One of the reasons I believe in jazz is that the oneness of man can come through the rhythm of your heart. It’s the same any place in the world, that heartbeat. It’s the first thing you hear when you’re born — or before you’re born — and it’s the last thing you hear. — Dave Brubeck

Thursday, September 10, 2020

The Many Voices, a Note from Jon Joseph Roshi

by Jon Joseph Roshi

Jon has allowed me to repost his commentary on the koan "Little Jade." 

I will attest that the monsoon has finally let up. Thank you, Jon.

Nora Reza

A treasury official retired and came home to Sichuan where he sought out Wuzu to learn about Zen. Wuzu said, "When you were young, did you read a poem which went something like:


“She calls to her maid,

‘Little Jade!’

not because she wants something

but just so her lover will hear her voice."


The official said, "Yes, I read it."

Wuzu said, "That is very near to Zen."

   ~ PZI Miscellaneous Koans; Entangling Vines, Case 98, Notes


This is too rich a story-koan to leave its many parts unvisited, so I would like to sit with it again this week. The above exchange is deeply touching for me: a mistress of the house is calling to her lover through her maid, Little Jade. It is very near to Zen, says the teacher Wuzu. I have a warm memory of this koan, when a few years ago, at St Dorothy’s Rest, a moldering century-old building deep in a redwood forest, we were holding a week-long retreat. I walked into the kitchen to help with cooking, and found my retreat roommate, a former Jesuit novitiate, rooting and clanging through the industrial pots. He was calling out, “Little Jade! Little Jade! Where are you, Little Jade?” At that retreat, unbidden, he gave me a pair of new white socks, which I still have, though they now have holes in the toes.


It was all the more unsettling and heart rending, then, to read my Little-Jade friend’s recent blog posts on revisiting his first major love encounter as a gay man. What he thought was a friendship of growing mutual love and respect, turned out to be forced sex and rape, a pattern of emotional abuse that lasted for a quarter century. “I can find no silver lining in the story of my abusive relationship with B, but even if there were one, the relationship was so muddy that I don’t know where to begin to look,” begins his blog.


So how to resolve, for him, the many decades-long pain that recently revisited him? “It is my ghost,” he wrote me from Dharamshala, in India, where he now lives. An acquaintance of his and follower of the same psychic-spiritual school from those days, wrote that she herself was able to put her shadow behind her by “obliterating the traces of her parents’ negative influence" in a daily ritual of stamping out her family’s memories. She suggested my Little-Jade friend try the same. “Only time can judge its effectiveness,” my friend writes sardonically.


Last night I checked in with him via WhatsApp. McLeod Ganj, like all of India, is under stay-at-home orders; the dark downpour of the monsoon has not let up for weeks. “How are you doing?” I asked my Little-Jade friend, who is alone in his small apartment all day long. We talked about the dark nature of his posts, and laughed about Little Jade in the kitchen years ago. Despite the need, he felt, to write of his experience, he does know that “the Little Jade poem has been written more than once,” and that “it comes in more than one voice.” The variations of the Little Jade poem have allowed him to fall into some deeply satisfying love relationships in his life, he says. “I now write my own Little-Jade poem.”  I sent him Tony Hoagland’s piece, A Color of the Sky, one of my favorites (fragment below):


Last night I dreamed of X again.

like a stain on my subconscious sheets.

Years ago she penetrated me

but though I scrubbed and scrubbed and scrubbed,

I never got her out,

but now I’m glad.


I thought was an end turned out to be a middle.

I thought was a brick wall turned out to be a tunnel.

What I thought was an injustice

turned out to be a color of the sky.


Perhaps the rain will let up soon. That would be very near to Zen.


P. S. Here are two links to the the writing Jon refers to: 

This Victim Refuses Silence

A Very Personal Question: Can I Forgive Bob Hoffman?

Monday, July 20, 2020

Ignatius and the "Discernment of Spirits" in a different light

McLeod Ganj, July 20, 2020

In a cave in northern Spain between 1522 and 1524, Ignatius of Loyola had a series of spiritual experiences that changed his life as well as created a spiritual revolution. As a direct result of his mystical awakening, he, along with 7 of his “companions,” went on to found the Society of Jesus. One of these men, Francis Xavier, came to India in 1542. His body is still venerated to this day in the basilica in Goa that bears his name.

If one thing stands out about the early exploits of the Jesuits, it is their decisive action which they attributed to following the plan that God had for them. To uncover God’s Will they used a spiritual technique that Ignatius developed in his retreat at Manresa: “The Discernment of Spirits.” 

