Vous êtes sur la page 1sur 9

benoit.

txt
<html>

<!-- Mirrored from terebess.hu/zen/mesterek/benoit.html by HTTrack Website


Copier/3.x [XR&CO'2014], Sun, 09 Jul 2017 23:42:08 GMT -->
<head>
<meta http-equiv="Content-Type"
content="text/html; charset=utf-8">
<title>Hubert Benot (1904-1992) sur le bouddhisme zen</title>
</head>

<body bgcolor="#666666" text="#ffcc99"


link="#d9d9b8" vlink="#d9d9b8" alink="#d9d9b8">
<p align="left"><strong><font color="#ff8040" size="3" face="Verdana, Arial,
Helvetica, sans-serif">ZEN MESTEREK </font><font size="3" face="Verdana, Arial,
Helvetica, sans-serif">ZEN MASTERS </font><font size="2" face="Verdana, Arial,
Helvetica, sans-serif"><br>
</font></strong><font face="Verdana, Arial, Helvetica, sans-serif"><font
color="ccccff"><b><font face="Verdana, Arial, Helvetica, sans-serif"
size="2"><b><a href="../index-2.html" target="_parent"> Zen foldal </a><br>
</b></font><font color="#BFA493" size="2"
face="Verdana, Arial, Helvetica, sans-serif"><b><a
href="https://terebess.hu/index.html" target="_top"> vissza a Terebess Online
nyitlapjra</a></b></font></b></font></font></p>
<p align="center"><font size="5" face="Verdana, Arial, Helvetica,
sans-serif"><span style='font-family:Verdana'> </span></font></p>
<p align="center"> <font size="5" face="Verdana, Arial, Helvetica, sans-serif">
</font><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><img
src="https://terebess.hu/zen/mesterek/Benoit.jpg" width="300" height="236"
border="0"></font></p>
<p align="center"><font size="5" face="Verdana, Arial, Helvetica,
sans-serif">Hubert Benot (1904-1992)<br>
<font size="3" face="Verdana, Arial, Helvetica, sans-serif"><em>Livres sur
le bouddhisme zen</em></font></font></p>
<p align="center">&nbsp;</p>
<p><strong><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><img
src="https://terebess.hu/zen/francia.gif" width="36" height="25"
border="0"></font></strong></p>
<p><strong><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><em>La
Doctrine Suprme (Vol.1): Rflexions sur le Bouddhisme Zen</em>. Montrouge
(Seine): Le Cercle du Livre. 1951. p.&nbsp;239. </font></strong></p>
<p><strong><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><em>La
Doctrine Suprme (Vol.2): tudes psychologique Selon la Pense Zen</em>.
Montrouge (Seine): Le Cercle du Livre. 1952. p.&nbsp;235. </font></strong></p>
<p><strong><font size="2" face="Verdana, Arial, Helvetica,
sans-serif"><em>Lcher Prise, Thorie et Pratique du Dtachement Selon le
Zen</em>. Paris: La Colombe. 1954. p.&nbsp;280. </font></strong></p>
<p><strong><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><em>De la
Ralisation intrieure</em>. Paris: Le Courrier du Livre. (1979); 1984.
p.&nbsp;118. </font></strong></p>
<p><br>
</p>
Pgina 1
benoit.txt
<p align="left"> <font size="2" face="Verdana, Arial, Helvetica,
sans-serif"><img src="https://terebess.hu/zen/angol.gif" width="36" height="25"
border="0"></font></p>
<p align="left"><font size="2" face="Verdana, Arial, Helvetica,
sans-serif"><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><font
size="3">PDF: </font></font><font size="3"><em><strong><a
href="Hubert-Benoit-The-Supreme-Doctrine.pdf" target="_blank">The Supreme
Doctrine</a>; </strong></em><strong>psychological studies in Zen
thought</strong></font><strong><br>
</strong>Foreword by Aldous Huxley.

