Mark Foote

Don’t ever think that you can sit zazen! That’s a big mistake! Zazen sits zazen! (Shunryu Suzuki, quoted by Blanche Hartman in the "Lou and Blanche Hartman" interview by David Chadwick, on cuke.com) You know, sometimes zazen gets up and walks around. (Kobun Chino Otogawa, at the close of of a lecture at the S. F. Zen Center, in the 1980's) They do nothing and yet there's nothing left undone. (translation of 無 為 而 無 不 為 [wu2 wei2 er2 wu2 bu4 wei2], by Cobie [DDJ ch. 48])

Screencap from “The Pink Purloiner” episode of SpongeBob SquarePants.

Watch out for nutrition science: ... The stand out example for me is nutrition science. A lot of the big, obvious effects have been picked through and now so much of it is simmering in noise with strong incentives to find various different things by getting significance. Alcohol/chocolate/coffee does, doesn’t, does, doesn’t, does, doesn’t cause increased mortality. I don’t know how we could expect that discipline to turn around. There is good work being done there here and there, but so much of it is GIGO. I have a paper in the works trying to sort out how we can know if a field is producing knowledge or just chasing ghosts . . . (Joe Bak-Coleman, collective behavior scientist at the University of Washington) ... Regarding nutrition science: yeah, this is another field where there’s endless crap being hyped. Also related areas in health science such as that stupid cold-shower study or all the crappy sleep research. I don’t have any sense of an escape route for all this. On one hand, nutrition, health behavior, exercise, sleep, etc., are hugely important and worth scientific study. On the other hand, these fields are so rotten, with really incompetent or unethical people deeply embedded within the system of academic publication and news media promotion, that sometimes it just seems entirely hopeless. (blog "Statistical Modeling, Causal Inference, and Social Science", today's entry by Andrew Gelman, professor of statistics and political science at Columbia University)

A Bastet case, I have become reading sonnets, having fun The port is good, so they declare in Portugal, some cat is there who sweeps a tail across the rug and makes a toy of some poor bug photo Jon Bodsworth

Gautama taught four initial concentrations, and I would say the fourth has a freedom of movement of consciousness in the body. From Just to Sit on my website: The suffusion of the body with “purity by the pureness of mind” in the fourth concentration can allow the thoracolumbar fascial sheet to sustain an openness of nerve exits along the sacrum and spine. Such an openness is accompanied by an ability to feel throughout the body to the surface of the skin. That’s reflected in Gautama’s metaphor for the fourth concentration: … it is as if (a person) might be sitting down who had clothed (themselves) including (their) head with a white cloth; there would be no part of (their) whole body that was not covered by the white cloth. (MN 119, © Pali Text Society vol. III p 134 ) There is a relationship between the ease of nerve exits from the sacrum and spine and feeling on the surface of the skin. Here is a chart from the early 1900’s of the specifics of that relationship on the front of the body: The free placement of attention in the movement of breath depends on an ability to feel throughout the body to the surface of the skin. As I wrote previously: When a presence of mind is retained as the placement of attention shifts, then the natural tendency toward the free placement of attention draws out thoughts initial and sustained, and brings on the stages of concentration. (Shunryu Suzuki on Shikantaza and the Theravadin Stages) The first four concentrations were said to be marked by equanimity with respect to the multiplicity of the senses. The four further concentrations were marked by equanimity with respect to the uniformity of the senses, and the first three were induced by the minds of compassion, of sympathetic joy, and of equanimity "without limit". From my The Inconceivable Nature of the Wind: [One] dwells, having suffused the first quarter [of the world] with friendliness, likewise the second, likewise the third, likewise the fourth; just so above, below, across; [one] dwells having suffused the whole world everywhere, in every way, with a mind of friendliness that is far-reaching, wide-spread, immeasurable, without enmity, without malevolence. [One] dwells having suffused the first quarter with a mind of compassion… with a mind of sympathetic joy… with a mind of equanimity that is far-reaching, wide-spread, immeasurable, without enmity, without malevolence. (MN 7, tr. Pali Text Society vol I p 48 ) Gautama said that “the excellence of the heart’s release” through the extension of the mind of compassion was the first of the further concentrations, a concentration he called “the plane of infinite ether” (MN 7, tr. Pali Text Society vol I p 48 ). The Oxford English Dictionary offers some quotes about “ether” (Oxford English Dictionary, s.v. “ether (n.),” March 2024, https://doi.org/10.1093/OED/1514129048 ): They [sc. the Brahmins] thought the stars moved, and the planets they called fishes, because they moved in the ether, as fishes do in water. (Vince, Complete System. Astronomy vol. II. 253 [1799]) Plato considered that the stars, chiefly formed of fire, move through the ether, a particularly pure form of air. (Popular Astronomy vol. 24 364 [1916]) When the free location of consciousness is accompanied by an extension of the mind of compassion, there can be a feeling that the necessity of breath is connected to things that lie outside the boundaries of the senses. That, to me, is an experience of “the plane of infinite ether”. I'm thinking this is all connected with the freedom of the akh in Egyptian mythology.

