By Lawrence Durrell
Durrell’s amazing memoir of his religious trip with famed Taoist thinker JolanChang
Beginning with their first assembly over lunch at Lawrence Durrell’s Provencal domestic, Durrell and Jolan Chang—renowned Taoist thinker and specialist on japanese sexuality—developed an everlasting dating in accordance with mutual non secular exploration. Durrell’s autobiographical rumination on their friendship and on Taoism recounts the author’s existential ponderings, beginning along with his advent to the magical and enigmatic “smile within the mind’s eye.” From parsimony, cooking, and yoga to poetry, Petrarch, and Nietzche, a grin within the Mind’s Eye is an enthralling story of a writer’s non secular and philosophical awakening.
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Additional info for A Smile in the Mind's Eye: An Adventure into Zen Philosophy
L ee Ki-baik, A New History of Korea (above, n. 1), pp. 262–3. 10 Podeok-mun [On Propagating Virtue], Ch. 8. The final phrase in this quotation, ‘Poguk anmin’ (‘protect the nation and secure peace’), became a rallying cry in the D onghak Peasant R ebellion. L ee Ki-baik notes that the leader of the D onghaks, General Jeon B ong-jun, had this saying inscribed on his banner (A New History of Korea (above, n. 1), p. 285). A ll quotations from the D onghak/Cheondo-gyo scriptures are taken from a translation currently in progress, undertaken by a three-member team consisting of M r Choe Chong-dae (from the Cheondo-gyo church), D r F rank Tedesco (a B uddhist scholar) and myself.
Even China was being destroyed. Will our country too suffer the same fate? Their Way is called Western L earning, the religion of Cheonju,42 their doctrine, the Holy Teaching. 43 D espite the danger Su-un saw in the advent of foreign powers and of their powerful religion, his attitude towards Catholicism was ambivalent. ’45 Y et after his revelation Su-un describes the relationship between his nascent creed and Catholicism as follows: The following year, many learned scholars came from all directions and asked: ‘We have heard that the Heavenly Spirit descended on you.
3. The fact that this passage is written in the third person and extols the virtues of young Su-un in language that borders on adulation indicates that it is a later addition to the D onghak Scriptures. 23 Kim Gwang-il, ‘Choe Su-un-eui Chonggyo Cheheom’ (above, n. 14), p. 67. , p. 68. 25 Ibid. 26 This refers to the destruction of his father’s library. 27 SDM, Chs. 4–5. 28 Choe D ong-hui, ‘Su-un-eui Saengae’ (above, n. 13), pp. 150–51, and Kim Gwangil, ‘Choe Su-un-eui Chonggyo Cheheom’ (above, n.