THE GAYATRI MANTRA:THE MANTRA OF MANTRA

THE GAYATRI MANTRA:THE MANTRA OF MANTRA
The gayatri mantra is the most popular Vedic hymn. It is tenth mantra in the 62nd sutra of the third mandal in Rig Veda. Gayatri Chhand is a poetic metre consisting of 24 syllables (letters), three lines of eight syllables each. Any hymn composed in this meter is called gayatri. The meter though originally contained in Rig-Veda is also found in other Vedas.(cf. Yajurveda-22/9, 30/2,36/3;Samveda 1462). The Gayatri Mantra has four feet: The first foot consists of the earth, sky and Heaven, the second foot, the Rig Veda, the Yajur Veda and the Sama Veda and the third foot, prana, apana and vyana. The fourth foot consists of the Sun, the solar being. The Gayatri Mantra was first revealed to the Rishi Vishwamitra who was the very embodiment of all tapas and cosmo-ascetic forces and his mantras are endowed withthe power of light, energy,life, and transformation.

Most important and sacred duty of man is to remember God for all the bounties he has bestowed on all beings. Vedic prayers are hymns and are known as mantras. Apart from being a prayer-mantra the Gayatri Mantra is a beej mantra or seed syllable, derived from ancient primeval sounds.

All Vedic prayers have emerged from Om, which is synonymous with Brahma, and have ‘Om’ as prefix. ‘‘Om is a primeval sound. Exhaustive exposition of this mystic word has been given in the Mandukya Upanishad. ‘‘The word Om is this, that was in the past and all that would be in future. that which is beyond all this is also AUM’’. Om represents all physical and astral bodies, both manifested and unmanifested, from the external-most physical to the internal-most spiritual on four cosmic planes’’.

The mantra ,originally conceived is the worship of lord hari, of aditya or the sun and also pure nirguna worship of brahma, the all-creating principle. Japa or chanting of this mantra with concentration and understanding, bestows inexplicable inner peace, calm of mind and solace from triple affliction.It destroys the birth and death cycle and all the sins. Japa of this Mantra has the potential to unite the soul with the Supreme Being. it has miraculous powers which can infuse us with courage and strength to whether any storm and brave any adversity in life.

Lord krishna says in the bhagavad gita, ‘‘amongst the Mantras I am Gayatri’’. As Savitri or Sun Mantra, it is addressed to the divine power in the sun. The svetasvatara upanishad says, ‘‘the one affluent divinity is hidden in all beings. He is all- pervading and is the inner-self of all creatures. He presides over all actions and all beings reside in him. He is the inner-witness. He endows all with consciousness and He is Nirguna or free from the three Gunas’’.

However, the Rig Veda has defined this Mantra from a different angle. ‘‘The illumined sages like surayah constantly see that infinite all-pervading supreme reality vishnu without any obstruction as though their vast intuitive eye or vision was spread over the spiritual sky’’.

Gayatri is a spiritual Power which protects one who chants it, and blesses him with brilliant light of the highest spiritual illumination. Japa of the gayatri mantra ushers in the realisation of the divinity of the self.

Meaning of Gayatri
The word gayatri is drived from gaya, that which is sung, given in praise, and trayate that which preserves/protects/ gives deliverance/grants liberation. The word gaya also stands for vital energies. Thus, gayatri connotes a prayer of praise that awakens the vital energies in man and grants liberation. The mantra is said to have been revealed to sage Vishwamitra. The Vedic name of this Mantra is Savitri, as the hymn is addressed to Savitur (the sun) and that the word gayatri is nowhere mentioned in the body of the mantra.
Savitur stands for bright, luminous, sun like illumining inner power that leads to self-realization. Thus, through Savitur the prayer is addressed to the Light of lights which resides in the inner most sheath of golden hue (hiranmaye pare ko`se virajam brahma nishkalam, tachubhram jyotisam jyotih -tad yadatma- vido viduh - Mundak-II-2-9).
Three Aspects
The mantra has three aspects: praise, meditation, and prayer. The mantra hails the bestower of happiness, knowledge and light. It contemplates upon the glory of the lord who is the remover of darkness, of ignorance, pains, and of sorrows. It finally prays to the lord of light, the most adorable One,to shine forth its resplendent light and stimulate our intellect, illuminate our inner self and dispel our ignorance.

The first line of the Gayatri Mantra (Aum Bhur Bhuvah Swah) is an invocation.
AUM , the Supreme name of God.
BHUR BHUVAH SWAH. The three words collectively are known as the "Mahavyahriti". They express the nature of God, and highlight His inherent qualities.
Word to Word Meaning
The word to word meaning of the Gayatri Mantra is as follows: Tat=That;
Savitur=Bright, effulgent,luminous like sun;
Varenyam=The choicest, the most adorable One, worthy to be worshipped and sought, the most venerable Being;
Bhargo= Destroyer of sins and afflictions, or gloried radiance, effulgence, splendour (that Light which bestows and sharpens intelligence);
Devasya= Of the shining divinity ;
Dheemahi=Meditate upon,on Whom we fix our whole attention;
Dheeyo=Intellect, intuition, power of inseeing,understanding of reality ;
Yo=He who,or the one who;
Na=Our, of us;
Prachodayat =May inspire, stimulate, sharpen, energise, direct, guide, reveal, unfold His Divine and Glorious Light.

Thus the literal meaning of the Mantra is: " We meditate upon (dheemahi) the splendour or the glory (bhargo) of the most adorable or acceptable One (varenyam) Supreme-Divine- Being (devasya) from which Savitur (the centre of light) is born, Who (yo) may stimulate or sharpen (prachdayat) our (na) intellect or illumine our inner self (dheeyo)"

A basic enunciation of the mantra can be given as under:
Oh God, the Lord Protector,the Self-emanating Effulgence, the basis of all life, Who is self-existent Light of Light, Whose contact frees the soul from all sorrows and afflictions, Whose power all-creating pervades and sustains all beings and things, Who is the Energizer-Supreme of the whole Universe, the Giver of life and happiness, Who is worthy of acceptance and worship, the most excellent Sovereign Divine Being , Who is Pure and the Purifier of all, let us adore and embrace that very God,so that He may direct our mental faculties in the right direction and guide us out of the mazes of the world into the tranquility and peace of God Himself, the source-supreme of all Existence, Knowledge, and Bliss.
The Four Parts of the Gayatri Mantra
Aum Bhur Bhuvah Swah
AUM
The Supreme name of God. AUM is the naad Brahman (primeval sound) emanating from the Creator Supreme at the time of creation.


