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By Thomas Merton

"Almost from the start of his monastic occupation, Thomas Merton tentatively started to realize the good Asian religions of Buddhism and Taoism," biographer George Woodcock wrote in his creation to Merton's recommendations at the East. Merton, an established social justice suggest, first approached japanese theology as an admirer of Gandhi's ideals on non-violence. via Gandhi, Merton got here to understand the nice Hindu text, Read more...

summary: "Almost from the start of his monastic occupation, Thomas Merton tentatively started to become aware of the good Asian religions of Buddhism and Taoism," biographer George Woodcock wrote in his advent to Merton's recommendations at the East. Merton, an established social justice suggest, first approached jap theology as an admirer of Gandhi's ideals on non-violence. via Gandhi, Merton got here to grasp the good Hindu textual content, the Bhagavad Gita, and additional nonetheless got here dialogues with the Dalai Lama and Taoist chief Daisetz Suzuki. one of the "Eastern" works of Thomas Merton are interpretations of the philosophy of Chuang Tzu and an unfinished magazine Merton was once compiling as he toured Asia to satisfy with its non secular leaders. jap knowledge, edited through Bonnie Thurston (author of Merton and Buddhism, 2007) gathers the easiest of his japanese theological writings and stories right into a gorgeously designed present e-book variation. incorporated are poems, essays, dialogues, and magazine entries that function the right access for an individual enthusiastic about the non secular ideals of the East."--Publisher's description

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Merton’s journey to “Mother Asia,” “. . a physical fact and a psychological and spiritual actualization of a symbolic movement,”2 began long before 1968. As a student at Oakham School in England in the late 1920s, he argued the pro-Gandhi side in a debate (and lost). At Columbia University in the 1930s he read Huxley’s Ends and Means and Father Wieger’s French translations of Oriental texts, and he met a Hindu monk, Bramachari, who encouraged him to read Christian classics. Some scholars think this led to Merton’s conversion to Christianity.

Apparatus is minimal to avoid distracting from the beauty of Merton’s thought. A list of works cited, with abbreviations, precedes the text, and a brief glossary of unfamiliar terms appears at the end of the book. Definitions are drawn largely from those in Merton’s Asian Journal. I hope sampling these small, dense morsels might entice you to read the volumes from which they come. ”19 Nor is the purpose of this book, which echoes Merton’s prayer for his friends in a circular letter of September 1968 as he left Gethsemani Abbey for “Mother Asia”: “Our real journey in life is interior; it is a matter of growth, deepening, and of an ever greater surrender to the creative action of love and grace in our hearts.

Being full of light it becomes an influence by which others are secretly transformed. I, WCZ 53) POSSESSIONS A society that lives by organized greed or by systematic terrorism and oppression . . will always tend to be violent because it is in a state of persistent disorder and moral confusion. ” (WCZ 22) It is those who acquire inordinate possessions for themselves and defend them against others, who make it necessary for the others to steal in order to make a living. (ZBA 123) . . what the world calls good business is only a way To gather up the loot, pack it, make it secure In one convenient load for the more enterprising thieves.

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