Early Kierkegaard and the Zen Koan: a Study in Religous Experience

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Honors Projects Religion

1967

Early Kierkegaard and the Zen Koan: A Study in Religous Experience

Gregory R. Dell '67 Illinois Wesleyan University

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Recommended Citation Dell '67, Gregory R., "Early Kierkegaard and the Zen Koan: A Study in Religous Experience" (1967). Honors Projects. 15. https://digitalcommons.iwu.edu/religion_honproj/15

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R. 11 /1 AR CHIVES

Uni\!. c,epted by the Department ligion-Philosophy Illino is Wesleyan University in fulfillment of the requirements departmental honors.

Illinois Wesleyan Univ. Bloomington, Ill. 61701 tion • 0 1

I 2

2 ightenment 5 7 .13 & Use .15 .25

Chapter II erkegaardts "Leap of Faith" • .31

Background & story. .31

es • .34 aesthetic .35

ethical • .36

religious • 37

ison .41

.42 .43 .43

.50 .51 . 55 .58 . 59

Conc ion tion

ous experience is a puzzling phenomenon.

It has appeared extensively throughout the history of man as a primary element in shaping his culture.. Many times it proven itse to be an important motiva-

tor in man's search for "true" Ii such as

's search for "eternal life" the

S .uu.,uu.,,u.Lst t qU8!st for "enlightenment" . However, the religious experience has also led man to wars, alliances, inquisitions, acts of pity, acts of justice, creativi�y and destruc tion. Yet, despite its longevity and unu sual influe- nce the religious experience remains a great mystery.

way of c mystery is a device sm which lows a titioner of to attempt to partic ipate in this mystery. It does not attempt to explain the mystery but it e-s

person use it an

e mystery . larly , the It of faith" which S�ren speaks s early is an expression means by a s - life". L Eternal life in s c;ase s re

enceo 7 es not _ , the es 2

I 1 that slack explanation is

due not to oversight two disciplines but rather

a basic inability to adequately describe or express

the content of the religious experience.

• • • (the concept of) the ineffable , does not really mean to imply that absolutely can be asserted about the object of the

religious consciousness; •••though it eludes the conc.eptual way of understanding, must be in some way or other within our grasp.l

It is upon this assumption of Rudo Otto that the following paper has been prepared. I will try to

examine the nature of the religious experience as

is conce ived by the existential theologian S,$ren Kie·rkegaard and the Lin Chi or Rinzai school of Ze.n Buddhism. Further, I hope to point out the similari-

s the method s attaining this level

I - The

to to stand the nature of is a s reason, as

poss r

least its cultural setting . history 3

is espec s i

an as a concept. There are least

stories of the origin

Buddhist movements is reasonable to assume

despite inaccuracies the se stories provide essen-

storical development of

Ac to on, Mahakasyapa was the disciple

successor Gotoma in " The most

form is traced by sts to the legendary conversation between the master and his; disciple.

Sakyamuni was once engaged at the Mount of the Holy Vulture preaching to a congregation of his disciplese did not resort to any lengthy verbal discourse to explain s but a bouquet of flowers the , ch was sented to him by disciplese Not a Nobody venerable the Master, t of on One" latter perce�v�ng s golden-tongued mouth proc solemnly , "1 most precious treasure" spiritual transcendental, which this mo- l over to ,0vene rable s is especially

story c

the story 1

New 4

came ...... Y.u sm. s successor twenty-six times removed was , the true

Zen.

Some time the 6th century, probably 520 or

526 A.D .. , , China from emperor at this time was dynasty. legendary story which gave prominence to

impetus to the school , like earlier tale , centers around an interview. Tits confrontation with Bodhi-Dharma as recorded by his

llowers is recorded as follows.