BHUR BHUVAH SWAH

These three words Bhur, Bhuvah Suvah collectively are known as the "Mahavyahriti". They express the nature of God, and demonstrate his inherent qualities.
They represent the earth (matter), atmosphere and the space as symbols of gross, subtle and casual or sat, chit, annanda (truth, beauty bliss ). In the context of human body, from feet to the navel center is bhur (the earth), from navel to throat centre is bhuva (the atmosphere), and from above the throat to mind (braham randhra) is svaha (the space).
Enveloped by aakaas (the space),Rishis have envisioned seven realms (lokas) of existence viz:
(1) bhu=earth, the physical realm, the realm of being or food (matter);
(2 )bhuvah=atmosphere, the vital plane, the realm of becoming or prana (breath);
(3) suvah= space or heaven, the mental plane, the realm of light or illumination;
(4) maha=cosmic mind, the realm of dharma;
(5) janah=bliss, the realm of creation and creativity;
(6) tapah=force or penance, the realm of consciousness;and (7) satyam=truth, the realm of absolute reality.


1. BHUR
The word Bhur implies God is self-existent and independent of all. He is eternal and unchanging. He is without beginning and without end, the word Bhur can also mean the Earth as mother, on which we are born and who sustains all.
Bhur also means God is the provider and protector of all, by His divine will we all are blessed with all means to maintain us through our lives.
Bhur also signifies Prana, or life (literally, breath).It implies God is the life giver. He is the One Who maintains us throughout our lives. God alone has the power to take away our life, when He so chooses. He is the only permanent enduring entity, all others are subject to His Will.

2. BHUVAH
Bhuvah describes the absolute Consciousness of God, the Power all-controlling That govern the Universe.
Also, the word Bhuvah denotes God's greatness - greater than the sky and space, indeed everything in the celestial and temporal world. God is boundless and unlimited.
Bhuvah also points to God's role as the remover of all pain and sufferings (Apaana), what man is heir to and what surrounds him. We can be freed from that pain and hardship by God Who Himself is devoid of any pain. It is our own ignorance that makes us susceptible to the effects of Maya, or illusion, which is the root cause of all affliction and pain. Only true devotion to God frees us from the clutches of Maya, and thus rids us of allpain and sorrow.
3. SWAH
The word Swah indicates God is omnipresent and pervades the entire Universe.Without Form Himself, He is able to manifest Himself in in the entire creation.He sustains the Universe created by Him, and thus ensures its smooth and proper running and functioning.
Also, Swah symbolizes God's bliss.He is above all pain, suffering and troubles. While happiness as experienced by humans is temporary and a transient state of mental satisfaction, which soon dissolves back into the mire of worldly afflictions, God alone experiences true bliss, permanent and unaffected by worldly woes. True happiness falls to the lot of those who establish oneness with that Supreme Divinity.

TAT SAVITUR VARENYAM

4. TAT
Literally, this word(TAT) means"that". Sri Krishna uses it to imply the selfless nature of Yajna or charity being used as r worship, in the form of action, implying that all action should be preformed without regard to its fruits, but simply out of devotion and sense of duty, or Dharma.
Tat then is used here in the Mantra to indicate that the praise being offered to God in the prayer is purely directed towards Him, without any thought of personal gain from that praise.
5. SA-VI-TUR
Savita, from which Savitur is derived, is another name of God, this being the reason that the Gayatri Mantra is often known as the Savitri Mantra. The implication of Savita is of God's status as the fountain, the source of all things. It is through His Divine Grace that the Universe exists.So this word sums up the Mahavyahriti, by describing God's ability to create the Universe and sustain it, as well as, at the right time, bring about its dissolution.
Savita is also indicative of God's gift to mankind in the form of power, or shakti, of savita which acts as an impetus in humans to do something or to constantly search and strive for something to do, what is commonly called the "creative urge" in man.
It is through this shakti that mankind has created art, and literature, and also made scientific advances .
Savita also gives creatures the ability of procreation. Hence, Savita can be thought of as denoting Father (or Mother) also.

Finally, it is the discerning power of Savita that enables mankind to distinguish right from wrong, and virtue from vice. Thus, Savita imparts to us a certain self-guiding ability to uplift ourselves and help ourselves to be our highest selves.
6. VA-RE-NY-AM
Varenyam signifies our acceptance of God as the Highest reality, and it is to Him that we dedicate our efforts rather than to material worldly pursuits.
Varenyam can also be interpreted to mean as the onewho is the most eligible or fit to be our Leader and our Guide. We surrender ourselves to Him out of sheer devotion regardless of anything else. We place no conditions on this acceptance.
BHARGO DEVASYA DHIMAHI
These three words are a further description of the attributes and qualities of God. They indicate His functional and instrumental qualities, and through those qualities, His relationship to us.


7. BHAR-GO Bhargo connotes the light (devasya) of the divine being, dheemahi on whom we should meditate as the available form of light onto light of suns, to discover the formless Creator (God). Bhargo also refers to That Glorious Light embodied in God's love and power. It signifies His complete purity and by virtue of His power to purify, and to destroy all sins and afflictions. By realizing His Divine Form and experience of unity and oneness with Him, we can cleanse ourselves of all stains of sin and be made pure by His Grace. This way we can regain our lost divinity, our soul’s lost radiance and luster. By removing the veil of Maya, we can cleanse our soul, and realize our true Divine self.
8. DE-VAS-YA
The word Deva, from which this word is derived, means "quality" or "attribute", and can denote another word for "Guna". Thus, the various forms of God are given this name, as each of those forms points to a specific quality and function (for example, Brahma has the quality of Creation, Shiva the quality of dissolution, Kamadeva has the quality of carnal love, etc.). Deva is thus anyone who is considered to possess a special quality or guna.
Deva can also be taken as describing the fundamental unity of God, describing in one word all the functions, roles and different attributes of God, and thus symbolizing his absolutely essential nature ,that is, without God, nothing can exist. He is all-creating Power.
9. DHI-MA-HI
Means to meditate and fix our mind on God. Meditation on God implies that we concentrate, and direct our mental energies towards the cherished object of all human quest, that is, communion with God.

DHI-YO-NA-PRA-CHO-DA-YAT
Prayer is primarily aimed at:
praising and glorifying God;thanksgiving to God;asking forgiveness from God;or asking a boon from God.Having offered praise to God on His greatness, thanking Him for His generosity in Creation and maintaining all the created forms and asking forgiveness for our impurity and sins, which we have realized can and must be cleansed through our communion with God, we now proceed to beseech His guidance to show us the way. Since our soul is the Light of Life within us, of course inherently pure, being itself Divine in nature, through these four words we ask God to help us to refine and sharpen our intellect, and guide it towards what is right.
10. DHI
Sanskrit word stands for “intellect”. It is by use of this intellect that we are able to cultivate all other qualities (power, wealth, success in life, physical fitness, personal and collective wellbeing etc. Thus, intellect is the key to all else in life. We ask God to invest us with the highest intellect, and show us the way to use that intellect in the best possible manner both for personal and collective wellbeing and prosperity.
Material prosperity has little meaning for the person who is truly devoted to God. Pain and suffering can touch him not, since he is imbued with God’s own Divine Bliss. Thus, ones intellect must remain focussed on communing with and serving God.
11. YO
Means “Who” or “That”.
Yo points to the fact that we direct these prayers, but to God alone. Only God is worthy of the highest adoration andworship. God alone is perfect and free from all taints. It is That all-loving God, the Light all-pervading, to Whom we offer these prayers.

