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Mysticism, Christian and Buddhist Paperback – Apr 19 2009
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'Read the books of D.T. Suzuki.' - Jack Kerouac --This text refers to the Hardcover edition.
About the Author
Daisetz Teitaro Suzuki (1870-1966). The most influential Zen teacher of modern times, credited with bringing Zen to millions outside the Far East. --This text refers to the Hardcover edition.
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In the following pages I attempt to call the reader's attention to the closeness of Meister Eckhart's way of thinking to that of Mahayana Buddhism, especially of Zen Buddhism. Read the first page
Front Cover | Copyright | Table of Contents | Excerpt | Index | Back Cover
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In 1948 Suzuki studied some sermons of Meister Eckhart and wrote this little book, pointing out what he felt were the close connections between the Meister's ideas and those of Zen Buddhism.
Having studied both Christian and Buddhist spiritual traditions myself quite closely, I think Suzuki has tried but failed to find common ground between these two great world religions.
Nowhere in Eckhart's sermons or tracts for example, does Eckhart conceive of God as Buddhist 'emptiness' or 'shunyata.' While it is true Eckhart felt God was One, and this One was above being itself, Eckhart also believed this One was a Trinity and contained a super-richness or overflowing of being, rather than a void which mysteriously and transcendently is the source of all other things. The Buddhist ideas which Suzuki refers to have far more in common with those of Oriental mysticism, such as the Tao of Lao Tzu or the Brahman of the Upanishads. Eckhart's idea is closer to Gregory of Nyssa or Dionysius, who saw God as infinite, perfectly One, incomprehensible but also a Trinity.
However many of Eckhart's ideas do have paralells in Buddhism, especially those on 'detachment', imageless contemplation (something shared with Evagrius Ponticus, a 4th century Eastern Christian monk) and the ground of the soul, which may be compared with the Buddhist notion of the inherent 'Buddha nature' shared by all beings. Yet, I think Eckhart is best considered what he really was, a Catholic mystic who saw himself as an Orthodox Christian through and through, rather than a Zen master in disguise.
In section II of the book under Appendices-section VIII,IX,X, the book becomes somewhat difficult to understand as proper defintions are not provided for Buddhist terms; however, notwithstanding the foregoing, the author gives a cogent and compelling synthesis of these two great schools of thought and offers insight into the difficult subject of mysticism. I would highly recommend this book.