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Saturday, 2 August 2014
written by Denis Kurmanov
Alright my friends, the discussion regarding “inquiry” “faith” “reason” “revelation” etc. has reached my own being and now I would, if you will allow me, give my two cents regarding this topic. The posts that I have read have all been very good and, since, the guidelines and top of the blog states that we ought to search for truth in more “progressive” ways then we should discuss what sort of ways those actually are!
When I walk I discover and discovery is different from invention or construction. When I walk I wonder and am illuminated, which is different from a fault going off, or an error that must be troubleshot. When I walk there are millions of things that enter my mind, leave it and are interpreted. I can see some of those things illuminated through my susceptibility to reason, and therefore take form in reasonable thoughts that are aligned logically. But more often then not they are mere musings, statements or even half attempted statements, images, icons, emotions that come and stay for a few seconds then make their way out of my mind as the next step and next flower catches my perception. When I walk I take faith in my next step and in each moment I live I take a step and so faith is all the way. I am not a blind man but I am one who enters into an abyss constantly. Walking, I believe (and please correct me if I’m wrong) is just milliseconds and just a smidgen-off balance with falling so each step knows the potential catastrophe it goes into but, damn it, it moves on anyway.
When I walk I discover that to live it to have faith.
Alright readers, I know that is the exact opposite to what we generally consider what inquiry is and has to do with, being called faith’s antithesis, I’d like to show that our discoveries of ourselves and the world around us when we walk (or philosophize in anyway) shows faith is a part of being a sentient being and inquiry that works with faith becomes fruitful arrangement for experience in general.
When I sit there are even more thoughts going through my mind because I am an active person. I love meeting new people, I love going to new place with no maps and not knowing anything about where I am, I love spontaneity and all those other wonderful “ADD” attributed things. A sitting conjures all sorts of mind games and tricks and the timing of those generally ends up in either mantra recitation or an attempted “emptying” exercise. (I’ve never told anybody how I meditate before—big moment here guys!)
When I walk I discover that the jumble of information that I see and intake everyday must be narrowly and beautifully arranged to make sense. We are given everything to do such a task. We are given nothing to do such a task. I won’t make contradictions like this without explaining myself anymore: we are given our constant experience to then make sense out of the world with but since most of it is just random emotions, images, and so on it becomes an extremely difficult task. (Yes people, philosophy is hard, but believe me, as just an incipient to it, it’s worth it.)
This task becomes ultimately rewarding becomes each step must then be taken into an abyss. This is where faith sings its first canticles. Faith is generally understood as a blind following of a supernatural (and sometimes natural) belief of the world that incorporates an end, an ideal, an ethic, eschatology, so forth regarding the universe. Eschatology is the study of the afterlife. We progressive Buddhists would not fall under this definition of faith because our mission is to analytically and pragmatically perpetuate the tradition with which we participate.
When I walk I notice the flower end and the forest begins. Bees stop buzzing, there is no more purple or fresh meadow smell—there is darkness, there are fallen branches and moss, fungi, oaks hit by lightning—yet growing, chipmunks eating the tulips, the tulips eating the sunlight. The world is a different place and when I walk I notice this new world and my step quickens. My heart beats faster. My eyes notice each new insect that has never been seen before—a stick insect? There are no more straight steps of uniformity and march but a near jog of excitement and terror. A beautifully terrifying thing. A faithful thing.
Despite what anybody tells you, we all have some sort of belief of this world. Whether that be that it is dead, needs abandonment, is worthy of nothing but cockroaches and buckets of spit or the opposite paradise. I can prove this to you because “belief” is every step of our thoughts. We think and we believe simultaneously. That brings up all sorts of other questions regarding belief that is best “answered” by mystics in my opinion than any analytic philosopher. To think that the next moment will be either alive or dead is to see a light in the abyss. This is faith. This is not supernatural but rather ultra-natural. To live is to see a light in the abyss, whether it be black dead light or white alive light.
When I walk I put my thoughts together and see that even nature has some uniformity to it—the flower is arrange in such that it attracts the bumblebees. My thoughts can too and so the task for the rest of my walk is to arrange them into a bouquet that flourishes.
I understand particulars—of moments in time, of myself, of my friends, of the trees and bees around. I understand the movement of reality, I feel it constantly as it perpetuates me through it, sometimes gently, others through storms. I understand that this is all transparent; somehow I can gaze and be a player in all of this, be significant in an expanding infinite universe. My meditation and my walks put together a view of this world tempered by as much discipline and tears as I can make.