12. NAH

Means “Ours”.
Nah signifies the selflessness of the request, that is, we offer this prayer not simply for ourselves, but for the whole mankind. We wish for the wellbeing of the whole human family, true to the Hindu ideal of “Vasudhaiva Kutumbakam” - “The whole world is one big family”. Thus, our prayer embraces not only ourselves, but one and all inhabiting the universe.


13.Prachodayat

The word Prachodayat rounds off the whole mantra. Here we invoke God for His Guidance, and Inspiration. We beseech Him to show us His Divine and Glorious Light (cf. BHARGO).We ask Him to remove the darkness of Maya from our paths ,to let us see the way .We crave that He guide us through the mazes of this world, to the haven of tranquility and peace, where dwells God Himself, the root of all Happiness, and the source of true Bliss.
Significance of the mantra
The Gayatri Mantra invokes the Sun, which in turn invokes the Self, the Atman, the Light of Life within. The Atman is the illuminator of reason, intelligence, perceptions, emotions, thoughts and purposes, just as the Sun is the illuminator of the entire world.The Gayatri Mantra is an appeal by the seeker to the divine Sun inhering within everyone’s being to emerge out of the cloud of sensate desires and shine forth its resplendent light. The greatness of the Gayatri Mantra lies in its power of prayer and mantric power. It offers a guide to the unfoldment of the spiritual potentialities as well as man’s ultimate transformation.

The Gayatri mantra occupies a hallowed place in ancient Indian culture. Its importance is quite evident in branches like Yoga, Vedanta, Ayurveda and Vedic Astrology. In Yoga, it helps awaken the Kundalini force. In Vedanta, it grants the light of Self-knowledge and knowledge of the solar Self. In Ayurveda, it enlivens the power of the cosmic prana whose source is the sun. In Jyotir Vigian (Vedic astrology), it provides knowledge of the movements of all the heavenly bodies ruled by the sun.
Thus the Gayatri Mantra ,the mother of all the mantras, is a boon to the sincere seeker and it confers upon him the Light of the Infinite, the Bliss of the Eternal and the Life of the Immortals.

HYMNS TO MYSTIC FIRE---OM

OM, THE MYSTIC FLAME

Om, the first emanation,
Om, the object of all meditation,
Om, the tongue of every revelation,
Om, the truth beyond contemplation.

Om, the mystic flame
pervading the whole creation,
every word and chant,
the resonance that forever haunts.

Om, the celestial eyed,
the all-creating Spirit,
the ear of every psalm
the eye of every vision.

In every swell heave Om,
in every sound hear Om,
in every speck see Om
in every breath breathe Om,

Om, the fire,
Om, the fuel,
Om, the flesh,
Om, the cross.

Om, the wick, Om the oil, Om the light,
Om, the soul of everything bright,
Om, the yearning of the ocean-tide,
Om, the love-longing of the bride.

Om, the night of nihil,
Om, the dawn eternal,
Om, the deathless flame,
Om, the all-redeeming pain.

Om, the golden egg of origin,
Om, the dream of creation,
Om, the dance of dissolution,
Om, the beginning, Om the termination.

Om, the root, Om, the fruit,
Om, the seed and sprout,
Om, the all-creating Light,
Om, the morning star of night.

Om, the lonely tread of the lone,
Om, the pilgrim of the unknown,
Om, the triumphal march of time,
Om, the Song of Song sublime.

Om, the Truth of Truth for ye all to know
beyond suffering, beyond every human woe,
Om, whence come all beings and things,
Om, where do they go borne on the swing.

Om, the formless first,
Om, the causeless cause,
Om, the wordless word
whence have flowed the entire.




OM, THE LIGHT-BLISS OF HOME

Om,
the Light Eternal,

whose spark informs

every name and form.

Om,
the Origin of origin

wherein abides the whole creation

and the universes yet unborn.

Om,
the Light of life

in every being and thing,

burning bright in every breath.

Om,
knowing Whom you know all,
hearing Whom you hear all,
being Wherein you be all.

Om,
the unknowable Logos,
the incommunicable Sound

from the celestial Beyond.

Om,
the Spirit Omniscient,

the all-seeing resplendent,

the Immanent Transcendent.

Om,
the super-intelligence

from the superconscious flowing

into consciousness of every being.

Om,
the light-sound continuum,

the all-pervading Nad Brahm,

the Home of Brahman.

Om,

the trinity in one:

all that is,

what has been, what shall be.

Om,

the Self-in-all,

the Self enveloping all,

the self-emanating effulgence
the all-creating formless Being.

Om,

the Maha Maya,

that creative force,

the mother of grand illusion,

nescience behind cycle of creation.

Om,

the inertial mass of black holes,

the primordial creativity at work,

shaping universes of becoming.

Om,

the covering of every verity in flux

caught in cycle of worldliness

struggling for release.

Om,

the beginningless One,

the Source of racing electrons on the run,

materializing creations upon creations.

Om,

the all-mothering Reality,

the primordial Creativity
the light-bliss of every being.

Om,

the many-splendoured Gayatri,

the Song Celestial of yajna rites

reverberating in all creation.

Step silently on stair of Dhian,

moment to moment live Om,

ascend by mystic ladder, Om.

All is Om, All is Om,

the all-pervading Harmony,

the bliss-Light of HOME.

THE SUFI MYSTICISM IN SUFIS’ WORDS

Sufism is defined as “truth without form,” and the Sufi aspires to become “featureless and formless,” to be so lost in God that only He remains. But there are certain qualities that belong to these travelers on the path of love.
The Sufis are folk who have preferred God to everything, so that God has preferred them to everything.( DHÛ-L-NÛN )

The Sufi is he who aims, from at first, at reaching God, the Creative Truth. Until he has found what he seeks, he takes no rest, nor does he give heed to any person. For Thy sake I haste over land and water; over the plain I pass and the mountain I cleave and from everything I turn my face, until the time when I reach that place where I am alone with Thee. (AL-HALLÂJ )

When Abû Sa‘îd ibn Abî-l-Khayr was asked what Sufism entailed he replied: “Whatever you have in your mind— forget it; whatever you have in your hand—give it; what¬ever is to be your fate—face it!” (ABÛ SA‘ÎD IBN ABÎ-L-KHAYR)


“Dervishes” is a term which refers to holy poverty: “the poor man is not he whose hand is empty of provisions, but he whose nature is empty of desires.” (HUJWÎRÎ)

Dervish is a Persian term referring to a state of spiritual poverty. The early dervishes were wandering ascetics.
A dervish wearing a sackcloth coat and woolen cap once came to meet Master Abû ‘Alî. One of Abû ‘Alî’s disciples tried to humor him, saying, “How much did you purchase that sackcloth for?”
The dervish answered, “I purchased it for the sum of the world. I was offered the hereafter in exchange, but refused to trade.” (ABÛ ‘ALÎ AD-DAQQÂQ )