London, Routledge &amp; Paul [1955].

xv, 248 p.</font></p>


<p align="left">&nbsp;</p>
<p align="left"><font size="2" face="Verdana, Arial, Helvetica,
sans-serif"><font size="3">PDF: <em><strong><a href="Hubert-Benoit-Let-Go.pdf"
target="_blank">Let Go!</a> </strong></em><strong>Theory &amp; Practice of
Detachment According to Zen</strong></font><br>
Translated by Albert W. Low, London, George Allen &amp; Unwin Ltd., 1962. 277
p.</font></p>
<p align="left">&nbsp;</p>
<p align="left"><font size="2" face="Verdana, Arial, Helvetica,
sans-serif"><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><font
size="3">PDF:</font></font><strong><em> <font size="3"><a
href="Hubert-Benoit-The-Interior-Realization.pdf" target="_blank">The Interior
Realization</a></font></em> <br>
</strong>Translated by John Fitzsimmons Mahoney. York Beach, Me. : S. Weiser,
1987. xiii, 87 p.</font></p>
<p align="left">&nbsp;</p>
<p align="left"><font size="2" face="Verdana, Arial, Helvetica,
sans-serif"><strong><em><font size="3">The Light of Zen in the
West</font></em><br>
</strong>Incorporating <em>The Supreme Doctrine </em> and <em>The Realization
of the Self </em> along with articles <em>Buddha and the Intuition of the
Universal </em>and<em> Techniques of Timeless Realization</em>. <br>
Translated by Graham Rooth, published by Sussex Academic Press, Brighton,
Great Britain, 2004. xxv, 316 p.</font></p>
<blockquote>
<p align="left"> <font size="2"><em><font face="Verdana, Arial, Helvetica,
sans-serif">The Supreme Doctrine </font></em><font face="Verdana, Arial,
Helvetica, sans-serif">and <em>The Realization of the Self </em> foreshadow
contemporary transpersonal and integral psychology: through the re-integration
of psychology and metaphysics, Benoit invites us to make our own journey toward
spiritual transformation and the intuitive understanding of universal truths.
This Centenary Commemorative Edition also includes two lesser known works
Buddha and the Intuition of the Universal' and Techniques of Timeless
Realization'. The volume is complemented by a detailed Glossary, an Index, an
Original Foreword by Aldous Huxley (1955), an Original Preface by Swami
Siddheswarananda (1955), and a Contemporary Foreword by Professor Asanga
Pgina 2
benoit.txt
Tilakaratne. </font></font></p>
</blockquote>
<p align="left">&nbsp;</p>
<p align="left"> <font size="3" face="Verdana, Arial, Helvetica,
sans-serif">PDF: <a href="The-Zen-of-Hubert-Benoit-Joseph-Hart.pdf"
target="_blank"><strong>Joseph Hart, "The Zen of Hubert
Benoit"</strong></a></font><font size="2" face="Verdana, Arial, Helvetica,
sans-serif"><em><br>
The Journal of Transpersonal Psychology </em>(1970) 2 : 141167.</font></p>
<p align="left">&nbsp;</p>
<p align="left"><strong><font size="3" face="Verdana, Arial, Helvetica,
sans-serif">Notes in Regard to a Technique of Timeless Realization
</font></strong><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><br>
by Dr. Hubert Benoit <br>
Translated by Aldous Huxley <br>
From <em>Vedanta and the West </em> (March-April 1950) </font></p>
<p align="left"><font size="2"><a><font face="Verdana, Arial, Helvetica,
sans-serif">Translator's Note: <br>
<em> Dr. Benoit is the author of "Metaphysique et Psychanalyse" ("Metaphysics
and Psychoanalysis"), which was published last year in Paris. Himself a
psychiatrist, he has attempted in this very interesting, but rather difficult
book, to relate the findings of Freud to the philosophy of Vedanta and Zen
Buddhism. And since theoretical psychology and abstract metaphysics are never
enough, he has gone on, in the following notes, to discuss a technique of
realization. </em></font></a></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a><em> Of
particular importance, it seems to me, is what Dr. Benoit says of the
imagination as being simultaneously the screen which separates us from objective
reality, spiritual and material, and the compensatory mechanism which alone
makes tolerable the life of unregenerate humanity. If we lacked our compensatory
fancies, we should be so completely overcome by the misery of our condition that
we should either go mad or put an end to our existence. And yet it us because of
these compensatory and life-saving fancies that we are incapable of seeing into
reality as it is. What is ultimately our worst enemy is proximately our best
friend. </em></a></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a><em> It is
interesting, in this context, to compare what Dr. Benoit says with some of the
recorded statements of the Zen Masters of China and Japan. "Allow a flash of
imagination to cross you mind, and you will put yourself in bondage for ten
thousand kalpas." And this applies even to the imagination of ultimate reality.
For the imagination of Suchness, or Emptiness, or Brahman, is just as much of a
home-made impediment to the actual experience of that reality as is the most
