Yes, there's definitely room for dialogue between Orthodoxy and Zen (and many other eastern religions). In fact, I came to Orthodoxy from Buddhism in college via an excellent class that compared hesychast prayer to yoga. While I haven't read this paper myself, it was written by my teacher and formed the theme of the class I took: http://www.doiserbia.nb.rs/img/doi/0350-0861/2008/0350-08610...
Dogen's Shobogenzo is interesting in that he is trying to convey the ineffable by abusing language. Perhaps from the viewpoint of Wittgenstein, Dogen is trying to break the language game. Then again I never got too far into it, so I might be misrepresenting it.
However, it's important to note that in apophatic theology the intent isn't to cut off discourse to the point where talking about God becomes empty of content completely. What saves the Christian from total unknowing is that the unknowable God has made Himself known through the Incarnation; Christ has shown the path to knowledge of the unknowable, which is the way of the cross: to account only oneself as deserving of death and to account all as worthy of the Kingdom. God is thus known in His energies (in a sense, actions) but unknown in His essence.
As such, Orthodoxy does maintain ideas of true and false, but with the twist that Truth is a Person. To conceive of it differently, truth is a relation between persons, in the sense of being the action of humble, selfless love. But I feel like now I'm saying too many words and only obscuring the meaning. :)
Dogen's Shobogenzo is interesting in that he is trying to convey the ineffable by abusing language. Perhaps from the viewpoint of Wittgenstein, Dogen is trying to break the language game. Then again I never got too far into it, so I might be misrepresenting it.
However, it's important to note that in apophatic theology the intent isn't to cut off discourse to the point where talking about God becomes empty of content completely. What saves the Christian from total unknowing is that the unknowable God has made Himself known through the Incarnation; Christ has shown the path to knowledge of the unknowable, which is the way of the cross: to account only oneself as deserving of death and to account all as worthy of the Kingdom. God is thus known in His energies (in a sense, actions) but unknown in His essence.
As such, Orthodoxy does maintain ideas of true and false, but with the twist that Truth is a Person. To conceive of it differently, truth is a relation between persons, in the sense of being the action of humble, selfless love. But I feel like now I'm saying too many words and only obscuring the meaning. :)