects as a bright mirror reproduces all material images. When confronted with the objects of the five senses, it reproduces them at once. It arises spontaneously at all times and exists forever reproducing the world of objects in front of the subject. The fourth is called the 'analytical mind', for it differentiates what is defiled and what is undefiled. The fifth is called the 'continuing mind', for it is united with deluded thoughts and continues uninterrupted." (Ashvaghosha, "The Awakening of Faith", cca. 2nd century)

"Bodhi is fundamentally without any tree;
The bright mirror also has no stand.
Fundamentally there is not a single thing - 
Where could any dust be collected?" (Huineng, 661)

"There is no Bodhi tree,
Nor stand of a mirror bright.
Since all is void,
Where can the dust alight" (Dajian Huineng, cca 7th century)

"The body is a Bodhi tree, 
And the mind a standing mirror bright.
At all times polish it diligently, 
And let no dust alight." (Shenxiu, 706)

"With love you don’t bargain. There, the choice is not yours. Love is a mirror, it reflects only your essence, if you have the courage to look in its face." (Jalal al-Din Rumi, 13th century) 

"It is because a mirror has no commitment to any image that it can clearly and accurately reflect any image before it.  The mind of a warrior is like a mirror in that it has no commitment to any outcome and is free to let form and purpose result on the spot, according to the situation." (Yagyu Munenori, "A Hereditary Book on the Art of War", 1632)

"It has been said that the highest wisdom lies in detachment, or, in words of Chuang-tzu: 'The perfect man employs his mind as a mirror; it grasps nothing; it refuses nothing; it receives, but does not keep.' In short, it is to be detached from both past and future and to live in the eternal NOW. For in truth neither past nor future have any existence apart from this NOW; by themselves they are illusions. Life exists only at this very moment, and in this moment it is infinite and eternal. For the present moment is infinitely small; before we can measure it, it has gone, and yet it persists for ever." (Alan Watts,"Become What You Are", 1944)

"Learn to see that it is not things that bother us, that we go out to bother them. See the world as a mirror. It is all a reflection of the mind. When you know this, you can grow in every moment, and every experience reveals truth and brings understanding." (Ajahn Chah, [in  Jack Kornfield & Paul Breiter (Eds)," A Still Forest Pool: The Insight Meditation of Achan Chah", 1985)

"What we learn from looking into ‘the mirror’ can be very useful on the path, but first it has to become part of our general experience and not remain separate from it. For if we don’t inte- grate the understanding and compassion that is awakened, we are merely putting on another mask." (Akong Tulku Rinpoche, "Taming the Tiger: Tibetan Teachings for Improving Daily Life", 1987)

"The teacher serves as a mirror but also encourages your ability to trust in yourself. You begin to trust in your basic goodness instead of identifying with your neurosis. There’s a shift of allegiance. Then the obstacles begin to seem temporary, and what’s permanent is the wisdom. To the degree that you become intimate with your neurosis - not acting-out and not repressing - to that degree you discover your wisdom." (Pema Chödron, [interview] 1999)

"All the verbal teachings point to the inherent nature of the immediate mirroring awareness. As long as this is not affected by anything, existent or otherwise, it is your guide. It can shine through all realms, whether they exist or not." (Pai-chang)

"But if a mirror ever makes you sad you should know that it does not know you," (Sant Kabir Das)

"Sunlight is one and the same wherever it falls; but only a bright surface like that of water, or of a mirror reflects it fully. So is the light Divine. It falls equally and impartially on all hearts, but the pure and pious hearts of holy men receive and reflect that light well." (Sri Ramakrishna Kathamrita)

🅸Week 2020-42: On Ignorance

"Men of ill judgment ignore the good that lies within their hands, till they have lost it." (Sophocles, cca. 5th century BC)

"Ignorance does not exist apart from enlightenment; therefore, it cannot be destroyed [because one cannot destroy something which does not really exist], and yet it cannot not be destroyed [insofar as it remains]. This is like the relationship that exists between the water of the ocean [i.e., enlightenment] and its waves [i.e., modes of mind] stirred by the wind [i.e., ignorance]. Water and wind are inseparable; but water is not mobile by nature, and if the wind stops the movement ceases. But the wet nature remains undestroyed. Likewise, man's Mind, pure in its own nature, is stirred by the wind of ignorance. Both Mind and ignorance have no particular forms of their own and they are inseparable. Yet Mind is not mobile by nature, and if ignorance ceases, then the continuity of deluded activities ceases. But the essential nature of wisdom [i.e., the essence of Mind, like the wet nature of the water] remains undestroyed." (Ashvaghosha, "The Awakening of Faith", cca. 2nd century)

