Ours is but a borrowed existence, freely given us by God, and He keeps us in existence because indeed He wills it so. Ours is but a goodness in which there is so much infirmity and even degradation; there is so much error in our knowledge. This thought, while serving to make us humble, brings home to us by contrast the infinite majesty of God. And then if it is a question of others and no longer of ourselves, if we have suffered disillusionment about our neighbor whom we had believed to be better and wiser, let us remember that he too has suffered disillusionment about us; let us remember that he too is perhaps better than we are, and that whatever is our own as coming from ourselves-our deficiencies and failings—is inferior to everything our neighbor has from God.
This is the foundation of humility in our relations with others. Lastly, we must admit that the disillusionments we ourselves experience, or which others experience through us, in view of the radical imperfection of the creature, are permitted that we may aspire more ardently to a knowledge and love of Him who is the truth and the life, whom we shall some day see as He sees Himself. We shall then understand the meaning of those words of St.Catherine of Siena: “The living, practical knowledge of our own wretchedness and the knowledge of God’s majesty are inseparable in their increase. They are like the lowest and highest points on a circle that is ever expanding.

One day while walking in the vegetable garden at Tassajara, Suzuki noticed a student who was sitting on a stone looking at a sunflower growing nearby. He went over and sat by her. What are you doing? Meditating with the sunflower, she said. It rotates with the sun. Suzuki sat with her for a long time. That night Suzuki referred to his garden visit. Unless you get through to emptiness, you are not practicing. But if you stick to the idea of emptiness, you are not a Buddhist yet. Someone was sitting in front of a sunflower, watching the sunflower, a cup of sun, and so I tried it too. It was wonderful; I felt the whole universe in the sunflower. That was my experience. Sunflower meditation. A wonderful confidence appeared. You can see the whole universe in a flower. If you say, 'Oh this is a sunflower which doesn't really exist' [laughing], that is not our zazen practice.

In private prayer we have a far greater advantage as so the exercise of our own gifts and graces and parts that we have in public duties we are more passive, but in private duties we are more active. Now, the more our gifts and parts and graces are exercised, the more they are strengthened and increased. All acts strengthen habits. The more sin is acted, the more it is strengthened. And so it is with our gifts and graces; the more they are acted, the more they are strengthened.

In every free and deliberating society, there must, from the nature of man, be opposite parties, and violent dissensions and discords; and one of these, for the most part, must prevail over the other for a longer or shorter time.

The way to have good and safe government is not to trust it all to one, but to divide it among the many, distributing to everyone exactly the functions in which he is competent ... It is by dividing and subdividing these Republics from the great national one down through all its subordinations until it ends in the administration of everyman's farm by himself, by placing under everyone what his own eye may superintend, that all will be done for the best.

And now it [grass] seems to me the beautiful uncut hair of graves, tenderly will I use you curling grass, it may be you transpire from the breasts of young men, it may be if I had known them I would have loved them, it may be you from old people, or from offspring taken soon out of their mother's laps, and here you are the mothers' laps.

I sit and look out upon all the sorrows of the world, and upon all oppression and shame; I hear secret convulsive sobs from young men, at anguish with themselves, remorseful after deeds done; I see, in low life, the mother misused by her children, dying, neglected, gaunt, desperate; I see the wife misused by her husband—I see the treacherous seducer of young women; I mark the ranklings of jealousy and unrequited love, attempted to be hid—I see these sights on the earth; I see the workings of battle, pestilence, tyranny—I see martyrs and prisoners; I observe a famine at sea—I observe the sailors casting lots who shall be kill’d, to preserve the lives of the rest; I observe the slights and degradations cast by arrogant persons upon laborers, the poor, and upon negroes, and the like; all these—All the meanness and agony without end, I sitting, look out upon,

Touch me, touch the palm of your hand to my body as I pass, be not afraid of my body.

Life means that I can live to see tomorrow.

To come to know your enemy, first you must become his friend, and once you become his friend, all his defenses come down. Then you can choose the most fitting method for his demise.

God comes through the wound': Our very imperfections—what religion labels our 'sins,' what therapy calls our 'sickness,' what philosophy terms our 'errors'—are precisely what bring us closer to the reality that no matter how hard we try to deny it, we are not the ones in control here. And this realization, inevitably and joyously, brings us closer to 'God'.