(I take this stuff too seriously and will get emotional about it, not in the dogmatic ‘I’m right sort of way’ but the ‘We need to think about this stuff, it’s extremely important to be sensitive to reality’ sort of way.)
Each moment I take a step I think that this view will see the tree the same and the tree will see me the same way. It will remain the same beautiful oak and I will became the same human walking by, not soil to dig through (yet). This is an extreme but there are certainly extreme views out there so I want to justify why this understanding of faith is more healthy and natural than the belief that the world is still flat. (Let’s not get into that.)
I think and believe that this moment brings forth the next in a birthing sort of way—beautiful and disgusting at the same time. Some believe that change takes place in a more systematic sort of way—Aristotle, for example had four causes. (Disclaimer; I’m not disagreeing necessarily to Aristotle just because his view is more systematic, I am stating that change is often viewed through more scientific and more analyzed data-entry to analyzed data-entry sort of way). I acknowledge that this second view of the more systematic way is useful but I stick to my view that depends on silence and long moments of reflection that scopes both analytic and extremely “existential” horizons of human participation in this world.
Either of these views will continue on to the next moment making both of us having to think for a moment about our own views (if we’re progressive) and then come to terms with an Ultimate that can be shared between both of our particular experiences. This is called pluralism.
I think and believe that my participation in this world in utter paradoxes: making it but also being made by it, being constantly beautiful and full of joy, being the very scenario of utter chaos and disaster, flowering and in full bloom, roses, berries and birds, winter and dead crops, starvation, cold and nightfall, there are Great Tendencies going on that appear to us through moments of illumination, that continue on and we are made by and continue to make. We do not own goodness nor do we own evil. We cannot pass them on, we are shaped by them and yet, we shape them as time changes, the evil and good we see changes with it. This is true for anything, says Buddhism.
I think and believe that this is true even for this view! I must be silent here:
Thought: How can I believe that this paradox filled view is paradoxical thrice in-it-of-itself and doomed to change and morph and then come to an end?
Those experiences, my friends, are mystical experiences of faith.
I think and believe that each of us, in belief of the Law of the Common Human, of Medicine, of the “Hard” and “Soft” sciences participates in a tendency that moves this world forward and thus moves them forward. This is how I take my next step. This is an acknowledgement of the abyss ahead but the slight hope that I continue being the light that I keep seeing in that same abyss.
I can’t do this without those views telling me I’m wrong constantly and also seeing that my views will come to an end or change to strange ends. Yet I continue on anyway, step by step, being that change that makes that possible in the first place.
This is a form of faith. Others grasp unto a Tendency such as Grace, or Love and address it for the rest of the lives, living it out publically as well as in their own religious personal lives.
Inquiry of this world takes place only when we can continue believing that there will be a world in our next step to continue studying. Even if we believe it is utterly dead and only doomed for more and more chaos and destruction, you can only study it if you believe it will last a little longer, hold onto at least one more thread, sometimes, the crazy believe they set up. (Crazy I mean like the Joker sort of crazy. Maniacal to no ends, believed chaos is freeing somehow yada yada so forth).No matter what view, you make it and it makes you.
Strong inquiry are the hard sciences, those that focus on the specific mathematical and physical relations between the events that take place in this ongoing world. This is extremely difficult (duh) thus utter respect must be given to those capable of seeing and discovering a world that has uniformity, that can shared with and is calm, likes stability and is pleasant (in other words, susceptible to physics, biology, geology, astronomy etc etc etc etc.)
Inquisitive inquiry are the “soft sciences”, those that focus on the cultural tendencies, theories and methods regarding our views of the mind and movement of the mind, the human in culture, culture in nation, nation to nation relations, economics, sociological investigation, criminal justice, law, philosophy, religion, religious studies, etc etc etc etc etc. Inquisitive inquiry is self-knowing. It needed our very strong influence to become present in the world and requires our continued efforts to remain ethically valid in this world.
When I walk I walk with the tradition of philosophy being shaped by this post but also all the greats and minors who influence me through my thoughts and experience of the world. I think and believe philosophy will be one of those lights shining in the abyss for those who walk with it. This is a faith that inquiry can take place in the first place because it is believing this world can be susceptible to inquiry and analyzable data.
