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On the Number 85
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85 in Philosophy & Religion
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| 186) |
Hymn 85 in Book 5 of the
Rig Veda is a song of praise to the Sky God Varuna: 1. SING forth a hymn sublime and solemn, grateful to glorious. Varuna, imperial Ruler, Who hath struck out, like one who slays the victim, earth as a skin to spread in front of Surya. 2. In the tree-tops the air he hath extended, put milk in kine and vigorous speed in horses. Set intellect in hearts, fire in the waters, Surya in heaven and Soma on the mountain. 3. Varuna lets the big cask, opening downward, flow through the heaven and earth and air's mid-region. Therewith the universe's Sovran waters earth as the shower of rain bedews the barley. 4. When Varuna is fain for milk he moistens the sky, the land, and earth to her foundation. Then straight the mountains clothe them in the rain-cloud: the Heroes, putting forth their vigour, loose them. 5. I will declare this mighty deed of magic, of glorious Varuna the Lord Immortal, Who standing in the firmament hath meted the earth out with the Sun as with a measure. Rig Veda, Book 5, 85.1-5 (circa 1500 B.C.) | ||||
| 187) |
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Chapter 85 in
Papyrus of Ani,
Egyptian Book of the Dead:Chapter for being transformed into the soul of Atum. He who knows it will never perish.— I am the soul of Re who issued from the Primordial Water, that soul of the god who created authority. Wrongdoing is my detestation, and I will not see it; I think about righteousness, and I live by it; I am Authority which will never perish in this my name of 'Soul'. I came into being of myself with the Primordial Water in this my name of Khepri, I come into being in it daily. I am the Lord of Light; death is my detestation, and I will not enter into the place of execution of the Netherworld. It is I who cause Osiris to be a spirit, and I have made content those who are in his suite... I am Nun, and the doers of wrong cannot harm me. I am the eldest of the primeval gods, the soul of souls of the eternal gods; my body is everlasting, my shape is eternity, Lord of Years, Ruler of Everlasting. I am he who created darkness and who made his seat in the limits of the sky. I desire to reach their limits, and I walk afoot, I go ahead with my staff, I cross the firmament of those who..., I drive away the hidden snakes which are upon my march to the Lord of the Two Regions. I am thee soul of the souls of the eternal gods, my body is everlasting. I am he who is on high, Lord of Tatjebu, I am young in my city, I am boyish in the field, and such is my name, for my name will not perish. I am the soul who created the Primordial Water, who made his seat in the realm of the dead. My nest will not be seen, my egg will not be broken, I have got rid of my ills, I have seen my father, the Lord of the Evening, and whose body it is which is in Heliopolis; I govern those who are in the dusk upon the western Mound of the Ibis. Egyptian Book of the Dead: Book of Going Forth by Day Complete Papyrus of Ani, Chapter 85 (circa 1250 B.C.) (translated by Raymond Faulkner), Chronicle Books, San Francisco, 1994, Plate 27 | ||||
| 188) |
Aphorism 85 of
Symbols of Pythagoras: Ad famineam divitem ne accedito sobolis procreanda causa. Do not give a rich woman the means of having children. Because such women are apt to think most of their pleasures and their appearance, and do but seldom give that personal attendance to children which is so necessary to the health and growth. 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 | ||||
| 189) |
Fragment 85 of Heraclitus: The best of men choose one thing in preference to all else, immortal glory in preference to mortal goods; whereas the masses simply glut themselves like cattle. Heraclitus (535-475 B.C.), Fragments #85 from Philip Wheelwright, Heraclitus, Ch. VI: Man Among Men Princeton University Press, NJ, 1959, p. 83 | ||||
| 190) |
Section 85 of Plato's
Phaedo— Socrates on the swan's last song: It is quite wrong for human beings to make out that the swans sing their last song as an expression of grief at their approaching end. People who say this are misled by their own fear of death, and fail to reflect that no bird sings when it is hungry or cold or distressed in any other way— not even the nightingale or swallow or hoopoe, whose song is supposed to be a lament. In my opinion neither they nor the swans sing because they are sad. I believe that the swans, belonging as they do to Apollo, have prophetic powers and sing because they know the good things that await them in the unseen world, and they are happier on that day than they have ever been before. Now I consider that I am in the same service as the swans, and dedicated to the same god, and that I am no worse endowed with prophetic powers by my master than they are, and no more disconsolate at leaving this life. So far as that fear of yours is concerned, you may say and ask whatever you like, so long as the Athenian officers of justice permit. Plato (428-348 BC), Phaedo 85a, 85b (360 BC) (trans. Hugh Tredennick), Edited by Edith Hamilton & Huntington Cairns, Plato: The Collected Dialogues, Bollingen Series LXXI, Princeton University Press, 1961, pp. 67-68 | ||||
| 191) |
Section 85 of Plato's
Meno— Socrates teaching geometry to the slave boy: Either then he has at some time acquired the knowledge which he now has, or he has always possessed it. If he always possessed it, he must always have known; if on the other hand he acquired it at some previous time, it cannot have been in this life, unless somebody has taught him geometry. He will behave in the same way with all geometric knowledge, and every other subject. Has anyone taught him all these? You ought to know, especially as he has been brought up in your household. Plato (428-348 BC), Meno 85e (360 BC) (trans. Hugh Tredennick), Edited by Edith Hamilton & Huntington Cairns, Plato: The Collected Dialogues, Bollingen Series LXXI, Princeton University Press, 1961, p. 370 | ||||
| 192) |
85th Verse of Buddha's
Dhammapada: Chapter VI— The Skilled Person Few are those among the people who cross to the other shore. The rest of humanity just runs about on the bank right here before us. Buddha, Dhammapada, Verse 85 (240 B.C.) (translated by Glenn Wallis, Dhammapada: Verses on the Way, Modern Library, NY, 2004, p. 19) | ||||
| 193) |
85th Verse in Chapter 18 of
Astavakra Gita (Sage Astavakra's dialogue with King Janaka): Contentment ever abides in the heart of the wise one who subsists on whatever comes to his lot. He roams about at his pleasure sleeping wherever the sun sets. Astavakra Gita Chapter 18, Verse 85 (circa 400 B.C.) translated by Radhakamal Mukerjee, Astavakra Gita, Motilal Banarsidass Publishers, Delhi, India, 1971, p. 162. | ||||
| 194) |
85th Aphroism Patanjali's
Yoga Sutra: The sins are the causing of injury to others and the rest. They are done, caused to be done and permitted to be done; they are preceded by desire, anger and ignorance; they are slight, middling and intense; their result is an infinity of pain and unwisdom; thus comes the habit-of-thinking to the contrary. Vyasa Commentary: The contrary tendency consists in the notion that these immoral tendencies cause an infinity of pain and untrue cognition. This means that pain and unwisdom are the unending fruits of these immoralities, and that in this idea lies the power which causes the habit of the contrary trend of thought. Thus making himself familiar with the undesirable consequences of these sins, the yogi no longer allows his mind to rest over evil acts. Patanjali (circa 200 B.C.), Yoga Sutra II.34: Aphroism 85 (circa 200 B.C.) translated by Rama Prasada, Munshiram Manoharlal Publishers, New Delhi, 1995, pp. 161-162 | ||||
| 195) |
Text 85 of
On Prayer: 153 Texts of Evagrios the Solitary (345-399 AD) Psalmody appertains to the wisdom of the world of multiplicity; prayer is the prelude to the immaterial knowledge of the One. The Philokalia (4th-15th century AD), translated by F.E.H. Palmer, Philip Sherrard, & Kallistos Ware, Faber & Faber, London, 1979, p. 65) | ||||
| 196) |
Text 85 of
On the Spiritual Law: 200 Texts of Saint Mark the Ascetic (early 5th century AD) Understand the words of Holy Scripture by putting them into practice, and do not fill yourself with conceit by expatiating on theoretical ideas. The Philokalia (4th-15th century AD), translated by F.E.H. Palmer, Philip Sherrard, & Kallistos Ware, Faber & Faber, London, 1979, p. 116) | ||||
| 197) |
Text 85 of
On Those who Think that They are Made Righteous by Works: 226 Texts of Saint Mark the Ascetic (early 5th century AD) A passion which we allow to grow active within us through our own choice afterwards forces itself upon us against our will. The Philokalia (4th-15th century AD), translated by F.E.H. Palmer, Philip Sherrard, & Kallistos Ware, Faber & Faber, London, 1979, p. 132) | ||||
| 198) |
Text 85 of
On Watchfulness and Holiness of Saint Hesychios the Priest (8th or 9th century AD) 'Let us hear the conclusion of the whole matter: fear God and keep His commandments' (Ecclesiastes 12:13), both where the intellect and where the senses are concerned. If you force yourself to keep the commandments on the plane of the intellect, you will seldom need great effort to keep those that refer to the senses. In the words of David the Prophet, 'I wished to carry out Thy will and Thy law in my inward parts' (Psalms 40:8) The Philokalia (4th-15th century AD), translated by F.E.H. Palmer, Philip Sherrard, & Kallistos Ware, Faber & Faber, London, 1979, p. 176) | ||||
| 199) |
Text 85 of
For the Encouragement of the Monks in India who had Written to Him: 100 Texts of Saint Diadochos of Photiki (circa 400-486 AD) The reason why we have both good and wicked thoughts together is not, as some suppose, because the Holy Spirit and the devil dwell together in our intellect, but because we have not yet consciously experienced the goodness of the Lord. As I have said before, grace at first conceals its presence in those who have been baptized, waiting to see which way the soul inclines; but when the whole man has turned towards the Lord, it then reveals to the heart its presence there with a feeling which words cannot express, once again waiting to see which way the soul inclines. At the same time, however, it allows the arrows of the devil to wound the soul at the most inward point of its sensitivity, so as to make the soul search out God with warmer resolve and more humble disposition. If then, a man begins to make progress in keeping the commandments and calls ceaselessly upon the Lord Jesus, the fire of God's grace spreads even to the heart's more outward organs of perception, consciously burning up the tares in the field of the soul. As a result, the demonic attacks cannot now penetrate to the depths of the soul, but can prick only that part of it which is subject to passion. When the ascetic has finally acquired all the virtues— and in particular the total shedding of possessions— then grace illumines his whole being with a deeper awareness, warming him with great love of God. From now on the arrows of the fiery demon are extinguished before they reach the body; for the breath of the Holy Spirit, arousing in the heart the winds of peace, extinguishes them while they are still in mid-air. Nevertheless, at times God allows the demons to attack even one who has reached this measure of perfection, and leaves his intellect without light, so that his free will shall not be completely constrained by the bonds of grace. The purpose of this is not only to lead us to overcome sin through ascetic effort but also to help us advance still further in spiritual experience. For what is considered perfection in a pupil is far from perfect when compared with the richness of God, who instructs us in a love which would still seek to surpass itself, even if we were able to climb to the top of Jacob's ladder by our own efforts. The Philokalia (4th-15th century AD), translated by F.E.H. Palmer, Philip Sherrard, & Kallistos Ware, Faber & Faber, London, 1979, pp. 285-286) | ||||
