[I]t is not unusual to meet people who think that not to believe in any truth, or not to adhere firmly to any assertion as unshakeably true in itself, is a primary condition required of democratic citizens in order to be tolerant of one another and to live in peace with one another. May I say that these people are in fact the most intolerant people, for if perchance they were to believe in something as unshakeably true, they would feel compelled, by the same stroke, to impose by force and coercion their own belief on their co-citizens. The only remedy they have found to get rid of their abiding tendency to fanaticism is to cut themselves off from truth.
Jacques Maritain, Heroic Democracy
“Before a man studies Zen, to him mountains are mountains, and waters are water; after he gets an insight into the truth of Zen through the instruction of a good master, mountains to him are not mountains and waters are not waters; but after this when he really attains to the abode of rest, mountains are once more mountains and waters are waters.” – D.T. Suzuki, Essays in Buddhism
by Richard Wilbur
A thrush, because I’d been wrong,
Burst rightly into song
In a world not vague, not lonely,
Not governed by me only.
We are all driven by a need for maximum beauty and insight, and at the same time we wish for a habitation in the inescapable minima of human life. Yet we cannot tolerate a permanent dissociation between the two. We wish on the one hand to grasp “meaning” to the full, so that there is no pain of questioning left; on the other hand we have an equal longing for pure, unalloyed, concrete objects, and for not having to go beyond them to get at meaning, joy, or illumination. This double longing exists in all of us. We want the unlimited and the dream, and we also want the earth.
Fr. William F. Lynch, Christ and Apollo, p. 25
A Buddhist Zen master who lives in Tokyo wishes to fly to Kyoto on a private plane. When he arrives at the airport, he is offered two planes: one that is faster but aeronautically questionable, and one that is slower but aeronautically sound. He is informed by the airport authorities that the faster plane violates some of the basic principles of aeronautical mechanics, and the slower plane does not.
The aeronautical or technological deficiencies of the faster plane represent underlying mistakes in physics. The Zen master, in his teaching, asks his disciples questions the right answers to which require them to embrace contradictions. To do so is the path to wisdom about reality, which has contradictions at its core. But the Zen master does t waver from upholding this teaching about reality while, at the same time, he chooses the slower, aeronautically sounder and safer plane because it accords with a technology and a physics that makes correct judgments about a physical world that abhors contradictions.
If there is scientific truth in technology and physics, then the unity of the truth should require the Zen master to acknowledge that his choice of the slower but safer plane means that he repudiates his Zen doctrine about the wisdom of embracing contradictions.
He does not do so and remains schizophrenic, with the truth of Zen doctrine and the truth of technology and physics in logic-tight compartments. On what grounds or for what reasons does he do this if not for the psychological comfort derived from keeping the incompatible “truths” in logic-tight compartments? Can it be that the Zen master has a different meaning for the word “truth” when he persists in regarding the Zen doctrine as true even though it would appear to be irreconcilable with the truth of technology and physics he has accepted in choosing the slower plane? Can it be that this persistence in retaining the Zen doctrine does not derive from its being “true” in the logical sense of truth, but rather in a sense of “true” that identifies it with being psychological “useful” or “therapeutic”?
In other words, Zen Buddhism as a religion is believed by this Zen master because of its psychological usefulness in producing in its believers a state of peace or harmony. In my judgment, this view of the matter doe snot reduce or remove the schizophrenia of Zen Buddhism.
Mortimer J. Adler, Truth in Religion, pp. 75-6