Jennifer C
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My Erotic Tale said:
Lovely Hun...
~Zen Mountain~
- Thread starter My Erotic Tale
- Start date
Lovely Hun...
Jennifer C
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RhymeFairy said:peace from within, so hard to find
life tipsy turns, on a dime.
dig ... real deep, feel the emotion
grab what's left ... shine your light
ticking tock, of time's timeless clock
springing forth, only to fall back
seconds become moments,
wasted, and tarnished
as time captures, all we hold dear
no time left, for the meek, and silent
someone must ... take a stand
leaning to fight, single seconds by day
at night, lay ... ceaselessly crying
alone ... shattered, as time marches on
outside my door, like many times before
knowing I must ... reach inside,
for my courage, I must find
to fight the fight, of wasted time
time will rob me, no more
I really Love this RF
Great work huni...
twelveoone
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Howdy Art,
since you visited me, made some disparaging insinuations
thought I'd pop in say hi
make a reading recommendation, the story of :
Lieh-tzu and the magician
tell me what you think
since you visited me, made some disparaging insinuations
thought I'd pop in say hi
make a reading recommendation, the story of :
Lieh-tzu and the magician
tell me what you think
Jennifer C
Tell me how you want it
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- Hanshan
Here's a message for the faithful
what is it that you cherish
to find the Way to see your nature
your nature is naturally so
what Heaven bestows is perfect
looking for proof leads you astray
leaving the trunk to search among the twigs
all you get is stupid
Here's a message for the faithful
what is it that you cherish
to find the Way to see your nature
your nature is naturally so
what Heaven bestows is perfect
looking for proof leads you astray
leaving the trunk to search among the twigs
all you get is stupid
Du Lac
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BOOK III
Dreams
In the time of King Mu of Chou, there was a magician who came from a kingdom in the far west. He could pass through fire and water, penetrate metal and stone, overturn mountains and make rivers flow backwards, transplant whole towns and cities, ride on thin air without falling, encounter solid bodies without being obstructed. There was no end to the countless variety of changes and transformations which he could effect; and, besides changing the external form, he could also spirit away men's internal cares.
King Mu revered him as a god, and served him like a prince. He set aside for his use a spacious suite of apartments, regaled him with the daintiest of food, and selected a number of singing-girls for his express gratification. The magician, however, condemned the King's palace as mean, the cooking as rancid, and the concubines as too ugly to live with. So King Mu had a new building erected to please him. It was built entirely of bricks and wood, and gorgeously decorated in red and white, no skill being spared in its construction. The five royal treasuries were empty by the time that the new pavilion was complete. {p. 55} It stood six thousand feet high, over-topping Mount Chung-nan, and it was called Touch-the-sky Pavilion. Then the King proceeded to fill it with maidens, selected from Chêng and Wei, of the most exquisite and delicate beauty. They were anointed with fragrant perfumes, adorned with moth-eyebrows, provided with jewelled hairpins and earrings, and arrayed in the finest silks, with costly satin trains. Their faces were powdered, and their eyebrows pencilled, their girdles were studded with precious stones. All manner of sweet-scented plants filled the palace with their odours, and ravishing music of the olden time was played to the honoured guest. Every month he was presented with fresh and costly raiment; every morning he had set before him some new and delicious food.
The magician could not well refuse to take up his abode in this palace of delight. But he had not dwelt there very long before he invited the King to accompany him on a jaunt. So the King clutched the magician's sleeve, and soared up with him higher and higher into the sky, until at last they stopped, and lo! they had reached the magician's own palace. This palace was built with beams of gold and silver, and incrusted with pearls and jade. It towered high above the region of clouds and rain, and the foundations whereon it rested were unknown. It appeared like a stupendous cloud-mass to the view. The sights and sounds it offered to eye and ear, the scents and flavours which abounded there, were such
{p. 56}
as exist not within mortal ken. The King verily believed that he was in the Halls of Paradise, tenanted by God Himself, and that he was listening to the mighty music of the spheres. He gazed at his own palace on the earth below, and it seemed to him no better than a rude pile of clods and brushwood.