| 200) |
Text 85 of
On the Character of Men: 170 Texts of Saint Anthony of Egypt (251-356 AD) The soul suffers with the body, but the body does not suffer with the soul. Thus, when the body is cut, the soul suffers too; and when the body is vigorous and healthy, the soul shares its well-being. But when the soul thinks, the body is not involved and does not think with it; for thinking is a passion or property of the soul, as also are ignorance, arrogance, unbelief, greed, hatred, envy, anger, apathy, self-esteem, love of honour, contentiousness and the perception of goodness. All these are energized through the soul. The Philokalia (4th-15th century AD), translated by F.E.H. Palmer, Philip Sherrard, & Kallistos Ware, Faber & Faber, London, 1979, p. 342) | ||||
| 201) |
In Section 85 of
Lankavatara Sutra, Buddha answers Mahamati the Bodhisatva-Mahasattva's questions on the meaning of time: The Blessed One said: The Buddhas of the three divisions of time are not measurable by the measurement of the sands of the Ganga. Why? Because an analogy which is superior to anything of the world and surpasses it cannot be called an analogy since there is in it something resembling and something not resembling... There is indeed no room for analogies to enter in the realm of self-realisation which is effected by means of noble wisdom. The truth is the Tathagatas, and, therefore, in them there is nothing describable by analogy... To illustrate, Mahamati: the sands of the river Ganga are immeasurable. In the same way, the rays of light of the Tathagatas are beyond measure, which are emitted by them in all the Buddha-assemblies in order to bring beings to maturity and arouse them to the knowledge of the truth. To illustrate, Mahamati: the sands of the river Ganga are drawn along with the flow of the stream, but not where there is no water. In the same way, the Tathagata's teaching in regard to all the Buddha-truths takes place along the flow of the Nirvana-stream; and for this reason the Tathagatas are said to be like the sands of the river Ganga... Mahamati said: If, Blessed One, the primary limit of transmigration of all beings is unknowable, how is the emancipation of beings knowable? The Blessed One said: Mahamati, when it is understood that the objective world is nothing but what is seen of the Mind itself, the habit-energy of false speculations and erroneous discriminations which have been going on since beginningless time is removed, and there is a revulsion [or turning-back] at the basis of discrimination— this is emancipation, and not annihilation. Therefore, there cannot be any talk about endlessness. To be endless in limit is another name for discrimination. Apart from discriminations there are no beings. When all things external or internal are examined with intelligence, knowing and known are found to be quiescent. But when it is not recognised that all things rise from the discrimination of the Mind itself, discrimination asserts itself. When this is understood discrimination ceases. So it is said: Those who regard the removers of obstruction [Buddhas] as neither destroyed nor departed for ever, like the sands of the Ganga, see the Tathagata. Like the sands of the Ganga they are devoid of all error: they flow along the stream and are permanent, and so is the essence or nature of Buddhahood. The Lankavatara Sutra (before 443 AD) (translated from the Sanskrit by D. T. Suzuki, 1932, pp. 198-202) | ||||
| 202) |
85th Verse of Sagathakam:
Lankavatara Sutra: Nothing whatever is born or ceases to exist by reason of causation; when causation is discerned there is birth and cessation. The Lankavatara Sutra (before 443 AD) (translated from the Sanskrit by D. T. Suzuki, 1932, p. 233 & p. 75) | ||||
| 203) |
In the 99 Names of Allah,
the 85th Name is
Dhû-l-Jalâli wa-l-Ikrâm: Lord of Majesty and Generosity, Lord of Glory and Honor. | ||||
| 204) |
Chapter 85 of Mohammed's
Holy Koran is titled "The Celestial Stations" I swear by the mansions of the stars, And obeys its Lord and it must. Whose is the kingdom of the heavens and the earth; and Allah is a Witness of all things. Surely as for those who believe and do good, they shall have gardens beneath which rivers flow, that is the great achievement. Surely the might of your Lord is great. Surely He it is Who originates and reproduces, And He is the Forgiving, the Loving, Lord of the Arsh, the Glorious, The great doer of what He will. And Allah encompasses them on every side. Mohammed, Holy Koran Chapter 85.1-2, 9, 11-16, 20 (7th century AD) (translated by M. H. Shakir, Holy Koran, 1983) | ||||
| 205) |
85th Verse of Chapter 5 in Santideva's Bodhicaryavatara: Only a moderate amount should be eaten, after sharing with those who have fallen into misfortune, and with those who are without protection, and with those engaged in a religious vow; because, with the exception of the three robes of the monk, one ought to sacrifice all. Santideva's Bodhicaryavatara: Entering the Path of Enlightenment V.85 (Guarding of Total Awareness: Samprajanyaraksana) (circa 700 AD) (translated by Marion L. Matics, Macmillan, London, 1970, pp. 169-170) | ||||
| 206) |
Verse 85 of Chapter 6 in Santideva's Bodhicaryavatara: Should another cover up his merits, kindnesses, and other good qualities? Should he not accept that which is offered? Speak of what does not make you angry! Santideva's Bodhicaryavatara: Entering the Path of Enlightenment VI.85 (Perfection of Patience: Ksanti-paramita) (circa 700 AD) (translated by Marion L. Matics, Macmillan, London, 1970, p. 180); Bodhisattva Path | ||||
| 207) |
Verse 85 of Chapter 8 in Santideva's Bodhicaryavatara: Consequently, relinquishing desire, let joy arise in tranquil forest places, empty of strife and of labor. Santideva's Bodhicaryavatara: Entering the Path of Enlightenment VIII.85 (Perfection of Contemplation: Dhyana-paramita) (circa 700 AD) (translated by Marion L. Matics, Macmillan, London, 1970, p. 201); Bodhisattva Path | ||||
| 208) |
85th Verse of Chapter 9 in Santideva's Bodhicaryavatara: As long as there is a complete collection of causes, the body is taken to be a man. Likewise, as long as it is in its memebers, the body is seen there. Santideva's Bodhicaryavatara: Entering the Path of Enlightenment IX.85 (Perfection of Wisdom: Prajna-paramita) (circa 700 AD) (translated by Marion L. Matics, Macmillan, London, 1970, p. 219) | ||||
| 209) |
85th Saying of Recorded Sayings of Zen Master Joshu: A monk asked, "What is the white ox in the open ground?"1 The master said, "The moonlight uses no colours." The monk said, "What things does the ox eat?" The master said, "Past and present, it has eaten nothing." The monk said, "Please say something about it." The master said, "I am obviously doing so." [Note: The reference is to the Saddharma Punkarika Sutra. A rich man, whose children are heedlessly playing in their burning house, tries to lure the children out of the house by various means. The white ox cart is finally the means whereby all are lured out of the house to safety. The "white ox in the open ground" then symbolizes the teaching that can free people from the world of suffering caused by compulsive passions and lead them to enlightenment. The monk is not, however, asking for such an analogy.] Chao Chou (778-897), The Recorded Sayings of Zen Master Joshu, Sayings #85 translated by James Green, AltaMira Press, Walnut Creek, CA, 1998, p. 36 | ||||
| 210) |
Section 85 of Rinzai's Lin-chi Lu: The master came to Horin who remarked: "As it happens, I want to ask you something, may I?" The master said: "Why gouge out healthy flesh to make a wound?" Horin said: "Brilliant shines the moon over the sea casting no shade. Sporting about in it, the fish goes astray." The master said: "As the moon over the sea casts no shade anyway, how can the playful fish go astray?" Horin said: "Observing wind, I know waves will blow up; sail boats skim the water with straining sheets." The master said: "Alone shines the solitary moon, rivers and mountains are quiet. One laugh by itself startles heaven and earth." Horin said: "Your tongue may brighten heaven and earth, but let's have a word to test it." The master said: "When you chance upon a swordsman, show him your sword. Do not give your poem to a man who is not a poet." Horin retired. And the master made this verse of praise: "The Great Way surpasses all that is, free to go West or East. Spark does not fly from flint so fast, nor lightning flash by. Rinzai Gigen (died Jan. 10, 866 A.D.), The Zen Teaching of Rinzai, #85 (translated from the Chinese by Irmgard Schloegl) Shambhala, Berkeley, 1976, p. 89 | ||||
| 211) |
Case 85 of
Hekiganroku: The Master of Toho Hermitage Roars Like a Tiger Main Subject: A monk came to visit the master of Toho hermitage and said to him, "If, on this mountain, you were suddenly to meet a tiger, what would you do?" The master roared like a tiger. The monk pretended to be frightened. The master roared with laughter. The monk said, "You old robber!" The master said, "Try as you may, you cannot do anything to me." The monk stopped short. [Setcho says, "They were both veteran robbers, but they stopped their ears and tried to steal the bell."] Setcho's Verse: A chance, and if you fail to seize it, You miss by a thousand miles. The tiger, had fine stripes But no fangs and claws. Remember the battle on Mount Taiyu: Their words and actions shook the earth. If you have eyes to see, you see They caught both head and tail of it. Setcho (980-1052), Hekiganroku, 85 (Blue Cliff Records) (translated by Katsuki Sekida, Two Zen Classics, 1977, pp. 366-367) [Notes: The master of Toho hermitage. His name is not recorded. He was a disciple of Rinai and lived on Mount Toho. This case gives an example of how even veteran may fail in Dharma beattle. There was no keen cut and thrust in their dull dialogue.] | ||||
| 212) |
Parzival uses his skill to strengthen himself in healing his uncle Anfortas, the Fisher King in the 85th 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) | ||||
| 213) |
Section 85 in Chapter II: "The Essentials of Learning" of Chu Hsi's Chin-ssu lu (1175): Those who understand the higher things return to Principle of Nature, while those who understand the lower things follow human desires. Chu Hsi (1130-1200), Reflections on Things at Hand (Chin-ssu lu) translated by Wing-Tsit Chan Columbia University Press, NY, 1967, p. 75 | ||||
| 214) |
Section 85
