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Monday, 20 August 2012
- zen n 1: school of Mahayana Buddhism asserting that enlightenment can come through meditation and intuition rather than faith; China and Japan [syn: zen, zen Buddhism] 2: a Buddhist doctrine that enlightenment can be attained through direct intuitive insight [syn: zen, zen Buddhism] 3: street name for lysergic acid diethylamide [syn: acid, back breaker, battery-acid, dose, dot, Elvis, loony toons, Lucy in the sky with diamonds, pane, superman, window pane, zen]
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zen
[Kehoe, B., "zen and the Art of the Internet", February 1992.]
[Jargon File] -
zen
<jargon> To figure out something by meditation or by a sudden flash of enlightenment. Originally applied to bugs, but occasionally applied to problems of life in general. "How'd you figure out the buffer allocation problem?" "Oh, I zenned it."
Contrast grok, which connotes a time-extended version of zenning a system. Compare hack mode. See also guru.
(1996-09-17) -
zen vt.
To figure out something by meditation or by a sudden flash of enlightenment. Originally applied to bugs, but occasionally applied to problems of life in general. "How'd you figure out the buffer allocation problem?" "Oh, I zenned it." Contrast grok, which connotes a time-extended version of zenning a system. Compare hack mode. See also guru.
Zen
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- Abhidhamma Pitaka
- Abhidharma
- Abhijna
- Abrahamic religions
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- Ahl-e Haqq
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- Anglicanism
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- Animals in Buddhism
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- Apostasy
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- Atheism
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- Avalokiteshvara
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- Avidyā (Buddhism)
- Ayyavazhi
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Anhai
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Antai-ji
http://wn.com/Antai-ji -
Big Sur
http://wn.com/Big_Sur -
Bloomington, Indiana
Bloomington is a city and the county seat of Monroe County in the southern region of the U.S. state of Indiana. According to the 2000 census, the city population was 69,291.
http://wn.com/Bloomington_Indiana -
Bodhi Tree
The Bodhi Tree, also known as Bo (from the Sinhalese Bo), was a large and very old Sacred Fig tree (Ficus religiosa) located in Bodh Gaya (about from Patna in the Indian state of Bihar), under which Siddhartha Gautama, the spiritual teacher and founder of Buddhism later known as Gautama Buddha, achieved enlightenment, or Bodhi. In religious iconography, the Bodhi tree is recognizable by its heart-shaped leaves, which are usually prominently displayed.
http://wn.com/Bodhi_Tree -
Chicago
Chicago ( or ) is the largest city in the state of Illinois. With over 2.8 million residents, it is the most populous city in the Midwestern United States and the third most populous city in the country. Its metropolitan area, commonly named "Chicagoland," is the 26th most populous in the world, home to an estimated 9.7 million people spread across the U.S. states of Illinois, Wisconsin, and Indiana. Chicago is the county seat of Cook County.
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China
China is seen variously as an ancient civilization extending over a large area in East Asia, a nation and/or a multinational entity.
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Daitoku-ji
http://wn.com/Daitoku-ji -
Dunhuang
http://wn.com/Dunhuang -
Eigen-ji
http://wn.com/Eigen-ji -
Eihei-ji
http://wn.com/Eihei-ji -
Engaku-ji
Not to be confused with Enryaku-ji in Kyoto.
http://wn.com/Engaku-ji -
France
{{Infobox Country
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Goryeo
http://wn.com/Goryeo -
Guiyang
Guiyang () is the capital of Guizhou Province, the People's Republic of China.
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Hokkaido
http://wn.com/Hokkaido -
Hong Kong
Hong Kong () is one of two special administrative regions (SARs) of the People's Republic of China (PRC), the other being Macau. Situated on China's south coast and enclosed by the Pearl River Delta and South China Sea, it is renowned for its expansive skyline and deep natural harbour. With a land mass of and a population of seven million people, Hong Kong is one of the most densely populated areas in the world. Hong Kong's population is 95 percent ethnic Chinese and 5 percent from other groups. Hong Kong's Han Chinese majority originate mainly from the cities of Guangzhou and Taishan in the neighbouring Guangdong province.
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Huế
http://wn.com/Huế -
Hōkō-ji (Shizuoka)
near Hamamatsu, Shizuoka Prefecture dates from the 14th century.[http://zen.rinnou.net/head_temples/08hoko.html][http://www.houkouji.or.jp/]
http://wn.com/Hōkō-ji_(Shizuoka) -
India
India (), officially the Republic of India ( ; see also official names of India), is a country in South Asia. It is the seventh-largest country by geographical area, the second-most populous country with over 1.18 billion people, and the most populous democracy in the world. Mainland India is bounded by the Indian Ocean on the south, the Arabian Sea on the west, and the Bay of Bengal on the east; and it is bordered by Pakistan to the west; Bhutan, the People's Republic of China and Nepal to the north; and Bangladesh and Burma to the east. In the Indian Ocean, mainland India and the Lakshadweep Islands are in the vicinity of Sri Lanka and the Maldives, while India's Andaman and Nicobar Islands share maritime border with Thailand and the Indonesian island of Sumatra in the Andaman Sea. India has a coastline of .
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Japan
http://wn.com/Japan -
Kenchō-ji
http://wn.com/Kenchō-ji -
Kennin-ji
, is a historic Zen Buddhist temple in Higashiyama, Kyoto, Japan, near Gion. It is considered to be one of the so-called Kyoto Gozan or "five most important Zen temples of Kyoto".
http://wn.com/Kennin-ji -
Kokutai-ji
, originally , is one of fourteen autonomous branches of the Rinzai school of Japanese Zen, founded in 1300 by the monk Jiun Myoi in Toyama, Japan. In 1327 Emperor Go-Daigo gave the temple the name Kokutai-ji, and Jiun Myoi became Seisen Zenji.
http://wn.com/Kokutai-ji -
Korea
http://wn.com/Korea -
Kyoto University
, or is a major national university in Kyoto, Japan. It is the second oldest university in Japan, and formerly one of Japan's Imperial Universities. The university has about 22,000 students enrolled in its undergraduate and graduate programs.
http://wn.com/Kyoto_University -
Kōgaku-ji
http://wn.com/Kōgaku-ji -
Lumbini
:For the zone of Nepal, see Lumbini Zone.
http://wn.com/Lumbini -
Ming Dynasty
The Ming Dynasty (; ), or Empire of the Great Ming (, also anachronistically ), was the ruling dynasty of China from 1368 to 1644, following the collapse of the Mongol-led Yuan Dynasty. The Ming, "one of the greatest eras of orderly government and social stability in human history", was the last dynasty in China ruled by ethnic Hans. Although the Ming capital Beijing fell in 1644 to a rebellion led by Li Zicheng who established the Shun Dynasty, which was soon replaced by the Manchu-led Qing Dynasty, regimes loyal to the Ming throne (collectively called the Southern Ming Dynasty) survived until 1662.
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Myoshin-ji
http://wn.com/Myoshin-ji -
Myōshin-ji
http://wn.com/Myōshin-ji -
Nanhua Temple
http://wn.com/Nanhua_Temple -
Nanzen-ji
, or Zuiryusan Nanzen-ji, formerly , is a Zen Buddhist temple in Kyoto, Japan. Emperor Kameyama established it in 1291 on the site of his previous detached palace. It is also the headquarters of the Nanzen-ji branch of Rinzai Zen. Zenkei Shibayama, who provided a popular commentary on the Mumonkan, was an abbot of the monastery.
http://wn.com/Nanzen-ji -
Nobel Peace Prize
The Nobel Peace Prize (Swedish and Norwegian: Nobels fredspris) is one of the five Nobel Prizes bequeathed by the Swedish industrialist and inventor Alfred Nobel.
http://wn.com/Nobel_Peace_Prize -
Pine Bush, New York
Pine Bush is a hamlet (and census-designated place) located in the Town of Crawford, in Orange County, New York, U.S., roughly coterminous with the 12566 ZIP code and 744 telephone exchange in the 845 area code (both of which spill over into adjacent regions of the Town of Shawangunk in Ulster County (Another regional identifier, the Pine Bush Central School District, takes in part of the Town of Mamakating in Sullivan County as well). The population was 1,539 at the 2000 census.
http://wn.com/Pine_Bush_New_York -
Qing Dynasty
http://wn.com/Qing_Dynasty -
Queens, New York
http://wn.com/Queens_New_York -
San Francisco
http://wn.com/San_Francisco -
Shōkoku-ji
, formally identified as , is a Buddhist temple in northern Kyoto, founded in 1382 by Ashikaga Yoshimitsu.
http://wn.com/Shōkoku-ji -
Silla
http://wn.com/Silla -
Soji-ji
http://wn.com/Soji-ji -
Songgwangsa
Songgwangsa is one of the most important Seon Buddhist monasteries in Korea, and is considered one of the Three Jewel Temples of Korea. It serves as the head temple for the 21st district of the Jogye Order.
http://wn.com/Songgwangsa -
Stanford University
The Leland Stanford Junior University, commonly referred to as Stanford University or Stanford, is a private research university located in Stanford, California, United States. The university is located on an campus in northwestern Santa Clara Valley approximately southeast of San Francisco and approximately northwest of San Jose.
http://wn.com/Stanford_University -
Sōji-ji
http://wn.com/Sōji-ji -
Taiwan
Taiwan, also known (especially in the past) as Formosa (from , "Beautiful Island"), is an island situated in East Asia in the Western Pacific Ocean and located off the southeastern coast of mainland China. It comprises most (99%) of the territory of the Republic of China (ROC) since the 1950s. The term "Taiwan" is also a common name to refer to the entire country of the Republic of China.
http://wn.com/Taiwan -
Tenryū-ji
http://wn.com/Tenryū-ji -
Tofuku-ji
http://wn.com/Tofuku-ji -
Tripitaka Koreana
The Tripitaka Koreana (lit. Goryeo Tripitaka) or Palman Daejanggyeong ("Eighty-Thousand Tripitaka") is a Korean collection of the Tripitaka (Buddhist scriptures, and the Sanskrit word for "three baskets"), carved onto 81,340 wooden printing blocks in the 13th century. It is the world's most comprehensive and oldest intact version of Buddhist canon in Hanja script, with no known errors or errata in the 52,382,960 characters which are organized in over 1496 titles and 6568 volumes. Each wood block measures 70 centimeters in width and 24 centimeters in length. The thickness of the blocks range from 2.6 to 4 centimeters and each weighs about three to four kilograms. The work is stored in Haeinsa, a Buddhist temple in South Gyeongsang province, in South Korea.
http://wn.com/Tripitaka_Koreana -
Tōfuku-ji
http://wn.com/Tōfuku-ji -
Ukiah, California
Ukiah ( ; formerly, Ukiah City) is the county seat and largest city of Mendocino County, California. With its accessible location (along the U.S. Route 101 corridor several miles south of CA 20), Ukiah serves as the city center for Mendocino County and much of neighboring Lake County. In 1996, Ukiah was ranked the #1 best small town to live in California and the sixth-best place to live in the United States.
http://wn.com/Ukiah_California -
United States
The United States of America (also referred to as the United States, the U.S., the USA, or America) is a federal constitutional republic comprising fifty states and a federal district. The country is situated mostly in central North America, where its forty-eight contiguous states and Washington, D.C., the capital district, lie between the Pacific and Atlantic Oceans, bordered by Canada to the north and Mexico to the south. The state of Alaska is in the northwest of the continent, with Canada to the east and Russia to the west across the Bering Strait. The state of Hawaii is an archipelago in the mid-Pacific. The country also possesses several territories in the Caribbean and Pacific.
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Viet Nam
http://wn.com/Viet_Nam -
Vietnam
Vietnam ( ; , ), officially the Socialist Republic of Vietnam (, ), is the easternmost country on the Indochina Peninsula in Southeast Asia. It is bordered by People's Republic of China (PRC) to the north, Laos to the northwest, Cambodia to the southwest, and the South China Sea, referred to as East Sea (), to the east. With a population of over 86 million, Vietnam is the 13th most populous country in the world.
http://wn.com/Vietnam
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Ahl-e Haqq
http://wn.com/Ahl-e_Haqq -
Alan Watts
http://wn.com/Alan_Watts -
Allen Ginsberg
http://wn.com/Allen_Ginsberg -
Ananda
http://wn.com/Ananda -
Asanga
http://wn.com/Asanga -
Ashoka the Great
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Atisha
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Bankei Yōtaku
was a well-known Rinzai Zen Buddhist master, and the abbot of the Ryomon-ji and Nyoho-ji. Bankei is most well known for his talks on the Unborn as he called it. Bankei's brilliance and directness reminds one of the style and approach of the ancient masters of the Ch'an tradition during the T'ang Dynasty.
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Bassui Tokushō
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Bodhidharma
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Buddhaghosa
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Buddhism
http://wn.com/Buddhism -
Chan Khong
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Charles Luk
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Charlotte Joko Beck
http://wn.com/Charlotte_Joko_Beck -
China
China is seen variously as an ancient civilization extending over a large area in East Asia, a nation and/or a multinational entity.
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D.T. Suzuki
http://wn.com/DT_Suzuki -
Dalai Lama
http://wn.com/Dalai_Lama -
Daman Hongren
http://wn.com/Daman_Hongren -
Daoxin
http://wn.com/Daoxin -
Dennis Genpo Merzel
Dennis Genpo Merzel-roshi (born 1944) is a Zen teacher and founder of the Kanzeon International Sangha. He developed the "Big Mind process", a composite of Zen and western psychological techniques. He is the author of five books and several DVDs. He lives in Salt Lake City, Utah with his wife, Stephanie Young Merzel. He has two children.
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Dogen
http://wn.com/Dogen -
Dōgen
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Eido Shimano
http://wn.com/Eido_Shimano -
Enni Ben'en
http://wn.com/Enni_Ben'en -
Gary Snyder
Gary Snyder (born May 8, 1930) is an American poet (often associated with the Beat Generation and the San Francisco Renaissance), as well as an essayist, lecturer, and environmental activist (frequently described as the "poet laureate of Deep Ecology"). Snyder is a winner of a Pulitzer Prize for Poetry. His work, in his various roles, reflects an immersion in both Buddhist spirituality and nature. Snyder has also translated literature into English from ancient Chinese and modern Japanese. For many years, Snyder served as a faculty member at the University of California, Davis, and served for a time on the California Arts Council.
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Gautama Buddha
http://wn.com/Gautama_Buddha -
Gihwa
http://wn.com/Gihwa -
Guifeng Zongmi
http://wn.com/Guifeng_Zongmi -
Hakuin
http://wn.com/Hakuin -
Hakuin Ekaku
http://wn.com/Hakuin_Ekaku -
Heinrich Dumoulin
http://wn.com/Heinrich_Dumoulin -
Hjalmar Sundén
http://wn.com/Hjalmar_Sundén -
Hong Kong
Hong Kong () is one of two special administrative regions (SARs) of the People's Republic of China (PRC), the other being Macau. Situated on China's south coast and enclosed by the Pearl River Delta and South China Sea, it is renowned for its expansive skyline and deep natural harbour. With a land mass of and a population of seven million people, Hong Kong is one of the most densely populated areas in the world. Hong Kong's population is 95 percent ethnic Chinese and 5 percent from other groups. Hong Kong's Han Chinese majority originate mainly from the cities of Guangzhou and Taishan in the neighbouring Guangdong province.
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Hsing Yun
Hsing Yun (; born August 30, 1927) is a well-known Buddhist monk, as well as an important figure in modern reformation of Mahayana Buddhism in Taiwan and China. Hsing Yun is the founder of the Fo Guang Shan Buddhist order and the affiliated Buddha's Light International Association, one of the largest international Buddhist organizations in the world and one of the few Mainland teachers still teaching abroad today. Hsing Yun is a forty-eighth generation lineage holder of the Linji Chan (Rinzai Zen) school through Master Zhi Kai, his teacher. He served as the first, second and third term director and abbot of the order before resigning his position in 1985.
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Hsu Yun
http://wn.com/Hsu_Yun -
Hsuan Hua
http://wn.com/Hsuan_Hua -
Huangbo Xiyun
http://wn.com/Huangbo_Xiyun -
Hui Neng
http://wn.com/Hui_Neng -
Hui-neng
http://wn.com/Hui-neng -
Huike
http://wn.com/Huike -
Huineng
http://wn.com/Huineng -
Ikkyū
was an eccentric, iconoclastic Japanese Zen Buddhist priest and poet. He had a great impact on the infusion of Japanese art and literature with Zen attitudes and ideals.
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Jack Kerouac
Jean-Louis "Jack" Kerouac (; March 12, 1922 – October 21, 1969) was an American novelist and poet. He is considered a literary iconoclast, and alongside William S. Burroughs and Allen Ginsberg, a pioneer of the Beat Generation. Kerouac is recognized for his spontaneous method of writing covering topics such as jazz, promiscuity, Buddhism, drugs, poverty, and travel. His writings have inspired other writers, including Hunter S. Thompson, Tom Robbins, Thomas Pynchon, Lester Bangs, Will Clarke, Richard Brautigan, Ken Kesey, Haruki Murakami, Jon Foreman, and Bob Dylan. Unsympathetic critics of his work have labeled it "slapdash", "grossly sentimental", and "immoral". Kerouac became an underground celebrity and, with other beats, a progenitor of the Hippie movement. At age 47 in 1969 Kerouac died from internal bleeding due to long-standing abuse of alcohol. Since his death Kerouac's literary prestige has grown and several previously unseen works have been published. All of his books are in print today, among them: On the Road, The Dharma Bums, Mexico City Blues, The Subterraneans, Desolation Angels, Visions of Cody and ''Big Sur.
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Jinul
http://wn.com/Jinul -
John Daido Loori
http://wn.com/John_Daido_Loori -
Katyayana (Buddhist)
Katyayana was a disciple of Gautama Buddha.
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Keido Fukushima
http://wn.com/Keido_Fukushima -
Keiji Nishitani
was a Japanese philosopher of the Kyoto School and a disciple of Nishida Kitaro. In 1924 Nishitani put forward his dissertation Das Ideale und das Reale bei Schelling und Bergson and studied under Martin Heidegger in Freiburg during 1937-9.
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Khema
Khema was one of the two chief female disciples of Buddha (the other being Uppalavanna).
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Kodo Sawaki
http://wn.com/Kodo_Sawaki -
Kyozan Joshu Sasaki
Kyozan Joshu Sasaki, Roshi (born April 1, 1907) is a Japanese Rinzai Zen teacher who has lived in the United States since 1962. Joshu Sasaki is the founder and head abbot of the Mount Baldy Zen Center, near Mount Baldy in California, and of the Rinzai-Ji order of affiliated Zen centers. As of , he is still actively teaching at the age of 103. Joshu Sasaki regularly offers formal training sessions at both the Mount Baldy Zen Center and the Bodhi Manda Zen Center, occasionally offering sesshin at the Rinzai-Ji Zen Center in Los Angeles and Haku-un-ji Zen Center in Tempe, AZ. Roshi's teaching schedule greatly depends on his health, however.
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Mahapajapati Gotami
http://wn.com/Mahapajapati_Gotami -
Mahākāśyapa
http://wn.com/Mahākāśyapa -
Mandaeism
http://wn.com/Mandaeism -
Manichaeism
http://wn.com/Manichaeism -
Masao Abe
was a Japanese Buddhist and professor in religious studies, who became well-known for his work in Buddhist-Christian interfaith dialogue.
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Matsuo Bashō
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Mazdak
http://wn.com/Mazdak -
Mazu Daoyi
:Also, ''"Baso" redirects here. For the island, see Baso (island).
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Moggallana
http://wn.com/Moggallana -
Muho Noelke
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Musō Soseki
http://wn.com/Musō_Soseki -
Myōan Eisai
http://wn.com/Myōan_Eisai -
Nagarjuna
http://wn.com/Nagarjuna -
Nanda (Buddhist)
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Nhat Hanh
http://wn.com/Nhat_Hanh -
Nichiren
http://wn.com/Nichiren -
Nichiren Buddhism
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Nyogen Senzaki
http://wn.com/Nyogen_Senzaki -
Omori Sogen Roshi
http://wn.com/Omori_Sogen_Roshi -
Philip Kapleau
http://wn.com/Philip_Kapleau -
Punna
', also called ', was an arahant and one of the ten leading disciples of the Buddha.
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Robert Baker Aitken
Robert Baker Dairyu Chotan Aitken Roshi (June 19, 1917 – August 5, 2010) was a Zen teacher in the Harada-Yasutani lineage. He co-founded the Honolulu Diamond Sangha in 1959
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Rāhula
http://wn.com/Rāhula -
Samaritan
http://wn.com/Samaritan -
Sariputta
http://wn.com/Sariputta -
Sengcan
http://wn.com/Sengcan -
Seongcheol
Seongcheol (April 10, 1912 – November 4, 1993) is the dharma name of a Korean Seon (Zen) Master. He was a key figure in modern Korean Buddhism, being responsible for significant changes to it from the 1950s to 1990s.
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Seung Sahn
http://wn.com/Seung_Sahn -
Shakyamuni Buddha
http://wn.com/Shakyamuni_Buddha -
Sheng Yen
http://wn.com/Sheng_Yen -
Sheng-yen
http://wn.com/Sheng-yen -
Shin'ichi Hisamatsu
http://wn.com/Shin'ichi_Hisamatsu -
Shohaku Okumura
http://wn.com/Shohaku_Okumura -
Shunryu Suzuki
http://wn.com/Shunryu_Suzuki -
Silla
http://wn.com/Silla -
Soeng Hyang
Soeng Hyang Soen Sa Nim (born April 15, 1948) is a Zen Master and the Guiding Teacher of the international Kwan Um School of Zen, and successor to the late Seung Sahn Soen Sa Nim.
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Soyen Shaku
http://wn.com/Soyen_Shaku -
Steven Heine
Steven Heine, Ph.D., is a Professor of Religion and History as well as Director of the Institute for Asian Studies at Florida International University (FIU). He specializes in East Asian and comparative religions, Japanese Buddhism and medieval intellectual history, Buddhist studies, and religion and social sciences. His research interests include Zen Buddhism and Japanese culture. Heine teaches a variety of courses including Japanese Religion and Culture, Zen Buddhism, Asian Values in Business, and Religions of the Silk Road.
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Suzuki Shōsan
http://wn.com/Suzuki_Shōsan -
Taiwan
Taiwan, also known (especially in the past) as Formosa (from , "Beautiful Island"), is an island situated in East Asia in the Western Pacific Ocean and located off the southeastern coast of mainland China. It comprises most (99%) of the territory of the Republic of China (ROC) since the 1950s. The term "Taiwan" is also a common name to refer to the entire country of the Republic of China.
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Taizan Maezumi
http://wn.com/Taizan_Maezumi -
Thich Nhat Hanh
http://wn.com/Thich_Nhat_Hanh -
Thich Thanh Tu
Summary
http://wn.com/Thich_Thanh_Tu -
Tozan
http://wn.com/Tozan -
Tung-shan
http://wn.com/Tung-shan -
Upali
http://wn.com/Upali -
Uppalavanna
http://wn.com/Uppalavanna -
Vasubandhu
http://wn.com/Vasubandhu -
Vietnam War
http://wn.com/Vietnam_War -
Yasutani hakuun
http://wn.com/Yasutani_hakuun -
Yoshitoshi
Tsukioka Yoshitoshi (1839 - June 9, 1892) (; also named Taiso Yoshitoshi ) was a Japanese artist.
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Yunmen
http://wn.com/Yunmen -
Śuddhodana
King Suddhodana () was the father of Siddhartha Gautama, later known as the Buddha. He was a leader of the Shakya people, who lived in southern Nepal. Suddhodana's father was Sinahana. The Sakyans were monogamous and believed that a man can only have one consort so when Suddhodana won a battle against his father, he asked permission to marry the two princesses, Mayadevi and Mahapajapati Gotami of Devadaha Kingdom located in southern Nepal and northern India on the bank of the river Anoma.
http://wn.com/Śuddhodana
Zens, Will Filmography
- Rescue Force (1990)
- The Fix (1984)
- Coach (1978)
- The Crater Lake Monster (1977)
- Help Me... I'm Possessed (1976)
- Truckin' Man (1975)
- Hot Summer in Barefoot County (1974)
- Hell on Wheels (1967)
- The Road to Nashville (1967)
- The Road to Nashville (1967)
- To the Shores of Hell (1966)
- To the Shores of Hell (1966)
- To the Shores of Hell (1966)
- The Starfighters (1964)
- The Starfighters (1964)
- The Starfighters (1964)
- Capture That Capsule (1961)
- Capture That Capsule (1961)
- Capture That Capsule (1961)
- Capture That Capsule (1961)
Zen Filmography
- Blood Gnome (2004)
- Baberellas (2003)
- Auto Focus (2002)
- Thirteen Erotic Ghosts (2002)
- Purgatory Blues (2001)
Zen Filmography
Oh, did you think that I was kidding
Oh, did you think that I was
Oh, too late, too late...
Aw, too late motherfucker
Must remember to keep both feet on the ground
Everything in my life is turning around
Then... we're the only ones
We're gods, not demons
Zen
Zen
Zen...(on the way I'm feeling)
Zen...(on the way we're feeling)
On we go...we're waiting now...
Are you looking at me
Why do you keep looking at me
Am I not merciful
Yes
We're the only ones
We're gods and demons
Zen
Zen
Zen...(on the way I'm feeling)
Zen...(on the way we're feeling)
Zen...(on the way I'm feeling)
Zen...(on the way we're feeling)
Connect now and emerge.
RELEASE
ALBUMS
- Lust (The Devil's Night Out)
- Play It Fast
- Takin'Outside
- Borderline
- Harvey Keitel
- Rules, Jewels, Fools
- The Metronomical Side Of Life
- What Does a Fight Taste Like?
- Pressure
- The Old Great Billy Boy
- Morning Light
- Esperanza
- Redog
- Step On
- U.N.L.O.
- Trouble Man
- Cold as Water
- Mutant
- Not Gonna Give Up
- Mass
- 11:00a.m.
