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On the Number 84
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84 in Philosophy & Religion
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| 172) |
Hymn 84 in Book 5 of the
Rig Veda is a song of praise to the Earth Goddess Prthivi: 1. THOU, of a truth,O Prthivi, bearest the tool that rends the hills: Thou rich in torrents, who with might quickenest earth, O Mighty One. 2 To thee, O wanderer at will, ring out the lauds with beams of day, Who drivest, like a neighing steed, the swelling cloud, O bright of hue. 3 Who graspest with thy might on earth. e'en the strong sovrans of the wood, When from the lightning of thy cloud the rain-floods of the heaven descend. Rig Veda, Book 5, 84.1-3 (circa 1500 B.C.) | ||||
| 173) |
Chapter 84 in
Papyrus of Ani,
Egyptian Book of the Dead:Chapter for being transformed into a heron— I am the mightiest of the bulls, I am the forceful one among them, I am the twin braided locks which are on the head of the shorn priest, whom they of the sunshine worship, whose stroke is sharp. I am vindicated on earth, and the terror of me is in the sky— and vice versa; it is my strength which makes me victorious to the height of the sky, I am held in respect to the breadth of the sky, my strides are towards the towns of the Silent Land. I have gone and reached Wenu; I have ejected the gods from their paths, I have struck down those who are wakeful within their shrines. I do not know the Primordial Water, I do not know the emerging earth, I do not know the red ones who thrust with their horns, I do not know the magician, but I hear his word; I am this Wild Bull who is in the writings. Thus said the gods when they lamented the past: 'On your faces! He has come to you while the dawn lacks you, and there is none who will protect you.' My faults are in my belly, and I will not declare them; O Authority, wrong-doing is of yesterday, but righteousness is of today. Righteousness runs on my eyebrows on the night of the festival 'The Old Woman lies down and her land is guarded.' Egyptian Book of the Dead: Book of Going Forth by Day Complete Papyrus of Ani, Chapter 84 (circa 1250 B.C.) (translated by Raymond Faulkner), Chronicle Books, San Francisco, 1994, Plate 28 | ||||
| 174) |
Aphorism 84 of
Symbols of Pythagoras: Neque in aquiminali intingendum, neque in balneo lavandum. Neither bathe in a hand basin, nor wash yourself in a bath. There is a place for every purpose under heaven, and a place designed for one purpose should not be converted to another use. Pythagoras (580-500 B.C.), Symbols of Pythagoras (translated by Sapere Aude, Collectanea Hermetica, Vol. V, 1894) reprinted in Percy Bullock, The Dream of Scipio, Aquarian Press, Wellingborough, Northamptonshire, UK, 1983, p. 87 | ||||
| 175) |
Section 84 of Plato's
Phaedo— A philosopher's soul, Socrates' silence, Swan song: A philosopher's soul will take the view which I have described... this soul secures immunity from its desires by following reason and abiding always in her company, and by contemplating the true and divine and unconjecturable, and drawing inspiration from it, because such a soul believes that this is the right way to live while life endures, and that after death it reaches a place which is kindred and similar to its own nature, and there is rid forever of human ills... There was silence for some time after Socrates had said this. He himself, to judge from his appearance, was still occupied with the argument which he had just been stating, and so were most of us, but Simmias and Cebes went on talking in a low voice... Evidently you think that I have less insight into the future than a swan; because when these birds feel that the time has come for them to die, they sing more loudly and sweetly than they have sung in all their lives before, for joy that they are going away into the presence of the god whose servants they are. Plato (428-348 BC), Phaedo 84a, 84c, 84e (360 BC) (trans. Hugh Tredennick), Edited by Edith Hamilton & Huntington Cairns, Plato: The Collected Dialogues, Bollingen Series LXXI, Princeton University Press, 1961, p. 67 | ||||
| 176) |
84th Verse of Buddha's
Dhammapada: Canto VI— The Spiritually Mature Not for one's own sake, nor for the sake of others, should one desire sons, wealth, or territory; one should not desire success for oneself by unrighteous means. He who behaves in such a way is virtuous, is wise, is righteous. Buddha, Dhammapada Verse 84 (240 B.C.) (translated by Sangharakshita, Dhammapada: The Way of Truth, 2001, p. 36) | ||||
| 177) |
84th Verse in Chapter 18 of
Astavakra Gita (Sage Astavakra's dialogue with King Janaka): Shining is the life of the wise man who is free from any expectation, who is without attachment to children, wife and others, without desire for sense-objects and without care even for his own body. Astavakra Gita Chapter 18, Verse 84 (circa 400 B.C.) translated by Radhakamal Mukerjee, Astavakra Gita, Motilal Banarsidass Publishers, Delhi, India, 1971, p. 161. | ||||
| 178) |
84th Aphroism Patanjali's
Yoga Sutra: When these are obstructed by improper thoughts, the constant pondering upon the opposites is necessary. Vyasa Commentary: Whenever any or all of the ten duties indicated under Yama (Forbearance) and Niyama (Observance) are not fully sustained on account of other improper thoughts, the best way to escape from these thoughts is to think upon their opposites. For example, the way to eliminate a desire to kill is by thinking upon its opposite, namely, the quality of love for one's beloved. The rule briefly indicated here is of the greatest practical use to beginners. Patanjali (circa 200 B.C.), Yoga Sutra II.33: Aphroism 84 (circa 200 B.C.) translated by M. N. Dvivedi, Theosophical Publishing House, Adyar, India, 1934, p. 54 | ||||
| 179) |
Text 84 of
On Prayer: 153 Texts of Evagrios the Solitary (345-399 AD) Prayer is the energy which accords with the dignity of the intellect; it is the intellect's true and highest activity. The Philokalia (4th-15th century AD), translated by F.E.H. Palmer, Philip Sherrard, & Kallistos Ware, Faber & Faber, London, 1979, p. 65) | ||||
| 180) |
Text 84 of
On the Spiritual Law: 200 Texts of Saint Mark the Ascetic (early 5th century AD) Do not say: 'I do not know what is right, therefore I am not to blame when I fail to do it.' For if you did all the good about which you do know, what you should do next would then become clear to you, as if you were passing through a house from one room to another. It is not helpful to know what comes later before you have done what comes first. For knowledge without action 'puffs up', but 'love edifies', because it 'patiently accepts all things'. The Philokalia (4th-15th century AD), translated by F.E.H. Palmer, Philip Sherrard, & Kallistos Ware, Faber & Faber, London, 1979, p. 115-116) | ||||
| 181) |
Text 84 of
On Watchfulness and Holiness of Saint Hesychios the Priest (8th or 9th century AD) It is said that those who thirst should go to the waters. Those who thirst for God should go in purity of mind. But he who through such purity soars aloft should also keep an eye on the earth of his own lowliness and simplicity, for no one is more exalted than he who is humble. Just as when light is absent, all things are dark and gloomy, so when humility is absent, all our efforts to please God are vain and pointless. The Philokalia (4th-15th century AD), translated by F.E.H. Palmer, Philip Sherrard, & Kallistos Ware, Faber & Faber, London, 1979, p. 176) | ||||