of William of Auvergne's The Trinity, or the First Principle: For one by reason and one by number do not make a plurality by their conjunction, except perhaps under the common one that they divide and share. Hence, it is necessary that the first plurality shares essentially in the one that is immediately prior to it. But if that one were a one by reason, then the first plurality will not be brought to an end in it. Therefore, there will necessarily be a plurality beyond it. Hence, it will not be the first plurality that is united in that one. Therefore, it must be one in number; thus what precedes the first plurality according to the manner of our understanding is the first one. Hence, the first plurality shares in the first one essentially, and the first one is thus somehow many or plural. Again, what is most distant from the first source of being (essendi) is least in actuality, but most in potency, such that potentiality is at the maximum and act at the minimum. This is the time and every non-permanent disposition, which is in actuality as if for a moment, but is essentially in potency and in a sense totally so... Therefore, the first emanation has the most actuality and the least potentiality. But if its essence were not necessary being (esse) through itself, but was possible being (esse) in itself, then the first emanation will have in itself no necessity or actuality at all. 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. 121-122) | ||||
| 215) |
Koan 85 of Master Kido's
Kidogoroku: Listen A monk asked Master Dojo, "Without being taken in by the circumstances, how can one get hold of the essence of seing and hearing?" Dojo said, "Listen." The monk bowed. Dojo said, "Even if the deaf can sing a foreign song, whether it is good or bad, high or low, he does not know it of himself." The monk said, "No matter how deaf one may be, the original essence of hearing is there, isn't it." Dojo said, "The rock stands in empty space, the fire burns under water." [Note: The monk is asking for the "original self" (or "Buddha nature"— the source of the sense-events). Dojo, who understands that the monk is taken in by the concept of a nonsensual "essence," suggests that the monk, instead of searching for the "essence" of hearing, just "listen." In bowing, the monk pretends to have understood; at this Dojo suggests that the monk is no less "deaf" than he was before bowing. The monk challenges Dojo with the doctrine that "Buddha nature" (or "enlightened listening") is to be found in all beings. Countering the monk's preoccupation with "essence", Dojo, in the "rock and fire" saying suggests the spirit-free ("not-taken-in-by-circumstances") way of "enlightened seeing."] Kido Chigu (1189-1269), every end exposed, Koan 85 (translated by Yoel Hoffmann, Autumn Press, Brookline, MA, 1977, p. 109) | ||||
| 216) |
Section 85 of Meister Eckhart's
Commentary on Exodus: Eternity and every duration in general concerns the very existence of things, for everything is said to last as long as its existence remains. Thus the modes of duration are distinguished according to the different forms of existence: Eternity refers to the divine existence; "aeon" to the existence of unchangeable created things; and time to the existence of changeable things. It then follows that duration, in itself, primarily and formally concerns the very act of existence. The existence of created things is not their essence, but is something posterior to it in the order of understanding. Therefore, the duration of God, whose existence is his very substance, is something prior to eternity. But if it is prior, it is also posterior, because the First or Principle and the End always coincide and agree with each other. This is what is said here: "The Lord has reigned forever and ever." The Primal Eternity by its mode of signification is related to the "eternal" as "source" is to "essence". But "source" is proper to God, and "essence" is proper to the creature, as is clear from the treatise "On the Source". Meister Eckhart (1260-1329), Commentary on Exodus, Section 85 Meister Eckhart: Teacher and Preacher (Translated & Edited by Bernard McGinn, Paulist Press, NY, 1986, p. 72) | ||||
| 217) |
Letter 85 of The Letters of Marsilio Ficino: Access to the good is wholly barred to no one of right will Marsilio Ficino to Niccolo Michelozzi, a true man: greetings. Those who refute anyone, Michelozzi, usually do so simply by contradicting them. But when Lorenzo de' Medici most agrees with me it is then that he completely refutes me. For while he praises most artfully my letter in which I censure his waste of past time, not even a moment of his own life does he appear to have spent uselessly. Now, Niccolo, if our patron is such a man that when negligent he appears to have been diligent, what sort of man do you think he would become, if willing and able to be diligent? I beg him to be so willing; but, that he may be able to be diligent, as that he may be willing: firstly, because access to the good is not wholly barred to anyone of right will; secondly, because God heeds a true will rather than verbal entreaties. Farewell, and urge Lorenzo to be diligent, so that in a short time he may be as far ahead of the Latin people in learning, as he unquestionably is in authority over his citizens. Marsilio Ficino (1433-1499), Letter to Niccolo Michelozzi The Letters of Marsilio Ficino, Vol. I, Shepheard-Walwyn, London, 1975, pp. 134-135 | ||||
| 218) |
Section 85 of Wang Yang Ming's Instructions for Practical Living: I asked about the investigation of things. The Teacher said, "To investigate (ko) is to rectify. It is to rectify that which is incorrect so it can return to its original correctness." Wang Yang Ming (1472-1529), Instructions for Practical Living or Ch'uan-hsi lu (1518), I.85 (translated by Wing-tsit Chan, Columbia University Press, NY, 1963, p. 55) | ||||
| 219) |
Jacob Boehme's The Way to Christ (1624) There are 124 sections in the 9th Treatise on The Four Humours Section 85: Proper faith is that the soul-spirit with its will desires and enters into that with the desire so that it does not see nor feel anything. Understand: The soul, which it comes to purely and alone, does not stand in this time nor does it send the subtle willing spirit (which arises out of its fire-life) into it. In the same willing spirit, so long is the desire in the soul, for the same pearl is a spark of divine love. It is a pull of the Father in His love. Jacob Boehme (1575-1624), The Way to Christ (1624), 9.85 (translated by Peter Erb, Paulist Press, NY, pp. 265-266) Bibliography, Online texts | ||||
| 220) | Verse 85 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.85) | ||||
| 221) | There are 99 verses in the Seventh Book of
The Divine Pymander by Hermes Trismegistus Verse 85 of The Divine Pymander (1650): O Life, save all that is in us: O Light enlighten, O God the Spirit; for the Mind guideth or feedeth the Word ; O Spirit bearing Workman. Translated from the Arabic by Dr. John Everard (1650) The Divine Pymander of Hermes Mercurius Trismegistus VII.85 George Redway, London, 1884, p. 49) | ||||
| 222) |
Section 85 of Swedenborg's Arcana Coelestia (1749): That the celestial man is the "seventh day", and that the seventh day was therefore hallowed, and called the Sabbath, are arcana which have not hitherto been discovered. For none have been acquainted with the nature of the celestial man, and few with that of the spiritual man, whom in consequence of this ignorance they have made to be the same as the celestial man, notwithstanding the great difference that exists between them [The spiritual man's acts are based on faith, but a celestial man's acts are based on love.] His kingdom in the heavens and on the earth is called, from Him, a Sabbath, or eternal peace and rest... Such is the quality of the celestial man that he act not according to his own desire, but according to the good pleasure of the Lord, which is his "desire". Thus he enjoys internal peace and happiness— here expressed by "being uplifted over the lofty things of the earth"— and at the same time external tranquillity and delight, which is signified by "being fed with the heritage of Jacob." Emanuel Swedenborg (1688-1772) Arcana Coelestia, #85 (Swedenborg Foundation, NY, 1965, pp. 45-46) | ||||
| 223) | 85th Section of Swedenborg's Worlds in Space (1758) relates to the planet Mars and its spirits and inhabitants: The spirits of Mars are among the best of all spirits from the worlds of this solar system. For to a large extent they are like celestial men, not dissimilar from those of the Most Ancient Church in this world. When their nature is pictured, they are shown with their faces in heaven and their bodies in the world of spirits, and those of them who are angels with their faces turned towards the Lord, and their bodies in heaven. Emanuel Swedenborg (1688-1772), The Worlds in Space, 85 (translated from Latin by John Chadwick, Swedenborg Society, London, 1997, p. 59) | ||||
| 224) |
Chapter 85 of Franklin Merell-Wolff's
Pathways through to Space (1936) is titled "Conceiving and Perceiving":
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| 225) |
Chapter 85 of Wei Wu Wei's Ask the Awakened (1963)is titled "Mises au Point": One must know that one is not in order to be able to understand that we are. As long as one believes that one is, as long as there remains a smouldering ember of this belief, it will be difficult, if not impossible, to apprehend or to experience in what manner we can really be. * * * 'Every single sight and sound' is an effect of subject-object: no objective effect can appear to exist without a subject-cause (or vice versa). Therefore 'every single sight and sound' is that subject-object integrated in subjectivity. Subjectivity does not 'see' or 'hear' any sight or sound: it is that sight or sound— not as a sight or sound but as a see-ing or a hear-ing. * * * 'There is absolutely nothing which can be attained.' (Huang Po, Wan Ling Record, p. 125) 'Attainment'— an object, experienced, in time— represents three modes of unreality, and is therefore a threefold illusion. Three-in-one, for attainment is pure objectivity. 'I assure you that one who comprehends the truth of "nothing to be attained" is already seated in the sanctuary (bodhimandala) where he will gain his Enlightenment.' (Huang Po, Wan Ling Record, p. 128) There you see: you are sitting pretty! Even though a bodhimandala may sound a trifle draughty in these northern climates. [ from the authority of Huang Po, who knew, is it not evident? Wei Wu Wei (1895-1986), Ask the Awakened (1963), pp. 200-201 | ||||
