Thomas Merton - Mystics and Zen Masters

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Table of Contents

Bread in the Wilderness
Conjectures of a Guilty Bystander
Contemplation in a World of Action
Disputed Questions
The Living Bread
Love and Living
The Monastic Journey
The New Man
New Seeds of Contemplation
No Man Is an Island
The Nonviolent Alternative
Seasons of Celebration
Seeds of Destruction
The Seven Storey Mountain
The Signs of Jonas
The Silent Life
Striving Towards Being:
The Letters of Thomas Merton and Czeslaw Milosz
Thoughts in Solitude
The Waters of Siloe
Zen and the Birds of Appetite

Mystics and Zen Masters

Matter and Spirit: Their Convergence in Eastern Religions, Marx and Teilhard de Chardin. Religious Perspectives, Vol. 8 (New York, Harper & Row; 1963), 218 pp.

Hindu and Muslim Mysticism (London, 1960).

Heinrich Dumoulin, S.J.: A History of Zen Buddhism, translated by Paul Peachey (New York, Pantheon Books, 1963), 365 pp.

Dumoulin: The Development of Chinese Zen, translated by Ruth Fuller Sasaki (New York, First Zen Institute of America, 1953), 146 pp., with additional notes and appendices.

A History of Zen Buddhism, pp. 2001.

A History of Zen Buddhism, pp. 21415.

D. T. Suzuki: Essays in Zen Buddhism, Series III (London, 1958), p. 23.

The exact meaning of the Chinese is apparently: The clear mirror is without stand. In other words, the duality, body-soul, is treated as irrelevant to Zen enlightenment.

Essays in Zen, Series III, p. 25.

Development of Chinese Zen, p. 51.

Essays in Zen, Series III, p. 42.

Ibid., p. 30.

Ibid., pp. 34, 35.

Compare the doctrine of Nicholas of Cusa: since the infinite is all, it hasno opposite and no contrary. It is at once the maximum and the minimum, and is the perfect coincidence of all contraries. Hence it explodes the Aristotelian principle of contradiction. Nicholas of Cusa, like the Zen masters, affirms and denies the same thing at the same time, when speaking of the infinite. For him, admission of the coincidence of opposites is the starting point of the ascension to mystical theology. A remark of Gilsons shows how perfectly Nicholas of Cusa agrees with Hui Neng: Nicholas exhorted his readers to enter the thickness of a reality whose very essence, since it is permeated with the presence of the infinite [i.e., the Unconscious], is the coincidence of opposites. ( History of Christian Philosophy in the Middle Ages, p. 536.)

Esays in Zen, p. 39.

History of Zen Buddhism , pp. 912. Emphasis added.

D. T. Suzuki: The Zen Doctrine of No-Mind (London, 1958), p. 26. He adds that for this reason Hui Neng is the true father of Chinese Zen.

Ibid.

Ibid., p. 28.

History of Zen Buddhism, p. 156.

Ibid.

Ibid., p. 159.

Ibid., p. 164.

Ibid.

Ibid.

Ibid.

St. John of the Cross: Ascent to Mount Carmel, Dark Night of the Soul, passim.

Suzuki: The Zen Doctrine of No-Mind, p. 45.

While the proofs of this book were in my hands I received the last piece of writing published by Dr. Suzuki. It was an introduction to a book of a friend, Zenkei Shibayama, A Flower does not Talk (Kyoto, 1966). The introduction was written by Dr. Suzuki the day before his death. It closes with these remarkable words, which throw light on the passage just quoted. Suzuki said: Let us not forget that Zen always aspires to make us directly see into Reality itself, that is, be Reality itself so that we can say along with Meister Eckhart that: Christ is born every minute in my soul or that Gods Isness is my Isness. Let us keep this in our minds as we endeavour to understand Zen . As the final statement of a great Zen master, this gives food for thought.