Sorry to hear of your father's illness and passing, Steve. Take care of yourself!

I am late to the dance, too, at 75. In Gautama’s teaching, the extension of “purity by the pureness of mind” belonged to the last of four concentrations. The initial concentration is induced, said Gautama, by “making self-surrender the object of thought”: … the (noble) disciple, making self-surrender the object of (their) thought, lays hold of concentration, lays hold of one-pointedness. (The disciple), aloof from sensuality, aloof from evil conditions, enters on the first trance, which is accompanied by thought initial and sustained, which is born of solitude, easeful and zestful, and abides therein. (SN 48.10, tr. PTS vol V p 174; parentheticals paraphrase original; "initial" for "directed") In my experience, “one-pointedness” occurs when the movement of breath necessitates the placement of attention at a singular location in the body, and a person “lays hold of one-pointedness” when they remain awake as the singular location shifts. Gautama described the “first trance” as having feelings of zest and ease, and he prescribed the extension of those feelings: … (a person) steeps, drenches, fills, and suffuses this body with zest and ease, born of solitude, so that there is not one particle of the body that is not pervaded by this lone-born zest and ease. (AN 5.28, tr. PTS vol. III pp 18-19, parentheticals paraphrase original) Words like “steeps” and “drenches” convey that the weight of the body accompanies the feelings of zest and ease. The weight of the body sensed at a particular point in the body can shift the body’s center of gravity, and a shift in the body’s center of gravity can result in what Moshe Feldenkrais termed “reflex movement”. Feldenkrais described how “reflex movement” can be engaged in standing up from a chair: …When the center of gravity has really moved forward over the feet a reflex movement will originate in the old nervous system and straighten the legs; this automatic movement will not be felt as an effort at all. (“Awareness Through Movement”, Moshe Feldenkrais, p 78) “Drenching” the body “so that there is not one particle of the body that is not pervaded” with zest and ease allows the weight of the body to effect “reflex movement” in the activity of the body, wherever “one-pointedness” takes place. In falling asleep, the mind can sometimes react to hypnagogic sleep paralysis with an attempt to reassert control over the muscles of the body, causing a “hypnic jerk”. The extension of a weighted zest and ease can pre-empt the tendency to reassert voluntary control in the induction of concentration, and make possible a conscious experience of “reflex movement” in inhalation and exhalation. Gautama offered a metaphor for the first concentration that emphasized the cultivation of one-pointedness. Here’s the full description: … just as a handy bathman or attendant might strew bath-powder in some copper basin and, gradually sprinkling water, knead it together so that the bath-ball gathered up the moisture, became enveloped in moisture and saturated both in and out, but did not ooze moisture; even so, (a person) steeps, drenches, fills, and suffuses this body with zest and ease, born of solitude, so that there is not one particle of the body that is not pervaded by this lone-born zest and ease. (AN 5.28, tr. PTS vol. III pp 18-19, parentheticals paraphrase original) The juxtaposition of a singular bath-ball with the extension of zest and ease such that “there is not one particle of the body that is not pervaded” might seem dissonant, yet in my experience the two can be realized together, and at least initially neither can be sustained alone. (Just to Sit) Shunryu Suzuki said, "in shikantaza, our mind should pervade every parts of our physical being." Gautama said, "… seated, (one) suffuses (one’s) body with purity by the pureness of (one’s) mind so that there is not one particle of the body that is not pervaded with purity by the pureness of (one’s) mind." The difference between "every parts of our physical being" and "not one particle of the body that is not pervaded" is the difference between "all over the body" and "throughout the body": Yun Yen asked Tao Wu, “What does the Bodhisattva of Great Compassion use so many hands and eyes for?” Wu said, “It’s like somebody reaching back groping for a pillow in the middle of the night.” Yen said, “I understand.” Wu said, “How do you understand it?” Yen said, “All over the body are hands and eyes.” Wu said, “You have said quite a bit there, but you’ve only said eighty percent of it.” Yen said, “What do you say, Elder Brother?” Wu said, “Throughout the body are hands and eyes.” (“The Blue Cliff Record”, Yuanwu, tr. Cleary & Cleary, Shambala p. 489)