It seemed to the King as if his stay in this place lasted for several decades, during which he gave no thought to his own kingdom. Then the magician invited him to make another journey, and in the new region they came to, neither sun nor moon could be seen in the heavens above, nor any rivers or seas below. The King's eyes were dazed by the quality of the light, and he lost the power of vision; his ears were stunned by the sounds that assailed them, and he lost the faculty of hearing. The framework of his bones and his internal organs were thrown out of gear and refused to function. His thoughts were in a whirl, his intellect became clouded, and he begged the
'This was the region of the Great Void, where all is dim and blurred, assuredly not meant to be traversed by the ordinary man. The dizziness of brain and eye was the effect produced by the Absolute.'
magician to take him back again. Thereupon, the magician gave him a shove, and the King experienced a sensation of falling through space....
When he awoke to consciousness, he found himself sitting on his throne just as before, with the selfsame
{p. 57}
attendants round him. He looked at the wine in front of him, and saw that it was still full of sediment; he looked at the viands, and found that they had not yet lost their freshness. He asked where he had come from, and his attendants told him that he had only been sitting quietly there. This threw King Mu into a reverie, and it was three months before he was himself again. Then he made further inquiry, and asked the magician to explain what had happened. 'Your Majesty and I, 'replied the magician, 'were only wandering about in the spirit, and, of course, our bodies never moved at all. What essential difference is there between that sky-palace we dwelt in and your Majesty's palace on earth, between the spaces we travelled through and your Majesty's own park?
Looked at from the standpoint of the Absolute, both palaces were unreal.
You are accustomed to being permanently in the body, and cannot understand being out of it for a while. Can any number of changes, or successive intervals of fast and slow, fully represent the true scheme of things?'
The King was much pleased. He ceased to worry about affairs of State, and took no further pleasure in the society of his ministers or concubines.
The sky-palace was only some degrees finer than the King's, just as the King's palace was only some degrees finer than the hovel of a peasant. To strive for something that shall satisfy man's desires and aspirations once and for all is only labour
{p. 58}
lost. The story continues with an account of the King's marvellous journey to the West. But though he drained the cup of pleasure to the dregs, the upshot of it all was that he never truly attained to Tao. We may seek the moral in a saying of Lao Tzu: 'Without going out of doors, one may know the whole world; without looking out of window, one may see the Way of Heaven. The farther one travels, the less one may know.'
Dreams
In the time of King Mu of Chou, there was a magician who came from a kingdom in the far west. He could pass through fire and water, penetrate metal and stone, overturn mountains and make rivers flow backwards, transplant whole towns and cities, ride on thin air without falling, encounter solid bodies without being obstructed. There was no end to the countless variety of changes and transformations which he could effect; and, besides changing the external form, he could also spirit away men's internal cares.
King Mu revered him as a god, and served him like a prince. He set aside for his use a spacious suite of apartments, regaled him with the daintiest of food, and selected a number of singing-girls for his express gratification. The magician, however, condemned the King's palace as mean, the cooking as rancid, and the concubines as too ugly to live with. So King Mu had a new building erected to please him. It was built entirely of bricks and wood, and gorgeously decorated in red and white, no skill being spared in its construction. The five royal treasuries were empty by the time that the new pavilion was complete. {p. 55} It stood six thousand feet high, over-topping Mount Chung-nan, and it was called Touch-the-sky Pavilion. Then the King proceeded to fill it with maidens, selected from Chêng and Wei, of the most exquisite and delicate beauty. They were anointed with fragrant perfumes, adorned with moth-eyebrows, provided with jewelled hairpins and earrings, and arrayed in the finest silks, with costly satin trains. Their faces were powdered, and their eyebrows pencilled, their girdles were studded with precious stones. All manner of sweet-scented plants filled the palace with their odours, and ravishing music of the olden time was played to the honoured guest. Every month he was presented with fresh and costly raiment; every morning he had set before him some new and delicious food.