"The essence of all things is one and the same, perfectly calm and tranquil, and shows no sign of 'becoming'; ignorance, however, is in its blindness and delusion oblivious of Enlightenment, and, on that account, cannot recognize truthfully all those conditions, differences, and activities which characterize the phenomena of the Universe." (Ashvaghosha, "The Awakening of Faith", cca. 2nd century)

"The Mind, though pure in its self-nature from the beginning, is accompanied by ignorance. Being defiled by ignorance, a defiled state of Mind comes into being. But, though defiled, the Mind itself is eternal and immutable. Only the Enlightened Ones are able to understand what this means. What is called the essential nature of Mind is always beyond thoughts. It is, therefore, defined as 'immutable'. When the one World of Reality is yet to be realized, the Mind is mutable and is not in perfect unity with Suchness. Suddenly, a deluded thought arises; this state is called ignorance." (Ashvaghosha, "The Awakening of Faith", cca. 2nd century)

"The mind has five different names. The first is called the 'activating mind', for, without being aware of it, it breaks the equilibrium of mind by the force of ignorance. The second is called the 'evolving mind', for it emerges contingent upon the agitated mind as the subject that perceives incorrectly. The third is called the 'reproducing mind', for it reproduces the entire world of objects as a bright mirror reproduces all material images. When confronted with the objects of the five senses, it reproduces them at once. It arises spontaneously at all times and exists forever reproducing the world of objects in front of the subject. The fourth is called the 'analytical mind', for it differentiates what is defiled and what is undefiled. The fifth is called the 'continuing mind', for it is united with deluded thoughts and continues uninterrupted." (Ashvaghosha, "The Awakening of Faith", cca. 2nd century)

"Not engaging in ignorance is wisdom." (Bodhidharma, cca. 6th century)

"The ignorant mind, with its infinite afflictions, passions, and evils, is rooted in the three poisons. Greed, anger, and delusion." (Bodhidharma, cca. 6th century)

"As one lamp serves to dispel a thousand years of darkness, so one flash of wisdom destroys ten thousand years of ignorance." (Dajian Huineng, cca 7th century)

"The wisdom of the ignorant somewhat resembles the instinct of animals; it is diffused in but a very narrow sphere, but within the circle it acts with vigor, uniformity, and success." (Oliver Goldsmith, "The Miscellaneous Works of Dr. Goldsmith", 1792)

"Meditate upon the Knowledge and Bliss Eternal, and you will also have bliss. The Bliss indeed is eternal, only it is covered and obscured by ignorance. The less your attachment is towards the senses, the more will be your love towards God." (Sri Ramakrishna Kathamrita, cca. 1886)

"Knowledge leads to unity, and Ignorance to diversity." (Sri Ramakrishna Kathamrita, cca. 1886)

"Meditate upon the Knowledge and Bliss Eternal, and you will also have bliss. The Bliss indeed is eternal, only it is covered and obscured by ignorance. The less your attachment is towards the senses, the more will be your love towards God." (Sri Ramakrishna Kathamrita, cca. 1886)

"All knowledge, secular or spiritual, is in the human mind. In many cases it is not discovered but remains covered, and when the covering is being slowly taken off, we say, "We are learning." The advance of knowledge is made by the advance of this process of uncovering. The person from whom this veil is being lifted is the knowing person, the person upon whom it lies thick is ignorant, and the one from whom it has entirely gone is all-knowing." (Swami Vivekananda, 1895)

"Next to spiritual comes intellectual help; the gift of knowledge is a far higher gift... because the real life of man consists of knowledge; ignorance is death, knowledge is life." (Swami Vivekananda, "Karma-Yoga", 1896

"Strength, strength it is that we want so much in this life, for what we call sin and sorrow have all one cause, and that is our weakness. With weakness comes ignorance, and with ignorance comes misery." (Swami Vivekananda, "Reason and Religion". [lecture], 1896)

"Meditate upon the Knowledge and Bliss Eternal, and you will also have bliss. The Bliss indeed is eternal, only it is covered and obscured by ignorance. The less your attachment is towards the senses, the more will be your love towards God." (Sri Ramakrishna, 1916)

"The way of yoga followed here has a different purpose from others, - for its aim is not only to rise out of the ordinary ignorant world-consciousness into the divine consciousness, but to bring the supramental power of that divine consciousness down into the ignorance of mind, life and body, to transform them, to manifest the Divine here and create a divine life in Matter." (Sri Aurobindo, "Lights on Yoga", 1935)

"Much that we hug today as knowledge is ignorance pure and simple. It makes the mind wander and even reduces it to a vacuity." (Mahatma Gandhi, "The Gandhi Sutras", 1949)