| 182) |
Text 84 of
For the Encouragement of the Monks in India who had Written to Him: 100 Texts of Saint John of Karpathos (circa 680 AD) Do all in your power not to fall, for the strong athlete should not fall. But if you do fall, get up again at once and continue the contest. Even if you fall a thousand times because of the withdrawal of God's grace, rise up again each time, and keep on doing so until the day of your death. For it is written, 'If a righteous man falls seven times'— that is, repeatedly throughout his life— seven times 'shall he rise again.' So long as you hold fast, with tears and prayer, to the weapon of the monastic habit, you will be counted among those that stand upright, even though you fall again and again... and God will commend you, because even when struck you refused to surrender or run away. But if you give up the monastic life, running away like a coward and a deserter, you will lose your freedom of communion with God. The Philokalia (4th-15th century AD), translated by F.E.H. Palmer, Philip Sherrard, & Kallistos Ware, Faber & Faber, London, 1979, p. 318) | ||||
| 183) |
Text 84 of
On the Character of Men: 170 Texts of Saint Anthony of Egypt (251-356 AD) Do not try to teach people at large about devoutness and right living. I say this, not because I begrudge them such teaching, but because I think that you will appear ridiculous to the stupid. for like delights in like: few— indeed, hardly any— listen to such instruction. It is better therefore not to speak at all about what God wills for man's salvation. The Philokalia (4th-15th century AD), translated by F.E.H. Palmer, Philip Sherrard, & Kallistos Ware, Faber & Faber, London, 1979, p. 342) | ||||
| 184) |
In Section 84 of
Lankavatara Sutra, Buddha answers Mahamati the Bodhisatva-Mahasattva's questions on the five Dharmas: Further, Mahamati, of the five Dharmas— name, appearance, discrimination, right knowledge, and suchness— appearance is that which is seen as having such characteristics as form, shape, distinctive features, images, colours, etc. Out of this appearance ideas are formed such as a jar, etc., by which one can say, this is such and such, and no other; this is "name". When names are thus pronounced, appearances are determined and there is "discrimination", saying this is mind and this is what belongs to it. That these names and appearances are after all unobtainable because when intellection is put away the aspect of mutuality ceases to be perceived and imagined— this is called the "suchness" of things. And this suchness may be characterised as truth, reality, exact knowledge, limit, source, self-substance, the unattainable. This has been realised by myself and the Tathagatas, truthfully pointed out, recognied, made public, and widely shown. When, in agreement with this, the truth is rightly understood as neither negative nor affirmative, discrimination ceases to rise, and there is a state conformable to self-realisation by means of noble wisdom, which is not the course of controversy pertaining to the philosophers, Sravakas, and Pratyekabuddhas; this is "right knowledge". These are, Mahamati, the five Dharmas, and in them are included the three Svabhavas, the eight Vijnanas, the twofold egolessness, and all the Buddha-truthss. In this, Mahamati, reflect well with your own wisdom and let others do the same, and do not allow yourself to be led by another. The Lankavatara Sutra (before 443 AD) (translated from the Sanskrit by D. T. Suzuki, 1932, pp. 197-198) | ||||
| 185) |
84th Verse of Sagathakam:
Lankavatara Sutra: When one seed is made pure, there is a turning into a state of no-seed; the sameness comes from non-discrimination; from superabundance there is birth and general confusion from which there grows a multitude of seeds, hence the designation all-seed. The Lankavatara Sutra (before 443 AD) (translated from the Sanskrit by D. T. Suzuki, 1932, p. 233) | ||||
| 186) |
In the 99 Names of Allah,
the 84th Name is
Malik Al-Mulk: The Eternal Owner of Sovereignty, The Lord of Absolute Ruling Power. ["Malik al-Mulk, Possessor of the Kingdom was listed as the 84th Name of Allah in Arthur Jeffrey, Islam: Muhammad and His Religion (1958), pp. 93-98]. | ||||
| 187) |
Chapter 84 of Mohammed's
Holy Koran is titled "The Rending Asunder" When the heaven bursts asunder, And obeys its Lord and it must. And when the earth is stretched, And casts forth what is in it and becomes empty, And obeys its Lord and it must. Surely he was joyful among his followers. Surely he thought that he would never return. Yea! surely his Lord does ever see him. But nay! I swear by the sunset redness, And the night and that which it drives on, And the moon when it grows full, That you shall most certainly enter one state after another. Mohammed, Holy Koran Chapter 84.1-5, 84.13-19 (7th century AD) (translated by M. H. Shakir, Holy Koran, 1983) | ||||
| 188) |
84th Verse of Chapter 5 in Santideva's Bodhicaryavatara: Thus enlightened, one ought to be constantly active for the sake of others. Even that which generally is forbidden is allowed to the one who understands the work of compassion. Santideva's Bodhicaryavatara: Entering the Path of Enlightenment V.84 (Guarding of Total Awareness: Samprajanyaraksana) (circa 700 AD) (translated by Marion L. Matics, Macmillan, London, 1970, p. 169) | ||||
| 189) |
84th Verse of Chapter 9 in Santideva's Bodhicaryavatara: The body does not exist, but because of delusion (moha) there is a body-idea in its parts: because of a kind of fabrication, like imagining a man in a stump. Santideva's Bodhicaryavatara: Entering the Path of Enlightenment IX.84 (Perfection of Wisdom: Prajna-paramita) (circa 700 AD) (translated by Marion L. Matics, Macmillan, London, 1970, p. 219) | ||||
| 190) |
84th Saying of Recorded Sayings of Zen Master Joshu: A monk asked, "What about it when a white cloud is independent?" The master said, "How can you be at ease everywhere like a calm spring wind? Chao Chou (778-897), The Recorded Sayings of Zen Master Joshu, Sayings #84 translated by James Green, AltaMira Press, Walnut Creek, CA, 1998, p. 36 | ||||
| 191) |