This was an example of an Ultimate Trend. The belief that the world can be studied in the first place, secondly ought to be. The hows and whys is what most of us are usually so concerned with and is what “popular faith” is concerned with. I say this to both the Evangelical Christian books I see constantly living in the Midwest (and being one who was a fundamentalist Christian) and the antithesis of that of statements: all religion is false and only reason will save us, any “religious” experience can be explained away by a study of brain functions etc. These are matters of hows and whys whereas showing concern and the light in the Ultimate Trend (say of Inquiry, or of Justice, Love, Compassion etc) and then spending your life expanding all of the hows and whys etc will a) create a much better world b) expand that person’s religious experience beyond measure.
When I walk I step near falling but step regardless. When I walk discover many things and experience even more. Most go on their ways but some are here to stay, digging their ways into my being as I move onward. They stay awhile until some other passerby becomes more of interest to them. Sometimes they stay with me for a long time. When I walk I take my most cherished jewels; mercy, love, compassion, philosophy, and when I walk I seldom leave without one of them forcing me to come once more and walk again.
Love, Compassion, Justice, Mercy, and those virtues that we all love, I believe, are connected to reality. This is not an ideal that I just wish for, it is one I believe it present in the fundamentals of how electrons move around. Yes, there is chaos and destruction etc but I believe the world to be alive more than dead.
That being said I don’t believe these things to be describable in one sentence but mostly displayable by how we live. Music is often cited as being able to much more validly resemble and conjure the depth of human emotion than word because it moves with all of our perceptive beings and not just words on a page.
I make an emotional case for why philosophy is important but I believe that reaching a good, and admirable view of the world, to philosophers, to the religious, to the scientists, etc is capable only with philosophers around.
I argue that faith is constant to life because it is necessary to living on to the next step. It is shared because a developed faith is generally a result of plural experience (they don’t have to be as drastic as one “world faith” meeting another.)
I make the case that all of us working together through our disciplines brings forth a “general” sometimes good, according to some, or bad, that perpetuates itself and is apt to change as we continue being a part of it and it a part of us.
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Sunday, 27 July 2014
written by Denis Kurmanov
This year has become a year of violence and disaster across the globe. Relations between everybody are deteriorating, histories are repeating each other and innocent people are being killed—Ukraine, Gaza, Israel, Russia, and the countless others that don’t make it to the front pages each night. I think to myself constantly about what I would say to a crowd of people, if somebody would listen to a lowly person like myself. (I am not saying that in any sort of ironic or dramatic affect, our voices have become much softer because gunfire speaks a language, unfortunately, those in political control, keep teaching the world.)
So I am going to say it, I’m going to post it here and have at least one other person see this and influence them……you……in such a way that we can stop this.
This is of course a dream of peace and compassion that I have based on a naïve view of who we are and what we can become.
That is what some will say back. They will say I am naïve and can only dream of some sort of peace and compassion that existed between nations for more than just a few years or so, but for ages. But you what, at this point, why not? What do we have to lose? Here it goes.
Remember your families in this time and remember from where they came. My mother told me a story about her father today. I hadn’t known where he was born (in a city named Orenburg in Russia). She was born in Uzbekistan and I was born in Moldova yet we are all of the same blood. To who can I pledge my allegiance? My father’s family is Russian but for about three generations was born in Uzbekistan. My mother’s family is Jewish and descends from Poland and Latvia. My father’s family was Central-Asian (near the borders of Turkey even) and converted to Russian Orthodoxy a long time ago.
To whom can I pledge allegiance? If I was to believe in any of your causes, my friends, I would have to believe in all of your causes. You, you, you are all my kin in some way. Our histories are filled with movement just as our spirits are bursting at the seems and are urging to move and to become something different each day. Sometimes this different takes place with a human that you’d never had expected, sometimes it takes you to the corners of the world you only heard about when learning “lessons.”
My kin, my brothers and sisters, to whom do you pledge allegiance? To death? Listen to the cries and breath my friends the salty air of the seas then speak. Scream and fire into the air with your weapons, cry out to God, pray for endless day, eat, drink, destroy status quos and set up ideals while spray painting on the walls of every building!
Who rules your spirit my friends? Revenge? Conflict? Hate? Who has the power over your own veins? That which wants your veins to dry out and only descend to dust, and not to another life of something else.