"Wisdom is the best guide and faith is the best companion. One must try to escape from the darkness of ignorance and suffering, and seek the light of Enlightenment." (Bukkyo Dendo Kyokai, "The Teaching of Buddha", 1966) [attributed to Dalai Lama] 

"All the Buddhas of all the ages have been telling you a very simple fact: Be - don't try to become. Within these two words - being and becoming, your whole life is contained. Being is enlightenment, becoming is ignorance." (Osho [Bhagwan Shree Rajneesh], "The Book of Wisdom", 1983)

"[...] whatever we see inside ourselves as bad arises from ignorance, which can and must be transformed into wisdom. When we begin to turn our mind inward and purify what we find there, the way will have been found, and all external situations will automatically become easier to deal with in a useful, positive way." (Akong Tulku Rinpoche, "Taming the Tiger: Tibetan Teachings for Improving Daily Life", 1987)

"Wisdom tends to grow in proportion to one's awareness of one's ignorance." (Anthony de Mello, "One Minute Wisdom", 1988)

"Because we all share this small planet earth, we have to learn to live in harmony and peace with each other and with nature. That is not just a dream, but a necessity. We are dependent on each other in so many ways, that we can no longer live in isolated communities and ignore what is happening outside those communities, and we must share the good fortune that we enjoy." (Tenzin Gyatso [14th Dalai Lama], [Nobel lecture] 1989)

"A prerequisite to progress on the path is to realize that you are ignorant." (Sheng Yen, "Song of Mind: Wisdom from the Zen Classic Xin Ming", 2004)

"We must ask the question, 'What is actually going to do us good? What can we do that will actually be of benefit to ourselves?' Certainly, it is obvious that to callously and selfishly ignore the welfare of others and attempt to achieve our own well-being does not really help us. In fact, it harms us." (Gyalwa Karmapa,"Traveling the Path of Compassion: A Commentary on The Thirty-Seven Practices of a Bodhisattva", 2009)

"It is as true for individuals as it is for the world itself: everything comes in waves. If you ride the waves of change, you succeed. If you ignore them, you fail. When the wave is down, most people resist it by trying to go up. When the wave goes up, you should go up with it. When it comes down, you go down." (Koichi Tohei)

"The essence of knowledge is, having it, to apply it; not having it, to confess your ignorance." (Confucius [attributed])

"Virtual immortality is the deepest ignorance of mankind. [...] On one hand, your so called ‘science’ has developed immensely over these years getting people closer and on the other hand, man-made technology has also developed enormous ignorance." (Mahavatar Babaji)

🅼Week 2020-41: On Mistakes

"A man who has committed a mistake and doesn't correct it is committing another mistake." (Confucius, "Lunyu" ["The Analects"], [compilation] cca. 5th century BC) 

"Be not ashamed of mistakes and thus make them crimes." (Confucius, "Lunyu" ["The Analects"], [compilation] cca. 5th century BC)

"Failure is an opportunity.

If you blame someone else,

there is no end to the blame.

Therefore the Master

fulfills her own obligations

and corrects her own mistakes.

She does what she needs to do

and demands nothing of others." (Lao Tzu, "Tao Te Ching", cca 400 BC)

"Strategy is different from other things in that if you mistake the Way even a little you will become bewildered and fall into bad ways." (Miyamoto Musashi, "Go Rin No Sho" ["The Book of Five Rings"], 1645)

"It is not good to settle into a set of opinions. It is a mistake to put forth effort and obtain some understanding and then stop at that. At first putting forth great effort to be sure that you have grasped the basics, then practicing so that they may come to fruition is something that will never stop for your whole lifetime. Do not rely on following the degree of understanding that you have discovered, but simply think, 'This is not enough.'" (Yamamoto Tsunetomo, "Hagakure: The Book of the Samurai", cca. 1716)

"It is said that one should not hesitate to correct himself when he has made a mistake. If he corrects himself without the least bit of delay, his mistakes will disappear." (Yamamoto Tsunetomo, "Hagakure: The Book of the Samurai", cca. 1716)

"Students mistakenly affirm their present circumstance as if it was proof of their enlightenment. Because of this, the number of those who fall into the evil group of deluded people is not small." (Torei Enji, "Shumon Mujinto Ron" ["The Inexhaustible Lamp"], cca. 1800)

"Because zazen is training to realize the One Mind of yourself, it is a mistake to set up an aim outside of yourself [...] Not setting up an aim is the true aim." (Kawajiri Hogin, "Zazen no Shokei" ["The Shortcut to Zazen"], 1904)

