Chinul’s Empty and Quiescent Spiritual Knowing (kongjŏk yŏngji 空寂靈知) and Ignatius of Loyola’s Indifference and Discernment of Spirits
To favor a better understanding between Buddhists and Christians in Korea and beyond, this essay makes a functional comparison between Chinul’s 知訥 (1158–1210) concept of “empty and quiescent spiritual knowing” (kongjŏk yŏngji 空寂靈知) and Ignatius of Loyola’s (1491–1556) “indifference and discernment o...
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University of Hawai'i Press
2019
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| In: |
Journal of Korean religions
Jahr: 2019, Band: 10, Heft: 2, Seiten: 183-220 |
| weitere Schlagwörter: | B
Ignatius of Loyola
B empty and quiescent spiritual knowing (kongjŏk yŏngji 空寂靈知) B Indifference B Chinul 知訥 B Discernment of spirits |
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| 520 | |a To favor a better understanding between Buddhists and Christians in Korea and beyond, this essay makes a functional comparison between Chinul’s 知訥 (1158–1210) concept of “empty and quiescent spiritual knowing” (kongjŏk yŏngji 空寂靈知) and Ignatius of Loyola’s (1491–1556) “indifference and discernment of spirits.” Both Chinul and Ignatius have set at the beginning of the spiritual journey a fundamental experience that pervades it thoroughly to its end: Chinul’s initial sudden awakening (tono 頓悟), which underlies gradual practice (chŏmsu 漸修) until one’s final awakening (chŭngo 證悟); and Ignatius’ principle and foundation, which underpins the process allowing one to enter in full union and/or communion with God. For Chinul, when through flawless detachment, one’s mind essence and function reach a point of complete harmony, one achieves perfect empty quiescent spiritual knowing. For Ignatius, when through perfect indifference one’s will becomes one with God’s, one can discern His will without fail. Such uninterrupted empty quiescent spiritual knowing and continuous indifference and discernment represent ultimate realization in Chinul’s and Ignatius’ respective thought. According to this functional comparison, just as the experience of quiescent emptiness allows one to see Buddha-nature in one’s mind, the experience of the Spirit allows one to see God dwelling in oneself. It is, indeed, on the basis of these awakening experiences to quiescent emptiness on the one hand, and to God’s presence on the other, that God and/or quiescent emptiness work in or through human mind-nature, thus allowing the making of right discernments leading to right thoughts, words, and actions. | ||
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