. . • when Bodhi-Dharma came to North China ished himself there, the emperor the course the inter- teacher was imperial to , is on s

to enli Thus, he 'an or school s appointed successor

'0 became the sec patriarch of China 4 1 . to 's succes as

of Btraditional" story.

s story is ciently accurate the poses s paper, one factor not icitly s in the tltraditiontl be added to complete the necess:ary background for understanding the Zen basis of the

• This factor is the difference between the enlightenment experienced by Mahakasyapa and that suggested

e centers on nec;es sity to occur.

a f

suggested a practice of

spective tens

en c

some e to

the conc

was ce is me one c fo ow to essence scribed by les t

brief , it consists various methods to regulate and control one's mind with the ultimate object of attaining the blis sful state of equanimity and achieving super- s knowl action.5

1 which to ly coinc tween s by

his legendary year

be unusual such basic similarities did not exist between the two . Yoga had been popularized in

Asian world at about the same time that the was practic ing his search for enlightenment . e

was thr s c e to assume c

or not

s was

s se

5 , p. 13. 7

e its inception

way 1

forms of the are to be found in the'

s sessions" of the masters their

of story a stion was the pupil to the notice thereby tal state of the questioner necessary help to give him. given was sometimes enough to awaken him to realization, but more frequently than not puzzled and perplexed him beyond descrip tion, and the result was an ever-increasing mental strain or "searching and contriving"

on the part of the pupil, •••In actual however, the master would have to a long while for the pupil's st it were I. stion means more its own a most stioner

s heavily on

sity

" arose as re s

me c en

., p.. 135. searching s mentor" structure

the question was to the cular em a student at a time"

cause the princ e the master was attempting to com- municate ( elicit) was not merely a personalized j but part the nimmutableft principle

enlightenment , that communication could be id for

men as well . From a questionable argument it was assumed that not only was there in the Itmes sageli of the question but that its struc tural organization had positive value in itself. Thus, the questions became more formalized as they became more popularized. The order of the words were recorded as, dil as their interpretations. Eventually, the questions were collected publi as the 9 ancients" . the widespread use ac- quired name or n ic records" . The increased dependency of the masters on

se corre decrease

on of new been as by one author ity to two primary factors. These were : 9

ity,

, even more reputable mast'1ers. 0

these were only two or even the two most

c factors is little immediate significance; that they were present and that they were connected with the gradual formalization of is is

concern in understanding its

, with the introduction of a discipl scriptural text the way would be open for doctrinal orthodoxy.

Since the Koan was undergoing such a transformation, elements of intellectualization struc ization

to themselves It its practice.

of T' dynasty

were in use.

crease some on

see of a was not a newer sense.

were ch

use ( as newer use

n. Ii ly become , were

i .. was

so narrow as use as

was c c as a poss e· means 1 essence

of this was

ightenment but the sudden confusion resulting from confrontation with

mystery nonsensi s.

s c would result lity

systemization of Koans had begun by middle

loth century. The resulting collection case consisted, in part, of

o "0 case were

answers or verses occa-

employ 1 ous

, a

11. 12 s

e1 men were rea

about the , comparing memori them answers numbers,

verses statements 13 ocess of 1 ctua1ization was ing near c e c saw

t most rigid structura1 ization called the terminitive period. All of the tenden- cie's instituted since the time of Fen-Yang found their culmination between 1090 and 1163.

, for the first time a violent reaction

so 1t. a 11th century,

the o

isted upon a return to or

ee cen

even more was an

as means , as of

it. a lIeone

1 13 , p .. 12. , pe 13" ospec " 1 on con-

were precisely exc from s as c s the original purpose of the "

with which he attempted reform led to the actuali-

on of long developing schism mentioned above .

the development to this po there was more or less a unity purpose ction spi

e s "schools". se schools were

, the most part, much more e c ly faithful to one master and his wr itings or one parti cular method of achieving the immutable principle. Two exceptions to this generalization were the and

Schools which expanded to notable s e. enc was ence in views they to

repre-

001 . s c

controversy was a repre T'sao

01. essence oversy was

only between

ols o U!.u.,.u�,... sm.

c sy. 13

satori enli ( ) , advocated sitting quietly ing the mind a state of complete quility and emptiness. Ta-llui was not against the correct practice of meditation or , in fact he was strongly in favor of it. was primarily in zazen that the Koan was to be introspected. What Ta-Hui was against was the adherence to a quietistic type setting that he It could only result in pass ivity and lifeless ness, never in the dynamic experience of true satori. Hung-Chih, however strongly may have championed nsilent-illumina- tion" medi tation, did not himself dispense with the Koane From this time on the Zen of the Lin-Chi School came to be know as kian-hua ch'an ( Kanna Zen) , or nintrospect ing - the - Koan Zen" , and the Zen of the Ts'ao-Tung School as mo'chao ch'an ( mokusho zen) , or ·silent-illftmination Zen" . 15 A decisive schism developed along the lines of this difference between the two schools. From this period to the present both schools have carried on

activi es uninterrupted. The School, as wi be seen, has always accepted the veracity of zazen as an authentic path to satori. 'ao-Tung

