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Quote by Joel Dinerstein

“For Kerouac, the embodiment of American Zen was Gary Snyder, the Pulitzer Prize-winning Buddhist poet and essayist, who he fictionalized as Japhy Ryder in The Dharma Bums. Snyder was a practicing Buddhist and a translator of classic Chinese texts before Kerouac met him. He was the Zen guru of the Beats at the same time that Alan Watts popularized Buddhism for middle-class Americans in best-selling books and magazine articles of the late 1950s. Snyder had studied with Watts for a while but thought him 'square.' 'He was cool in relation to the people around him,' Snyder once said, referring to 'middle class, needy' Americans, but he was 'never actually cool.' Then Snyder added with a wink, '[and] you know what I mean, as the Big Bopper says,' invoking the rock-and-roll classic 'Chantilly Lace' for those hip and in-the-know.”

Quote by Joel Dinerstein

Work

The Origins of Cool in Postwar America

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Joel Dinerstein

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“Bet koks veiksmas yra geriau negu neveikimas, ypač jei ilgą laiką esate įstrigę nepalankioje situacijoje. Net jei suklystate, tai bent kažko išmokstate ir pagaliau klaidą ištaisote. Jei nieko nedarote, tai nieko ir neišmokstate. Gal imtis kokių nors veiksmų jums trukdo baimė? Suvokite tą baimę, stebėkite ją, sutelkite į ją savo dėmesį, būkite su ja. Kai taip elgiatės, nutraukiate ryšį tarp baimės ir savo minčių. Neleiskite, kad jūsų prote kiltų baimė. Pasikliaukite šios akimirkos jėga. Baimė jos neįveikia.”

“When we discover Zen practice, we may hold out a hope that it is going to solve our problems and make our life perfect. But Zen practice simply returns us to life as it is. Being our lives more and more is what Zen practice is about. Our lives are simply what they are, and Zen helps us to recognize that fact. The thought "If I do this practice patiently enough, everything will be different" is simply another belief system, another version of the promise that is never kept.”

“Practice is about moving from the first to the second viewpoint. There is a pitfall inherent in practice, however: if we practice well, many of the demands of the first viewpoint may be satisfied. We are likely to feel better, to be more comfortable. We may feel more at ease with ourselves. Because we're not punishing our bodies with as much tension, we tend to be healthier. These changes can confirm in us the misconception that the first viewpoint is correct: that practice is about making life better for ourselves. In fact, the benefits to ourselves are incidental. The real point of practice is to serve life as fully and fruitfully as we can. And that's very hard for us to understand: "You mean that I should take care of someone who has just been cruel to me? That's crazy!" "You mean that I have to give up my own convenience to serve someone who doesn't even like me?”