By Thomas Moore

During this specific twenty-fifth anniversary variation of Thomas Moore’s bestselling Care of the Soul, which incorporates a new creation by way of the writer, readers are awarded with a innovative method of puzzling over day-by-day life—everyday actions, occasions, difficulties, and artistic opportunities—and a healing way of life is proposed that specializes in having a look extra deeply into emotional difficulties and studying tips to experience sacredness in usual things.

Basing his writing at the historical version of “care of the soul”—which supplied a spiritual context for viewing the standard occasions of life—Moore brings “care of the soul” into the twenty-first century. Promising to deepen and increase the readers’ views on their existence stories, Moore attracts on his personal lifestyles as a therapist practising “care of the soul,” in addition to his experiences of the world’s religions and his paintings in track and artwork, to create this inspirational advisor that examines the connections among spirituality and the issues of people and society.

“Thoughtful, eloquent, inspiring.”
—San Francisco Chronicle

“I soulfully suggest it with no reservation.”
—John Bradshaw, writer of Homecoming

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Extra info for Care of the Soul: A Guide for Cultivating Depth and Sacredness in Everyday Life (25th Anniversary Edition)

Example text

All beings, anim ate and inanimate, are all without exception elem ents of th e seed of Buddhas. As for the m etaphor of the high platea u and dry ground , thi s scripture embodi es noncluality to perform a critical fun ction , driving the sm all towa rd th e grea t. This is the only reason for such talk . In fact, all beings have Buddha-nature, so how could anything n ot b e of th e seed of Buddhas? Ha, ha! The Solar Eclipse Imagery ancJ symbolism from ancient Indian m ythology were naturally u sed by ea rly Buddhists d rawing in stru ctional materi als from the local environment.

T he intent of I-Iakuin 's symbolic allusion here is to equate things of the world with manifestations of b asic awakeness. The scriptural im age of th e Buddha as eighty-four th ousand league s tall is subseq uently transfo rm ed into forty-two thou sand leagues, os tensibly being hal ved . This Hakuin interprets on th e basis of the four and the two, which he takes to symboli ze the classical principl es of th e four kind s of committed practice and th e two kinds of acti on . The four commitment s are commitment APPLICATIONS to the liberation of all beings, the end of all afflictions, the learning of all truths, and the fulfillm ent of complete enlightenment.

Hakuin interprets the three and th e six to stand for what are known in Buddhist psychology as the three subtle and the six coarse manifestations of COnSCIOUSneSS. The three subtle manifestations begin with force of habit (his- LOFTY ILLUMINATION torical , cultural, and personal) , which activates a particular subj ect ive m entality, res ulting in perception of th e world in conformity with th e subjective m entality. These three manifes tations-habit, subj ective activation , and objectivized perception-becom e in turn th e psychological substance of the six coarse m anifesta tion s.

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