School, however , has shown increas to ignore the value of the use of the or st to

use to a sition of inconsequence. One note on development story

serves

an i

eo ssionaries were s

15 , p. s of 1

e for its devel

ing , enjoyed ec suc- cess 1 II when most of the creative

Japanese culture was destroyed. While wa s

an contributor to the deve evo sophy or method it a s

cant on its own cuI

There is one respect in ch se re ligious history is probably unique , namely the development of the sect. The in- fluence of this school upon Japan has been so subtle and pervasive that it has become the essence of her st culture. 1- low its ramifications thought and senti- ment, in ,letters, behavior to wr ite exhaustive ly the most difficult most chapter of her spiri

story term , on s a is ore

ons of asso- c concepts.

The crux of is its unreasonableness.

be truly effective a Koan cannot be sensible. For

e, in ization there is a loss of se

s rea-

eness to eness,

ization of se is described by eye

In meditation according to the methods of Zen deverbalization of consciousne ss is achieved through the curious device of the Koan is a paradoxic , even a non-sensical, proposition or question , upon ch the mind is concentrated 1, utterly thwarted by the impossibility of out of gisms it breaks reali on exists re-

organi-

are overcome .

es not

oc,curs is no not disso

ence" is by schools

is discussed numerous references. example:

a million words and a million no but silenc e.19

This feeling of silence - of the e -

is one most commonly discussed in

satori . It is possible, only a limited degree, to even satorL It s be expressed even though the feelings 'which accompany

it are discussed. For this reason verbal expression

is 0 disdained. The famous insight of the "Those who know do not speak; those who speak 20 not come the byword of U\Au..u.... sme

, it must not assumed that deconc

on is is us

c c , most

i an ei

cally or literally to ss it assumes is

ss e. not only rec 1 ons

conc on it so says there is a struc-

use . answers 1 or a mold one is !!tconc been one is no longer free to become ( ) 21 the freely blowing wind of Suchne'ss.

, the Chinese Zen masters maintain that only through abandoning the consciousness, especially the verbal consciousness, can one approach readiness for

satori .. , it must be remembered that all Zen, in- deed all U��L�,�sm, at whatever point it is observed is part of a complex approach to enli ghtenment. If we attempt another method which uses concepts we have not only strayed from the path but are being positive ly destructive to our own progress. Conc;e pts, then, are considered to be not only distracting but misleading as welL

a re the absence of concepts, the

is an ins ceo is "one see 22 po or not at Iii. This immediacy

es not necess activi ty ce ac ty ac-

c es is s the

cularly open to mysti interpretation. By s con-

c comes an iso event

c of reason cons or ..

a more I will

d low it is s

, p. 34 .

, pe 94. 1

re onship the

s of the Koan.. Without the possibility of deli

on the mind is prevented from perceiving. That is, it is unable to analyze and construct. Lacking a conceptual struc ture , the paradoxical Koan eliminates that possibility deliberation. eked from use of eptive process, the mind is opened to the pos bility apprehension - the sudden grasping a

ity. the precise relating between vention of perception through confrontation with "non sense" and establishment of apprehension is not suscep tible to analytical examination, it seems apparent that a connection does exist that it is significant this study. cause of its simi es nuances

thought, s cess of ion

11 examined greater detail after s en duced.

summary , then, two essential factors are ent the ctive use an - a wording

to conc organization and the esence

ive rather perceptive c tive

cess .. se e c e are thoroughly implemented by a c ex organi on

or not is

ace of or is conc ro ee,

leaves, n23 is c root

e of 1 the ower deve

the ive losophy ch has been utilized to e the experience of satori, several rather

can made it.

1) Satori is an experience of totality. That

son who experiences it reali himse s

essence as part of the absolute mind.

2) Satori cannot be studied as an object. It is

ely ence more closely to emptiness, 24 than concept ..

3) is a pers experience.

en loss isol

ss is essenc e too 0 st se only

se s iso on, s •

, is ssi ble. is s reason written e is

e c explanati are two examples of see

"poetic explanation» is ssible to express directly is best indirectly approached. For this reason the following example, while interesting, cannot compare in intensity to the Koan .