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"Step One: Attention" is Lesson 85 of Subramuniyaswami'sChapter 13: Five Steps to Enlightenment in his book Merging with Siva (1999): The grand old man of the East who ordained me, Jnanaguru Yoganathan, Yogaswami of Jaffna, used to say time and time again, "It was all finished long ago." It's finished already. The whole mind is finished, all complete, in all stages of manifestation. Man's individual awareness flows through the mind as the traveler treads the globe. Now we come to the real study, and this applies right to you and to you personally: the five steps on the path of enlightenment. What are they? Attention, concentration, meditation, contemplation and Self Realization. Those are the five steps that awareness has to flow through, gaining strength each time, on the path to enlightenment. When we first start, awareness is flowing through many areas of the mind. And if it is a mature awareness, we will say it's a great big ball of light, flowing through the mind. And if it's not a mature awareness, it's like a little ping-pong ball, bouncing around. The little ping-pong ball awareness is not going to walk the path of enlightenment, so to speak. It's going to bobble around in the instinctive mind, incarnation after incarnation, until it grows to a great big ball, like a great big beach ball. Then finally it will have enough experiences flowing through the mind to turn in on itself. When this happens, certain faculties come into being. One of them is willpower. And we learn to hold attention. We learn to hold awareness at attention. Awareness: attention! What is attention? Attention is the first of the five steps on the path, that is, holding awareness steady, centralized in only one area of the mind, and the area that we choose it to be in, not the area that someone else has chosen it to be in. Our awareness is moved around by other people through the mind at such a fast rate that we think we are moving awareness ourself, so to speak. That's a funny way to talk because I'm saying we move awareness as if awareness is something else, other than us. But awareness and energy and willpower are all the same thing. So, we will just call it awareness from here on out. When other people move awareness through one area or another, we call that distraction, or worldly distractions. The mission is to move awareness yourself. How do you learn to do that? By holding it at attention. How does attention work? Attention is awareness poised like a hummingbird over a flower. It doesn't move. The flower doesn't move, and awareness becomes aware of the flower— poised. The entire nerve system of the physical body and the functions of breath have to be at a certain rhythm in order for awareness to remain poised like a hummingbird over a flower. Now, since the physical body and our breath have never really been disciplined in any way, we have to begin by breathing rhythmically and diaphragmatically, so that we breathe out the same number of counts as we breathe in. After we do this over a long period of time— and you can start now— then the body becomes trained, the external nerve system becomes trained, responds, and awareness is held at attention. Satguru Sivaya Subramuniyaswami (1927-2001) Merging with Siva: Hinduism's Contemporary Metaphysics Himalayan Academy, Kapaa, Hawaii, 1999, pp. 177-178 | ||||
| 228) | Chapter 85 of Zen Master Seung Sahn's Dropping Ashes on the Buddha is titled "Language-Route and Dharma-Route": February 23, 1975 Dear Steve, How are you doing lately? Thank you for your letter. I was waiting for it and was glad to receive it. In your letter you said, "black ink on white paper— only like this." These are very fine words. But there are two kinds of "like this" answers: language-route and Dharma-route. For example, take the following kong-an: Here is a bell. If you say it is a bell, you are attached to name and form. If you say it is not a bell, you are attached to emptiness. Is this a bell or not? I will show you four answers: 1. Only hit the floor. 2. "The bell is laughing." 3. "Outside it is dark, inside it is light." Or, "The bell is on the floor." These statements are only like this. They are good answers, but they are not complete answers. 4. Pick up the bell and ring it. This is a 100% complete answer. So it is possible to understand "like this" and yet not give the best answer. Language-route answers are good, but sometimes they are not complete. The Dharma-route answer is the complete answer. When a question is wide, the language-route and the Dharma-route become one. So to the question, "What is Buddha?", there are many complete answers. "Three pounds of flax," "Dry shit on a stick," "The wall is white, the rug is blue," etc. But a narrow question, the language-route and the Dharma-route are different. So to the bell question, there is only one complete answer. The same is true for the mouse kong-an. The language-route is not complete; you must find the Dharma-route, then you will come up with a good answer. This answer is only one point. You drew a triangle, circle, and square. If you are thinking, this is a demon's action. If you cut off all thinking, everything is the truth. So if you cut off all thinking, these figures are not necessary. Shit is Buddha, vomit is Buddha— they are the truth, they are just like this. If you keep a discriminating mind, why stop at three figures? More are possible, and the figures you could draw are endless. These are only devices for teaching Zen; they do not really exist. You must not be attached to form. You must finish your homework. This is very important. You must understand that a quarter is twenty-five cents. You poem is very good. But what does "my life is complete" mean? If you use "complete," you must take out "my life." If you use "my life," you must take out "complete." How can you hear "the sound of incense ash falling like thunder"? You wrote "KATZ" and "How much does it weigh?" I already asked you how much does it weighs. If you want to understand this weight, you need a scale without measurements. Here is a poem for you: The snowman Bodhidharma sweats and grows smaller, smaller. The sound of his heartbeat shatters heaven and hell. His eyebrows drop off, then his eyes, then his carrot nose. A little boy shouts, "Bodhidharma is dying!" Sincerely yours, S.S. Seung Sahn (1927-2004), Dropping Ashes on the Buddha: The Teaching of Zen Master Seung Sahn, Edited by Stephen Mitchell, Grove Press, New York, 1976, pp. 196-199 | ||||
| 229) |
Koan 85 of Zen Master Seung Sahn—"Money to Spend": Jin Jae Sunim persisted, "Only that? Not more?" Zen Master Hyang Gok answered, "I have a lot of money in my pocket. In heaven and on earth, coming or going," I am free to spend it." 1. If you were Hyang Gok, how would you answer? 2. Is Hyang Gok's answer correct or not? 3. Hyang Gok said, "I have a lot of money in my pocket." What kind of money did Hyang Gok have? Commentary: Hyang Gok has a hole in his pocket, so he loses all his money. Seung Sahn (1927-2004), The Whole World Is A Single Flower 365 Kong-ans for Everyday Life, Tuttle, Boston, 1992, p. 61 | ||||
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85 in Poetry & Literature
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| 230) |
Calchas asks Achilles for support in Line 85 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 | ||||
| 231) |
"Odysseus honing his heart's sorrow"
[Odysseus] in Line 85 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 | ||||
| 232) |
Han-shan's Poem 85 of
Collected Songs of Cold Mountain: So many different people, With hundreds of plans for seeking profit and fame. In their hearts they covet the search for glory and honor; In managing their affairs, they think only of wealth and rank. Before their minds know the briefest moment of rest, Off they go in a rush, like mist and smoke. Family members— truly one close-knit group; One single call, and one hundred will, "Yes, Yes," appear. But before seventy years have passed; The ice will melt and the tiles will be broken, cast away. When you're dead, all things come to an end; Who will go on as you heir? When mud pellets are submerged in water, Then you know they're neither intelligence nor smarts! Han-shan (fl. 627-649), Collected Songs of Cold Mountain, Poem 85 ( Robert G. Henricks translation, 1990) ( Red Pine translation, 1990; Burton Watson translation, 1962) | ||||
| 233) |
Poem 85 of
Li Pai: 200 Selected Poems is titled "Standing on Chiao Shan Seeing the Lone Pine Rock": From the heights of Chiao Shan I saw how the Lone Pine Rock really seems to stand in the cloud; how may I get a beautiful rainbow to connect up these two hill tops? Now if the spirit of Lone Pine loves me, let it lift a hand and beckon me to come. Li Bai (701-762), Li Pai: 200 Selected Poems, Poem 85 translated by Rewi Alley, Joint Publishing Co., Hong Kong, 1980, p. 95 | ||||
| 234) |
Poem 85 of
The Poetry of Wang Wei: Recent Clearing: An Evening View A recent clearing: the plains and wilds are vast; To the limits of sight there is no dust or dirt. The citywall gate overlooks the ford; Village trees adjoin the mouth of the creek. White waters gleam beyond the fields, And emerald peaks emerge behind the mountains. In a farming month there are no idle men: Families pour out to work the southern fields. Wang Wei (701-761), The Poetry of Wang Wei, Poem 85 translated by Pauline Yu, Indiana University Press, Bloomington, IN, 1980, p. 174 | ||||
| 235) |
Poem 85 of
Tu Fu: China's Greatest Poet is titled "Jade Flower Palace": On the bank of the winding gully where the wind of the pines is echoed long, I find gray rats scurrying among heaps of broken tiles. There is no sign to tell which prince's palace it was. That now stands in ruins under the sharp precipice. In the damp, dark rooms, blue ghost fires flicker. Outside, by the abandoned road, a melancholy stream pours downhill. From the million of leaves real music rises; And the colors of autumn are just turning dreary. Even beautiful women are now brown dirt under those mounds— Withal, much of their beauty was but powder and rouge. Of the entourage of the princely chariot then, The only reminder now is that sculptured stone horse. When unhappiness surges within me, I sit on a grassy spot, I sing, I sob, I wipe my tears with my hands. On the never-ending road of restless humanity. What matters who has how long to live? Tu Fu (712-770), Tu Fu: China's Greatest Poet, Poem LXXXV by William Hung, Harvard University Press, Cambridge, MA, 1952, p. 114 | ||||
| 236) |
Poem 85 from
The Manyoshu: Poem by Empress Iwanohime, thinking of the Emperor: Your journey, and the days have turned long. Shall I go search into the mountains, there to greet you, or shall I wait and wait? The Manyoshu, Poem 85 (circa 750 AD) (Ian Hideo Levy's translation of One Thousand Poems Princeton University Press, NJ, 1981, p. 81) Japanese text | ||||
| 237) |
Poem 85 of
Selected Poems of Po Chü-I is titled "Taking Leave of the Flowering Trees I Planted on Eastern Slope": Two years tarrying in this river town, its plants, trees, birds, fish, all dear to me. But where do I turn my eyes most often, most fondly? To peach and damson planted on Eastern Slope, just starting to be fine. Po Chü-I (772-846), Selected Poems, Poem 85 translated by Burton Watson, Columbia University Press, New York, 2000, p. 107 (translated by David Hinton) | ||||
| 238) |
Poem 85 of
Selected Poems of Chia Tao is titled "Seeing Off Ch'an Master Hui-Ya Returning to Jade Springs": You've only gone as far as the Hsiao and Hsiang Rivers, and have yet to travel Tung-t'ing Lake. Drinking water from a spring, you watch the setting moon; below the gorges, hear the gibbons cry. Rain and thunder do not stop you teaching; nearing the sea flow, you chant sacred verses. The evening dew has fallen when you return to Ch'u; the autumn stars are frosty over Jade Springs. Chia Tao (779-843), When I Find You Again, It Will Be in Mountains: Selected Poems of Chia Tao, Poem 85 translated by Mike O'Connor, Wisdom Publications, Boston, 2000, p. 105 | ||||
| 239) |
