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Monks Quotes

Browse 26 quotes about Monks.

Monks Quotes

“Many people do not understand the art of winning and this has been the case for many centuries. There was once a Shaolin monk who was constantly being challenged to fight. He always won, even against the angriest and strongest fighters, because they could not understand that technique is always superior to personal will and expectations. Some of the men noticed his skill and asked to be trained with him, and once their technique was good enough, they would try to defeat him. But the monk would defeat them instead because they could not understand that experience is always superior to technique. As the monk grew older, he did not desire to fight anymore, and so many men would insult him. But the monk was still winning,  because they could not understand that they were wasting an opportunity to learn and the monk did not desire to waste the little time he had left on earth. Before he died, the monk wrote a few manuscripts with his wisdom, but few were capable of understanding his words because their spirit was not ready. They were still thinking about winning. And so they lost everything, they lost the opportunity to develop a new technique, gain experience, study and understand how to win.”

“The Offices rerooted me in a tradition where, monk or not, I would always be at home. From long ago I knew the power of their repetition, the incantatory force of the Psalms. But they had an added power now. As a kid, the psalmist (or psalmists) had seemed remote to me, the Psalms long prayers which sometimes rose to great poetry but often had simply to be endured. For a middle-aged man, the psalmists' moods and feelings came alive. One of the voices sounded a lot like a modern New Yorker, me or people I knew: a manic-depressive type A personality sometimes up, more often down, sometimes resigned, more often pissed off, railing about his sneaky enemies and feckless friends, always bitching to the Lord about the rotten hand he'd been dealt. That good old changelessness.”

“As I read deeper in the Zen poets, I soon stumbled upon Ikkyū, the fifteenth-century sword-wielding monk of Daitokuji, who had entered a temple at the age of six and gone on to express his contempt for the corrupt monasteries of his time in famously controversial poems. Like the Sixth Dalai Lama, in his way, Ikkyū had been a patron - and a laureate - of the local taverns, and of the pretty girls he had found therein; and like his Tibetan counterpart, or John Donne in our own tradition, he had deliberately conflated the terms of earthly love with those of devotion to the Absolute. The very name he gave himself, "Crazy Cloud", had played subversively on the fact that "cloud water" was a traditional term for monks, who wandered without trace, yet "cloud rain" was a conventional idiom for the act of love. His image of the "red thread" ran through the austere surroundings of his poems as shockingly as the scarlet peonies of Akiko. And in his refusal to kowtow to convention, the maverick monk had turned every certainty on its head: whores, he said, could be like ideal monks - since they inhabited the ideal Zen state of "no min" - while monks, in selling themselves for gold brocade, were scarcely different from whores. Many of his verses trembled with this ambiguity. One couplet, taken one way, was translated as "Making distinctions between good and evil, the monk's skill lies in knowing the essential condition of the Buddha and the Devil"; taken another way, it meant: "That girl is no good, this one will do; the monk's skill is in having the appetite of a devilish Buddha.”

“Asceticism. "(from Greek askeō: “to exercise,” or “to train”), the practice of the denial of physical or psychological desires in order to attain a spiritual ideal or goal. Hardly any religion has been without at least traces or some delphic features of asceticism. Enlightenment, meditation, yoga, natural, free, sanctuary, homelessness, technology, spirituality, depth, mindfulness, function, society, benefit.”

“As far as monks are concerned, I believe that they are bad experiencers. They know nothing about the struggles of a normal human being. The struggle to stay alive. The struggle to survive in this capitalist world. The trauma of being in a bad relationship. Juggling between the myriads of emotions and sentiments. These monks are oblivious to such battles which a normal human being fights every day.”

