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Valery Kourinsky
Theme 20 : Participation - social and private
I. Perfection of acts and participation:
1. "Baiyujin" (the first quan).
A parable. A fool called a rich man his brother, but denied their brotherhood when the rich
man had made debts. In the same way behaves that one who announces himself to have
entered the path of truth for the sake of benefit, but not for the sake of perfection, etc.
"Having heard Buddha's words about good, he took them and passed off as his own, but
when the people around wanted him to improve his acts, he refused to perfect them."
2. Self-assertion and participation in bringing a lofty idea into life:
"I took Buddha's words about setting right all beings in existence on the expectation of
benefits, not for the sake of real acts. What for shall I refine my deeds?" ("Baiyujin")
3. Participation in a lofty idea as the best way of self-assertion.
"If people find you useful that means you are useful to yourself" (Manchu ethics).
4. A lofty idea as the segment of a circle,
"What a men whispers to himself, sounds like a thunder to the heaven" (Manchu ethics).
5. Participation in happiness ("We shall be unhappy, if we constantly complain of hardships") and
in a lofty idea: "If you do nothing for others, your prayers to Buddha are vain."(Manchu ethics).
6.Participation and talent. "If you are talented, even the uninvited will come to have a look on you
- no matter how faraway a sweet-smelling flower grows there is always a buzzing swarm of
bees over it." (Tibetan ethics).
7. Participation and peak human joys. "The ocean is never full of water, the emperor's treasury is
never full of money, enjoyment with the desirable is endless, a wise man is ever thirsty for
splendid talk." (Tibetan ethics).
8. Participation and non-demand. "The best richness is alms, the best happiness is the peace of
the soul, the unexcelled decoration is enlightenment, and an incomparable friend is that one
who demands nothing (from others)". (Tibetan wisdom).
9. Participation and independence of thinking. "Not to distinguish between good and evil, to forget
about good done for you, not to get surprised at hearing surprise worthy talk, to ask about
visible and clear things, to lag behind others - these are indications of a fool." (Tibetan ethics).
10. Participation and a social group. "When a pious man unites with a sinner, his ways will be
distorted as the Ganga's waters become salty when approaching the sea." (Tibetan ethics).
11. Participation and selfdevelopment. "Since you decided to kill all your enemies, how are you
going to put an end to murdering? Kill your passions and you will kill all your enemies at
once." (Tibetan ethics)."The man who does not study the instructions of saints, abandons the path of a human being and turns into a beast" (Japanese ethics)."
"If a man wants to be happy in everything, he should not be lazy from the very beginning, especially in studying: that one who worked hard being young will enjoy great happiness being an old man." (Japanese ethics).
"When someone is continually diligent day after day, ten years later he will enjoy great success and see that he has passed half the way in his knowledge." (Japanese ethics).
"Even if you read a lot of books, but do not apply them to your life, such studying is useless more- over when someone knows a lot of things as he has grasped their exact meaning, he should once again connect them with each other."
Five commandments for those who begin studying. (Japanese ethics).
1. Multiply knowledge by reading masterpieces, listening to others, studying the past and present.
2. Carefully ask friends and learned people about things you doubt.
3. Think profoundly, i.e. calmly peer into and seriously mediate about what have been studied and
try your best to comprehend and absorb it (interiorization).
4. Distinguish exact boundaries between good and evil, between truth and lie.
5. Zealously and diligently take up studying and try to use what you have learned keeping an eye
on your words and deeds; if a man makes a good beginning he will rarely make mistakes.
"Studying is the means of rectifying bad."II. Participation in the lofty idea and social engagement.
1. Participation in the idea and practical flexibility of the person engaged; devotion to the lofty idea
as a psychic foothold.
2. Lofty ideas and choice of means for their realization.
3. Influence exercised by engagement on the autodidactical process (activization of knowledge,
guidelines for basic development), supplementary energy gained from outer "necessity", etc.
(M. Bakunin, L. Tolstoy; Japanese epos).
4. Sense of a skill's employment as the result of participation.
5. Complete participation. ("The society needs our scope, everybody needs our depth, our pure
intentions, our way of development"); the injustice lies in the following: being is not
determined by consciousness; in the infringement of dialectics: it would be correct and with
a mistake (being is determined by consciousness and being determines consciousness).
III. Participation in the collective eidos of culture.
1. Feedback: "The world culture" - "I" (ego).
2. "Horizontal" and "vertical" participation:
a) "flying" feelings and emotional states (analogous to common intonations);
b) participation in the creation of the contemporary eidos of culture;
c) acuteness of non-participation at young age;
d) limits of a personality's possible development and the level of reflexiveness typical of the time.
3. Sense of elitism and participation in the greatest. "A personality's maturity and thoroughgoing
participation in culture prove themselves in the ability to see in everybody a potential miracle,
a genius, a possible celebrity of the human race, but at the same time they are manifested in
immeasurable yearning for self-realization of people and the latter is an instrument of
selection, i.e. enrolment into the elite group."
4. Participation: ethnos and personality; the first phase (300 years) - ascending ( the final:
passionate overheating); the acmeic phase (individualization; civil wars); the end of creativity
in interrelation with the environment; the level of passionateness decreases into a
break-down; a philistine turns into a subpassionate person, etc.; the phase of obscurantism,
the memorial phase; parallel to motion. "When studying one should first of all be firmly
determined to learn the way (method of becoming wise and never be faint-hearted or panic. If a man lacks such determination, he will never gain perfection. To posses such
determination means to have passed halfway... (Japanese ethics).* * *
| Most would be happier in staying home, but them moves something stronger than the will in inside power of the men. A hill, the endless slopes. May be begins a Rome. May be All-mighty it is building Dome, when body travels purposing a skill that is not selfish and at last not ill. May be the better doing is - to come, and thus to be among the other soul that always are next door and wait for ours in everlasting journey of the outer and tender substance that is lead to us like must-be-crushed and must-be-throw-away glass like all those facts and all their sense and matter. |
Regards,
Valery Kourinsky
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