- Power Is Evil
- Golden Fools
- Time Cross Flow
- The New Sunrise
- Gaze Into the Light
- Water Can Cover the Next
- Divine
- 137.999 - Welcome to Zuffenhousen
- Tales From the Deep
- Invisible Horizon
- Aphasia
- Hair (from the Musical 'Hair')
- Take It
- I've Been Drowned
- You Better Start Running Away From Me
- I Want You
- I'm Tired Again
- Aquarius (from the Musical 'Hair')
- Tiny Little Bee
- Don't Try Reincarnation
- Please Accept My Invitation
- I Love Your Sigh
- Sad Song
- Dark Days of December
- Bye Bye Heart
- Everyday Around You
- Get Me Down
- Wayfaring Stranger
- Take Me Down to the Riverside
- Let Me Try to Cry
- Birds Can See My Tears
- I Love Your Sigh (alt)
- Sad Song (alt)
- Jingles t.b.v. Radio Veronica
RELEASE
ALBUMS
- The Sound of Shit Happening
- Losin
- No Iou's
- In the Shade
- Soulcollector
- Save Me
- Modern Sex Machine
- Dreamin
- On My Way
- Suncircle
RELEASE
ALBUMS
- Arıza Oyun Havası
- Derdimi Anla
- Düz Gel
- Tanbul
- Ağır Hasta
- Yalan
- İki Teker
- Ben de Yalnızım
- Baaartma Beni
- Yavaştan Gel
- Uzun Düş
- Bu dünya benim dünyam
- Mazhar Neyzen ve köpeği
- Burda bizden başkası yok ki
- Arkadaşım ateş
- Dut Ali
- Bakırköy Havası
- Birozdan
- Evelenme Develenme
- Bugün Senden Mektup Aldım
- Bu da Geçer
- DuB
- Çalmakla Çalışmanın Ne Farkı Var
- Jever (When You Hit Me)
- Uzun Yolun Hikayesi Bol Olur
- İspanyol Kerranesi
- Koyun Kızı Derya
- Badi Badi
- Hidayet Abi
- Gaz
- Çok Su İçtim
- Suda Balık
- Aman Dur Bekle
- Seslen Bana
- Ses Nefes
- İnkilap Vapuru
- Çaktır
- Karşılama
- Acıklı Ama Aldatıcı
- Plaj Havası
- Dadidi
- Yalı Çiftetellisi
- Bu Yol Hiç Bitmiycek
- [untitled]
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The Zen Mind - An Introduction
- Order: Reorder
- Duration: 3:28
- Published: 24 Oct 2006
- Updated: 19 Aug 2012
This is a clip from The Zen Mind documentary, filmed in Japan. It serves as a nice overview of zen - a topic very few people can fully understand. EmptyMind Films. emptymindfilms.com
http://wn.com/The_Zen_Mind_An_Introduction
Zen Garden ♫✿
- Order: Reorder
- Duration: 61:04
- Published: 29 Aug 2011
- Updated: 20 Aug 2012
"Zen" means "to think about anything" and "arrive at the contemplation of". The purpose of the mini-garden of Zen is to give you the "feeling of the moment", freeing up mind from life's fleeting domestic troubles. According to Eastern philosophy Buddhism, Zen Garden is quintessence symbolizes the excitement and serenity that can give a sense of grandeur to the practicing and the balance through the contemplation of stones and sculptures. It is believed that Zen meditation promotes relaxation and as explained in the modern world - fleeting. Your movements become serene, freeing the mind, giving inspiration and creativity. When contemplating a mini-garden of Zen it is possible to feel a new kind of relaxation that allows you to draw upon the harmony and splendor - and in his heart and in mind. (en.wikipedia.org en.wikipedia.org ------------------------------------------- Description: 100 Zen garden scenery with music by Gerald Jay Markoe from the album "Zen meditation" - harp, flute, sacred Tibetan crystal bowls, gongs, synthesizers and the sounds of nature. The perfect movie for relaxation, meditation, contemplation, balance and harmony of nature. Have a nice viewing;)
http://wn.com/Zen_Garden_♫✿
Meditation (Zen Music)
- Order: Reorder
- Duration: 60:33
- Published: 04 Mar 2012
- Updated: 21 Aug 2012
Download Link (music): www.mediafire.com Download Link (picture): www.mediafire.com Song 1 Link: www.youtube.com Song 2 Link: www.youtube.com Song 3 Link: www.youtube.com Song 4 Link: www.youtube.com Song 5 Link: www.youtube.com Song 6 Link: www.youtube.com Song 7 Link: www.youtube.com Song 8 Link: www.youtube.com Song 9 Link: www.youtube.com Song 10 Link: www.youtube.com Song 11 Link: www.youtube.com Song 12 Link: www.youtube.com Song 13 Link: www.youtube.com
http://wn.com/Meditation_Zen_Music
Relax - Buddhist Meditation Music - Zen Garden - Kokin Gumi
- Order: Reorder
- Duration: 7:09
- Published: 01 Feb 2008
- Updated: 20 Aug 2012
www.yusuf-yusuf85.blogspot.com ALBUM Relax - Buddhist Meditation Music - Zen Garden - Kokin Gumi - Da New AGe - Chill Out - Lounge Music www.yusuf-yusuf85.blogspot.com Zen Garden [SINGLE] [IMPORT] Kokin Gumi (Artist) $15.99 http
http://wn.com/Relax_Buddhist_Meditation_Music_Zen_Garden_Kokin_Gumi
Zen and the Brain
- Order: Reorder
- Duration: 66:29
- Published: 14 Oct 2011
- Updated: 19 Aug 2012
Google Tech Talk (more below) November 8, 2010 Zen and the Brain Presented by Dr James Austin ABSTRACT What has been learned about the brain that helps understand how selfless insight-wisdom can develop on the long-term meditative path? Recent brain-imaging research clarifies the relationships between two key issues: 1) How we use both top-down and bottom-up modes of attentive processing; and 2) How we constructed an egocentric Self so strong that it so often generates suffering. Speaker Info: James H. Austin James H. Austin is Emeritus Professor of Neurology, University of Colorado Health Sciences Center. Austin is the author of his well known book Zen and the Brain, which aims to establish links between the neurological workings of the human brain and meditation. Austin has written two sequels to it: Zen-Brain Reflections (February, 2006), and Selfless Insight (2009). He was student of the late Rinzai roshi Kobori Nanrei Sohaku.
http://wn.com/Zen_and_the_Brain
ALAN WATTS ON ZEN
- Order: Reorder
- Duration: 9:29
- Published: 20 Nov 2007
- Updated: 19 Aug 2012
ALAN WATTS SPEAKS.
http://wn.com/ALAN_WATTS_ON_ZEN
Zen - Introduction to zen practice / full version - Taigen Shodo Harada Roshi
- Order: Reorder
- Duration: 23:01
- Published: 11 Dec 2010
- Updated: 19 Aug 2012
Zen Meditation Breathing A short film for beginners about zen meditation by Taigen Shodo Harada Roshi, who is the abbot of Sogen-ji zen monastery in Okayama. subtitles: Danish,English, French,German,Hungarian,Spanish Button cc!
http://wn.com/Zen_Introduction_to_zen_practice_full_version_Taigen_Shodo_Harada_Roshi
Introduction to Zen Meditation: The Still Point
- Order: Reorder
- Duration: 9:23
- Published: 24 Jan 2008
- Updated: 18 Aug 2012
Zazen is a particular kind of meditation, unique to Zen, that functions centrally as the very heart of the practice. In fact, Zen Buddhists are generally known as the "meditation Buddhists." Basically, zazen is the study of the self.
http://wn.com/Introduction_to_Zen_Meditation_The_Still_Point
♥Vivre Paysage Zen Garden ♥
- Order: Reorder
- Duration: 54:34
- Published: 24 Sep 2011
- Updated: 20 Aug 2012
Experience the serene beauty in quiet solitude of a traditional Japanese garden, filmed throughout the year in high-definition. Immerse yourself in the beauty of nature as the garden transforms itself from spring to summer to fall. A meditative soundtrack, blended with ambient natural sounds, accompanies the tranquil scenery. Spring Cherry Blossoms Enjoy bright and colorful displays of blossoming cherry trees, set among peaceful surroundings in springtime. Summer Textures Discover the patterns & textures of a karesansui ("dry landscape") garden, made of raked sand and stone, surrounded by colorful flowers, quaint water features, koi ponds, and lush foliage of summer. Fall Splendor Immerse yourself in the vibrant & stunning scenery of autumn in the Japanese garden, with it's varied hues of reds & yellows. "Zen" means "to think about anything" and "arrive at the contemplation of" The purpose of the mini-garden of Zen - give you the "feel the moment", freeing up time from life's troubles and fleeting domestic troubles.
http://wn.com/♥Vivre_Paysage_Zen_Garden_♥
Buddhist Meditation Music Zen Garden
- Order: Reorder
- Duration: 6:01
- Published: 28 Sep 2008
- Updated: 20 Aug 2012
free tibet
http://wn.com/Buddhist_Meditation_Music_Zen_Garden
A Day in the Life of a Zen Monk - EmptyMind Films
- Order: Reorder
- Duration: 4:53
- Published: 08 Jul 2007
- Updated: 18 Aug 2012
A trailer that shows the daily life of a zen monk in a large soto-zen monastery in Japan. Some parts of this clip are taken from our feature length film - The Zen Mind available on DVD at emptymindfilms.com
http://wn.com/A_Day_in_the_Life_of_a_Zen_Monk_EmptyMind_Films
Life at a Japanese Zen monastery
- Order: Reorder
- Duration: 27:20
- Published: 21 Nov 2011
- Updated: 20 Aug 2012
Peter Barakan interviews Muho Noelke, the German abbot of Antaiji, a Zen monastery that is located deep in the mountains, close to the Japanese sea. The community commits itself to the practice of zazen and the study of the Buddha's teaching, while cultivating the fields around the temple, cutting grass and trees and doing construction work to keep self-sufficient. Muho explains about zazen, community life and the relation between teacher and student. antaiji.dogen-zen.de
http://wn.com/Life_at_a_Japanese_Zen_monastery
The Zen Mind
- Order: Reorder
- Duration: 2:54
- Published: 09 Sep 2006
- Updated: 17 Aug 2012
This is real zen. It is a journey across Japan from the small zen centers of Tokyo to the enormous zen monasteries of remote mountains. It is a look inot the very private world of the zen mind - the mind searching for enlightenment. The superb Shakuhachi flute is by Christopher Yohmei.
http://wn.com/The_Zen_Mind
Guided Zen Buddhist Meditation Method
- Order: Reorder
- Duration: 5:45
- Published: 06 Jan 2008
- Updated: 18 Aug 2012
anmolmehta.com (free article with full details). The incredible meditation of Lord Buddha, Zazen or Zen Meditation Technique is explored in this video. A clear demonstration of Cosmic Mudra (hand position), as well as details on the posture and practice are taught
http://wn.com/Guided_Zen_Buddhist_Meditation_Method
Humble Bundle Presents: Zen Bound 2
- Order: Reorder
- Duration: 1:32
- Published: 19 Mar 2012
- Updated: 08 Aug 2012
Buy it now at www.humblebundle.com Zen Bound 2 is a ground-breaking, meditative puzzler that defies convention. Players are given a wooden figurine, which must be wrapped in twine through a process of creative rotation. The twine triggers splashes of paint that cover the ornament, and players are loosely rewarded for using as little twine as possible to cover the object. Zen Bound 2 has been a iOS best-seller, and we're thrilled to be bringing it to Android.
http://wn.com/Humble_Bundle_Presents_Zen_Bound_2
ZEN PARKOUR 2012 【JAPAN】
- Order: Reorder
- Duration: 3:21
- Published: 04 Mar 2012
- Updated: 19 Aug 2012
Zen Shimada -Parkour/Freerunning 2012 showreel HP:zenkour.com BLOG:zenkour.blog137.fc2.com CONTACT:zen@hotmail.co.jp
http://wn.com/ZEN_PARKOUR_2012_【JAPAN】
Zen Meditation
- Order: Reorder
- Duration: 4:40
- Published: 08 Mar 2009
- Updated: 13 Aug 2012
This video is an introduction to Zen meditation. For more info visit the Zen Centre of Vancouver website: www.zen.ca The Zen Centre of Vancouver provides a supportive place for the instruction and practice of Zen Buddhism. Enjoy the original meditation music in this video.
http://wn.com/Zen_Meditation
Zen Getaway
- Order: Reorder
- Duration: 7:11
- Published: 13 Jul 2006
- Updated: 08 Aug 2012
www.myspace.com/thepracticecollective
http://wn.com/Zen_Getaway
The Zen Of Steve Jobs: A Closer Look
- Order: Reorder
- Duration: 4:14
- Published: 14 Dec 2011
- Updated: 17 Aug 2012
A behind the scenes look at the making of the graphic novel from FORBES and JESS3. Features interviews with author Caleb Melby, JESS3 chief Jesse Thomas and FORBES managing editor Bruce Upbin. Buy The Book On Amazon.com: cptl.st
http://wn.com/The_Zen_Of_Steve_Jobs_A_Closer_Look
Interview with a Zen Buddhist Priest
- Order: Reorder
- Duration: 4:11
- Published: 23 Jun 2007
- Updated: 18 Aug 2012
An interview with Gudo Nishijima, a zen buddhist, on the practice of zazen, or zen meditation. Took place at a zen center on the outskirts of Tokyo.
http://wn.com/Interview_with_a_Zen_Buddhist_Priest
Presentation Zen: The Video
- Order: Reorder
- Duration: 6:27
- Published: 18 May 2009
- Updated: 16 Aug 2012
More info: www.peachpit.com - In this personal, one-on-one video, Garr Reynolds expands on his ideas from his popular book, Presentation Zen, and blog, presentationzen.com, and challenges you to go beyond the conventional slide presentation style and think more creatively to achieve simpler, more effective presentations.
http://wn.com/Presentation_Zen_The_Video
Instant zen
- Order: Reorder
- Duration: 5:57
- Published: 21 Apr 2009
- Updated: 12 Aug 2012
Classic Game Room - ZEN PINBALL mobile review
- Order: Reorder
- Duration: 3:55
- Published: 24 Jan 2012
- Updated: 20 Jul 2012
Zen Pinball iPad review. Classic Game Room reviews ZEN PINBALL for the iPad 2 (mobile version also available for Android tablets, performance depends on tablet used). From Zen Studios comes the awesome Zen Pinball on touch screen devices like iPad with smooth, bright visuals and solid touch screen controls. Free to download, Zen Pinball comes with one table, Sorcerer's Lair. Additional tables can be purchased in game like Captain America, Excalibur and Thor.
http://wn.com/Classic_Game_Room_ZEN_PINBALL_mobile_review
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Photo: AP / Andy Wong
18 Aug 2012
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Ben wants to get Zen in Beijing
19 Aug 2012
Scoop
Monday, 20 August 2012, 10:31 am Press Release: Wellington City Council NEWS RELEASE 20 August 2012 Ben wants to get Zen in Beijing Wellington artist Benjamin Buchanan is thrilled with the opportunity to develop his art practice in another country – surrounded by another culture –...(size: 3.1Kb)
The Examiner
Tweet 0 Email Report Advertisement Photo 1 of 3 Tai Chi for the professionals Credit: Taiji Zen Tai Chi for the professionalsTai Chi for the professionalsTai Chi for the professionalsMore >You might also like Tai Chi increases brain size and potentially delays the onset of the Alzheimer’s disease...(size: 4.0Kb)
The Examiner
Tweet 0 Email Report Advertisement Photo 1 of 15 The wild berry Zen Master, East Thetford, Vermont. The Zen of berry picking Credit: Pamela R. Jacobs The wild berry Zen Master, East Thetford, Vermont. The Zen of berry pickingWild blackberries, backyard, Colchester. The Zen of berry pickingWild...(size: 5.3Kb)
The Zen of KickBeat
17 Aug 2012
Crunch
KickBeat is a music game; it just doesn't look like one. Its martial arts theme combines with heavy, aggressive music that goes well with punching and kicking to create a refreshing new take on music-rhythm games. Show more MSRP N/A Release Date 2012 Genre Music Developer Zen Studios Publisher...(size: 2.1Kb)
Denver Post
Shihan Qu founder of Zen Magnets is in a battle with the Consumer Product Safety Commission over the safety of the tiny magnetic balls. Qu holds a hexagon brick of the magnets at their Denver office on Monday, August 13, 2012. Cyrus McCrimmon, The Denver Post (THE DENVER POST | Cyrus McCrimmon) From...(size: 3.9Kb)
S.F. Zen Center mindful of 50-year milestone
14 Aug 2012
San Francisco Chronicle
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Huffington Post
...(size: 3.3Kb)
A pick of the best zen getaways
13 Aug 2012
Gulf News
Spiritual journey Where: Ulpotha, Sri Lanka What: In the mid-90s, three friends stumbled across a 5,000-year-old abandoned village while on holiday in Sri Lanka. They’ve since made it their mission to create a self-sustainable eco-village out of the ruins. When friends and acquaintances saw pictures...(size: 29.4Kb)
The A-Z of love: Z is for Zen
13 Aug 2012
The Daily Mail
Zen emphasises an...(size: 0.2Kb)
For other uses, see Zen (disambiguation).
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Zen is a school of Mahayana Buddhism[a] and originated in China during the 6th century CE as Chán. From China, Zen spread south to Vietnam, to Korea and east to Japan.[2]
The word Zen is derived from the Japanese pronunciation of the Middle Chinese word 禪 Dzyen (Modern Mandarin: Chán), which in turn is derived from the Sanskrit word dhyāna, which can be approximately translated as "absorption" or "meditative state".[3]
Zen emphasizes the attainment of enlightenment and the personal expression of direct insight in the Buddhist teachings.[4] As such, it de-emphasizes mere knowledge of sutras and doctrine[4][5], and favors direct understanding through zazen and interaction with an accomplished teacher.[6]
The teachings of Zen include various sources of Mahāyāna thought, especially Yogācāra, the Tathāgatagarbha Sutras and Huayan [7][8]. The Prajñāpāramitā literature[9] and, to a lesser extent, Madhyamaka have also been influential.
Contents
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Chinese Chán[link]
Main article: Chinese Chán
See also: Silk Road transmission of Buddhism
Six Patriarchs[link]
Main article: Bodhidharma
Traditionally the origin of Chán in China is credited to the Indian monk Bodhidharma. The story of his life, and of the Six Patriarchs, was constructed during the Tang Dynasty to lend credibility to the growing Chán-school.[10]
Bodhidharma is recorded as having come into China from India during the time of Southern and Northern Dynasties to teach a "special transmission outside scriptures" which "did not stand upon words".[11] Only scarce historical information is available about him, but his hagiography developed when the Chan tradition grew stronger and gained prominence in the early 8th century. By this time a lineage of the six ancestral founders of Chán in China was developed.[12] The short text Two Entrances and Four Acts, written by T'an-lín (曇林; 506–574), contains teachings which are attributed to Bodhidharma. The text is known from the Dunhuang-manuscripts.
The actual origins of Chán may lie in ascetic practitioners of Buddhism, who found refuge in forests and mountains.[13] Huike, "a dhuta (extreme ascetic) who schooled others"[13], figures in the stories about Bodhidharma. Huike is regarded as the second Chán patriarch, appointed by Bodhidharma to succeed him. One of Huike's students, Sengcan, to whom is ascribed the Xinxin Ming, is regarded as the third patriarch.
The link between Huike and Sengcan, and the fourth patriarch Daoxin (道信 580–651), "is far from clear and remains tenuous".[13] With Daoxin and his successor, the fifth patriarch Hongren (弘忍 601–674), there emerged a new style of teaching. A large group of students gathered at a permanent residence, and extreme ascetism became outdated.[13] The period of Daoxin and Hongren came to be called the East Mountain Teaching, due to the location of the residence of Hongren at Huamgmei. Hui-neng, a minor student of Hongren, came to be regarded as the Sixth Patriarch, due to the influence of his student Shenhui.[14][10]
Tang dynasty (618–907)[link]
The term "East Mountain Teaching" was used by Shenxiu (神秀 606?-706), the most important successor to Hongren. In 701 he was invited to the Imperial Court by Empress Wu, who paid him imperial reverence. This gave his school the support and the legitimation of the imperial court.[15]
But the Chán-tradition depicts another student of Hongren, Huineng (惠能; 638–713), as the sixth and last patriarch, due to the influence of Shenhui, a successor to Huineng. The dramatic story of Huineng's life, as narrated in the Platform Sutra, tells that there was a contest for the transmission of the title of patriarch. After being chosen by Hongren, the fifth patriarch, Huineng had to flee by night to Nanhua Temple in the south to avoid the wrath of Hongren's jealous senior disciples.
Historic research reveals that this story was created around the middle of the 8th century, beginning in 731 by Shenhui, a successor to Huineng, to win influence at the Imperial Court. He claimed Huineng to be the successor of Hongren's, instead of the then publicly recognized successor Shenxiu. Shenxiu's Northern School was denigrated as "gradual", in opposition to the self-acclaimed "sudden" approach of Shenhui's Southern School. Shenhui's story was so influential that all surviving schools regard Huineng as their ancestor. [10][14]
The An Lushan Rebellion (755-763) led to a loss of control by the Tang-dynasty, and changed the Chan scene again. Metropolitan Chan began to lose its status, while "other schools were arising in out-lying areas controlled by warlords. These are the forerunners of the Chan we know today."[16]
The most important of these schools is the Hongzhou school (洪州宗) of Mazu, to which also belong Shitou, Baizhang, Huangbo and Linji. This school became the archetypal expression of Zen, with its emphasis on the personal expression of insight, and it's rejection of positive statements of this insight.[13] Shitou is regarded as the Patriarch of Caodong (Jp. Sōtō), while Linji is regarded as the founder of Rinzai-Zen.
During the Song Dynasty, when Chán was favoured by the imperial court and became the largest Buddhist scholl in China[10], the period of the Tang Dynasty came to be regarded as the "golden age" of Chan. This proliferation is described in a famous saying:
Look at the territory of the house of Tang —
The whole of it is the realm of the Chán school.[17]
During 845-846 Emperor Wu-tsung persecuted the Buddhist schools in China.[18] This persecution was devastating for metropolitan Chan, but the Chan school of Ma-tsu and his likes survived, and took a leading role in the Chan of the later Tang.[18]
This surviving rural Chan developed into the Five Houses (Ch. 五家) of Zen, or five "schools". These were not originally regarded as "schools" or "sects", but historically they have come to be understood that way. Most Zen lineages throughout Asia and the rest of the world originally grew from or were heavily influenced by the original five houses of Zen.
Song dynasty (960–1297)[link]
After the fall of the Tang-dynasty China was in turmoil during the Five Dynasties and Ten Kingdoms Period. It was followed by the Song Dynasty, which established a strong central government. During the Song Dynasty, Chán (禪) was used by the government to strengthen its control over the country, and Chán grew to become the largest sect in Chinese Buddhism. An ideal picture of the Chán of the Tang-period was produced, which served the legacy of this newly acquired status.[19] With the establishment of the Wu-shan (Gozan) system during the Southern Sung the Chinese bureaucratic system entered into Zen temples throughout the country, and a highly organized system of temple rank and administration developed.[20]
Ming dynasty (1368-1644)[link]
In the Ming Dynasty teachers such as Hanshan Deqing (憨山德清) taught Chán alongside Pure Land Buddhism in many Chinese Buddhist monasteries. In time much of the distinction between them was lost, and many masters taught both Chán and Pure Land.
Qing Dynasty (1644-1912) and modern times (after 1912)[link]
After further centuries of decline during the Qing Dynasty (1644–1912), Chán was revived again in the early 20th century by Hsu Yun (虛雲), a well-known figure of 20th century Chinese Buddhism. Many Chán teachers today trace their lineage back to Hsu Yun, including Sheng-yen (聖嚴) and Hsuan Hua (宣化), who have propagated Chán in the West where it has grown steadily through the 20th and 21st century.
Chán was repressed in China during the recent modern era in the early periods of the People's Republic, but has more recently been re-asserting itself on the mainland, and has a significant following in Taiwan and Hong Kong as well as among Overseas Chinese.
Spread of Chán Buddhism in Asia[link]
Thiền in Vietnam[link]
See also: Buddhism in Vietnam
Thiền Buddhism (禪宗 Thiền Tông) is the Vietnamese name for the school of Zen Buddhism. Thiền is ultimately derived from the Chinese Chán Zōng (禪宗).
According to traditional accounts of Vietnam, in 580, an Indian monk named Vinitaruci (Vietnamese: Tì-ni-đa-lưu-chi) traveled to Vietnam after completing his studies with Sengcan, the third patriarch of Chinese Chán. This, then, would be the first appearance of Vietnamese Thiền Buddhism. The sect that Vinitaruci and his lone Vietnamese disciple founded would become known as the oldest branch of Thiền. After a period of obscurity, the Vinitaruci School became one of the most influential Buddhist groups in Vietnam by the 10th century, particularly so under the patriarch Vạn-Hạnh (died 1018).
Other early Vietnamese Zen schools included the Vô Ngôn Thông, which was associated with the teaching of Mazu, and the Thảo Đường, which incorporated nianfo chanting techniques; both were founded by Chinese monks. A new school was founded by one of Vietnam's religious kings; this was the Trúc Lâm school, which evinced a deep influence from Confucian and Taoist philosophy. Nevertheless, Trúc Lâm's prestige waned over the following centuries as Confucianism became dominant in the royal court. In the 17th century, a group of Chinese monks led by Nguyên Thiều established a vigorous new school, the Lâm Tế, which is the Vietnamese pronunciation of Linji. A more domesticated offshoot of Lâm Tế, the Liễu Quán school, was founded in the 18th century and has since been the predominant branch of Vietnamese Thiền.
Zen master Thích Thanh Từ is credit for renovating Thien Trúc Lâm in Việt Nam. He is one of the most prominent and influential figures of Viet Nam zen masters currently alive. He was a disciple of Master Thích Thiện Hoa.
The most famous practitioner of syncretized Thiền Buddhism in the West is Thích Nhất Hạnh who has authored dozens of books and founded Dharma center Plum Village in France together with his colleague Chan Khong, Bhikkhuni and Zen Master.
Seon in Korea[link]
See also: Buddhism in Korea
File:Monk seon.jpg
Seon monk in Seoul, South Korea
Seon was gradually transmitted into Korea during the late Silla period (7th through 9th centuries) as Korean monks of predominantly Hwaeom (華嚴) and Consciousness-only (唯識) background began to travel to China to learn the newly developing tradition. During his lifetime, Mazu had begun to attract students from Korea; by tradition, the first Korean to study Seon was named Peomnang (法朗). Mazu's successors had numerous Korean students, some of whom returned to Korea and established the nine mountain (九山) schools. This was the beginning of Chán in Korea which is called Seon.
Seon received its most significant impetus and consolidation from the Goryeo monk Jinul (知訥) (1158–1210), who established a reform movement and introduced kōan practice to Korea. Jinul established the Songgwangsa (松廣寺) as a new center of pure practice. It was during the time of Jinul the Jogye Order, a primarily Seon sect, became the predominant form of Korean Buddhism, a status it still holds. which survives down to the present in basically the same status. Toward the end of the Goryeo and during the Joseon period the Jogye Order would first be combined with the scholarly 教 schools, and then be relegated to lesser influence in ruling class circles by Confucian influenced polity, even as it retained strength outside the cities, among the rural populations and ascetic monks in mountain refuges.
Nevertheless, there would be a series of important Seon teachers during the next several centuries, such as Hyegeun (慧勤), Taego (太古), Gihwa (己和) and Hyujeong (休靜), who continued to develop the basic mold of Korean meditational Buddhism established by Jinul. Seon continues to be practiced in Korea today at a number of major monastic centers, as well as being taught at Dongguk University, which has a major of studies in this religion. Taego Bou (1301–1382) studied in China with Linji teacher and returned to unite the Nine Mountain Schools. In modern Korea, by far the largest Buddhist denomination is the Jogye Order, which is essentially a Zen sect; the name Jogye is the Korean equivalent of Caoxi (曹溪), another name for Huineng.
Seon is known for its stress on meditation, monasticism, and asceticism. Many Korean monks have few personal possessions and sometimes cut off all relations with the outside world. Several are near mendicants traveling from temple to temple practicing meditation. The hermit-recluse life is prevalent among monks to whom meditation practice is considered of paramount importance.
Currently, Korean Buddhism is in a state of slow transition. While the reigning theory behind Korean Buddhism was based on Jinul's "sudden enlightenment, gradual cultivation", the modern Korean Seon master, Seongcheol's revival of Hui Neng's "sudden enlightenment, sudden cultivation" has had a strong impact on Korean Buddhism. Although there is resistance to change within the ranks of the Jogye order, with the last three Supreme Patriarchs' stance that is in accordance with Seongcheol, there has been a gradual change in the atmosphere of Korean Buddhism.
Zen in Japan[link]
See also: Buddhism in Japan and Japanese Zen
Kamakura (1185-1333)[link]
Zen was not introduced as a separate school until the 12th century, when Myōan Eisai traveled to China and returned to establish a Linji lineage, which is known in Japan as Rinzai. Decades later, Nanpo Shōmyō (南浦紹明?) (1235–1308) also studied Linji teachings in China before founding the Japanese Otokan lineage, the most influential branch of Rinzai. In 1215, Dōgen, a younger contemporary of Eisai's, journeyed to China himself, where he became a disciple of the Caodong master Tiantong Rujing. After his return, Dōgen established the Sōtō school, the Japanese branch of Caodong. The Soto-school was further expanded by Keizan:
Soto priests say that if Dogen is the father of Japanese Soto Zen, Keizan Jokin (1268-1325) is its mother.[21]
Keizan's Soji-ji temple was a rival to Dogen's Eihei-ji. Others say that Dōgen gave "high religious ideals" while Keizan ensured Sōtō's survival. [22]
Muromachi (or Ashikaga) (1336-1573)[link]
During the Muromachi period the Rinzai school was the most successful of the schools, since it was favoured by the Shogun. Rinzai was organized in the Gozan system. This system was extended throughout Japan, effectively giving control to the central government, which administered this system.[23] The Rinka monasteries, primarily found outside the cities in rural areas, had a greater degree of independence.[24] The O-to-kan lineage, that centered on Daitoku-ji, also had a greater degree of freedom.[25] A well-known teacher from Daytoku-ji was Ikkyū.[26] Another Rinka lineage was the Hotto lineage, of which Bassui Tokushō is the best-known teacher.[27]
Soto too spread out over Japan. Gasan adopted the Five Ranks of Tung-shan as a fit vehicle to explain the Mahayana teachings.[28]
Azuchi-Momoyama (1573-1600) and Edo (or Tokugawa) (1600-1868)[link]
After a period of war Japan was re-united in the Azuchi–Momoyama period. This decreased the power of Buddhism, which had become a strong political and military force in Japan and was seen as a threat by the ruling clan. Neo-Confucianism gained influence at the expense of Buddhism, which came under strict state control. Japan closed the gates to the rest of the world.[26] New doctrines and methods were not to be introduced, nor were new temples and schools. The only exception was the Ōbaku lineage, which was introduced in the 17th century during the Edo period by Ingen, a Chinese monk.
Well-known Zen masters from this period are Bankei Yōtaku (盤珪永琢?, 1622–1693), Matsuo Bashō (松尾 芭蕉?, 1644 – November 28, 1694) and Hakuin Ekaku (白隠 慧鶴?, 1686–1768), who revived the Rinzai school.[26]
Meiji Restoration (1868-1912) and Imperial expansionism[link]
During the Meiji period (1868–1912) Japan abandoned its feudal system and opened up to Western modernism. Shinto became the state religion, and Buddhism was coerced to adapt to the new regime. Rinzai and Soto Zen chose to adapt, with embarrassing consequences when Japanese nationalism was endorsed by the Zen institutions. War endeavours against Russia, China and finally during the Pacific War were supported by the Zen establishment.[29][30]
Within the Buddhist establishment the Western world was seen as a threat, but also as a challenge to stand up to.[29][31] Parties within the Zen establishment sought to modernize Zen in accord with Western insights, while simultaneously maintaining a Japanese identity.[32]
Present time (after 1945)[link]
Interest in Zen grew in the West after World War II. Westerners such as Philip Kapleau and the Dutchman Janwillem van de Wetering went to Japan to study Zen.[33] Japanese teachers came to the West to share Zen practice and philosophy.[34]
Contemporary Zen organisations[link]
There are three traditional schools of Zen in contemporary Japan are the Sōtō (曹洞?), Rinzai (臨済?), and Ōbaku (黃檗?). Of these, Sōtō is the largest, Rinzai is middle, and Ōbaku the smallest. These are further divided into subschools by head temple, with 2 head temples for Sōtō (Sōji-ji and Eihei-ji, with Sōji-ji having a much larger network), 14 head temples for Rinzai, and 1 head temple (Manpuku-ji) for Ōbaku, for a total of 17 head temples. The Rinzai head temples, which are most numerous, have substantial overlap with the traditional Five Mountain System, and include Myoshin-ji, Nanzen-ji, Tenryū-ji, Daitoku-ji, and Tofuku-ji, among others.