The magician could not well refuse to take up his abode in this palace of delight. But he had not dwelt there very long before he invited the King to accompany him on a jaunt. So the King clutched the magician's sleeve, and soared up with him higher and higher into the sky, until at last they stopped, and lo! they had reached the magician's own palace. This palace was built with beams of gold and silver, and incrusted with pearls and jade. It towered high above the region of clouds and rain, and the foundations whereon it rested were unknown. It appeared like a stupendous cloud-mass to the view. The sights and sounds it offered to eye and ear, the scents and flavours which abounded there, were such
{p. 56}
as exist not within mortal ken. The King verily believed that he was in the Halls of Paradise, tenanted by God Himself, and that he was listening to the mighty music of the spheres. He gazed at his own palace on the earth below, and it seemed to him no better than a rude pile of clods and brushwood.
It seemed to the King as if his stay in this place lasted for several decades, during which he gave no thought to his own kingdom. Then the magician invited him to make another journey, and in the new region they came to, neither sun nor moon could be seen in the heavens above, nor any rivers or seas below. The King's eyes were dazed by the quality of the light, and he lost the power of vision; his ears were stunned by the sounds that assailed them, and he lost the faculty of hearing. The framework of his bones and his internal organs were thrown out of gear and refused to function. His thoughts were in a whirl, his intellect became clouded, and he begged the
'This was the region of the Great Void, where all is dim and blurred, assuredly not meant to be traversed by the ordinary man. The dizziness of brain and eye was the effect produced by the Absolute.'
magician to take him back again. Thereupon, the magician gave him a shove, and the King experienced a sensation of falling through space....
When he awoke to consciousness, he found himself sitting on his throne just as before, with the selfsame
{p. 57}
attendants round him. He looked at the wine in front of him, and saw that it was still full of sediment; he looked at the viands, and found that they had not yet lost their freshness. He asked where he had come from, and his attendants told him that he had only been sitting quietly there. This threw King Mu into a reverie, and it was three months before he was himself again. Then he made further inquiry, and asked the magician to explain what had happened. 'Your Majesty and I, 'replied the magician, 'were only wandering about in the spirit, and, of course, our bodies never moved at all. What essential difference is there between that sky-palace we dwelt in and your Majesty's palace on earth, between the spaces we travelled through and your Majesty's own park?
Looked at from the standpoint of the Absolute, both palaces were unreal.
You are accustomed to being permanently in the body, and cannot understand being out of it for a while. Can any number of changes, or successive intervals of fast and slow, fully represent the true scheme of things?'
The King was much pleased. He ceased to worry about affairs of State, and took no further pleasure in the society of his ministers or concubines.
The sky-palace was only some degrees finer than the King's, just as the King's palace was only some degrees finer than the hovel of a peasant. To strive for something that shall satisfy man's desires and aspirations once and for all is only labour
{p. 58}
lost. The story continues with an account of the King's marvellous journey to the West. But though he drained the cup of pleasure to the dregs, the upshot of it all was that he never truly attained to Tao. We may seek the moral in a saying of Lao Tzu: 'Without going out of doors, one may know the whole world; without looking out of window, one may see the Way of Heaven. The farther one travels, the less one may know.'
My Erotic Tale
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Du Lac said:
thanks Du~
got any idea what 12's trying to say?
Rebuild to suit who? White collars?
Twelve you once made a comment that you like to shake things up, I can only assume your feeding your boredom <grin>
My Erotic Tale
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Jennifer C said:
I like that....
a critic's poem <grin
Jennifer C
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My Erotic Tale said:
lol yeah that's what I thought!
twelveoone
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No Art, did you read it - it is not what Du put up. It is very easy to find. Find it, let me know what you think.My Erotic Tale said:
My Erotic Tale
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twelveoone said:
ANCIENT LANDMARKS
XIII
LIEH TZU
WHAT Mencius was to Confucius, that Lieh Tzu and Chwang Tzu were to Lao Tzu. Lieh Tzu endeavored to draw together the conflicting elements which were becoming active among the respective followers of the two sages. Therefore he spoke respectfully of Confucius though he employed the phraseology of Lao Tzu; while he advocated the practice of the Tao, he venerated Confucius as a sage and evinced a reverential esteem for the Confucian method of looking up to the Ancients. To Lieh Tzu's credit stands a very deep metaphysical system; but he is better known as a narrator of parables. "Nearly all the Taoist writers are fond of parables and allegorical tales, but in none of them is this branch of literature brought to such perfection as in Lieh Tzu," writes Lionel Giles to whom we owe a debt; for, unlike his father, Herbert Giles, to him Lieh Tzu is a living authority and not a myth created by Chwang Tzu. There has been a dispute as to the very existence of Lieh Tzu; but sinologists of today are more inclined to regard Lieh Tzu as an actual eminent teacher than those of a former generation; to the Chinese mind his existence was never a matter of grave doubt. This, however, must be added -- great interpolations have occurred and many minor and even trifling students, mostly posers as Taoists, have tried to father their own personal lore on Lieh Tzu.