Section 84 of Record of the Chan Master "Gate of the Clouds": Having entered the Dharma Hall for a formal instruction, Master Yunmen said: "I see that, in spite of my teaching on the second or third level, the lot of you are unable to get it. So what's the purpose of vainly wearing monks' robes? Do you understand? Let me explain this to you in plain terms: When at some later point you go to various places and see some Venerable lift his finger or hold up a fly-whisk and say 'this is Chan' and 'this is the Dao,' you ought to take your staff, smash his head, and go away! Otherwise you'll end up among the followers of Deva Mara and ruin our tradition." "If you really do not understand, look for the time being into some word-creepers. I keep telling you that all the buddhas of past, present, and future from lands innumerble as specks of dust, including the 28 Indian and the 6 Chinese patriarchs, are all on top of this staff; they expound the Buddhist teaching, manifest by virtue of their spiritual powers in different forms, and let their voices be heard at will in all ten directions, without the slightest hindrance. Do you understand? If you don't understand, do not pretend that you do. Well then: Have you closely examined what I just said and do you really see it? But even if you'd reach that plane, you still could not even dream of a true monk. You wouldn't even meet one in a three-house hamlet!" The Master abruptly seized his staff, drew a line on the ground, and said: "All the buddhas and patriarchs are in here." He drew another line and said: "All have gone out of here. Take care of yourselves!" Master Yunmen (864-949), Record of the Chan Master "Gate of the Clouds" translated by Urs App, Kodansha International, NY & Tokyo, 1994, pp. 126-127 | ||||
| 192) |
Case 84 of
Hekiganroku: Yuima's "The Gate to the One and Only" Main Subject: Yuima asked Manjusri, "What is the Bodhisattva's Gate to the One and Only?" Manjusri answered, "To my mind, in all Dharmas, there are no words, no preaching, no talking, no activity of consciousness. It is beyond all questions and answers. That is entering the Gate to the One and Only." Then Manjusri said to Yuima, "Each of us has had his say. Now I ask you, what is the Bodhisattva's Gate to the One and Only?" [Setcho says, "What did Yuima say?" And again he says, "I have seen through him."] Setcho's Verse: You foolish old Yuimakitsu, Sorrowful for sentient beings, You lie sick in Biyali, Your body all withered up. The teacher of the Seven Buddhas comes, The room is cleared of everything. You ask for the Gate to the One and Only; Are you repulsed by Manju's words? No, not repulsed; the golden-haired lion Can find you nowhere. Setcho (980-1052), Hekiganroku, 84 (Blue Cliff Records) (translated by Katsuki Sekida, Two Zen Classics, 1977, pp. 363-366) [Notes: The main subject of Case 84 is based on the Vimalakirti-nirdesa Sutra. Yuima is another name for Vimalakirti, a semi-legendary person and a lay disciple of Buddha. One day he failed to appear at the Buddha's gathering, and word was sent that he was sick. He was sick because "sentient beings are sick." The Buddha sent Manjusri to inquire after him. Manjusri was followed by 31 Bodhisattvas and 32,000 Arhats, all of whom could fit into Yuima's room, which was ten feet square. Yuima asked the Bodhisattvas, "What is the Gate to the One and Only [absolute oneness]?" Each of them gave his answer. When all 31 had finished, Yuima put the same question to Manjusri, who answered as in the present case. When Manjusri asked this question, Yuima remained silent, and had no words (His silence, properly understood, was a thunderous roar). "Golden-haired lion" is an epithet of Manjusri. He can find Yuima nowhere because of Yuima's golden silence.] | ||||
| 193) |
Aphroism 84 of Guigo's Meditations: The more noble and powerful each creature is, the more willing it is subject to the truth. In fact it is powerful and noble precisely because it is subject to it. Guiges de Chastel (1083-1137), Meditations of Guigo, Prior of the Charterhouse translated by John J. Jolin, Marquette University Press, Milwaukee, 1951, p. 16 | ||||
| 194) |
Parzival brings mysterious gems of "vast power" to heal his uncle Anfortas, the Fisher King in the 84th Line of Chapter 16 in Eschenbach's Parzival: One brought to him a cheerful mood, And some for joy and cure were good, As each one had the quality. In them vast power one could see Whose skill his wit can strengthen. In this way they must lengthen Anfortas' life— their heart he bore. His fate brought on them grieving sore. But joy is reaching him afresh, For he has reached Terr' de Salvaesch' Wolfram von Eschenbach (1165-1217) Parzival (1195) Book XVI: "Parzival Becomes King of the Grail", Lines 81-90 (translated by Edwin H. Zeydel & Bayard Quincy Morgan, University of North Carolina, Chapel Hill, 1951, p. 325) | ||||
| 195) |
Section 84 in Chapter II: "The Essentials of Learning" of Chu Hsi's Chin-ssu lu (1175): Confucius was completely free from four things [Analects, IX.4]. His is the teaching that covers both extremes, the beginning of learning and the completion of virtue. Arbitrariness of opinion means selfish ideas. Dogmatism means desiring one's own ends. Obstinacy means absence of flexibility. And egoism means being obstructed. If one has any of these, he will be different from Heaven and Earth. Chu Hsi (1130-1200), Reflections on Things at Hand (Chin-ssu lu) translated by Wing-Tsit Chan Columbia University Press, NY, 1967, p. 75 | ||||
| 196) |
Section 84
of William of Auvergne's The Trinity, or the First Principle: No one can possibly doubt that those whose essence is utterly one are less many than those whose essences are diverse... Also, whenever the effect is from a cause according to itself, there is necessarily a first and essential likeness and agreement between the cause and effect. For from each thing according to itself there proceeds only what is most similar. Unlikeness, however, is not from one thing according to itself. Hence, the first source and its first emanation are similar by the first and highest likeness, since between them no cause of unlikeness intervenes, since the one emanates and the other is emanated according to the same thing. William of Auvergne (1180-1249), The Trinity, or the First Principle, Ch. XIV (translated by Roland J. Teske & Francis C. Wade, Marquette University Press, Milwaukee, 1989, pp. 120-121) | ||||
| 197) |
Letter 84 of The Letters of Marsilio Ficino: Reply to the letter about the sparing use of time Lorenzo de' Medici to Marsilio Ficino, the Platonic philosopher: greetings. I was indeed delighted with your letter which reproved me for the waste of past time, in such a way that my idleness does not appear to have been entirely useless. For the result of my waste of this brief time is that directions have come from you which are not only for my benefit but for the benefit of all those who suffer from the same disease. you have often unfolded your mind to me, but in this letter of yours you seem repeatedly to have gone beyond every other proof of friendship in good will toward me. Perhaps this is because you are first in love and far exceed all others in friendship to me; perhaps it is because you are able to bestow abundantly those gifts of friendship which others cannot. For others who attend us with their kindness can bestow riches, honours, or pleasure. But those gifts are all in fortune's hand, so that we have nothing surer than their uncertainty nor more reliable than their inconstancy. This you have often taught and I have even more often experienced. But you are such a source of instruction and you show such friendship toward me that it is obvious you are second to none of my friends in virtue, as you surpass them all in love; and this you do from your own natural goodness. You do this moreover because you are aware that these virtues have been given to men by immortal God on this condition: that they are used for as many people as possible; and you cannot be tempted to misuse this divine generosity... Nothing can bring such light into my life as your joyful companionship and advice, which is of such authority and so full of love. If these failed so would that other part of my life, outside which everything else is nothing. By this danger I have been reminded that I should more freely and more often make use of you; and since our human condition is such that it is more effectively influenced by example than by reason I mean thus to profit more from both you and time; from time because it has no tomorrow, from you because you are a man for whom no moment is free from the dread of death. Farewell and take care of your health. 10th October, 1474. Florence. Lorenzo de' Medici (1449-1492), Letter to Marsilio Ficino The Letters of Marsilio Ficino, Vol. I, Shepheard-Walwyn, London, 1975, pp. 133-134 | ||||