Four thousand years before God created these bodies, He created the souls and kept them beside Himself and shed a light upon them. He knew what quantity each soul received and He showed favor to each in proportion to its illumination. The souls remained all that time in light, until they became fully nourished. Those who in this world live in joy and agreement with one another must have been akin to one another in that place. Here they love one another and are called the friends of God, and they are brothers who love one another for God’s sake. These souls know one another by smell, like horses. (ABÛ SA‘ÎD IBN ABÎ-L-KHAYR)


There was a king, who, one day, entering his royal court, observed one person who among all those present, was not bowing down before him. Unnerved by the impudent act of this stranger in the hall, the king called out: “How dare you not bow down before me! Only God does not bow down before me, and there is nothing greater than God. Who then are you?” The tattered stranger answered with a smile, “I am that nothing.” (ANONYMOUS)


You too put your best foot forward. If you do not wish to, then follow your fantasies. But if you prefer the secrets of the love of your soul you will sacrifice everything. You will lose what you consider valuable, but you will soon hear the sacramental word “Enter.”(‘ATTÂR)

An intending disciple said to Dhû-l-Nûn, the Egyptian: “Above everything in this world I wish to enroll in the Path of Truth.”
Dhû-l-Nûn told him: “You can accompany our caravan only if you first accept two things. One is that you will have to do things which you do not want to do. The other is that you will not be permitted to do things which you desire to do. It is ‘wanting’ which stands between man and the Path of Truth.”( DHÛ-L-NÛN )

Know that when you learn to lose yourself, you will reach the Beloved. There is no other secret to be learnt, and more than that is not known to me.
(AL-ANSÂRÎ)

A man came to Abû ‘Alî ad-Daqqâq and said, “I have come to you from a very distant place.”
Abû ‘Alî ad-Daqqâq replied, “Attaining knowledge of the path has nothing to do with traversing great distances and undergoing journeys. Separate from yourself even by one single step, and your goal will be reached.”(ABÛ ‘ALÎ AD-DAQQÂQ)

In your own land seek the hidden flame…. It is unworthy of man to borrow light from elsewhere. (AL-HALLÂJ)

When you seek God, seek Him in your heart—
He is not in Jerusalem, nor in Mecca nor in the hajj. (YÛNUS EMRE )

The minute I heard my first love story I started looking for you Not knowing how blind I was.
Lovers don’t finally meet somewhere. They’re in each other all along.(RÛMÎ)

When truth has taken hold of a heart she empties it of all but Herself.
(AL-HALLÂJ)

One day a man from Mount Locam came to visit Sarî al-Saqatî.
“Sheikh So-and-So from Mount Locam greets you,” he said.
“He dwells in the mountains,” commented Sarî. “So his efforts amount to nothing. A man ought to be able to live in the midst of the market and be so preoccupied with God that not for a single minute is he absent from God.”(SARÎ)

The perfect mystic is not an ecstatic devotee lost in contemplation of Oneness, nor a saintly recluse shunning all commerce with mankind, but “the true saint” goes in and out amongst the people and eats and sleeps with them and buys and sells in the market and marries and takes part in social intercourse, and never forgets God for a single moment. (ABÛ SA‘ÎD IBN ABÎ-L-KHAYR)


Everything in the world of existence has an end and a goal. The end is maturity and the goal is freedom. For example, fruit grows on the tree until it is ripe and then falls. The ripened fruit represents maturity, and the fallen fruit, freedom.
The final goal is returning to one’s origin. Everything which reaches its origin has reached its goal. A farmer sows grain in the ground and tends it. It begins to grow, eventually seeds, and again becomes grain. It has returned to its original form. The circle is complete. Completing the circle of existence is freedom.(NASAFÎ)

The inner pilgrim wraps himself in the light of the holy spirit, transforming his material shape into the inner essence, and circumambulating the shrine of the heart, inwardly reciting the name of God. He moves in circles because the path of the essence is not straight but circular. Its end is its beginning.
(‘ABDU’L-QÂDIR AL-GÎLÂNÎ)

Dhû-l-Nûn was asked, “What is the end of the mystic?”
He answered, “When he is as he was where he was before he was.” (DHÛ-L-NÛN )

Do not take a step
on the path of love without a guide.
I have tried it
one hundred times and failed. (HÂFIZ)

Abû Sa‘îd was asked, “If someone wishes, is it possible to travel the mystic path without a teacher?”
The Sheikh replied, “It is impossible because someone is required to guide him along the way, someone who has already reached the goal travelling that path, who will tell him what are faults and what are virtues on this path. At each stage he will say this is the such-and-such stage, here one must remain a little longer. And if there is a dangerous place somewhere, he will tell him to be on his guard, and will give him kindly encouragement, so that travelling that path with a strengthened heart, he may reach the goal.
“When he has reached the goal he will find peace.” (ABÛ SA‘ÎD IBN ABÎ-L-KHAYR)

Abû Sa‘îd was asked, “Who is the spiritual guide who has attained to Truth, and who is the sincere disciple?”
The Sheikh replied, “The spiritual guide who attained to Truth is he in whom at least ten characteristics are found, as proof of his authenticity:
First, he must have become a goal, to be able to have a disciple.
Second, he must have travelled the mystic path himself, to be able to show the way.
Third, he must have become refined and educated, to be able to be an educator.
Fourth, he must be generous and devoid of self-impor¬tance, so that he can sacrifice wealth on behalf of the disciple.
Fifth, he must have no hand in the disciple’s wealth, so that he is not tempted to use it for himself.
Sixth, whenever he can give advice through a sign, he will not use direct expression.
Seventh, whenever he can educate through kindness, he will not use violence and harshness.
Eighth, whatever he orders, he has first accomplished himself.
Ninth, whatever he forbids the disciple, he has abstained from himself.
Tenth, he will not abandon for the world’s sake the disciple he accepts for the sake of God.
If the spiritual guide is like this and is adorned with these character traits, the disciple is bound to be sincere and a good traveller, for what appears in the disciple is the quality of the spiritual guide made manifest in the disciple.”
As for the sincere disciple, the Sheikh has said, “No less than the ten characteristics which I mention must be present in the sincere disciple, if he is to be worthy of discipleship:
First, he must be intelligent enough to understand the spiritual guide’s indications.
Second, he must be obedient in order to carry out the spiritual guide’s command.
Third, he must be sharp of hearing to perceive what the spiritual guide says.
Fourth, he must have an enlightened heart in order to see the spiritual guide’s greatness.
Fifth, he must be truthful, so that whatever he reports, he reports truthfully.
Sixth, he must be true to his word, so that whatever he says, he keeps his promise.
Seventh, he must be generous, so that whatever he has, he is able to give away.
Eighth, he must be discreet, so that he can keep a secret.
Ninth, he must be receptive to advice, so that he will accept the guide’s admonition.
Tenth, he must be chivalrous in order to sacrifice his own dear life on the mystic path.
Having these character traits, the disciple will more easily accomplish his journey and more quickly reach the goal set for him on the mystic path by the spiritual guide.” (ABÛ SA‘ÎD IBN ABÎ-L-KHAYR)