Very little is known of Lieh Yu-Kou, which was the full name of Lieh Tzu; he lived in the fourth century B.C. Of him Chwang Tzu speaks with respect and awe, thus:
He could ride upon the wind, and travel whithersoever he wished, staying away as long as fifteen days. Among mortals who attain happiness, such a man is rare. Yet although Lieh Tzu was able to dispense with walking, he was still dependent upon something. But had he been charioted upon the eternal fitness of Heaven and Earth, driving before him the elements as his team while roaming through the realms of For-Ever, -- upon what, then, would he have had to depend?
Thus it has been said, "The perfect man ignores self; the divine man ignores action; the true Sage ignores reputation.
He was a student-practitioner of Lao Tzu's philosophy; the name of his actual physical teacher is not known but in stories two individuals stand out as Lieh Tzu's instructors -- Hu Tzu and Po Hun. The ways they helped and taught Lieh Tzu are so significantly Theosophical that we will summarize the incidents.
Lieh Tzu was infatuated with the wonder-tricks of Chi Han who knew all about birth and death, gain and loss, and even prophesying. The people feared him. Returning after a visit Lieh Tzu spake to his instructor, Hu Tzu: "I used to look upon your Tao as perfect but now I have found something better--" --"So far you have learnt from me the ornamentals without the essentials and you think you know all about it. Without cocks in your poultry-yard, what sort of eggs do the hens lay? Try to force Tao down people's throats and you will expose yourself. Let me show myself to your magician."
So Lieh Tzu brought Chi Han and the magician prophesied: "I see but wet ashes; he can not live more than ten days." Lieh Tzu later heard from his teacher, "I showed myself just as the earth shows us its outward form, motionless and still; I merely prevented him from seeing my pent-up energy of Tao. Now go and bring him again."
And Chi Han came to visit Hu Tzu again. "It is lucky for your teacher," he reported to Lieh Tzu, "that he met me. He will recover; anyway his recuperative powers aided him." His preceptor told Lieh Tzu; "I showed myself as Heaven shows itself in all its dispassionate grandeur, letting a little energy run out of my heels. Well, try him again."
Next day a third interview took place -- "Your teacher is never the same and his physiognomy speaks nought. Get him to be regular and I will examine him again." Hu Tzu on hearing this smilingly said, "I showed myself to him just now in a state of harmony and equipoise. Where the Man-Fish disports itself -- is the Abyss. Where Water is at Rest -- is the Abyss. Where Water is in Motion -- is the Abyss. The Abyss is nine-fold and I have shown but three."
Once again Chi Han accompanied Lieh Tzu to the presence of Hu Tzu. But the magician looked confused, terrified and fled. "Pursue him!" ordered Hu Tzu, and Lieh Tzu ran after him, failed to overtake him and returned. "I showed myself to him just now as Tao was before It became. I was to him as a great blank existing of itself."
Upon this Lieh Tzu stood convinced that he had not yet learnt the real doctrine and so set to work in earnest, and for three years did not leave his home. He did cooking for his wife; he fed the pigs just as if he were feeding men. He discarded the artificial and reverted to the Natural.
Here is the tale about Lieh Tzu's second instructor:
Lieh Tzu played the master and tried to teach archery to Po Hun. He gave the exhibition of how he could let the arrows fly with a cup of water placed on his elbow, and standing like a statue. "Bravo! but--" said Po Hun, "that is the shooting of an archer, but not of one who is above passion. Mount with me to the edge of a precipice." They went and Po Hun approached it backward until his feet one-fifth of their length overhung the chasm. He beckoned Lieh Tzu, but he was prostrate on the ground with fear-sweat all over him. Then he was taught -- "The perfect man soars to the blue sky above, or dives down to the yellow springs below, or traverses the eight ends of the great compass, without a change in countenance or unevenness in breathing. You are terrified. Your internal economy is defective. You have no Tao." And so Lieh Tzu began his practices again.
