Zen and the Art of Describing World Mysticism

A man named Jason who is currently reading The Big Book of Christian Mysticism writes:

I am only a few chapters in, but I do already have a question. When talking about mystical streams in other religions you bring up Zen in Buddhism. Why Zen? I would think that Vajrayana would be a better fit. It is Vajrayana that Ken Wilbur usually turns to when discussing the great mystical tradition in Buddhism.

It is within Vajrayana that you have the doctrine of Zhen-Tong or “empty of other”. In this view, ultimate nature is empty of everything except Buddha qualities such as love, compassion, etc. This seems a better match to Christian Mysticism.

Also within Vajrayana you have Dzogchen and Mahamudra, which get even closer. Indeed within Dzogchen (specifically Patrul Rinpoche’s commentary to Garab Dorje’s Three statements which you can find included in “The Golden Letters” translated by John Reynolds) you have instructions that read just like the Centering Prayer instructions or the method laid down in The Cloud of Unknowing. Within the Dzogchen practice of Thogyal you have the spontaneous appearance of lights that is remarkably similar to the Hesychasts “Uncreated Light”.

It may be the case that Vajrayana is a bit complex ritual wise, at least on the surface, and thus maybe a better fit for the term “esoteric” rather than “mystic”. It is not any more complex than Khabbalah, which you give as the example of Jewish mysticism.

Jason is referring to the fact that, at several points in the book when I am comparing Christian mysticism to the “mysticisms” of other faiths, I describe Zen as “Buddhist mysticism.” Here, for example, is the opening paragraph of chapter five:

What makes Christian mysticism so, well, Christian? What is the difference between it and all the other mysticisms out there—including Kabbalah (Jewish mysticism), Sufism (Islamic mysticism), Vedanta (Hindu mysticism), Zen (Buddhist mysticism), and shamanism (indigenous mysticism)?

So, then, here is my reply to Jason…

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Quote for the Day

Meister Eckhart once wrote that it is delusion to think that we can obtain more of God by contemplation or pious devotions than by being at the kitchen hearth or working in the merchants’ stalls. This is hard to believe because it is literally beyond human comprehension. God is in the saucepan as well as the chalice, the lawn mower as well as the monstrance. The manner is ordinary, but God’s glory is in every event, every moment, every particle of creation.

— Mother Gail Fitzpatrick, OCSO, Seasons of Grace:
Wisdom from the Cloister

Truth and Mercy, Justice and Peace

A person reading The Big Book of Christian Mysticism emailed me this morning to comment on my reflection on the paradox of mercy and justice in chapter seven. He sent me a link to an essay by the peacemaker John Paul Lederach, which is in essence a meditation on Psalm 85, especially verse 10:

Steadfast love and faithfulness will meet;
righteousness and peace will kiss each other.

Lederach relates this to his experience working for conflict transformation in Nicaragua. He ponders on what a meeting with Truth, Mercy, Justice, and Peace — as if they were actual persons, each with needs but also each seeking a transformative relationship with the other — might look it. It’s a fascinating thought experiment.
Read it for yourself here: John Paul Lederach, “The Meeting Place”

Margery napping

Just another cute picture for your Sunday afternoon enjoyment.

Quote for the Day

Truly, it is the indescribable sweetness of contemplation which You give to those who love you.

— Thomas à Kempis, The Imitation of Christ

My first Twitter review

The Big Book of Christian Mysticism has received its first (to my knowledge) review — on Twitter. It comes from the user @Tmason47 (disclosure: he’s a friend), and here it is, verbatim:

@mccolman I am enjoying the balances that you have struck with your Big Book, depth and brevity, seriousness and levity.

Anyone else care to review it on Twitter (or Amazon, or anywhere else)? I hope you’ll do so. If you do comment on the book on Twitter, please include this hashtag in your tweet: #BBOCM

Thanks!

Quote for the Day

Because ‘mystical experience’ lies far beyond description, it is sometimes assumed that all such experiences, in whatever context they occur, must be the same – a unity at the heart of all religions; but that remains an assumption: it clearly cannot be demonstrated.

The Oxford Dictionary of World Religions

A Dream in Light and Dark

Last night I dreamt the following dream. I woke up just before three AM, and wrote it down so I wouldn’t forget it.