My friends, welcome to this world of awkwardness and derangement, welcome to the mess every single one of us is in. Tell yourselves and each other your stories of what you have experienced. We are of spirit and agility—our families have lived through strange eras of time and also times of good fortune. Beside the movement my family experienced there was a lot of death, early death for those who most would believe it is to early to die. A mother and child die together, a teen drinks himself to death because there is something out there he has to hate. He hates himself and hates everybody around him.
My friends I am not calling you immature or stupid, ignorant, outlandish or even evil. I am calling you humans and therefore I know the capacities we have for each other because we share it with each other each day. We can sit and smoke our hookahs in the streets with those who point the gun at the same target. Point up and scream then smoke the hookahs together. Speak to each other and welcome in agility and spirit that is not just within, it exists in the streets of even the horrid of places.
Who do you pledge allegiance to? To leaders who do not speak with us on terms we understand? The law is just until it violates us but rulers who toy with their citizens can and must be non-violently put down. It is a dangerous thing, my friends, to stand up to a gun with the indestructible iris of the eye. The iris of the eye is much deeper than the barrel of any gun my friends for it contains the abysses of ourselves, all of us, the evil and the beautiful. This can overwhelm the weapons my friends, trust me.
I crave a certain food and which one of you can make it? All of you? To whom do you pledge allegiance? Do a cause that denies food and culture to a people—conflict, a waste of time and food, or to the sizzling of the shawarmas, souvlakis and all the lamb you can imagine…..
Who will feed you in the hour of need? A human. Two will fall together with opposite ideals that govern them but when the irises of the eye meet they can overwhelm this. There is enough room for both of their violation and of their antiquity, and I mean the beauty of them both, for them to sit, stare, eat, speak and put down the weapons.
Welcome to this world of pain and dissatisfaction but also welcome to the only opportunity you will ever have to make things okay!
Welcome to the mazes that we play and that we are tossed into and welcome to the only way out—a cooperation of all.
Pledge allegiance to each other and therefore God, and therefore the goodness of ourselves. Pledge allegiance to the capability we have to eat and drink our teas together. Pledge allegiance to our children who have nothing to do with this but stand to lose their lives.
Pledge allegiance to this world of wonder and of awe. Stare up into the skies and see, even the smoke we have created. What a marvel to behold; ah, and welcome to the only chance we have to ever conquer hope and end her existence by making all we hope for possible….this shared world.
Thank you for listening
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Saturday, 26 July 2014
written by Denis Kurmanov
Greetings my friends,
I am going to quote a rather large portion of Alfred North Whitehead’s Process and Reality which is probably the single most influential book in the way I view and experience the world. Let me be quite honest—reading Whitehead is not easy and occasionally brings about no consequence, his terming of common ideas throws much of Western thought right out the window and supposes and very, very different “structure” to this world. I have read this book and only “understood” certain chapters and even maybe only certain parts of certain chapters. What he coined is called “process philosophy” which I will discuss in this post and expound upon in my own interpretation of this world which is also (and obviously) influenced greatly by Zen Buddhism (Masao Abe and Dogen specifically for those who are interested in discovering more of my influences).
(I hate to deviate for a moment but I must say something about Dogen—his writing and views are certainly just as difficult to understand as Whitehead’s but his importance to Buddhism and Zen specifically cannot be ignored. I believe strongly that a “process perspective” reading of Dogen does him great justice and illuminates greatly what he said and how he acted.)
Without further ado, let us begin.
This quotation is taken from Section V of the chapter called “Process” from Process and Reality which was edited and put together by David Ray Griffin and Donald W. Sherburne. I will give a precise citation to the book at the end of this post.
To sum up: There are two species of process, macroscopic process and microscopic process. The macroscopic is the transition from attained actuality in attainment; while the microscopic process is the conversion of conditions where are merely real into determinate actuality. The former process effects the transition from the ‘actual’ to the actual. The former process is efficient; the latter process is teleological. The future is merely real, without being actual; where as the past is a nexus of actualities. The actualities are constituted by their real genetic phases. The present is the immediacy of teleological process whereby really govern attainment; where as the latter process provides the ends actually attained. The notion of ‘organism’ is combined with that of ‘process’ in a twofold manner. The community of actual things is an organism; but it is not a static organism. It is an incompletion in process of production. Thus the expansion of the universe in respect to actual things is the first meaning of ‘process’; and the universe in any stage of its expansion is the first meaning of ‘organism.’ In this sense, an organism is a nexus.