These two anecdotes show the psychic tendency of Lieh Tzu in his early days. Of this second instructor Po Hun another story is narrated, to draw the moral that a disciple must appear as nothing in the eyes of men.
Lieh Tzu went to Po Hun and said: "I am afraid. Out of ten restaurants at which I ate five would take no payment. It means that the truth within not being duly assimilated a certain brightness is visible externally and to conquer man's hearts by force of the external is not wise. If a poor restaurant-keeper is tempted to do thus, who knows but a prince would be tempted to reward me with a post. That is what I was afraid of." "Your Inner Lights are good, but if you don't look out the world will gather round you." Shortly afterwards Po Hun went to visit Lieh Tzu and lo! he had a large number of visitors. He stood there awhile, resting on his staff. Then without a word he departed. Hearing of this Lieh Tzu ran after Po Hun and cried: "Master, now that you have come will you not give me medicine?" "It is all over! I told you that the world would gather around you. It is not that you can make people gather around you; you cannot prevent them from doing so. What use of further instruction? Exerting influence thus unduly, you are influenced in turn. You distrust your natural constitution. Those who associate with you do not admonish you. Their small words are poison. You perceive it not; you understand it not. Alas! The clever toil on, and the wise are sad. Those without ability seek for nothing-ness; with full bellies idly they wander about; they are drifting boats, not knowing whither they are bound."
Perchance it was to cure this early psychic tendency that Lieh Tzu studied metaphysical propositions and universal fundamentals, and later in life taught them. We will give a few culled flowers from the garden of Lieh Tzu, but in doing so would like the reader to remember that there are giant trees and bushes besides, and these flowers are only on some amongst them:
ORIGINS:
The inspired men of old regarded the Yin and the Yang as the cause of the sum total of Heaven and Earth. But that which has substance is engendered from that which is devoid of substance. Hence we say, there is a great Principle of Change, a great Origin, a great Beginning, a great Primordial Simplicity. In the great Change substance is not yet manifest. In the great Origin lies the beginning of substance. In the great Beginning lies the beginning of material form. In the great Simplicity lies the beginning of essential qualities. When substance, form and essential qualities are still indistinguishably blended together it is called Chaos. Chaos meansthat all things are chaotically intermixed and not yet separated from one another. The purer and lighter elements, tending upwards, made the Heavens; the grosser and heavier elements, tending downwards, made the Earth. Substance, harmoniously proportioned, become Man; and, Heaven and Earth containing thus a spiritual element, all things were evolved and produced.
To the beginning and end of things there is no precise limit. Beginning may be end, and end may be beginning. But beyond infinity there must again exist non-infinity, and within the unlimited again that which is not unlimited. It is this consideration -- that infinity must be succeeded by non-infinity, and the unlimited by the not-unlimited -- that enables me to apprehend the infinity and unlimited extent of space, but does not allow me to conceive of its being finite and limited.
The lesser is always enclosed by a greater, without ever reaching an end. Heaven and earth, which enclose the myriad objects of creation, are themselves enclosed in some outer shell or sphere. Enclosing heaven and earth and the myriad objects within them, this outer shell is infinite and immeasurable.
EVOLUTION:
On one hand, there is life, and on the other, there is that which produces life; there is form, and there is that which imparts form; there is sound, and there is that which causes sound; there is colour, and there is that which causes colour; there is taste, and there is that which causes taste.
Evolution is never-ending. But who can perceive the secret processes of Heaven and Earth? Thus, things that are diminished here are augmented there; things that are made whole in one place suffer loss in another. Diminution and augmentation, fullness and decay are the constant accompaniments of life and death. They alternate in continuous succession, and we are not conscious of any interval. The whole body of spiritual substance progresses without a pause; the whole body of material substance suffers decay without intermission. But we do not perceive the process of completion, nor do we perceive the process of decay. Man, likewise, from birth to old age becomes something different every day in face and form, in wisdom and in conduct ... Though imperceptible while it is going on, it may be verified afterwards if we wait.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~
are you pointing to the yin and the yang...? existance of both negative and positive balanced in harmony?
or the fact he wanted to change peoples ways of thinking?