Zitt! I ed. I lost the boundary of my physical body. I had my skin, of course, but It I was standing the center of

cosmos •••I saw people coming toward me, but I were same man. All were myself. I never known this world fore. I believed that I was created, but now I must change my opinion: I was created, I was the cosmos, no individual

e " • exi sted,,25

distinction is not extreme, the clarity of the Koan compared to the description above seems to weigh its favor for communication . does

attempt direct expression; the poetic des cription

express edge fai

its attempt. , while satori es

of both the "poe c

its achievement appears more I ly to occur wi use of the this reason , only

of the Eossibilit� of satori , the

is sued espec llowers

01. 2

use" or on plays an extreme impor-

part . following exc erpt the Lin-Chi use of zazen is precisely illustrated as is its relation- ship to the use of the Koan.

this school, zazen is, first of all the preliminary practice by means of whi mind and body are forged into a s e strument for realization. Only the stu dent who has achieved some competency zazen practice is, or should be, permitted to the study of a Koan. Proficiency in zazen is the basic ground for study. During the practice of zazen the Koan is handled. To say that it is used as a subject of meditation is to state the fact incorrec;tly. The Koan is taken over' by the prepared instrument, and, when a fusion of instrument and de vice takes place, the state of conscious ness is achieved which it is the intent of the to illumine and in this ins is resolved. This experienc e may place during zazen practice; it may as well be any condition time of the day or . 26

1 is as as is to

education cannot

sese etation premises"

down "from mind

a on

ly invo with it. s

can a more or ss course" a course is more s ous

assumption vows"

se vows not only an practices but

ultimate goal of

ings are ess; to save them. passions are eo, a vow to destroy them" Gates are manifo I take a vow to enter them. way is supreme; I take a vow to complete it. 28

outstanding feature of these vows not mentioned

e is their emphasis on the value of is

on enlightenment this enlightenment is

e. It is consummation

essence such vows are r i

1 libility a neces Not 1 1 is It emen , stent

on this as well as

other s inherent the

, p. is t , no

ly , is

the concept satori. Satori achieves

its il , se characteristics. cause the 1 to satori it ome s cally necessary to master the

may r

complexity s to some extent upon the introduction of the principle

Karma is the past history of an individual

him others. inc s ,

orn, and idiosyncrasies,

ize

we cannot 30

kensho is not mere conse-

is a power neces as one )

( ) pre- con-

s seem

.. anci s nons en-

re-

a c a such as the formula s above , the master would ert a contradic-

c es to c

day the masters room this stion: ( ie Gotama Buddha and 1Ylaitr eya, the future Buddha) are the slaves of another. is this other'?u

s answer.

, no!1t 'yes'.

sterday; is master.

se words was suddenly

search for satori, then seems to be an un-

c orthodox path - meditation to

an to satori to down it is dis-

that before satori can be z of kensho must work within the indivi dual. Without that power karma will obstruct the path to it ss" as to in the illustration above (the mani-

karma this case memory ) . is made satori.

Ie cycle is never it can , 2 t str a jolt't. 3 !tjo comes circle it is necessary to come

wi means imar 1 cycle tation, ly I is com-

I , means to

or cance

levels 1

c se are

1) is mo ic signed to ess inciple

is ins

is il

moment to encede As

ss pure Ii

is the )) your own house .. " Since enlightenment is, in actuality,

t1J.� essence of being, the realm of Dharmakaya is really

original home of our personhood .. ause our sear is for the realization of personho we

ore

is "

of' i it is e

c c-

s e, were

a e,

" se are use common sense or c ee ace i

2) must

tion is the conc personho

destroyed the iso

the aceom-

i " s ess

ences are to view.

"Seijo the Chinese girl," observed Goso, uhad two souls, one always sick at home and the other in the city, a married woman with two chi en" ch was the soul?u35

Nansen saw monks the eastern western , , you can save

, been catoft36

sons so

e es s ( e.g"

answer c

,p.. e can be considered either a step backward or forward the dif- ferentiation, principl es are expressed 'vi thout con- ceptso The koan expresses concepts without principles . is, it uses words with no point

Itmystery of wordsu expresses ly what the and have attempted positive lyo There is no conne ction necessary for mean-

koan does not � anything, it es- tablishes mystery and leaves the mind quivering" The nThree Pivotal Words" of Haryo Osho is an exemplary incidence gonsen.