Classic Chinese Thought

Sources of Chinese Tradition, compiled by Wm. Theodore de Bary, Wing-Tsit Chan, Burton Watson (New York, Columbia University Press, 1960), 976 pp. Arthur Waley: Three Ways of Thought in Ancient China (Doubleday Anchor Book, 1956), 216 pp. Liu Wu-Chi: Short History of Confucian Philosophy (Pelican Books, 1955), 229 pp. Confucius, the Great Digest and theUnwobbling Pivot , translation and commentary by Ezra Pound (New York, New Directions, 1951), 187 pp.

Quotations from the Tao Te Ching are taken from Sources of Chinese Tradition, pp. 57 and 59.

Short History of Confucianism, p. 96.

Ibid.

Three Ways of Thought in Ancient China, pp. 161 and 167.

Summa Theologica, I, Q. xiv, a. 8.

Religion and Culture (New York, Meridian Books, 1959), p. 171.

The Jesuits in China

George H. Dunne, S.J.: Generation of Giants (University of Notre Dame Press, 1962).

From Pilgrimage to Crusade

Mircea Eliade: Myths, Dreams and Mysteries (London, 1960), pp. 5972. See also, by the same author, The Myth of the Eternal Return.

Le Plerinage dEthrie, Latin text and French trans. by Hlne Petr (Paris, Sources Chrtiennes, 1948).

La Vie de Mose, Greek text and French trans. by Jean Danilou, 2nd edition (Paris, Sources Chrtiennes, 1955).

Valerius of Vierzo: Epistola de B. Echeria, P.L. 87:424. See also the important article by Dom Jean Leclercq: Monachisme et prgrination du 9e au 12e sicles, Studia Monastica, Vol. 3, fas. 1 (1961), pp. 3352. This study traces the development from stabilitas in peregrinatione to peregrinatio in stabilitate.

For example, St. Silvinus, St. Ulric, etc., wished to venerate Christ in the very place where He had accomplished the mysteries of salvation. Leclercq, op. cit., pp. 379, 43.

H. Von Campenhausen: Die Asketische Heimatlsigkeit (Tbingen, 1930). Dom L. Gougaud: Christianity in Celtic Lands (London, 1932), pp. 129 ff. N. K. Chadwick: The Age of Saints in the Early Celtic Church (London, 1961). Professor Chadwick calls this one of the most important features of Irish asceticism and its chief legacy to after ages, p. 82.

Adomnans Life of Columba, ed., with translation and notes, by the late Alan Orr Anderson and by Marjorie Ogilvie Anderson (Edinburgh, 1961), de Scotia (Ireland) ad Britanniam pro Christo peregrinari volens enavigavit, p. 186.

Navigatio Sancti Brendani abbatis, ed. by Carl Selmer (Notre Dame, Univ. Publication in Medieval Studies, 1959).

See quotations from the Icelandic Landnmbk (eleventh or twelfth century) in Christianity in Celtic Lands, p. 132. Also a quote from De MensuraOrbis by Dicuil (ninth century) in L. Bieler: Ireland the Harbinger of the Middle Ages (London, 1963), p. 119.

Leclerq, op. cit., pp. 34, 36.

Quoted in Chadwick, op. cit., p. 83. Cf. Leclerq, op. cit., p. 36. See also Leclerq: La Sparation du monde dans le monachisme du moyen ge in La Sparation du Monde: Problmes de la religieuse de daujourdhui (Paris 1961), p. 77.

Leclercq: Monachisme et prgrination, passim., esp. pp. 37, 39, 41.

Mircea Eliade: Myths, Dreams and Mysteries. Cf. Anselm Stolz, O.S.B.: Thologie de la Mystique (Chevetogne); Dom G-M Colombas, O.S.B.: Paraiso y vida anglica (Monserrate, 1958).

Chadwick: op. cit., pp. 823. Kathleen Hughes: The Irish Monks and Learning, Los monjes y los estudios (Poblet, 1963), pp. 66 ff. Eleanor Shipley Duckett: The Wandering Saints of the Early Middle Ages (New York 1959), pp. 245.

Adomnan: op. cit., I.6., (Cormac) tribus vicibus herimum in ociano laboriose quaesivit pp. 222-4.

Bieler: op. cit., p. 119.

Navigatio Brendani, c. 11. pp. 22 ff.

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