Now that I’ve paid my respects to Father Ignatius, let me look at the actual process of what he called “The Discernment”  to see if there is a way for someone who does not hold to the religious tenets of Christianity to use his methodology--yes, even a person with a more rational mind set to access more information about his or her decision making process to come to a workable decision about a course of action. I suggest that using the methodology of Ignatius might allow us to listen to our deepest emotions without allowing them to hijack our decision making process.

Ignatius lays out two sets of 14 “rules” for making a choice. I have tried to remain faithful to the spirit of Ignatius while simplifying them. I’ve also bypassed Ignatius’s insistence on conformity with the teaching authority of the Roman Catholic Church.

Ignatius invites us to weigh what he calls “Consolation” and “Desolation” regarding a specific course of action over a period of time. Ignatius believed that the forces of good and evil are at war inside you. They try to sway you. Our job in prayer is to observe the battle, to sort out the emotions and eventually to allow the correct decision to emerge.

I’ve used the word emotions here, and I think that discerning what our deepest emotions are telling us might be a useful way to look at what Ignatius calls “spirits.” Consolation indicates a feeling of peace and contentment, while desolation points to upset, even revulsion, perhaps even the feelings we might normally associate with depression. When we feel at peace, “consoled,” we are aware that we are on the right path, but when we feel uneasy, we sense that we are treading a path that leads to uncertainty or even harm, emotional or physical. 

However, our past experience has educated us, colored our emotions and conditioned us to behave in a certain way. We are aware of some of this conditioning but a great deal remains unconscious. A note of caution here: we are not engaging on a course of psychotherapy, and while it may be useful to uncover and deal with the emotional undercurrents of our past, I think that in ordinary circumstances, weighing what our emotions tell us about a course of action does not require this level of analysis. 

Allowing our deep emotional responses to inform our decision does however require a kind of detachment. And in order for this process to unfold, Ignatius recommends that we not jump into a major decision impulsively. Rather he would like us to weigh what I’m going to call our inner movements. Allowing our deepest emotional instincts to have a voice in our decision making, might be closer to what’s called in modern psychology “emotional intelligence.”

Let me give an example. Let’s suppose that I have a friend with whom I’m deeply in love. I think we can all agree that love is an extremely powerful emotion, one that can dictate our actions in both positive and negative ways. My friend tells me that he has to move to another city for a long period and that our relationship will have to endure that separation. This seems at first to be a circumstance beyond my personal control.

But suddenly the thought crosses my mind: I will just follow him or her. The motivation is love. What could possibly go wrong? Lots. But there’s also the possibility that the move might also open the gate to new rich experiences and a wonderful new side to our relationship.

So now let’s set aside some thoughtful time to “discern the spirits,” to weigh the emotional impulses that are driving the decision and see if we can sort them out. A lot of people would counsel “weighing the pro’s and con’s.” The process might include making lists with the both positive and negative consequences: shifting house, disruption of our normal daily routine, work and financial realities, readjusting close personal ties. Of course, make a list. Evaluate each possibility.

But Ignatius would, I think, ask us to take another step. Let’s say for the sake of the example, that most of the practical issues could be easily resolved, that the actual shifting were possible, that money would not be an issue, that family and friends support the decision, but we are still undecided. He would ask us to take the decision to prayer and seek a deeper answer. 

What might this look like, even for a non-religious person, who would like to explore the possibilities of the move in a deeper way? First we would formulate the proposition: “I will move to another city to be with this person I am in love with.” And then with our mind as quiet as possible, we allow the feelings and emotions to arise, without judging them. I cannot predict what might happen in an individual case, but let’s just take an obvious one: The overwhelming emotion is to simply pick up and move. But that’s followed by what seems to be an equally overwhelming fear that things might go wrong, that the added strain would distort my relationship and my friend would reject me. It’s possible. 

A series of emotions arise, and they are a jumble. But somehow, if we are able to neither reject or push them away, over a period of time, they begin to sort themselves, and the picture becomes more clear. Perhaps we decide to move, or perhaps we decide to stay, but in either case, it comes with much stronger determination that we have tapped a deep source of inner strength to follow through and take whatever steps are required to fulfill our plan.

I think that Father Ignatius would be pleased that his inspiration allowed us to open up new possibilities in our own life even if dismayed that we have decided to remain agnostic with regard to his theological claims.