1" A monk asked Haryo Osho, ",vhat is the Sect?1t

bowl th ied.

2. is the

of each of c sup- moon. II

is ?"

bright-eyed man 113 into a

means t pass

om cations, e" es- e

accompli

One of most

was expressed by the master Goso.

a buffalo goes out of s enclosure to the edge of the abyss, s horns s hoofs all pass through , the tail so pass?38

st time the uself'· is Ii insi from previous koans is to se tle the nanto koans. But their solution embodies satori and a merging with Buddhahood. the nanto koans the paradox dissolves enlightenment.

make ir reso on in a jolt, without concepts. slic folds mystery the dematerializes

thing; it no name or symbol" no " it i .;9

you.

5) t

1 vrere

3 , p. 119. 3

" I, are conc i tion tween the r , even 'vi the of satori. use is restricted to application

Buddhahood been realized. The is useless without the experience of satori. th that experience the becomes an indispensible asset.

( student) will have to pol ish each et of his spiritual jewel (encoun- ter wi satori), whi he has cut so horiously and painstakingly. But in doing so, he will see for the first time the to tal inclusiveness, perfect symmetry, and matchless beauty to 'vhich it has been brought under the training devised by the old masters,,4l

The go i is especially deceptive, however; it often appears to have simple symbolic meaning unless it is understood in the light of progress through o forms. explain these examples

superfluous. words relative only

1 the satori experience. Yet, cause their form is cidedly unique they must inc

the A sleepy-eyed grandam ounters herse an 0 mirror. early she sees a face. it doesn't resemble hers Too th a , 42 She ies rec ect. �on .

, p. 63 .

, pc> use of 1 five categories

comes acquainted koan . a state understanding has the capacity to use this device as

ctive tool which it was si story , method, ctrine , orthodoxy, are all transc

dom is attained, escape from made ss e.

Its s icance for the Chinese Buddhist is

ted the following excerpt:

is a torch of wisdom that I darkness of feeling and discr lden scraper that cuts away the , a sharp axe that a di-

9 S

1 s , some

s e.

, po a s ology of

s ons clear .

must be remembered that the ultimate goal of

s is es sh a basis for a comparison.

s reason only part of the

ology ch re a com

ison has been included. condly, Kie is to be understood as a Christian but not as the spokes- man for "Christianityn. s work Attack Upon Christen- dom should dispel any conjecture to the contrarye

was not interested in Christian orthodoxy exc e upon man 's attempt

commune wi the s religious ews are

str , however, bo r evance to search for the reI ous ence.

IS , the extensive account

ogi 1 mo accounts of losophy fo

s on. se factors do not e- vance or to s mer on

0* relevance is c s

0 has r conce s

, 10

logy ties

it is so e as a

thought. ( most convincing his partial recognition

devastating

never exis

� Exstitit Magnum 46 S,)ren Kierkegaard, and Trembling and

unto Death , New' __---0:--, Doubleday and Company ,

orporated, 1954 , p. •

ett, , 1964 . s o s on was

10 an exi 11 ectic 1 yet consistent to So ssed the im

1 beyond c. was acute aware 1 existence.

ciousness of its c

was so physical death hrhich times he most certainly would have welcomed due to his frail condition) as he was

th the U itual ch most men live and

s r ze. 1 1 became concern. i d

s on was a

c es as 1 of c

s f st c e, for our ses, was c sit a more exi e it was f st neces explore com po one. se

ous. se exc

ce, ons of is

exc on" 3

st most c se is e

are ience continuity, no a connection

moments 0 49

esthetic is the level of the hedonist. who is I by s passions is condemned to the

c no meaning and no continuity is jected to the whims of his environment.

What is a poet? An unhappy man who conceals profound angui in his heart, but whose lips are so fashi that, when sighs and groans pass over them the sound is like beautiful music. s fate resembles that of the unhappy who were slowly roasted by a gentle

Phalaris· I -- their ear terrify sweet t

a manner soon feel s-

may ose a s poet, e-

his seldom , easures. s rather levele

s latter course he 11 c s immediate ems.

on se ac ly constitutes an on o level of exis e , is of ci on. cis to

c or not c is an sion. Thus , the man in the aesthetic realm within very moment of dissatisfaction becomes involved in the at s point that the was a category not be disdained. Even before

s categori ew ence

.. the resignation was certainly a Itknighttt. was placed

an honored position because of his zation acc ompli"".umv ...... within the limitations s ovm powers. overcome the tremendous difficulties

versus sensuousness. is e

5 .. , se are se s are scovered a ion essence of

-'-'-L.ua,-,- f S ity and a beyond are ac through self-awareness .