| 198) |
Section 84 of Wang Yang Ming's Instructions for Practical Living: The Teacher said: “Nowadays, people who pursue what I call the learning of the investigation of things still for the most part fall into mere talking and listening. How much less can those who pursue learning and listening return to the investigation of things? The refinement and subtlety of the Principle of Nature and selfish human desires are such that one must make a constant effort at self-examination and self- mastery before he can gradually see it... How can one expect to know all by merely talking? Now if we merely talk about the Principle of Nature, leave it there and do not follow it, and talk about selfish human desires, leave them there and do not get rid of them, is that the learning of the investigation of things and the extension of knowledge? Even at its best, the learning of later generations has only reached its point of achievement through incidental acts of righteousness.” Wang Yang Ming (1472-1529), Instructions for Practical Living or Ch'uan-hsi lu (1518), I.84 (translated by Wing-tsit Chan, Columbia University Press, NY, 1963, pp. 54-55) | ||||
| 199) | Verse 84 in Book I of Angelus Silesius The Cherubinic Wanderer (1657):
Alexandrines of Angelus Silesius (1657), translated by Julia Bilger The Driftwind Press, North Montpelier, VT, 1944, p. 37 (German version, I.84) | ||||
| 200) |
Section 84 of Swedenborg's Arcana Coelestia (1837): And on the seventh day God finished His work which He had made. The celestial man is the "seventh day", which, as the Lord has worked during the six days, is called "His work"; and as all combat then ceases, the Lord is said to "rest from all His work." On this account the seventh day was sanctified, and called the Sabbath, from a Hebrew word meaning "rest". And thus was man created, formed, and made. These things are very evident. Emanuel Swedenborg (1688-1772) Arcana Coelestia, 84 (Swedenborg Foundation, NY, 1965, pp. 44-45) | ||||
| 201) | 84th Section of Swedenborg's Worlds in Space (1758) relates to the planet Jupiter and its spirits and inhabitants: I saw a bald head, but only its upper, bony part; and I was told that those who are due to die within a year see such a vision, and they then prepare themselves. The people there are not afraid of dying... because they know they will go on living after death. They know they are not leaving life, because they are going to heaven; so they do not call it dying, but becoming heavenly. If in that world they have lived in a state of truly conjugal love and have taken care of their children as parents should, they do not die of disease, but peacefully as if in sleep; and so they pass from that world to heaven. Emanuel Swedenborg (1688-1772), The Worlds in Space, 84 (translated from Latin by John Chadwick, Swedenborg Society, London, 1997, p. 58) | ||||
| 202) |
Chapter 84 of Franklin Merell-Wolff's
Pathways through to Space (1936) is a poem titled "Nirvana":
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| 203) |
Chapter 84 of Wei Wu Wei's Ask the Awakened (1963)is titled "Science and Soda": Some people see a profound significance in the fact that modern science is busy establishing, in its dualistic analysis of the universe of our living dream, a resemblance to the non-dual universe known to the totally awakened, and vaguely described by them. Since these descriptions of the awakened, in so far as they are descriptions, must necessarily be dualistic also, it is hardly surprising that the two should resemble one another— for what the awakened see, when they look objectively, are 'mountains and rivers' as before— though no doubt with a difference, which is what they seek to describe. But the truth, which they cannot describe— since description, even though itself, are necessarily objective— being pure subjectivity is of another order or dimension altogether, so that no sort of comparison could ever be possible (compare the Buddha's 'comparison' of the virtue or 'merits' of samsaric almsgiving and nirvanic understanding, in the Diamond Sutra). That which the awakened see, objectively, are again 'mountains and rivers'; that which they see, subjectively, is voidness (an eye looking at itself); and when they desist from 'looking'— the ARE, which has been described as sat-chit-ananda. [Note: What is the 'difference' in what the awakened see after disidentification? 'Looking'— subject regarding object— is always the same dualistic process conditioned by space-time limitations. But they know that phenomena are unreal, whereas to the rest of us that is at most theoretical only. Moreover they know that phenomena are subjectivity, since there is nothing else. To revert to the formula which has always seemed to me the simplest: they know that there is neither see-er nor seen, but only a see-ing. Perhaps that sufficiently suggests the 'difference' in their vision of the 'mountains and rivers'? Their see-ing, of course, is 'pure perception'.] Wei Wu Wei (1895-1986), Ask the Awakened (1963), pp. 198-199 | ||||
| 204) |
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| 205) |
"Discipline And Success" is Lesson 84of Subramuniyaswami's Merging with Siva (1999): It is very important to decide exactly what you are going to meditate on before beginning. Then stay with the decision throughout the meditation and make every effort to avoid the tendency to become distracted and take off in a new direction. The Shum language as a tool for guiding the meditator is very helpful, because the individual's awareness is precisely held within the chosen area. This is similar to how we must discipline ourselves to be successful in outer activities. To become distracted is unacceptable. Successful people finish what they begin. It is possible to learn to meditate extremely well but be unsuccessful in practicing it if the meditator allows himself to become sidetracked once the inside of the mind has opened. To be successful, one has to be very, very firm with oneself when beginning a meditation. Each meditation must be performed in the way it was intended to be performed when the meditation was begun. To be successful in meditation, we have to bring the mind into a disciplined state. Undisciplined people can never be told what to do, because they will not listen. Their awareness is wafted around by every little fancy that comes along. Those who really want to make progress in meditation and continue to do so and better themselves year after year after year have to approach this art in an extremely positive and systematic way. Thousands of devotees have come and gone since the beginning of my mission in 1949. Each one of them was determined to go deep within and realize the Self, but many gave up along the way. This was because at times the shakti power became very strong within them and their inner nerve system was not ready to receive the impact. Others were successful because they were more disciplined, and when their inner power came up, they enjoyed its intensity by holding it steady within the spine. They rested in the bliss of awareness aware only of itself. They then continued the meditation as planned after the power began to wane. Satguru Sivaya Subramuniyaswami (1927-2001) Merging with Siva: Hinduism's Contemporary Metaphysics Himalayan Academy, Kapaa, Hawaii, 1999, pp. 172-173 | ||||