The advice most zendos give beginners is to “follow the breath”, though as Shunryu Suzuki said, following the breath is only a preparatory practice: … usually in counting breathing or following breathing, you feel as if you are doing something, you know– you are following breathing, and you are counting breathing. This is, you know, why counting breathing or following breathing practice is, you know, for us it is some preparation– preparatory practice for shikantaza because for most people it is rather difficult to sit, you know, just to sit. (“The Background of Shikantaza”, Shunryu Suzuki; San Francisco, February 22, 1970) Suzuki described shikantaza in more detail: So most teacher may say shikantaza is not so easy, you know. It is not possible to continue more than one hour, because it is intense practice to take hold of all our mind and body by the practice which include everything. So in shikantaza, our mind should pervade every parts of our physical being. That is not so easy. ( “I have nothing in my mind”, Shunryu Suzuki, July 15, 1969) Gautama spoke similarly about the mind pervading the body: … seated, (one) suffuses (one’s) body with purity by the pureness of (one’s) mind so that there is not one particle of the body that is not pervaded with purity by the pureness of (one’s) mind. (AN 5.28, tr. PTS vol. III pp 18-19, parentheticals paraphrase original) “The pureness of mind” Gautama referred to is the pureness of the mind without any will or intent with regard to the activity of the body. (Just to Sit) Pretty much the same, there!

Tommy, you might like my penultimate post (on my own site)--starts like this: In one of his letters, twelfth-century Ch’an teacher Yuanwu wrote: Actually practice at this level for twenty or thirty years and cut off all the verbal demonstrations and creeping vines and useless devices and states, until you are free from conditioned mind. Then this will be the place of peace and bliss where you stop and rest. Thus it is said: “If you are stopping now, then stop. If you seek a time when you finish, there will never be a time when you finish.” (“Zen Letters: Teachings of Yuanwu”, tr. Cleary & Cleary, Shambala p 99) In my teenage years, I became keenly aware of the “creeping vines” of my mind. I read a lot of Alan Watts books on Zen, thinking that might help, but I soon found out that what he had to say did nothing to cut off the “creeping vines”. I was looking for something Shunryu Suzuki described in one of his lectures, though I didn’t know it at the time: So, when you practice zazen, your mind should be concentrated in your breathing and this kind of activity is the fundamental activity of the universal being. If so, how you should use your mind is quite clear. Without this experience, or this practice, it is impossible to attain the absolute freedom. (“Breathing”, Shunryu Suzuki; November 4th 1965, Los Altos; emphasis added) Here's the conclusion of my post--the references to "your way at this moment" and "your place where you are" are from Dogen's "Genjo Koan": The freedom of “your way at this moment” is touched on in daily living through “your place where you are”. That’s Yuanwu’s “place of peace and bliss where you stop and rest”. When the body rests from volition, so does the mind, even in the midst of activity. In my experience, that is how the “creeping vines” of the mind come to be cut off. If you're interested: “The Place Where You Stop and Rest”

Ahem... how about a modern resource? Mark Foote bridges ancient wisdom and modern science in this remarkable exploration of seated meditation. Drawing on Gautama Buddha's original teachings, Zen masters from Dogen to Shunryu Suzuki, and contemporary research in biomechanics and neuroscience, Foote reveals how natural, automatic movement in the body emerges when we surrender volition and allow consciousness to find its own place. For practitioners seeking to understand the relationship between body and mind in meditation, A Natural Mindfulness is an invaluable guide.

batten the hatches haiku thread in for a ride geese visit, fly south

Photo by the West Marin Feed, I believe of Bolinas Bay, north of San Francisco.