“The usual notion of prayer is so absurd. How can those who know nothing about it, who pray little or not at all, dare speak so frivolously of prayer? A Carthusian, a Trappist will work for years to make of himself a man of prayer, and then any fool who comes along sets himself up as judge of this lifelong effort. If it were really what they suppose, a kind of chatter, the dialogue of a madman with his shadow, or even less—a vain and superstitious sort of petition to be given the good things of this world, how could innumerable people find until their dying day, I won't even say such great 'comfort'—since they put no faith in the solace of the senses—but sheer, robust, vigorous, abundant joy in prayer? Oh, of course—suggestion, say the scientists. Certainly they can never have known old monks, wise, shrewd, unerring in judgement, and yet aglow with passionate insight, so very tender in their humanity. What miracle enables these semi-lunatics, these prisoners of their own dreams, these sleepwalkers, apparently to enter more deeply each day into the pain of others? An odd sort of dream, an unusual opiate which, far from turning him back into himself and isolating him from his fellows, unites the individual with mankind in the spirit of universal charity! This seems a very daring comparison. I apologise for having advanced it, yet perhaps it might satisfy many people who find it hard to think for themselves, unless the thought has first been jolted by some unexpected, surprising image. Could a sane man set himself up as a judge of music because he has sometimes touched a keyboard with the tips of his fingers? And surely if a Bach fugue, a Beethoven symphony leave him cold, if he has to content himself with watching on the face of another listener the reflected pleasure of supreme, inaccessible delight, such a man has only himself to blame. But alas! We take the psychiatrists' word for it. The unanimous testimony of saints is held as of little or no account. They may all affirm that this kind of deepening of the spirit is unlike any other experience, that instead of showing us more and more of our own complexity it ends in sudden total illumination, opening out upon azure light—they can be dismissed with a few shrugs. Yet when has any man of prayer told us that prayer had failed him?”

“I had no idea what they sang. I guessed it was all in Latin, but some words could have been French. I didn't need to understand the words to have them touch me. I don't know whether it was the acoustics, the song, the beauty of the singing or the conviction behind it, but there was grandeur and hope in every note. The frescos flickered in candlelight and stained-glass men looked down upon me benevolently as the monks' singing brought pieces of me apart. Maybe this was why I had come, why I was meant to be here. I saw tears running down Fabiana's cheeks. Brother Rocher asked in French and English for those wishing to be blessed to come forward. I sat and watched the three Brazilians and half a dozen others move forward in turn. There was a final chant and everyone filed out. Except me. Centuries of singing, service to others and dedication to something bigger than twenty-first-century materialism had created a peace that permeated the walls. Whatever issues I had with religion were not relevant here. The stillness and austerity gave me a strange sense of comfort, and I seemed to be moving toward some sort of clarity.”

“See, the violent cursed host came rushing through the open buildings, threatening cruel perils to the blessed men; and after slaying with mad savagery the rest of the associates, they approached the holy father, to compel him to give up the precious metals wherein lie the holy bones of St. Columba; but the monks had lifted the shrine from its pediments. and had placed it in the earth, in a hollowed barrow, under a thick layer of turf, because they knew then of the wicked destruction to come.”

“In Theravāda Buddhist traditions, monks represent ideal behavior to the laity. This is partly due to their unworldly aspirations (laukika), but it also has much to do with the fact that the standardized discourse on ethics, known as the Vinaya Piṭaka, is located within the monastic guidelines. This source provides rules of conduct for monks and simultaneously serves as a moral compass for the laity.”

“It is the simplest of recipes, after pralines and chocolate ganache. He calls them mendiants, those chocolate discs studded with raisins, and almonds and candied lemon peel. He tells me they're named after the mendicant orders of monks, who used to sell them door-to-door during the Middle Ages. It's a word I have heard before, though never in this context; instead, I remember it flung like stones in our wake as we passed through some long-ago village. It's a surprise to find this word-- this slur-- thus sweetened by circumstance, harmlessly translated into the language of chocolate. First, melt the chocolate in a bain-marie. Strange, how the Virgin seems to bless even this most secular of baptisms. Then, on greaseproof paper, place tablespoons of the chocolate to make round discs, the size of the Host. On this still-cooling chocolate, add the traditional dried fruits and nuts that symbolize the Orders. Fat raisins; yellow sultanas; cherries; toasted almonds; pistachios and hazelnuts, like jewels on a medallion.”