| 206) | Chapter 84 of Zen Master Seung Sahn's Dropping Ashes on the Buddha is titled "Big Mistake": One Sunday evening, after a Dharma talk at the International Zen Center of New York, a student asked Soen-sa, "Does Big I ever make a mistake?" Soen-sa said, "A big mistake." The student said, "Who sees the mistake?" Soen-sa said, "It has already appeared." Seung Sahn (born 1927), Dropping Ashes on the Buddha: The Teaching of Zen Master Seung Sahn, Edited by Stephen Mitchell, Grove Press, New York, 1976, p. 196 | ||||
| 207) |
Koan 84 of Zen Master Seung Sahn—"Whose Song Do You Sing": One day, Jin Jae Sunim asked his teacher, Zen Master Hyang Gok, "Whose song do you sing? Whose lineage do you follow?" Hyang Gok replied, "I received one word from Zen Master Un Mun and I have never exhausted it." 1. Whose song do you sing? 2. Whose lineage do you follow? 3. Is Hyang Gok's answer correct or not? Commentary: The sky is clear: Why is there lightning? Seung Sahn (born 1927), The Whole World Is A Single Flower 365 Kong-ans for Everyday Life, Tuttle, Boston, 1992, p. 61 | ||||
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84 in Poetry & Literature
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| 208) |
Calchas tells Achilles of Apollo's rage in Line 84 from
Book I of Homer's Iliad Through the prophetic power Apollo Had given him, and he [Calchas] spoke out now: "Achilles, beloved of Zeus, you want me to tell you About the rage of Lord Apollo, the Arch-Destroyer. And I will tell you. But you have to promise me and swear You will support me and protect me in word and deed. Homer, The Iliad, I.80-85 (circa 800 BC) (translated by Stanley Lombardo) Hackett Publishing Co., Indianapolis, IN, 1997, p. 3 | ||||
| 209) |
"Odysseus was sitting on the shore"
[Odysseus] in Line 84 of Book 5 from Book 1 of Homer's Odyssey Calypso knew him at sight. The immortals have ways of recognizing each other, Even those whose homes are in outlying districts. But Hermes didn't find the great hero inside [the cave]. Odysseus was sitting on the shore, As ever those days, honing his heart's sorrow, Staring out to sea with hollow, salt-rimmed eyes. Homer, The Odyssey, V.80-86 (circa 800 BC) (translated by Stanley Lombardo) Hackett Publishing Co., Indianapolis, IN, 2000, p. 72 | ||||
| 210) |
Han-shan's Poem 84 of
Collected Songs of Cold Mountain: white whisk and sandalwood handle a perfume you smell all day soft like curling fog light like travelling clouds for rites it's fine in summer raised high it flicks dust away and time after time in a ten-foot square it's used to direct lost men Han-shan (fl. 627-649), Collected Songs of Cold Mountain, Poem 84 (translated by Red Pine, 1990) ( Robert G. Henricks translation, 1990; Burton Watson translation, 1962) | ||||
| 211) |
Poem 84 of
The Poetry of Wang Wei: Written at Qi River Fields and Gardens Life in retreat by the Qi River: The eastern wilds are vast, no mountains in sight. The sun is hidden beyond the mulberries, And the river gleams between the villages. Herdboys leave gazing afar at their hamlets; Hunting dogs return following men. A peaceful man— what is there to do? The brushwood gate is closed all day long. Wang Wei (701-761), The Poetry of Wang Wei, Poem 84 translated by Pauline Yu, Indiana University Press, Bloomington, IN, 1980, pp. 173-174 | ||||
| 212) |
Poem 84 from
The Manyoshu:
On the occasion of the night-sojourn of Prince Karus on the plain of Aki. The travellers taking shelter On the plain of Aki, Can they sleep at their ease, Remembering the days gone by? The Manyoshu, Poem 84 (circa 750 AD) (The Nippon Gakujutsu Shinkokai translation of One Thousand Poems Foreword by Donald Keene, Columbia University Press, NY, 1965, p. 31) Japanese text | ||||
| 213) |
Poem 84 of
Selected Poems of Po Chü-I is titled "Spring River": Heat and cold, twilight and dawn succeed each other swiftly, before I know it, already my second year in Chung-chou! Shut up in my room, all I listen for are morning and evening drums; climbing the tower, I gaze absently down on boats that come and go. Enticed by oriole voices, I've come here under the blossoms; spellbound by the color of the grasses, I sit by the water's edge. Nothing but spring river, I never tire of watching it— rounding sand spits, circling rocks, a rippling, murmuring green. Po Chü-I (772-846), Selected Poems, Poem 84 translated by Burton Watson, Columbia University Press, New York, 2000, p. 106 (translated by David Hinton) | ||||
| 214) |
Poem 84 of
The Poetry of Li Shang-yin: Expressing My Feeling A junior official, and often ill to boot, Following an appreciative patron, I have wandered far. In friendly talks I am honored as a guest; On holidays I grope in the dark. Under the fine trees, I often move my couch; Watching the strange clouds, I remain upstairs. Not that there is no beautiful scenery, Only that I am overcome with homesickness! Li Shang-yin (813-858), Selected Poems, Poem 84 translated by James J. Y. Liu, University of Chicago Press, Chicago, 1969, p. 163 (translated by David Hinton) | ||||
| 215) |
Section 84 from
The Pillow Book of Sei Shonagon is titled "Splendid Things": Chinese brocade. A sword with a decorated scabbard. The grain of the wood in a Buddhist statue. Long flowering branches of beautifully coloured wistaria entwined about a pine tree... I need hardly say how splendid I find a learned Doctor of Literature. He may be of lowly appearance, and of course he is a commoner; but the world at large regards him as an impressive figure. As an Imperial Tutor, he is consulted about all sorts of special matters, and he is free to approach the most eminent members of the Emperor's family. When he has composed one of his prayers for the Emperor or the introduction to some poem, he becomes the object of universal praise. A learned priest is also splendid. It is impressive enough when he reads his breviary by himself, but how much more so when he is among several Lectors officiating in the Sacred Readings at one of the fixed periods! It is getting dark. 'Why haven't they brought the oil?' says one of the Lectors. 'How late they are in lighting the lamps!' All the Lectors stop reading, but the learned priest continues quietly reciting the scriptures from memory... Anything purple is splendid, be it flowers, thread, or paper. Among purple flowers, however, I do not like the iris despite its gorgeous colour. What makes the costume of Sixth Rank Chamberlains so attractive when they are on night duty is the purple trousers... A large garden all covered with snow. Sei Shonagon (965-c. 1017), The Pillow Book of Sei Shonagon, Section 84 (circa 994 AD) Translated & Edited by Ivan Morris Columbia University Press, NY, 1967, Vol. I, pp. 90-92) | ||||