the religious level, one iences a commitment to onese , and an awareness of s eness . To 1 level means to make any soc gesture is true to oneself ..

individual feels s passions s objective truth he becomes the religious. is , he is trans·formed by his participation until comes one with himself. similarities between this re realization Buddhist Usatorilt nec es- s

e son 1 the

levels, ness achi

res

come is i

5 , po 2 s s s

c Is 1 on th is 1

ss, existence), , virtue 1 things are possible." The absurd is not one of the factors w"hich can be discriminated within the proper compass of the understanding : it is no� identi improbable, unex- pee unforeseen. 53

he proclaimed, ttI lieve" the

s 1 is of s reconcil is res ly

ssible to c scuss its c

e comment is

on es the leap of is

sense of cone ex-

is se ex-

i s 1

5 , p" 57. s , is

Ie s characteristics are c s

takes ever one

Thus , the very certainty of the possibility of a II can easily be cal into question. There are no 1 , concrete, exhi whi man may we c best men are within

mo se ess III - son

It the 1 us

or s There are basic similar i-

s c es

se co It

ly e lop

simi ity .. ly, se ties wi imply the existence of many others. this comparison those paralle:J. situations, key to an under-

on of basic similarity

s, 11 pres

's system is

c the

Is ex-

cons a

ence. resear

e a

i attitude is i

10 "

s nec essar

exc means rs so voc c , man is

up his own conceptual schemes. mands is , zation, and verification. This

contention I have expressed concerning the simi-

larities claims for its only evidence the results of

c ontation between the minds of t

se results seem to indicate that there is a basic

difference between the positions ac

emphasis on certain levels existence in

one to be missing from the other. There are some in stances w"here the two positions agree in their emphasis.

The nove l approach of erkegaard could conceivably

considered quite Oriental by some stern authorities.

, even there is some e

i on erkegaard S I man is bas creature ( Ki , s does not imply that man 's greate po ) . yie i

on of critiques s is espe ly

charges are made the a

ch si

example is i on se

an e l' exc ly

was an ec c e" s

was esso , is by the active exercises of 1 ties constituting one 's personali ty. They are hereco n c 55 on a single object " . .

rejec c s one category ,

rejects

It goes without is ne psychology nor osophy , but that it is an experience with deep laden with living , exalting contents. experience is final and of its own authori ty. It is the ultimate truth, not born of relative , knowledge , that gives full satisfaction to 1 wants. It must be reali directly onese ; no outside authorities are relied upon. 56 eliminary es (the e c

are s

s aimless

of to more s-

10 ly

, p . 1 sts ty anS'i"er s s

stion . se simi ities might best or

the components of bo satori and the realm of

are expo sed. similarities between them are

enough to coerce one the more cr

Chri comparisons to grudgingly

characteri cs of i

are same.n57

The first factor to be considered certainly lends credence to the above proposition" It is the basis

the remainder of comparisons since it invo s the method of attainment . signation, it will be remem-

t , is f st of method s

" s cal ion of

n58 is on the act of 1 the of the esthetic. se

es are similar to the conc

el e is 1 as essen-

as they are to 's position . Fur

is rec on systems

11 on

ishment as case is a c

schools bet"\veen

realization. is,

fai during the duration of s religious experience has an attitude of disinterest toward the concerns s previ ous Ii exam-

e, contemplating the murder of s son is concerned not the "rightness" or

s act; is concerned only with the reI ous im- plications of that act for himse "Dissolution" of

Karma is the "dissolution" of the influences of the past fe. Ho'vever, such an act is dependent on the attainment of ightenment. This presents a paradox s e sso is so a prerequisite in

ightenment . thout go into

es paradox here I hope it 11 fici to see the Uhabi tsU of

is a characteristic simi to both pos

cise s act is

s 1

the faith or vo ac

j s en il '13

en consider "

ocess is as follows.

to think about and has come to an you 1 of a sudden throw your into chaos.59

s, course , has re as i-

c on the point

can be seen as the precedent to the same type i- zation erkegaard posited for the realm of

A second similarity the act of departure from

into is the presence of reco

nition of reality fear" he wi ll

come if

s s men-

of s Se s

mo is set om

, p. 51. nonsense 's s e

i close

ect s of ins ous

's transformation from resignation to faith occurs

constantly makes the movements of does s with such corr�ct assurance that he c out it, there one a notion It is supposed to be the mo task for a dancer to leap into a nite posture such a way that there is not a second when he is grasping after the posture, but by the leap itself he stands fixed in that posture. Perhaps no dancer 62 can do it -- that is what the knight does.

