Humiliati - Christian Zen lofi lophi Manly P Hall D.T. Suzuki Buddhism Mysticism lecture remix

Humiliati
Published on Oct 29, 2021
a s ɛ t ɪ s ɪ z əm w a v e
beats you can keep your ascetic vows to
Philosopher and speaker Manly P. Hall makes several observations linking Zen and Christian Mysticism, particularly regarding Dr. D.T. Suzuki and 14th century theologian, Meister Eckhart.
D. T. Suzuki Daisetsu Teitaro Suzuki (Japanese: 鈴木 大拙 貞太郎) was a Japanese scholar on Buddhism, Zen (Chan) and Shin that were instrumental in spreading interest in both Zen and Shin (and Far Eastern philosophy in general) to the West.
He was nominated for the Nobel Peace Prize in 1963

originally recorded on Manly Hall's 61st birthday in 1962
In the early 1960's Manly Hall began to speak more about Eastern religions, traditions and symbolism, and made several trips to Japan. Perhaps after the destruction of World War II and the Cold War insanity that followed, his turn toward the gentle, peaceful and harmonious traditions such as Zen and Taoism was a natural extension of his already vast amount of knowledge of ancient wisdom. Mr. Hall presents this subject on Zen and Christian Mysticism with insight and skill, as well as a grumpy old man rant


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wojak stories
great book: " Christian Zen," written by three Catholic monks about the similarities between Zen Buddhism and Christianity. Thomas Merton also wrote about this subject.
a s ɛ t ɪ s ɪ z əm w a v e
At the very beginning of Christianity, the Christian mystic was a more or less a dedicated person. He was vowed to poverty, he was vowed to a unselfish life of dedication. He was not supposed to own things. He was never under any condition to use his faith as a means of improving his own estate. He was to recognize the importance of the words of Jesus that the one who would be the greatest among us let him be the servant of all. Christianity in its deepest most mystical sense was a religion of service, it was a religion of sharing and of giving, it was a religion of modesty and of conscious and it would protect its followers against many of the great vices of the Roman empire and later of the medieval extravagance of Europe by requiring of these followers a very simple monastic detached way of life. Somewhere along the line this simplicity was lost. Some where along the line Christianity moved from a foundation of good works to an increasingly ambitious position in world affairs. Little by little the glories of the church began to exceed the virtues of the church and after a while deeply involved in world politics, the church became itself a political instrument. It became a great accumulator of wealth. It began to take a greater and greater part in mundane affairs. It produced at one time a great many cardinals and great leaders who were never even priest or monks but were simply political persons raised to the cardinals red while still in their teens. This type of situation could not but undermine the simple purpose of religion and to place the individual in a highly combative, highly aggressive relationship in which it became more and more necessary for him to be astute in statesman ship and less and less necessary that he be a virtuous human being. This has been the story all the way along

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