Besides these traditional organizations, there are modern Zen organisations which have especially attracted Western lay followers, namely the Sanbo Kyodan and the FAS Society.
Zen in the Western world[link]
See also: Buddhism in the West
Although it is difficult to trace when the West first became aware of Zen as a distinct form of Buddhism, the visit of Soyen Shaku, a Japanese Zen monk, to Chicago during the World Parliament of Religions in 1893 is often pointed to as an event that enhanced its profile in the Western world. It was during the late 1950s and the early 1960s that the number of Westerners, other than the descendants of Asian immigrants, pursuing a serious interest in Zen began to reach a significant level. Especially Japanese Zen has gained popularity in the West. The various books on Zen by Reginald Horace Blyth, and Alan Watts published between 1950 and 1975, contributed to this growing interest in Zen in the West, as did the interest from beat poets such as Jack Kerouac, Allen Ginsberg and Gary Snyder.[35].
Western Zen lineages[link]
Over the last fifty years mainstream forms of Zen, led by teachers who trained in East Asia and their successors, have begun to take root in the West.
Derived from Japan[link]
See also: Japanese Zen
In North America, the Zen lineages derived from the Sanbo Kyodan school are the most numerous. The Sanbo Kyodan is a Japan-based reformist Zen group, founded in 1954 by Yasutani Hakuun, which has had a significant influence on Zen in the West. The most widespread are the lineages founded by Hakuyu Taizan Maezumi and the White Plum Asanga. Maezumi's successors include Susan Myoyu Andersen, John Daido Loori, Tetsugen Bernard Glassman, Nicolee Jikyo McMahon, Joan Hogetsu Hoeberichts, and Charlotte Joko Beck.
The San Francisco Zen Center, for Sōtō practice, was established by Shunryu Suzuki. In 1967 it established the first Zen Monastery in America, called Tassajara, in the mountains near Big Sur. This Sōtō-center was followed by other official centers, such as the Sanshin Zen Community (Sanshinji) located in Bloomington, Indiana, established by Shohaku Okumura.
There are also a number of Rinzai Zen centers in the West. In North America, some of the more prominent include Rinzai-ji founded by Kyozan Joshu Sasaki Roshi in California, Dai Bosatsu Zendo Kongo-ji established by Eido Shimano Roshi and Soen Nakagawa Roshi in New York, Chozen-ji founded by Omori Sogen Roshi in Hawaii, Daiyuzenji founded by Dogen Hosokawa Roshi (a student of Omori Sogen Roshi) in Chicago, Illinois, and Chobo-Ji founded by Genki Takabayshi Roshi in Seattle, Washington. In Europe there is Egely Monastery established by a Dharma Heir of Eido Shimano, Denko Mortensen.
Derived from China[link]
See also: Chinese Chán
Hsuan Hua was the first Chinese master to teach Westerners in North America. He taught Chán and other traditions of Chinese Buddhism in San Francisco during the early 1960s. He went on to found the City Of Ten Thousand Buddhas, a monastery and retreat center located on a 237 acre (959,000 m²) property near Ukiah, California.
Another Chinese Chán teacher with a Western following is Sheng-yen, a master trained in both the Caodong and Linji schools. He first visited the United States in 1978 under the sponsorship of the Buddhist Association of the United States, and subsequently founded the CMC Chán Meditation Center in Queens, New York and the Dharma Drum Retreat Center in Pine Bush, New York.[web 1]
The Fo Guang Shan organization, which has branches worldwide, also belongs to the Chán school; its founder, the Venerable Master Hsing Yun is a lineage holder in the Linji (Rinzai) tradition.
Derived from Korea[link]
The Kwan Um School of Zen, one of the largest Zen schools in the West, teaches a form of Seon Buddhism. Soeng Hyang Soen Sa Nim (b. 1948), birth name Barbara Trexler (later Barbara Rhodes), is Guiding Dharma Teacher of the international Kwan Um School of Zen and a successor of the late Seung Sahn Soen Sa Nim.
Derived from Vietnam[link]
Two notable Vietnamese Zen teachers have been influential in Western countries: Thich Thien-An and Thich Nhat Hanh. Thich Thien-An came to America in 1966 as a visiting professor at UCLA and taught traditional Thien meditation. Thich Nhat Hanh was a monk in Vietnam during the Vietnam War, during which he was a peace activist. In response to these activities, he was nominated for the Nobel Peace Prize in 1967 by Martin Luther King, Jr. In 1966, he left Vietnam in exile and now resides at Plum Village, a monastery in France. He has written more than one hundred books about Buddhism, which have made him one of the very few most prominent Buddhist authors among the general readership in the West. In his books and talks, Thich Nhat Hanh emphasizes mindfulness (sati) as the most important practice in daily life.
Pan-lineage organizations[link]
In the United States, two pan-lineage organizations have formed in the last few years. The oldest is the American Zen Teachers Association which sponsors an annual conference. North American Soto teachers in North America, led by several of the heirs of Taizan Maezumi and Shunryu Suzuki, have also formed the Soto Zen Buddhist Association.
Doctrinal background[link]
Though Zen-narrative states that it is a "special transmission outside scriptures" which "did not stand upon words"[11], Zen does have a rich doctrinal background.
Polarities[link]
- See also: Chinese Chán
Classical Chinese Chán is characterised by a set of polarities:[36] absolute-relative,[37] Buddha-nature - sunyata,[38] sudden and gradual enlightenment,[39] esoteric and exoteric transmission.[40]
Absolute-relative[link]
The Prajnaparamita Sutras and Madhyamaka emphasized the non-duality of form and emptiness: form is emptiness, emptiness is form, as the Heart Sutra says.[37] The idea that the ultimate reality is present in the daily world of relative reality fitted into the Chinese culture which emphasized the mundane world and society. But this does not tell how the absolute is present in the relative world. This question is answered in such schemata as the Five Ranks of Tozan[41] and the Oxherding Pictures.
Buddha-nature and sunyata[link]
When Buddhism was introduced in China it was understood in terms of its own culture. Various sects struggled to attain an understanding of the Indian texts. The Tathāgatagarbha Sutras and the idea of the Buddha-nature were endorsed, because of the perceived similarities with the Tao. Sunyata was understood as pointing to an underlying essence, just as the Buddha-nature. It took Chinese Buddhism several centuries to understand that sunyata does not refer to a substance or essence underneath or behind the world of appearances.[web 2] This realisation was discernable in the course that Chán took.
Sudden and gradual enlightenment[link]
In the 8th century CE a doctrinal shift appeared from the Lankavatara Sutra to the prajnaparamita tradition, especially the Diamond Sutra. The Lankavatara Sutra, which endorses the Buddha-nature, emphasized purity of mind, which can be attained in gradations. The Diamond Sutra emphasizes sunyata, which "must be realized totally or not at all".[42] Once this dichotomy was in place, it defined its own logic and rhetoric, which are also recognisable in the distiction between Caodong (Soto) and Lin-ji (Rinzai) Chán.[43]
Esoteric and exoteric transmission[link]
According to Borup the emphasis on 'mind to mind transmission' is a form of esoteric transmission, in which "the tradition and the enlightened mind is transmitted face to face".[40] Metaphorically this can be described as the transmission from a flame from one candle to another candle,[40], or the transmission from one vein to another.[44] In exoteric transmission requires "direct access to the teaching through a personal discovery of one's self. This type of transmission and identification is symbolized by the discovery of a shining lantern, or a mirror."[40]
This polarity is recognizable in the emphasis that the Zen-tradition puts on maintaining the correct Dharma transmission, while simultaneously stressing seeing into one's nature:
The matter of learning from a teacher is most essential. People of old who arrived at the source of seeing nature, passed through many barriers clearly and completely without a dot of doubt, and traveled freely through the world opening big mouths in discussion, only came to know the transcendental message of Zen after they finally ran inti Zen masters of great vision. Then they sincerely sought certainty and wound up with the duty of the teacher's succession, bearing the debt of Dharma, never to forget it for a moment. This is called dharma succession. Since ancient times the designated succession of the ancestral teachers has always been like this.[45][b]
Nevertheless, while the Zen tradition has always stressed the importance of formal Dharma transmission, there are well known examples of Mushi dokugo, such as Nōnin, Jinul and Suzuki Shōsan who attained awakening on their own, though all of them were familiair with the Zen-teachings.
Zen scripture[link]
Main article: Zen and Sutras
The role of scripture in Zen[link]
A review of the early historical documents and literature of early Zen masters clearly reveals that they were well versed in numerous Mahāyāna Buddhist sūtras.[4] Yet Zen is often pictured as anti-intellectual.[47] This picture of Zen emerged during the Song Dynasty (960–1297), when Chán became the dominant form of Buddhism in China, and gained great popularity among the educated and literary classes of Chinese society. The use of koans, which are highly stylized literary texts, reflects this popularity among the higher classes.[10] The Chán of the Tang Dynasty, especially that of Mazu and Linji with its emphasis on "shock techniques", in retrospect was seen as a golden age of Chán.[10] This picture has gained great popularity in the west in the 20th century, especially due to the influence of D.T. Suzuki.[48] This picture has been challenged, and changed, since the 1970s by modern scientific research on Zen.[49][50][10][51][52][53]
The Zen-tradition, especially Rinzai-Zen, says to give a direct transmission of insight, and stresses the impossibility to give any positive statement of this insight.[13] This is famously worded in a 12th century[54] stanza, attributed to Bodhidharma:[c]
An example of this non-dependence on words and scripture in 9th century China is Te-shan (Tokusan 780-865).[57] He became famous for burning his commentaries on the Diamond-sutra, when he realized that his attachment to these commentaries had become a stumbleblock on his way to gaining insight.[58][f]
Masao Abe points out that the role of the intellect in the understanding of Zen should not be misunderstood:
It is clear that Zen is not a philosophy. It is beyond words and intellect and is not, as in the case of philosophy, a study of the processes governing thought and conduct, nor a theory of principles or laws that regulate people and the universe. For the realisation of Zen, practice is absolutely necessary. Nevertheless, Zen is neither a mere anti-intellectualism nor a cheap intuitism nor is it an encouragement to animal-like spontaneity. Rather, it embraces a profound philosophy. Although intellectual understanding cannot be a substitute for Zen's awakening, practice without a proper and legitimate form of intellectual understanding is often misleading.[60]
The importance given to Zen's non-reliance on written words is also often misunderstood as an opposition to the study of Buddhist texts. However, Zen is deeply rooted in the teachings and doctrines of Mahāyāna Buddhism[47][g][4][h], and gradually developed its own literature. What the Zen tradition emphasizes is that enlightenment of the Buddha came not through conceptualization, but rather through direct insight:
Despite its teaching of “no dependence upon words and letters,” Chan did not reject the scriptures of the Buddhist canon, but simply warned of the futility of relying on them for the attainment of emancipating insight. The sacred texts — and much more so the huge exegetical apparatus that had grown up around them in the older scholastic schools — were regarded as no more than signposts pointing the way to liberation. Valuable though they were as guides, they needed to be transcended in order for one to awaken to the true intent of Śākyamuni’s teachings.[62]
Grounding Chán in scripture[link]
The early Buddhist schools in China were each based on a specific sutra. At the beginning of the Tang Dynasty, by the time of the Fifth Patriarch Hongren (601–674), the Zen school became established as a separate school of Buddhism.[63] It had to develop a doctrinal tradition of its own to ascertain its position,[12] and to ground it's teachings in a specific sutra. Various sutra's were used for this, even before the time of Hongren: the Śrīmālādevī Sūtra (Huike)[64], Awakening of Faith (Daoxin)[64], the Lankavatara Sutra (East Mountain School)[64][4], the Diamond Sutra[65] (Shenhui)[64], the Platform Sutra.[4][65] Subsequently, the Zen tradition produced a rich corpus of written literature which has become a part of its practice and teaching.
Other influential sutras are the Vimalakirti Sutra[66][67][68], Avatamsaka Sutra[69], the Shurangama Sutra[70], and the Mahaparinirvana Sutra.[71]
The growing Chán tradition also faced the challenge to put its teachings into words, to bolster its identity and to applicate it in formal teaching settings, without losing the central insight into the "suchness" of reality.[4] One solution to this was the shift of emphasis from the recorded sayings of the historical Buddha, to the sayings of living Buddhas, namely the Chán masters.[72][73] In time, these sayings, from the so-called "encounter-dialogues" between masters and students, but also from sermons, became codified and formed the basis of typical Zen-genres, namely the "yü-lü" (recorded sayings) and the classic koan-collections. These too became formalised, and as such became a subject of disputes on the right way to teach Zen and the avoidance of dependence on words.[74]
Zen literature[link]
The Zen-tradition developed a rich textual tradition, based on the interpretation of the Buddhist teachings and the recorded sayings of Zen-masters.
Hui-neng's Platform Sutra[link]
Among the earliest of the specifically Zen texts, dating back to at least the 8th century CE, is the Platform Sūtra of the Sixth Patriarch, attributed to Huineng. It was constructed over a longer period of time, and contains different layers of writing.[10] It is...
...a wonderful melange of early Chan teachings, avirtual respitory of the entire tradition up to the second half of the eight century. At the heart of the sermon is the same understanding of the Buddha-nature that we have seen in texts attributed to Bodhidharma and Hingren, including the idea that the fundamental Buddha-nature is only made invisble to ordinary humans by their illusions".[75]
It contains the well-known story of the contest for the succession of Hongren. According to the text, Huineng won this contest, but had to flee the monastery to avoid the rage of the supporters of Henxui. The story is not a factual account, but an 8th-century construction, probably by the so-called Oxhead School.
The contest centers on two verses:
Shenxiu:
The body is the bodhi tree;
The mind is like a bright mirror’s stand.
Be always diligent in rubbing it—
Do not let it attract any dust.Huineng:
Bodhi is fundamentally without any tree;
The bright mirror is also not a stand.
Fundamentally there is not a single thing—
Where could any dust be attracted?[76]
According to the traditional interpretation, which is based on Guifeng Zongmi, the fifth-generation successor of Shenhui, the two verses represent respectively the gradual and the sudden approach. According to McRae, this is an incorrect understanding:
[T]he verse attributed to Shenxiu does not in fact refer to gradual or progressive endeavor, but to a constant practice of cleaning the mirror [...] [H]is basic message was that of the constant and perfect teaching, the endless personal manifestation of the bodhisattva ideal.[77]
Huineng's verse does not stand alone, but forms a pair with Shenxiu's verse:
Huineng's verse(s) apply the rhetoric of emptiness to undercut the substantiality of the terms of that formulation. However, the basic meaning of the first proposition still remains".[78]
McRae notes a similarity in reasoning with the Oxhead School, which used a threefold structure of "absolute, relative and middle", or "thesis-antithesis-synthesis".[79] According to McRae, the Platform Sutra itself is the synthesis in this threefold structure, giving a balance between the need of constant practice and the insight into the absolute.[78]
The Platform Sūtra cites and explains a wide range of Buddhist scriptures: the Diamond Sūtra, the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra), the Vimalakīrti Nirdeśa Sūtra, the Śūraṅgama Sūtra, the Laṅkāvatāra Sūtra, the Awakening of Faith in the Mahayana-sutra, and the Mahaparinirvana Sutra.
Transmission of the Lamp[link]
The Chán-tradition developed from the established tradition of "Canonical Buddhism"[80], which "remained normative for all later Chinese Buddhism".[80] It was established by the end of the sixth century, as a result of the Chinese developing understanding of Buddhism in the previous centuries.[81][71] One of the inventions of this Canonical Buddhism were transmission lists, called "Transmission of the Lamp", a literary device to establish a lineage. Both T'ien Tai and Chán took over this literary device, to lend authority to those developing traditions, and guarantee it's authencity:[82][83]
Chan texts present the school as Buddhism itself, or as the central teaching of Buddhism, which has been transmitted from the seven Buddhas of the past to the twenty-eight patriarchs, and all the generations of Chinese and Japanese Chan and Zen masters that follow.[84]
Another literary device for establishing those traditions was given by the Kao-seng-chuan (Biographies of Eminent Monks), compiles around 530.[82] The Chán-tradition developed its own corpus in this genre, with works as Anthology of the Patriarchal Hall (952) and the Jingde Records of the Transmission of the Lamp (published 1004). McRae considers Dumoulin's A History of Zen to be a modern example of this genre, disguished as scientific history.[51]
Recorded Sayings and Encounter Dialogue[link]
From the "question-and-answer format that had been developed as a means of conveying Buddhist teachins" developed the "yü-lü" genre[85], the recorded sayings of the masters, and the encounter dialogues. The best-known example is the "Lin-ji yü-lü".[web 3] It is part of the Ssu-chia yü lu (Jp. Shike Goruku, The Collection of the Four Houses), which contains the recorded sayings of Mazu Daoyi, Baizhang Huaihai, Huangbo Xiyun and Linji.[86]
These recorded sayings are not verbatim recordings of the sayings of the masters, but well-edited texts, written down up to 160 years after the supposed sayings and meetings.[87]
This "encounter dialogue"-genre developed into various collections of kōans, which form itself another extensive literary corpus.
Japanese scriptures[link]
The Japanese Zen-tradition also developed a corpus of its own, such as theShōbōgenzō of Dōgen Zenji. But also Hakuin, one of the most famous Rinzai-teachers, produced a corpus of written texts.
Zen teachings[link]
To point out 'essential Zen-teachings' is almost impossible, given the variety of schools, the extended history of 1500 years, and the emphasis on suchness, reality just-as-it-is, which has to be expressed in daily life, not in words. But common to most schools and teachings is this emphasis on suchness, the Bodhisattva-ideal, and the priority of zazen.
Pointing at the moon[link]
Zen teachings can be likened to "the finger pointing at the moon".[88] Zen teachings point to the moon, awakening, "a realization of the unimpended interpenetration of the dharmadhatu".[89] But the Zen-tradition also warns against taking its teachings, the pointing finger, to be this insight itself:[90]
Wujin Chang, a nun, asked the Sixth Zen patriarch, Hui Neng, for help in understanding the Mahanirvana Sutra. The master answered that he could not read, but if the nun would read it aloud for him, he would do his best to help her.
The nun then asked, "If you can't even read the words, how can you understand the truth behind them?"
"Truth and words are unrelated. Truth can be compared to the moon," answered Hui Neng, pointing to the moon with his finger, "And words can be compared to a finger. I can use my finger to point out the moon, but my finger is not the moon, and you don't need my finger in order to be able to see the moon".[web 4][i]
This warning against confusing the finger and the moon resembles the Diamond-sutra:
[E]very disciple who is seeking Anuttara-samyak sambhodi should discard, not only conceptions of one's own selfhood, other selves, living beings and a Universal Selfhood, but should discard, also, all ideas about such conceptions and all ideas about the non-existence of such conceptions.
While the Tathagata, in his teaching, constantly makes use of conceptions and ideas about them, disciples should keep in mind the unreality of all such conceptions and ideas. [92]
The Bodhisattva ideal[link]
As a school of Mahāyāna Buddhism, Zen draws many of its basic driving concepts from that tradition, such as the bodhisattva ideal. Buddhas and bodhisattvas such as Amitābha, Avalokiteśvara, Mañjuśrī, Samantabhadra, and Kṣitigarbha are also venerated alongside Gautama Buddha.[93][j]
The Bodhisattva-ideal is a central theme in the prajnaparamita-sutras.[94] The Diamond Sutra tells
... men and women [how] to follow the Bodhisattva Path and [...] how they should proceed.[web 6]
Part of this Bodhisattva-ideal are the Paramitas, which are also being mentioned in the Diamond Sutra: Dāna (generosity, giving of oneself), Sīla (virtue, morality, proper conduct), Khanti (patience, tolerance, forbearance, acceptance, endurance), Viriya (energy, diligence, vigour, effort), Dhyana (meditation, tranquility), Paññā (wisdom, insight).[92][k]
Varieties in Zen-teaching[link]
The various traditions lay various emphasizes in their teachings and practices.
Rinzai[link]
The Rinzai-tradition emphasises kensho, insight into one's true nature[95], followed by further practice to attain Buddhahood:[96]
Hakuin prefers the term "seeing into one's nature, which for him means ultimate reality. The Buddha nature and the cosmic Buddha body, wisdom (prajna), and emptiness (sunyata), the original countenance one had before one was born, and other expressions from the rich palette of Mahayana terms were all familiar to him from his continued study of the sutras and Zen literature.[95]
To attain this primary insight and to deepen it, zazen and kōan-study is deemed essential. This trajectory of initial insight followed by a gradual deepening and ripening is expressed by linji in his Three mysterious Gates, and the Four Ways of Knowing of Hakuin.[97] Other Zen-teachers have also expressed sudden insight followed by gradual cultivation. Chinul, a 12th-century Koran Seon master, followed Zongmi, and also emphasized that insight into our true nature is sudden, but is to be followed by practice to ripen the insight and attain full Buddhahood. This is also the standpoint of the contemporary Sanbo Kyodan, according to whom kensho is at the start of the path to full enlightenment.[98] Other example of depiction of stages on the path are the Ten Ox-Herding Pictures which detail the steps on the Path.
This gradual cultivation is described by contemporary Chan Master Sheng Yen as follows:
Ch'an expressions refer to enlightenment as "seeing your self-nature". But even this is not enough. After seeing your self-nature, you need to deepen your experience even further and bring it into maturation. You should have enlightenment experience again and again and support them with continuous practice. Even though Ch'an says that at the time of enlightenment, your outlook is the same as of the Buddha, you are not yet a full Buddha.[99]
Soto[link]
This gradual cultivation is also recognized by the Caodong-teacher Tozan, who described the Five ranks of enlightenment.[web 7]
Dogen, the founder of Soto in Japan, emphasised that practice and awakening cannot be separated. By practicing shikantaza, attainment and Buddhahood are already being expressed:[100]
Fundamental to Dogen's Buddha-Way is the conviction that every act as a disciple of the Buddha and the ultimate testimony (of enlightenment) are one and inseparable.[101]
For Dogen, zazen, or shikantaza, is the essence of Buddhist practice:
Properly seated meditation is the core of what has been passed down from the Buddha to his disciples, from one master to another down through the generations, without interruption and without modifications.[102]
The Sōtō-school has de-emphasized kōans since Gentō Sokuchū (circa 1800), and instead emphasized shikantaza.[103]
Western understanding[link]
In the west, Zen-teachings have tended to become part of a modern version of the Perennial philosophy, "the idea of a common set of truths held by all peoples in all times and places".[104] The writings of D.T. Suzuki have been instrumental in this understanding, but Suzuki in his turn was influenced by western esoteric tarditions.[105] This interpretation emphasizes "spiritual progress"[106], experience[50] and the direct cognition of a "divine, ineffable reality, transcendent yet pervading everything and to which the individual mind is directly connected or even identical".[104] This understanding differs from Japanese Zen, which is basically a monastic training[web 8] in which communal aspects[106] and daily life[web 8] are emphasized.
Zen practice[link]
Zen meditation[link]
Central to Zen-practice is dhyana or meditation. The Zen tradition holds that in meditation practice, notions of doctrine and teachings necessitate the creation of various notions and appearances (Skt. saṃjñā; Ch. 相, xiāng) that obscure the transcendent wisdom of each being's Buddha-nature. This process of rediscovery goes under various terms such as "introspection", "a backward step", "turning-about" or "turning the eye inward".
Zazen[link]
Main article: Zazen
Sitting meditation is called zazen (Jp.: 坐禅, lit. "seated meditation"), and in Chinese it is called zuòchán (坐禅), both simply meaning "sitting dhyāna". During this sitting meditation, practitioners usually assume a position such as the lotus position, half-lotus, Burmese, or seiza postures, using the dhyāna mudrā. To regulate the mind, awareness is directed towards counting or watching the breath or put in the energy center below the navel (see also anapanasati).[web 9] Often, a square or round cushion placed on a padded mat is used to sit on; in some other cases, a chair may be used.
Shikantaza[link]
Main article: Shikantaza
In the Soto school of Zen, meditation with no objects, anchors, or content, is the primary form of practice. The meditator strives to be aware of the stream of thoughts, allowing them to arise and pass away without interference. Considerable textual, philosophical, and phenomenological justification of this practice can be found throughout Dōgen's Shōbōgenzō, as for example in the "Principles of Zazen"[web 10] and the "Universally Recommended Instructions for Zazen".[web 11]
Sesshin[link]
Main article: Sesshin
Zen traditions[which?] include periods of intensive group meditation in a monastery. While the daily routine in the monastery may require monks to meditate for several hours each day, during this intensive period they devote themselves almost exclusively to the practice of sitting meditation. The numerous 30–50 minute long meditation periods are interleaved with short rest breaks, meals, and sometimes, short periods of work should be performed with the same mindfulness; nightly sleep is kept to a minimum: 7 hours or less. In modern Buddhist practice in Japan, Taiwan, and the West, lay students often attend these intensive practice sessions, which are typically 1, 3, 5, or 7 days in length. These are held at many Zen centers, especially in commemoration of the Buddha's attainment of Anuttarā Samyaksaṃbodhi. One distinctive aspect of Zen meditation in groups is the use of a flat wooden slat used to keep meditators focused and awake.
Kōan practice[link]
Main article: Kōan
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At the beginning of the Song Dynasty, practice with the kōan method became popular, whereas others practiced "silent illumination."[107] This became the source of some differences in practice between the Linji and Caodong traditions.
A kōan, literally "public case", is a story or dialogue, describing an interaction between a Zen master and a student. These anecdotes give a demonstration of the master's insight. Koans emphasize the non-conceptional insight that the Buddhist teachings are pointing to. Koans can be used to provoke the "great doubt", and test a student's progress in Zen practice.
Responding to a kōan requires a student to let go of conceptual thinking and of the logical way we order the world, so that insight into sunyata arises naturally and spontaneously in the mind. But this does not mean that words are useless, as is demonstrated already by the mere fact that koans are words:
[T]he way to Satori is not through dependence upon words, even if they be words of the Buddha or past Masters; however, one should not reject words, for, imperfect as they are, they are the only means we have of attaining enlightenment. They should use the words and ideas contained in the koans to reach satori, but they should never confuse the two. Conceptualizations, words, logic and reason are means whereby one attains enlightenment, but they must not be equated [w]ith enlightenment.[web 12]
Kōans and their study developed in China within the context of the open questions and answers of teaching sessions conducted by the Chinese Zen masters. The recorded encounter dialogues, and the koan collections which derived from this genre, mark a shift from solitary practice to interaction between master and student:
The essence of enlightenment came to be identified with the interaction between masters and students. Whatever insight dhyana might bring, its verification was always interpersonal. In effect, enlightenment came to be understood not so much as an insight, but as a way of acting in the world with other people[108]
This mutual enquiry of the meaning of the encounters of masters and students of the past gave students a role model:
Koan practice developed from a literary practice, styling snippets of encounter-dialogue into well-edited stories. It arose in interaction with "educated literati".[110] There were dangers involved in such a literary approach, such as fixing specific meanings to the cases.[110] Dahui Zonggao is even said to have burned the woodblocks of the Blue Cliff Record, for the hindrance it had become to study of Chán by his students[111]
Today, the Zen student's mastery of a given kōan is presented to the teacher in a private interview (referred to in Japanese as dokusan (独参), daisan (代参), or sanzen (参禅)). Zen teachers advise that the problem posed by a kōan is to be taken quite seriously, and to be approached as literally a matter of life and death. While there is no unique answer to a kōan, practitioners are expected to demonstrate their understanding of the kōan and of Zen through their responses. The teacher may approve or disapprove of the answer and guide the student in the right direction. There are also various commentaries on kōans, written by experienced teachers, that can serve as a guide. These commentaries are also of great value to modern scholarship on the subject. Kōan-inquiry may be practiced during sitting meditation (zazen), walking meditation (kinhin), and throughout all the activities of daily life. Kōan practice is particularly emphasized by the Japanese Rinzai school, but it also occurs in other schools or branches of Zen depending on the teaching line.[112]
Interaction with a teacher[link]
Another important, though easily overlooked aspect of the Zen-tradition, is the interaction with a Zen-teacher. This importance is reflected in the private interrogations. Even the literary devices and traditions on which this koan-study is based, are regarded inadequate:
Thus, even the kung-an that had been redacted and commented upon by earlier masters were perceived as inadequate. All props are taken away and no texts or hermeneutical methods are left, except for recourse to religious practice under an enlightened master. In this way, the use of scripture, transmission lineages, yu-lu, and kung-an collections is relegated to a secondary level, as hermeneutical variations on the recurring Ch'an challenge to seek enlightenment oneself through a face-to-face encounter with a Ch'an master.[113]
Yet, it is this same accent on interaction which makes Zen-practice, at least in the west, also vulnerable to misunderstanding and exploitation.[114]
Zen chanting and liturgy[link]
See also: Buddhist chant
A practice in many Zen monasteries and centers is a daily liturgy service. Practitioners chant major sutras such as the Heart Sutra, chapter 25 of the Lotus Sutra (often called the "Avalokiteshvara Sutra"), the Song of the Jewel Mirror Awareness, the Great Compassionate Heart Dharani (Daihishin Dharani), and other minor mantras.