Saturday, July 18, 2020

The Examen of Saint Ignatius

The Spiritual Exercises and the Examen

I have combined three posts about Ignatian prayer, and what Ignatius calls ‘the Particular Examen.’ Please read them as a series of connected reflections.

The woman who inspired the last entry, "This May be Heresy," Annemarie Marino, died on May 20, 2006. I will always remember her quick mind and generous heart. We had wonderful conversations. Please add your prayers to mine that she has found peace and her heart's desire.

I invite anyone who reads this and wants to comment or share something about their experience using the Ignatian examen to leave a comment or contact me. If you are interested you can also check out the wide selection of books, articles, and websites that Morgan Zo-Callahan and I put together, An Ignatian Bibliography.

But let’s begin by outlining the Steps in Making the Ignatian Examen

1. We begin by quieting ourselves. Become aware of the simple goodness of the universe, the gifts of life and love. Be thankful. Recall that without faith, the eye of love, the human world seems too evil for good to exist.

2. Look deep within to see clearly, to understand accurately, and to respond generously to what is occurring in our daily history.

3. Review in memory the history of the day (week, month, etc.) in order to be shown concrete instances of our ‘chief characteristic,’ as well as instances of presence and guidance and, perhaps, of the activity and influence of the chief characteristic. These can be detected by paying attention to strong feelings we experienced that may have accompanied or arisen from situations and encounters.

4. Evaluate these instances in which we have either collaborated with deep inner guidance or yielded to the influence of evil in some way. Express gratitude and regret.

5. Plan and decide how to collaborate more effectively with your own inner guidance and how to avoid or overcome the negative influence of the chief characteristic in the future.

I would like to hear from you if you want to share anything you have discovered using the examen.


The Spiritual Exercises of St. Ignatius

I have been a practitioner of Buddhist meditation for more than 30 years. But this is not my first experience with intensive meditation practice.

I entered the Society of Jesus, the Jesuits, on August 15th 1966. After a few months to acclimate to the schedule of getting up at 5:25 and bed at 9:30, we first year novices “did” the 30-day retreat. For a full month, the whole community was totally focused on the discipline of the Exercises in its strictest form, as strict as the discipline in any zen hall: total silence, 7 hours of contemplation very day, an unwavering order of meditation, invocations and most importantly, in retrospect, the examen.

The bell that alerted us to prayer, or mass, or spiritual reading, or the daily conferences with the Master of novices, was not a beautiful, clear temple bell. Rather it had the urgency of the alarm that gets firemen out of bed in the middle of the night. We were not to be monks dedicated to a life of prayer within exclusionary monastic walls. We were being trained to pray hard and work hard for the Kingdom of God.

After we took religious vows, every year we dedicated 8 days to the exercises. These were the heady days that followed Vatican II, so the strict retreat format, the fire and brimstone of the 1st week, for example, had fallen into disfavor.

Now 40 years later it is hard to believe that the Exercises had such a visceral effect, creating a feeling for the Transcendent in the way that they did. I remember reading Joyce’s description of the preacher sermon on Hell in Portrait of the Artist as a Young Man when I was a teenager, but Joyce was right on the mark. Fr. T. J. C. O’Callaghan may have lacked the dramatic flare of Joyce’s retreat master, but he posed the fiery world of the unforgivable, using the same script that, combined with a retreat environment created by the 80 men who shared the life of the novitiate, the silence, the liturgies, the homilies, the food, and the penances, geared to the meditations of 4 weeks of the Exercises.

I remained in the Society until 1976. But 5 years before I left, I began to realize that rigidity of religious life, in the traditional form, was not going to be a happy fit with my personality. Leaving religious life was a difficult choice; I had been very happy studying theology and exploring the religious practice of the Jesuits. I wanted to show the same respect for my choice to abandon the Society as my choice to make religious vows. And so I undertook the Exercises again in a form called the 19th annotation. In place of 30 days of seclusion and intense prayer, I dedicated an hour every day for almost a year and, with a director, followed the order of prayer and meditation that Ignatius set within the four ‘weeks’. I was already practicing both zazen and vipassana meditation by then, and though I didn’t consciously try to blend the two practices, that is in fact exactly what I was doing.

I cannot cut myself off from the life giving roots in the Exercises. For most successful Jesuits, the Exercises have been grafted into their bones. I was not immune—it can even happen in 10 years. I have begun some reflections and writing about the real links between meditation practice and Ignatian discipline. Yes, it has to be called a discipline.