It is possible by extended metaphor to draw these s factors together.

A man wanders the of 1 e essly.

s conscious reaction to s indeterminate ac on is SSG the novelty wears c a fo e 11 ss s into c tion. the option of or (:;on-

s esent manner the the scarce

is now, li e more

S str

use s 1

, on ctly.

man longs for the carefree days of his aimless

real izes that not only do they not

subject s search but s new c are is impossible to backtrack,

is s e to go on. s unseen, seems more ec pas

S e

, of ty

comes res to his posi si s ous cause no

s on. comes

can ;see exc

e, a is s- so s po our ee natives if our metaphor is to be consistent. may sit never to se or he may, should s possibility distress him, recognize one of two fea tures of the chasm. One is a plaque inscribed with

names of celebrated s from history it. names are the Is their simi lar' sear the en how, upon at the brink, they jumped out knowing that

outline must have reality, because •••just because.

The other feature was a coiled rope of unknown length, but plainly marked "several feet short" .

If he chooses to leap he calmot depend on S o'llm.

li s for jumping. If he chooses to on

cannot on its str or as

ice

expanse

on was

succes

ties.

cause

s sense, i. e.

, 11

1 11 c our man , us or st 1

? c use

course realize

c s ly unrel e

spective pr some

s i

as common me

From our perspective s common factors

might be mentioned though, of course , it makes relatively ttle di to the individual

whether s are e or

i s r es

are

e can be "

ew, yet can

ly, s is more

e by of

c.an smissed as a

1 e.

is is s- or it is even of the me des cription in words. s- need to be reminded that the mystical tion is not in their own faith , it is obscure almost meaningless to most contemporary Christians. 63

the ightened the

are s by their ence .

1 to the conceptual realm -- to karmic

caL ss this new experience is more than putting unew wine in old skins"; it is more like trying to draw a square circle -- it is

ess to attempt it. 1.S age 0 of ee dimensional objects to the "

ople live a two i verse ). , ultimately must be Ie ,vi thout

ss , c

i or are, even if we are

they are. pr el

s sear is aced on

vows

is even 1 ously an are s c

places on 1 more s on's is s e t 1

c an easure

no use 1 0

ess s c it is only cause such attitudes

lest ssion 1 •

po the or of is no c te 1 1 the cruc s en taken. th the Koan and erkegaard are looking for

vitality life, not the metaphysical outl

patterns. For this reason it can be safely said by

s was written

some res c

ace cultYo

i 1

i Ie sense A neces corol

, s i re 1 se on ch is se c e to

is not as explicit s

ciation of individual isolation, but the problem can

considered one of simple semantics when the impli-

ons s concept of se ization are

c research will indicate only

is very much like his great hero crates , whose wisdom consisted in the edge of his ignorang� , whose im- perative was "know thyse e

While this indicates an important ingredient in

erkegaard's thinking ( that of the edge of se limitation) , it expresses the goal of self-knowledge ly within the realm of the ethical . A more precise ace is e

. . , , po ience is 13 man a use ence of i is that man a cess is to go from be , om c ss. is

to If man is live

1 to ss

s escape the karma res on

Before cone s summary c sons between satori the realm of faith , one commonly- assumed misunderstanding must be stigated. Ie

may be many misunderstandings about the simi

and Kierkegaardian , so are

erences. se

as lacious

ons es they are ecise-

of scussion seem

13m

s 13

sen, ove

. , 223. i on.

s are so may sified as e stic or simi ities esen- ted pro not low such a hasty con- c ion,,*

is, s case , c on conc

e of Unothingnesstt whi our on to incidence of misunderstanding . It s been propo

s its enl on Itemptinessll whi le exi sits same

, it would seem from a c

el of 1 s ; ac , as

c ons of s

is, c senses are c c not mean me c not are cons

om enses. s st ause consistencies that c ction pres for

as presentede the same con

were the necessary ingredient the realization

one position the state of befuddlement for the o ei erkegaardian enlightenment is ac ly lism ightenment is, fact, not simi achese However, both se possibilities seem to belie the actual that enlightenment is very similar in these positionse