It should be borne in mind that the function of the disciple is to focus a stream of energy of some special kind upon the physical plane where it can become an attractive center of force and draw to itself similar types of ideas and thought currents, which are not strong enough to live by themselves or to make a sufficiently strong impact upon human consciousness.(IRINA TWEEDIE )

Love cannot be more or less for the Teacher. For him the very beginning and the end are the same; it is a closed circle. His love for the disciple does not go on increasing; for the disciple, of course, it is very different; he has to complete the whole circle…. As the disciple progresses he feels the Master nearer and nearer, as the time goes on. But the Master is not nearer; he was always near, only the disciple did not know it. (BHAI SAHIB)

God is nowhere. God can only be known through the Master. If you are being merged into the Teacher, you will know God. Only the Teacher is important for you. Only the Teacher. The Divine Master is complete in every way. By simply becoming like him one becomes complete in every way…. (BHAI SAHIB)

I am transcendent reality, and I am the tenuous thread that brings it very close. I am the secret of man in his very act of existing, and I am that invisible one who is the object of worship…. I am the Sheikh with the divine nature, and I am the guardian of the world of human nature. (JÎLÎ, ON KHIDR)

Saints are like rivers, they flow where they are directed…. If a Hint is there, I have to do it, and if I don’t, I am MADE to do it. A Divine Hint is an Order. Sometimes the Saints have to do things the people will misjudge, and which from the worldly point of view could be condemned, because the world judges by appearances. One important quality required on the Path is never to judge by appearances. More often than not things look different from what they really are. There is no good and evil for the Creator. Only human society makes it so. A Saint is beyond good and evil, but Saints are people of the highest morality and will never give a bad example. (BHAI SAHIB )

The saints of God are known by three signs: their thought is of God, their dwelling is in God, and their business is with God. (MA‘RÛF AL-KARKHÎ)

O you who stab the selfless one with the sword, you are stabbing yourself with it. Beware!
For the selfless one has passed away, he has become a mirror: naught is there but the image of another’s face.
If you spit at it, you spit at your own face; and if you strike the mirror, you strike yourself.
And if you see an ugly face in the mirror, ‘tis you; and if you see Jesus and Mary, ‘tis you. He is neither this nor that: he is pure and free from self; he puts your image before you. (RÛMÎ)

SUFI MYSTICISM

Sufism is a mystical path of love comprising seekers known as “Wayfarers on the Mystical Path.” Their deep yearning for God led them to realization that Truth was “The Beloved,” and they “The Lovers of God.” Since they wore white woolen garments (Sûf ), and known for their purity of heart (Safâ’ ) they in time came to be called Sufis. An eighteen century phenomena among Muslims,these seekers gathered around spiritual teachers in small numbers and, in course of time, grew into fraternities and orders, bearing the name of its initiator. The Sufi experience of God-realization was handed down from teacher to disciple in an uninterrupted chain of transmission. This way certain practices and principles of each Sufi order and teacher were passed on to seekers on the path and thus kept their passion and fire burning within their hearts and their attention firm-fixed in their goal.

“The teaching and writings of the Sufis offer us the richest and most impassioned understanding of the relationship of lover and Beloved, what in essence is at the core of every mystical path. The mystical path is the soul’s journey from separation back to union. On this homeward journey the seeker is seeking his own innermost essence, the pearl of great price that lies hidden within the heart.The Sufi travels three Journeys—the Journey from God, the Journey to God, and the Journey in God.”

They reveal to us the way to realize our eternal essence and that our Beloved reveals Himself to us in our moment of dire need : He who had seemed so far away is discovered so near, indeed even “closer to you than yourself to yourself.” They let us realize the essential oneness of all life and, in a simple direct way bring home the paradoxical nature of this mystical journey which in essence is beyond time, space, and all form. The Sufi masters remind us of our divine nature and provide signposts on the way back to our home, our innermost self.

This select Sufi sayings are offered as inspiration to pilgrim-seekers on whatever path since the Sufi says that there are as many ways to God as there are human beings, “as many as the breaths of the children of God.” This journey on whatever path the seeker has chosen to follow is mankind’s most cherished dream and the deepest purpose of life. The new wayfarers on this journey have beckoning examples of all those masters who have gone before them and it is their footprints that shall blaze the path.

Frequently Asked Questions about ZEN from alt.zen

http://www.ibiblio.org/zen/faq.html#1#1

Frequently Asked Questions from alt.zen
What's in this FAQ?
What is Zen? (the simple question)
What is Zen? (the real question)
Why do people post such nonsense to this group?
Instructions for the practice of zazen (sitting meditation)
Glossary, some terms related to Zen Buddhism briefly defined
On the use of words
Introductory reading list
About this FAQ (editors note)

What is Zen? (the simple question)

Zen is short for Zen Buddhism. It is sometimes called a religion and sometimes called a philosophy. Choose whichever term you prefer; it simply doesn't matter.
Historically, Zen Buddhism originates in the teachings of Siddhartha Gautama. Around 500 B.C. he was a prince in what is now India. At the age of 29, deeply troubled by the suffering he saw around him, he renounced his privileged life to seek understanding. After 6 years of struggling as an ascetic he finally achieved Enlightenment at age 35. After this he was known as the Buddha (meaning roughly "one who is awake"). In a nutshell, he realized that everything is subject to change and that suffering and discontentment are the result of attachment to circumstances and things which, by their nature, are impermanent. By ridding oneself of these attachments, including attachment to the false notion of self or "I", one can be free of suffering.
The teachings of the Buddha have, to this day, been passed down from teacher to student. Around 475 A.D. one of these teachers, Bodhidharma, traveled from India to China and introduced the teachings of the Buddha there. In China Buddhism mingled with Taoism. The result of this mingling was the Ch'an School of Buddhism. Around 1200 A.D. Ch'an Buddhism spread from China to Japan where it is called (at least in translation) Zen Buddhism.
What is Zen? (the real question)This question basically asks "What is the essence of Zen?". It appears in various guises throughout Zen literature, from "What is the meaning of Bodhidharma's coming from the West?" to "Have you eaten yet?". The question cuts right to the heart of the matter and can only be answered by you. Perhaps the best answer is "practice".
Why do people post such nonsense to this group?One of the central points of Zen is intuitive understanding. As a result, words and sentences have no fixed meaning, and logic is often irrelevant. Words have meaning only in relation to who is using them, who they are talking to, and what situation they are used in. Some postings are indeed nonsense; other postings appear to be nonsense at first but this is because the meaning is all between the lines. Zen and poetry have gone hand in hand for centuries.
Instructions For The Practice Of Zazen (Sitting Meditation)This zazen FAQ is based (with modification) on the publication Shikantaza: An Introduction to Zazen published by the Kyoto Soto-Zen Center. Some sectarian differences are noted under Difficulties and Expedients. The main text is minimalist in aiming to present what is most common in as many teaching lines as practicable.