The Examen

Recently I have been focusing my inner exploration on the Examen as presented in the Spiritual Exercises of Saint Ignatius. In the early 16th century, the Examen was a real breakthrough in the pedagogy of prayer. Human beings were most certainly capable of self-examination before Ignatius, and, through the ritual of confession and expiation, and Christians found inner peace and clarity in their lives. But as a method of prayer, Ignatius recommended three short periods a day to examine your inner landscape in a focused way, and then refocus according to an intention that you have set for yourself. Some commentators have even credited him with starting the development of what we in the West now call the “self”–that particular set of inner motivations and proclivities that govern our lives.

Most people I speak with assume that “talking with God” is the most natural of any communication. I don’t believe this assumption is even close to the truth. For Christians it would mean that the results of Original Sin magically disappear with baptism or conversion. This is not supported by most of the evidence that we can gather from the experience of most Christian mystics, saints. It certainly flies in the face of most Eastern teachings regarding humankind’s sleeping, inattentive, deluded state.

I recently saw some clips from a TV documentary called “Camp Jesus” which focused on a fundamentalist summer camp for children. After an adult woman who was leading a prayer group made the rather startling accusation that Harry Potter should be in Hell, there was an interview with a young boy who preached and said that he regularly talked with God about his future. When the camera switched to his father's encouraging words, and I began to listen to him, an evangelical preacher, I felt that a strong, irrefutable case could be made that these “godly” conversations were nothing more than interiorization of subtle and overt parental messages, prejudices, on the same level as the ridiculous damnation of Harry Potter. The kid was destined, sadly, to be just like his dad.

Or in the words of one Jesuit master: “Our capacity to deceive ourselves is infinite!”

How do we know that our own channels are not jammed with well-intentioned instruction (at best), prejudice, obfuscation? Does God actually speak to us at all? If this is a real possibility, then perhaps practicing and working with the Examen and what Ignatius called the “Discernment of Spirits” does point to a breakthrough in prayer.

Of course prayer has to be learned and taught, and how it is taught changes. We learn about love as we live out our lives; we share and try to teach our children from our experience. This learning cannot happen in a vacuum: my friend Daniel Shurman refers back to this phrase from Episcopalian liturgy: what is the Spirit saying to the Church? We are always listening and learning, both from the Source of All That Is and from one another.

Sometime in 1997 I met a priest in the Episcopal diocese of northern California who was promoting a form of weekly prayer group for business people based, she said, on the Ignatian ‘Examen.’ At the time I was exploring the possibility of doing a small meditation group downtown after work. I contacted her and she invited me to attend one of her groups. Besides her wonderful head of red hair, I found several points for wonder and reflection: her commitment to bring prayer to the business world, and my initial impression that this form of Examen was both different from what I had learned and practiced in the Society and still had a strong Ignatian flavor.

I will examine my inner record as carefully as I can, and describe how we prayed together. We began with a short reading from scripture, and then after a few moments of silence and an invitation for anyone to share their private concerns and intentions, the conversation quickly shifted to the events of the day and personal reflections about what would be a “faithful” response. One participant, the most senior in age and status, redirected the conversation if it strayed from the core message announced in the gospel, as if there were an agenda for the business at hand. With sandwiches and the time to walk back to their respective offices subtracted, perhaps 30 minutes remained for conversation and reflection.

I feel that there was something that had the genuine feel of Ignatius, the discerning of God in the world, the immediacy of the inquiry, and the imperative to be in action. But there was little or no self-examination. There was, as I recall, not even an invitation to begin any introspection. The reflections seemed quite analytical. But the major break with the Ignatian Examen was that this only tangentially touched on an individual confronting him or herself.

In the next post, I will talk about the Examen, the role of intention and examining one’s inner motivations, plus the crossover to the practice of vispassana meditation--thinking with all of you, your whole body, including your memories, dreams and emotions.

This may be heresy, but does it work?

Rather than beginning with any predetermined notion of how an individual works in harmony with him or herself, their communities and the universe—following a set of rules or conventions about behavior and love and faith—I wonder where the Ignatius' Examination of Conscience (the examen) might lead if just regarded as a rigorous way to focus an inner search.

I hesitate to edit Ignatius, and only do so as an experiment. I do not wish to make him into an atheist or a secret non-theistic Buddhist master. But, in my view, his Exercises sprang from inner experience in prayer and meditation, and, I want to test if they can stand apart from any particular theological doctrine, or what becomes of them when they are allowed to stand in a more neutral context.

