The Journey of The Mind: Zen Meditation and Contemplative Prayer in the Korean Buddhist and Franciscan Traditions; with Special Reference to "Secrets on Cultivating the Mind" (修心訣 수심결, su shim gyol) by Pojo Chinul (知訥, 1158–1210) and "The Journey of the Mind into God" (itinerarium mentis in deum) by Bonaventure of Bagnoregio (1217–1274)
This essay explores the parallels in the life and teaching of the Korean Zen master Pojo Chinul (1158-1210) and the Franciscan saint and theologian Bonaventure of Bagnoregio (ca. 1217-1274). Living during the same thirteenth century but on opposite sides of the world, both men committed their lives...
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
University of Hawaii Press
2023
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| In: |
Buddhist Christian studies
Year: 2023, Volume: 43, Pages: 3-32 |
| Further subjects: | B
gradual
B itinerarium B Franciscan B Korean Zen B Apophasis B Union B Contemplation B hwadu B Bonaventure B sudden B Awakening B Illumination B Journey B Chinul |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 245 | 1 | 4 | |a The Journey of The Mind |b Zen Meditation and Contemplative Prayer in the Korean Buddhist and Franciscan Traditions; with Special Reference to "Secrets on Cultivating the Mind" (修心訣 수심결, su shim gyol) by Pojo Chinul (知訥, 1158–1210) and "The Journey of the Mind into God" (itinerarium mentis in deum) by Bonaventure of Bagnoregio (1217–1274) |
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| 520 | |a This essay explores the parallels in the life and teaching of the Korean Zen master Pojo Chinul (1158-1210) and the Franciscan saint and theologian Bonaventure of Bagnoregio (ca. 1217-1274). Living during the same thirteenth century but on opposite sides of the world, both men committed their lives to reforming the religious life and to attaining the experience of awakening in their respective traditions. To this end, both encouraged the study of their foundational texts, together with the earnest practice of meditation and contemplation. Both commented on the issues of a kataphatic and apophatic approach to ultimate reality, finding in the latter a fuller description (by non-description!) of the goal of the spiritual life. Controlling thoughts and developing intuitive wisdom were practices that united the two men, aiming to establish a constant awareness of the numinous moment by moment. In this way, they rejoiced in the freedom from fear bestowed by awakening to a clear vision of things as they really are in the unity of the infinite yet intimate being that undergirds all things. Ultimately, they seem to part company in the practice of devotion, with Bonaventure pointing to the love of the crucified Jesus, and yet even here, the remembrance of the name of the Buddha or the Christ was valued by both as an authentic path to the journey's goal. | ||
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