The Butsudan is the altar in a monastery where offerings are made to the images of the Buddha or Bodhisattvas. The same term is also used in Japanese homes for the altar where one prays to and communicates with deceased family members. As such, reciting liturgy in Zen can be seen as a means to connect with the Bodhisattvas of the past. Liturgy is often used during funerals, memorials, and other special events as means to invoke the aid of supernatural powers.[citation needed]
Chanting usually centers on major Bodhisattvas like Avalokiteshvara (see also Guan Yin) and Manjusri. According to Mahayana Buddhism, Bodhisattvas are beings who have taken vows to remain in Samsara to help all beings achieve liberation from the cycle of birth, death and rebirth. Since the Zen practitioner's aim is to walk the Bodhisattva path, chanting can be used as a means to connect with these beings and realize this ideal within oneself. By repeatedly chanting the Avalokiteshvara sutra (観世音菩薩普門品, Kanzeon Bosatsu Fumonbon?) (chapter 25 of the Lotus Sutra[web 13]), for example, one instills the Bodhisattva's ideals into ones mind. The ultimate goal is given in the end of the sutra, which states, "In the morning, be one with Avalokiteshvara; in the evening, be one with Avalokiteshvara". Through the realization of emptiness and the Mahayana notion that all things have Buddha-nature, one understands that there is no difference between the cosmic bodhisattva and oneself. The wisdom and compassion of the Bodhisattva one is chanting to is seen to equal the inner wisdom and compassion of the practitioner. Thus, the duality between subject and object, practitioner and Bodhisattva, chanter and sutra is ended.
Lay services[link]
Though in western Zen the emphasis is on zen-meditation, and the application of Zen-teachings in daily life, Japanese Zen also serves a function in public religion. Funerals play an important role as a point of contact between the monks and the laity. Statistics published by the Sōtō school state that 80 percent of Sōtō laymen visit their temple only for reasons having to do with funerals and death, while only 17 percent visit for spiritual reasons and a mere 3 percent visit a Zen priest at a time of personal trouble or crisis.[115]
Zen institutions[link]
Though the iconoclastic picture of Zen is emphasised in the western world, the Zen-tradition reflects a high degree of institutionalisation.
Training[link]
Main article: Zen ranks and hierarchy
In modern soto and Rinzai, monasteries serve as training facilities to educate Zen priests, most of whom move on to run their own temple.
Zen monasteries and temples[link]
Since the East Mountain Teaching, Zen has centered on monastic life. Only since the Meiji-restauration exists the possibility for laity in Japan to participate in Zen-training.
Japanese Soto and Rinzai arge organized in a system of head-temples and sub-temples.
Soto[link]
Contemporary Soto-shu has four classes of temples:[116]
- Honzan (本山?), head temples, namely Eihei-ji and Sōji-ji;
- Kakuchi, teaching monasteries, where at least once a year an ango (ninety-day retreat) takes place;
- Hōchi, dharma temples;
- Jun hōchi, ordinary temples.
The two head temples or honzan (本山?) of the Sōtō sect are Eihei-ji and Sōji-ji. While Eihei-ji owes its existence to Dōgen, throughout history this head temple has had significantly fewer sub-temple affiliates than the Sōji-ji. During the Tokugawa period, Eiheiji had approximately 1,300 affiliate temples compared to Sōji-ji's 16,200. Furthermore, out of the more than 14,000 temples of the Sōtō sect today, 13,850 of those identify themselves as affiliates of Sōji-ji. Additionally, most of the some 148 temples that are affiliates of Eiheiji today are only minor temples located in Hokkaido— founded during a period of colonization during the Meiji period. Therefore, it is often said that Eiheiji is a head temple only in the sense that it is "head of all Sōtō dharma lineages.[117]
In an advice to western practitioners, Kojun Kishigami Osho, a dharma heir of Kodo Sawaki, writes:
Every year, about 150 novices arrive. About 90 percent of them are sons of temple heads, which leaves only 10 percent who chose this path for themselves. For the autumn session, about 250 monks come together. Essentially what they are learning in these temples is the ability to officiate all kinds of ceremonies and rites practiced by the Soto School – the methods for fulfilling their role. Apart from this aspect, practicing with the idea of developing one’s own spirituality is not prevalent.[web 14]
Rinzai[link]
The Rinzai-school has 14 main-temples, to which subsidiary temples are attached. The 14 branches of Rinzai, by head temple, are:[web 15]
- Myōshin-ji (founded in 1342 by Kanzan Egen Zenji)
- Nanzen-ji (founded by Musō Soseki)
- Kenchō-ji
- Tōfuku-ji (founded by Enni Ben'en, 1202–1280)
- Engaku-ji
- Daitoku-ji (founded by Shūhō Myōchō)
- Hōkō-ji
- Eigen-ji
- Tenryū-ji (founded by Musō Soseki)
- Shōkoku-ji
- Kennin-ji
- Kōgaku-ji
- Kokutai-ji
Sometimes a 15th is included:
- Manpuku-ji, properly part of Ōbaku instead
Dharma transmission[link]
Main article: Dharma transmission
In the western understanding, dharma transmission is the affirmation of awakening by a teacher.[114] In Japan, it is part of the maintanance of Zen-institutions.
In Soto, dharma transmission establishes a life-long relation between teacher and student. To quaily as a Zen priest, further traing is required.[web 8][web 16][web 17]
In Rinzai, the most common form of transmission is the acknowledgement that one has stayed in the monastery for a certain amount of time, and may later become a temple priest.[118] The common transmission does not include inka shōmei, which is being used for the transmission of the "true lineage" of the masters (shike) of the training halls.[118] Training halls are temples which are authorised for further training after being qualified as a temple priest. There are only about fifty[web 18] to hunderd of such inka shōmei-bearers in Japan.
Although the formal transmission of the dharma-lineage, from Shakyamuni Buddha to the present day, is preserved in this way, it is also seen as problematical in contempary Zen.[114][119]
Zen Universities[link]
- See also: Buddhist universities and colleges
Both Soto and Rinzai have educational institutions, such as Komazawa University and Hanazono University, which stand in strong competetion. Several Zen-teachers known in the west have studied there, such as Shohaku Okumura and Keido Fukushima. The Kyoto University was the centre of activities for the Kyoto School, to which belong Keiji Nishitani and Masao Abe.
Western Zen[link]
Western Zen is mainly a lay-movement, though grounded in formal lineages. It's main Japanese background is in lay-oriented new religious movements, especially the Sanbo Kyodan. Though a number of zen-buddhist monasteries exist in the western world, most practice takes place in Zen centers throughout the western world.
Zen Narratives[link]
Modern scientific research on the history of Zen discerns three main narratives concerning Zen, its history and its teachings: Traditional Zen Narrative (TZN),[120][web 19] Buddhist Modernism (BM),[31] Historical and Cultural Criticism (HCC).[120]
Traditional Zen Narrative (TZN)[link]
The Traditional Zen Narrative developed in phases in China during the Tang Dynasty and the beginning of the Song Dynasty, from the 7th to 11th century. It became dominant during the Song Dynasty, when Chán was the dominant form of Buddhism in China, due to support from the Emperial Court.[10]
Its main phases were the development of the traditional Chan lineage, culminating in the "Transmission of the Lamp"-genre,[12] the encounter dialogue culminating in the kōan collections,[12] and the "climax-paradigm of the Song period, when Chan became the dominant Buddhist school in China.[12]
The Traditional Zen Narrative bases its self-understanding especially on the encounter stories of the well-known teachers of the later Tang-period, such as Mazu Daoyi and Linji.[121] This period is seen as the "golden age" of Chan, a "romantic coloring"[121] discarded by McRae:
"...what is being referred to is not some collection of activities and events that actually happened in the 8th through 10th centuries, but instead the retrospective re-creation of those activities and events, the imagined identities of the magical figures of the Tang, within the minds of Song dynasty Chan devotees"[121][121][...]"This retrospective quality pervades the Chan tradition. Time and again we find we are dealing, not with what happened at any given point, but with what people thought happened previously"[122]
Buddhist Modernism (BM)[link]
In the 20th century the Traditional Zen Narrative was transformed into a modern narrative, due to the power of the Western colonial forces and the modernisation of Japan,[29][31] and the popularization in the Western world.[31]
Romanticism and transcendentalism[link]
As a consequence of the adaptation of Zen to the modern world a romantic idea of enlightenment as insight into a timeless, transcendent reality has been popularized, especially by D.T. Suzuki,[123][124] who, though known as a Zen Buddhist, was also influenced by Theosophy.[125] Further popularization was due to the writings of Heinrich Dumoulin.[126][127][128] Dumoulin viewed metaphysics as the expression of a transcendent truth, which according to him was expressed by Mahayana Buddhism, but not by the pragmatic analysis of the oldest Buddhism, which emphasizes anatta.[129] This romantic vision fits into Western romantic notions of self-realization and the true self, being regarded as a substantial essence being covered over by social conditioning:
Westerners do have a preconception of what ought to happen in mystical insight and in the attainment of enlightenment. True mystical insight, they will object, is not something that can be imposed from outside by a social system; instead it is a welling up of psychic energy from within, a breakthrough in which the true self erupts through the shell imposed by intellect, self-images,a nd socialization.[130]
Historical and Cultural Criticism (HCC)[link]
Contemporary research on Buddhism has shed new light on the history of Chan and Zen.
Since the 1960s the scientific research on Zen has created another narrative of Zen.[128] The "grand saga"[131] of Zen appears not to be an accurate historical documentation, but a skillfully created narrative, meant to lend authority to the Zen school.[12] The consequences of this critical narrative seem hardly to be recognized in the Western world.[32][web 20]
Enlightenment as timeless transcendence[link]
The romantic notion of enlightenment as a timeless insight into a transcendental essence has been thoroughly criticized.[123] According to critics it doesn't contribute to a real insight into Buddhism:
"...most of them labour under the old cliché that the goal of Buddhist psychological analysis is to reveal the hidden mysteries in the human mind and thereby facilitate the development of a transcendental state of consciousness beyond the reach of linguistic expression.[132]
Teacher scandals[link]
The introduction of Zen in the West has been accompanied by problems which seem to be connected to this "grand saga". The teacher scandals which have occurred in Western Zen have been explained as being caused by a misinterpretation of the meaning of dharma transmission and the position of a roshi.
In Western Zen dharma transmission is highly esteemed. In the Japanese monastery system dharma transmission is a formal notification that someone is fully qualified to take a leading role in this system[123][133] In the USA and Europe dharma transmission is linked to the unofficial title roshi, older teacher. In the Western world roshis have been given an archetypal status as wise old man, someone who has realized an infallible insight into the true self, and a perfect personality. In daily life this appears to be an idealized view, give the repeated cases of abuse of power, and financial and sexual misbehaviour.[133][134]
Zen and World War II[link]
Japanese Zen organisations supported Japanese nationalism and its endeavours during the Pacific War. This support has been made widely known in the Western world by Brian Victoria in his groundbreaking study Zen at War, though in Japan this was already more common knowledge.[29] D.T. Suzuki too supported these endeavours.[30][32][135] This Japanese nationalism, and the Japanese uniqueness was also a reaction to perceived western imperialism during the 19th century.[136]
See also[link]
Notes[link]
- ^ Dumoulin writes in his preface to "Zen"A History. Part One: India and China": "Zen (Chin. Ch'an, an abbreviation of ch'an-na, which transliterates the Sanskrit dhyana or its Pali cognate jhana, terms meaning "meditation") is the name of a Mahayana Buddhist school of meditation originating in China and characterized by the practice of meditation in the lotus position (Jpn., zazen; Chin., tso-ch'an and the use of the koan (Chin., kung-an), as well as by the enlightenment experinece of satori[1]
- ^ The modern framing of Zen as the experience of 'ultimate truth' or reality[46] may influence the institutional shape western Zen is going to take, where individual freedom is highly appraised. See also Bodiford 2008, pp 277-279
- ^ According to Whalen Lai, this stanza "point[s] more directly to the Zen of the Hung-chou school" of Ma-tsu[13]
- ^ Whalen Lai translates this line as "No postulating (li) of (any positive) thesis in words"[13]
- ^ In The Essential Determination, a text by Chih-ta (d. 714), a student of Shen-hui, "contemplative analysis" is applied to a line from the Diamond Sutra:
"Should view the locus of non-being".
The text then proceeds:
Question: "What thing does one see?"
Answer: "The [Nirvana] Sutra says: 'See the [Buddha]-nature and achieve the enlightenment of Buddhahood'."[56] - ^ Tokusan is being mentioned in case 13 and 28 of the Mumonkan, and case 4 of the Blue Cliff Record[59]
- ^ Albert Low: "It is evident that the masters were well versed in the sutras. Zen master Tokusan, for example, knew the Diamond Sutra well and, before meeting with bhis own Zen master, lectured upon it extensively; the founder of the Zen sect, Bodhidharma, the very one who preached selfrealization outside the scriptures, nevertheless advocated the Lankavatara Sutra; Zen master Hogen knew the Avatamsaka Sutra well, and koan twenty-six in the Mumonkan, in which Hogen is involved, comes out of the teaching of that sutra. Other koans, too, make reference directly or indirectly to the sutras. The autobiography of yet another Zen master, Hui Neng, subsequently became the Platform Sutra, one of those sutras so condemned by those who reject intellectual and sutra studies"[61]
- ^ Poceski: "Direct references to specific scriptures are relatively rare in the records of Mazu and his disciples, but that does not mean that they rejected the canon or repudiated its authority. To the contrary, one of the striking features of their records is that they are filled with scriptural quotations and allusions, even though the full extend of their usage of canonical sources is not immediately obvious and its discernment requires familiarity with Buddhist literature." See source for a full-length example from "one of Mazu's sermons", in which can be found references to the Vimalakīrti Scripture, the Huayan Scripture, the Mahāsamnipata-sūtra, the Foshuo Foming Scripture 佛說佛名經, the Lankāvatāra scripture and the Faju jing.[4]
- ^ This anecdote refers to a passage from the Lankavatara Sutra: "As the ignorant grasp the finger-tip and not the moon, (224) so those who cling to the letter, know not my truth." [web 5]
The phrase can also be found in the Surangama Sutra: "The Buddha said: You are still using your clinging mind to listen to the Dharma; since, however, this Dharma is also causal, you fail to realize the Dharma-nature. This is like a man pointing a finger at the moon to show it to others who should follow the direction of the finger to look at the moon. If they look at the finger and mistake it for the moon, they lose (sight of) both the moon and the finger. Why? Because the bright moon is actually pointed at; they both lose sight of the finger and fail to distinguish between (the states of) brightness and darkness. Why? Because they mistake the finger for the bright moon and are not clear about brightness and darkness.[91] - ^ Lathouwers 2000:221 mentions: Blofeld, John (1988), Bodhisattva of compassion - the mystical tradition of kuan Yin. Boston: Shanbhala
- ^ Wai-tao and Goddard re-arranged theit translation of the Diamond Sutra topically, using the six paramitas as a framework[35]
- ^ This role-taking is described by the Swedish psychologist of religion Hjalmar Sundén, though McRae does not seem to be aware of this
References[link]
- ^ Dumoulin-A 2005, p. xvii.
- ^ Harvey 1995, p. 159-169.
- ^ Kasulis 2003, p. 24.
- ^ a b c d e f g h Poceski Year unknown.
- ^ Borup 2008, p. 8.
- ^ Yampolski 2003-A, p. 3.
- ^ Dumoulin 2005-A, p. 48.
- ^ Lievens 1981, p. 52-53.
- ^ Dumoulin 2005-A, p. 41-45.
- ^ a b c d e f g h i McRae 2003.
- ^ a b Dumoulin 2005-A, p. 85-94.
- ^ a b c d e f McRae 2003
- ^ a b c d e f g h Whalen Lai Year unknown B.
- ^ a b Dumoulin 2005-A.
- ^ McRae 2003, pp. 33–36.
- ^ Yampolski 2003-A:11
- ^ Huaijin 1997:95
- ^ a b Yampolski 2003-A:15
- ^ McRae 1993:119–120
- ^ Yampolski 2003-B:266
- ^ Matthiessen 1987, p. 198.
- ^ Bodiford 1993, p. 21, 81–84.
- ^ Dumoulin 2005-B:151–152
- ^ Dumoulin 2005-B:185
- ^ Dumoulin 2005-B:185–186
- ^ a b c Snelling 1987.
- ^ Dumoulin 2005-B:198
- ^ Dumoulin 2005-B:208–209
- ^ a b c d Victoria 2006
- ^ a b Victoria 2010
- ^ a b c d McMahan 2008
- ^ a b c Sharf 1993
- ^ Wetering 1999
- ^ Suzuki 2011
- ^ a b Aitken 1994.
- ^ McRae 2003, pp. 138–142.
- ^ a b Liang-Chieh 1986:9
- ^ Kasulis 2003, pp. 26–29.
- ^ McRae 2003, pp. 123–138.
- ^ a b c d Borup 2008, p. 9.
- ^ Kasulis 2003:29
- ^ Kasulis 2003:26–28
- ^ McRae 2003:123
- ^ Faure 2000, p. 58.
- ^ Torei 2010, p. 88.
- ^ Sharf 2005-B.
- ^ a b Low 2000.
- ^ McMahan 2008.
- ^ Sharf 1993.
- ^ a b Sharf 1995.
- ^ a b McRae 2005.
- ^ Heine 2007.
- ^ Jorgensen 1991.
- ^ Dumoulin 2005-A, p. 102.
- ^ Dumoulin 2005-A, p. 85.
- ^ McRae 1991, p. 270, footnote 81.
- ^ Sekida 1996, p. 56.
- ^ Sekida 1996, p. 93-96.
- ^ Sekida 1996.
- ^ Abe 1989, p. 4.
- ^ Low 2000, p. 4.
- ^ Yanagida 2009, p. 62.
- ^ Ferguson 2000:17
- ^ a b c d Lai Year unknown, p. 17.
- ^ a b McRae 2003, p. 62.
- ^ Domoulin-2005-A, p. 49-51.
- ^ Snelling 1987, p. 157-158.
- ^ Low 2000, p. 83-112.
- ^ Dumoulin 2005-A, p. 45-49.
- ^ Low 2000, p. 135-154.
- ^ a b Lai Year unknown.
- ^ Buswell 1991.
- ^ Kasulis 2003.
- ^ Haskel 1984.
- ^ McRae 2003, p. 65-66.
- ^ McRae 2008.
- ^ McRae 2003, p. 63-65.
- ^ a b McRae 2003, p. 65.
- ^ McRae 2003, p. 60, 65.
- ^ a b Chappell 1993, p. 177.
- ^ Chappell 1993, p. 177-184.
- ^ a b Chappell 1993, p. 181.
- ^ McRae, p. 2-9.
- ^ McRae 2003, p. 4.
- ^ Chappell 1993, p. 192.
- ^ Dumoulin 2005-A, p. 179.
- ^ Welter Year unknown.
- ^ Suzuki 1997, p. 154.
- ^ Buswell 1993, p. 245.
- ^ Abe 1996, p. 19.
- ^ Luk Year unknown, p. 59-60.
- ^ a b Wai-tao 1994.
- ^ Lathouwers 2000
- ^ Dumoulin 2005-A, p. 41.
- ^ a b Dumoulin 2005-B, p. 380.
- ^ Sekida (translator) 1996.
- ^ Low 2006.
- ^ Kapleau 1989.
- ^ Yen 2006, p. 54).
- ^ Tomoaki 2003.
- ^ Tomoaki 2003, p. 280.
- ^ Tomoaki 2003, p. 284.
- ^ Heine 2000, p. 245.
- ^ a b McMahan 2008, p. 71.
- ^ McMahan 2008, p. 72.
- ^ a b Bodiford 2008, p. 331 note 41.
- ^ Blyth 1966.
- ^ Kasulis 2003:30
- ^ McRae 2003, p. 130.
- ^ a b McRae 2003:131
- ^ Yampolski 2003-A:20
- ^ Loori 2006.
- ^ Chappell 1993, p. 198.
- ^ a b c Lachs 2006.
- ^ Bodiford 1992.
- ^ Bodiford 2008, p. 330, note 29.
- ^ Bodiford 1993.
- ^ a b Borup 2008, p. 13.
- ^ Tetsuo 2003.
- ^ a b Heine 2008:6
- ^ a b c d McRae 2003:19
- ^ McRae 2003:14
- ^ a b c Sharf 1995
- ^ Hu Shih 1953
- ^ Tweed 2005
- ^ Dumoulin 2005-A
- ^ Dumoulin 2005-B
- ^ a b McRae 2005
- ^ Dumonlin 2000
- ^ Hori 1994, p. 25-26.
- ^ Jaksch 2007
- ^ Kalupahana 1992:xi
- ^ a b Lachs 2006
- ^ Ford unknown
- ^ Sato unknown
- ^ Hori 2005
- Web references
- ^ Ven. Master Sheng Yen, The Founder of Dharma Drum Mountain
- ^ Whalen Lai, Buddhism in China: A Historical Survey
- ^ Translation of the Lin-ji yü-lü by Fuller-Sasaki
- ^ Pointing at the moon
- ^ Lankavatara Sutra, chapter LXXXII, p.192 Suzuki-translation, p.223/224 in brackets
- ^ Diamond Sutra (Vajracchedika Prajna Paramita)
- ^ The Five Ranks of Tozan
- ^ a b c What does it take to become a full-fledged Soto-shu priest and is it really worth the whole deal? Part 1
- ^ Sheng, Yen. "Fundamentals of Meditation". http://www.chancenter.org/chanctr/ddp/talks/zuochan.html.
- ^ Soto Zen Text Project. "Zazengi translation". Stanford University. http://hcbss.stanford.edu/research/projects/sztp/translations/shobogenzo/translations/zazengi/zazengi.translation.html. Retrieved 2008-03-26.
- ^ Soto Zen Text Project. "Fukan Zazengi". Stanford University. http://www.stanford.edu/group/scbs/sztp3/translations/gongyo_seiten/translations/part_3/fukan_zazengi.html. Retrieved 2008-03-26.
- ^ John F. Fisher (1978), An Analysis Of The Koans In The Mu Mon Kwan. In: Numen, Vol. 25, Fasc. 1. (Apr., 1978), pp. 65-76
- ^ Avalokiteśvara Sutra
- ^ Kojun Kishigami Osho, Of roots and branches
- ^ Head Temples,/ref>,ref group=web>Rinzai-Obaku zen
- ^ Ten points to keep in mind about dharma transmission
- ^ Ten-e and some words about Zui-se
- ^ Muho Noelke, Part 10: What does it take to become a full-fledged Sōtō-shu priest and is it really worth the whole deal?
- ^ Andre van de Braak, ZEN SPIRITUALITY IN A SECULAR AGE. Charles Taylor and Zen Buddhism in the West
- ^ Weblog of David Chapman
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- McRae, John (2005), Critical introduction by John McRae to the reprint of Dumoulin's A history of Zen, http://www.thezensite.com/ZenEssays/HistoricalZen/McRaeIntroduction.pdf
- McRae, John (2008), THE PLATFORM SUTRA OF THE SIXTH PATRIARCH. Translated from the Chinese of Zongbao (Taishō Volume 48, Number 2008) by John R. McRae, http://www.thezensite.com/ZenTeachings/Translations/PlatformSutra_McRaeTranslation.pdf
- Pajin, Dusan (1988), On Faith in Mind - Translation and Analysis of the Hsin Hsin Ming. In: Journal of Oriental Studies, Vol. XXVI, No. 2, Hong Kong 1988, pp. 270-288
- Poceski, Mario (Year unknown), Attitudes Towards Canonicity and Religious Authority in Tang Chan, http://www.thezensite.com/ZenEssays/HistoricalZen/Attitudes_Towards_Canonicity.htm
- Sato, Kemmyō Taira (unknown), D.T. Suzuki and the Question of War, http://www.thezensite.com/ZenEssays/CriticalZen/Suzuki_and-Question_of-War.pdf
- Sasaki, Ruth Fuller (2009), The Record of Linji. Translation and commentary by Ruth Fuller Sasaki. Edited by Thomas Yūhō Kirchner, Honolulu: University of Hawai‘i Press, http://info.stiltij.nl/publiek/meditatie/leraren/_historisch/linji-sasaki.pdf
- Sekida, Katuski (1996), Two Zen Classics. Mumonkan, the gateless gate. Hekiganroku, the blue cliff record, New York & Tokyo: Weatherhill
- Sharf, Robert H. (1993), "The Zen of Japanese Nationalism", History of Religions, Vol. 33, No. 1. (Aug., 1993), pp. 1-43., http://www.thezensite.com/ZenEssays/HistoricalZen/Zen_of_Japanese_Nationalism.html
- Sharf, Robert H. (1995), Whose Zen? Zen Nationalism Revisited, http://www.thezensite.com/ZenEssays/CriticalZen/whose%20zen_sharf.pdf
- Sharf, Robert H. (1995-B), "Buddhist Modernism and the Rhetoric of Meditative Experience", NUMEN, vol.42 (1995), http://buddhiststudies.berkeley.edu/people/faculty/sharf/documents/Sharf1995,%20Buddhist%20Modernism.pdf
- Shimano, Eido T. (1991), Points of Departure: Zen Buddhism With a Rinzai View, Livingston Manor, NY: The Zen Studies Society Press, ISBN 0-09-629460-1
- Snelling, John (1987), The Buddhist handbook. A Complete Guide to Buddhist Teaching and Practice, London: Century Paperbacks
- Suzuki, Shunryu (1997), Branching streams flow in the darkness: Zen talks on the Sandokai, University of California Press, http://books.google.nl/books?id=Y_5rgHVvHCUC&pg=PA154&dq=s+sandokai+%22finger+pointing+at+the+moon%22uzuki&hl=nl&sa=X&ei=k_EoT-LNLZGc-wacnIigBQ&ved=0CDYQ6AEwAA#v=onepage&q&f=false
- Swanson, Paul L. (1993), The Spirituality of Emptiness in Early chinese Buddhism. In: Buddhist Spirituality. Indian, Southeast Asian, Tibetan, Early Chinese; edited by Takeuchi Yoshinori, New York: Crossroad
- Tetsuo, Otani (2003), To Transmit Dogen Zenji's Dharma, http://www.thezensite.com/ZenEssays/DogenStudies/ToTransmitDogenZenji%27sDharma.pdf
- Tomoaki, Tsuchida (2003), The Monastic spirituality of Zen Master Dogen. In: Buddhist Spirituality. Later China, Korea, Japan and the Modern World; edited by Takeuchi Yoshinori, Delhi: Motilal Banarsidass
- Torei (2010), The Undying Lamp of Zen. The Testament of Zen Master Torei, Boston & London: Shambhala
- Tweed, Thomas A. (2005), "American Occultism and Japanese Buddhism. Albert J. Edmunds, D. T. Suzuki, and Translocative History", Japanese Journal of Religious Studies 32/2: 249–281, http://nirc.nanzan-u.ac.jp/publications/jjrs/pdf/721.pdf
- Victoria, Brian Daizen (2006), Zen at war (Second Edition ed.), Lanham e.a.: Rowman & Littlefield Publishers, Inc.