Sometimes when you think that you are doing zazen with an imperturbable mind, you ignore the body, but it is also necessary to have the opposite understanding at the same time. Your body is practicing zazen in imperturbability while your mind is moving. (“Whole-Body Zazen”, Shunryu Suzuki; June 28, 1970, Tassajara [edited by Bill Redican])

Reading the "Welcome" remarks of @Steve Clougher today introduced me to the Neiye, a Chinese text that may be the ancestor of other Chinese texts on inner cultivation. AmberOwl was so kind as to post a translation he put together, that's here. I wrote a post (on my own site) recently about advice I might give to a first-time meditator. That's here. My conclusion was: ... I expect I will tell him to let the place where his attention goes do the sitting, and maybe even the breathing. I am talking there about what Feldenkrais described as "reflex movement", automatic movement triggered initially by a weighted "one-pointedness" of mind, and then simply by "one-pointedness". As I wrote in an earlier piece: Many people in the Buddhist community take enlightenment to be the goal of Buddhist practice. I would say that when a person consciously experiences automatic movement in the activity of the body in inhalation and exhalation, finding a way of life that allows for such experience in the natural course of things becomes the more pressing concern. Gautama taught such a way of living, although I don’t believe that such a way of living is unique to Buddhism. (Appendix–A Way of Living) I sit first thing in the morning, and last thing at night, and generally by at least the end of the sitting the place where my attention goes can do the breathing. Generally I can return to that during the day, should the necessity arise. Yuanwu wrote: Actually practice at this level for twenty or thirty years and cut off all the verbal demonstrations and creeping vines and useless devices and states, until you are free from conditioned mind. Then this will be the place of peace and bliss where you stop and rest. Thus it is said: “If you are stopping now, then stop. If you seek a time when you finish, there will never be a time when you finish.” (“Zen Letters: Teachings of Yuanwu”, tr. Cleary & Cleary, Shambala p 99) The emphasis there is on a regular practice, and "this level" I believe refers to practice where "the place where attention goes does the breathing". Yuanwu emphasized that the key is regular practice, and that some time may pass before the necessity of a return during the day becomes fully apparent.

I'd never heard of the Neiye (Wikipedia's spelling)--really wonderful, for the history and what little substance from the work Wikipedia saw fit to offer. Thanks for that!

I finished that post, if you're interested: Just to Sit.

Stirling messaged me the above, and I'm grateful to him for thinking of me and for suggesting the article. We thought maybe others might be interested in the comparison between the concentrations Gautama outlined and Soto Zen's shikantaza (although I know that Dao Bums is more about the writing for most of us and less about following links to some reading, oh well!). I'll start... Daishin McCabe, the author of the article, has a thorough grounding in the Soto Zen teachings and, no doubt, the practice of the school. His Zen biography is included under the "About" tab. In the article, he is clearly hoping to establish a difference between the teachings on concentration in the Pali Canon and the teachings of the Mahayana/Soto school of Zen on shikantaza. It's a complicated issue, not least because McCabe is also concerned with enlightenment, and he frames the discussion in terms of a difference he perceives between enlightenment in the Pali sermons and enlightenment through the Mahayana/Soto Zen lens. In the last year, my eyes have been opened to the fact that Gautama did not equate the attainment of any of the concentrations with enlightenment. As it turns out, even the attainment of the final concentration doesn't necessarily result in the "intuitive wisdom" that guarantees the total destruction of the three cankers (the three “cankers” were said to be three cravings: “craving for the life of sense”, “craving for becoming”, and “craving for not-becoming” [DN 22; Pali Text Society vol. ii p 340]). According to Gautama, only the total destruction of the three cankers amounted to enlightenment (MN 70). Gautama stated that he himself acquired gnosis, "profound knowledge", or "intuitive wisdom" while abiding in the fourth of the initial concentrations, when he turned his mind to various psychic phenomena, including his own "past abidings and future habitations" (past and future lives). His cankers were completely destroyed, like palm trees cut down at the root never to grow again. At the same time, Gautama recommended a particular was of living as "a thing perfect in itself, and a pleasant way of living besides". He declared that way of living to have been his own, both before and after enlightenment (SN 54.8 & 54.11). It's the mindfulness of Anapanasati sermon (MN 118), for anyone who is interested. My understanding is that Gautama's way of living required the attainment of the concentration that he characterized as "the cessation of inbreathing and outbreathing", meaning the cessation of willful or intentional activity in the body in the activity of inhalation and exhalation. Here's where it gets interesting. From a post I'm writing now: Shunryu Suzuki described shikantaza, or “just sitting”, as “not so easy”: So most teacher may say shikantaza is not so easy, you know. It is not possible to continue more than one hour, because it is intense practice to take hold of all our mind and body by the practice which include everything. So in shikantaza, our mind should pervade every parts of our physical being. That is not so easy. (I have nothing in my mind, Shunryu Suzuki, July 15, 1969) Gautama spoke similarly about the mind pervading the body: … seated, (one) suffuses (one’s) body with purity by the pureness of (one’s) mind so that there is not one particle of the body that is not pervaded with purity by the pureness of (one’s) mind. (AN 5.28, tr. PTS vol. III pp 18-19, see also MN 119 PTS vol. III pp 132-134) “The pureness of mind” Gautama referred to is the pureness of the mind without any will or intent with regard to the activity of the body. In Gautama’s teaching, the extension of “purity by the pureness of mind” belonged to the last of four concentrations. The initial concentration is induced, said Gautama, by “making self-surrender the object of thought”: … the (noble) disciple, making self-surrender the object of (their) thought, lays hold of concentration, lays hold of one-pointedness. (The disciple), aloof from sensuality, aloof from evil conditions, enters on the first trance, which is accompanied by thought initial and sustained, which is born of solitude, easeful and zestful, and abides therein. (SN 48.10, tr. PTS vol V p 174; parentheticals paraphrase original; “initial” for “directed”, as at SN 36.11, tr. PTS vol IV p 146) In my experience, “one-pointedness” occurs when the movement of breath necessitates the placement of attention at a singular location in the body, and a person “lays hold of one-pointedness” when they remain awake as the singular location shifts. ... I would say the activity of the body in the fourth concentration is entirely “reflex movement” occasioned by the placement of attention. To remain awake as the placement of attention that occasions activity shifts is “just to sit”. When a presence of mind is retained as the placement of attention shifts, then the natural tendency toward the free placement of attention draws out thoughts initial and sustained, and brings on the stages of concentration. (Shunryu Suzuki on Shikantaza and the Theravadin Stages) A long post to say, shikantaza is the practice necessary to the "thing perfect in itself" that was Gautama's way of living. As to why Zen schools regard the ability to practice shikantaza as certifiable evidence of enlightenment, rather than the complete destruction of the cankers, well--at least it's kept the practice of the essential element of Gautama's way of living alive all these centuries, even if certified Zen teachers haven't always demonstrated the most moral behavior by Western standards.

