[MD] Zen at War

[Ian Glendinning]

We know.
Talk about missing the point.
Ian
On 21 Oct 2013 20:49, "david buchanan" <dmbuchanan at hotmail.com> wrote:

> Dave Thomas said:
> ...The D.T. Suzuki mentioned negatively on this website published "Zen and
> Japanese Culture" in 1938 which was is based on lectures given in America
> and England in 1936. It was republished for the mass market in English in
> 1959. ...
>
>
>
> dmb says:
> It might interest some people to know that William James knew D. T. Suzuki
> and talked with him about "pure experience" (aka DQ) and Suzuki is
> considered to have been "the foremost explainer of Zen to the West". Alan
> Watts was his star student.
>
> According to the author of "SCIOUSNESS AND CON-SCIOUSNESS: WILLIAM JAMES
> AND THE PRIME REALITY OF NON-DUAL EXPERIENCE," Jonathan Bricklin,...
>
> "Suzuki, for his part, immediately saw the connection between James’s pure
> ex- perience and Zen, and introduced James’s writings to his teacher Kitaro
> Nishida. Nishida not only directly appropriated James’s analysis, but also
> his expression ‘‘pure experience’’ in seeking to translate the
> direct-experience satori upon which Zen is based. Suzuki, too, appropriated
> the phrase ‘‘pure experience’’ to define ‘‘this most fundamental experience
> . . . beyond differentiation’’
>
>
> ABSTRACT: William James’s radical empiricism of ‘‘pure experience’’ both
> anticipated and directly influenced the transmission of Zen in the West. In
> this centennial reconstruction, the author shows how the man called both
> the ‘‘father of American Psychology’’ and the ‘‘father of transpersonal
> psychology’’ was also the father of a Western approach to enlightenment.
> Relying mainly on introspection and ether- induced states, James made a
> crucial distinction between con-sciousness (consciousness-with-self) and
> sciousness (consciousness-without-self). Prime reality, he maintained, is
> not revealed through the subject- object divide, but in the ‘‘sciousness’’
> of non-dual experience. The coherence of organized experience (both static
> and successive) is accounted for without an organizing ‘‘I.’’ The ‘‘I’’
> itself is seen not as the foundation of consciousness, but as a
> reverberation within it: a palpitating core of welcoming and opposing
> emotions.
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