- Victoria, Brian Daizen (2010), "The "Negative Side" of D. T. Suzuki’s Relationship to War", The Eastern Buddhist 41/2: 97–138, http://www.thezensite.com/ZenEssays/CriticalZen/DTSuzukiandWar.pdf
- Wai-tao (translator) (1994), The Diamond Sutra. In: A Buddhist Bible, Boston, Massachusetts: Beacon Press
- Wayman, Alex and Hideko (1990), The Lion's roar of Queen Srimala, Delhi: Motilal Banarsidass Publishers
- Welter, Albert (Year unknown), The Textual History of the Linji lu (Record of Linji): The Earliest Recorded Fragments, http://www.thezensite.com/ZenEssays/HistoricalZen/welter_Linji.html
- Yampolski, Philip (1967), The Platform Sutra of the Sixth Patriarch. Translated with notes by Philip B. Yampolsky, Columbia University Press, ISBN 0-231-08361-0
- Yampolski, Philip (2003-A), Chan. A Historical Sketch. In: Buddhist Spirituality. Later China, Korea, Japan and the Modern World; edited by Takeuchi Yoshinori, Delhi: Motilal Banarsidass
- Yampolski, Philip (2003-B), Zen. A Historical Sketch. In: Buddhist Spirituality. Later China, Korea, Japan and the Modern World; edited by Takeuchi Yoshinori, Delhi: Motilal Banarsidass
- Yanagida, Seizan (2009), Historical Introduction to The Record of Linji. In: The record of Linji, translated by Ruth Fuller Sasakia e.a. Pages 59-115, University of Hawaii Press, http://info.stiltij.nl/publiek/meditatie/leraren/_historisch/linji-sasaki.pdf
- Yen, Chan Master Sheng (2006), Boston & London: Shambhala
Further reading[link]
Modern classics
- D.T. Suzuki, Essays in Zen Buddhism, First Series (1927), Second Series (1933), Third Series (1934)
- R. H. Blyth, Zen and Zen Classics, 5 volumes (1960–1970; reprints of works from 1942 into 1960's)
- Paul Reps & Nyogen Senzaki, Zen Flesh, Zen Bones (1957)
- Alan Watts, The Way of Zen (1957)
- Lu K'uan Yu (Charles Luk), Ch'an and Zen Teachings, 3 vols (1960, 1971, 1974), The Transmission of the Mind: Outside the Teaching (1974)
- Philip Kapleau, The Three Pillars of Zen (1966)
- Shunryu Suzuki, Zen Mind, Beginner's Mind (1970)
- Katsuki Sekida, Zen Training: Methods & Philosophy (1975)
Classic history
- Dumoulin, Heinrich (2005), Zen Buddhism: A History. Volume 1: India and China. World Wisdom Books. ISBN 978-0-941532-89-1
- Dumoulin, Heinrich (2005), Zen Buddhism: A History. Volume 2: Japan. World Wisdom Books. ISBN 978-0-941532-90-7
Critical Zen studies
- Mcrae, John (2003), Seeing through Zen. Encounter, Transformation, and Genealogy in Chinese Chan Buddhism. The University Press Group Ltd . ISBN 978-0-520-23798-8
- McMahan, David L. (2008), The Making of Buddhist Modernism. Oxford University Press. ISBN 978-0-19-518327-6
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| Born | (1915-01-06)6 January 1915 Chislehurst, Kent, England |
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| Died | 16 November 1973(1973-11-16) (aged 58) Mt. Tamalpais, California, USA |
| Era | Contemporary philosophy |
| Region | Eastern Philosophy |
| School | Zen Buddhism · Hinduism · Pantheism · Religious naturalism · Taoism |
| Main interests | Personal identity · Higher consciousness · Aesthetics · Public Ethics |
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Alan Wilson Watts (6 January 1915 – 16 November 1973) was a British philosopher, writer, and speaker, best known as an interpreter and populariser of Eastern philosophy for a Western audience. Born in Chislehurst, he moved to the United States in 1938 and began Zen training in New York. Pursuing a career, he attended Seabury-Western Theological Seminary, where he received a master's degree in theology. Watts became an Episcopal priest but left the ministry in 1950 and moved to California, where he joined the faculty of the American Academy of Asian Studies.
Living on the West Coast, Watts gained a large following in the San Francisco Bay Area while working as a volunteer programmer at KPFA, a Pacifica Radio station in Berkeley. Watts wrote more than 25 books and articles on subjects important to Eastern and Western religion, introducing the then-burgeoning youth culture to The Way of Zen (1957), one of the first bestselling books on Buddhism. In Psychotherapy East and West (1961), Watts proposed that Buddhism could be thought of as a form of psychotherapy and not just a religion. Like Aldous Huxley before him, he explored human consciousness in the essay, "The New Alchemy" (1958), and in the book, The Joyous Cosmology (1962).
Towards the end of his life, he divided his time between a houseboat in Sausalito and a cabin on Mount Tamalpais. His legacy has been kept alive by his son, Mark Watts, and by many of his recorded talks and lectures that have found new life on the Internet. According to the critic Erik Davis, his "writings and recorded talks still shimmer with a profound and galvanizing lucidity."[1]
Contents |
Early years[link]
Watts was born to middle class parents in the village of Chislehurst, Kent, in 1915, living at 3 (now 5) Holbrook Lane. His father was a representative for the London office of the Michelin Tyre Company, his mother a housewife whose father had been a missionary. With modest financial means, they chose to live in pastoral surroundings and Alan, an only child, grew up playing at brookside, learning the names of wildflowers and butterflies.[2] Probably because of the influence of his mother’s religious family[3] the Buchans, an interest in "ultimate things" seeped in. But it mixed with Alan’s own interests in storybook fables and romantic tales of the mysterious Far East.[4]
Watts also later wrote of a mystical vision he experienced while ill with a fever as a child. During this time he was influenced by Far Eastern landscape paintings and embroideries that had been given to his mother by missionaries returning from China. The few Chinese paintings Watts was able to see in England riveted him, and he wrote "I was aesthetically fascinated with a certain clarity, transparency, and spaciousness in Chinese and Japanese art. It seemed to float...".[5] These works of art emphasized the participative relationship of man in nature, a theme that stood fast throughout his life.
Buddhism[link]
By his own assessment, Watts was imaginative, headstrong, and talkative. He was sent to boarding schools (which included both academic and religious training of the Muscular Christianity sort) from early years. Of this religious training, he remarked “Throughout my schooling my religious indoctrination was grim and maudlin…”[6] During holidays in his teen years, Francis Croshaw, a wealthy Epicurean with strong interests in both Buddhism and the exotic little-known aspects of European culture, took Watts on a trip through France. It was not long afterward that Watts felt forced to decide between the Anglican Christianity he had been exposed to and the Buddhism he had read about in various libraries, including Croshaw’s. He chose Buddhism, and sought membership in the London Buddhist Lodge, which had been established by Theosophists, and was now run by the barrister Christmas Humphreys. Watts became the organization’s secretary at 16 (1931). The young Watts explored several styles of meditation during these years.
Education[link]
Watts attended The King's School next door to Canterbury Cathedral. Though he was frequently at the top of his classes scholastically, and was given responsibilities at school, he botched an opportunity for a scholarship to Oxford by styling a crucial examination essay in a way that was read as presumptuous and capricious.[7]
Hence, when he graduated from secondary school, Watts was thrust into the world of employment, working in a printing house and later a bank. He spent his spare time involved with the Buddhist Lodge and also under the tutelage of a "rascal guru" named Dimitrije Mitrinović. (Mitrinović was himself influenced by Peter Demianovich Ouspensky, G. I. Gurdjieff, and the varied psychoanalytical schools of Freud, Jung and Adler.) Watts also read widely in philosophy, history, psychology, psychiatry and Eastern wisdom. By his own reckoning, and also by that of his biographer Monica Furlong, Watts was primarily an autodidact. His involvement with the Buddhist Lodge in London afforded Watts a considerable number of opportunities for personal growth. Through Humphreys, he contacted eminent spiritual authors (e.g., Nicholas Roerich, Dr. Sarvapalli Radhakrishnan) and prominent theosophists like Alice Bailey. In 1936, aged 21, he attended the World Congress of Faiths at the University of London, heard D. T. Suzuki read a paper, and afterwards was able to meet this esteemed scholar of Zen Buddhism. Beyond these discussions and personal encounters, Watts absorbed, by studying the available scholarly literature, the fundamental concepts and terminology of the main philosophies of India and East Asia.
Influences and first publication[link]
In 1936, Watts' first book was published, The Spirit of Zen, which he later acknowledged to be mainly digested from the writings of Suzuki.
In 1938 he and his bride left England to live in America. He had married Eleanor Everett, whose mother Ruth Fuller Everett was involved with a traditional Zen Buddhist circle in New York. A few years later, Ruth Fuller married the Zen master (or "roshi"), Sokei-an Sasaki, and this Japanese gentleman served as a sort of model and mentor to Watts, though he chose not to enter into a formal Zen training relationship with Sasaki. During these years, according to his later writings, Watts had another mystical experience while on a walk with his wife.
Watts' fascination with the Zen (or Chan) tradition—beginning during the 1930s—developed because that tradition embodied the spiritual, interwoven with the practical, as exemplified in the subtitle of his Spirit of Zen: A Way of Life, Work, and Art in the Far East. "Work," "life," and "art" were not demoted due to a spiritual focus.
Priesthood and after[link]
Watts left formal Zen training in New York because the method of the teacher didn't suit him. He was not ordained as a Zen monk, but he felt a need to find a professional outlet for his philosophical inclinations. He entered Seabury-Western Theological Seminary, an Anglican (Episcopalian) school in Evanston, Illinois, where he studied Christian scriptures, theology, and Church history. He attempted to work out a blend of contemporary Christian worship, mystical Christianity, and Asian philosophy. Watts was awarded a master's degree in theology in response to his thesis, which he published as a popular edition under the title Behold the Spirit. The pattern was set, in that Watts did not hide his dislike for religious outlooks that he decided were dour, guilt-ridden, or militantly proselytizing—no matter if they were found within Judaism, Christianity, Hinduism, or Buddhism.
All seemed to go reasonably well in his next role, as Episcopalian priest (beginning in 1945, aged 30), until an extramarital affair resulted in his young wife having their marriage annulled. It also resulted in Watts leaving the ministry by 1950. He spent the New Year getting to know Joseph Campbell; his wife, Jean Erdman; and John Cage.
In early 1951, Watts moved to California, where he joined the faculty of the American Academy of Asian Studies in San Francisco. Here he taught alongside Saburō Hasegawa, Frederic Spiegelberg, Haridas Chaudhuri, lama Tokwan Tada, and various visiting experts and professors. Hasegawa, in particular, served as a teacher to Watts in the areas of Japanese customs, arts, primitivism, and perceptions of nature. Besides teaching, Watts served for several years as the Academy's administrator. One notable student of his was Eugene Rose, who later went on to become a famous Hieromonk and theologian in the Eastern Orthodox Church of America.
Watts also studied written Chinese and practiced Chinese brush calligraphy with Hasegawa as well as with some of the Chinese students who enrolled at the Academy. While Watts was noted for an interest in Zen Buddhism, his reading and discussions delved into Vedanta, "the new physics", cybernetics, semantics, process philosophy, natural history, and the anthropology of sexuality.
Middle years[link]
After heading up the Academy for a few years, Watts left the faculty for a freelance career in the mid 1950s. In 1953, he began what became a long-running weekly radio program at Pacifica Radio station KPFA in Berkeley, which continued until his death in 1973. Like other volunteer programmers at the listener-sponsored station, Watts was not paid for his broadcasts; they did, however, gain him a large following in the San Francisco Bay Area. These programs were later carried by additional Pacifica stations, and were re-broadcast many times over in the decades following his death. The original tapes are currently held by the Pacifica Radio Archives, based at KPFK in Los Angeles, and at the Electronic University archive founded by his son, Mark Watts (alanwatts.org).
In 1957 when 42, Watts published one of his best known books, The Way of Zen, which focused on philosophical explication and history. Besides drawing on the lifestyle and philosophical background of Zen, in India and China, Watts introduced ideas drawn from general semantics (directly from the writings of Alfred Korzybski and also from Norbert Wiener's early work on cybernetics, which had recently been published). Watts offered analogies from cybernetic principles possibly applicable to the Zen life. The book sold well, eventually becoming a modern classic, and helped widen his lecture circuit.
Around this time, Watts toured parts of Europe with his father, meeting the renowned psychiatrist Carl Jung. In relation to modern psychology, Watts's instincts were closer to Jung's or Abraham Maslow's than to those of Freud.
Experimentation[link]
When he returned to the United States, he began to dabble in psychedelic drug experiences, initially with mescaline given to him by Dr. Oscar Janiger. He tried LSD several times with various research teams led by Drs. Keith Ditman, Sterling Bunnell, and Michael Agron. He also tried marijuana and concluded that it was a useful and interesting psychoactive drug that gave the impression of time slowing down. Watts’ books of the ’60s reveal the influence of these chemical adventures on his outlook. He would later comment about psychedelic drug use, "When you get the message, hang up the phone."[8]
For a time, Watts came to prefer writing in the language of modern science and psychology (Psychotherapy East and West is a good example), finding a parallel between mystical experiences and the theories of the material universe proposed by 20th-century physicists. He later equated mystical experience with ecological awareness, and typically emphasized whichever approach seemed best suited to the audience he was addressing.
Supporters and critics[link]
Watts's explorations and teaching brought him into contact with many noted intellectuals, artists, and American teachers in the human potential movement. His friendship with poet Gary Snyder nurtured his sympathies with the budding environmental movement, to which Watts gave philosophical support. He also encountered Robert Anton Wilson, who credited Watts with being one of his "Light[s] along the Way" in the opening appreciation of Cosmic Trigger.
Though never affiliated for long with any one academic institution, he did have a fellowship for several years at Harvard University. He also lectured to many college and university students. His lectures and books gave him far-reaching influence on the American intelligentsia of the 1950s–1970s, but he was often seen as an outsider in academia. When questioned sharply by students during his talk at University of California Santa Cruz in 1970, Watts responded that he was not an academic philosopher but rather "a philosophical entertainer."
Watts has been criticized by Buddhists such as Roshi Philip Kapleau, John Daido Loori, and D. T. Suzuki for allegedly misinterpreting several key concepts of Zen Buddhism. Examples of the criticisms by those who believe that zazen can only be achieved by a strict and specific means of sitting as opposed to a cultivated state of mind available at any moment in any situation would be when Kapleau claimed that Watts dismissed zazen on the basis of only half a koan.[9] In regard to the aforementioned koan, Robert Baker Aitken reports that Suzuki told him "I regret to say that Mr. Watts did not understand that story."[10] In Loori's translation of Dogen's The True Dharma Eye, the author also mentions this and expands further to suggest that Zen in its essence is zazen, and cannot be grasped without the practice. This had been the predominant interpretation of Zen in the West before Alan Watts began to write. One major point raised today, however, is that the state of Zen is like that of a dog, always in the moment, regretting nothing. Although in one Koan Zhaozhou is said to have answered that a Dog does not have Buddha nature, in a different Koan from the same period Zhaozhou answered the same question in the positive, demonstrating the disagreements between the sects of 'walking monks' and 'sitting monks' that go back thousands of years. In his talks, Watts addressed the issue of defining zazen practice when he said, "A cat sits until it is tired of sitting, then gets up, stretches, and walks away."
He did, however, have his supporters in the Zen community, including Shunryu Suzuki, the founder of the San Francisco Zen Center. As David Chadwick recounted in his biography of Suzuki, when a student of Suzuki's disparaged Watts by saying “we used to think he was profound until we found the real thing," Suzuki "fumed with a sudden intensity," saying, "You completely miss the point about Alan Watts! You should notice what he has done. He is a great bodhisattva."[11]
Applied aesthetics[link]
Watts often wrote about, or sometimes alluded to, a group of neighbors in Druid Heights (near Mill Valley, California), who had endeavored to combine architecture, gardening, and carpentry skills to make a beautiful and comfortable life for themselves. These neighbors accomplished this by relying on their own talents and using their own hands, as they lived in what has been called "shared bohemian poverty."[12] Druid Heights was founded by the writer Elsa Gidlow,[13] and Watts dedicated his book The Joyous Cosmology to the people of this neighborhood.[14]
Regarding his intentions, Watts attempted to lessen the alienation that accompanies the experience of being human that he felt plagued the modern Westerner, and (like his fellow British expatriate and friend, Aldous Huxley) to lessen the ill will that was an unintentional by-product of alienation from the natural world. He felt such teaching could improve the world, at least to a degree. He also articulated the possibilities for greater incorporation of aesthetics (for example: better architecture, more art, more fine cuisine) in American life. In his autobiography he wrote, "… cultural renewal comes about when highly differentiated cultures mix".[15]
In his last novel Island (1962), Aldous Huxley mentions the religious practice of maithuna as being something like what Roman Catholics call "coitus reservatus". A few years before, Alan Watts had discussed the theme in his own book Nature, Man and Woman. There, he discusses the possibility of the practice being known to early Christians and of it being kept secretly by the Church.
Later years[link]
In his writings of the 1950s, he conveyed his admiration for the practicality in the historical achievements of Chán (Zen) in the Far East, for it had fostered farmers, architects, builders, folk physicians, artists, and administrators among the monks who had lived in the monasteries of its lineages.
In his mature work, he presents himself as "Zennist" in spirit as he wrote in his last book, Tao: The Watercourse Way. Child rearing, the arts, cuisine, education, law and freedom, architecture, sexuality, and the uses and abuses of technology were all of great interest to him.
Though known for his Zen teachings, he was equally if not more influenced by ancient Hindu scriptures, especially Vedanta, and spoke extensively about the nature of the divine Reality Man that Man misses, how the contradiction of opposites is the method of life and the means of cosmic and human evolution, how our fundamental Ignorance is rooted in the exclusive nature of mind and ego, how to come in touch with the Field of Consciousness and Light, and other cosmic principles. These are discussed in great detail in dozens of hours of audio that are in part captured in the ‘Out of Your Mind’ series.
On the personal level, Watts sought to resolve his feelings of alienation from the institutions of marriage and the values of American society, as revealed in his classic comments on love relationships in "Divine Madness" and on perception of the organism-environment in "The Philosophy of Nature".
In looking at social issues he was quite concerned with the necessity for international peace, for tolerance and understanding among disparate cultures. He also came to feel acutely conscious of a growing ecological predicament; as one instance, in the early 1960s he wrote: “Can any melting or burning imaginable get rid of these ever-rising mountains of ruin—especially when the things we make and build are beginning to look more and more like rubbish even before they are thrown away?"[16] These concerns were later expressed in a television pilot made for NET filmed at his mountain retreat in 1971 in which he noted that the single track of conscious attention was wholly inadequate for interactions with a multi-tracked world.
Political stance[link]
Distrusting both the established political left and right, Watts found political inspiration in the Chinese sage Chuang-Tzu, an ancient Taoist thinker[citation needed]. He disliked much in the conventional idea of "progress." He hoped for change, but personally he preferred amiable, semi-isolated rural social enclaves, and also believed in tolerance for urban tenderloins, social misfits, and eccentric artists. Watts decried the suburbanization of the countryside and the way of life that went with it.
In one campus lecture tour, which Watts titled "The End to the Put-Down of Man", Watts presented positive images for both nature and humanity, spoke in favor of the various stages of human growth (including the teenage years), reproached excessive cynicism and rivalry, and extolled intelligent creativity, good architecture and food[citation needed].
On spiritual and social identity[link]
Watts felt that absolute morality had nothing to do with the fundamental realization of one’s deep spiritual identity. He advocated social rather than personal ethics. In his writings, Watts was increasingly concerned with ethics applied to relations between humanity and the natural environment and between governments and citizens. He wrote out of an appreciation of a racially and culturally diverse social landscape.
He often said that he wished to act as a bridge between the ancient and the modern, between East and West, and between culture and nature.
Watts led some tours for Westerners to the Buddhist temples of Japan. He also studied some movements from the traditional Chinese martial art T'ai chi ch'uan, with an Asian colleague, Al Chung-liang Huang.
Worldview[link]
In several of his later publications, especially Beyond Theology and The Book on the Taboo Against Knowing Who You Are, Watts put forward a worldview, drawing on Hinduism, Chinese philosophy, pantheism, and modern science, in which he maintains that the whole universe consists of a cosmic self playing hide-and-seek (Lila), hiding from itself (Maya) by becoming all the living and non-living things in the universe, forgetting what it really is; the upshot being that we are all IT in disguise. In this worldview, Watts asserts that our conception of ourselves as an "ego in a bag of skin" is a myth; the entities we call the separate "things" are merely processes of the whole.
Internet phenomenon[link]
As part of his growing popularity, Matt Stone and Trey Parker—creators of the animated series South Park—have also contributed a video tribute by animating some of his lectures. This has spawned a culture of user-animated videos all around the net.[17]
Personal life[link]
Watts married three times and had seven children, five daughters and two sons. His oldest son, Mark Watts, currently serves as curator of his father's work.
Watts met Eleanor Everett in 1936, when her mother, Ruth Fuller Everett, brought her to London to study piano. They met at the Buddhist Lodge, were engaged the following year and married in April 1938. A daughter, Joan, was born November 1938 and another, Anne, was born in 1943. Their marriage ended eleven years later, but Watts continued to correspond with his former mother-in-law.[18]
After leaving Eleanor in 1950, Watts married Dorothy DeWitt and moved to San Francisco in early 1951 to teach. They began a family that grew to include five children: Tia, Mark, Richard, Lila, and Diane. However the couple separated in the early sixties after Watts met Mary Jane Yates King while lecturing in New York. After a difficult divorce he married Mary Jane in 1964.
Watts lived with Mary Jane in Sausalito, California, in the mid-60s.[19] He lived his later years at times on a houseboat in Sausalito called the Vallejo,[20] and at times in a secluded cabin on Mount Tamalpais.
In October 1973, Watts returned from an exhausting European lecture tour to his cabin in Mount Tamalpais. On November 16, 1973, he died in his sleep of heart failure.
Publications[link]
- 1936 The Spirit of Zen, Paperback. 1969 ISBN 0-8021-3056-9 A preview from Google Books
- 1937 The Legacy of Asia and Western Man
- 1940 The Meaning of Happiness, Paperback. 1970, ISBN 0-06-080178-6
- 1944 Theologica Mystica of St. Dionysius, (translation from Greek of pseudo-Dionysius, available online)
- 1948 Behold the Spirit:A Study in the Necessity of Mystical Religion, Vintage ed. 1972, ISBN 0-394-71761-9
- 1950 Easter – Its Story and Meaning
- 1950 The Supreme Identity, Vintage ed. 1972, ISBN 0-394-71835-6
- 1951 The Wisdom of Insecurity, Vintage ed. 1968, ISBN 0-394-70468-1
- 1953 Myth and Ritual in Christianity, Beacon Press 1971, ISBN 0-8070-1375-7
- 1957 The Way of Zen, Vintage Spiritual Classics 1999, ISBN 0-375-70510-4
- 1958 Nature, Man, and Woman, Vintage reissue 1991, ISBN 0-679-73233-0
- 1959 Beat Zen Square Zen and Zen, Paperback, ASIN B000F2RQL4
- 1960 "This Is It" and Other Essays on Zen and Spiritual Experience, Vintage reprint 1973, ISBN 0-394-71904-2
- 1961 Psychotherapy East and West, Vintage ed. 1975, ISBN 0-394-71609-4 An excerpt
- 1962 The Joyous Cosmology – Adventures in the Chemistry of Consciousness
- 1963 The Two Hands of God – The Myths of Polarity
- 1964 Beyond Theology – The Art of Godmanship, Vintage 1973, ISBN 0-394-71923-9
- 1966 The Book – On the Taboo Against Knowing Who You Are, Vintage reissue 1989, ISBN 0-679-72300-5 An excerpt
- 1967 Nonsense, ISBN 0-525-47463-3. (This book is a spiritual application of literary nonsense).
- 1970 Does It Matter?: Essays on Man's Relation to Materiality, Vintage ed. 1971, ISBN 0-394-71665-5
- 1971 Erotic Spirituality – The Vision of Konarak
- 1972 The Art of Contemplation
- 1972 In My Own Way – An Autobiography 1915–1965, Vintage 1973, ISBN 0-394-71951-4 A preview from Google Books
- 1973 Cloud-hidden, Whereabouts Unknown: A Mountain Journal, Vintage 1974, ISBN 0-394-71999-9
Posthumous publications[link]
- 1974 The Essence of Alan Watts, ed. Mark Watts, Celestial Arts 1977, ISBN 0-89087-210-4
- 1975 Tao: The Watercourse Way, with Al Chung-liang Huang, Pantheon 1977, ISBN 0-394-73311-8
- 1976 Essential Alan Watts ed. Mark Watts,
- 1978 Uncarved Block, Unbleached Silk: The Mystery of Life
- 1979 Om: Creative Meditations ed. Mark Watts,
- 1982 Play to Live ed. Mark Watts,
- 1983 Way of Liberation: Essays and Lectures on the Transformation of the Self ed. Mark Watts,
- 1985 Out of the Trap ed. Mark Watts,
- 1986 Diamond Web ed. Mark Watts,
- 1987 The Early Writings of Alan Watts, Paperback. 1995, ISBN 0-89087-794-7
- 1990 The Modern Mystic: A New Collection of Early Writings
- 1994 Talking Zen ed. Mark Watts,
- 1995 Become What You Are, Shambhala Expanded ed. 2003, ISBN 1-57062-940-4
- 1995 Buddhism: The Religion of No-Religion ed. Mark Watts, A preview from Google Books
- 1995 The Philosophies of Asia ed. Mark Watts,
- 1995 The Tao of Philosophy, ed. Mark Watts, edited transcripts, Tuttle Publishing 1999, ISBN 0-8048-3204-8
- 1996 Myth and Religion ed. Mark Watts,
- 1997 Taoism: Way Beyond Seeking ed. Mark Watts,
- 1997 Zen and the Beat Way ed. Mark Watts,
- 1998 Culture of Counterculture ed. Mark Watts,
- 1999 Buddhism: The Religion of No-Religion, ed. Mark Watts, edited transcripts, Tuttle Publishing, ISBN 0-8048-3203-X
- 2000 What Is Zen?, editor: Mark Watts, New World Library, ISBN 0-394-71951-4 A preview from Google Books
- 2000 What Is Tao?, ed. Mark Watts, New World Library, ISBN 1-57731-168-X
- 2000 Still the Mind: An Introduction to Meditation, ed. Mark Watts, New World Library, ISBN 1-57731-214-7
- 2000 Eastern Wisdom, ed. Mark Watts, MJF Books, ISBN 1-56731-491-0, three books in one volume: What is Zen?, What is Tao?, and An Introduction to Meditation (Still the Mind). These were assembled from transcriptions of audio tape recordings made by his son Mark, of lectures and seminars given by Alan Watts during the last decade of his life. They constitute simplified introductions to the philosophies he taught.
- 2002 Zen, the Supreme Experience: The Newly Discovered Scripts, ed. Mark Watts, Vega
- 2006 Eastern Wisdom, Modern Life: Collected Talks, 1960-1969, New World Library
Audio and video works, essays[link]
Including recordings of lectures at major universities and multi-session seminars: Many of his works have made it easier for western people to apprehend eastern esoteric thinking, which until now required western people to travel to Asia and spend years learning the subtle nuances of the profound traditions.
- 1960 Eastern Wisdom and Modern Life, television series, (here)
- 1960 Essential Lectures, audio recordings, (here)
- 1960 Nature of Consciousness, essay, (here)
- 1960 The Value of Psychotic Experience
- 1960 The World As Emptiness
- 1960 From Time to Eternity
- 1960 Lecture On Zen
- 1960 The Cross of Cards
- 1960 Taoism
- 1962 This Is IT
- 1968 "Psychedelics & Religious Experience", in California Law Review (here)
- 1969 Why Not Now: The Art of Meditation
- 1971 A Conversation With Myself (part 1 part 2part 3)
- 1994 Zen: The Best of Alan Watts (VHS)
- 2005 Do You Do It, or Does It Do You?: how to let the universe meditate you (CD)
- 2007 Zen Meditations with Alan Watts, DVD, (here)
Biographical publications[link]
- Genuine Fake: a Biography of Alan Watts, by Monica Furlong, Published by Heinemann, 1986
Academic connections[link]
Saybrook University offers the only course on Watts in the United States and perhaps the world (HTP 3075: The Life of Alan Watts). Saybrook also has the only Watts academic chair in the world, which is held by Stanley Krippner, Executive Faculty Member.[citation needed]
Notes[link]
- ^ David, Erik (2006). The Visionary State: A Journey through California's Spiritual Landscape. Chronicle Books. ISBN 0-8118-4835-3.
- ^ Watts, Alan W. 1973 In My Own Way: An Autobiography 1915–1965, New York: Pantheon
- ^ Zen Effects: The Life of Alan Watts, by Monica Furlong, p. 12
- ^ Zen Effects: The Life of Alan Watts, by Monica Furlong, p. 22
- ^ Watts, Alan W. 1973, pp. 71–72
- ^ Watts, Alan W. 1973, p. 60
- ^ Watts, Alan W. 1973, p. 102
- ^ The Joyous Cosmology: Adventures in the Chemistry of Consciousness (the quote is new to the 1965/1970 edition (page 26), and not contained in the original 1962 edition of the book).
- ^ Kapleau 1967, pp. 21–22
- ^ Aitken 1997, p. 30. [1]
- ^ Chadwick, D: Crooked Cucumber: The Life and Zen Teaching of Shunryu Suzuki, Broadway Books,2000
- ^ ^ Davis, Erik (May 2005). Druids and Ferries "Druids and Ferries". Arthur (Brooklyn: Arthur Publishing Corp.) (16). http://www.techgnosis.com/index_druid.html Druids and Ferries.
- ^ Davis, Erik (May 2005). "Druids and Ferries". Arthur (Brooklyn: Arthur Publishing Corp.) (16). http://www.techgnosis.com/index_druid.html.
- ^ The Joyous Cosmology, p. v
- ^ Watts, In My Own Way
- ^ The Joyous Cosmology, p. 63
- ^ Flash Animated Philosophy From South Park Creators www.coldhardflash.com
- ^ Stirling 2006, pg. 27
- ^ The Book on the Taboo Against Knowing Who You Are (1966)
- ^ Watts, Alan, 1973, pp. 300–304
References[link]
- Aitken, Robert. Original Dwelling Place. Counterpoint. Washington, D.C. 1997. ISBN 1-887178-41-4 (paperback)
- Charters, Ann (ed.). The Portable Beat Reader. Penguin Books. New York. 1992. ISBN 0-670-83885-3 (hard cover); ISBN 0-14-015102-8 (paperback)
- Furlong, Monica, Zen Effects: The Life of Alan Watts Houghton Mifflin. New York. 1986 ISBN 0-395-45392-5, Skylight Paths 2001 edition of the biography, with new foreword by author: ISBN 1-893361-32-2
- Kapleau, Philip. Three Pillars of Zen (1967) Beacon Press. ISBN 0-8070-5975-7
- Stirling, Isabel. "Zen Pioneer: The Life & Works of Ruth Fuller Sasaki" Shoemaker & Hoard. 2006. ISBN 978-1-59376-110-3
- Watts, Alan, In My Own Way New York. Random House Pantheon. 1973 ISBN 0-394-46911-9 (his autobiography)
External links[link]
|
Wikiquote has a collection of quotations related to: Alan Watts |
- The Alan Watts Electronic University – Alan Watts audio and video courses, co-founded by Alan Watts, Mark Watts, and Henry Jacobs in 1973.