Secondly, each actual entity itself only describable as an organic process. It repeats in microcosm what the universe is in macrocosm. It is a process proceeding from phase to phase, each phase being the real basis in question. Each actual entity bears in its constitution the ‘reasons’ why its conditions are what they are. These ‘reasons’ are the other actual interties objectified for it.
An ‘object’ is a transcendent element characterizing that definiteness to which our ‘experience’ has to conform. In this sense, the future has objective reality in the present, but no formal actuality. For it is inherent in the constitution of the immediate, present actuality that a future will supersede it. Also conditions to which future must conform, including real relationships to the present, are really objective in the immediate actuality.
Thus each actual entity, although complete so far as concerns its microscopic process, is yet incomplete by reason of its objective inclusion of the macroscopic process. It really experiences a future which must be actual, although the completed actualities of that future are undermined. In this sense, each actual occasion experiences its own immortality.
Okay! I would like to congratulate you on finishing that quote and I am also extremely sorry that of all books, quotes, thinkers, etc. I chose this damn near unreadable one.
If you were somewhat moved by this or are even more curious to what this means here are a few links that will help you (even though I will certainly explain it to my best ability):
Rev. Dr. Charles W. Allen’s website:
The first power-point presentation, “Process thought: A very basic introduction” is extremely helpful.
The Wikipedia page on process philosophy:
I know that wiki pages are occasionally full of total misinterpretations but after scanning the sources and giving the post a good read, it is comprehensive, understandable and helpful as well.
Whitehead very adamantly rejected the idea that “objects” and “substances” existed at all and believed that everything was event. “All things flow” is a quote from Heraclitus which Whitehead claims (and I agree) is the most basic and fundamental aspect of reality. This goes well with the Buddhist doctrine that change is constant and effects all things constantly.
Since all things are events and things are in constant movement “moments” push themselves forward, perpetuating their existence and continually seek a ‘reason’ to exist at all. Their fulfillment is in the future but that also becomes an infinite loop making Time immortal, constantly wanting to Become more and more.
My writing this post began with the idea that popped into my mind which moved into an outline which moved into my beginning to write this which will move onto a completion and an influence to myself and to you—and then on and on and on unto the ages of ages. No rock, no human, no dog, deer, insect, star, no anomaly is “safe” from this. Buddhism rejects a view of the future and says that is unreal, which it is, but only in certain ways. We continue to become whether we want to or not and things are constantly moving, fulfilling themselves and undermining each other, the past, present and future.
What does this have to do with Buddhism? Delusion and history specifically are of importance here because delusion, as understood in Buddhism, is something that I have trouble with. Delusion is viewed as a way of life, a view of reality, and something unreal even though it participates constantly with the real, influences the real, is influenced by the real. This is a dualism which I’d like to say is a delusion itself.
Yes, I did just say that the understanding of delusion that Buddhism has is a delusion itself!
This is where I shall begin, in a way, again. How do we judge the experiences of others? Western philosophy in a totality can be understood as a delusion according to some more intensive interpretations of delusion in Buddhism and that, frankly, just isn’t fair to the billions of people who have lived their life in this way. I am not saying that they were in “complete” understanding of reality because a “complete” understanding is impossible since, as Whitehead (a Western thinker after all) stated himself that reality perpetuates and undermines itself constantly. I agree with him and so delusion can be undermined with experience and experience undermined with delusion.
A man may live a billionaire, honestly believe he made it there on his very own and also believes that morality doesn’t exist and that sympathy and emotion are in the way of a good life for him (and for others?) He believes that things don’t change; reality was the same when it began as it is now, that rocks are solid and the sun will forever rise in the East and set in the West.
The sun will not always exist and it moves in degrees somewhat North and South each day and each year, changing and only appearing to us to be in the same location.
This is a “wrong” view according to an insurmountable amount of people yet he lives like this until he meets his final resting place. Was he completely unaware of the reality around him? Was he just off in his “own little world” and just spewing hate, inequality, etc? Will this “delusion” come to an end ever? Will this view of the world just evolve into the “right” view as more and more people become aware of how “reality really is.”
First of all—the phrase “how the world really works,” “the way reality really is” etc makes no sense to me; it is not comprehensive, it is not common to all people and it certainly does not accept the idea of change. I must give credit to this man for at the very least being alive and attempting to live and respond to what experience has given him and what experiences he had on his own. The “delusion” he is living in is the real world to him so simply stating, even with argument, that he is having fake experiences is not a Buddhist thing, or a nice thing to say. Delusion “exists” (oxymoron and paradox) in this real world and is the experience of many.