"They take trouble to create something called 'emptiness' which they regard as separate from their own being. They aspire to this idea of emptiness, and in addition, they try to be empty of mental activity again and again. Thus, their deluded knowledge will keep on increasing so much that it will impede their becoming empty even if they wait for one hundred years. Even if they succeed in becoming empty in this way, it will be to no avail. It is mistaken to believe that to become empty is satori. If to become empty meant satori (enlightenment), human beings would be enlightened every time they wake up in the morning because they become empty every night during their sleep." (Kawajiri Hogin, "Zazen no Shokei" ["The Shortcut to Zazen"], 1904)

"To begin with, most people who practice zazen consciously try to make themselves empty. This is a grave mistake because you have thoughts about becoming empty, and it is futile to sit however long you may try to do so. For instance, suppose there is a bowl of rice. However long you may stare at it wishing it to become empty, the rice will never disappear. And the more you think of some clever way to make it disappear, the harder will it become for you to do so. While you keep on staring at it anticipating its disappearance with increasing impatience, evening will come. On the contrary, however, if you eat the rice right away according to the Dharma instead of wondering whether you should get rid of it or not, it will disappear as quickly as you wish. The same is true of zazen. As long as you are conscious of your wish to be empty, you will never succeed in becoming empty." (Kawajiri Hogin, "Zazen no Shokei" ["The Shortcut to Zazen"], 1904)

"Experience is the name everyone gives to his mistakes." (Elbert G Hubbard, "The Roycraft Dictionary and Book of Epigrams", 1923)

"God alone fully understands what each one of us needs; we make mistakes continually and pray for things which would be harmful to us if we received them. Afterwards we see our mistakes and realize that God is good and wise in not giving us these things, even though we plead ever so earnestly for them." (Ole Hallesby, "Fra bønnens verden" ["Prayer"], 1931)

"A man goes to knowledge as he goes to war: wide-awake, with fear, with respect, and with absolute assurance. Going to knowledge or going to war in any other manner is a mistake, and whoever makes it might never live to regret it." (Carlos Castaneda, "The Teachings of Don Juan", 1968)

"Aikido, though praised as a healthful system of self-defense techniques, would be nothing apart from the laws of the great universe. The martial way begins and ends with courtesy, itself an attitude of thankfulness to and reverence for nature. To be mistaken on this basic point is to make of the martial arts no more than weapons of injury and death." (Koichi Tohei, "Book of Ki: Co-ordinating Mind and Body in Daily Life", 1976)

"You must learn to allow patience and stillness to take over from anxiety and frantic activity for the sake of doing something, Between martial artists of the first rank, there is room for only one mistake. Before an exchange of blows, several minutes may be spent in controlled patience and planning while each man respectfully observes his opponent, studying his position or stance, watching, getting ideas, and charging his energy. When one man thinks he is going to attack, his opponent may quickly change his stance. If he has overreacted, his opponent makes a note of it. This is a weakness which he will later attempt to use to his advantage." (Jim Lau)  [in Joe Hyams's, "Zen in the Martial Arts", 1979] 

"Since we have no systematic way to avoid all the inconsistencies of commonsense logic, each person must find his own way by building a private collection of 'cognitive censors' to suppress the kinds of mistakes he has discovered in the past." (Marvin Minsky, "Jokes and their Relation to the Cognitive Unconscious", 1980)

"Intelligence takes chances with limited data in an arena where mistakes are not only possible but also necessary." (Frank Herbert, "Chapterhouse: Dune", 1985)

"The mistake is that we expect to find happiness outside our- selves, failing to realise that it can only come from within." (Akong Tulku Rinpoche, "Taming the Tiger: Tibetan Teachings for Improving Daily Life", 1987)

"This is the most important thing the humans have taught me. The thing they're teaching us right now. You see, they are all strangers to each other. They live out their entire lives, never truly understanding one another, only making guesses, making mistakes, distorting, deceiving, misunderstanding each other. And yet, though they're permanently strangers, they choose sometimes to trust each other, care for each other so completely that they gladly die to let the other live - that they gladly change themselves to make the other person happy.” (Orson Scott Card, "The Abyss", 1989)

"Most people are searching for happiness. They're looking for it. They're trying to find it in someone or something outside of themselves. That's a fundamental mistake. Happiness is something that you are, and it comes from the way you think." (Wayne Dyer, "Staying on the Path: Easyread Super Large 24pt Edition", 2009)

"Another attitude to karma is that it is connected with rebirth, life after death - which is pure blind faith. That approach brings a certain amount of psychological comfort: this is not the only life, but there are a lot more to come; other situations will come up so you don’t have to feel fatalistic any more. That kind of attitude to karma is not dealing with the root of the karmic situation but is purely trying to play games with it or else trying to use karma as a comforter. It is based on distrust in oneself. Knowing that you are making mistakes, you think that even if you do make mistakes, you can afford to correct them, because you have a long, long time, endless time to do so." (Chögyam Trungpa, "Transcending Madness The Experience of the Six Bardos", 2010)