I have followed a few of the current explorations and adaptations among directors of the Exercises. Some modern Jesuits now refer to the examen as “an examination of consciousness.” I have to admit that when I first started to practice vispassana meditation in the early 70’s, I wrote to my superior saying something to the effect, “if this in not what Ignatius had in mind, it is what he should have meant, whether or not he did.” Today I take seriously that Ignatius, in every iteration of the Exercises, used the word “conscience.”

Conscience, I think, is closer to the ordinary English usage “compunction” than it is to “consciousness” which, after Be Here Now, has nuances closer to the experience of the expansive vastness sometimes experienced in Buddhist meditation. Compunction has more the twinge of regret or conscience—those places where we notice something’s off. If you are not judgmental or harshly critical of yourself, the mind more easily focuses and ventures where it would rather not go, but does not equal “consciousness.” I think that Ignatius would be happier if we save feelings vastness for the Contemplatio of the 4th week.

In response to the request of a woman who visits me for conversations about meditation, I made some simple edits to Ignatius’s instructions for the Particular Examen, an exercise that he recommends, to begin, three times a day while doing spiritual exercises, and then for the rest of life! I just removed any reference to a deity, or to any external guidance. In some places I have left the words “faith,” “love,” “grace,” “presence,” “guidance,” and “goodness,” not as absolutes but rather focus points for an inner exploration. Look for faith and presence in our own lived experience, for example, instead of returning to old sermons about how we should behave and what we must do to be good. I also presume that the practitioner has some direction and is examining him or herself for what Ignatius might call our “chief characteristic,” our greatest obstacle to living in freedom and love.

If you want to undertake this exercise, Ignatius recommends three distinct periods a day, upon rising, before the mid-day meal, and upon retiring. In the morning, as your day is not yet filled with conscious and unconscious actions, you set your mind aright to reflect, remembering what you are going to look for if you have identified a ‘chief characteristic.’