Instant karma!

zerostao, that was quite a list! I did like the classics, prior the modern era. Back at ya, some:

I would recommend the Pali Text Society translations of the Nikayas (the sermons). They can be found online, though not by the Pali Text Society. Folks can PM me if they can't find the link. There are also translations by modern, Western Theravadin monks, for example on the suttacentral.org site: https://suttacentral.net/pitaka/sutta?lang=en The suttacentral texts allow for side-by-side Pali and English, if that's of interest. I notice that on their home page, the suttacentral folks speak of the four principal nikayas, and I would stick to those. According to A. K. Warder in his "Indian Buddhism", the fifth Nikaya, the Khuddaka Nikaya, was a work of later composition that was not included in the sermon collections of many of the early schools. I would also observe caution with regard to sermons attributed to Gautama's disciples, rather than Gautama. Gautama was careful to limit what he had to say, I believe to avoid contradictions, but his disciples in many cases stepped right in it (so to speak). Some favorites for me: MN 118 and MN 119. The whole SN 54.1 chapter (SN 54.1 - SN 54.11, at least). MN 70, for stating what is and is not enlightenment. DN 16 the story of Gautama's death, and DN 22, the long version of mindfulness. Googling the abbreviations here will likely return links to the sermon, for example "MN 118" (though generally not the Pali Text Society versions). I see that forestofclarity encourages recommending "your own resources". The above are my resources, maybe that's not exactly what he was encouraging? I do write, drawing from the first four Nikayas and from resources in the Ch'an and Zen traditions. I have collected the best of my writing, here: A Natural Mindfulness That's also the first eighteen pages of my website, here: The Mudra of Zen MIschief managed?

Thoughts on giving advice to a first-time sitter. https://zenmudra.com/zazen-notes/?p=2474

LIked the acoustic introduction!