"Don't mistake a solution method for a problem definition - especially if it’s your own solution method." (Donald C Gause & Gerald M Weinberg, "Are Your Lights On?", 2011)

"We mistakenly believe that our welfare, our wellbeing, is utterly independent from the well-being of others. Based on that, we have decided my welfare alone is important and the welfare of others is unimportant." (Gyalwa Karmapa, 2013)

🅲Week 2020-40: On Contemplation

"There's no wisdom from a man without harmony, and without harmony there is no contemplation. Without contemplation there cannot be peace, and without peace there can be no joy..." (Bhagavad Gita,  cca. 5th-2nd century BC)

"[...] so external sensation is the image of this perception of the soul, which is in its essence truer and is a contemplation of forms alone without being affected. From these forms, from which the soul alone receives its lordship over the living being, come reasonings, and opinions and noetic acts; and this is precisely where ‘we’ are." (Plotinus, "Enneads", cca. 270 AD)

"Zazen is seated meditation-the opposite of contemplation-the emptying of the mind of all thoughts in order simply to be. In the midst of all evil, not a thought is aroused in the mind-this is called za. Seeing into one's Self-nature, not being moved at all-this is called Zen." (Dajian Huineng, cca 7th century)

"Further, this power which conceives these ideas does at times gain from sense forms mental, imaginative, and innate in (instinctive to) itself; and in such a case it does this in that it lays before itself the forms that are in the conceiving power and in the remembering (preserving) power, by employing the imaginative and the conjecturing power, and then contemplates them, and finds them to have participated in some forms and to have differed in some other forms; and finds some amongst the forms that are in these powers to be essential and others to be accidental." (Avicenna Latinus [Ibn Sina],"A Compendium on the Soul", cca 1010)

"If you would be free of greed, first you have to leave egotism behind. The best mental exercise for relinquishing egotism is contemplating impermanence." (Eihei Dōgen, "Shōbōgenzō Zuimonki" ["The Treasury of the True Dharma Eye: Record of Things Heard"], 1235-1238)

"When a garden is used as a place to pause for thought, that is when a Zen garden comes to life. When you contemplate a garden like this it will form as lasting impression on your heart." (Muso Soseki, 14th century)

"You must contemplate the Way of the warrior's skill so you will be able to beat a man in combat by the use of your eye. With diligent training, you will be able to beat ten men in combat by using your spirit." (Miyamoto Musashi, "Go Rin No Sho" ["The Book of Five Rings"], 1645)

"As we contemplate the edifice of the universe, in its vastest extension, in its minutest divisibility, we cannot resist the notion that an idea underlies the whole, according to which God and Nature creatively interact forever and ever. Intuition, contemplation, reflection give us an approach to these mysteries, We are emboldened to venture upon ideas; in a more modest mood we fashion concepts that might bear some analogy to those primal beginnings." (Johann Wolfgang von Goethe, "Doubts and Resignation", 1820)

"When you are engaged in some work or other, you become one with it. In the intervals of your work, you immediately resume your contemplation on the koan. For instance, when you are smoking by the fireside or doing something like that, you are considered to be in the intervals of your work. At such a time you are absorbed in the contemplation on the koan free from dualistic thoughts and imaginations. This is one example of kufu in movement." (Kawajiri Hogin, "Zazen no Shokei" [The Warning/Observation on Zazen], 1904)

"Religion and science are the two conjugated faces of phases of one and the same act of complete knowledge - the only one which can embrace the past and future of evolution so as to contemplate, measure and fulfill them." (Pierre T de Chardin, "The Phenomenon of Man", 1955)

"Contemplation means that we stay with one subject, and although we have known the subject ever so long, a new realization may arise. We see the same thing in a different light. We experience an intuitive knowing, which comes from having discarded discursive thinking and from concentrating on one subject alone. This is how wisdom arises: not by thinking about a subject, but by contemplating its truth and realizing its application to our own life; seeing all its facets and connections to our reality, and gaining a brand new viewpoint." (Ayya Khema, "Know Where You’re Going", 1991)

"If you want to understand suffering you must look into the situation at hand. The teachings say that wherever a problem arises it must be settled right there. Where suffering lies is right where non-suffering will arise, it ceases at the place where it arises. If suffering arises you must contemplate right there, you don't have to run away. You should settle the issue right there. One who runs away from suffering out of fear is the most foolish person of all. He will simply increases his stupidity endlessly." (Ajahn Chah,"Food for the Heart: The Collected Teachings of Ajahn Chah", 1992

"The unknown, our own true nature, has the capacity to wake itself up when you start to fall in love with letting go of all the mental structures you hold onto. Contemplate this: there is no such thing as a true belief." (Steven Gray [Adyashanti], "Emptiness Dancing" , 2004)

