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June 28, 2021


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We can call it the way of the spirit whereby gnosis of the spirit is attained (Jesus who was baptized by spirit and thus became Christ). In light of this, the full and complete letting go of the flesh (the crucifixion) through Christ constitutes the full knowing of God (Christ is the hidden spirit in man that transcends the flesh and returns to absolute spirit or God). So it follows that if you know Christ, you come to have full knowledge of God (spirit Jn 4:24). On the other hand, if you do not know Christ, you have no way of truly knowing God.

Someone who practices Zen-Orthodox Christian spirituality is learning how to open up to the dark and the light. And to accept with love both sides of the life experience altogether as their path unfolds.
Someone who practices Zen-Christian spirituality is learning how to open up to the dark and the light. And to accept with love both sides of the life experience altogether as their path unfolds.
Jesus, the Zen-Christian, accepted the suffering entirely. Then, in silence, he resigned and allowed himself to undergo pain and death. But Jesus was Spirit. And he's calling was to share the message about learning how to let go. And the body is a beautiful gift that must break. But I know that I am Spirit. And you are Spirit. And if we come back again, may it be to share the same message we've always had. It's the one about the end of all suffering.

Certainly there is a possible coordination between Buddhism and Christianity in terms of understanding 'the Absolute' as non-objective. It is the biblical critique of idolatry (image worship) and the Buddhist teaching of going beyond the imagination and recognizing the unconditioned.

But there is one criticism that Christianity can make of Buddhism and that is the question of attaining that ultimate intuition of reality as a merit or retribution. If the recognition of our tathAgatagarbha is what ultimately *justifies* all our actions and this is achieved as the *result of a natural effort*, we have not really overcome the scheme of merit, which is the core of Original Sin. Ultimately, Christianity is not a liberation from ignorance (avidyA) but from the sin of retribution.

That is the drawback I find to your 'docetic' proposal of the Cross. It is only when the Absolute fully (and not apparently) assumes the consequences of retribution that this scheme can be seen as false. A life justified by merit is always an objectification of who we ultimately are because it causes us to place our ultimate trust in an objective thing.

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