- Alan Watts Podcast – The official Podcast of Alan Watts
- Master Enlightenments Arts Seminars and Lectures by Alan Watts – Looking at many different forms of enlightenment – Recorded by Henry Jacobs in 1964/65 who set up the original Alan Watts radio network.
- Alan Watts Online – Project Unicorn (also via Archive.org)
- Works by or about Alan Watts in libraries (WorldCat catalog)
- Watts essay on Nothingness (This link no longer functions.)
- Alan Watts Lectures and Essays Audio, video, essays and articles – resources from deoxy.org
- Alan Watts' This Is IT: The First Psychedelic LP essay by Patrick Lundborg
- Alan Watts Resource Compilation A collection of audio and video links of Alan Watts lecture and essays
- Alan Watts on YouTube, South Park Interview with Mark Watts on the resurgence of his father's work
- watts.progressiveradionetwork.org Gary Nulls online station with Alan Watts show including some archived audio lectures.
- Alan Watts. The Book: On The Taboo Against Knowing Who You Are
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| Persondata | |
|---|---|
| Name | Watts, Alan |
| Alternative names | |
| Short description | English philosopher |
| Date of birth | January 6, 1915 |
| Place of birth | Chislehurst, Kent, England |
| Date of death | November 16, 1973 |
| Place of death | Mt. Tamalpais, California |
http://wn.com/Alan_Watts
Related pages:
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http://de.wn.com/Alan Watts
http://fr.wn.com/Alan Watts
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This article is licensed under the Creative Commons Attribution-ShareAlike 3.0 Unported License, which means that you can copy and modify it as long as the entire work (including additions) remains under this license.
| Shodo Harada | |
|---|---|
 |
|
| Religion | Zen Buddhism |
| School | Rinzai |
| Other name(s) | Harada Roshi |
| Personal | |
| Nationality | Japanese |
| Born | c. 1940 Nara, Japan |
| Senior posting | |
| Based in | Sogenji One Drop Zendo (Tahoma One Drop Zen Monastery) |
| Title | Rōshi |
| Predecessor | Mumon Yamada |
| Religious career | |
| Website | http://onedropzendo.org/ http://www.ensohouse.org/ |
Shodo Harada (原田 正道, Harada Shōdō?, c. 1940), or Harada Rōshi, is a Rinzai priest, author, and head abbot of Sōgen-ji — a three hundred year old temple in Okayama, Japan. He has become known as a teacher of teachers, with masters from various lineages coming to sit sesshin with him in Japan or during his trips to the United States and Europe. He began his training in 1962 under Rinzai master and Japanese calligrapher Mumon Yamada, from whom he received Dharma transmission in 1982. He frequently holds retreats at One Drop Zendo on Whidbey Island in Island County, Washington. Were he to take residence there, as has been planned over the years, it would mark a major step for the establishment of the Rinzai sect in the United States. Among those Western teachers that study with Harada Roshi are Hogen Bays, Jan Chozen Bays, and Paul Haller.[1][2][3]
Contents |
Biography[link]
Shodo Harada was born into a Zen temple in 1940 in Nara, Japan. While still in high school he encountered his teacher, Mumon Yamada, while running an errand for his father to Myōshin-ji. He was impressed by how little he knew of Buddhism at this encounter, so after college he entered Shofukuji and trained under Mumon. Sometime during the 1980s he was sent by Mumon to Sogen-ji to help an elderly abbot tend to the building and training schedules. In 1989, Harada came to the United States to provide instruction for students and in 1995 founded One Drop Zendo (or, Tahoma One Drop Zen Monastery) on Whidbey Island in Island County, Washington (where the practice mirrors the practices found at Sogen-ji). Nearby the Tahoma One Drop Monastery, Harada has opened a hospice known as Enso House in 2001.[4]
Bibliography[link]
- Harada, Shodo (1993). Morning Dew Drops of the Mind: Teachings of a Contemporary Zen Master. Frog Books. ISBN 1-883319-10-2. http://www.worldcat.org/oclc/28183680&referer=one_hit.
- Harada, Shodo; Jane Lago; Priscilla Daichi Storandt (2000). The Path to Bodhidharma: Teachings of Shodo Harada Roshi. Tuttle Publishing. ISBN 0-8048-3216-1. http://www.worldcat.org/oclc/43615614&referer=one_hit.
See also[link]
Notes[link]
References[link]
- Ford, James Ishmael (2006). Zen Master Who?: A Guide to the People and Stories of Zen. Wisdom Publications. ISBN 0-86171-509-8. http://www.worldcat.org/oclc/70174891&referer=one_hit.
- King, Robert Harlen; Elizabeth M. King (2004). Autumn Years: Taking the Contemplative Path. Continuum International Publishing Group. ISBN 0-8264-1639-X. http://www.worldcat.org/oclc/54803561&referer=one_hit.
- Seager, Richard Hughes (1999). Buddhism In America. Columbia University Press. ISBN 0-231-10868-0. http://www.worldcat.org/oclc/40481142&referer=one_hit.
- Senauke, Hozan Alan (Winter 2006). "Shodo Harada Roshi: Nuclear Reactor of Zen". Buddhadharma: The Practitioner's Quarterly. http://www.thebuddhadharma.com/issues/2006/winter/nuclear.html. Retrieved 2008-03-15.
External links[link]
- Video about zen, Teaching of zen, Shodo Harada Roshi in America
- Video of a public talk by Harada Roshi
- http://onedropzendo.org/
- http://www.ensohouse.org/
- Website Shodo Harada english
- Website Shodo Harada danish
- Website Shodo Harada hungarian
- Website Shodo Harada germany
- One Drop Zen Hamburg, Germany
- Website Shodo Harada germany
- Website Shodo Harada russian
- One Drop India - The International Buddhist Youth Organization, Nagpur, India
- One Drop Mazatlan Mexico
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| Persondata | |
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| Name | Harada, Shodo |
| Alternative names | |
| Short description | |
| Date of birth | |
| Place of birth | Nara, Japan |
| Date of death | |
| Place of death | |
 |
This Zen-related article is a stub. You can help Wikipedia by expanding it. |
| This Buddhist biography-related article is a stub. You can help Wikipedia by expanding it. |
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This article is licensed under the Creative Commons Attribution-ShareAlike 3.0 Unported License, which means that you can copy and modify it as long as the entire work (including additions) remains under this license.
For the biography, see Steve Jobs (book).
| Steve Jobs | |
|---|---|
 Jobs holding a white iPhone 4 at Worldwide Developers Conference 2010 |
|
| Born | Steven Paul Jobs (1955-02-24)February 24, 1955[1][2] San Francisco, California, U.S.[1][2] |
| Died | October 5, 2011(2011-10-05) (aged 56)[2] Palo Alto, California, U.S. |
| Cause of death | Pancreatic cancer |
| Nationality | American |
| Ethnicity | Syrian, German[3] |
| Alma mater | Reed College (dropped out) |
| Occupation | Co-founder, Chairman and CEO, Apple Inc. Co-founder and CEO, Pixar Co-founder and CEO, NeXT Inc. |
| Years active | 1974–2011 |
| Board member of | The Walt Disney Company[4] Apple Inc. |
| Religion | Zen Buddhism |
| Spouse | Laurene Powell (1991–2011, his death) |
| Children | Lisa Brennan-Jobs Reed Erin Eve |
| Relatives | Mona Simpson (sister) |
| Signature |  |
Steven Paul "Steve" Jobs (/ˈdʒɒbz/; February 24, 1955 – October 5, 2011)[5][6] was an American businessman, designer and inventor. He is best known as the co-founder, chairman, and chief executive officer of Apple Inc. Through Apple, he was widely recognized as a charismatic pioneer of the personal computer revolution[7][8] and for his influential career in the computer and consumer electronics fields. Jobs also co-founded and served as chief executive of Pixar Animation Studios; he became a member of the board of directors of The Walt Disney Company in 2006, when Disney acquired Pixar.
In the late 1970s, Apple co-founder Steve Wozniak engineered one of the first commercially successful lines of personal computers, the Apple II series. Jobs was among the first to see the commercial potential of Xerox PARC's mouse-driven graphical user interface, which led to the creation of the Apple Lisa and, one year later, the Macintosh. During this period he also led efforts that would begin the desktop publishing revolution, notably through the introduction of the LaserWriter and the associated PageMaker software.[9]
After losing a power struggle with the board of directors in 1985, Jobs left Apple and founded NeXT, a computer platform development company specializing in the higher-education and business markets. In 1986, he acquired the computer graphics division of Lucasfilm, which was spun off as Pixar.[10] He was credited in Toy Story (1995) as an executive producer. He remained CEO and majority shareholder at 50.1 percent until its acquisition by The Walt Disney Company in 2006,[11] making Jobs Disney's largest individual shareholder at seven percent and a member of Disney's Board of Directors.[12][13]
After difficulties developing a new Mac operating system, Apple purchased NeXT in 1996 in order to use NeXTSTEP as the basis for what became Mac OS X.[14] As part of the deal Jobs was named Apple advisor. As Apple floundered, Jobs took control of the company and was named "interim CEO" in 1997, or as he jokingly referred to it, "iCEO". Under his leadership, Apple was saved from near bankruptcy, and became profitable by 1998.[15][16] Over the next decade, Jobs oversaw the development of the iMac, iTunes, iPod, iPhone, and iPad, and on the services side, the company's Apple Retail Stores, iTunes Store and the App Store.[17] The success of these products and services, providing several years of stable financial returns, propelled Apple to become the world's most valuable publicly traded company in 2011.[18] The reinvigoration of the company is regarded by many commentators as one of the greatest turnarounds in business history.[19][20][21]
In 2003, Jobs was diagnosed with a pancreas neuroendocrine tumor. Though it was initially treated, he reported a hormone imbalance, underwent a liver transplant in 2009, and appeared progressively thinner as his health declined.[22] On medical leave for most of 2011, Jobs resigned as Apple CEO in August that year and was elected Chairman of the Board. He died of respiratory arrest related to his metastatic tumor on October 5, 2011.
Jobs has received a number of honors and public recognition for his influence in the technology and music industries. He has widely been referred to as "legendary", a "futurist" or simply "visionary",[23][24][25][26] and has been described as the "Father of the Digital Revolution",[27] a "master of innovation",[28][29] and a "design perfectionist".[30][31]
Contents |
Early life and education[link]
Steven Paul Jobs was born in San Francisco on February 24, 1955 to two university students, Joanne Carole Schieble and Syrian-born Abdulfattah "John" Jandali (Arabic: عبدالفتاح جندلي), who were both unmarried at the time.[32] Jandali, who was teaching in Wisconsin when Steve was born in 1955, said he had no choice but to put the baby up for adoption because his girlfriend's family objected to their relationship.[33] The baby was adopted at birth by Paul Reinhold Jobs (1922–1993) and Clara Jobs (1924–1986), an Armenian-American[3] whose maiden name was Hagopian.[34] Later, when asked about his "adoptive parents," Jobs replied emphatically that Paul and Clara Jobs "were my parents."[35] He stated in his authorized biography that they "were my parents 1,000%."[36] Unknown to him, his biological parents would subsequently marry (December 1955), have a second child Mona Simpson in 1957, and divorce in 1962.[36]
The Jobs family moved from San Francisco to Mountain View, California when Steve was five years old.[1][2] The parents later adopted a daughter, Patti. Paul was a machinist for a company that made lasers, and taught his son rudimentary electronics and how to work with his hands.[1] The father showed Steve how to work on electronics in the family garage, demonstrating to his son how to take apart and rebuild electronics such as radios and televisions. As a result, Steve became interested in and developed a hobby of technical tinkering.[37]
Clara was an accountant[35] who taught him to read before he went to school.[1] Clara Jobs had been a payroll clerk for Varian Associates, one of the first high-tech firms in what became known as Silicon Valley.[38]
Jobs's youth was riddled with frustrations over formal schooling. At Monta Loma Elementary school in Mountain View, he was a prankster whose fourth-grade teacher needed to bribe him to study. Jobs tested so well, however, that administrators wanted to skip him ahead to high school—a proposal his parents declined.[39]
Jobs then attended Cupertino Junior High and Homestead High School in Cupertino, California.[2] At Homestead, Jobs became friends with Bill Fernandez, a neighbor who shared the same interests in electronics. Fernandez introduced Jobs to another, older computer whiz kid, Stephen Wozniak (also known as "Woz"). In 1969 Woz started building a little computer board with Fernandez that they named “The Cream Soda Computer”, which they showed to Jobs; he seemed really interested.[40] Jobs frequented after-school lectures at the Hewlett-Packard Company in Palo Alto, California, and was later hired there, working with Wozniak as a summer employee.[41]
Following high school graduation in 1972, Jobs enrolled at Reed College in Portland, Oregon. Reed was an expensive college which Paul and Clara could ill afford. They were spending much of their life savings on their son’s higher education.[40] Jobs dropped out of college after six months and spent the next 18 months dropping in on creative classes, including a course on calligraphy.[42] He continued auditing classes at Reed while sleeping on the floor in friends' dorm rooms, returning Coke bottles for food money, and getting weekly free meals at the local Hare Krishna temple.[43] Jobs later said, "If I had never dropped in on that single calligraphy course in college, the Mac would have never had multiple typefaces or proportionally spaced fonts."[43]
Early career[link]
 |
This section may be in need of reorganization to comply with Wikipedia's layout guidelines. Please help by editing the article to make improvements to the overall structure. (March 2012) |
In 1974, Jobs took a job as a technician at Atari, Inc. in Los Gatos, California.[44] He traveled to India in mid-1974[45] to visit Neem Karoli Baba[46] at his Kainchi Ashram with a Reed College friend (and, later, an early Apple employee), Daniel Kottke, in search of spiritual enlightenment. When they got to the Neem Karoli ashram, it was almost deserted as Neem Karoli Baba had died in September 1973.[44] Then they made a long trek up a dry riverbed to an ashram of Hariakhan Baba. In India, they spent a lot of time on bus rides from Delhi to Uttar Pradesh and back, then up to Himachal Pradesh and back.[44]
After staying for seven months, Jobs left India[47] and returned to the US ahead of Daniel Kottke.[44] Jobs had changed his appearance; his head was shaved and he wore traditional Indian clothing.[48][49] During this time, Jobs experimented with psychedelics, later calling his LSD experiences "one of the two or three most important things [he had] done in [his] life".[50] He also became a serious practitioner of Zen Buddhism, engaged in lengthy meditation retreats at the Tassajara Zen Mountain Center, the oldest Sōtō Zen monastery in the US.[51] He considered taking up monastic residence at Eihei-ji in Japan, and maintained a lifelong appreciation for Zen.[52] Jobs would later say that people around him who did not share his countercultural roots could not fully relate to his thinking.[50]
Jobs then returned to Atari, and was assigned to create a circuit board for the arcade video game Breakout. According to Atari co-founder Nolan Bushnell, Atari offered $100 for each chip that was eliminated in the machine. At that time, Jobs had little specialized knowledge of circuit board design and made a deal with Wozniak to split the fee evenly between them if Wozniak could minimize the number of chips. Much to the amazement of Atari engineers, Wozniak reduced the number of chips by 50, a design so tight that it was impossible to reproduce on an assembly line.[further explanation needed] According to Wozniak, Jobs told him that Atari gave them only $700 (instead of the offered $5,000), and that Wozniak's share was thus $350.[53] Wozniak did not learn about the actual bonus until ten years later, but said that if Jobs had told him about it and had said he needed the money, Wozniak would have given it to him.[54]
In the early 1970s, Jobs and Wozniak were drawn to technology like a magnet. Wozniak had designed a low-cost digital "blue box" to generate the necessary tones to manipulate the telephone network, allowing free long-distance calls. Jobs decided that they could make money selling it. The clandestine sales of the illegal "blue boxes" went well, and perhaps planted the seed in Jobs's mind that electronics could be fun and profitable.[55]
In 1976, Jobs and Wozniak formed their own business, which they named “Apple Computer Company” in remembrance of a happy summer Jobs had spent picking apples. At first they started off selling circuit boards, but eventually they produced a complete computer prototype.[56] Jobs began attending meetings of the Homebrew Computer Club with Wozniak in 1975.[2] He greatly admired Edwin H. Land, the inventor of instant photography and founder of Polaroid Corporation, and would explicitly model his own career after that of Land's.[57][58]
Career[link]
Apple Computer[link]
See also: History of Apple
Jobs and Steve Wozniak met in 1971, when their mutual friend, Bill Fernandez, introduced 21-year-old Wozniak to 16-year-old Jobs. In 1976, Wozniak invented the Apple I computer. Jobs, Wozniak, and Ronald Wayne founded Apple computer in the garage of Jobs's parents in order to sell it.[59] They received funding from a then-semi-retired Intel product-marketing manager and engineer Mike Markkula.[60]
In 1978, Apple recruited Mike Scott from National Semiconductor to serve as CEO for what turned out to be several turbulent years. In 1983, Jobs lured John Sculley away from Pepsi-Cola to serve as Apple's CEO, asking, "Do you want to sell sugar water for the rest of your life, or do you want to come with me and change the world?"[61]
In the early 1980s, Jobs was among the first to see the commercial potential of Xerox PARC's mouse-driven graphical user interface, which led to the creation of the Apple Lisa. One year later, Apple employee Jef Raskin invented the Macintosh.[62][63]
The following year, Apple aired a Super Bowl television commercial titled "1984". At Apple's annual shareholders meeting on January 24, 1984, an emotional Jobs introduced the Macintosh to a wildly enthusiastic audience; Andy Hertzfeld described the scene as "pandemonium".[64]
While Jobs was a persuasive and charismatic director for Apple, some of his employees from that time described him as an erratic and temperamental manager. Disappointing sales caused a deterioration in Jobs's working relationship with Sculley and it eventually became a power struggle between Jobs and Sculley.[65] Jobs kept meetings running past midnight, sent out lengthy faxes, then called new meetings at 7:00 am.[66]
Sculley learned that Jobs—believing Sculley to be "bad for Apple" and the wrong person to lead the company—had been attempting to organize a boardroom coup, and on May 24, 1985, called a board meeting to resolve the matter.[65] Apple's board of directors sided with Sculley and removed Jobs from his managerial duties as head of the Macintosh division.[67][68] Jobs resigned from Apple five months later[65] and founded NeXT Inc. the same year.[66][69]
In a speech Jobs gave at Stanford University in 2005, he said being fired from Apple was the best thing that could have happened to him; "The heaviness of being successful was replaced by the lightness of being a beginner again, less sure about everything. It freed me to enter one of the most creative periods of my life." And he added, "I'm pretty sure none of this would have happened if I hadn't been fired from Apple. It was awful-tasting medicine, but I guess the patient needed it."[43][70][71]
NeXT Computer[link]
See also: NeXT
After leaving Apple, Jobs founded NeXT Computer in 1985, with $7 million. A year later, Jobs was running out of money, and with no product on the horizon, he appealed for venture capital. Eventually, he attracted the attention of billionaire Ross Perot who invested heavily in the company.[72] NeXT workstations were first released in 1990, priced at $9,999. Like the Apple Lisa, the NeXT workstation was technologically advanced, but was largely dismissed as cost-prohibitive by the educational sector for which it was designed.[73] The NeXT workstation was known for its technical strengths, chief among them its object-oriented software development system. Jobs marketed NeXT products to the financial, scientific, and academic community, highlighting its innovative, experimental new technologies, such as the Mach kernel, the digital signal processor chip, and the built-in Ethernet port. Tim Berners-Lee invented the World Wide Web on a NeXT computer at CERN.[74]
The revised, second-generation NeXTcube was released in 1990, also. Jobs touted it as the first "interpersonal" computer that would replace the personal computer. With its innovative NeXTMail multimedia email system, NeXTcube could share voice, image, graphics, and video in email for the first time. "Interpersonal computing is going to revolutionize human communications and groupwork", Jobs told reporters.[75] Jobs ran NeXT with an obsession for aesthetic perfection, as evidenced by the development of and attention to NeXTcube's magnesium case.[76] This put considerable strain on NeXT's hardware division, and in 1993, after having sold only 50,000 machines, NeXT transitioned fully to software development with the release of NeXTSTEP/Intel.[77] The company reported its first profit of $1.03 million in 1994.[72] In 1996, NeXT Software, Inc. released WebObjects, a framework for Web application development. After NeXT was acquired by Apple Inc. in 1997, WebObjects was used to build and run the Apple Store,[77] MobileMe services, and the iTunes Store.
Pixar and Disney[link]
In 1986, Jobs bought The Graphics Group (later renamed Pixar) from Lucasfilm's computer graphics division for the price of $10 million, $5 million of which was given to the company as capital.[78]
The first film produced by the partnership, Toy Story, with Jobs credited as executive producer,[79] brought fame and critical acclaim to the studio when it was released in 1995. Over the next 15 years, under Pixar's creative chief John Lasseter, the company produced box-office hits A Bug's Life (1998); Toy Story 2 (1999); Monsters, Inc. (2001); Finding Nemo (2003); The Incredibles (2004); Cars (2006); Ratatouille (2007); WALL-E (2008); Up (2009); and Toy Story 3 (2010). Finding Nemo, The Incredibles, Ratatouille, WALL-E, Up and Toy Story 3 each received the Academy Award for Best Animated Feature, an award introduced in 2001.[80]
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In the years 2003 and 2004, as Pixar's contract with Disney was running out, Jobs and Disney chief executive Michael Eisner tried but failed to negotiate a new partnership,[82] and in early 2004, Jobs announced that Pixar would seek a new partner to distribute its films after its contract with Disney expired.
In October 2005, Bob Iger replaced Eisner at Disney, and Iger quickly worked to patch up relations with Jobs and Pixar. On January 24, 2006, Jobs and Iger announced that Disney had agreed to purchase Pixar in an all-stock transaction worth $7.4 billion. When the deal closed, Jobs became The Walt Disney Company's largest single shareholder with approximately seven percent of the company's stock.[12] Jobs's holdings in Disney far exceeded those of Eisner, who holds 1.7 percent, and of Disney family member Roy E. Disney, who until his 2009 death held about one percent of the company's stock and whose criticisms of Eisner — especially that he soured Disney's relationship with Pixar — accelerated Eisner's ousting. Jobs joined the company's board of directors upon completion of the merger and also helped oversee Disney and Pixar's combined animation businesses from a seat on a special six-person steering committee.[83] Upon Jobs's death his shares in Disney were transferred to the Steven P. Jobs Trust led by Laurene Jobs.[84]
Return to Apple[link]
In 1996, Apple announced that it would buy NeXT for $427 million. The deal was finalized in late 1996,[85] bringing Jobs back to the company he co-founded. Jobs became de facto chief after then-CEO Gil Amelio was ousted in July 1997. He was formally named interim chief executive in September.[86] In March 1998, to concentrate Apple's efforts on returning to profitability, Jobs terminated a number of projects, such as Newton, Cyberdog, and OpenDoc. In the coming months, many employees developed a fear of encountering Jobs while riding in the elevator, "afraid that they might not have a job when the doors opened. The reality was that Jobs's summary executions were rare, but a handful of victims was enough to terrorize a whole company."[87] Jobs also changed the licensing program for Macintosh clones, making it too costly for the manufacturers to continue making machines.
With the purchase of NeXT, much of the company's technology found its way into Apple products, most notably NeXTSTEP, which evolved into Mac OS X. Under Jobs's guidance, the company increased sales significantly with the introduction of the iMac and other new products; since then, appealing designs and powerful branding have worked well for Apple. At the 2000 Macworld Expo, Jobs officially dropped the "interim" modifier from his title at Apple and became permanent CEO.[88] Jobs quipped at the time that he would be using the title "iCEO".[89]
The company subsequently branched out, introducing and improving upon other digital appliances. With the introduction of the iPod portable music player, iTunes digital music software, and the iTunes Store, the company made forays into consumer electronics and music distribution. On June 29, 2007, Apple entered the cellular phone business with the introduction of the iPhone, a multi-touch display cell phone, which also included the features of an iPod and, with its own mobile browser, revolutionized the mobile browsing scene. While stimulating innovation, Jobs also reminded his employees that "real artists ship".[90]
Jobs was both admired and criticized for his consummate skill at persuasion and salesmanship, which has been dubbed the "reality distortion field" and was particularly evident during his keynote speeches (colloquially known as "Stevenotes") at Macworld Expos and at Apple Worldwide Developers Conferences. In 2005, Jobs responded to criticism of Apple's poor recycling programs for e-waste in the US by lashing out at environmental and other advocates at Apple's Annual Meeting in Cupertino in April. A few weeks later, Apple announced it would take back iPods for free at its retail stores. The Computer TakeBack Campaign responded by flying a banner from a plane over the Stanford University graduation at which Jobs was the commencement speaker.[43] The banner read "Steve, don't be a mini-player—recycle all e-waste".
In 2006, he further expanded Apple's recycling programs to any US customer who buys a new Mac. This program includes shipping and "environmentally friendly disposal" of their old systems.[91]
Resignation[link]
In August 2011, Jobs resigned as CEO of Apple, but remained with the company as chairman of the company's board.[92][93] Hours after the announcement, Apple Inc. (AAPL) shares dropped five percent in after-hours trading.[94] This relatively small drop, when considering the importance of Jobs to Apple, was associated with the fact that his health had been in the news for several years, and he had been on medical leave since January 2011.[95] It was believed, according to Forbes, that the impact would be felt in a negative way beyond Apple, including at The Walt Disney Company where Jobs served as director.[96] In after-hours trading on the day of the announcement, Walt Disney Co. (DIS) shares dropped 1.5 percent.[97]
Business life[link]
Wealth[link]
Jobs earned only $1 a year as CEO of Apple,[98] Jobs held 5.426 million Apple shares worth $2.1 billion, as well as 138 million shares in Disney (which he received in exchange for Disney's acquisition of Pixar) worth $4.4 billion.[99][100] Jobs quipped that the $1 per annum he was paid by Apple was based on attending one meeting for 50 cents while the other 50 cents was based on his performance.[101] Forbes estimated his net wealth at $8.3 billion in 2010, making him the 42nd wealthiest American.[102]
Stock options backdating issue[link]
.jpg)
In 2001, Jobs was granted stock options in the amount of 7.5 million shares of Apple with an exercise price of $18.30. It was alleged that the options had been backdated, and that the exercise price should have been $21.10. It was further alleged that Jobs had thereby incurred taxable income of $20,000,000 that he did not report, and that Apple overstated its earnings by that same amount. As a result, Jobs potentially faced a number of criminal charges and civil penalties. The case was the subject of active criminal and civil government investigations,[103] though an independent internal Apple investigation completed on December 29, 2006, found that Jobs was unaware of these issues and that the options granted to him were returned without being exercised in 2003.[104]
On July 1, 2008, a $7-billion class action suit was filed against several members of the Apple Board of Directors for revenue lost due to the alleged securities fraud.[105][106]
Management style[link]
Jobs was a demanding perfectionist[107][108] who always aspired to position his businesses and their products at the forefront of the information technology industry by foreseeing and setting trends, at least in innovation and style. He summed up that self-concept at the end of his keynote speech at the Macworld Conference and Expo in January 2007, by quoting ice hockey player Wayne Gretzky
-
There's an old Wayne Gretzky quote that I love. 'I skate to where the puck is going to be, not where it has been.' And we've always tried to do that at Apple. Since the very very beginning. And we always will.[109]
Much was made of Jobs's aggressive and demanding personality. Fortune wrote that he was "considered one of Silicon Valley's leading egomaniacs".[110] Commentaries on his temperamental style can be found in Michael Moritz's The Little Kingdom, The Second Coming of Steve Jobs, by Alan Deutschman; and iCon: Steve Jobs, by Jeffrey S. Young & William L. Simon. In 1993, Jobs made Fortune's list of America's Toughest Bosses in regard to his leadership of NeXT.