| 216) |
Poem 84 of
Su Tung-p'o (1036-1101) is titled "Black Muzzle" (1100): Black Muzzle, south sea dog, How lucky I am to be your master! On scraps growing plump as a gourd, Never grumbling for fancier food. Gentle by day, you learn to tell my friends; Ferocious by night, you guard the gate. When I told you I was going back north, You wagged your tail and danced with delight, Bounced along after the boy, Tongue out, dripping a shower of sweat. You wouldn't go by the long bridge But took a short cut across the clear deep bay, Bobbing along like a water bird, Scrambling up the bank fiercer than a tiger, You steal meat— a fault, though a minor one, But I'll spare you the whip this time. You nod your head by way of thanks, Heaven having given you no words. Someday I'll get you to take a letter home— Yellow Ears was your ancestor, I'm sure. [Notes: "Yellow Ears" was the pet dog of the poet Lu Chi (261-303) who delivered his master's letter home in a bamboo container tied to his neck.] — translated by Burton Watson, Su Tung-P'o: Selections from a Sung Dynasty Poet, Columbia University Press, New York, 1965, pp. 132-133 Expanded edition, Copper Canyon Press, 1994) | ||||
| 217) |
Verse 84 of Rubáiyát, of
Omar Khayyam (1048-1122): Said one among them— "Surely not in vain My substance of the common Earth was ta'en And to this Figure moulded, to be broke, Or trampled back to shapeless Earth again." (translated by Edward Fitzgerald, London, 1st Ed. 1859, 2nd Ed. 1868) | ||||
| 218) |
Verse 84 of
Saigyo's Mirror for the Moon: My dilemma: That deep realization will Never come to My mind, the truth of which My mind realizes all too well. Saigyo (1118-1190), Mirror for the Moon, (translated by William R. LaFleur, New Directions, NY, 1978, p. 44) | ||||
| 219) |
Verse 84 of Rumi Daylight: Look at every animal from the gnat to the elephant: they all are God's family and dependent on Him for their nourishment. What a nourisher is God! All these griefs within our hearts arise from the smoke and dust of our existence and vain desires. Jelaluddin Rumi (1207-1273), Mathnawi, I.2295-6 Rumi Daylight, Verse 84 (Edited by Camille & Kabir Helminski, 1994, p. 58) | ||||
| 220) |
Quatrain 84 of Rumi (Kulliyat-e-Shams edited by B.Z. Furuzanfar, Amir Kabir Press): Don't think. Don't get lost in your thoughts. Your thoughts are a veil on the face of the Moon. That Moon is your heart, and those thoughts cover your heart. So let them go. Just let them fall into the water. Jelaluddin Rumi, "A Garden Beyond Paradise", A Garden Beyond Paradise: The Mystical Poetry of Rumi (translated by Jonathan Star), Bantam Books, NY, 1992, p. 48 | ||||
| 221) |
The 84th Canto of Dante's Commedia is Canto 17 of
Paradiso where Dante is in the Fifth Heaven, the Sphere of Mars. Dante's great-great-grandfather Cacciaguida tells what the future awaits Dante. He prophecizes Dante's exile and tribulations. He offers words of comfort and urges Dante to fearlessly fulfill his poetic mission. ( Allen Mandelbaum translation, 1982) | ||||
| 222) |
Dante searches for Virgil's poetry for guidance in the 84th line of the Inferno:
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| 223) |
Dante is more keen than ever as he's dazzled by the Sphere of Fire in the 84th line of Paradiso:
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| 224) |
Poem 84 of The Zen Works of Stonehouse: My cookstove is quiet the smoke has stopped the spring is frozen the sky says snow facing a wall my concentration gone again I think about begging in town Ch'ing-hung (1272-1352), The Zen Works of Stonehouse, Poem 84 translated by Red Pine (Bill Porter), Mercury House, San Francisco, p. 43 (Zen Poems) | ||||
| 225) |
Verse 84 of Hafiz: The Tongue of the Hidden: Wait, wait, my lass! Pour out your wine again, Two cups— or three— for each of all these men Who say that they abjure the merry life;— Should they refuse, why, I will drink them then. Hafiz (1320-1389), Hafiz: The Tongue of the Hidden, Verse 84 adaptation by Clarence K. Streit, Viking Press, NY, 1928 (Author on Time cover, March 27, 1950) | ||||
| 226) |
Verse 84 of The Divan of Hafez: Precious time wasted. Let us make amends for the life That in the absence of the decanter and the cup has passed. Make me so drunk that in my ecstasy I may not know Who came into this field of illusion and who passed. Hoping that a draught of your cup may reach me, In the tavern, every morn and eve in prayer to you passed. The ascetic had arrogance, so he did not make to safety. The rend, by way of humility, into the paradise passed. Give no more advice to Hafez. For, did not find the road That lost one into whose mouth no pure wine passed. Hafiz (1320-1389), The Divan of Hafez, Verse 84 translated from the Persian by Reza Saberi, University Press of American, Lanham, MD, 2002, p. 101 | ||||
| 227) |
Line 84 from the Pearl Poet's Pearl:
"Against that glorious splendour bright"
(Edited by J.J. Anderson, Everyman, London, 1996, p. 4) (This Pearl translation: by Bill Stanton, another by Vernon Eller) | ||||
| 228) |
Line 84 from the Pearl Poet's
Sir Gawain and the Green Knight: A knight beholds a beautiful lady: The loveliest to behold looked about her with grey-blue eyes; no man might truthfully say that he had ever seen a more beautiful lady. Sir Gawain and the Green Knight (c. 1375-1400) Lines 81-84 ( Edited by J.J. Anderson, Everyman, London, 1996, p. 170) | ||||
| 229) |
The beggar in Verse 84 of Songs of Kabir: The Beggar goes a-begging, but I could not even catch sight of Him: And what shall I beg of the Beggar? He gives without my asking. Kabir says: "I am His own: now let that befall which may befall!" Kabir (1398-1448), Songs of Kabir, Verse LXXXIV (Translated by Rabindranath Tagore, Macmillan, NY, 1916, p. 130) | ||||
| 230) |
Chapter 84 of Wu Ch'eng-en
The Journey to the West: It's hard to destroy the priests to reach great enlightenment; The Dharma-king perfects the right, his body's naturalized. As he [Tripitaka T'ang] followed Pilgrim to head for the West, it was soon again the time of summer, when warm breezes freshly stirred, and rain of the plum season drizzled down in fine strands. Marvelous scenery, it is: Lush and dense is the green shade; In light breeze young swallows parade. New lilies unfold on the ponds; Old bamboos spread slowly their fronds. The sky joins the meadows in green; Mountain blooms o'er the ground are seen. Swordlike, rushes stand by the brook; Pomegranates redden this sketchbook. Wu Ch'eng-en (1500-1582), The Journey to the West or Hsi-yu chi (1518), Volume 4, Chapter 84 (translated by Anthony C. Yu, University of Chicago Press, 1980, p. 139) | ||||
| 231) |