mundane fancy. By exercising oneself in the imagined tranquillity and perfection
of the Void one may produce a kind of quietistic samadhi; but, for the
Bodhisattva, such a samadhi will be no better than hell, since it guarantees the
enjoyer of it against the actual experience of Suchness in the Ten Thousand
Things, of Eternity within Time. </em></a></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a><em> And here
is an anecdote which I quote from Dr. Suzuki's most recently translated volume,
"The Zen Doctrine of No-Mind": <br>
" A Vinaya master called Yuan came to Tai-chu Hui-hai and asked: 'When
disciplining oneself in the Tao, is there any special way of doing it?' <br>
Pgina 3
benoit.txt
" Hui-hai: 'Yes, there is.' <br>
" Yuan: 'What is that?' <br>
" Hui-hai: 'When hungry, one eats, when tired, one sleeps.' <br>
" Yuan: 'That is what other people do; is their way the same as yours?' <br>
" Hui-hai: 'Not the same.' <br>
" Yuan: 'Why not?' <br>
" Hui-hai: 'When they eat, they do not just eat, they conjure up all kinds of
imagination; when they sleep, they do not just sleep, they are given up to
varieties of idle thoughts. That is why their way is not my way.'" [Take a look
at the Ch'an Masters website from the Sources &amp; Links page for Hui Hai's
teaching on sudden illumination.] </em></a></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a><em> In a
word, the realization of Eternity in Time, of Suchness in the world of
appearances, is possible only when we put away our all too human gift of
compensatory fancy and learn to see Reality as it is. In order to enter the
Kingdom of Heaven we must become not merely like children, but like animals
reproducing the immediacy and spontaneity of instinct upon a higher level.
</em></a></font></p>
<p align="center"><font size="2" face="Verdana, Arial, Helvetica,
sans-serif"><a>* </a></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a> The average
sensual man is without the consciousness of the Self as a self-sufficient
totality. He is unceasingly aware that something is lacking. He comes into the
world bearing with him a negation of Self-consciousness, or a negative
consciousness of self (original sin). Consequently all his pleasures are of a
negative character; they are but the impressions, on the physiological or
imaginative plane, of a partial and momentary appeasement of his sense of
original lack, of congenital defect. If we study human sensibility from the
point of view of the realization of Being, we shall find that it is pointless to
concern ourselves with pleasure; for all that we experience is only the increase
or decrease of a fundamental pain. Suffering is not an act of
Self-consciousness, but rather an act of the absence of Self-consciousness.
</a></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a> But the
absence of Self-consciousness is illusory. Man possesses everything needed for
the existence of Self-consciousness; but these prerequisites for
Self-consciousness are not in the right state. It is like ice and water; ice
possesses the nature of water, but possesses it in a state in which the
properties of water are not apparent. Man is of the nature of God, but in a
state in which this is not apparent. Apparently he is not divine, and because of
these deceptive appearances, his present consciousness is limited to a knowledge
of appearances; he is not aware of his divinity, he is not Self-conscious. We
can put the matter differently and say that he possesses Self-consciousness, but
does not know it or have the enjoyment of it. </a></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a> We see then
that, inasmuch as it produces in man the illusion that he lacks
Self-consciousness, suffering is illusory and deceptive; it misleads man and is
the explanation of his illusory servitude. </a></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a> But here an
important distinction must be drawn between physical suffering and moral
suffering. Physical suffering works on the gross plane of manifestation, a plane
divided by the barriers of space and time. Here a part of the Not-I affects a
Pgina 4
benoit.txt
part of the 'I'. This partial negation by a partial object is not illusory,
since it does not negate anything real. (From the standpoint of 'being' there is
no 'reality' except in wholeness.) From the standpoint of 'being' such a
negation is not illusory, but merely null. Of itself and directly, it does not
constitute an impediment to the realization of Self-awareness. </a></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a> 'Moral'
suffering, on the other hand, works on the subtle plane of manifestation the
plane of images, unlimited by space or time. There the image of the totality of
the Not-I (a totality which is merely represented, symbolically, by some
concrete object) affects the image of the totality of the 'I'. Such suffering is