Terms for zazen portion of FAQ (see also glossary)
Gassho (Korean: hapchang): See under Hand Positions.
Hokkaijoin (Cosmic Mudra): See under Hand Positions.
Hondo: A formal hall for rituals and ceremonies. The altar is against a wall in a hondo.
Isshu: See under Hand Positions.
Kinhin: Walking zazen.
Rinzai: A Japanese (Chinese: Linji) sect of Zen Buddhism.
Shashu: See under Hand Positions.
Sodo: A formal hall for meditation, meals, and sleeping. The altar is in the center of a sodo.
Soto: A Japanese (Chinese: Caodong) sect of Zen Buddhism.
Zafu: A small round cushion used as a seat in zazen.
Zabuton: See Zaniku.
Zaniku: A large reactangular flat cushion placed under the zafu which cushions the knees.
Zendo: An informal hall for zazen is practice, which may combine the function and layout of a sodo and hondo.

Zendo Manners
In a zendo the altar is placed in either the sodo or hondo position.
Enter the zendo on the left side of the entry, left foot first.
Gassho and bow to the altar.
Walk forward across the room past the altar and go to a seat turning corners squarely (cross in front of the altar only during kinhin).
Gassho and bow toward the seat, greeting the people to both sides.
The people on both sides respond to greeting.
Turn clockwise and face front.
Gassho and bow to those directly across room, greeting them.
They respond with a gassho-bow in greeting.
Sit down on the zafu.
Turn clockwise toward the wall. (If in a Soto style zendo, Rinzai style is to sit facing in from the wall.)
Always turn or move clockwise as viewed from above the zendo.
Hand PositionsGassho is performed by placing the hands palm to palm slightly in front of the chest with the arms parallel to the floor.
Shashu is performed by placing the thumbtip of the left hand as close to the left palm as comfortable and making a fist around it. Place the fist in the center of the chest and cover it with the right hand. Keep the elbows away from the body with the forearms parallel to the floor.
Isshu is the same as shashu but with the left fist turned thumb side toward the chest. Left fist and thumb are parallel to the floor and not vertical as in shashu.
Hokkaijoin (Cosmic Mudra) is performed in the following manner. Place your right hand palm upward in your lap against the lower abdomen. Place the left hand palm upward on top of the right. The second joints of the middle fingers should be touching, and your fingers parallel. Raise the thumbs up opposite the fingers and touch the thumb tips lightly together; forming an oval between the thumbs and fingers. The thumb tips should join at the approximate level of the navel. In some Tibetan teaching lines the right hand is placed on top of the left.

Settling Into the Posture
Place a thick mat (zaniku or zabuton) in front of the wall and place a small round cushion (zafu) on it. Sit on it facing the wall. There are several positions for the legs. If not too cold sit with bare feet. Leave your wristwatch off.
The cross legged positions provide greatest stability. To sit in full lotus, place the right foot on the left thigh and then the left foot on the right thigh. To sit in half lotus place your left foot on your right thigh. Try to cross the legs firmly so that a stable tripod of support is provided by the knees and the base of the spine. The order of the crossing of the legs may be reversed. It is also possible to simply sit on the floor with one foreleg in front of the other or kneeling using a bench or a cushion. To sit in a chair, place the feet flat on the floor and use a cushion to elevate the seat so that the upper thighs fall away from the body and follow the rest of the applicable instructions.
Rest the knees firmly on the zaniku, straighten the lower back, push the buttocks outward and the hips forward, and straighten your spine. Pull in your chin and extend the neck as though to support the ceiling. The ears and shoulders should be in the same plane with the nose directly above the navel. Straighten the back and relax shoulders, back, and abdomen without changing posture.
Keep the mouth closed placing the tongue with the tip just behind the front teeth and the rest of the tongue as close to the roof of the mouth as comfortable. Keep the eyes at least slightly open cast downward at a 45 degree angle without focusing on anything. If closed you may slip into drowsiness or daydreaming.
Rest the hands palm up on the knees and take 2 or 3 deep abdominal breaths. Exhale smoothly and slowly with the mouth slightly open by pulling in on the abdominal wall until all air has been expelled and inhale by closing the mouth and breathing naturally. Hands still on the knees sway the upper half of the body left to right a few times without moving the hips. Sway forward and back. These swayings are at first larger and then smaller enabling you to find the point of balance of your posture.
Finally, place your hands in Hokkaijoin (Cosmic Mudra, the oval shape against your abdomen described above under Hand Positions).

Breath

Observe breathing during zazen, but do not try to manipulate the rhythm or depth of the breath. Breathe gently and silently through the nose without attempting to control or manipulate the breathing. Let the breath come and go naturally so that you forget all about it. Simply let long breaths be long and short ones short. On inhalation the abdomen expands naturally like a ballon inflating, while on exhalation simply let it deflate. There are some additional remarks about breathing under Difficulties And Expedients.
In some Rinzai and Tibetan teaching lines it is recommended that one feel a sense of strength in the abdomen in breathing, that the exhala- tion be done in a very slow smooth and gradual way or a very slight contraction of the anus on exhalation (this should be so slight it may be more felt as an intention than as a physical contraction) be per- formed. While these recommendations have their origin in energy yogas (Kundalini and Qigong) some Tibetan and Rinzai teachers recommend their use. Theravada and Soto teachers in general do not recommend this approach. Soto especially emphasizes just observing the breath as it is without trying to improve it in any way. Specifically, Dogen states that counting the breath and following it are not quite zazen and recommends avoiding their use. Some lineages (mostly Rinzai) recommend a long period of breath counting before simply practicing zazen, others (mostly Soto) do not. Similarly, some recommend that if you are without a teacher, only practice breath counting not zazen, others encourage practice with or without a teacher.

Awareness

Do not concentrate on any particular object or attempt to control thoughts, emotions, or any modification of consciousness. By simply maintaining proper posture and breathing the mind settles by itself without fabrication. When thoughts, feelings, etc. arise, do not get caught up by them or fight them. Simply permit any object of mind to come and go freely. The essential point is to always strive to wake up from distraction (thoughts, emotions, images, etc.) or dullness and drowsiness. Letting go of any thought is itself thinking non thinking.
Arising From ZazenBow in gassho. Place hands on the knees and sway the body slightly and then more so. Take a few deep breaths and unfold the legs. Arise slowly especially if the legs are asleep and do not stand abruptly. Return your sitting place to its original condition. (Plump up the zafu and brush it off with your hand.)