Last edited:
twelveoone
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My Erotic Tale said:
That's it. What did you think? What did you see?
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twelveoone said:
Perchance it was to cure this early psychic tendency that Lieh Tzu studied metaphysical propositions and universal fundamentals, and later in life taught them. We will give a few culled flowers from the garden of Lieh Tzu, but in doing so would like the reader to remember that there are giant trees and bushes besides, and these flowers are only on some amongst them:
an idealistic monk?
twelveoone
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My Erotic Tale said:
give it a day, look at it again, better yet find the complete story. you will begin to see.
My Erotic Tale
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twelveoone said:
In the great Simplicity lies the beginning of essential qualities. When substance, form and essential qualities are still indistinguishably blended together it is called Chaos. Chaos meansthat all things are chaotically intermixed and not yet separated from one another. The purer and lighter elements, tending upwards, made the Heavens; the grosser and heavier elements, tending downwards, made the Earth. Substance, harmoniously proportioned, become Man; and, Heaven and Earth containing thus a spiritual element, all things were evolved and produced.
I doubt I will be thinking about this read tomorrow 12 <grin> is there something you would like to add, I can only guess that the revolving differences of many Masters theories "from days when they didn't understand the planetary realites but molded what they could from life with very little knowledge" as to what reality was then is not the realities of today, other than the wrestling within ones self and those few who see a larger picture than to follow the flock to which is the norm. Insight drove many men along different paths than that of what was believed to be correct. Evolving forever more making new horizons with different perceptions.
Jennifer C
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A Cup of Tea
Nan-in, a Japanese master during the Meiji era (1868-1912), received a university professor who came to inquire about Zen.
Nan-in served tea. He poured his visitor's cup full, and then kept on pouring.
The professor watched the overflow until he no longer could restrain himself. "It is overfull. No more will go in!"
"Like this cup," Nan-in said, "you are full of your own opinions and speculations. How can I show you Zen unless you first empty your cup?"
Nan-in, a Japanese master during the Meiji era (1868-1912), received a university professor who came to inquire about Zen.
Nan-in served tea. He poured his visitor's cup full, and then kept on pouring.
The professor watched the overflow until he no longer could restrain himself. "It is overfull. No more will go in!"
"Like this cup," Nan-in said, "you are full of your own opinions and speculations. How can I show you Zen unless you first empty your cup?"
My Erotic Tale
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Jennifer C said:
thank you JC
RhymeFairy
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Jennifer C said:
Emptiness is but a state of
mind. feeling loved, tasting,
and owning it. Just let go,
and be free. Thats when all
will come to thee~
imho~
Jennifer C
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My Erotic Tale said:
You're welcome hun...
Sabina_Tolchovsky
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I am everything, yet I am nothing.
only in this truth can we become more than we are...rise to enlightenment or perhaps our Che simply releases and becomes part of the greater energy. I just had the chance to read some of the posts for the last few days this morning. I think that we hold on so strongly to indivduality that we forget we are all part of the whole...
Yes, there is a universal eb and flow to everything. Our existance is no more or no less then that and in time my name will be forgotten and become nothing more than dust in history. Perhaps my dogma's simply mean nothing and exist only because I think them...the greater reality is the truth even when you cannot see it or touch it. I believe in no gods yet still have faith, this is what the Budda taught (in a simplistic form).
Countless teachers come into our lives everyday, what can we learn from them? Not just the phrases of history are to be learned let every experiance teach you something.
Regaurdless, if we pick the flowers or not they will still return the next year sometimes careful pruning is what is needed to produce an even more beautiful bloom.
and that is enough philosophy before coffee...
only in this truth can we become more than we are...rise to enlightenment or perhaps our Che simply releases and becomes part of the greater energy. I just had the chance to read some of the posts for the last few days this morning. I think that we hold on so strongly to indivduality that we forget we are all part of the whole...
Yes, there is a universal eb and flow to everything. Our existance is no more or no less then that and in time my name will be forgotten and become nothing more than dust in history. Perhaps my dogma's simply mean nothing and exist only because I think them...the greater reality is the truth even when you cannot see it or touch it. I believe in no gods yet still have faith, this is what the Budda taught (in a simplistic form).