illusory and deceptive; for it causes a man to believe in the non-reality of the
Total-Self, divine, infinite, sufficient, non-discriminated. Hence it is that
only 'moral' suffering constitutes an impediment to the realization of
Self-awareness. </a></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a> 'Moral'
suffering working on the image-plane is closely bound up with the play of the
<em>imagination</em>. It is in the failure to master the imagination that human
servitude resides. </a></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a> The play of
imagination is a necessary corollary of 'original sin.' Man is born with the
potentiality of Self-awareness, but without the immediate possibility of
enjoying it. (He is ice and not yet water.) He is also born with the need for
this enjoyment the need to become 'water,' the thirst for the absolute. Man
cannot achieve realization (the melting of the ice) except by the most
penetrating comprehension. The years which precede the full development of the
intellect are a period during which man must accept his situation as a
non-realized being. But man would refuse to go on living, would do away with
himself, if this inability to enjoy Self-awareness were not compensated by
something else by some ersatz-enjoyment which imposes on him and so makes him
bear his lot with patience. Man, one can say, is born head downwards, and he
would fall into the horizontal position (which is incompatible with his true
nature and therefore fatal to him), if it were not that a kind of gyroscope came
into play. This gyroscope is the imagination. To use another metaphor,
imagination is a kind of inner cinema-film which creates an appearance of
Wholeness. This appearance gives man the consoling illusion of possessing true
'being.' Its only and irremediable defect is that it lacks a dimension and that,
consequently, the totality of the Self and the totality of the Not-I remain
unreconciled. </a></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a> Imagination
does not bring realization, but only the fallacious hope of realization. (In
imagination, man conceives of realization as the victory of the Total-I over the
Total-Not-I.) It is this fallacious hope that gives man the patience to bear his
lot and protects him from suicide. In this way man finds himself moving in a
vicious circle. Imagination assuages the craving for the absolute, but through
the 'moral' suffering which flows from it, imagination constitutes the chief
impediment to realization. It is like the case of one who scratches himself
because his skin itches, and whose skin itches because he scratches himself.
Imagination is not the primary cause of man's failure to realize Self-awareness.
But inasmuch as it is the necessary compensation for non-realization, it acts,
when the possibility of realization presents itself, as the bolt that bars the
door. It helps a man to await the possibility of realization; but when this
possibility comes, its automatisms hinder him from achieving Self-awareness.
Pgina 5
benoit.txt
</a></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a> The
automatisms of man's physiological life are not a bar to realization. The
impediment is created by the automatisms on the image-plane. This being so, the
work of liberation must consist in an unremitting struggle against these
automatisms on the image-plane. </a></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a> This work
must be carried out as a practical exercise undertaken at times when the subject
can withdraw from the immediate excitations of the outer world. </a></font></p>
<p align="center"><font size="2" face="Verdana, Arial, Helvetica,
sans-serif"><a> * </a></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a><strong>The
exercise. </strong> Alone, in a quiet place, muscularly relaxed (lying down or
comfortably seated), I watch the emergence within myself of mental images,
permitting my imagination to produce <em>whatever it likes </em>. It is as
though I were saying to my image-making mind, 'Do what you please; but I am
going to watch you doing it.' </a></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a> As long as
one maintains this attitude or, more exactly, this relaxation of any kind of
attitude the imagination produces nothing and its screen remains blank, free
of all images. I am then in a state of pure voluntary attention, without any
image to capture it. I am not paying attention to anything in particular; I am
paying attention to anything which might turn up, but which in fact does not
turn up. As soon as there is a weakening of my voluntary effort of pure
attention, thoughts (images) make their appearance. I do not notice the fact
immediately, for my attention is momentarily asleep; but after a certain time I
perceive what has happened. I discover that I have started to think of this and