"One method for calming the mind is to contemplate the transient nature of our thoughts. When you are aware that your thoughts arise and perish of their own accord, there will be no need to be ruled or conditioned by them. Your mind will settle into observing them with detached awareness and your emotions will become even. If you can do this, you will soon be able to pacify your mind." (Sheng Yen, "The Method of No-Method: The Chan Practice of Silent Illumination", 2008)

"In order to meditate, it is very important to first identify what we are meditating on. If we meditate without identifying that, there is the danger it will become idiot meditation or idiot Dharma. If we do not first fully comprehend through listening and contemplating the meaning of what we are meditating on, how can we practice?" (Gyalwa Karmapa, "A Talk on How We Should Practice given", 2009

"In the Martial Arts, introspection begets wisdom. Always see contemplation on your actions as an opportunity to improve." (Mas Oyama) [motto]

🕉️Week 2020-39: Annie Besant - Collected Quotes

"Refusal to believe until proof is given is a rational position; denial of all outside of our own limited experience is absurd." (Annie Besant, "An Autobiography", 1893)

"A thought-form [...] is a mental image, created  - or moulded - by the mind out of the subtle matter of the higher psychic plane, in which, as above said, it works. This form, composed of the rapidly vibrating atoms of the matter of that region, sets up vibrations all around it; these vibrations will give rise to sensations of sound and colour [...]" (Annie Besant, "Karma", 1895)

"An idea, a mental image, is a complicated thing, and needs perhaps a whole sentence to describe it accurately, so a salient incident in it is seized, and the word naming this incident imperfectly represents the whole; we say 'triangle', and the word calls up in the hearer's mind a picture, which would need a long description if fullv conveyed in words; we do our best thinking in symbols, and then laboriously and imperfectly summarise our symbols into words." (Annie Besant, "Karma", 1895)

"But as was written by the sage Iamblichus: What appears to us to be an accurate definition of justice does not also appear to be so to the Gods. For we, looking to that which is most brief, direct our attention to things present-, and to this momentary life, and the manner in which it subsists. But the Powers that are superior to us know the whole life of the soul, and all its former lives." (Annie Besant, "Karma", 1895)

"If a man's thoughts are pure and noble, he will attract around him hosts of beneficent entities, and may sometimes wonder whence comes to him the power for achievement that seems - and truly seems - to be so much beyond his own." (Annie Besant, "Karma", 1895)

"In regions where mind speaks to mind there is perfect expression, far beyond anything words may convey; even in thought-transference of a limited kind it is not words that are sent, but ideas. A speaker puts into words such part of his mental pictures as he can, and these words call up in the hearer’s mind pictures corresponding to those in the mind of the speaker; the mind deals with the pictures, the images, not with the words, and half the controversies and misunderstandings that arise come about because people attach different images to the same words, or use different words to represent the same images." (Annie Besant, "Karma", 1895)

"In the mental and moral worlds, as much as in the physical, results can be foreseen, planned for, calculated on. Nature never betrays us; we are betrayed by our own blindness [...]" (Annie Besant, "Karma", 1895)

"It seems that when men generate a large number of malignant Thought-forms of a destructive character, and when these congregate in huge masses on the Astral Plane, their energy may be, and is, precipitated on the physical plane, stirring up wars, revolutions, and social disturbances and upheavals of every kind, falling as collective Karma on their progenitors and effecting widespread ruin." (Annie Besant, "Karma", 1895)

"Karma brings us ever back to rebirth, binds us to the wheel of births and deaths. Good Karma drags us back as relentlessly as bad, and the chain which is wrought out of our virtues holds as firmly and as closely as that forged from our vices." (Annie Besant, Theosophical Review Vol 17, 1895)

"Not only does a man generate and send forth his own thought-forms, but he also serves as a magnet to draw towards himself the thought-forms of others from the astral plane around him, of the classes to which his own ensouled thought-forms belong. He may thus attract to himself large reinforcements of energy from outside, and it lies within himself whether these forces that he draws into his own being from the external world shall be of a good or of an evil kind." (Annie Besant, "Karma", 1895)

"Now the matter on these planes is not the same, and speaking generally, the matter of each plane is denser than that of the one above it. This is according to the analogy of Nature, for evolution in its downward course is from rare to dense, from subtle to gross." (Annie Besant, "Karma", 1895)

"Similarly a man of foul and base thoughts attracts to himself hosts of maleficent entities, and by this added energy for evil commits crimes that astonish him in the retrospect. Some devil must have tempted me," he will cry; and truly these demoniac forces, called to him by his own evil, add strength to it from without." (Annie Besant, "Karma", 1895)

