Ancient Mysteries Mysticism: Christian and Buddhist

Mysticism: Christian and Buddhist

Mysticism: Christian and Buddhist
Catalog # SKU3915
Publisher TGS Publishing
Weight 1.00 lbs
Author Name Daisetz Teitaro Suzuki
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Christian and Buddhist

Daisetz Teitaro Suzuki

Tao literally means "way" or "road" or "passage," and in more than one sense corresponds to the Sanskrit Dharma. It is one of the key terms in the history of Chinese thought. While Taoism derives its name from this term, Confucius also uses it extensively. With the latter however it has a more moralistic than metaphysical connotation. It is Taoists who use it in the sense of "truth," "ultimate reality," "logos," etc.



The master leaves the question unanswered. When it is answered the moon will no longer be there. Reality is differentiated and Emptiness vanishes into an emptiness. We ought not to lose sight of the original moon, primeval mind-moon, and the master wants us to go back to this, for it is where we have started first. Emptiness is not a vacancy, it holds in it infinite rays of light and swallows all the multiplicities there are in this world.

Buddhist philosophy is the philosophy of "Emptiness," it is the philosophy of self-identity. Self-identity is to be distinguished from mere identity. In an identity we have two objects for identification; in self-identity there is just one object or subject, one only, and this one identifies itself by going out of itself. Self-identity thus involves a movement. And we see that self-identity is the mind going out of itself in order to see itself reflected in itself. Self-identity is the logic of pure experience or of "Emptiness." In self-identity there are no contradictions whatever. Buddhists call this suchness.

I once talked with a group of lovers of the arts on the Buddhist teaching of "Emptiness" and Suchness, trying to show how the teaching is related to the arts. The following is part of my talk. To speak the truth, I am not qualified to say anything at all about the arts, because I have no artistic instincts, no artistic education, and have not had many opportunities to appreciate good works of art. All that I can say is more or less conceptual.

Take the case of painting. I often hear Chinese or Japanese art critics declare that Oriental art consists in depicting spirit and not form. For they say that when the spirit is understood the form creates itself; the main thing is to get into the spirit of an object which the painter chooses for his subject. The West, on the other hand, emphasizes form, endeavors to reach the spirit by means of form. The East is just the opposite: the spirit is all in all. And it thinks that when the artist grasps the spirit, his work reveals something more than colors and lines can convey. A real artist is a creator and not a copyist. He has visited God's workshop and has learned the secrets of creation--creating something out of nothing.

With such a painter every stroke of his brush is the work of creation, and it cannot be retraced because it never permits a repetition. God cannot cancel his fiat; it is final, irrevocable, it is an ultimatum. The painter cannot reproduce his own work. When even a single stroke of his brush is absolute, how can the whole structure or composition be reproduced, since this is the synthesis of all his strokes, every one of which has been directed toward the whole?

In the same way every minute of human life as long as it is an expression of its inner self is original, divine, creative, and cannot be retrieved. Each individual life thus is a great work of art. Whether or not one makes it a fine inimitable masterpiece depends upon one's consciousness of the working of sunyata within oneself.

184 pages - 7 x 8½ softcover - Print size, 12 point font

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