that. The moment I make this discovery, I say to my imagination, 'So you want to
talk to me about that. Go ahead; I'm listening.' Immediately everything stops
again, and I become conscious of the stoppage. At first the moments of pure
attention are short. (Little by little, however, they tend to become longer.)
But, though brief, they are not mere infinitesimal instants; they possess a
certain duration and continuity. </a></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a> Persevering
practice of the exercise gradually builds up a mental automatism which acts as a
curb on the natural automatisms of the imagination. This curb is created
consciously and voluntarily; but to the extent that the habit has been built up,
it acts automatically. </a></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a> The principle
of the liberative method is now clear. Man triumphs over his imaginative
automatisms, not by pitting himself against them, but by <em>consciously </em>
allowing them free play; his attitude towards them is one of <em>active
neutrality </em>. His final triumph is the end-product of a struggle in which
his voluntary attention does not itself have to take part. (Such participation,
it may be added, is incompatible with its pure, impartial nature.) Man rules by
dividing; refusing to take sides with any of his mental forces, he permits them
to neutralize one another. It is not for Divine Reason to overthrow nature, but
to place itself above nature; and when it succeeds in taking this exalted
position, nature will joyously submit. (It should be noted that the curb which
is imposed by the exercise on the automatisms of the imagination is not imposed
by the opposition of Divine Reason to automatic nature, but by the opposition of
one pole of our dualistic nature to the other pole.) </a></font></p>
Pgina 6
benoit.txt
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a> During the
exercise the subject, insofar as he practices it successfully, feels himself
relieved from his fundamental distress. After the exercise he falls back into
this distress, which may be momentarily greater than usual. The reason for this
is that he has fallen back into his ordinary state of inner passivity, so that
there is nothing to neutralize his distress; at the same time his imagination,
curbed for a moment, does not at once recover its compensatory power. On the
whole, however, the longer the exercises are repeated, the more the subject
finds himself relieved of his basic distress. </a></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a> The aim of
the exercises is to deliver men from their ordinary condition of wretchedness;
but they do not achieve this directly. Directly they achieve the progressive
development of a curb on the automatisms of the imagination. Liberation will
come and will come abruptly only when the construction of the curb is
complete and is as strong as the automatisms of the imagination. At that time we
may expect the ultimate neutralization which will reconcile man's inner dualism.
</a></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a> In this
context it is interesting to study the state which, according to the Zen
masters, precedes <em>satori </em> (enlightenment). At this moment the curb on
the imagination has become so strong that it holds in check all the affective
reactions to the stimuli of the external world. All the illusory significances
which the subject used to attribute to things (significances which depended on
his affective reactions) now disappear, and the subject is permanently divided
into actor and spectator but the actor has become unapparent. 'It is like two
flawless mirrors reflecting one another.' No longer is there any distress
(<em>angoisse</em>), and the subject experiences a kind of pure and total
alleviation which is not, however, the state of positive blessedness. There is
now a condition of unstable equilibrium between the forces that delude and
stupefy and the forces that tend to awake us to reality. The subject no longer
has the old, false consciousness; but he does not yet possess the new
consciousness. (In Zen, this state is called <em>tai-i</em>, literally 'great
doubt.') Hence the subject who is in this state says of himself that he is 'like
an idiot.' The screen separating him from objective reality has worn thin and
lost its opacity. Finally, in response to some sensory stimulus, <em>satori
</em> breaks through. In the past, stimuli from the outside world reached the
subject through this screen and had the effect of stupefying him; now that they
reach him directly they awaken and enlighten. The screen is imagination, is
associative and discursive thinking. And it is this screen that separated the
subject from objective reality and prevented him from realizing the absolute
identity of the 'I' and the Not-I. ('The eye with which I see God is the same,'