Countless teachers come into our lives everyday, what can we learn from them? Not just the phrases of history are to be learned let every experiance teach you something.
Regaurdless, if we pick the flowers or not they will still return the next year
sometimes careful pruning is what is needed to produce an even more beautiful bloom.and that is enough philosophy before coffee...
Jennifer C
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Jennifer C said:
Are You a Bucket-Filler or a Dipper?
Author Unknown
You have heard of the cup that overflowed. This is a story of a bucket that is like the cup, only larger, it is an invisible bucket. Everyone has one. It determines how we feel about ourselves, about others, and how we get along with people. Have you ever experienced a series of very favorable things which made you want to be good to people for a week? At that time, your bucket was full.
A bucket can be filled by a lot of things that happen. When a person speaks to you, recognizing you as a human being, your bucket is filled a little. Even more if he calls you by name, especially if it is the name you like to be called. If he compliments you on your dress or on a job well done, the level in your bucket goes up still higher. There must be a million ways to raise the level in another's bucket. Writing a friendly letter, remembering something that is special to him, knowing the names of his children, expressing sympathy for his loss, giving him a hand when his work is heavy, taking time for conversation, or, perhaps more important, listing to him.
When one's bucket is full of this emotional support, one can express warmth and friendliness to people. But, remember, this is a theory about a bucket and a dipper. Other people have dippers and they can get their dippers in your bucket. This, too, can be done in a million ways.
Lets say I am at a dinner and inadvertently upset a glass of thick, sticky chocolate milk that spills over the table cloth, on a lady's skirt, down onto the carpet. I am embarrassed. "Bright Eyes" across the table says, "You upset that glass of chocolate milk." I made a mistake, I know I did, and then he told me about it! He got his dipper in my bucket! Think of the times a person makes a mistake, feels terrible about it, only to have someone tell him about the known mistake ("Red pencil" mentality!)
Buckets are filled and buckets are emptied ? emptied many times because people don't really think about what are doing. When a person's bucket is emptied, he is very different than when it is full. You say to a person whose bucket is empty, "That is a pretty tie you have," and he may reply in a very irritated, defensive manner.
Although there is a limit to such an analogy, there are people who seem to have holes in their buckets. When a person has a hole in his bucket, he irritates lots of people by trying to get his dipper in their buckets. This is when he really needs somebody to pour it in his bucket because he keeps losing.
The story of our lives is the interplay of the bucket and the dipper. Everyone has both. The unyielding secret of the bucket and the dipper is that when you fill another's bucket it does not take anything out of your own bucket. The level in our own bucket gets higher when we fill another's, and, on the other hand, when we dip into another's bucket we do not fill our own ... we lose a little.
For a variety of reasons, people hesitate filling the bucket of another and consequently do not experience the fun, joy, happiness, fulfillment, and satisfaction connected with making another person happy. Some reasons for this hesitancy are that people think it sounds "fakey," or the other person will be suspicious of the motive, or it is "brown-nosing."
Therefore, let us put aside our dipper and resolve to touch someone's life in order to fill their bucket.
My Erotic Tale
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Jennifer C said:Are You a Bucket-Filler or a Dipper?
Author Unknown
You have heard of the cup that overflowed. This is a story of a bucket that is like the cup, only larger, it is an invisible bucket. Everyone has one. It determines how we feel about ourselves, about others, and how we get along with people. Have you ever experienced a series of very favorable things which made you want to be good to people for a week? At that time, your bucket was full.
A bucket can be filled by a lot of things that happen. When a person speaks to you, recognizing you as a human being, your bucket is filled a little. Even more if he calls you by name, especially if it is the name you like to be called. If he compliments you on your dress or on a job well done, the level in your bucket goes up still higher. There must be a million ways to raise the level in another's bucket. Writing a friendly letter, remembering something that is special to him, knowing the names of his children, expressing sympathy for his loss, giving him a hand when his work is heavy, taking time for conversation, or, perhaps more important, listing to him.
When one's bucket is full of this emotional support, one can express warmth and friendliness to people. But, remember, this is a theory about a bucket and a dipper. Other people have dippers and they can get their dippers in your bucket. This, too, can be done in a million ways.
