Mysticism: Christian and Buddhist by D.T. Suzuki

By D.T. Suzuki

If the Western international is aware whatever approximately Zen Buddhism, it's right down to the efforts of 1 striking guy, D.T. Suzuki. The twenty-seven year-old jap pupil first visited the West in 1897, and over the process the following seventy years turned the world's best authority on Zen. His radical and penetrating insights earned him many disciples, from Carl Jung to Allen Ginsberg, from Thomas Merton to John Cage. In Mysticism: Christian and Buddhist Suzuki compares the lessons of the good Christian mystic Meister Eckhart with the religious knowledge of Shin and Zen Buddhism. by way of juxtaposing cultures that appear to be considerably hostile, Suzuki increases one of many basic questions of human event: on the limits of our figuring out is there an event that's common to all humanity? Mysticism: Christian and Buddhist is a booklet that demanding situations and evokes; it is going to gain readers of all religions who search to appreciate anything of the character of non secular existence.

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When a man by wisdom realises [this], he heeds not [this world of ] sorrow; this is the path to purity. 33 34 mysticism: christian and buddhist The one thing I wish to call to the readers’ attention is the term ‘wisdom’, pañña¯, or prajña¯ in Sanskrit. This is a very important term throughout Buddhist philosophy. There is no English equivalent for it. ‘Transcendental wisdom’ is too heavy, besides it does not exactly hit the mark. But temporarily let ‘wisdom’ do. We know that seeing is very much emphasised in Buddhism, but we must not fail also to notice that seeing is not just an ordinary seeing by means of relative knowledge; it is the seeing by means of a prajña¯-eye which is a special kind of intuition enabling us to penetrate right into the bedrock of Reality itself.

It requires a gahaka¯raka to execute its biddings. While the gahaka¯raka is not to build his tabernacle according to his own design, he is an efficient agent to actualise whatever lies quiescently in the Atman in the sense of the Nirva¯na Su¯tra. IV The question now is: Why does the absolute Atman want to see itself reflected in the empirical Atman? Why does it want to work out its infinite possibilities through the empirical Atman? Why does it not remain content with itself instead of going out to a world of multitudes, thereby risking itself to come under the domination of sankha¯ra?

Buddha was an abject creature utterly under the control of this tyrant, and it was this sense of absolute helplessness that made Buddha most miserable, unhappy, and given over to all kinds of fears, dejection, and moroseness. But Buddha now discovers who this gahaka¯raka is; not only does he know him, but he has actually seen him face to face, taken hold of him at work. The monster, the house-builder, the constructor of the prisonhouse, being known, being seen, being caught, ceases at last to weave his entrapping network around Buddha.

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