says [Meister] Eckhart, 'as the eye with which God sees me.') </a></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a> The work of
liberation cannot be carried out by one who is in immediate contact with
external stimuli. It is not that I am incapable of achieving a state of pure
attention in the course of everyday living; but I cannot maintain such a state
under the continuous assault of my affective reactions to external stimuli. My
efforts cannot achieve more than instantaneous flashes of pure attention. These
infinitely brief instants fail to neutralize our basic distress. Indeed, my
efforts may increase this distress by hindering the compensatory action of the
imagination. Pure attention is a two-edged sword; if I succeed in achieving pure
attention, I am working for my future liberation; but if I strive for it without
Pgina 7
benoit.txt
success, I merely intensify my bondage. It is therefore essential that we should
work upon ourselves only when we know clearly what we are doing, and only under
conditions in which the work can be carried through successfully. [Editorial
comment: this last sentence seems to set up a sweeping caveat, whose conditions
we cannot possibly ascertain before <em>satori </em>.] </a></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a> Between the
exercises, as my training in them goes forward, I notice in the course of
everyday life a certain spontaneous working of the curb which the exercises have
built up. This manifests itself by the appearance within me of a certain 'active
neutrality,' which runs parallel to my normal and natural attitude of passive
partiality. This does no harm because it comes gradually, in proportion to my
capacity for tolerating a weaning from compensatory imagination. It is in this
'normal' way that the exercise must penetrate little by little into the heart of
life. We must refrain from making deliberate efforts to jerk ourselves into a
state of pure attention during the course of everyday life. Such efforts must be
reserved for the times when we retire from life into our exercises.
</a></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a> What a man
can and ought to do in his everyday life, between his periods of exercise, is to
undertake a persevering labor of theoretical understanding by means of his
discursive reason. It is impossible for a man to understand that the exercise is
well founded, impossible for him, above all, to refrain from making a direct
effort at realization in the course of everyday life, if he has not uprooted
from his mind, by patient intellectual work, all the erroneous ideas which have
been inevitably implanted during the first part of his life ideas of affective
'morality,' of a God and a Devil whom one loves or fears as persons, of
'spiritual' ambition, of a belief in the usefulness of direct struggle against
one's instincts, etc. </a></font></p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a> This
uprooting of erroneous ideas should also have made it possible for a man to
establish in his life the most positive of possible compensations, involving the
least possible distress, and poising himself in the best equilibrium of which
his constitution is capable. This equilibrium will be achieved, of course, in
the head-downwards posture which is congenital to man; but it is necessary, none
the less, for the work of liberation. The man who is badly compensated and
imperfectly balanced, is fascinated by concrete existence and is unable to
absent himself from life, even momentarily, in order to perform the exercise.
The intelligent man will therefore accept the necessity of finding his
equilibrium head downwards; but he will recognize that this is not an end, but
only a means. The Gospel tells us that we must be reconciled with our brother
before we pray; the balancing of our being in the conditions of everyday life
represents this reconciliation. This means that a man may have to work long and
laboriously on his ordinary nature before undertaking the work of transcending
it. It is in this sense, and only in this sense, that it may be necessary for a
given individual to give up certain temporal satisfactions, if the procurement
of these satisfactions must ineluctably be paid for by an increase of his basic
distress. Asceticism has in itself no efficacy at any rate where timeless
realization is concerned. Nevertheless a certain asceticism may be necessary for
the achievement of the inner state of maximum calm, without which the exercise
cannot be properly carried out. </a></font></p>
<p align="center"><font size="2" face="Verdana, Arial, Helvetica,
sans-serif"><a> * </a></font></p>
Pgina 8
benoit.txt
<blockquote>
<p align="left">&nbsp;</p>
</blockquote>

<!-- Mirrored from terebess.hu/zen/mesterek/benoit.html by HTTrack Website


Copier/3.x [XR&CO'2014], Sun, 09 Jul 2017 23:42:45 GMT -->
</html>

Pgina 9