Lets say I am at a dinner and inadvertently upset a glass of thick, sticky chocolate milk that spills over the table cloth, on a lady's skirt, down onto the carpet. I am embarrassed. "Bright Eyes" across the table says, "You upset that glass of chocolate milk." I made a mistake, I know I did, and then he told me about it! He got his dipper in my bucket! Think of the times a person makes a mistake, feels terrible about it, only to have someone tell him about the known mistake ("Red pencil" mentality!)
Buckets are filled and buckets are emptied ? emptied many times because people don't really think about what are doing. When a person's bucket is emptied, he is very different than when it is full. You say to a person whose bucket is empty, "That is a pretty tie you have," and he may reply in a very irritated, defensive manner.
Although there is a limit to such an analogy, there are people who seem to have holes in their buckets. When a person has a hole in his bucket, he irritates lots of people by trying to get his dipper in their buckets. This is when he really needs somebody to pour it in his bucket because he keeps losing.
The story of our lives is the interplay of the bucket and the dipper. Everyone has both. The unyielding secret of the bucket and the dipper is that when you fill another's bucket it does not take anything out of your own bucket. The level in our own bucket gets higher when we fill another's, and, on the other hand, when we dip into another's bucket we do not fill our own ... we lose a little.
For a variety of reasons, people hesitate filling the bucket of another and consequently do not experience the fun, joy, happiness, fulfillment, and satisfaction connected with making another person happy. Some reasons for this hesitancy are that people think it sounds "fakey," or the other person will be suspicious of the motive, or it is "brown-nosing."
Therefore, let us put aside our dipper and resolve to touch someone's life in order to fill their bucket.
I like that...thanks JC
My Erotic Tale
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Sabina_Tolchovsky said:I am everything, yet I am nothing.
only in this truth can we become more than we are...rise to enlightenment or perhaps our Che simply releases and becomes part of the greater energy. I just had the chance to read some of the posts for the last few days this morning. I think that we hold on so strongly to indivduality that we forget we are all part of the whole...
Yes, there is a universal eb and flow to everything. Our existance is no more or no less then that and in time my name will be forgotten and become nothing more than dust in history. Perhaps my dogma's simply mean nothing and exist only because I think them...the greater reality is the truth even when you cannot see it or touch it. I believe in no gods yet still have faith, this is what the Budda taught (in a simplistic form).
Countless teachers come into our lives everyday, what can we learn from them? Not just the phrases of history are to be learned let every experiance teach you something.
Regaurdless, if we pick the flowers or not they will still return the next year
and that is enough philosophy before coffee...
thanks Sabina~ <grin>
twelveoone
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My Erotic Tale said:
Didn't really get it, did you? It is about Lieh-Tzu and the magician. Lieh-Tzu was impressed by something, something caused him to change.
A couple of days ago, you questioned my credentials and just about everyone elses, in rather sarcastic tones.
Your Quote:
"with the professional background and or college degree that states they are qualified to critic a write. Now from what I have seen most comments here are mere wind and hot air,"
you get little arguement from me there. But you seem to question everybody else but your self.
YOUR QUOTE AGAIN
"there were three students and two teachers
one teacher was positive and saw beauty in everything
the other was negative and found something wrong with everything
now one student learned from the positive teacher
and one student learned from the negative teacher
and the last student learned from both teachers...
as it turned out one student learned there is negativity in everything
another learned there was beauty in everything
and the last student learned that there is both.
the one thing I am sure of,
all five still ahve a lot to learn ...
includung not excluding the teachers and or "critics""
I assume from this tone, this thread, you are the teacher, since you seem not be be sitting at anyone's feet. So what are the credentials behind this title?
ZMP What does it stand for?
Tell me what you think, what you see in Lieh-Tzu and the magician, it is your koan now.
it is easy, and not so easy
My Erotic Tale
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twelveoone said:
welcome twelve,
ZMP...= Zen Mountain Poetry where 99% of the poems are written or tossed out for a keen eye to pick apart <grin>
I never claimed to be any one of those in the parable <zen tale?> that I didn't write but used and wrote to the best of my recollection (*_~) I read the story 12 and still aint sure what it has to do with our posts?