Wednesday, May 13, 2020

The Beginnings of a Christian-Zen Bibliography

Abe, Masao, "Emptiness Is Suchness" in The Buddha Eye, edited by Frederick Franck. 
NY: Crossroad, 1982
Abe, Masao, Zen and Western Thought. Honolulu, University of Hawaii Press, 1985
Abe, Masao, "John Cobb's Beyond Dialogue" in The Eastern Buddhist, Vol. XVIII, No. 1, Spring 1985
Aquinas, St. Thomas, On Being and Essence. Toronto, Canada, The Pontifical Institute of Mediaeval Studies, 1949
Boyle, Leonard E., "A Remembrance of Pope Leo XIII: The Encyclical Aeterni Patris" in One Hundred Years of Thomism. Houston: TX: Center for Thomistic Studies, 1981
Carlo, William E., The Ultimate Reducibility of Essence to Existence in Existential Metaphysics. The Hague: Nijhoff, 1966
Clarke, W. Norris, "What Cannot Be Said in St. Thomas' Essence-Existence Doctrine" in The New Scholasticism. Baltimore: American Catholic Philosophical Association, 1974
Cook, Francis H., "The Second Buddhist Christian Theological Encounter: A Report" in The Eastern Buddhist, Vol. XIX, No. 1, Spring 1986
de Finance, Joseph, Etre et Agir. Paris, Beauchesne et ses fils, éditeurs, 1945
de Mello, Anthony, Sadhana: A Way to God. St. Louis, MO: The Institute of Jesuit Sources, 1978
Dumoulin, Heinrich, Christianity Meets Buddhism. La Salle, IL: Open Court, 1974
Eusden, John Dykstra, Zen and Christian: The Journey Between. NY: Crossroad, 1981
Fabro, Cornelio, La Nozione Metafisica, di Partecipazione. Torino: Società editrice internationale, 1950
Fields, Rick, How the Swans Came to the Lake. Boulder, CO: Shambhala, 1981
Gardeil, le Pilre A., La structure de l'ame et L'expérience Mystique. Paris: Librairie Victor Lecoffre, 1927
Gardet, Louis and Olivier Lacombe, L'expérience du soi. Paris, Desclée de Brouwer, 1981
Gardet, Louis, Etudes de philosophie et de Mystique comparées. Paris: Librairie philosophique J. Vrin, 1972
Gilkey, Langdon, "Abe Masao's Zen and Western Thought" in The Eastern Buddhist, Vol. XIX, No. 2, Autumn 1986
Gilson, Etienne, Being and Some Philosophers. Toronto, Canada: Pontifical Institute of Mediaeval Studies, 1949
Gilson, Etienne, History of Christian Philosophy in the Middle Ages. NY: Random House, 1955
Graham, Dom Aelred, Zen Catholicism. HBJ, 1963
Habito, Ruben L.F., Living Zen, Loving God. Wisdom Publications, 2004
Heisig, James, "East-West Dialogue: Sunyata and Kenosis" in Spirituality Today, Vol. 39, No. 2, Summer 1987 and Vol. 39, No. 3, Autumn 1987
Huang Po, The Zen Teaching of Huang Po. NY: Grove Press, Inc., 1958
Izutsu, Toshihiko, Toward a Philosophy of Zen Buddhism. Boulder, CO: Prajfla Press, 1982
John of the Cross, Ascent of Mount Carmel. Translated and edited by E. Allison Peers. Garden City, NY: Image Books, 1958
Johnson, William, Christian Zen: A Way of Meditation. NY: Harper Row, 1981
Johnson, William, The Still Point, Reflections on Zen and Christian Mysticism. NY:Fordham University Press, 1970
Kadowaki, J.K., Zen and the Bible. NY: Routledge & Kegan, 1980
Kadowaki, Kakichi, "Ways of Knowing: A Buddhist-Thomist Dialogue" in International Philosophical Quarterly, Vol. VI, No. 4, Dec. 1966.
Kalinowski, Jerzy and Stefan Swiezawski, La philosophie à l'heure du Concile. Paris: Société d'Editions Internationales, 1965
Kishi, Rev. Augustin Hideshi, Spiritual Consciousness in Zen from a Thomistic Theological Point of View. Nishinomiya-shi, Japan: Catholic Bishop's House of Osaka, 1966
Lassalle, H.M. Enomiya, Zen Meditation for Christians. LaSalle, IL: Open Court, 1974
Maritain, Jacques, "Lettre sur la philosophie a l'heure du concile" in Approches Sans Entraves. Paris: Fayard, 1973
Maritain, Jacques, A Preface to Metaphysics. NY: Mentor Omega Books, 1962
Maritain, Jacques, Bergsonian Philosophy and Thomism. NY: New York Philosophical Library, 1955
Maritain, Jacques, Existence and the Existent. Garden City, NY: Image Books, 1948
Maritain, Jacques, Moral Philosophy. NY: Charles Scribner's Sons, 1964
Maritain, Jacques, Notebooks. Albany, NY: Magi Books, Inc., 1984
Maritain, Jacques, The Degrees of Knowledge. NY: Charles Scribner's Sons, 1959
Maritain, Jacques, The Peasant of the Garonne. NY: Holt, Rinehart and Winston, 1968
Merton, Thomas, Zen and the Birds of Appetite. NDP, 1968
Nishitani, Keiji, Religion and Nothingness. Berkeley, CA: University of California Press, 1982
O'Hanlon, Daniel, "Zen and the Spiritual Exercises: A Dialogue Between Faiths" in Theological Studies, Vol. 39, No. 4, Dec. 1978.
Sekida, Katsuki, Zen Training. NY: Weatherhill, 1977
Senko, W., "Un traité inconnu 'De esse et essentia'" in Archives d'histoire doctrinale et litteraire du moyen âge, 27. Paris: Libraire Philosophique J. Vrin, 1961
Shizuteru, Ueda, ""Nothingness" in Meister Eckhart and Zen Buddhism" in The Buddha Eye, edited by Frederick Franck. NY: Crossroad, 1982
Spae, Joseph J., Buddhist-Christian Empathy. Chicago: The Chicago Institute of Theology and Culture, 1980
Suzuki, Daisetz Teitaro, "Self the Unattainable" in The Buddha Eye, edited by Frederick Franck. NY: Crossroad, 1982
Suzuki, Daisetz Teitaro, "The Buddhist Conception of Reality" in The Buddha Eye, edited by Frederick Franck. NY: Crossroad, 1982
Suzuki, Daisetz Teitaro, "What Is the "I"?" in The Buddha Eye, edited by Frederick Franck. NY: Crossroad, 1982
Suzuki, Daisetz Teitaro, An Introduction to Zen Buddhism. London: Arrow Books Ltd, 1959
Waidenfels, Hans, Absolute Nothingness. Nanzan Studies in Religion and Culture, 1980
Yamaguchi, Minoru, The Intuition of Zen and Bergson. Herder Agency. Enderle Bookstore, 1969

Zen Bland!

In the Spring of 2011, I did a Zen retreat at a former catholic convent, the Angela Center. As I was unpacking my bag, I noticed that my “ce...