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14.6: Notes

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    1. Horst Hammitzsch, Zen in the Art of the Tea Ceremony, trans. Peter Lemesurier (New York: Arkana/Penguin, 1979), pp. 11-19.
    2. Ibid., pp 20-22, and 99-100.
    3. Nancy Wilson Ross, in her edited collection, The World of Zen: An East-West Anthology (New York: Random House, 1960), p. 132, writes: "No less than one hundred rules for cha-no-yu were laid down in the sixteenth century. Many of these are concerned with the proper use of flowers, with how to scoop out tea, handle the hot water ladle, the charcoal, the caddies, the tea bowls-all to be done so as to create, with true Zen paradoxicality, a sense of artless naturalness. It is in the first few of these intricate rules, however, that we most clearly glimpse the Zen-inspired philosophy underlying the ritual.

      '"If any one wishes to enter the Way of Tea he must be his own teacher. It is only by careful observation that one learns.

      'He is a fool who gives his opinion without suitable experience.
      'No pains must be spared in helping anyone anxious to learn.
      'One who is ashamed to show ignorance will never be any good.
      'To become expert one needs first love, second dexterity, and then perseverance."'

    4. For a fuller explanation, see Hammitzsch, Zen in the Art ofthe Tea Ceremony, op. cit., pp. 66--75.
    5. Okakura Kakuzo, "The Tea Room," in his Tbe Book of Tea (Rutland, VT: Charles E. Tuttle, 1956), pp. 58--60.
    6. Daisetz T. Suzuki, Zen and japanese Culture, Bollingen Series 64 (Princeton, NJ: Princeton University Press, 1970), pp. 271-274, 305-306, and 308.
    7. Hammitzsch, Zen in the Art of the Tea Ceremony, op. cit., pp. 63-66 and 75-76.
    8. James B.WigginsandRobertS.Ellwood,Christianity:A Cultural Perspective (Englewood Cliffs, N]: Prentice-Hall, 1988), pp. 130-133.
    9. Here and in what follows Wiggins and Ellwood quote from The Divine Liturgy of St. john Chrysostom (London: Williams and Norgote, 1914).
    10. Benjamin D. Williams and Harold B. Anstall, Orthodox Worship: A Living Continuity with the Synagogue, the Temple and the Early Chruch (Minneapolis, MN: Light and Life, 1990), p. 170.
    11. Kenneth Leech, True Prayer: An Invitation to Christian Spirituality (San Francisco, CA: Harper and Row, 1980), pp. 94-96 and 102-110.
    12. It should be said here that the generic concept of sacrifice is no doubt originally connected with the way of sacred rite. Its occurance within other ways of being religious in many religious traditions appears to maintain metaphoric allusion to that connection. Nevertheless, the concept itself appears to function within other ways of being religious, but amounting in practice to something characteristically different. Thus, for example, in the way of shamanic mediation, while ritual offering may be involved, the shaman or would-be shaman may offer herself in sacrifice to the source of supernatural spirit power to serve as a witness to its beneficent power and as a channel for the expression of that power in the world. So also, the follower of the way of devotion might sacrifically consecrate himself wholly to the praise of "God." Or the follower of the way of right action might sacrifically give herself wholly to being a prophetic witness against the corruption of the present social order.

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