I think the implication here is that Suzuki disagrees, and rightfully, I would say, with what most teachers say. Most meditators with even a few months of experience sitting at least 30 or so minutes at a time will have been through and past most of the jhanas and my have even experience cessation without realizing what they were looking at. Cessation is what you rest in, and continually reestablish in shikantaza. Reads to me like Suzuki is agreeing with most teachers, that "just sitting" is difficult. Certainly in the paragraph from another lecture about "following or counting breathing", he described shikantaza or "just to sit" as difficult: … usually in counting breathing or following breathing, you feel as if you are doing something, you know– you are following breathing, and you are counting breathing. This is, you know, why counting breathing or following breathing practice is, you know, for us it is some preparation– preparatory practice for shikantaza because for most people it is rather difficult to sit, you know, just to sit. (The Background of Shikantaza, Shunryu Suzuki; San Francisco, February 22, 1970) Actually, the space of the body is present, as "purity by the pureness of one's mind" is extended throughout the body: … seated, (one) suffuses (one’s) body with purity by the pureness of (one’s) mind so that there is not one particle of the body that is not pervaded with purity by the pureness of (one’s) mind. (AN 5.28, tr. PTS vol. III pp 18-19, see also MN 119 PTS vol. III pp 132-134) The cessation of the fourth concentration, the concentration Gautama was describing above, is the cessation of inhalation and exhalation. I agree with you, that he's referring to the cessation of will or intent in the activity of the body in inhalation and exhalation. You might like this, from the piece I'm writing now: Gautama described the “first trance” as having feelings of zest and ease, and he prescribed the extension of those feelings: … (a person) steeps, drenches, fills, and suffuses this body with zest and ease, born of solitude, so that there is not one particle of the body that is not pervaded by this lone-born zest and ease. (AN 5.28, tr. Pali Text Society vol. III pp 18-19) Words like “steeps” and “drenches” convey that the weight of the body accompanies the feelings of zest and ease. The weight of the body sensed at a particular point in the body can shift the body’s center of gravity, and a shift in the body’s center of gravity can result in what Moshe Feldenkrais termed “reflex movement”. Feldenkrais described how “reflex movement” can be engaged in standing up from a chair: …When the center of gravity has really moved forward over the feet a reflex movement will originate in the old nervous system and straighten the legs; this automatic movement will not be felt as an effort at all. (“Awareness Through Movement”, Moshe Feldenkrais, p 78) “Drenching” the body “so that there is not one particle of the body that is not pervaded” with zest and ease allows the weight of the body and “one-pointedness” to effect “reflex movement” in the activity of the body. In falling asleep, the mind can sometimes react to hypnagogic sleep paralysis with an attempt to reassert control over the muscles of the body, causing a “hypnic jerk”. The extension of a weighted zest and ease can pre-empt the tendency to reassert voluntary control in the induction of concentration, and make possible a conscious experience of “reflex movement” in inhalation and exhalation. ... I would say the activity of the body in the fourth concentration is entirely “reflex movement” occasioned by the ("one-pointed") placement of attention. To remain awake as the location of attention shifts and activity of the body takes place is “just to sit”. That's also "the cessation of inhalation and exhalation". The answer is that shikantaza is enlightenment in this moment. Where there is perfect being-ness shikantaza there are temporarily no cankers. This can be seen in your own practice. Ask yourself, when the mind is clear and still are there “craving for the life of sense”, “craving for becoming”, and “craving for not-becoming"? Cessation is possible in this moment, and so is insight into it. Sure, except... most folks think that once enlightenment is attained, the cankers are cut off at the root, there is no return of the cankers. And that's how Gautama saw it, to the best of my knowledge. Temporary enlightenment as the basis for inka? Ok... I am not saying that shikantaza is not a basis for transmission in the Soto Zen lineage (and one I'm grateful for), just that Gautama's enlightenment was not his regular attainment of the fourth concentration, but the gnosis he realized through psychic powers in the fourth concentration. I do believe that shikantaza is vital to the mindfulness that was Gautama's way of living, and Gautama strongly recommended that way of living, saying everything else in his teaching could follow.

I think there are versions of the illustrations where no flute is present in that stage. The necessity of the particular movement of breath is actually calling the tune, in my estimation, so as Rumi said we're being played... ha ha. From "hornwalker" on Reddit: “Good artists borrow, great artists steal.” The quote was a favorite of Steve Jobs but he was probably (mis)quoting Pablo Picasso who said “Lesser artists borrow; great artists steal” — who in turn might be rephrasing Igor Stravinsky, but both sayings may well originate in T. S. Eliot’s dictum: “Immature poets imitate; mature poets steal; bad poets deface what they take, and good poets make it into something better, or at least something different. The good poet welds his theft into a whole of feeling which is unique, utterly different than that from which it is torn.”