All of the evidence thus far presented has exhi- bited a marked tendency to support the conc that there are significant similarities bet,veen the use of

the of further, re se release activities have

answer lem may not lie

of proposi on if this e is correcte , it may , as sugge

011 is be by

its termse most es the

on is " all

It for i means e

of ss 0

1 , pe is, t, seem -- c

s or "

.ul.lu., .....u . .l..sti C S8

s some

name or symbolize the this emptiness is

cause knowl cause , common to re terms -- ground , solid space, motion rest -- it is never seen in c t with anything else thus is never seen as an object.69

s c ific on it becomes ent that is not emptiness" the same sense in ch uses is c ser

1 c ness sense comes an s- cr , not ence, presence is

, it is pass e e i

ss" ism e i

lism on n are

same"

its reso ons as c sso

the car investigation. s is to be

ets of different i s are vo

The comparison of satori to

ous is the e of

e s situation can be

ed by inference sinc e ne pos tion is explicit on this subject. There are seventeen uu.uu.� ed individual koans but they are arranged in pro gressive order for deve lopmental enlightenment. Still, we are reminded by one monk that as many experiences of

i be ace i as ssible. sa-

is an isolated event why not experience as

e were no re s s of ightenment, it not seem necessary encou-

incr attempts since they , case , j on.

e is a

, es ies se s seem c ee of nence

approach seems to ize realm

as a more level of exi e .

seems incl ew it as some

enc s 1 is system

e a base level of living is established ,\fhich can be increased and exc ted by repeated confrontation with the resolution

easingly difficult mater

s on ore the cone s no other reason its novelty. s similarity concerns

ly en re 1 il an i c an ure to lye restri expres-

on to senseless ques on.

s ss ne little expo to reveal some cs

e least occasi his mission to wr i-te in such a '!,ray as t, O make his readers exist, to put thera through experiences which his readers.

'ivould much :prefer ;to define 1 memox e? and O i thereby terminate . T

s. KG (S�ren Kierkegaard) did not expect to be understood, he did not wish to be.71

As if in response to the se gentlemen and the demands of the empirically incredulous observers, Kierkegaarcl seems to have attempted a type of koan for his aim in a section of Attack Upon Christendom.

In the magnificent cathedral the Honon�ble and Right Reverend Geheime-General-Ober-llof I'radikant, the elect favorite of the fash ionable world, appears before an elect com pany and preaches 'Ivith emotion upon the text he himself elected: "Goel hath elected the base things of the world, and the things that (l,re despisedlt -- and nobody laughs.

UHad the Apostle Paul l;l, l1Y official positi on?U "No , Paul had no official position. " "Did he then earn much money in other ways?1! "No , . II he didn f t earn any money in any way 'qvas he at least married?" "No , was not mar rieda II then Paul really"� is not a 3e1'- nBut 72 ious man .. " "No , Paul is not, a serious man. H

WIllIe these certain.ly could not be considered of the

of nanto koans their sh(1"rp irony could c sify them among the rudimentary forms of h03 s11in. .At any rate , the se examples indicate not only similarity of

style by coincidence but siroilt"ri ty of mind ancl purpo se.

70r'1'; C.11<' ]- <;;: 0:">0 01) C1."t ") .4 J. ... ", _� .U. , e.d , = 0 _ -, J. ,Q arke , Fear � Trembling� ion

overview several factors

1) There are simi ities between the position 's ear ly ology the or

1 2) The se similarities are espec ially impressive because of the cultural differences under which they were nurtured and promulgated.

3) most s simi ty comparison, as indicated thus , is finally in expressing

religi ous experience:

* (New ".

of (New

st, S. E. , Jr ., Teachings .. of the �___ � ..,..."...... � �v� sophers (Ne1" Doubleday & Co.,

Lee M. , translator 1 Selections from the � of Kierkegaard (New York: Doubleday & . )1960.

eys, stmas, (New York : MacMil .) 1962. 2 i7

" s •

---.,..---,.- '

s, " )

, , 55, 1

(New : Doubleday

. .

(New Doubleday & Co., Inc.)

( les Eo

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) 59.

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