Warning to poets who are drunken with praise in Sonnet 84 of William Shakespeare: Who is it that says most, which can say more, Than this rich praise, that you alone, are you, In whose confine immured is the store Which should example where your equal grew? Lean penury within that pen doth dwell That to his subject lends not some small glory; But he that writes of you, if he can tell That you are you, so dignifies his story. Let him but copy what in you is writ, Not making worse what nature made so clear, And such a counterpart shall fame his wit, Making his style admired every where. You to your beauteous blessings add a curse, Being fond on praise, which makes your praises worse. William Shakespeare (1564-1616), Sonnets LXXXIV, Commentary | ||||
| 232) | 84th Haiku of Basho's Haiku (1678): On the second day, No more blunders! The Spring of Blossoms. Matsuo Basho (1644-1694), Basho's Haiku, Vol. 1, Haiku 84 (translated by Toshiharu Oseko, Maruzen, Tokyo, 1990, p. 84) | ||||
| 233) |
"With impulse, mystic and divine" in Line 84 of Goethe's Faust:
Faust, Scene I: Night (Faust monologue) Verse translation by Bayard Taylor (1870), Lines 79-85 Modern Library, New York, 1950, p. 17 (German, English) | ||||
| 234) |
Poem 84 of Goethe, the Lyrist: 100 Poems
Goethe, the Lyrist: 100 Poems, (translated by Edwin H. Zeydel University of North Carolina Press, Chapel Hill, NC, 1955, pp. 162-163) | ||||
| 235) |
Poem 84 of
The Zen Poems of Ryokan: It was a whim of destiny that brought me under my teacher. After a while, I left his temple to fall into my own ways. Free from hunger, freed from sickness, I now live content, Contemporary of ancient sages and old leaders of my faith. Ryokan (1758-1831), The Zen Poems of Ryokan, Poem 84 translated by Nobuyuki Yuasa, Princeton University Press, 1981, p. 65 (Poet-Seers, Zen Poems) | ||||
| 236) | 84th Haiku of Issa's Haiku: Field tilling— babe crawls through horsetails. Kobayashi Issa (1763-1827), The Dumpling Field: Poems of Issa, Haiku 84 (translated by Lucien Stryk, Swallow Press, Athens, Ohio, 1991, p. 25) | ||||
| 237) |
84th Poem of Thomas Cole:
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| 238) |
Chapter 84 of Melville's
Moby-Dick (1851): Steel and wood included, the entire spear is some ten or twelve feet in length; the staff is much slighter than that of the harpoon, and also of a lighter material— pine. It is furnished with a small rope called a warp, of considerable length, by which it can be hauled back to the hand after darting... Look now at Stubb; a man who from his humorous, deliberate coolness and equanimity in the direst emergencies, was specially qualified to excel in pitchpoling. Look at him; he stands upright in the tossed bow of the flying boat; wrapt in fleecy foam, the towing whale is forty feet ahead. Handling the long lance lightly, glancing twice or thrice along its length to see if it be exactly straight, Stubb whistlingly gathers up the coil of the wrap in one hand, so asto secure its free end in his grasp, leaving the rest unobstructed. Then holding the lance full before his waistband's middle, he levels it at the whale; when, covering him with it, he steadily depresses the butt-end in his hand, thereby elevating the point till the weapon stands fairly balanced upon his palm, fifteen feet in the air. He minds you somewhat of a juggler, balancing a long staff on his chin. Next moment with a rapid, nameless impulse, in a superb arch the bright steel spans the foaming distance, and quivers in the life spot of the whale. Instead of sparkling water, he now spouts red blood. Herman Melville (1819-1891), Moby-Dick, Chapter 84: Pitchpoling | ||||
| 239) |
84th Poem of Emily Dickinson:
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| 240) |
84th New Poem of Emily Dickinson: Please rest the Life so many own, for Gems abscond— Emily Dickinson (1830-1886) (Letter 438 to Samuel Bowles, about 1875) New Poems of Emily Dickinson (edited by William H. Shurr, University of North Carolin Press, 1993, p. 26) | ||||
| 241) |
There are 84 lines in Walt Whitman's poem Faces (1855). Line 84 tells about "the justified mother of men": The melodious character of the earth, The finish beyond which philosophy cannot go, and does not wish to go, The justified mother of men. Walt Whitman (1819-1892), Faces, Lines 82-84 A Textual Variorum of the Printed Poems, Vol. I, Poems, 1855-1856 (Edited by Sculley Bradley, Harold W. Blodgett, Arthur Golden, William White New York University Press, 1980, p. 137) | ||||
| 242) |
Sun, moon, and stars in Line 84 of Walt Whitman's
Passage to India (1871): O, vast Rondure, swimming in space! Cover'd all over with visible power and beauty! Alternate light and day, and the teeming, spiritual darkness; Unspeakable, high processions of sun and moon, and countless stars, above; Below, the manifold grass and waters, animals, mountains, trees; With inscrutable purpose— some hidden, prophetic intention; Now, first, it seems, my thought begins to span thee.? Walt Whitman (1819-1892) Passage to India Section 5, Lines 81-87 A Textual Variorum of the Printed Poems, Vol. III, Poems, 1870-1891 (Edited by Sculley Bradley, Harold W. Blodgett, Arthur Golden, William White New York University Press, 1980, p. 567) | ||||
| 243) |
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| 244) |
Poem 84 of Rilke's Book of Images [1906] is the 7th poem in "From a Stormy Night: Eight Leaves with a Title Leaf":
Book of Images, Poem 84 (translated by Edward Snow), North Point Press, New York, 1991, pp. 228-229) | ||||
| 245) |
Line 84 of Rilke's Duino Elegies VII [1923] on "girl in love alone at her window":
Duino Elegies, VII.81-85 (translated by Patrick Bridgwater), Menard Press, London, 1999, pp. 54-55) (Other translations: Edward Snow; Robert Hunter) | ||||
| 246) |
84th Page lines in James Joyce's Finnegans Wake, (15 samples): bore up wonderfully wunder all of it with a whole number of (84.10) plumsized contusiums, plus alasalah bruised coccyx, all over him, (84.11) reported the occurance in the best way he could, to the flabber- (84.12) Vicar Lane, the white ground of his face all covered with diagon- (84.19) ally redcrossed nonfatal mammalian blood as proofpositive of the (84.20) seriousness of his character and that he was bleeding in self (84.21) be middling along as it proved most fortunate that not one of (84.25) the two hundred and six bones and five hundred and one muscles (84.26) in his corso was a whit the whorse for her whacking. Herwho? (84.27) Nowthen, leaving clashing ash, brawn and muscle and brass- (84.28) made to oust earthernborn and rockcrystal to wreck isinglass but (84.29) wurming along gradually for our savings backtowards mother (84.30) waters so many miles from bank and Dublin stone (olympiading (84.31) even till the eleventh dynasty to reach that thuddysickend Ham- (84.32) laugh) and to the question of boney's unlawfully obtaining a (84.33) James Joyce (1882-1941), Finnegans Wake, (1939), p. 84 | ||||
| 247) |
There are 94 poems in
Wallace Stevens, Opus Posthumous. Poem 84 is titled "How Now, O, Brightener..." (1952): Something of the trouble of the mind Remains in the sight, and in sayings of the the sight, Of the spring of the year, Trouble in the spillage and first sparkle of sun, The green-edged yellow and yellow and blue and blue edged green— The trouble of the mind. Is a residue, a land, a rain, a warmth, A time, an apparition and nourishing element And simple love, In which the spectra have dewy favor and live And take from this restlessly unhappy happiness Their stunted looks. Wallace Stevens (1879-1955), Opus Posthumous, Poem 84 Alfred A. Knopf, NY, 1989, p. 124 | ||||
