More self-destroying, leading, by degrees,
To the chief intensity: the crown of these
Is made of love and friendship, and sits high
Upon the forehead of humanity.
All its more ponderous and bulky worth
Is friendship, whence there ever issues forth
A steady splendour; but at the tip-top,
There hangs by unseen film, an orbed drop
Of light, and that is love: its influence,
Thrown in our eyes, genders a novel sense,
At which we start and fret; till in the end
Melting into its radiance, we blend,
Mingle, and so become a part of it… 
In a letter to John Taylor, dated 30 January 1818, Keats refers to the process described above as the “Pleasure Thermometer.” He comments, “The whole thing must I think have appeared to you, who are a consequitive Man, a thing almost of mere words — but I assure you that when I wrote it, it was a regular stepping of the Imagination towards a Truth.”  Hence he declares, “I am certain of nothing but the holiness of the Heart’s affections and the Truth of the Imagination — what the imagination seizes as Beauty must be truth.” 
Men are normally dogmatic in their judgments. But Keats rejects dogmatism as an obstacle to the proper development of the mind. “The only means of strengthening one’s intellect,” he asserts, “is to make up one’s mind about nothing — to let the mind be a thoroughfare for all thoughts.” “Stubborn arguers,” he maintains, are all of “the same brood. They never begin a subject they have not preresolved on. They want to hammer their nail into you and if you turn the point, still they think you wrong.”  According to Keats, the genuine truth seeker is a man “capable of being in uncertainties. Mysteries, doubts, without any irritable reaching after fact & reason.” He defines such a human quality as “Negative Capability.”  This quality also involves the loss of self-identity and the submitting of oneself to things.
Keats’s epistemology is very like that of Zen. [18a] According to Zen, the real is within us, so that “we lack nothing.” No deliberate effort on our part to discover the real within us is required. In fact, deliberate effort is an obstacle, since it involves an act of personal will and thus perpetuates the I-process — which is exactly what must be eliminated if the real is to be apprehended. It is therefore essential that the Zen seeker after truth become inwardly passive and receptive to the living presence of the cosmic mind. This condition depends on one’s escaping from the tyranny of memory and on one’s forgetting everything acquired by habit. The key to this inner passivity and receptivity is shown in the Chinese Taoist expression “wei wu wei,” which means “to do without acting.” 
Therefore, paradoxically, “the best method of cultivation for achieving Buddhahood is not to practice any cultivation.” To cultivate oneself by deliberate effort is to fall into the trap of yu wei or “having action.” The Zen method of passivity and receptivity is well illustrated by Chao-pien’s poem, in which he describes how he acquired sudden insight into the character of the real, an experience the Zenists call satori:
Devoid of thought, I sat quietly by the desk in my official room,
With my fountain-mind undisturbed, as serene as water;
A sudden clash of thunder, the mind-doors burst open,
And lo, there sitteth the old man in all his loneliness. 
If deliberate effort is an obstacle to the experiencing of satori, so is reasoning. As Daisetz T. Suzuki says, “Satori is not a conclusion to be reached by reasoning, and defies all intellectual determination.”  Scientific analysis, in particular, is unproductive in this respect. It leaves “no mystery unveiled” and allows “no room for suggestion”; it exposes everything in its severe light. “Where science rules,” Suzuki comments, “the imagination beats a retreat.”  Suzuki’s attitude reminds us that Keats asks in Lamia, “Do not all charms fly / At the mere touch of cold philosophy?” At any rate, the satori of Zen depends on intuitive insight, not on any power of reasoning.
Although the achievement of satori is unaccompanied by any deliberate striving, there are antecedent stages in the process of arriving at it. “The quest is attended by an intense feeling of uneasiness, or one may say that the feeling is intellectually interpreted as a quest.”  The questor has a sense of unrest, and his mind searches for something upon which to rest. Its failure