"Similarly, benefits may accrue to him by this indirect action of the Law, as when he belongs to a nation that is enjoying the fruit of some good national Karma; and he may thus receive some debt owed to him by Nature, payment of which would not have fallen within his present lot had only his individual Karma been concerned."(Annie Besant, "Karma", 1895)

"That law should be as invariable in the mental and moral worlds as in the physical is to be expected, since the universe is the emanation of the One, and what we call Law is but the expression of the Divine Nature. As there is one Lite emanating all, so there is one Law sustaining all ; the worlds rest on this rock of the Divine Nature as on a secure, immutable foundation." (Annie Besant, "Karma", 1895)

"The good man will drive back by his very atmosphere, his aura, all that is foul and cruel. It surrounds him as a protective wall and keeps evil away from him." (Annie Besant, "Karma", 1895)

"The mind [...] generates images, thought-forms. Imagination has very accurately been called the creative faculty of the mind, and it is so in a more literal sense than many may suppose who use the phrase. This image-making capacity is the characteristic power of the mind, and a word is only a clumsy attempt to partially represent a mental picture." (Annie Besant, "Karma", 1895)

"The wasted opportunities are transformed into frustrated longings, into desires which fail to find expression, into yearnings to help blocked by the absence of power to render it, whether from defective capacity or from lack of occasion." (Annie Besant, "Karma", 1895)

"Thought-forms may also be directed by their progenitor towards particular persons, who may be helped or injured by them, according to the nature of the ensouling Elemental; it is no mere poetic fancy that good wishes, prayers, and loving thoughts are of value to those to whom they are sent; they form a protective host encircling the beloved, and ward off many an evil influence and danger." (Annie Besant, "Karma", 1895)

"To every cause is bound its effect, to every action its fruit, and desire is the cord that links them together, the thread that runs between. If this could be burned up the connection would cease, and when all the bonds of the heart are broken the Soul is free. Karma can then no longer hold it; Karma can then no longer bind it; the wheel of cause and effect may continue to turn, but the Soul has become the Liberated Life." (Annie Besant, "Karma", 1895) 

"To study the workings of Karma on the line suggested by the Master, we must gain a clear conception of the three lower planes, or regions, of the universe, and of the Principles related to them. The names given to them indicate the state of the consciousness working on them [...] The lowest vehicle, the Gross Body, serves the consciousness for its work on the physical plane, and in this the consciousness is limited within the capacities of the brain. The term Subtle Body covers a variety of astral bodies, respectively suitable to the varying conditions of the very complicated region indicated by the name psychic plane. On the devachanic plane there are two well-defined levels, the Form Level and the Formless Level; on the lower, consciousness uses an artificial body, the Mivavi Rdpa, but the term Mind Body seems suitable as indicating that the matter of which it is composed belongs to the plane of Manas. On the formless level the Causal Body must be used. Of the Buddhic plane it is needless to speak." (Annie Besant, "Karma", 1895)

"Wasted opportunities re-appear transmuted as limitations of the instrument, and as misfortunes in the environment." (Annie Besant, "Karma", 1895)

"In concentration, the consciousness is held to a single image; the whole attention of the Knower is fixed on a single point, without wavering or swerving." (Annie Besant, "Thought Power: Its Control and Culture", 1903) 

"Mysticism is the realisation of God, of the Universal Self. It is attained either as a realisation of God outside the Mystic, or within himself. In the first case, it is usually reached from within a religion, by exceptionally intense love and devotion, accompanied by purity of life, for only the pure in heart shall see God." (Annie Besant, "The Basis of Morality", 1915)

"The true Mystic, realising God, has no need of any Scriptures, for he has touched the source whence all Scriptures flow." (Annie Besant, "The Basis of Morality", 1915)

"Thought is just not something objective in our heads. Thought is power – real, objective power. Moreover, the thoughts we create have a life of their own. They have a kind of material reality that affects other people for good or ill – hence our responsibility to chose." (Annie Besant) 

🅼Week 2020-38: On Moon

"A finger points at the moon, but the moon is not at the tip of the finger. Words points at the truth, but the truth is not in words." (Dajian Huineng, cca 7th century)

"The capacity of the mind is broad and huge, like the vast sky. Do not sit with a mind fixed on emptiness. If you do, you will fall into a neutral kind of emptiness. Emptiness includes the sun, moon, stars, and planets, the great earth, mountains and rivers, all trees and grasses, bad people and good people, bad things and good things, heaven and hell; they are all in the midst of emptiness. The emptiness of human nature is also like this." (Dajian Huineng, cca 7th century)

"Truth has nothing to do with words. Truth can be likened to the bright moon in the sky. Words, in this case, can be likened to a finger. The finger can point to the moon's location. However, the finger is not the moon. To look at the moon, it is necessary to gaze beyond the finger, right?" (Dajian Huineng, cca 7th century)

