Theology and Mysticism

Once upon a time, there was no difference between theology and mysticism, just like there was no difference between philosophy and science. Science (“natural philosophy”) was an integral part of the quest for wisdom, just as mysticism (“ascetical theology”) was an integral part of the quest for wisdom of God.

Ken Wilber talks about how it was a good thing for humankind to reach the point where we were able to differentiate between “external” forms of wisdom (physics, chemistry, biology, etc.) and “internal” forms of wisdom (theology, mysticism, morals, etc.). The current mess we’re in (where religious thinking has been exiled from the scientific community, where fundamentalist Christians insist that the theory of evolution is “anti-God,” and where advances in technology are embraced often with little or no public debate about their moral or spiritual value), however, stems not from this necessary differentiation of different fields of human wisdom, but rather from their dissociation, as religion and science have basically been warring against one another in the west for at least the last three hundred years (a battle that, thanks to folks like Richard Dawkins and Christopher Hitchens, we can see is still alive and well).

Perhaps mysticism and theology have suffered a similar fate. While their differentiation (a process that may have began as early as 500 CE with the writings of Pseudo-Dionysius, and was pretty much in place by the time John of the Cross rolled around a millennium later) was probably an important part of the unfolding of Christian wisdom, the subsequent dissociation of mysticism and theology (where theology has increasingly become abstract and arcane on the academic level, and concerned only with moral behavior on the popular level; meanwhile mysticism has retreated either into conservative devotionalism or liberal relativism, both marred by an appeal to emotional experience which subtly masks an anti-intellectual, anti-rational foundation) is, as in the case of the dissociation between science and religion, a disaster.

At its best, theology is like classical or Newtonian physics while mysticism is like modern or quantum physics. Neither one repudiates the other; they simply represent different fields of inquiry that hopefully complement one another and indeed can illuminate one another. We need mysticism grounded in theology, and theology grounded in mysticism. And this isn’t going to emerge from the pulpits or the universities. If the Holy Spirit wants to lead us into a re-integration of theology and mysticism, I suspect that such a re-integration will begin in the hearts and minds of ordinary people who are taking time to pray, to meditate, to contemplate, and to reflect on who they are and what their Christian vocation might be. We are all parts of the body of Christ, not just those of us who get paid to be. So let’s all start praying about how we can get the Body’s heart and head back in harmony with each other.

A Kiss for Condi

A little while back the online world was buzzing with photos of Bono mugging it up with George W. Bush. But the chief exec. isn’t the only one who gets to hang out with rock stars. Here is Condoleezza Rice with … Kiss!

Their paths crossed recently in Stockholm, and the Secretary of State said she was “thrilled” to meet the band.

You can read the story here.

Yes, I agree. It’s the weirdest encounter since Elvis met Nixon.

Marketplace looks at why authors don’t get rich

Last night the NPR program “Marketplace” ran an interesting piece on how the book industry is changing, thanks to the rise of e-commerce, the dawn of new technologies for media dissemination (like Amazon’s Kindle) and the way in which publishers and retailers at times work at cross purposes. And in this brave new world, authors in particular get left out in the cold (unless they happen to be celebrities). It’s not a particularly fun story for writers to hear, but I think it’s a reality check that every aspiring author needs to know about.

Click here to read a transcript of the story and/or listen to an MP3 of it online.

“…the Vision of Ultimate Reality as Unconditional Love…”

This little video will give you some insight into why I like to hang out with monks. It features Fr. Thomas Keating, OCSO, speaking at an Integral Contemplative Christianity Conference put on by Ken Wilber’s Integral Institute.

If you have a few minutes, head on over to Youtube: there’s more of Keating there for the watching.

Hooray for USAA

Yesterday I got my insurance settlement for the burglary. Well, I got most of it. USAA holds back what they call the “recoverable depreciation amount” which is basically the difference between what it would cost for me to replace something I’ve lost with a used item, and the total cost to replace it with a new product. I can get the recoverable appreciation amount, but I have to submit receipts proving I actually purchased the replacement item. For example: the computer that I’m typing on right now is a brand new MacBook, which replaces the four-year-old G4 iBook I lost in the burglary (there’s really no comparison between the two laptops — the new one is three times as fast, has an Intel chip and the hard drive is a dozen times larger). The MacBook costs $1499. USAA gave me an initial settlement of $899, and to get the other $600, I had to turn in a receipt. Granted, this is a hassle. But it’s a hassle that enables me to replace the things I lost with all new stuff.

And if I don’t want to go out and replace the stuff, I still get cash that is more or less equivalent to the used value of the items lost.

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The Pope and Pseudo-Dionysius

Two weeks ago Pope Benedict XVI spoke on the ancient mystic, Pseudo-Dionysius the Areopagite, whom the pope regards as a potentially important voice in east-west dialogue. It’s exciting to see a major apophatic mystic get mentioned in the press, thanks to a papal endorsement.