NeXT Cofounder Dan'l Lewin was quoted in Fortune as saying of that period, "The highs were unbelievable ... But the lows were unimaginable", to which Jobs's office replied that his personality had changed since then.[111]
In 2005, Jobs banned all books published by John Wiley & Sons from Apple Stores in response to their publishing an unauthorized biography, iCon: Steve Jobs.[112] In its 2010 annual earnings report, Wiley said it had "closed a deal ... to make its titles available for the iPad."[113] Jef Raskin, a former colleague, once said that Jobs "would have made an excellent king of France", alluding to Jobs's compelling and larger-than-life persona.[114] Floyd Norman said that at Pixar, Jobs was a "mature, mellow individual" and never interfered with the creative process of the filmmakers.[115]
Jobs had a public war of words with Dell Computer CEO Michael Dell, starting in 1987 when Jobs first criticized Dell for making "un-innovative beige boxes".[116] On October 6, 1997, in a Gartner Symposium, when Michael Dell was asked what he would do if he ran then-troubled Apple Computer, he said "I'd shut it down and give the money back to the shareholders."[117] In 2006, Jobs sent an email to all employees when Apple's market capitalization rose above Dell's. The email read:
Team, it turned out that Michael Dell wasn't perfect at predicting the future. Based on today's stock market close, Apple is worth more than Dell. Stocks go up and down, and things may be different tomorrow, but I thought it was worth a moment of reflection today. Steve.[118]
Jobs was also a board member at Gap Inc. from 1999 to 2002.[119]
Reality distortion field[link]
Main article: Reality distortion field
Apple's Bud Tribble coined the term "reality distortion field" in 1981, to describe Jobs's charisma and its effects on the developers working on the Macintosh project.[120] Tribble claimed that the term came from Star Trek.[120] Since then the term has also been used to refer to perceptions of Jobs's keynote speeches.[121]
The RDF was said by Andy Hertzfeld to be Steve Jobs's ability to convince himself and others to believe almost anything, using a mix of charm, charisma, bravado, hyperbole, marketing, appeasement, and persistence. Although the subject of criticism, Jobs's so-called reality distortion field was also recognized as creating a sense that the impossible was possible. Once the term became widely known, it was often used in the technology press to describe Jobs's sway over the public, particularly regarding new product announcements.[122][123]
Inventions and designs[link]
His design sense was greatly influenced by the Buddhism which he experienced in India while on a seven-month spiritual journey.[124] His sense of intuition was also influenced by the spiritual people with whom he studied.[124]
As of October 9, 2011 (2011 -10-09)[update], Jobs is listed as either primary inventor or co-inventor in 342 United States patents or patent applications related to a range of technologies from actual computer and portable devices to user interfaces (including touch-based), speakers, keyboards, power adapters, staircases, clasps, sleeves, lanyards and packages. Most of these are design patents (specific product designs) as opposed to utility patents (inventions).[125][126] He has 43 issued US patents on inventions.[127] The patent on the Mac OS X Dock user interface with "magnification" feature was issued the day before he died.[128]
Applying his Triple F Model to Apple under Steve Jobs, Anand Kurian opines that Job's contribution in the area of pure ‘Function’ are less significant, but that his contribution in the areas of ‘Functionality’ and ‘Form’ are major and substantial.[129]
Apple I Computer[link]
Main article: Apple I
The first significant invention that Steve Jobs was involved in was the Apple I which came along in 1976. Steve Jobs and Steve Wozniak, who was at the time working for HP, scraped together some cash for printed circuit boards. Then they planned to sell the machine as a kit for $666.66. A store called the Byte Shop ordered 50 fully assembled devices, and sold them all.[130] The Apple’s first computer was for hobbyists and engineers so it was made in small numbers.[131]
Apple II Computer[link]
Main article: Apple II
During 1976, Steve Wozniak began work on the Apple II, and left HP to join Apple computer. In March 1977, Apple Computer moved from Jobs's garage to an office in Cupertino. Apple Computer delivered its first Apple II system, for US$1295 in April 1977.[132] Steve Jobs once said the Apple II could be described as an "appliance" computer. The Apple II was the first computer to be enclosed in plastic.[133] Jobs insisted that molded plastic was essential to the computer as a consumer item. The Apple II was “elegantly styled" and it became compared to an "overgrown pocket calculator".[134]
Ten months after its introduction, Apple Computer began work on an enhanced Apple II with custom chips, code-named Annie, in 1978. At the same year, they began work on a supercomputer named Lisa; it featured a bit-sliced architecture. After two and a half years, 50,000 Apple II units had been sold until 1979. Nearly one-third of Canadians credited the Apple II as the first personal computer which having the most impact on society.[135]
The Macintosh Computer[link]
The Macintosh was introduced in January 1984. The computer had no “Mac” name on the front, but rather just the Apple logo.[130] The Macintosh have a friendly appearance since it was meant to be easy to use. The disk drive is below the display, the Macintosh was taller, narrower, more symmetrical, and far more suggestive of a face. The Macintosh was identified as a computer that ordinary people could understand.[136]
The NeXT Computer[link]
Main article: NeXT Computer
After Jobs was forced out of Apple in 1985, he started a company that built workstation computers. The NeXT Computer was introduced in 1989. Sir Tim Berners-Lee created the world’s first web browser on the NeXT Computer. The NeXT Computer was the basis for today’s Macintosh OS X and iPhone operating system (iOS).[137]
iMac[link]
Main article: IMac
Apple iMac was introduced in 1998 and its innovative design was directly the result of Jobs's return to Apple. Apple boasted "the back of our computer looks better than the front of anyone else's".[138] Described as "cartoonlike" the first iMac, clad in Bondi Blue plastic, was unlike any personal computer that came before. In 1999, Apple introduced Graphite gray Apple iMac and since has switched to all-white. Design ideas were intended to create a connection with the user such as the handle and a breathing light effect when the computer went to sleep..[139] The Apple iMac sold for $1,299 at that time. There was some technical revolutions for iMac too. The USB ports being the only device inputs on the iMac. So the iMac’s success helped popularize the interface among third party peripheral makers, which is evidenced by the fact that many early USB peripherals were made of translucent plastic to match the iMac design.[140]
iPod[link]
Main article: IPod
The first generation of iPod was released October 23, 2001. The major innovation of the iPod was its small size achieved by using a 1.8" hard drive compared to the 2.5" drives common to players at that time. The capacity of the first generation iPod ranged from 5G to 10 Gigabytes.[141] The iPod sold for US$399 and more than 100,000 iPods were sold before the end of 2001. The introduction of the iPod resulted in Apple becoming a major player in the music industry.[142] Also, the iPod’s success prepared the way for the iTunes music store and the iPhone.[131] After the 1st generation of iPod, Apple released the hard drive-based iPod classic, the touchscreen iPod Touch, video-capable iPod Nano, screenless iPod Shuffle in the following years.[142]
iPhone[link]
Main article: IPhone
Jobs began work on the first iPhone in 2005 and the first iPhone was released on June 29, 2007. The iPhone created such a sensation that a survey indicated six out of ten Americans were aware of its release. Time magazine declared it "Invention of the Year" for 2007.[143] The Apple iPhone is a small device with multimedia capabilities and functions as a quad-band touch screen smartphone.[144] A year later, the iPhone 3G was released in July 2008 with the key feature was support for GPS, 3G data and quad-band UMTS/HSDPA. In June 2009, the iPhone 3GS, added voice control, a better camera, and a faster processor was introduced by Phil Schiller.[145] iPhone 4 was thinner than previous models, had a five megapixel camera which can record videos in 720p HD, and added a secondary front facing camera for video calls.[146] A major feature of the iPhone 4S, introduced in October 2011, was Siri, which is a virtual assistant that is capable of voice recognition.[143]
Philanthropy[link]
Arik Hesseldahl of BusinessWeek magazine stated that "Jobs isn't widely known for his association with philanthropic causes", compared to Bill Gates's efforts.[147] In contrast to Gates, Jobs did not sign the Giving Pledge of Warren Buffett which challenged the world’s richest billionaires to give at least half their wealth to charity.[148] In an interview with Playboy in 1985, Jobs said in respect to money that “the challenges are to figure out how to live with it and to reinvest it back into the world which means either giving it away or using it to express your concerns or values.”[149] Jobs also added that when he has some time we would start a public foundation but for now he does charitable acts privately.[150]
After resuming control of Apple in 1997, Jobs eliminated all corporate philanthropy programs initially.[151] Jobs’s friends told The New York Times that he felt that expanding Apple would have done more good than giving money to charity.[152] Later, under Jobs, Apple signed to participate in Product Red program, producing red versions of devices to give profits from sales to charity. Apple has gone on to become the largest contributor to the charity since its initial involvement with it. The chief of the Product Red project, singer Bono cited Jobs saying there was "nothing better than the chance to save lives," when he initially approached Apple with the invitation to participate in the program.[153] Through its sales, Apple has been the largest contributor to the Global Fund to fight AIDS, Tuberculosis and Malaria, according to Bono.[154]
Personal life[link]
Jobs's birth parents met at the University of Wisconsin. Abdulfattah "John" Jandali, a Syrian Muslim,[155] taught there. Joanne Carole Schieble was his student; they were the same age because Jandali had "gotten his PhD really young." [156][157][158] Schieble had a career as a speech language pathologist. Jandali taught political science at the University of Nevada in the 1960s, and then made his career in the food and beverage industry, and since 2006, has been a vice president at a casino in Reno, Nevada.[159][160] In December 1955, ten months after giving up their baby boy, Schieble and Jandali married. In 1957 they had a daughter, Mona. They divorced in 1962, and Jandali lost touch with his daughter.[161] Her mother remarried and had Mona take the surname of her stepfather, so she became known as Mona Simpson.[157]
In the 1980s, Jobs found his birth mother, Joanne Schieble Simpson, who told him he had a biological sister, Mona Simpson. They met for the first time in 1985[161] and became close friends. The siblings kept their relationship secret until 1986, when Mona introduced him at a party for her first book.[35]
After deciding to search for their father, Simpson found Jandali managing a coffee shop. Without knowing who his son had become, Jandali told Mona that he had previously managed a popular restaurant in the Silicon Valley where "Even Steve Jobs used to eat there. Yeah, he was a great tipper." In a taped interview with his biographer Walter Isaacson, aired on 60 Minutes,[162] Jobs said: "When I was looking for my biological mother, obviously, you know, I was looking for my biological father at the same time, and I learned a little bit about him and I didn't like what I learned. I asked her to not tell him that we ever met...not tell him anything about me."[163] Jobs was in occasional touch with his mother Joanne Simpson,[151][164] who lives in a nursing home in Los Angeles.[157] When speaking about his biological parents, Jobs stated: "They were my sperm and egg bank. That's not harsh, it's just the way it was, a sperm bank thing, nothing more."[36] Jandali stated in an interview with the The Sun in August 2011, that his efforts to contact Jobs were unsuccessful. Jandali mailed in his medical history after Jobs's pancreatic disorder was made public that year.[165][166][167]
In her eulogy to Jobs at his memorial service, Mona Simpson stated:
- I grew up as an only child, with a single mother. Because we were poor and because I knew my father had emigrated from Syria, I imagined he looked like Omar Sharif. I hoped he would be rich and kind and would come into our lives (and our not yet furnished apartment) and help us. Later, after I'd met my father, I tried to believe he'd changed his number and left no forwarding address because he was an idealistic revolutionary, plotting a new world for the Arab people. Even as a feminist, my whole life I'd been waiting for a man to love, who could love me. For decades, I'd thought that man would be my father. When I was 25, I met that man and he was my brother.[161]
Jobs's first child, Lisa Brennan-Jobs, was born in 1978, the daughter of his longtime partner Chris Ann Brennan, a Bay Area painter.[151] For two years, she raised their daughter on welfare while Jobs denied paternity by claiming he was sterile; he later acknowledged Lisa as his daughter.[151] Jobs later married Laurene Powell on March 18, 1991, in a ceremony at the Ahwahnee Hotel in Yosemite National Park. Presiding over the wedding was Kobun Chino Otogawa, a Zen Buddhist monk. Their son, Reed, was born September 1991, followed by daughters Erin in August 1995, and Eve in 1998.[168] The family lives in Palo Alto, California.[169]
In the unauthorized biography, The Second Coming of Steve Jobs, author Alan Deutschman reports that Jobs once dated Joan Baez. Deutschman quotes Elizabeth Holmes, a friend of Jobs from his time at Reed College, as saying she "believed that Steve became the lover of Joan Baez in large measure because Baez had been the lover of Bob Dylan" (Dylan was the Apple icon's favorite musician). In another unauthorized biography, iCon: Steve Jobs by Jeffrey S. Young & William L. Simon, the authors suggest that Jobs might have married Baez, but her age at the time (41) meant it was unlikely the couple could have children.
Jobs was also a fan of The Beatles. He referred to them on multiple occasions at Keynotes and also was interviewed on a showing of a Paul McCartney concert. When asked about his business model on 60 Minutes, he replied:
My model for business is The Beatles: They were four guys that kept each other's negative tendencies in check; they balanced each other. And the total was greater than the sum of the parts. Great things in business are never done by one person, they are done by a team of people.[170]
In 1982, Jobs bought an apartment in The San Remo, an apartment building in New York City with a politically progressive reputation, where Demi Moore, Steven Spielberg, Steve Martin, and Princess Yasmin Aga Khan, daughter of Rita Hayworth, also had apartments. With the help of I.M. Pei, Jobs spent years renovating his apartment in the top two floors of the building's north tower, only to sell it almost two decades later to U2 singer Bono. Jobs never moved in.[171][172]
In 1984, Jobs purchased the Jackling House, a 17,000-square-foot (1,600 m2), 14-bedroom Spanish Colonial mansion designed by George Washington Smith in Woodside, California. Although it reportedly remained in an almost unfurnished state, Jobs lived in the mansion for almost ten years. According to reports, he kept a 1966 BMW R60/2 motorcycle in the living room, and let Bill Clinton use it in 1998. From the early 1990s, Jobs lived in a house in the Old Palo Alto neighborhood of Palo Alto. President Clinton dined with Jobs and 14 Silicon Valley CEOs there on August 7, 1996, at a meal catered by Greens Restaurant.[173][174] Clinton returned the favor and Jobs, who was a Democratic donor, slept in the Lincoln bedroom of the White House.[175]
Jobs allowed Jackling House to fall into a state of disrepair, planning to demolish the house and build a smaller home on the property; but he met with complaints from local preservationists over his plans. In June 2004, the Woodside Town Council gave Jobs approval to demolish the mansion, on the condition that he advertise the property for a year to see if someone would move it to another location and restore it. A number of people expressed interest, including several with experience in restoring old property, but no agreements to that effect were reached. Later that same year, a local preservationist group began seeking legal action to prevent demolition. In January 2007, Jobs was denied the right to demolish the property, by a court decision.[176] The court decision was overturned on appeal in March 2010, and the mansion was demolished beginning in February 2011.[177]
Jobs usually wore a black long-sleeved mock turtleneck made by Issey Miyake (that was sometimes reported to be made by St. Croix), Levi's 501 blue jeans, and New Balance 991 sneakers.[178][179] Jobs told Walter Isaacson "...he came to like the idea of having a uniform for himself, both because of its daily convenience (the rationale he claimed) and its ability to convey a signature style." [180] He was a pescetarian.[181]
Jobs's car was a silver Mercedes-Benz SL 55 AMG, which did not display its license plates, as he took advantage of a California law which gives a maximum of six months for new vehicles to receive plates; Jobs leased a new SL every six months.[182]
In a 2011 interview with biographer Walter Isaacson, Jobs revealed at one point he met with U.S. President Barack Obama, complained of the nation's shortage of software engineers, and told Mr. Obama that he was "headed for a one-term presidency." Jobs proposed that any foreign student who got an engineering degree at a U.S. university should automatically be offered a green card. After the meeting, Jobs commented, "The president is very smart, but he kept explaining to us reasons why things can't get done.... It infuriates me." [183]
Jobs contributed to a number of political candidates and causes during his life, giving $209,000 to Democrats, $45,700 to associated special interests and $1,000 to a Republican.[184]
Health issues[link]
In October 2003, Jobs was diagnosed with cancer,[185] and in mid-2004, he announced to his employees that he had a cancerous tumor in his pancreas.[186] The prognosis for pancreatic cancer is usually very poor;[187] Jobs stated that he had a rare, far less aggressive type known as islet cell neuroendocrine tumor.[186] Despite his diagnosis, Jobs resisted his doctors' recommendations for mainstream medical intervention for nine months,[151] instead consuming a special alternative medicine diet in an attempt to thwart the disease. According to Harvard researcher Dr. Ramzi Amir, his choice of alternative treatment "led to an unnecessarily early death."[185] According to Jobs's biographer, Walter Isaacson, "for nine months he refused to undergo surgery for his pancreatic cancer – a decision he later regretted as his health declined."[188] "Instead, he tried a vegan diet, acupuncture, herbal remedies and other treatments he found online, and even consulted a psychic. He also was influenced by a doctor who ran a clinic that advised juice fasts, bowel cleansings and other unproven approaches, before finally having surgery in July 2004."[189] He eventually underwent a pancreaticoduodenectomy (or "Whipple procedure") in July 2004, that appeared to successfully remove the tumor.[190][191][192] Jobs apparently did not receive chemotherapy or radiation therapy.[186][193] During Jobs's absence, Tim Cook, head of worldwide sales and operations at Apple, ran the company.[186]
In early August 2006, Jobs delivered the keynote for Apple's annual Worldwide Developers Conference. His "thin, almost gaunt" appearance and unusually "listless" delivery,[194][195] together with his choice to delegate significant portions of his keynote to other presenters, inspired a flurry of media and Internet speculation about his health.[196] In contrast, according to an Ars Technica journal report, Worldwide Developers Conference (WWDC) attendees who saw Jobs in person said he "looked fine".[197] Following the keynote, an Apple spokesperson said that "Steve's health is robust."[198]
Two years later, similar concerns followed Jobs's 2008 WWDC keynote address.[199] Apple officials stated Jobs was victim to a "common bug" and was taking antibiotics,[200] while others surmised his cachectic appearance was due to the Whipple procedure.[193] During a July conference call discussing Apple earnings, participants responded to repeated questions about Jobs's health by insisting that it was a "private matter". Others, however, voiced the opinion that shareholders had a right to know more, given Jobs's hands-on approach to running his company.[201][202] The New York Times published an article based on an off-the-record phone conversation with Jobs, noting that "While his health problems amounted to a good deal more than 'a common bug', they weren't life-threatening and he doesn't have a recurrence of cancer."[203]
On August 28, 2008, Bloomberg mistakenly published a 2500-word obituary of Jobs in its corporate news service, containing blank spaces for his age and cause of death. (News carriers customarily stockpile up-to-date obituaries to facilitate news delivery in the event of a well-known figure's death.) Although the error was promptly rectified, many news carriers and blogs reported on it,[204] intensifying rumors concerning Jobs's health.[205] Jobs responded at Apple's September 2008 Let's Rock keynote by quoting Mark Twain: "Reports of my death are greatly exaggerated."[206] At a subsequent media event, Jobs concluded his presentation with a slide reading "110/70", referring to his blood pressure, stating he would not address further questions about his health.[207]
On December 16, 2008, Apple announced that marketing vice-president Phil Schiller would deliver the company's final keynote address at the Macworld Conference and Expo 2009, again reviving questions about Jobs's health.[208][209] In a statement given on January 5, 2009, on Apple.com,[210] Jobs said that he had been suffering from a "hormone imbalance" for several months.[211]
On January 14, 2009, in an internal Apple memo, Jobs wrote that in the previous week he had "learned that my health-related issues are more complex than I originally thought", and announced a six-month leave of absence until the end of June 2009, to allow him to better focus on his health. Tim Cook, who previously acted as CEO in Jobs's 2004 absence, became acting CEO of Apple,[212] with Jobs still involved with "major strategic decisions."[212]
In April 2009, Jobs underwent a liver transplant at Methodist University Hospital Transplant Institute in Memphis, Tennessee.[213][214] Jobs's prognosis was described as "excellent".[213]
On January 17, 2011, a year and a half after Jobs returned from his liver transplant, Apple announced that he had been granted a medical leave of absence. Jobs announced his leave in a letter to employees, stating his decision was made "so he could focus on his health". As during his 2009 medical leave, Apple announced that Tim Cook would run day-to-day operations and that Jobs would continue to be involved in major strategic decisions at the company.[215][216] Despite the leave, he made appearances at the iPad 2 launch event (March 2), the WWDC keynote introducing iCloud (June 6), and before the Cupertino city council (June 7).[217]
Jobs announced his resignation as Apple's CEO on August 24, 2011. "Unfortunately, that day has come," wrote Jobs, for he could "no longer meet [his] duties and expectations as Apple's CEO". Jobs became chairman of the board and named Tim Cook his successor.[218][219] Jobs had worked for Apple until the day before his death.[220]
Death[link]
Jobs died at his California home around 3 p.m. on October 5, 2011, due to complications from a relapse of his previously treated islet-cell neuroendocrine pancreatic cancer,[2][221][222] resulting in respiratory arrest.[223] He had lost consciousness the day before, and died with his wife, children and sister at his side.[224]
Both Apple and Microsoft flew their flags at half-staff throughout their respective headquarters and campuses.[225][226] Bob Iger ordered all Disney properties, including Walt Disney World and Disneyland, to fly their flags at half-staff, from October 6 to 12, 2011.[227]
His death was announced by Apple in a statement which read:
We are deeply saddened to announce that Steve Jobs passed away today.Steve's brilliance, passion and energy were the source of countless innovations that enrich and improve all of our lives. The world is immeasurably better because of Steve.
His greatest love was for his wife, Laurene, and his family. Our hearts go out to them and to all who were touched by his extraordinary gifts.[228]
For two weeks following his death, Apple's corporate Web site displayed a simple page, showing Jobs's name and lifespan next to his grayscale portrait.[229] Clicking on the image led to an obituary, which read:
Apple has lost a visionary and creative genius, and the world has lost an amazing human being. Those of us who have been fortunate enough to know and work with Steve have lost a dear friend and an inspiring mentor. Steve leaves behind a company that only he could have built, and his spirit will forever be the foundation of Apple.[229]
An email address was also posted for the public to share their memories, condolences, and thoughts.[230][231] Over a million tributes were sent, which are now displayed on the Steve Jobs memorial page.
Also dedicating its homepage to Jobs was Pixar, with a photo of Jobs, John Lasseter and Edwin Catmull, and the eulogy they wrote:[232]
Steve was an extraordinary visionary, our very dear friend, and our guiding light of the Pixar family. He saw the potential of what Pixar could be before the rest of us, and beyond what anyone ever imagined. Steve took a chance on us and believed in our crazy dream of making computer animated films; the one thing he always said was to 'make it great.' He is why Pixar turned out the way we did and his strength, integrity, and love of life has made us all better people. He will forever be part of Pixar's DNA. Our hearts go out to his wife Laurene and their children during this incredibly difficult time.[232]
A small private funeral was held on October 7, 2011, of which details were not revealed out of respect to Jobs's family.[233] Apple announced on the same day that they had no plans for a public service, but were encouraging "well-wishers" to send their remembrance messages to an email address created to receive such messages.[234] Sunday, October 16, 2011, was declared "Steve Jobs Day" by Governor Jerry Brown of California.[235] On that day, an invitation-only memorial was held at Stanford University. Those in attendance included Apple and other tech company executives, members of the media, celebrities, close friends of Jobs, and politicians, along with Jobs's family. Bono, Yo Yo Ma, and Joan Baez performed at the service, which lasted longer than an hour. The service was highly secured, with guards at all of the university's gates, and a helicopter flying overhead from an area news station.[236][237]
A private memorial service for Apple employees was held on October 19, 2011, on the Apple Campus in Cupertino. Present were Cook, Bill Campbell, Norah Jones, Al Gore, and Coldplay, and Jobs's widow, Laurene, was in attendance. Some of Apple's retail stores closed briefly so employees could attend the memorial. A video of the service is available on Apple's website.[238]
Jobs is buried at Alta Mesa Memorial Park, the only non-denominational cemetery in Palo Alto.[239][240]. He is survived by Laurene, his wife of 20 years, their three children, and Lisa Brennan-Jobs, his daughter from a previous relationship.[241] His family released a statement saying that he "died peacefully".[242][243] He "looked at his sister Patty, then for a long time at his children, then at his life's partner, Laurene, and then over their shoulders past them" (Mona Simpson). His last words, spoken hours before his death, were:
- "Oh wow. Oh wow. Oh wow."[161]
Media coverage[link]
Steve Jobs's death broke news headlines on ABC, CBS, and NBC. [244] Numerous newspapers around the world carried news of his death on their front pages the next day. Several notable people, including US President Barack Obama,[245] British Prime Minister David Cameron,[246] Microsoft founder Bill Gates,[247] and The Walt Disney Company's Bob Iger commented on the death of Jobs. Wired News collected reactions and posted them in tribute on their homepage.[248] Other statements of condolence were made by many of Jobs's friends and colleagues, such as Steve Wozniak and George Lucas.[249][250]
Major media published commemorative works. Time published a commemorative issue for Jobs on October 8, 2011. The issues cover featured a portrait of Jobs, taken by Norman Seeff, in which he is sitting in the lotus position holding the original Macintosh computer, first published in Rolling Stone in January 1984. The issue marked the eighth time Jobs has been featured on the cover of Time.[251] The issue included a photographic essay by Diana Walker, a retrospective on Apple by Harry McCracken and Lev Grossman, and a six-page essay by Walter Isaacson. Isaacson's essay served as a preview of his biography, Steve Jobs.[252]
Bloomberg Businessweek also published an commemorative, ad-free issue, featuring extensive essays by Steve Jurvetson, John Sculley, Sean Wisely, William Gibson, and Walter Isaacson. On its cover, Steve Jobs is pictured in gray scale, along with his name and lifespan.
Although reporters wrote glowing elegies after Jobs died, Los Angeles Times media critic James Rainey reported that they "came courtesy of reporters who—after deadline and off the record—would tell stories about a company obsessed with secrecy to the point of paranoia. They remind us how Apple shut down a youthful fanboy blogger, punished a publisher that dared to print an unauthorized Jobs biography and repeatedly ran afoul of the most basic tenets of a free press."[253]
Free software pioneer Richard Stallman drew attention to the tight corporate control Apple exercised over consumer computers and handheld devices, how Apple restricted news reporters, and persistently violated privacy: "Steve Jobs, the pioneer of the computer as a jail made cool, designed to sever fools from their freedom, has died".[254][255] Malcolm Gladwell in The New Yorker asserted that "Jobs's sensibility was editorial, not inventive. His gift lay in taking what was in front of him ... and ruthlessly refining it."[256]
Apple "has taken stances that, in my opinion, are outright hostile to the practice of journalism," said longtime Silicon Valley reporter Dan Gillmor.[253] Under Jobs, Apple sued three "small fry" bloggers who reported tips about the company and its unreleased products and tried to use the courts to force them to reveal their sources. Under Jobs, Apple even sued a teenager, Nicholas Ciarelli, who wrote enthusiastic speculation about Apple products beginning at age 13. His popular blog, ThinkSecret, was a play on Apple's slogan "Think Different." [253] Rainey wrote that Apple wanted to kill ThinkSecret as "It thought any leaks, even favorable ones, diluted the punch of its highly choreographed product launches with Jobs, in his iconic jeans and mock turtleneck outfit, as the star." [253]
Honors and public recognition[link]
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After Apple's founding, Jobs became a symbol of his company and industry. When Time named the computer as the 1982 "Machine of the Year", the magazine published a long profile of Jobs as "the most famous maestro of the micro".[257][258]
Jobs was awarded the National Medal of Technology by President Ronald Reagan in 1985, with Steve Wozniak (among the first people to ever receive the honor),[259] and a Jefferson Award for Public Service in the category "Greatest Public Service by an Individual 35 Years or Under" (also known as the Samuel S. Beard Award) in 1987.[260] On November 27, 2007, Jobs was named the most powerful person in business by Fortune magazine.[261] On December 5, 2007, California Governor Arnold Schwarzenegger and First Lady Maria Shriver inducted Jobs into the California Hall of Fame, located at The California Museum for History, Women and the Arts.[262]
In August 2009, Jobs was selected as the most admired entrepreneur among teenagers in a survey by Junior Achievement,[263] having previously been named Entrepreneur of the Decade 20 years earlier in 1989, by Inc. magazine.[264] On November 5, 2009, Jobs was named the CEO of the decade by Fortune magazine.[265]
In November 2010, Jobs was ranked No.17 on Forbes: The World's Most Powerful People.[266] In December 2010, the Financial Times named Jobs its person of the year for 2010, ending its essay [267] by stating, "In his autobiography, John Sculley, the former PepsiCo executive who once ran Apple, said this of the ambitions of the man he had pushed out: 'Apple was supposed to become a wonderful consumer products company. This was a lunatic plan. High-tech could not be designed and sold as a consumer product.'".[268] The Financial Times closed by rhetorically asking of this quote, "How wrong can you be."[267]
At the time of his resignation, and again after his death, Jobs was widely described as a visionary, pioneer and genius[269][270][271][272]—perhaps one of the foremost—in the field of business,[265][273] innovation,[274] and product design,[275] and a man who had profoundly changed the face of the modern world,[269][271][274] revolutionized at least six different industries,[270] and who was an "exemplar for all chief executives".[270] His death was widely mourned[274] and considered a loss to the world by commentators across the globe.[272]
After his resignation as Apple's CEO, Jobs was characterized as the Thomas Edison and Henry Ford of his time.[276][277] In his The Daily Show eulogy, Jon Stewart said that unlike others of Jobs's ilk, such as Thomas Edison or Henry Ford, Jobs died young. He felt that we had, in a sense, "wrung everything out of" these other men, but his feeling on Jobs was that "we're not done with you yet."[278]
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On December 21, 2011, Graphisoft company in Budapest presented the world's first bronze statue of Steve Jobs, calling him one of the greatest personalities of the modern age.[279]
In January 2012, when young adults (ages 16 – 25) were asked to identify the greatest innovator of all time, Steve Jobs placed second behind Thomas Edison.[280]
On February 12, 2012, Jobs was posthumously awarded the Grammy Trustees Award, an award for those who have influenced the music industry in areas unrelated to performance.[281]
In March 2012, global business magazine Fortune named Steve Jobs the "greatest entrepreneur of our time", describing him as "brilliant, visionary, inspiring", and "the quintessential entrepreneur of our generation".[282]
The Disney movie John Carter is dedicated to Jobs[283], as well as the Pixar film Brave.