Kinhin

Walking ZazenPlace the hands in shashu (or isshu). Walk clockwise around the room so that your right shoulder is toward the altar in the center of the zendo. The posture from waist up is the same as in zazen. Walk taking a half step for each full breath, slowly, smoothly, and noiselessly, without dragging the feet. Always walk straight ahead and turn to the right. Rinzai kinhin is often much faster and the pace may vary. Match your pace to that of the group.
Difficulties and ExpedientsThe art of right awareness may seem difficult and the description given above is idealized. If you are finding difficulties invent your own way. In zazen we each must find our own way. If you find you are struggling and need a suggestion as to what to do, it is possible to follow or count the breath among other things.
Counting the breath may be done on inhalations, exhalations or both depending on what you find useful. Count from one to ten and then simply start over again at one. Be aware of the count and the breath and try to maintain continuous awareness of both. If you find that you are constantly losing the count, try counting to five.
Following the breath is done by watching the rise with inhalation and fall with exhalation of the abdomen with each breath. The abdominal wall is viewed as a leaf slowly waving in response to the in and out breaths. Maintain awareness of the entire posture as much as possible and watch the breath reach and leave the lower abdomen.
Please note that opposite breathing (abdomen in on exhalation, out on inhalation) is a Taoist Qigong (energy yoga) method and is not appropriate to do with zazen since it has a specific, health related purpose.
Keizan Zenji recommends settling awareness in the abdomen if bothered by distracting thoughts and above the eyebrows or at the hairline if bothered by drowsiness. Others recommend watching contact of the air with the nostrils or upper lip if drowsy. Dogen Zenji mentions only the palm of the left hand as a point of concentration in difficulties. Hakuin Zenji also mentions slowly scanning the attention from the top of the head downward throughout the body, like following a slowly melting substance as a specific remedy against excess nervousness in zazen. These are mentioned here only as examples of the expedient devices that have been adopted by others. Remember these are only for use in difficulty, the norm of awareness for zazen is to be awake without preference to everything in the universe regardless of whether it is inside or outside the body. Be awake to everything over and over again, that is the essential art of zazen.

Glossary, some terms related to Zen Buddhism briefly defined
Unless otherwise noted or obvious the Japanese form is given first.
The Pinyin romanization of Chinese will be used.
Ch = Chinese, J = Japanese, K = Korean, P = Pali, Skt = Sanskrit Ango (J): A period of practice and training typically 1-3 months long.Arhat (Skt): One free from the ten fetters to freedom. Used both to criticise an individual who practices only for self benefit and to praise an accomplished adept. In the latter sense, one of the Ten Names of a Buddha.Avidya (Skt, P: Avijja): Ignorance although unawareness and unconsciousness are also good translations. Most simply it is manifested as attachment to greed, anger, and delusion.Bodhisattva (Skt): A Buddha to be who may be delaying his/her own enlightenment to continue a practice benefiting all beings. As praise, it is for selfless practice, as criticism for insufficient attention for one's own practice.Buddha (Skt): an enlightened one.

Gassho (K: hapchang): A hand position in which palms are placed together vertically in front of the body. (See Hand Positions in zazen FAQ.)

Hokkaijoin: Cosmic Mudra the oval hand position used in zazen.

Hondo: A formal hall for rituals and ceremonies. The altar is against a wall in a hondo.

Isshu: Similar to shashu but with a horizontal fist. (See Hand Positions in zazen FAQ.)

Karma (Skt; Kamma P): Literally deed or phenomenon. Also short for the law of karma, or cause and effect. Actions have foreseeable and unforeseeable consequences.

Kensho: An experience of seeing into one's own nature.Kinhin: Walking zazen usually practiced between sittings but may also be practiced on its own.

Koan (Ch: kungan): Literally, a 'public record' pointing to realization in a Zen teaching context, usually involving interaction. Short Example: A monk asked Joshu, 'Does a dog have Buddha nature?'Joshu replied, 'Mu.' (literally: without or lacking)Koans may be used discursively or as objects of meditation.

Nirvana (Skt, P: Nibbana, J: Nehan): An aspect of the world expressed as oneness, stillness, and exhaustion of desires.

Rinzai: A Japanese (Ch: Linji) sect of Zen Buddhism.Samsara (Skt & P): An aspect of world expressed as differentiation, change, becoming, impermanence and desires.

Satori: An experience of enlightenmentSesshin: Literally to inspect the heart-mind, a period of intense practice, typically approximately a week.

Shashu: A hand position with the left fist vertically against the chest and covered with the right. (See Hand Positions in zazen FAQ .)

Sodo: A formal hall for meditation, meals, and sleeping. The altar is in the center of a sodo.

Soto: A Japanese (Ch: Caodong) sect of Zen Buddhism.

Sutra (Skt; P: Sutta): The teaching discourses of the Buddhist canon, most are presented as the words of the historic Buddha.

Tathata (Skt): Thusness, the as-it-is-ness of the world.

Tathagatha (Skt): The thus-come-thus-gone one, an epithet of the Buddha.

Ten Fetters (Skt: Samyojanas): Illusion of an ego, skepticism, belief in magic as solving the problem of life, sensory delusion, ill-will, desire for formed existence, desire for formless existence, arrogance, restlessness, and ignorance of the true nature of reality.

Wato (K: Hwadu, Ch: Huatou): The head word of a koan, as in the example under Koan 'Mu'.

Yongmaeng Chongjin (K): Intensive retreat (more literally, "fearless practice").

Zafu: A small round cushion used as a seat in zazen.

Zabuton: See Zaniku.Zaniku: A large rectangular flat cushion placed under the zafu which cushions the knees.

Zazen (Ch: Zuochan): Sitting meditation.

Zen (K: Son; Ch: Chan; Skt: Dhyana; P: Jhana): Meditation.

Zendo (K: Sonbang): An informal hall for zazen is practice, which may combine the function and layout of a sodo and hondo.

On The Use Of Words
"Bodhisattavas never engage in conversations whose resolutions depend on words and logic."
These words, attributed to Shakyamuni Buddha 2,500 years ago, embody the attitude Zen has towards the use of words. Truth and Meaning have existence beyond and independent of words. Words may or may not contain truth. Ultimately the awakening to our fundamental enlightened mind, is beyond descriptions possible in words. Words are convienient tools or sounds limited by the both the nature of sound itself, and the minds of both speaker and listener.
Ever try explaining how a certain food tastes to someone who's never tasted that particular food before? When you were finished did you think they really knew the taste? Could they honestly, just from your description, say they've tasted it?
No they couldn't. But you could, through the use of language, build motivation in the person to taste the food for themselves (at which point they they'd probably be more than happy to tell you how your description was lacking!)
In that exact same way, Zen Masters use words only to coax, prod, push, or drag a person to enlightenment, both as an experience and a way of life. Zen has little use for words which don't precipitate or point to, Awakening. Even logic must take a far, far, second place to the all important task of a personal realization of the unborn, undying, pure wisdom source which is the birthright of every human.
For more specific and philosophical discussion on the use of words refer to the Surangama and Lankavatara Sutras. You can find both these sutras in "A Buddhist Bible" (the first book on the reading list).

