1 Of 30 Golden Tigers On The Planet

Solid — like a body — sustained — loved — by the translucent — transparent and transubstantial— 道

“Baikal Zen”: Rocks that have fallen on the ice of Lake Baikal are heated by sunlight and emit infrared rays that melt the ice below. Once the sun is gone, the ice becomes solid again, creating a small support for the rock above.

Lady Absinth (1901) - Ferdinand Keller

道德經14:

視之不見，名曰夷

聽之不聞，名曰希

搏之不得，名曰微。

此三者不可致詰，故混而為一。

其上不皦，其下不昧。

繩繩不可名，復歸於無物。

是謂無狀之狀，無物之象，是謂惚恍。

迎之不見其首，隨之不見其後。

執古之道，以御今之有。

能知古始，是謂道紀。

14 Look at it, you cannot see it. It is invisible. Listen to it, you cannot hear it. It is inaudible. Reach for it, you cannot grasp it. It is intangible. These three qualities are unfathomable and so they fuse together and become one. The upper part is not bright. The lower part is not dark. Ceaselessly the Unnamed moves back to nothingness. It has the form of the formless, the image of the imageless. It is indefinable and shadowy. Go up to it and you will not see its front. Follow it and you will not see its back. Yet, hold fast to this ancient Tao and you will experience the present now-moment. Know its beginnings and you can follow the path of the Tao.

(The manifestation of the mystery)

We look at it, and we do not see it, and we name it 'the Equable'

We listen to it, and we do not hear it, and we name it 'the Inaudible'

We try to grasp it, and do not get hold of it, and we name it 'the Subtle'

With these three qualities, it cannot be made the subject of description; and hence we blend them together and obtain The One.

Its upper part is not bright, and its lower part is not obscure.

Ceaseless in its action, it yet cannot be named, and then it again returns and becomes nothing.

This is called the Form of the Formless, and the Semblance of the Invisible; this is called the Fleeting and Indeterminable.

We meet it and do not see its Front; we follow it, and do not see its Back.

When we can lay hold of the Dao of old to direct the things of the present day, and are able to know it as it was of old in the beginning, this is called (unwinding) the clue of Dao.

What do we mean when we say that the mind wanders? Simply that thought is everlastingly enticed from one attraction to another, from one association to another, and is in constant agitation. Is it possible for thought to come to an end?

J. Krishnamurti (via thebuddhistmind)

You’re witnessing the Universe’s frescos on the humble person of Jupiter. On the last photo, you observe a love story between the magnetic field of a pole and charged particules of the deep wild space. Their rotative dance is so passionate that it glows, crowning Jupiter of their love. 

To be owned by one's true self, end of the individuation process

The mind wants to land, to fixate, to hold a concept, but the only way you can be really free is by not fixating. That’s part of true maturity, and it’s one of the hardest things for spiritual people who have had true and powerful revelations to go through - to accept the degree of surrender needed to literally let go of all experience and all self-reference. Even in great revelations, there is almost always something that wants to claim, “I am this.” Every time you claim, “I am this”, you just claimed another sense perception, thought, emotion, or feeling.

Adyashanti (via davejwatson)

Dawn, 1933, Laura Knight

12 道德經:

五色令人目盲

五音令人耳聾

五味令人口爽

馳騁田獵，令人心發狂

難得之貨，令人行妨。

是以聖人為腹不為目，故去彼取此。

12 The five colors blind the eye. The five notes deafen the ear. The five flavors dull the palate. Racing and hunting drive the heart wild. Goods that are hard to obtain hinder the journey. Therefore, the True Person is guided more by the belly than the eye, and prefers this within to that without. 

or,

   Dao De Jing: (The repression of the desires) Colour's five hues from the eyes their sight will take; Music's five notes the ears as deaf can make; The flavours five deprive the mouth of taste; The chariot course, and the wild hunting waste Make mad the mind; and objects rare and strange, Sought for, men's conduct will to evil change. Therefore the sage seeks to satisfy (the craving of) the belly, and not the (insatiable longing of the) eyes. He puts from him the latter, and prefers to seek the former.