Section 85 from
The Pillow Book of Sei Shonagon is titled "Graceful Things": A slim, handsome young nobleman in a Court cloak. A pretty girl casually dressed in a trouser-skirt, over which she wears only a loosely sewn coat... A letter written on fine green paper is attached to a budding willow branch. A bearded basket, beautifully dyed, is attached to a five-needled pine branch... An attractively designed cypress box. Thin white braid. A cypress-thatched roof, neither too new nor too old, is beautifully covered with iris. Below a green bamboo blind one catches sight of a curtain of state whose bright, glossy material is decorated with a pattern of decaying wood. It is pretty too when the ornamental curtain-cord is allowed o flutter in the breeze... One day by the balustrade before a set of thin head-blinds I saw a pretty cat with a red collar and a white name-tag. He looked very elegant as he walked along, pulling his anchor cord and biting it... The young girls who carry the incense-burners during the Gosechi dances... The green costumes worn by Chamberlains of the Sixth Rank when they are on night duty. The dancers at the Special Festivals. The young girls who accompany the Gosechi dancers. Sei Shonagon (965-c. 1017), The Pillow Book of Sei Shonagon, Section 85 (circa 994 AD) Translated & Edited by Ivan Morris Columbia University Press, NY, 1967, Vol. I, pp. 90-92) | ||||
| 240) |
Poem 85 of
Su Tung-p'o (1036-1101) is titled "I Thought I'd End My Days in a Hainan Village" (1100): Written at Tide-flow Hall at Ch'eng-mai Stop when the poet was about to take the boat for the mainland. I thought I'd end my days in a Hainan village But God sent Wu-yang to call back my soul. Far, far, where sky lowers and eagles pass from sight: A hairbreadth of green hill— the mainland there! [Notes: "Wu-yang"— A reference to the "Summons to the Soul", a poem attributed to Sung Yü (3rd century B.C.), in which God orders the sorceress Wu-yang to discover where the soul of Sung Yü's teacher, the exiled poet Ch'u Yüan, has fled and summon it home again. By God, of course, Su means Emperor Hui-tsung, who ascended the throne this year and was recalling him from exile.] — translated by Burton Watson, Su Tung-P'o: Selections from a Sung Dynasty Poet, Columbia University Press, New York, 1965, p. 134 Expanded edition, Copper Canyon Press, 1994) | ||||
| 241) |
Verse 85 of Rubáiyát, of
Omar Khayyam (1048-1122): Then said a Second— "Ne'er a peevish Boy Would break the Bowl from which he drank in joy, And He that with his hand the Vessel made Will surely not in after Wrath destroy." (translated by Edward Fitzgerald, London, 1st Ed. 1859, 2nd Ed. 1868) | ||||
| 242) |
Verse 85 of
Saigyo's Mirror for the Moon: The mind is a sky Emptied of all darkness, And its moon, Limpid and perfect, moves Closer to mountains in the West. Saigyo (1118-1190), Mirror for the Moon, (translated by William R. LaFleur, New Directions, NY, 1978, p. 45) | ||||
| 243) |
Verse 85 of
Kenreimon-in Ukyo no Daibu's
The Poetic Memoirs of Lady Daibu: Well it becomes me that I wear On my sleeve this iris root, Which grew so deep within the bay, Showing how deep was the affection Of the one who plucked it thence! Kenreimon-in Ukyo no Daibu (1151-1232), The Poetic Memoirs of Lady Daibu, Poem 55 (translated by Phillip Tudor Harries, Stanford University Press, 1980, p. 125) | ||||
| 244) |
Verse 85 of Rumi Daylight: Whoever lives sweetly dies painfully: whoever serves his body doesn't nourish his soul. Jelaluddin Rumi (1207-1273), Mathnawi, I.2302 Rumi Daylight, Verse 85 (Edited by Camille & Kabir Helminski, 1994, p. 59) | ||||
| 245) |
The 85th Canto of Dante's Commedia is Canto 18 of
Paradiso where Dante is in the Fifth Heaven, the Sphere of Mars. Dante sees the dazzling gaze of Beatrice. His great-great-grandfather Cacciaguida presents other spirits of the cross to Dante. Ascent to the 6th Heaven, the Sphere of Jupiter. The eagles form the words from Wisdom I.1: "Love virtue, you who are judges on earth" ( Allen Mandelbaum translation, 1982, pp. 158-165, 373-376) | ||||
| 246) |
Dante tells Virgil that he's his master & guide in the 85th line of the Inferno:
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| 247) |
Beatrice reads Dante's mind and quietens his agitations in the 85th line of Paradiso:
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| 248) |
Poem 85 of A Quiet Room: The Poetry of Zen Master Jakushitsu is titled "Added to the Plaque over the Entranceway at Kaiin Hermitage": The Buddha lightly presses his finger A great light radiates from the tip The hermitage master attains this samadhi From above the moon holds up the coral's branch Zen Master Jakushitsu (1290-1367), A Quiet Room: The Poetry of Zen Master Jakushitsu, Poem 85 translated by Arthur Braverman, Tuttle Publishing, Boston, 2000, p. 46 (Zen Poems) | ||||
| 249) |
Verse 85 of Hafiz: The Tongue of the Hidden: Spurn not my wine, nor spend your life in dread Of what about you is or will be said; Posterity? Of you what will it say Except, perhaps: God keep him— he is dead. Hafiz (1320-1389), Hafiz: The Tongue of the Hidden, Verse 85 adaptation by Clarence K. Streit, Viking Press, NY, 1928 (Author on Time cover, March 27, 1950) | ||||
| 250) |
Line 85 of Passus I from Langland's Piers Plowman: Teach me of no treasure, but tell me this one thing, How I may save my soul, sacred as you are?" "When all treasures are tried, Truth is the best." (I.83-85) William Langland (1332-1400), Piers Plowman (1377) (alliterative verse translation by E. Talbot Donaldson, Norton, NY, 1990, p.11) | ||||
| 251) |
Line 85 from the Pearl Poet's Pearl:
"In awe within those wondrous heights"
(Edited by J.J. Anderson, Everyman, London, 1996, p. 4) (This Pearl translation by Casey Finch, Complete Works of the Pearl Poet University of California Press, Berkeley, 1993, p. 49) (Also Pearl translation: by Bill Stanton, another by Vernon Eller) | ||||
| 252) |
Line 85 from the Pearl Poet's
Sir Gawain and the Green Knight: King Arthur would not eat until all had been served: But King Arthur'd not eat until all had been served; He was boisterous and bold, a bit boyish at times. He liked to be lively; the less then he cared To be seated too long or lie lounging about, For his blood and his brain were too boisterous for that. Sir Gawain and the Green Knight (c. 1375-1400) Lines 85-90 ( Edited by J.J. Anderson, Everyman, London, 1996, p. 170) (This translation by Casey Finch, Complete Works of the Pearl Poet University of California Press, Berkeley, 1993, p. 213) | ||||
| 253) |
Verse 85 of Songs of Kabir: My heart cries aloud for the house of my lover; the open road and the shelter of a roof are all one to her who has lost the city of her husband. My heart finds no joy in anything: my mind and my body are distraught. His palace has a million gates, but there is a vast ocean between it and me: How shall I cross it, O friend? for endless is the outstretching of the path. How wondrously this lyre is wrought! When its strings are rightly strung, it maddens the heart: but when the keys are broken and the strings are loosened, none regard it more. I tell my parents with laughter that I must go to my Lord in the morning; They are angry, for they do not want me to go, and they say: "She thinks she has gained such dominion over her husband that she can have whatsoever she wishes; and therefore she is impatient to go to him. Dear friend, lift my veil lightly now; for this is the night of love. Kabir says: "Listen to me! My heart is eager to meet my lover: I lie sleepless upon my bed. Remember me early in the morning!" Kabir (1398-1448), Songs of Kabir, Verse LXXXV (Translated by Rabindranath Tagore, Macmillan, NY, 1916, pp. 131-132) | ||||
| 254) |
Chapter 85 of Wu Ch'eng-en
The Journey to the West: Mind Monkey envies Wood Mother; The demon lord plots to devour Zen. Still laughing, Pilgrim said, "And you've long forgotten the Heart Sutra of the Crow's Nest Zen Master", especially these four lines: Seek not afar for Buddha on Spirit Mount; Mount Spirit lives only in your mind. There's in each man a Spirit Mount stupa; Beneath there the Great Art must be refined. "Disciple," said Tripitaka, "you think I don't know this? According to these four lines, the lesson of all scriptures concerns only the cultivation of the mind." "Of course, that goes without saying," said Pilgrim. "For when the mind is pure, it shines forth as a solitary lamp, and when the mind is secure, the entire phenomenal world becomes clarified. The tiniest error, however, makes for the way to slothfulness, and then you'll never succeed even in ten thousand years. Maintain your vigilance with the utmost sincerity, and Thunderclap will be right before your eyes. But when you afflict yourself like that with fears and troubled thoughts, then the Great Way and, indeed, Thunderclap seem far away. Let's stop all these wild guesses. Follow me." When the elder heard these words, his mind and spirit immediately cheered up as all worries subsided. The four of them proceeded, and a few steps brought them into the mountain. This was what met their eyes: The mountain's truly a good mountain. Look closely, it's mixed colors show! On top the clouds wander and drift; Tree shades are cool before the cliff... A thousand pines in the forest; A few bamboos on the summit... The deer climb o'er flowers to reach the peak... A soughing breeze and gurgling stream, Where oft you hear the coos of birds unseen... By the brook orchids mix with fine grasses. Strange rocks sharply etched; Hanging cliffs sheer and straight. Wu Ch'eng-en (1500-1582), The Journey to the West or Hsi-yu chi (1582), Volume 4, Chapter 85 (translated by Anthony C. Yu, University of Chicago Press, 1980, pp. 156-173) | ||||
| 255) |
Good thoughts more important than good words in Sonnet 85 of William Shakespeare: My tongue-tied Muse in manners holds her still, While comments of your praise richly compiled, Reserve thy character with golden quill, And precious phrase by all the Muses filed. I think good thoughts, whilst others write good words, And like unlettered clerk still cry 'Amen' To every hymn that able spirit affords, In polished form of well-refined pen. Hearing you praised, I say ''tis so, 'tis true,' And to the most of praise add something more; But that is in my thought, whose love to you, Though words come hindmost, holds his rank before. Then others, for the breath of words respect, Me for my dumb thoughts, speaking in effect. William Shakespeare (1564-1616), Sonnets LXXXV, Commentary | ||||
| 256) | 85th Haiku of Basho's Haiku (1678): Over the withered grass, The warm air shimmers, For just a few inches. Matsuo Basho (1644-1694), Basho's Haiku, Vol. 1, Haiku 85 (translated by Toshiharu Oseko, Maruzen, Tokyo, 1990, p. 85) | ||||
| 257) | There are 375 haikus in Haiku Master Buson. 85th Haiku of Yosa Buson: Instead of with cherry blossoms with peach blossoms it seems most intimate, the small house! Yosa Buson (1716-1784), Haiku Master Buson (translated by Yuki Sawa & Edith Marcombe Shiffert, Heian International Publishing Co., San Francisco, 1978, p. 73) | ||||
| 258) | Poem 85 of I Don't Bow to Buddhas: Selected Poems of Yuan Mei is titled "Day After Day" Day after day strange peaks greet me, passing. I can't paint, can only sing them here. But can an old man bear, after gazing on the mountains, to find his heart so full of stones? Yuan Mei (1716-1798), I Don't Bow to Buddhas: Selected Poems of Yuan Mei, Poem 85 (translated by J.P. Seaton, Copper Canyon Press, Port Townsend, WA, 1997, p. 90) | ||||
