1 0 S p i r i t ua l i t y S t u d i e s 7 - 1 S p r i n g 2 0 2 1 Buddha explains the importance of this order using an example – a man shot by a poisoned arrow. First, the arrow needs to be removed, only then we can ask who shot it and why. It is similar to a human and his awakening. We first need to be awoken, only then we can handle metaphysical connections (Eliade 1997, 79–80). It is similar in the case of Japanese Zen Buddhism [8]. Scott and Doubleday (2001, 13) make a following comment in this regard: “Zen is a practical method of realizing Buddha-like approach. It is a mental, but also physical training that requires endeavor, persistence and belief that awakening can be achieved.” Zen Buddhism also aspires to achieve awakening, but the path to reach this is equally important. Zen meditation has two pillars – counting every exhalation and walking that is synchronized with breathing. We find that these two methods of meditation are quite similar to meditation methods in the early Buddhism, mindful breathing and mindful walking. When practiced correctly and long enough, one can succeed in achieving awakening, called also satori or kenshō, which means “seeing one’s true nature”. Genpo Merzel (Scott and Doubleday 2001, 102–103) describes kenshō as follows: “Once the Wisdom-Eye Prajna is fully opened, it cannot be closed. However, before this happens, it tends to close, just like a camera shutter. When it opens a bit, we are thrilled – we speak of kensho, a little insight into our nature, the essence of our mind. We then see all dharmas as one, all thigs as one body; we realize that everything is interconnected.” Rōshi Jiyu-Kennett (1924–1996), was, without doubt, one of the greatest representatives of modern Zen Buddhism. She successfully reached the state of awakening several times, once even the so-called great awakening (Ja. kenshō) in Shasta Abbey, a Zen Buddhist monastery in California in 1977. Born in England, Jiyu-Kennett, was first interested in Theravāda Buddhism and later in Zen Buddhism that she practiced for the rest of her life. It was quite unusual for an English woman to become a Rōshi, a Zen Buddhist master. She wrote several books dealing with Zen spirituality, with How to Grow a Lotus Blossom or How a Zen Buddhist Prepares for Death (1993) being one of the most important of her works. In this book, which depicts her spiritual experiences during her 1976–1977 meditation practice and later experiences from the year 1992, Jiyu-Kennett described her own path that led to awakening and that also meant preparation for death. Her health was so week in the 1970s that she found herself literally hovering between life and death. Her experience with meditation and kenshō helped her overcome the threat and finally, her health improved greatly. On her path to awakening, Jiyu-Kennett (Jiyu-Kennett 1997, 223) uses the Zen method. She explains: “You should meditate in a quiet room, eat and drink moderately and cut all ties … Control your mind, consciousness, your will … Lean to the left and then to the right and then just sit steadily neither trying to think nor not trying to think; just sitting, with no deliberate though is the important aspect of serene meditation.” Jiyu-Kennett had a number of visions and other physical and mental experiences, including developing subtle energies that gradually freed her mind of the body. There was a moment when she (Jiyu-Kennett 1997, 75) had a sensation of “a strong hit” in her forehead, which was the moment when she died for a short time. Further development of subtle energies brought yet more transcendent experiences. The great finale came with her awakening. She claims (Jiyu-Kennett 1997, 144) that, “the mind is illuminated by infinite space, I cannot say neither that in the middle is emptiness nor that there is not emptiness. It is pristine, I am not IT, IT is in me, so form is emptiness and emptiness is form.” 3.1.3 Summary Using hermeneutical approach, we concentrated on comparison of the goal, methods and accompanying occurrences that we can find in books written by St. Teresa of Ávila and Rōshi Jiyu-Kennett. Concerning content (language, semiotics), we found differences rather than similarities or even conformity. St. Teresa of Ávila seeks for unification with God, while Rōshi Jiyu-Kennett seeks for awakening and emptiness. Concerning methods, we found traditional mystical terms, such as purification, illumination, and mystical death in St. Teresa of Ávila, while Rōshi Jiyu-Kennett mentions phenomena that are related to the human mind and body – subtle energies. However, when we try to go deeper, we can also find certain similarities. For example, St. Teresa describes spiritual marriage in the Seventh chamber of her Interior Castle as “light in light”, a “drop of water in the sea”, which indicates overcoming the subject–object dualism; this corresponds to Rōshi Jiyu-Kennett description of awakening. On the other hand, we can see a glimpse of interpersonality also in the case of Rōshi Jiyu-Kennett, who speaks of emptiness, or the essence of mind, as of YOU. In her case, we can also notice that despite the fact she emphasizes one’s own effort, she also speaks of waiting for manifestation of the nature of the mind. We can find perhaps the most similarities in the accompanying occurrences that are bound to subtle energies, which we will try to clarify further. Even though we can find similarities between spiritual traditions, it is extremely difficult to say whether they are significant or simply coincidental, using and analyzing just texts.
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