Popular Culture Review Vol. 11, No. 1, February 2000 | Page 155

Synthesizing Eastern and Western Religious Traditions 147 than most Christians later acknowledged or even imagined (p. xxiii). But Thay does not want to gloss over doctrinal differences because he believes that would not be an authentic act, and authenticity is one of his core values. He is particularly concerned with Papal dicta and rigidity declaring Christianity the only true religion. In a third step, Thay seeks to further break down prejudices and narrow mindedness by invoking the Buddhist tradition of “letting go of views.” He admonishes people “not to think the knowledge you presently possess is changeless, absolute truth. Avoid being narrow-minded and bound to present views ... be open to receive other’s views.” Then he brings his theme closer to home by suggesting that a good place to begin this tolerance is to “become aware of both the positives and negatives of their own religion”(p. 2). Fourth, having established this tone of tolerance and pluralism, Thay leads his auditors to two rhetorical bridges each focusing on non-verbal action — social action whose end is social justice, and the action of “spirit.” The action can be symbolic or literal, and these two dimensions of action intersect and reinforce each other, further strengthening the rhetorical bridge. Spirit Spirit is the first bridge that unites differing doctrines. As a self-proclaimed existentialist, Thay is concerned with “lived experience,” action, and authenticity. He defines “spirit” in a number of ways, but always simply and without theological accouterments: “The word spirit means breath, and to breathe means to live. The Holy Spirit is the breath of divine life (Hanh, p. xiii) the “Holy Spirit [is] simply the energy sent by God” and “there is no other way of witnessing God but by aliveness” (p. 13). In an important rhetorical adaptation, Thay says: “Discussing God is not the best use of our energy, ... If we touch the Holy Spirit, we touch God not as a concept but as a living reality.” Here again we see evidence of an existential epistemology preferring action and direct experience over theory and canonical privilege (p. 21). Thay is quick to point out that Christians “have no monopoly on the Holy Spirit because: “All those who are led by the spirit