"Words are not truth. Truth is like the moon, and words are like my finger. I can point to the moon with my finger, but my finger is not the moon. Do you need my finger to see the moon?" (Dajian Huineng, cca 7th century)

"Spring flowers, autumn moon;
Summer breezes, winter snow.
If useless things do not clutter your mind, Then every day is a good time of year." (Wumen Huikai, 1228)

"Enlightenment is like the moon reflected on the water. The moon does not get wet, nor is the water broken. Although its light is wide and great, the moon is reflected even in a puddle an inch wide. The whole moon and the entire sky are reflected in dewdrops on the grass, or even in one drop of water. Enlightenment does not divide you, just as the moon does not break the water. You cannot hinder enlightenment, just as a drop of water does not hinder the moon in the sky. The depth of the drop is the height of the moon. Each reflection, however long or short its duration, manifests the vastness of the dewdrop, and realizes the limitlessness of the moonlight in the sky." (Eihei Dōgen, "Shōbōgenzō Zuimonki" ["The Treasury of the True Dharma Eye: Record of Things Heard"], 1235-1238)

"Patience is not sitting and waiting, it is foreseeing. It is looking at the thorn and seeing the rose, looking at the night and seeing the day. Lovers are patient and know that the moon needs time to become full." (Jalal al-Din Rumi, 13th century) 

"Though you find clear waters ranging

to the vast blue skies of autumn,

how can that compare

with the hazy moon on a spring night?

Some people want it pure white,

but sweep as you will,

you cannot empty the mind." (Keizan Jokin, "Denkōroku" ["The Record of the Transmission of the Light"], cca. 1300)

"Every day, priests minutely examine the Law
And endlessly chant complicated sutras.
Before doing that, though, they should learn
How to read the love letters sent by the wind and rain,
the snow and moon." (Ikkyu Sojun, 15th-century) 

"Many paths lead from the foot of the mountain, but at the peak we all gaze at the single bright moon." (Ikkyu Sojun, 15th-century) 

"Studying texts and stiff meditation can make you lose your Original Mind.
A solitary tune by a fisherman, though, can be an invaluable treasure.
Dusk rain on the river, the moon peeking in and out of the clouds;
Elegant beyond words, he chants his songs night after night." (Ikkyu Sojun, 15th-century)

"How wide are the horizons of the spinning earth! The moonlight leads the tides and the sun's light will not be confined within the net of heaven. But in the end all things return to the One. The deaf and the dumb, the crippled and deformed are all restored to One's perfection." (Hsu Yun)

On Permanence

"If you would be free of greed, first you have to leave egotism behind. The best mental exercise for relinquishing egotism is contemplating impermanence." (Eihei Dōgen, "Shōbōgenzō Zuimonki" ["The Treasury of the True Dharma Eye: Record of Things Heard"], 1235-1238)

"One must be deeply aware of the impermanence of the world." (Eihei Dōgen, Shōbōgenzō Zuimonki ["The Treasury of the True Dharma Eye: Record of Things Heard"], 1235-1238)

"When you ride in a boat and watch the shore, you might assume that the shore is moving. But when you keep your eyes closely on the boat, you can see that the boat moves. Similarly, if you examine many things with a confused mind, you might suppose that your mind and nature are permanent. But when you practice intimately and return to where you are, it will be clear that there is nothing that has unchanging self." (Eihei Dōgen, "Shōbōgenzō Zuimonki" ["The Treasury of the True Dharma Eye: Record of Things Heard"], 1235-1238)

"Meditation is a vehicle for opening to the truth of this impermanence on deeper and deeper levels." (Jack Kornfield & Joseph Goldstein, "Seeking the Heart of Wisdom: The Path of Insight Meditation", 1987) 

"[...] the ultimate idea of rebirth is not purely the idea of physical birth and death. Physical birth and death are very crude examples of it. Actually, rebirth takes place every moment, every instant. Every instant is death; every instant is birth. It’s a changing process: there’s nothing you can grasp onto; everything is changing. But there is some continuity, of course - the change is the continuity. The impermanence of the rebirth is the continuity of it. And because of that, there are possibilities of developing and possibilities of regressing."(Chögyam Trungpa, "Transcending Madness The Experience of the Six Bardos", 2010)

"One day some people came to the master and asked: How can you be happy in a world of such impermanence, where you cannot protect your loved ones from harm, illness or death? The master held up a glass and said: Someone gave me this glass; It holds my water admirably and it glistens in the sunlight. I touch it and it rings! One day the wind may blow it off the shelf, or my elbow may knock it from the table. I know this glass is already broken, so I enjoy it - incredibly." (Ajahn Chah)