Introductory Reading List
The following short list of books is meant to help the beginner gain, not only a philosophical understanding of Zen, but also, at least, an intellectual understanding of why the practice of Zazen is the primary practice of Zen. There are many other good books available, so many that space on this FAQ does not permit anything close to a comprehensive list. Instead we give this short list which covers most fundamental aspects of Zen, Zen practice, and Zen Buddhism. Most of the writers in this list have written more than one book, so if you like your first taste of a particular author, you are encouraged to pick up other titles by the same author. There are also many other wonderful writers and books on this subject, this list is introductory only. You are encouraged to use your intuition when selecting material to read (or not).
May these books be the starting point of your own path to Awakening.

Two Books On Buddhism
A Buddhist Bible Edited by Dwight Goddard:
This is the classic work which began many of the beatnik Zen practioners of the sixties (including Jack Kerouac) on the path. There are certain books which are considered gateway books, that is to say, books that introduce whole generations of people to Zen and this is one of them. Even if you would like to practice Zen without being a Buddhist, it is important to understand the practical and philosohical ties between the two. This book serves this purpose well, while keeping a Zen slant. In addition to the two sutras mentioned earlier, this book also has translations of the Diamond Sutra, Dao De King (more popularly known as Tao Te Ching), the Platform Sutra of the Sixth Zen Patriarch (See NOTE) the Awakening of Faith Shastra, solid fundemantal discusions of the historical Buddha and his teachings. The latest reprint has a foreward by Aitken Roshi.
NOTE: This particualar translation of the Sixth Patriarch's Platform Sutra is worded in a way which might be easier understood by reading other translations.
Buddhism; A Way of Thought and Life By Nancy Ross Wilson.
A simple, clear, accurate overview of the Buddha's teachings, with chapters specifically on Tibetan Buddhism, and Zen Buddhism.

Nine Books On Zen

The Three Pillars of Zen By Roshi Phillip Kapleau:
Another gateway book. This book covers Zazen practice, common questions and problems, and the enlightnment experience. Written by an American who studied in Japan for 15 years, this is classic work by a modern western master.
Zen Mind, Beginners Mind By Shunryu Suzuki:
This book covers Zen practice with especially good comments on bringing practice from the sitting experience into each minute of our lives. It is written in simple style which still manages to convey the deeper meanings of Zen and its practice.
Questions to a Zen Master By Taisen Deshimaru:
Except for the excellent chapter on Zazen (Soto style) this book shows many basic religious and philosphical implications of Zen. With a heavy taste of the "just sitting" Soto Zen style, Master Deshimaru covers frontiers of the mind in an easy reading style that maintains the integrity of Truth.
Every Day Zen By Charlotte Joko Beck:
Another American Master, Beck, speaks in a way easily understandble to the western mind, with especially good advice on sitting practice and relations between people, along with some insightful comments on how Zen history means.
Dropping Ashes on the Buddha By Sueng Sahn:
This book by the Korean Master is written in a question and answer style. It covers main points on practice, finding a teacher (and why you should bother), and basic koan practice. Also shows excellent exchanges between master and student.
Taking the Path By Robert Aitken.
Written in a no nonsense western style, this book is another gateway book. Aitken Roshi has knack for making esoteric or difficult concepts, easier for those unfamiliar with Zen or those whose practice is just starting. Aitken Roshi is an American master who heads the Diamond Sangha in Hawaii.
The Miracle of Mindfulness By Thich Nhat Hahn.
This Vietnamese Zen Master has had intimate contact with the west since the 60's when he campaigned for peace during the war (in spite of opposition from both U.S. and North Vietnamese, Governments). His life has been exemplary and his skill as an essayist is only rivaled by his ability to bring Zen intimately into our daily lives.

About this FAQ (editors note)

This FAQ is a compilation of efforts by some denizens of alt.zen. It is intended to provide what a FAQ might be expected to provide, some answers to frequently asked questions. To my knowledge none of the contributors to this FAQ (especially not its editor) are Zen masters or even particular authorities on Zen. Perhaps the best way to view this FAQ is by seeing it as "what Zen has done to some other folks."
The present incarnation of this FAQ has no credits (although some of the contributors have taken to making sly references to each others work). This gives me the freedom to make editorial changes (usually minor) without going through the tedium of approvals. It also saves us all the effect of an imagined alt.zen hierarchy of some sort. I can only hope and beg that no one attaches any sense of authority to me because of it. (I may be forced to start making puerile jokes if this happens!)
Finally, the items in this FAQ are here because I decided they should be. I wouldn't have posted it otherwise. By even choosing what to include I am biasing this FAQ. It is my hope that this bias will not be great. The problem of life and death is already great enough.
-Daryl

OM

Om, the first emanation,
Om, the object of all meditation,
Om, the tongue of every revelation,
Om, the truth beyond contemplation.
Om, the mystic flame
pervading the whole creation,
every word and chant,
the resonance that forever haunts.
Om, the celestial eyed,
the all-creating Spirit,
the ear of every psalm
the eye of every vision.
In every swell heave Om,
in every sound hear Om,
in every speck see Om
in every breath breathe Om,
Om, the fire,
Om, the fuel,
Om, the flesh,
Om, the cross.
Om, the wick, Om the oil, Om the light,
Om, the soul of everything bright,
Om, the yearning of the ocean-tide,
Om, the love-longing of the bride.
Om, the night of nihil,
Om, the dawn eternal,
Om, the deathless flame,
Om, the all-redeeming pain.
Om, the golden egg of origin,
Om, the dream of creation,
Om, the dance of dissolution,
Om, the beginning, Om the termination.
Om, the root, Om, the fruit,
Om, the seed and sprout,
Om, the all-creating Light,
Om, the morning star of night.
Om, the lonely tread of the lone,
Om, the pilgrim of the unknown,
Om, the triumphal march of time,
Om, the Song of Song sublime.
Om, the Truth of Truth for ye all to know
beyond suffering, beyond every human woe,
Om, whence come all beings and things,
Om, where do they go borne on the swing.
Om, the formless first,
Om, the causeless cause,
Om, the wordless word
whence have flowed the entire.

I SHALL COME AGAIN

Reverberating the galaxied resonance
of serenading heavens--
countless earths, star systems and suns,
in gloried splendor I forever dwell.
Freed from tearing travails
my soul takes wings
and soars to celestial heights
where silence rings and sings.
None there to disturb my sleep,
enchanting the silence deep,
reflecting on what liberates
I raise a stair to the ultimate.
A whisper from infinite:
"I shall come again
to hew a heaven on earth
dear me! keep aloft your spirit
let it be not put out."
"I am not alone
many others before me
in different tongues have sung
of family of one earth.
My mission,
to sow seeds of this timeless truth
on the earth entire
to awaken the new dawn of spring.