| 259) | Poem 85 of The Moon in the Pines: Zen Haiku is by a Japanese woman poet Sogetsu-Ni (d. 1804) The sky clears And the moon and the snow Are one colour. Imaizumi Sogetsu-Ni (?-1804), The Moon in the Pines: Zen Haiku, Poem 85 (translated by Jonathan Clements, Viking Studio, NY, 2000, p. 79) | ||||
| 260) |
"The powers of Nature here" in Line 85 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) | ||||
| 261) |
Poem 85 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) | ||||
| 262) |
Poem 85 of Goethe's Selected Poems
"Gingo Biloba" (1815) (translated by Michael Hamburger) Selected Poems, (Edited by Christopher Middleton) Suhrkamp/Insel Publishers, Boston, 1983, pp. 208-209) | ||||
| 263) | "Good south wind" in Plate 85 of William Blake's Jerusalem The Emanation of The Giant Albion (1804): Became a Space & an Allegory around the Winding Worm They named it Cannan & built for it a tender Moon Los smild with joy thinking on Enitharmon & he brought Reuben from his twelvefold wandrings & led him into it Planting the Seeds of the Twelve Tribes & Moses & David And gave a Time & Revolution to the Space Six Thousand Years He called it Divine Analogy, for in Beulah the Feminine Emanations Create Space. the Masculine Create Time, & plant The Seeds of beauty in the Space: listening to their lamentation William Blake (1757-1827), The Complete Poetry and Prose of William Blake, "Jerusalem The Emanation of The Giant Albion", Plate #85, Lines 1-9 (Edited by David V. Erdman, University of California, Berkeley, 1982, p. 243) | ||||
| 264) |
Poem 85 of
The Zen Poems of Ryokan: I left my family, my own home, to seek wisdom far abroad. Just a gown and a bowl with me, I wandered many a spring. Today, I have returned, to visit friends of my past days. Alas, many of them sleep under mossy stones but as names. Ryokan (1758-1831), The Zen Poems of Ryokan, Poem 85 translated by Nobuyuki Yuasa, Princeton University Press, 1981, p. 65 (Poet-Seers, Zen Poems) | ||||
| 265) | 85th Haiku of Issa's Haiku: Earthworm pops up— how quick the ants. Kobayashi Issa (1763-1827), The Dumpling Field: Poems of Issa, Haiku 85 (translated by Lucien Stryk, Swallow Press, Athens, Ohio, 1991, p. 26) | ||||
| 266) | "Dizzy raptures" in 85th Line of William Wordsworth's
Tintern Abbey: By thought supplied, nor any interest Unborrowed from the eye.— That time is past, And all its aching joys are now no more, And all its dizzy raptures. Not for this Faint I, nor mourn nor murmur, other gifts Have followed; for such loss, I would believe, Abundant recompence. For I have learned To look on nature, not as in the hour Of thoughtless youth; but hearing oftentimes The still, sad music of humanity, Nor harsh nor grating, though of ample power To chasten and subdue. And I have felt A presence that disturbs me with the joy Of elevated thoughts; a sense sublime Of something far more deeply interfused, Whose dwelling is the light of setting suns, And the round ocean and the living air, And the blue sky, and in the mind of man; A motion and a spirit, that impels All thinking things, all objects of all thought, And rolls through all things. William Wordsworth (1770-1850), The Poetic Works of Wordsworth, "Lines Composed a few miles above Tintern Abbey, on revisiting the banks of the Wye during a tour. July 13, 1798", Lines 82-102 (Edited by Paul D. Sheats, Houghton Mifflin, Boston, 1982, pp. 91-93) | ||||
| 267) | "Good south wind" in 85th Line of Samuel T. Coleridge's The Rime of the Ancient Mariner (1798): And the good south wind still blew behind, But no sweet bird did follow, Nor any day for food or play Came to the mariners' hollo! Samuel Taylor Coleridge (1772-1834), The Complete Poems, "The Rime of the Ancient Mariner", Lines 85-88 (Edited by William Keach, Penguin Books, NY, 1997, p. 49) | ||||
| 268) | Novalis's The Novices of Sais (1799) is a Romantic meld of poetry, philosophy, and transcendental journey. Paul Klee's drawings were inspired by visionary exploration of the inner life of modern mankind. Page 85 describes how poets share their spiritual vision of nature: "Everything divine has a history; can it be that nature, the one totality by which man can measure himself, should not be bound together in a history, or— and this is the same thing— that it should have no spirit? Nature would not be nature if it had no spirit, it would not be the unique counterpart to mankind, not the indispensable answer to this mysterious question, or the question to this never-ending answer." "Only the poets have felt what nature can be to mankind," began a handsome youth, "and in this connection it can once more be said that the humanity in them is in the most perfect diffusion, and that consequently through their mirrored clarity and mobility each impression is communicated on all sides in its infinite variations. They find everything in nature. To them alone its soul remains no stranger, and not in vain do they seek all the ecstasies of the golden age in its presence. For them nature has all the variety of an infinite soul, and more than the cleverest, most alive of men, it astounds us with ingenious turns and [fancies, with correspondences and deviations, with grandiose ideas and trifling whimsies.] Novalis (1772-1801), The Novices of Sais, (translated by Ralph Manheim, Illustrated by Paul Klee) Archipelago Books, Brooklyn, NY, 2005, page 85 | ||||
| 269) | "Snow-clad offspring of the sun" in 85th Line of George Byron's The Prisoner of Chillon (1816): The snow-clad offspring of the sun: And thus he was as pure and bright, And in his natural spirit gay, With tears for nought but others' ills, And then they flow'd like mountain rills, Unless he could assuage the woe Which he abhorr'd to view below. Lord George Byron (1788-1824), The Complete Poetical Works Vol. IV, "The Prisoner of Chillon", Lines 85-91 (Edited by Jerome J. McGann, Clarendon Press, Oxford, 1986, p. 7) | ||||
| 270) | "Notes flow in such a crystal stream" in 85th Line of Percy Bysshe Shelley's To a Skylark (1816): Waking or asleep, Thou of death must deem Things more true and deep Than we mortals dream, Or how could thy notes flow in such a crystal stream? We look before and after, And pine for what is not: Our sincerest laughter With some pain is fraught; Our sweetest songs are those that tell of saddest thought. Percy Bysshe Shelley (1792-1822), The Major Works, "To a Skylark", Lines 81-90 (Edited by Zachary Leader & Michael O'Neill) Oxford University Press, Oxford, UK, 2003, pp. 465-466 | ||||
| 271) | "Freshness of the space of heaven above" in 85th Line of John Keats's Endymion, Book I (1816): The freshness of the space of heaven above, Edg'd round with dark tree tops? through which a dove Would often beat its wings, and often too A little cloud would move across the blue John Keats (1795-1821), The Complete Poems, Second Edition "Endymion", Book I, Lines 85-88 (Edited by John Barnard, Penguin Books, NY, 1976, p. 109) (Note: The 1st line is "A thing of beauty is a joy for ever:") | ||||
| 272) | "A hundred winters old" in 85th Line of Alfred Tennyson's The Holy Grail (1869): A man wellnigh a hundred winters old, Spake often with her of the Holy Grail, A legend handed down through five or six, And each of these a hundred winters old, From our Lord's time. And when King Arthur made His Table Round, and all men's hearts became Clean for a season, surely he had thought That now the Holy Grail would come again; Alfred Lord Tennyson (1809-1892), Poems of Tennyson, "The Holy Grail", Lines 85-92 Part 3 of Idylls of the King (1869) (Edited by Jerome H. Buckley, Riverside Press, Cambridge, MA, 1958, p. 390) | ||||
| 273) |
Chapter 85 of Melville's
Moby-Dick (1851): That for six thousand years- and no one knows how many millions of ages before— the great whales should have been spouting all over the sea, and sprinkling and mistifying the gardens of the deep, as with so many sprinkling or mistifying pots; and that for some centuries back, thousands of hunters should have been close by the fountain of the whale, watching these sprinklings and spoutings— that all this should be, and yet, that down to this blessed minute (fifteen and a quarter minutes past one o'clock P.M. of this sixteenth day of December, A.D. 1851), it should still remain a problem, whether these spoutings are, after all, really water, or nothing but vapor— this is surely a noteworthy thing... But he cannot in any degree breathe through his mouth, for, in his ordinary attitude, the Sperm Whale's mouth is buried at least eight feet beneath the surface; and what is still more, his windpipe has no connexion with his mouth. No, he breathes through his spiracle alone; and this is on the top of his head... If unmolested, upon rising to the surface, the Sperm Whale will continue there for a period of time exactly uniform with all his other unmolested risings. Say he stays eleven minutes, and jets seventy times, that is, respires seventy breaths; then whenever he rises again, he will be sure to have his seventy breaths over again, to a minute.... In man, breathing is incessantly going on- one breath only serving for two or three pulsations; so that whatever other business he has to attend to, waking or sleeping, breathe he must, or die he will. But the Sperm Whale only breathes about one seventh or Sunday of his time... My hypothesis is this: that the spout is nothing but mist. And besides other reasons, to this conclusion I am impelled, by considerations touching the great inherent dignity and sublimity of the Sperm Whale; I account him no common, shallow being, inasmuch as it is an undisputed fact that he is never found on soundings, or near shores; all other whales sometimes are. He is both ponderous and profound. And I am convinced that from the heads of all ponderous profound beings, such as Plato, Pyrrho, Jupiter, Dante, and so on, there always goes up a certain semi-visible steam, while in the act of thinking deep thoughts... And how nobly it raises our conceit of the mighty, misty monster, to behold him solemnly sailing through a calm tropical sea; his vast, mild head overhung by a canopy of vapor, engendered by his incommunicable contemplations, and that vapor— as you will sometimes see it— glorified by a rainbow, as if Heaven itself had put its seal upon his thoughts. Herman Melville (1819-1891), Moby-Dick, Chapter 85: The Fountain | ||||