| 248) |
Chapter 84 of Ezra Pound's Cantos (selections): 8th October... Incense to Apollo Carrara snow on the marble snow-white against stone-white on the mountain and as who passed the gorges between sheer cliffs... that Ho-Kien heard the old Dynasty's music as it might be at the Peach-blossom Fountain where are smooth lawns with the clear stream between them, silver, dividing,... Under white clouds, cielo di Pisa out of all this beauty something must come,... These are distinctions in clarity ming  these are distinctionsJohn Adams, the Brothers Adam there is our norm of spirit our  whereto we may pay our homage... If the hoar frost grip thy tent Thou wilt give thanks when night is spent. Ezra Pound (1885-1972), The Cantos (1-95), New Directions, NY, 1956, pp. 115-118 | ||||
| 249) |
Poem 84 of e. e. cummings's 95 Poems (1958):
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| 250) |
Page 84 in William Carlos Williams' Paterson (1958): from the insistence of place— from knowledge, from learning— the terms foreign, conveying no immediacy, pouring down... The dwarf lived there, close to the waterfall— saved by his protective coloring. Go home. Write. Compose Ha! Be reconciled, poet, with your world, it is the only truth! William Carlos Williams (1883-1963), Paterson (1958) Edited by Christopher MacGowan New Directions, NY, 1992, p. 84 (Published in Book II, Section 3, 1948) | ||||
| 251) |
Sonnet 84 in Pablo Neruda's 100 Love Sonnets (1960)
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| 252) |
Allen Ginsberg's HOWL
(1956) contains 112 lines. Line 1: I saw the best minds of my generation destroyed by madness, starving hysterical naked, Line 84: Moloch whose eyes are a thousand blind windows! Moloch whose skyscrapers stand in the long streets like endless Jehovas! Moloch whose fac- tories dream and choke in the fog! Moloch whose smokestacks and antennae crown the cities! Allen Ginsberg (1926-1997), Howl and Other Poems, City Lights Books, 1956, p. 21 | ||||
| 253) |
There are 125 lines in Section VIII of Kenneth Rexroth's "On Flower Wreath Hill" from The Morning Star (1979). Line 84: "And open to probing bees." (lines 78-84): Known prior to consciousness, Night of ecstasy, night of Illumination so complete It cannot be called perceptible. Winter, the flowers sleep on The branches. Spring, they awake And open to probing bees. Kenneth Rexroth (1905-1982) The Complete Poems of Kenneth Rexroth "On Flower Wreath Hill" VIII.78-84 Edited by Sam Hamill & Bradford Morrow Copper Canyon Press, Port Townsend, WA, 2003, p. 750 | ||||
| 254) |
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| 255) |
Poem 84 of Michael McClure's
Ghost Tantras:
Ghost Tantras, City Lights Books, 1967, p. 91) | ||||
| 256) |
There are 96 poems in W. S. Merwin's
Writings to an Unfinished Accompaniment Poem 84 is titled "In a Clearing": The frost will come out under the stars the falcons will grow thin as their voices the fox will pretend to be old the owl will bathe at night in the snow the tracks of the hare will be empty shadows I will forget W. S. Merwin (born September 30, 1927), Writings to an Unfinished Accompaniment, Atheneum, NY, 1973, p. 100 | ||||
| 257) |
Poem 84 in Thomas Merton's Cables to the Ace (1968): Gelassenheit: Desert and void. The Uncreated is waste and emptiness to the creature. Not even sand. Not even stone. Not even darkness and night. A burning wilderness would at lest be "something." It burns and is wild. But the Uncreated is no something. Waste. Emptiness. Total poverty of the Creator: yet from this poverty springs everything. The waste is inexhaustible. Infinite Zero. Everything comes from this desert Nothing. Everything wants to return to it and cannot. For who can return "nowhere?" But for each of us there is a point of nowhereness in the middle of movement, a point of nothingness in the midst of being: the incomparable point, not to be discovered by insight. If you seek it you do not find it. If you stop seeking, it is there. But you must not turn to it. Once you become aware of yourself as seeker, you are lost. But if you are content to be lost you will be found without knowing it, precisely because you are lost, for you are, at last, nowhere. Thomas Merton (1915-1968) Cables to the Ace, New Directions, NY, 1968, p. 58 | ||||
| 258) |
Poem 84 of The Crane's Bill: For twenty years I've sought the Other. Now, letting go, I fly out of the pit. What use oneness of mind and body? These days I only sing la-la-la. — Keso Shogaku, 15th century Zen Poems of China and Japan: The Crane's Bill (translated by Lucien Stryk & Takashi Ikemoto, Anchor Books, NY, 1973, p. 53) | ||||
| 259) |
There are 95 short poems in Kenneth Koch's "On Aesthetics" Poem 84 is titled "Aesthetics of Cannon": Being near a cannon When it was firing Was as exciting Stendhal said As writing What no one had ever said. Kenneth Koch (1925-2002), "On Aesthetics" from One Train: Poems, Random House, NY, 1994, p. 72 Interview by Anne Waldman; Interview by David Kennedy; NY Times Obituary (7-7-2002) | ||||
| 260) |
"The poem is not the world" in Line 84 of Mary Oliver's's poem "Flare" (Lines 84-91): The poem is not the world. It isn't even the first page of the world. But the poem wants to flower, like a flower. It knows that much. It wants to open itself, like the door of a little temple, so that you might step inside and be cooled and refreshed, and less yourself than part of everything. Mary Oliver (born 1935), The Leaf and the Cloud, "Flare", Section 7 Da Capo Press, 2000, p. 5 | ||||
| 261) |
There are 87 aphorisms in Charles Simic's "Assembly Required" (pp. 90-98) from his Orphan Factory: Essays and Memoirs (1997): Aphorism 84: I miss phrenology. It would be nice to have someone feel the bumps on the heads of our presidential candidates while they address the nation. — Charles Simic (born May 9, 1938), Orphan Factory: Essays and Memoirs, University of Michigan Press, Ann Arbor, p. 98 | ||||
|
84 in Numerology
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| 262) |
Numerology: words whose letters add up to 84
BUDDHA PHILOSOPHY:
GOLDEN REFLECTIONS:
INFINITE FLOWER:
ONE HUNDRED FORTY:
ONE HUNDRED FIFTY:
PROTEIN RESEARCH:
SAPPHIRE RADIANCE:
on his 84th birthday (October 18, 2005). I was fortunate to do my doctorate research in his laboratory at Cornell University on the physical chemistry of macromolecules. He provided inspiring guidance in my research work & cultivated in me an insatiable love of learning which continues to this day. I recall attending a Cornell symposium in honor of Professor Peter Debye's 80th birthday who was stumping presenters with engaging questions after their lectures. Professor Scheraga, now at 84 years of age, is still active as ever researching on the mysteries of protein structural folding, and sharing his prodigious knowledge at invited lectures around the world. | ||||
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