Read an English translation of the pope’s talk on Pseudo-Dionysius

Kings and Gods

Daniel Berrigan didn’t just go away when the Viet Nam war ended. He’s still around, and at 87, still teaching and writing.

His new book is called The Kings and their Gods: The Pathology of Power. It’s a Bible Study of I and II Kings, looking at some of the lessons in those Old Testament books concerning political power — and, in true Berrigan style, he asks some hard questions about how those ancient lessons are relevant to our perilous times

“For whoever wishes to save his life will lose it…”

Check out this article about the resurgence of the survivalist movement.

Survivalists have been with us for a long time now — I suppose the impulse to hoard, fortify, and defend is as old as humankind — and certainly it is no surprise that our rapidly rising energy and food costs would inspire a new generation of folks with bunkers filled with freeze dried foods. To be honest, I haven’t even thought about the survivalist mentality in years, not since I lived in rural Tennessee (it seems that the backwoods is the survivalist’s natural habitat). Reading this article, I was impressed at how (on the surface, at least) “green” the new survivalists seem to be: eschewing credit cards and television sets in favor of family farming, herbal medicine, solar power and other forms of off-the-grid energy consumption. So, far, it all sounds good.

But then there are the guns.

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The Courage to Write

The writing retreat has exceeded my expectations. I hope that the retreatants feel the same way. Yesterday morning we had a panel discussion with four monks and three Lay-Cistercians on the relationship between writing and spirituality. What emerged was how wide a terrain this topic covers. One of the monks is a blogger who does not divulge that he’s a monk on the blog; one of the laywomen a diarist who never lets anyone read what she’s written (and rarely goes back to read it herself). Two of the panelists confessed to preferring the spoken word to the written (one of them is legally blind, so of course that’s a factor). And one monk, a published author, very humbly admitted that he feels his writing is just as much the creation of his editors and readers as his.

I see a similar diversity among the retreatants, who include both bloggers and journalists, both published and aspiring authors. As I mentioned in yesterday’s post, discipline is a major issue, followed closely by (for those seeking publication) the normal anxieties that come from having others read your work. I see so many similarities between the disicipline of writing and a disciplined prayer life, and I spoke about this yesterday afternoon. We talked about “the terror of the blank page,” which I think is the inverse of “the problem of distractions” in contemplative/silent prayer. What an irony: when we sit to pray silently, we’re plagued by distractions; when we sit to write, we’re plagued by doubts and an insistent sense that “I have nothing to say.” Which of course is the monkey-mind’s lie, for we all have something important say. The trick to discipline, whether of praying or writing, is to relax into it. Lull the monkey to a relaxed rest: find the silence between the thoughts to rest in the presence of God, and find the courage between the doubts to give the blank page (screen) a new shape through words.

Courage, of course, has to do with “heart,” and on the panel yesterday one monk insisted, rightly of course, that writing must come from the heart. But this courageous writing from the heart is only possible when arising out of faith. I’m not trying to be dogmatic here; I know that “faith” will take different forms whether you’re Catholic or Baptist or Buddhist or whatever. That’s okay. But beneath the cultural constructs is, I believe, an existential unity in which we say “yes” to our rootedness in God (however we understand God) and in our blessedness as someone capable, through God, of creating. That saying “yes” is the essential key. It doesn’t make writing (or navigating the path to publication) any easier. Indeed, in some ways it seems harder because faith won’t let us off the hook when we encounter what Pema Chödrön calls “the places that scare us.” Faith calls us through our fears: our fear of not being disciplined, our fear of the blank page, our fear of rejection by editors or critics or readers. Take courage — and write. It’s a beautiful thing… and it’s a spiritual thing, too.

What You Want

Currently I’m participating in the Writing and Journal Keeping weekend at the Monastery of the Holy Spirit. As I’ve seen in other writer’s gatherings that I’ve participated in, a major topic of conversation is discipline. Many writers feel like they don’t have enough of it to gain traction with their writing practice; others say they have too much discipline, and end up feeling that their writing is often compulsive rather than free.

So we’ll be talking about discipline a lot today: what it is, why it’s so elusive,  how to befriend it and embrace it rather than fear it or regard it as some sort of burden, and what to do when it goes into hyperdrive and feels like a compulsion.

As I’ve reflected on all this, I’m reminded of a wonderful sign I saw in the studio of two jewelers I knew back in Tennessee, Shipp and Judith Webb. Shipp and Judith made handcrafted earrings that they sold at various craft fairs. By all accounts their business was a success, and they have always been heroes of mine as people who successfully integrated their artistic vision with the nuts and bolts of making a living. And so I’ve always thought that this sign, hanging in their studio, had to encapsulate at least a part of their success. The sign said, simply enough,

Discipline
is
Knowing What You Want

It’s been over fifteen years since I saw that sign, and that remains the single best definition of discipline I’ve ever come across. It has marvelous implications not only for our careers and our chosen creative pursuits, but for the spiritual life as well.

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