How do we give credit to humanity in this experience and how do we correct the man who has given his entire life to this view?
We acknowledge his reality as a participant in what “reality really is:” a flux, a river, a movement. He is wrong and right at the same time! He lived therefore he is correct. But he lived in constant opposition to what most Buddhists and many other religious and non-religious people believe. His life was a nexus for the life that I and you live that perpetuates and brings this world even closer. I am giving him credit as so far as he made it possible to see the other side of his life, one that incorporates all, seems more consistent with experience of all and one that continues on after his death, our death, everything’s death. This is not delusion—it is distinction. Separation and distinction are very, very important to understand. I am a particular human being in this world but I am not separate from this world. A letter in an essay, a word in an essay, a paragraph in an essay can all be distinguished from the totality but the totality still is there, as a whole. Parts and “microcosms” are important to analyze and understand in our pursuit of a mindful existence and participation in this world.
Buddhism has a lot of trouble understanding History and the significance it brings when looking at the future and the present moment. Without the particular occurrence of events the possibility of this moment would not exist. Understood in macro-terms Time can be flipped around, moved, reciprocated etc but can never be replaced in micro-terms because love, mercy, compassion and justice are here, in the present and cannot simply be flipped around, moved, reciprocated etc. They, and their antitheses, can only be viewed from the micro-perspective. I will agree with Buddhism and state that must of our efforts have been analyzing these micro-perspectives and then assumed to be exactly the same in the macro-perspective. I will also agree with Western thought that Buddhism focuses too much on the macro-perspective, assuming that the way the universe works and “ought” to work is the exact same way that we work and “ought to work.” These perspectives are distinctions and not separations and we must be very careful in understanding this because we may fall into the belief that most of experience has been a delusion whereas no experience is a delusion, it can be inconsistent, illogical, unethical and so forth but never unreal. Plato stated that anything that has power has a reality and everything has power (therefore nothing has power) therefore everything is real. Here comes another distinction: being real and existing.
I am implying a pragmatic view of Truth here. Truth is in the future and consequentially in the present and partially in the past (since truth moves with time, it must undergo the same change that we all do). I do not change much from the last word I wrote to this one and thus truth, too, moves slowly but it certainly does. Delusion cannot be understood to be Absolute and an Arch reigning over our experiences and our minds cannot constantly be battling this world of delusion and expect to attain or Become anything at all except anxious and lost.
Delusion, experience and the processes of the reality we participate in is all in an infinite loop:
and that is not to state that it repeats itself: but undermines and participates with itself constantly perpetuating itself forward. This is everything’s experience in a nutshell which means a person across the world may be undermining this post at this very moment but if they weren’t, this post wouldn’t be possible. A solidarity of Belief is not possible but only a solidarity of a pragmatic, plural perspective.
History matters because it has brought us here—atrocities from the past must be learned and analyzed just as much as the bliss that the past experienced as well. To believe in a world where Delusion reigns over peoples’ lives is hateful because it takes away the dignity and respect that Buddhism fundamentally offers to all sentient beings, claiming that their right of experience is at the very least, real, and therefore worthy of Becoming something more beautiful, a lotus, and a laughter that brings about an attainment of the Way.
Abe, Masao, and William R. LaFleur. Zen and Western thought. Honolulu: University of Hawaii Press, 1985. Print
Cobb, John B.. The Emptying God: a Buddhist-Jewish-Christian conversation. Ltd. ed. Eugene, OR.: Wipf & Stock, 2005. Print.
Cobb, John B., and David Ray Griffin. Process theology: an introductory exposition. Philadelphia: Westminster Press, 1976. Print.
Dewey, John, and John J. McDermott. The philosophy of John Dewey. Phoenix ed. Chicago: University of Chicago Press, 1981. Print.
Dogen, Zenji. Shōbōgenzō: the true Dharma-eye treasury. Berkeley, Calif.: Numata Center for Buddhist Translation and Research, 2007. Print.
Whitehead, Alfred North, and David Ray Griffin. "Process." Process and reality: an essay in cosmology. Corrected ed. New York: Free Press, 1978. . Print.
Part II: Meditation and Art will be coming soon!
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