| 274) | Anger & tears & books in Letter 85 of Emily Dickinson [age 21]: Will you be kind to me, Susie? I am naughty and cross, this morning, and nobody loves me here; nor would you love me, if you should see me frown, and hear how loud the door bangs whenever I go through; and yet it is'nt anger— I dont believe it is, for when nobody sees, I brush away big tears with the corner of my apron, and then go working on— bitter tears, Susie— so hot that they burn my cheeks, and almost schorch my eyeballs, but you have wept much, and you know they are less of anger than sorrow... Your precious letter, Susie, it sits here, now, and smiles so kindly at me, and gives me such sweet thoughts of the dear writer. When you come home, darling, I shant have your letters, shall I, but I shall have yourself, which is more— Oh more, and better, than I can even think! I sit here with my little whip, cracking the time away, till not an hour is left of it— then you are here! and Joy is here— joy now and forevermore!... I have just read three little books, not great, not thrilling— but sweet and true. "The Light in the Valley", "Only"; and "A House upon a Rock"— I know you would love them all— yet they dont bewitch me any. There are no walks in the wood— no low and earnest voices, no moonlight, nor stolen love, but pure little lives, loving God, and their parents, and obeying the laws of the land; yet read, if you meet them, Susie, for they will do one good... Dear Susie, you were so happy when you wrote to me last— I am so glad, and you will be happy now, for all my sadness, wont you? I cant forgive me ever, if I have made you sad, or dimmed your eye for me. I write from the Land of Violets, and from the Land of Spring, and it would ill become me to carry you nought but sorrows. I remember you, Susie, always— I keep you ever here, and when you are gone, then I'm gone— and we're 'neath one willow tree. I can only thank "the Father" for giving me such as you, I can only pray unceasingly, that he will bless my Loved One, and bring her back to me, to "go no more out forever." "Herein is Love." But that was Heaven— this is but Earth, yet Earth so like to heaven, that I would hesitate, should the true one call away. Dear Susie— adieu! Emilie Emily Dickinson (1830-1886) Letter 85 (to her sister-in-law, Susan Gilbert Dickinson, 5 April 1852) The Letters of Emily Dickinson, Volume I (Biography) (edited by Thomas H. Johnson, Harvard University Press, 1955, pp. 193-195) | ||||
| 275) |
85th Poem of Emily Dickinson:
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| 276) |
85th New Poem of Emily Dickinson: Nature must be too young to feel, or many years too old. Emily Dickinson (1830-1886) (Letter 442 to Louise and Frances Norcross, summer 1875) New Poems of Emily Dickinson (edited by William H. Shurr, University of North Carolin Press, 1993, p. 26) | ||||
| 277) |
"Not words, not music or rhyme" in Line 85 of Walt Whitman's poem Song of Myself (1855): I believe in you my soul, the other I am must not abuse itself to you, And you must not be abased to the other. Loafe with me on the grass, loose the stop from your throat, Not words, not music or rhyme I want, not custom or lecture, not even the best, Only the lull I like, the hum of your valvèd voice. Walt Whitman (1819-1892), Song of Myself, Lines 82-86 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. 5) | ||||
| 278) |
Grass, waters, animals, mountains, trees in Line 85 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) | ||||
| 279) |
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| 280) |
Page 85 in
A. E.'s
Song and its Fountains is a poem: Be not so desolate Because thy dreams have flown, And the hall of the heart is empty And silent as stone, As age left by children Sad and alone. Those delicate children, Thy dreams, still endure. All pure and lovely things Wend to the Pure. Sigh not. Unto the fold Their way was sure. Thy gentlest dreams, thy frailest, Even those that were Born and lost in a heart-beat, Shall meet thee there. They are become immortal In shining air. The unattainable beauty, The thought of which was pain, That flickered in eyes and on lips And vanished again; That fugitive beauty Thou shalt attain. Those lights innumerable That led thee on and on, The masque of time ended, Shall glow into one. They shall be with thee for ever, Thy travel done. A. E. (George William Russell) (1867-1935) Song and its Fountains, Macmillan, New York (1932), p. 85 (New Edition, Larson Publications, 1991) [Note: Typesetting on page 85 is from the 1932 edition.] | ||||
| 281) |
There are 88 poems in Rilke's Book of Images [1906] Poem 85 is the 8th poem in "From a Stormy Night: Eight Leaves with a Title Leaf":
Book of Images, Poem 85 (translated by Edward Snow), North Point Press, New York, 1991, pp. 230-231) | ||||
| 282) |
Line 85 of Rilke's Duino Elegies V [1923] on "into that empty too-much":
Duino Elegies, V.82-87 (translated by Patrick Bridgwater), Menard Press, London, 1999, pp. 40-41) (Other translations: Edward Snow; Robert Hunter; David Lisle Crane.) | ||||
| 283) |
85th Page in Hermann Hesse's Siddhartha (1922): Later, when the sun was beginning to set, they sat on a tree trunk by the river and Siddhartha told him about his origin and his life and how he had seen him today after that hour of despair. The story lasted late into the night. Vasudeva listened with great attention; he heard all about his origin and childhood, about his studies, his seekings, his pleasures and needs. It was one of the ferryman's greatest virtues that, like few people, he knew how to listen... Siddhartha felt how wonderful it was to have such a listener who could be absorbed in another person's life, his strivings, his sorrows... When Siddhartha had finished and there was a long pause, Vasudeva said: "It is as I thought; the river has spoken to you. It is friendly towards you, too; it speaks to you. That is good, very good. Stay with me, Siddhartha, my friend." Hermann Hesse (1877-1962), Siddhartha, (trans. Hilda Rosner) New Directions, New York (1951), p. 85 | ||||
| 284) |
85th Page in James Joyce's Ulysses, (13 samples): He walked cheerfully towards the mosque of the baths. Re- (85.04) mind you of a mosque, redbaked bricks, the minarets. College (85.05) sports today I see. He eyed the horseshoe poster over the gate (85.06) of college park: cyclist doubled up like a cod in a pot. Damn (85.07) bad ad. Now if they had made it round like a wheel. Then the (85.08) spokes: sports, sports, sports: and the hub big: college. Some- (85.09) thing to catch the eye. (85.10) Heavenly weather really. If life was always like that. Cricket (85.14) weather. Sit around under sunshades. Over after over. Out. (85.15) Won't last. Always passing, the stream of life, which in the (85.20) stream of life we trace is dearer than them all. (85.21) Enjoy a bath now: clean trough of water, cool enamel, the (85.22) gentle tepid stream. This is my body. (85.23) James Joyce (1882-1941), Ulysses, (1st edition, 1922) Random House, New York (1946), p. 85 | ||||
| 285) |
85th Page lines in James Joyce's Finnegans Wake, (15 samples): in the bottol of the river and all his crewsers stock locked in the (85.01) burral of the seas!) who, when within the black of your toenail, (85.02) sir, of being mistakenly ambushed by one of the uddahveddahs, (85.03) when the hyougono heckler with the Peter the Painter wanted (85.05) to hole him, was consistently practising the first of the primary (85.06) and imprescriptible liberties of the pacific subject by circulating (85.07) buggy and bike, to walk, Wellington Park road, with the curb (85.10) Butt's, most easterly (but all goes west!) of blackpool bridges, as (85.15) being praisegood thankfully for the wrathbereaved ringdove and (85.17) pleased, which he was, at having other people's weather. (85.19) But to return to the atlantic and Phenitia Proper. As if that (85.20) on the calends of Mars, under an incompatibly framed indictment (85.27) of both the counts (from each equinoxious points of view, the one (85.28) on the field. Oyeh! Oyeh! When the prisoner, soaked in methyl- (85.31) corkscrew trowswers, all out of the true (as he had purposely torn (85.35) James Joyce (1882-1941), Finnegans Wake, (1939), p. 85 | ||||
| 286) |
There are 213 poems in
Wallace Stevens,
The Palm at the End of the Mind. Poem 85 is titled "Farewell to Florida": Go on, high ship, since now, upon the shore, The snake has left its skin upon the floor. Key West sank downward under massive clouds And silvers and greens spread over the sea. The moon Is at the mast-head and the past is dead. Her mind will never speak to me again. I am free. High above the mast the moon Rides clear of her mind and the waves make a refrain Of this: that the snake has shed its skin upon The floor. Go on through the darkness. The waves fly back. Wallace Stevens (1879-1955), The Palm at the End of the Mind, Poem 85 Stanza I of four 10-lines stanzas cited above. Edited by Holly Stevens, Alfred A. Knopf, NY, 1971, pp. 125-126 | ||||
| 287) |
There are 94 poems in
Wallace Stevens, Opus Posthumous. Poem 85 is titled "The Dove in Spring" (1954): Brooder, brooder, deep beneath its walls— A small howling of the dove Makes something of the little there, The little and the dark, and that In which it is and that in which It is established. There the dove Makes this small howling, like a thought That howls in the mind or like a man Who keeps seeking out his identity In that which is and is established ... It howls Of the great sizes of an outer bush And the great misery of the doubt of it, Of stripes of silver that are strips Like slits across a space, a place And state of being large and light. There is this bubbling before the sun, This howling at one's ear, too far For daylight and too near for sleep. Wallace Stevens (1879-1955), Opus Posthumous, Poem 85 Alfred A. Knopf, NY, 1989, pp. 124-125 | ||||
| 288) |
Chapter 85 of Ezra Pound's Cantos (selections):
All there by the time of Y Yin All roots by the time of Y Yin. Galileo index'd 1616,... Our science is from the watching of shadows;... The sun under it all: From T'ang's time until now) That you lean 'gainst the tree of heaven, and know Ygdrasail... But if you will follow this process  not a lot of signs, but the one sign etcetera... Dante, out of St Victor (Richardus), Erigena with greek tags in his verses. Not serendipity but to spread tê thru the people. fermentum et germina, study with the mind of a grandson and watch the time like a hawk... You will go a long way without slipping, without slopping over... that had from Heou Tsi under Shun by the three streams, the three rivers... Heaven's process is quite coherent and its main points perfectly clear... The arrow has not two points... We flop if we cannot maintain the awareness Diuturna cogites respect the awareness and train the fit men... Awareness restful & fake is fatiguing... The 5 laws have root in an awareness... "One of those days", said Brancusi, "when I would not have given "15 minutes of my time for anything under heaven." Ezra Pound (1885-1972), The Cantos (1-95), Canto 85 New Directions, NY, 1956, pp. 3-19 (Section: Rock-Drill 85-95 De Los Cantares) | ||||
| 289) |
Poem 85 of e. e. cummings's 95 Poems (1958):
95 Poems (Norton, 1958), "Poem 85" e. e. cummings, Complete Poems: 1913-1962, Harcourt Brace Jovanovich, NY, 1968, pp. 757-758 | ||||
| 290) |
Page 85 in William Carlos Williams' Paterson (1958): Invent (if you can) discover or nothing is clear— will surmount the drumming in your head. There will be nothing clear, nothing clear . He fled pursued by the roar. Seventy-five of the world's leading scholars, poets and philosophers gathered at Princeton last week . . . Her belly . her belly is like a cloud . a cloud at evening . His mind would reawaken: — the descent follows the ascent— to wisdom as to despair... to have known the clean air . William Carlos Williams (1883-1963), Paterson (1958) Edited by Christopher MacGowan New Directions, NY, 1992, p. 85 (Published in Book II, Section 3, 1948) | ||||
| 291) |
Sonnet 85 in Pablo Neruda's 100 Love Sonnets (1960)