Portrayals and coverage in books, film, and theater[link]
Books[link]
- The Little Kingdom (1984) by Michael Moritz, documenting the founding of (then) Apple Computer.
- The Second Coming of Steve Jobs (2001), by Alan Deutschman
- iCon: Steve Jobs (2005), by Jeffrey S. Young & William L. Simon
- iWoz (2006), by Steve Wozniak, a co-founder of Apple. It is an autobiography of Steve Wozniak, but it covers much of Jobs's life and work at Apple.
- Steve Jobs (2011), an authorized biography written by Walter Isaacson.
- Inside Apple (2012), a book by Adam Lashinsky that reveals the secret systems, tactics, and leadership strategies that allowed Steve Jobs and his company to work.
Documentaries[link]
- The Machine That Changed the World – Part 3 of this 1992 five-part documentary, called The Paperback Computer, prominently featured Jobs and his role in the early days of Apple.
- Triumph of the Nerds – a 1996 three-part documentary for PBS, about the rise of the home computer/personal computer.
- Nerds 2.0.1 – a 1998 three-part documentary for PBS, (and sequel to Triumph of the Nerds) which chronicles the development of the Internet.
- iGenius: How Steve Jobs Changed the World – a 2011 Discovery Channel documentary hosted by Adam Savage and Jamie Hyneman.[284]
- Steve Jobs: One Last Thing – a 2011 PBS documentary produced by Pioneer Productions.[285] A slightly shortened and localized[286] version of the show was broadcast[287] in the United Kingdom the following day titled, Steve Jobs: iChanged the World – on Channel 4.[288]
- In February 2012, the Federal Bureau of Investigation released a 191-page file on Steve Jobs. The report was compiled during a 1991 background investigation of Jobs by the FBI after former president George H. W. Bush recommended his appointment to the President's Export Council. It consists of interviews with co-workers, friends, family members and even neighbors of Jobs.[289]
Films[link]
- Jobs – an upcoming independent film by Joshua Michael Stern. Jobs will be portrayed by Ashton Kutcher.[290]
- Pirates of Silicon Valley – a 1999 TNT film which chronicles the rise of Apple and Microsoft from the early 1970s to 1997. Jobs is portrayed by Noah Wyle.[291]
Theater[link]
- The Agony and Ecstasy of Steve Jobs - The Public Theater, New York City, 2012, starring Mike Daisey.[292]
References[link]
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- ^ "Steve Jobs Resigns as CEO of Apple" (Press release). Apple Inc.. August 24, 2011. http://www.apple.com/pr/library/2011/08/24Steve-Jobs-Resigns-as-CEO-of-Apple.html. Retrieved August 24, 2011.
- ^ Biddle, Sam (October 19, 2011). "Steve Jobs Worked the Day Before He Died". Gizmodo. http://gizmodo.com/5851475/steve-jobs-worked-the-day-before-he-died. Retrieved October 21, 2011.
- ^ "Rare Pancreatic Cancer Caused Steve Jobs' Death" (Press release). Voice of America. October 7, 2011. http://www.voanews.com/english/news/Rare-Pancreatic-Cancer-Caused-Steve-Jobs-Death--131317684.html. Retrieved October 7, 2011.
- ^ Rushe, Dominic (October 6, 2011). "Steve Jobs, Apple co-founder, dies at 56". The Guardian (UK). http://www.guardian.co.uk/technology/2011/oct/06/steve-jobs-apple-cofounder-dies.
- ^ Gullo, Karen (Oct 10, 2011). "Steve Jobs Died at Home of Respiratory Arrest Related to Pancreatic Cancer". Bloomberg. Archived from the original on 10 February 2012. http://www.webcitation.org/65MHXrU6x. Retrieved 10 February 2012.
- ^ Quigley, Rachel (31 October 2011). "'Oh wow. Oh wow. Oh wow': Sister reveals how Steve Jobs spent the final hours and his last, enigmatic words". Daily Mail (London). Archived from the original on 10 February 2012. http://www.webcitation.org/65MJ15hYu. Retrieved 10 February 2012.
- ^ "Apple flies flags at half staff for Steve Jobs". KOKI-TV. October 6, 2011. http://www.fox23.com/news/local/story/Apple-flies-flags-at-half-staff-for-Steve-Jobs/9F9t6Xb5z0iPKxHtnEzEuA.cspx. Retrieved October 29, 2011.
- ^ "Microsoft lowers flags to half staff in tribute to Steve Jobs". Network World. October 6, 2011. http://www.networkworld.com/community/blog/microsoft-flies-flags-half-staff-in-tribute-to-jobs. Retrieved October 29, 2011.
- ^ "Disney World flags at half-staff in memory of Steve Jobs". Bay News 9. October 6, 2011. http://www.baynews9.com/article/news/2011/october/325041/Disney-World-flags-at-halfstaff-in-memory-of-Steve-Jobs. Retrieved October 29, 2011.
- ^ written by Tim Cook, CEO (October 5, 2011). "Statement by Apple's Board of Directors" (Press release). Apple Inc.. http://www.apple.com/pr/library/2011/10/05Statement-by-Apples-Board-of-Directors.html. Retrieved October 5, 2011.
- ^ a b Pepitone, Julianne (6 October 2011). "Steve Jobs: The homepage tributes" (Web). CNN. http://money.cnn.com/galleries/2011/technology/1110/gallery.steve_jobs_homepage_tributes/index.html. Retrieved 10 January 2012.
- ^ "Apple website pays tribute to Steve Jobs". The Times of India (India). October 5, 2011. http://timesofindia.indiatimes.com/world/us/Apple-website-pays-tribute-to-Steve-Jobs/articleshow/10251979.cms. Retrieved October 7, 2011.
- ^ "Remembering Steve Jobs". Apple Inc.. http://www.apple.com/stevejobs. Retrieved October 6, 2011.
- ^ a b "Pixar Animation Studios". Pixar. http://www.pixar.com/stevejobs.html. Retrieved October 19, 2011.
- ^ Ian Sherr; Geoffrey A. Fowler (October 7, 2011). "Steve Jobs Funeral Is Friday". The Wall Street Journal. http://online.wsj.com/article/SB10001424052970203388804576617200082218020.html.
- ^ "Remembering Steve Jobs". Apple Inc.. http://www.apple.com/stevejobs. Retrieved October 10, 2011.
- ^ Fernandez, Sofia M. (2011-10-14). "Private Steve Jobs Memorial Set for Oct. 16 – The Hollywood Reporter". Hollywoodreporter.com. http://www.hollywoodreporter.com/news/steve-jobs-memorial-apple-jerry-brown-248866. Retrieved 2011-11-12.
- ^ "Steve Jobs Memorial Service To Be Held Oct. 16". Online.wsj.com. 2011-10-15. http://online.wsj.com/article/SB10001424052970204002304576631531431248662.html. Retrieved 2011-11-12.
- ^ Vascellaro, Jessica E. (2011-10-17). "Steve Jobs's Family Gave Moving Words at Sunday Memorial – Digits – WSJ". Blogs.wsj.com. http://blogs.wsj.com/digits/2011/10/17/steve-jobs%E2%80%99s-family-gave-moving-words-at-sunday-memorial/. Retrieved 2011-11-12.
- ^ A Celebration of Steve's Life Apple.com Retrieved on October 26, 2011
- ^ "Steve Jobs Died of Respiratory Arrest Amid Pancreatic Tumor". Abcnews.go.com. 2011-10-10. http://abcnews.go.com/blogs/technology/2011/10/steve-jobs-died-of-respiratory-arrest-amid-pancreatic-tumor/. Retrieved 2011-11-12.
- ^ Gupta, Poornima (2011-10-10). "Steve Jobs died of respiratory arrest, tumor". News.yahoo.com. http://news.yahoo.com/steve-jobs-died-respiratory-arrest-tumor-235948271.html. Retrieved 2011-11-12.
- ^ Griggs, Brandon (October 5, 2011). "Steve Jobs, Apple founder, dies". CNN. http://www.cnn.com/2011/10/05/us/obit-steve-jobs/index.html.
- ^ "Statement by Steve Jobs' Family" (Press release). Steve Jobs' Family. October 5, 2011. http://www.businesswire.com/news/home/20111005006888/en/Statement-Steve-Jobs%E2%80%99-Family. Retrieved October 6, 2011.
- ^ Yukari Iwatani Kane; Geoffrey A. Fowler (October 6, 2011). "Steven Paul Jobs, 1955–2011: Apple Co-Founder Transformed Technology, Media, Retailing And Built One of the World's Most Valuable Companies". The Wall Street Journal. http://online.wsj.com/article/SB10001424052702304447804576410753210811910.html. Retrieved October 8, 2011.
- ^ Video on YouTube
- ^ "Statement by the President on the Passing of Steve Jobs" (Press release). The White House. October 5, 2011. http://www.whitehouse.gov/the-press-office/2011/10/05/statement-president-passing-steve-jobs.
- ^ "Prime Minister pays tribute to Steve Jobs". Number10.gov.uk. 2011-10-06. http://www.number10.gov.uk/news/steve-jobs/. Retrieved 2011-11-12.
- ^ "Steve Jobs". Thegatesnotes.com. 2011-10-05. http://www.thegatesnotes.com/Personal/Steve-Jobs. Retrieved 2011-11-12.
- ^ "1955–2011: Steve Jobs". Wired News. October 6, 2011. http://www.wired.com/promo/memorial/stevejobs.
- ^ "Industry Icons Unique Legacy". Sky News. October 6, 2011. http://news.sky.com/home/business/article/16084012. Retrieved October 7, 2011.
- ^ Patricia Sellers (October 6, 2011). "George Lucas on Steve Jobs". Fortune. http://postcards.blogs.fortune.cnn.com/2011/10/06/george-lucas-steve-jobs. Retrieved October 6, 2011.
- ^ "TIME's Steve Jobs Covers". Time. April 2, 2010. http://www.time.com/time/photogallery/0,29307,1977507,00.html. Retrieved October 16, 2011.
- ^ Elmer-DeWitt, Philip (October 6, 2011). "The day Steve Jobs called Walter Isaacson". Fortune. http://tech.fortune.cnn.com/2011/10/06/the-day-steve-jobs-called-walter-isaacson/. Retrieved October 16, 2011.
- ^ a b c d Rainey, James (7 October 2011). "Steve Jobs and Apple vs. a free press". Los Angeles Times. http://www.latimes.com/entertainment/news/la-et-onthemedia-20111008,0,7256248.column. Retrieved 25 October 2011. "The man and his company's focus on control led to repeated fights with reporters"
- ^ "Richard Stallman's dissenting view on Steve Jobs". Los Angeles Times. 8 October 2011. http://latimesblogs.latimes.com/technology/2011/10/steve-jobs-stallman-dissenting-view.html. Retrieved 10 October 2011.
- ^ Amrutha Gayathri (8 October 2011). "Richard Stallman's Remarks on Steve Jobs: 'I'm Not Glad He's Dead, but I'm Glad He's Gone'". International Business Times. http://www.ibtimes.com/articles/227480/20111008/steve-jobs-death-2011-richard-stallman-remarks-fsf-founder-free-software-linux-apple-computers-apple.htm. Retrieved 12 October 2011.
- ^ Gladwell, Malcolm. "The tweaker: The real genius of Steve Jobs.". The New Yorker. Conde Nast. http://www.newyorker.com/reporting/2011/11/14/111114fa_fact_gladwell?currentPage=all. Retrieved 9 November 2011.
- ^ Cocks, Jay; Michael Moritz (January 3, 1983). "The Updated Book of Jobs". Time. http://www.time.com/time/printout/0,8816,953633,00.html. Retrieved February 24, 2011.
- ^ Golden, Frederic (January 3, 1983). "Other Maestros of the Micro". Time. http://www.time.com/time/printout/0,8816,953634,00.html. Retrieved February 24, 2011.
- ^ "The National Medal Of Technology Recipients 1985 Laureates". Uspto.gov. http://www.uspto.gov/nmti/recipients_85.html. Retrieved April 19, 2010.
- ^ "National Winners | public service awards". Jefferson Awards.org. http://www.jeffersonawards.org/pastwinners/national. Retrieved April 19, 2010.
- ^ "25 most powerful people in business – #1: Steve Jobs". Fortune. http://money.cnn.com/galleries/2007/fortune/0711/gallery.power_25.fortune. Retrieved April 19, 2010.
- ^ Jobs inducted into California Hall of Fame, California Museum. Retrieved 2007.
- ^ "Steve Jobs bigger than Oprah!" (PDF). http://www.ja.org/files/polls/Teens-Entrepreneurship-Part-2.pdf. Retrieved April 19, 2010.
- ^ Bo Burlingham and George Gendron (1989-04-01). "The Entrepreneur of the Decade". Inc. magazine. http://www.inc.com/magazine/19890401/5602.html. Retrieved October 8, 2011.
- ^ a b Lashinsky, Adam (November 5, 2009). "Steve Jobs: CEO of the decade". Fortune. http://money.cnn.com/2009/11/04/technology/steve_jobs_ceo_decade.fortune/index.htm. Retrieved April 19, 2010.
- ^ The most Powerful People on Earth
- ^ a b Richard Waters; Joseph Menn (December 22, 2011). "Silicon Valley visionary who put Apple on top". Financial Times. Archived from the original on 11 January 2012. http://www.webcitation.org/64cSQTLyj. Retrieved 11 January 2012. "In his autobiography, John Sculley, the former PepsiCo executive who once ran Apple, said this of the ambitions of the man he had pushed out: “Apple was supposed to become a wonderful consumer products company. This was a lunatic plan. High-tech could not be designed and sold as a consumer product.” How wrong can you be."
- ^ Richard Waters and Joseph Menn, "Silicon Valley visionary who put Apple on top", Financial Times, December 22, 2010. The actual text from the biography is:
Apple was supposed to become a wonderful consumer products company. That's why it hired a soft-drinks guy in the first place. By now, however, I knew this was a lunatic plan; our race to realize it had been a death march. Technology companies are only superficially in the same category as consumer products companies. We couldn't bend reality to all our dreams of changing the world. The world would also have to change us. Our perspective had been hopelessly wrong. High tech could not be designed and sold as a consumer product. The consumer business had collapsed at the end of 1984. Most people who bought computers stuffed them in the closet because balancing a checkbook wasn't reason enough to flick on the switch. Consumers weren't ready to put computers in their homes as easily as they installed telephones, refrigerators, televisions, and even Cuisinarts. They weren't willing to pay a couple of thousand dollars for something they didn't know what to do with.—John Sculley and John A. Byrne, Odyssey: Pepsi to Apple – a journey of adventure, ideas and the future, Harper & Row, 1987
- ^ a b Roeper, Richard (2011). "Steve Jobs' impact goes far beyond phones, computers". Chicago Sun-Times. http://www.suntimes.com/8064619-417/steve-jobs-impact-goes-far-beyond-computers.html. Retrieved October 7, 2011. "Steve Jobs was one of the most foremost pioneers of our time ... he made a difference that will be felt for 560 years to come"
- ^ a b c "Leading article: The sad loss of one of a kind". The Independent (London: INM). October 6, 2011. ISSN 0951-9467. OCLC 185201487. http://www.independent.co.uk/opinion/leading-articles/leading-article-the-sad-loss-of-one-of-a-kind-2366636.html. Retrieved October 6, 2011. "Steve Jobs revolutionised no fewer than six different industries: personal computers, mobile phones, music publishing, animated films, digital publishing and tablet computing ... His genius was unconfined ... an exemplar for all chief executives ... a visionary ... ""
- ^ a b Fairweather, Alastair (October 6, 2011). "Steve Jobs: A genius to the end". Mail & Guardian Online (South Africa). http://mg.co.za/article/2011-10-07-steve-jobs-a-genius-to-the-end/. Retrieved October 7, 2011. "Through sheer hard work... Jobs changed the world, not once, but three times. His companies and products have delighted and inspired hundreds of millions."
- ^ a b Rushton, Katherine (October 6, 2011). "Apple: can the company continue the magic of Steve Jobs?". The Daily Telegraph (London: TMG). ISSN 0307-1235. OCLC 49632006. http://www.telegraph.co.uk/technology/apple/8810051/Apple-can-the-company-continue-the-magic-of-Steve-Jobs.html. Retrieved October 6, 2011. "Steve Jobs encapsulated a rare union of technological genius and an instinctive and perfectionist eye for design ... his death is a major loss to the world at large"
- ^ Schuman, Michael (October 6, 2011). "Steve Jobs the businessman: Can Apple thrive without him?". Time. http://curiouscapitalist.blogs.time.com/2011/10/06/steve-jobs-the-businessman-can-apple-thrive-without-him. Retrieved October 6, 2011. "[I]n the world of business, he will also be honored as an absolutely brilliant CEO ... Jobs was probably unrivaled in the world today in matching great ideas with savvy marketing and pristine execution"
- ^ a b c Chapman, Glen (October 6, 2011). "Apple 'genius' Steve Jobs dies from cancer". WNCF TV. http://www.wncftv.com/news/entertainment/?feed=bim&id=131228449. Retrieved October 6, 2011. "Tributes flowed in from around the world ... Ordinary people, many of whom learned of his death on their iPhones and iPads, swamped Twitter using the trending hashtag #thankyousteve to pay tribute..."
- ^ Gelernter, David (October 6, 2011). "Steve Jobs and the Coolest Show on Earth". The Wall Street Journal (New York: Dow Jones). ISSN 0099-9660. http://online.wsj.com/article/SB10001424052970203388804576614951355580150.html. Retrieved October 6, 2011. "Steve Jobs had a genius for seeing what was good and refining, repackaging and reselling it with dazzling panache. He knew what engineering was for, he understood elegance and he made machines that were works of art."
- ^ Cain Miller, Claire (August 25, 2011). "Where Some Earn Enmity, Jobs Won Affection". The New York Times. http://www.nytimes.com/2011/08/26/technology/jobs-rare-among-ceos-engendered-affection.html. Retrieved August 26, 2011.
- ^ Nocera, Joe (August 26, 2011). "What Makes Steve Jobs Great". The New York Times. http://www.nytimes.com/2011/08/27/opinion/nocera-what-makes-steve-jobs-great.html. Retrieved August 26, 2011.
- ^ Jon Stewart (October 6, 2011). October 06, 2011 – Jason Sudeikis. Comedy Partners. Event occurs at 19:45. http://www.thedailyshow.com/full-episodes/thu-october-6-2011-jason-sudeikis. Retrieved October 9, 2011.
- ^ a b "Steve Jobs statue unveiled in Hungary science park". GlobalPost. December 21, 2011. http://www.globalpost.com/dispatches/globalpost-blogs/weird-wide-web/steve-jobs-apple-iphone-statue-budapest-hungary-graphisoft. Retrieved December 28, 2011.
- ^ "Thomas Edison, Steve Jobs top young adult list of greatest innovators". Los Angeles Times. 2012-01-27. http://latimesblogs.latimes.com/technology/2012/01/thomas-edison-steve-jobs-top-young-adult-list-of-greatest-innovators.html. Retrieved 2012-04-09.
- ^ Arico, Joe (December 22, 2011). "Steve Jobs Wins Special Grammy". Mobiledia.com. http://www.mobiledia.com/news/121854.html. Retrieved December 28, 2011.
- ^ "Fortune Names Steve Jobs "Greatest Entrepreneur Of Our Time"". Fortune. 2012-03-26. http://www.everythingicafe.com/fortune-names-steve-jobs-greatest-entrepreneur-of-our-time/2012/03/26/. Retrieved 2012-04-07.
- ^ "John Carter Dedicated to Steve Jobs". Vulture. 2012-04-08. http://www.vulture.com/2012/02/john-carter-dedicated-to-steve-jobs.html. Retrieved 2012-02-28.
- ^ Nede, Jethro (October 10, 2011). ""MythBusters" stars Adam Savage and Jamie Hyneman host the one-hour documentary". Hollywoodreporter.com. http://www.hollywoodreporter.com/live-feed/steve-jobs-documentary-on-discovery-246273. Retrieved 2011-11-12.
- ^ "Steve Jobs: One Last Thing PBS show website". Pbs.org. 2011-10-05. http://www.pbs.org/programs/steve-jobs-one-last-thing. Retrieved 2011-11-12.
- ^ The narrator in the UK version of the show has a British accent, for the purpose of catering to the local market.
- ^ Truta, Filip. "'Steve Jobs: iChanged the World' Documentary Airs Tonight in the UK". Softpedia. http://news.softpedia.com/news/Steve-Jobs-iChanged-the-World-Documentary-Airs-Tonight-in-the-UK-232019.shtml. Retrieved 2 December 2011.
- ^ "Steve Jobs: iChanged the World". http://www.channel4.com. http://www.channel4.com/programmes/steve-jobs-ichanged-the-world/4od. Retrieved 2011-11-15.
- ^ Hindustan Times- FBI releases file on Steve Jobs
- ^ Joshua Michael Stern will begin shooting the film in May, with Five Star Institute's Mark Hulme producing and financing; Sony is planning a separate Jobs biopic.
- ^ "Noah Wyle on playing Steve Jobs" Fortune
- ^ "The Agony and Ecstasy of Steve Jobs", The Public Theater website
Further reading[link]
- Butcher, Lee (1987). Accidental Millionaire: The rise and fall of Steve Jobs at Apple. Paragon House. ISBN 978-0-913729-79-3.
- Caddes, Carolyn (1986). Portraits of Success: Impressions of Silicon Valley Pioneers. Tioga Publishing Co.. ISBN 0-935382-56-9.
- Cringely, Robert X. (1996). Accidental Empires. HarperBusiness. ISBN 0-88730-855-4.
- Denning, Peter J.; Frenkel, Karen A. (1989). "A conversation with Steve Jobs". Communications of the ACM 32 (4): 436–433. DOI:10.1145/63334.63336.
- Deutschman, Alan (2001). The Second Coming of Steve Jobs. Broadway. ISBN 0-7679-0433-8.
- Freiberger, Paul; Swaine, Michael (1999). Fire in the Valley: The Making of The Personal Computer. McGraw-Hill Trade. ISBN 0-07-135892-7.
- Hertzfeld, Andy (2004). Revolution in the Valley. O'Reilly Books. ISBN 0-596-00719-1.
- Kahney, Leander (2004). The Cult of Mac. No Starch Press. ISBN 1-886411-83-2.
- Levy, Steven (1984). Hackers: Heroes of the Computer Revolution. Anchor Press, Doubleday. ISBN 0-385-19195-2.
- Levy, Steven (1994). Insanely Great: The Life and Times of Macintosh, the Computer that Changed Everything. Penguin Books. ISBN 0-670-85244-9.
- Malone, Michael S. (1999). Infinite Loop. Aurum Press. ISBN 1-85410-638-4. Bantam Doubleday Dell. ISBN 0-385-48684-7.
- Markoff, John (2005). What the Dormouse Said: How the 60s Counterculture Shaped the Personal Computer Industry. New York: Viking. ISBN 0-670-03382-0.
- Simon, William L.; Young, Jeffrey S. (2005). iCon: Steve Jobs, The Greatest Second Act in the History of Business. John Wiley & Sons. ISBN 0-471-72083-6.
- Stross, Randall E. (1993). Steve Jobs and The NeXT Big Thing. Atheneum Books. ISBN 0-689-12135-0.
- Slater, Robert (1987). Portraits in Silicon. MIT Press. ISBN 0-262-19262-4. Chapter 28
- Young, Jeffrey S. (1988). Steve Jobs: The Journey is the Reward. Scott, Foresman & Co.. ISBN 0-673-18864-7.
- Wozniak, Steve (2006). iWoz: Computer Geek to Cult Icon: How I invented the personal computer, co-founded Apple and had fun doing it. W. W. Norton & Co.. ISBN 0-393-06143-4.
External links[link]
 |
Book: Apple Inc. |
| Wikipedia books are collections of articles that can be downloaded or ordered in print. | |
| Find more about Steve Jobs on Wikipedia's sister projects: | |
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Definitions and translations from Wiktionary |
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Images and media from Commons |
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Learning resources from Wikiversity |
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News stories from Wikinews |
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Quotations from Wikiquote |
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Source texts from Wikisource |
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Textbooks from Wikibooks |
- Jobs's Macworld keynote in 1997 where he announced the partnership with Microsoft on YouTube
- Steve Jobs (June 2005). Steve Jobs's 2005 Stanford Commencement Address. Stanford University. http://news.stanford.edu/news/2005/june15/videos/987.html.
- "Thoughts on Flash" by Steve Jobs, April 2010.
- Appearances on C-SPAN
- Steve Jobs at the Internet Movie Database
- Works by or about Steve Jobs in libraries (WorldCat catalog)
- Steve Jobs collected news and commentary at The Guardian
- Steve Jobs collected news and commentary at The New York Times
- Steve Jobs collected news and commentary at The Wall Street Journal
- Bloomberg Game Changers: Steve Jobs A 48 minute video on Steve Jobs by Bloomberg
- Steve Jobs Profile at Forbes
- Cammeron, Brenna (October 5, 2011). "Steve Jobs Dies: A Timeline Of His Health". The Huffington Post. http://www.huffingtonpost.com/2011/10/05/steve-jobs-health-timeline_n_997313.html.
- "Steve Jobs collected news and commentary at". AllThingsD. http://allthingsd.com/tag/steve-jobs/.
- Steve Jobs remembrance notes from the community.
- Federal Bureau of Investigation dossier on Steven Paul Jobs.
Articles[link]
- "Thirty Years of Innovation at Apple: Jobs on the Job". Time (Time Inc. (Time Warner)). 2007. http://www.time.com/time/photoessays/2007/steve_jobs/. Retrieved (secondly) February 21, 2012. [dead link]
- Hertzfeld, Andy. "The Original Macintosh". folklore.org (Andy Hertzfeld). http://folklore.org/ProjectView.py?project=Macintosh&characters=Steve%20Jobs&detail=medium. Retrieved (secondly) February 21, 2012.
- Lohr, Steve (January 12, 1997). "Creating Jobs". The New York Times Magazine (The New York Times Company). http://www.nytimes.com/1997/01/12/magazine/creating-jobs.html. Retrieved (secondly) February 21, 2012.
- Booth, Cathy; Jackson, David S.; Marchant, Valerie (October 6, 2011). "STEVE'S JOB: RESTART APPLE". Time (Time Inc. (Time Warner)). http://www.time.com/time/magazine/article/0,9171,986849,00.html. Retrieved (secondly) February 21, 2012.
- Elkind, Peter (March 5, 2008). "The trouble with Steve Jobs". Fortune (Time Inc. (Time Warner)). http://money.cnn.com/2008/03/02/news/companies/elkind_jobs.fortune/index.htm. Retrieved March 5, 2008.
- McCracken, Harry (October 5, 2011). "Steve Jobs, 1955–2011: Mourning Technology's Great Reinventor". Time (Time Inc. (Time Warner)). http://www.time.com/time/business/article/0,8599,2096251,00.html. Retrieved (secondly) February 21, 2012.
- "The FBI File on Steve Jobs". The Wall Street Journal (Dow Jones & Company). http://online.wsj.com/article/SB10001424052970203646004577213042545376200.html. Retrieved February 21, 2012.
Interviews[link]
- Steve Jobs in 1994: The Rolling Stone Interview, Rolling Stone – 1994, republished January 17, 2011. Archived URL
- Smithsonian Institution Oral History InterviewPDF (143 KB) – April 20, 1995.
- The Seed of Apple's Innovation, BusinessWeek – October 12, 2004.
- How Big Can Apple Get?, Fortune – February 21, 2005.
- 'Good for the Soul' at the Wayback Machine (archived October 22, 2006) Newsweek, October 15, 2006.
- Bill Gates and Steve Jobs (video and transcript of on stage interview), AllThingsD, May 30, 2007.
- Videotaped Deposition of Steven P. Jobs in front of the Securities and Exchange Commission, March 18, 2008
- Interview with Abdulfattah "John" Jandali, Jobs's biological father, by Mohannad Al-Haj Ali, published in Al Hayat and reprinted by Ya Libnan, February 28, 2011
- Steve Jobs on Charlie Rose
- "Steve Jobs's Appearances at D, the Full Video Sessions". AllThingsD. http://allthingsd.com/20111005/steve-jobs-appearances-at-d-the-full-sessions/.
| Business positions | ||
|---|---|---|
| Preceded by Gil Amelio |
CEO of Apple 1997–2011 |
Succeeded by Tim Cook |
|
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| Persondata | |
|---|---|
| Name | Jobs, Steve |
| Alternative names | Jobs, Steven Paul |
| Short description | CEO and Co-Founder of Apple, Inc. |
| Date of birth | 1955-02-24 |
| Place of birth | San Francisco, California, United States |
| Date of death | 2011-10-05 |
| Place of death | Palo Alto, California, United States |
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