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| 292) |
There are 116 sections in Louis Zukofsky's "Catullus" (1969) from his Complete Short Poetry (1991) Section 85: O th'hate I move love. Quarry it fact I am, for that's so re queries. Nescience, say th' fiery scent I owe whets crookeder. Louis Zukofsky (1904-1978) "So That Even a Lover" in Some Time (1940-1956) Complete Short Poetry (1991), p. 310 | ||||
| 293) |
There are 125 lines in Section VIII of Kenneth Rexroth's "On Flower Wreath Hill" from The Morning Star (1979). Line 85: "Summer, unborn flowers sleep" (lines 82-91): Winter, the flowers sleep on The branches. Spring, they awake And open to probing bees. Summer, unborn flowers sleep In the young seeds ripening In the fruit. The mountain pool Is invisible in the Glowing mist. But the mist-drowned Moon overhead is visible Drowned in the invisible water. Kenneth Rexroth (1905-1982) The Complete Poems of Kenneth Rexroth "On Flower Wreath Hill" VIII.82-91 Edited by Sam Hamill & Bradford Morrow Copper Canyon Press, Port Townsend, WA, 2003, p. 750 | ||||
| 294) |
There are 130 short poems in Kathleen Raine's On a Deserted Shore (1973): Poem 85 is about memories of beloved: From your grave-side All ways lead away, And time is long, my love, And memories fade, Old hearts grow cold: Must I too break faith With joy? Kathleen Raine (1908-2003), On a Deserted Shore, Poem #85 Dolmen Press, London, UK, 1973 | ||||
| 295) |
There are 87 poems in Karl Shapiro's
Love & War, Art & God (1984). Poem 85 titled "The Synagogue" has 11 6-lines stanzas Stanzas 1, 2, 9, 11 are cited below: The synagogue dispirits the deep street, Shadows the face of the pedestrian, It is the adumbration of the Wall, The stone survival that laments itself, Our old entelechy of stubborn God, Our calendar that marks a separate race. The swift cathedral palpitates the blood, The soul moves upward like a wing to meet The pinnacles of saints. There flocks of thanks In nooks of holy tracery arrive And rested take their message in mid-air Sphere after sphere into the papal heaven. Our wine is wine, our bread is harvest bread That feeds the body and is not the body. Our blessing is to wine but not the blood Nor to sangreal the sacred dish. We bless The whiteness of the dish and bless the water And are not anthropaphagous to him. We live by virtue of philosophy, Past love, and have our devious reward. For faith he gave us land and took the land, Thinking us exiles of all humankind. Our name is yet the identity of God That storms the falling altar of the world. Karl Shapiro (1913-2000) Love & War, Art & God, Poem 85 "The Synagogue" Stuart Wright, Winston, Salem, NC, 1984, pp. 148-149 (Richard Slotkin, The Contextual Symbol: Karl Shapiro's Image of "The Jew", American Quarterly 1966) | ||||
| 296) |
Poem 85 in Thomas Merton's Cables to the Ace (1968): The flash of falling metals. The shower of parts, cameras, guns of experience in the waste heaven of deadly rays. Cataclysm of designs. Out of the meteor sky cascades of efficient rage of out team. Down comes another blazing and dissolute unit melting in mid-air over a fortunate suburb. A perishing computer blazes down into a figure of fire and steam. We live under the rain of stainless leaders. They strike themselves out like matches and fizz for our conjecture in the streets of Taurus. Gone is another tested explorer. Gone is another brilliant intuition of an engineer. Thomas Merton (1915-1968) Cables to the Ace, New Directions, NY, 1968, pp. 58-59 | ||||
| 297) |
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| 298) |
There are 102 poems in Denise Levertov's Sands of the Well (1996). Poem 85 is titled "Hymns to the Darkness": Beauty growls from the fertile dark Don't disturb the glow. Shadows are not contrivances devised for your confusion. They grow in subtle simplicity from the root, silence. And words put forth before there's time to hesitate about their strangeness, are swaying bridges (quick! You're across) to further dark illumination, lovely tarnish of old silver, bronze long-buried. • Alders crowd to the pool's edge. From roots and bark seeps down their dark spirit, a gift to the water that assuages their thirst. It dyes the pool to a blacker depth, a clarity deeper and less apparent. • Imagine the down of black swans. Hidden beneath the smooth layers of black breast-feathers, preened by red beaks. That's the tender dark of certain nights in summer, when the moon's away, stars invisible over the moist low roof of fog. How good it would be to spend such a night wholly attentive to its obscurity, without thought of history, of words like Dark Ages, Enlightment, or especially Contemporary, the shameful news each day. Wholly present to the beneficent swansdown grace of a single night, unlit by even a candle. Denise Levertov (1926-1997), Sands of the Well, "Hymns to the Darkness" New Directions, New York, 1996, pp. 102-103) | ||||
| 299) |
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 85: Moloch whose love is endless oil and stone! Moloch whose soul is electricity and banks! Moloch whose poverty is the specter of genius! Moloch whose fate is a cloud of sexless hydrogen! Moloch whose name is the Mind! Allen Ginsberg (1926-1997), Howl and Other Poems, City Lights Books, 1956, p. 22 | ||||
| 300) |
Page 85 in Robert Creeley's
So There: Poems 1976-83 is the poem "Later", the last entry in "HELLO: A Journal Feb. 29-May 3, 1976": LATER It feels things are muddled again when I wanted my head straight— in this empty place, people sleeping, light from another person reading lets me see. That's talking about it. This is— this is where I've been before and now don't want to go back to. No blaming anyone, nothing I can't do, nowhere to be happy but where I am. Plans— the next six months all arranged. You can see her face, hear her voice, hope it's happy. Robert Creeley (1926-2005), So There: Poems 1976-83, New Directions, NY, 1998, p. 85 | ||||
| 301) |
There are 96 poems in W. S. Merwin's Writings to an Unfinished Accompaniment Poem 85 is titled "SOUTH": for Ralph Hilt To the south in the beginning of evening a dog barks at his echo among mountains beyond bare walnut trees tiles are still climbing old roofs lines of women with long burdens the colors of dried darkening blood each line straight into mountains colder already all north faces turning into their shadows beyond them sea through day and night to the last white mountains an end a wise man fire other stars the left hand W. S. Merwin (born September 30, 1927), Writings to an Unfinished Accompaniment, Atheneum, NY, 1973, p. 101 | ||||
| 302) |
There are 92 poems in W. S. Merwin's
The Carrier of Ladders Poem 85 is titled "The Web": So it's mine this leg of a thin gray travelling animal caught in the web again tearing in the stocking of blood the old scars waking opening in the form of a web the seamless fabric itself bleeding where it clings and all this time dark wings cries cries flying over at a great height o web over the sand you are woven over the water you are woven over the snow you are woven over the grass you are woven over the mountains you are woven over the heads of the lambs you are woven over the fish you are woven over the the faces you are woven over the clouds you are woven over the itself you are woven the tears glint on you like dew the blood is spreading wherever you have held me the days and the nights keep their distance without a sound but I remember also the ringing spaces when I have crossed you like a hand on a harp and even now in the echoless sky the birds pursue our music hoping to hear it again W. S. Merwin (born September 30, 1927), The Carrier of Ladders, Atheneum, NY, 1970, p. 129 | ||||
| 303) |
There are 101 poems in W. S. Merwin's
Present Company Poem 85 is titled "To Finding Again": Everything else must have changed must be different by the time you appear more than ever the same taking me by surprise in my difference my age long after I had come to the end of believing in you to the end of hope which was not even the first of the changes when I imagined that I was forgetting you you did not even need memory to remain there letting the years vanish the miles depart nothing surprising in that even longing does not need memory to know what to reach for and nothing surprises you who were always there wherever it was beyond belief W. S. Merwin (born September 30, 1927), Present Company "To Finding Again, Copper Canyon Press, Port Townsend, WA, 2005, pp. 114-115 | ||||
| 304) |
Poem 85 of The Crane's Bill: Original Face is the reality of realities: Stretch your hand to the winging bird. Vertical nose, horizontal eyes— and then? What if your mind is empty? — Tokugaku, 15th century Zen Poems of China and Japan: The Crane's Bill (translated by Lucien Stryk & Takashi Ikemoto, Anchor Books, NY, 1973, p. 53) | ||||
| 305) |
There are 95 short poems in Kenneth Koch's "On Aesthetics" Poem 85 is titled "Aesthetics of Late": Light falls on the fountains When they are off. 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) | ||||
| 306) |
Gary Snyder's poem "The Mountain Spirit" (1996) contains 196 lines. "A meteor" appears in Line 85: A meteor swift and streaking like a tossed white pebble arcing down the sky— the Mountain Spirit stands there. Gary Snyder (b. May 8, 1930), Mountains and Rivers Without End "The Mountain Spirit", Lines 85-88 New Directions, New York, 1996, p. 143 | ||||
| 307) |
Poem 85 of Michael McClure's
Ghost Tantras:
Ghost Tantras, City Lights Books, 1967, p. 92) | ||||
| 308) |
"[The poem] isn't even the first page of the world." in Line 85 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 | ||||
| 309) |
There are 89 poems in Ted Kooser's Sure Signs (1980): Poem 85 is titled "Year's End": Now the seasons are closing their files on each of us, the heavy drawers full of certificates rolling back into the tree trunks, a few old papers flocking away. Someone we loved has fallen from our thoughts, making a little, glittering splash like a bicycle pushed by a breeze. Otherwise, not much has happened; we fell in love again, finding that one red feather on the wind. Ted Kooser (born 1939), Sure Signs: New and Selected Poems, Poem #85 University of Pittsburgh Press, Pittsburgh, 1980, p. 89 | ||||
| 310) |
There are 100 poems in Janet Gray's A Hundred Flowers (1993). Poem 85: For a moment a swirl of sky around the one bright face. Yes: by climbing, by singing you can reach up. Fill a space that the heavens empty— pull back from but press like society or mud. Which are omitted here. You oh my dear & your Sunday best. Janet Gray A Hundred Flowers, Poem LXXXV Thumbscrew Press, San Francisco, 1993, p. 85 | ||||
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85 in Numerology
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| 311) |
Numerology: words whose letters add up to 85
GOLDEN SEPHIROTH: (7 + 6 + 3 + 4 + 5 + 5) + (1+5+7+8+9+9+6+2+8) = 30 + 55 = 85
INFINITE SPHERE:
NOVEMBER THIRTEEN: NUMBER NOURISHMENT: (5+3+4+2+5+9) + (5+6+3+9+9+1+8+4+5+5+2) = 28 + 57 = 85
ONE HUNDRED EIGHT:
ORANGE POMEGRANATE:
PHILOSOPHY KING:
PROTEINS RESEARCH:
SPINNING RADIANCE:
WINTER STRAWBERRY:
on his 85th birthday (October 18, 2006). 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 85 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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