The dream began in a large, bustling, beautiful church, radiant with soft light and featuring marble flooring, pillars, and walls. I wasn’t in the sanctuary, but in a commons area. It was Holy Saturday and everyone was making preparations for the festivities of the following day. It must have been a version of First Christian Church of Atlanta, for Kris and Rick were the pastors. I told them I had finished all my duties and was going to spend the rest of the day reconnecting with old friends. They wished me well, and with a calmly joyful sense of purpose I left the happy, bustling facility.

Then I traveled. This part of the dream is murky: It seemed as if I were driving to Sewanee, Tennessee, where I lived from 1988 to 1993 — up into the mountains of the Cumberland Plateau; after the driving, then it seemed as if I were in my old bookstore, climbing the stairs to my old office. But all this took place in a twilight world, or perhaps a nocturnal world, dark rather than sunny. Climbing the stairs and walking along the balcony (as if to my old office) was, in the dream, leading not to that office but to the home of my old friends Bob (who passed away last year) and Diane. In the midst of this dark world, as I walked along the balcony, I came across musicians rehearsing, and felt bad for I hadn’t been keeping up with my bass lessons and so couldn’t join in. Sitting in a rocking chair, near where the musicians were practicing, sat a bitter old man — a Veteran — wearing an eyepatch. This Joycean Cyclops figure assailed me, and asked me, venomously, if I didn’t want to participate in the “Just Faith” course that was now being offered throughout the Archdiocese of Atlanta. “I do,” I replied, trying to sound noncommittal, “just to see what the fuss is about.” “You’ll hate it,” assured the one-eyed veteran, “it’s terrible.” “I imagine you must hate it,” I allowed. “Not as much as some people,” he muttered earnestly. “Father Tim is particularly incensed.” “Are you taking the classes at Father Tim’s church, then?” I asked. He nodded. Leaving him rocking and muttering to himself, I walked past the musicians and to the doorway of Bob and Diane’s house — not as I remember it from the early 1990s, or even as I imagine Diane’s house must be now, but rather a dark corridor leading to a dark house church chapel. The Easter Vigil was just beginning, and I slipped in and sat down quietly among the 30 or 40 people crammed into the small chapel.

It was the beginning of a glorious Anglo-Catholic mass, replete with altar bells and incense. While the church itself was dark, the sanctuary and altar were bathed in light. The congregation was singing “Ye Watchers and Ye Holy Ones” in a lovely, melodic plainchant style, accompanied by handbells. Sr. Lucy, an Anglican nun/priest of the Community of Saint Mary was the celebrant, and she, arrayed in cope and chasuble, stood before the altar, with her deacon and subdeacon. I noticed a few familiar persons in the congregation, especially Ariel, Bob’s and Diane’s daughter, now fully grown (she’s Rhiannon’s age, meaning that, aside from a brief conversation at Bob’s funeral, the last time I saw her she was 7 years old). I sat down in a pew and joined in the singing. As the hymn ended, two people from St. Bartholomew’s Episcopal Church in Atlanta — Rob and Kate  — returned to their seats from where they had been standing up front (I’m not sure why they were up front). Rob recognized me, sitting there in the darkness, and leaned down to give me a hug.

At that point, a spotlight was trained to a low stage on the left-hand side of the room, and several people got up to go stand in the light. The first person I recognized was Amy, who had married my old college buddy Mark. With here were several children, whom I assumed were her kids. I realized that Mark was with her, and Wes and Jeanmarie too — my dearest friends, all, from college. They gathered together and stood in the light, on the stage and on the steps leading up to the stage, and I must have been smiling broadly, and even in the dark, Mark recognized me. I waved and pointed to myself and nodded my head. Mark immediately spoke loud enough for all to hear, and asked Wes and Jeanmarie if they recognized anyone in the congregation. I just sat there. And then, with a shout, they all called out my name. Suddenly “Ye Watchers and Ye Holy Ones” filled the air again, only this time as music, not chant, and I rose to go join my friends in the light.

And that’s when I woke up.

Quote for the Day

When contemplation makes you one with God in spirit, love, and will, you’re “above” yourself because you’ve only reached that state by grace and not by your own efforts. You’re also “under” God then, even though contemplative prayer makes you one with God in spirit, no longer two. In this unity, which is the height of contemplation, you can be thought of as godlike, as Scripture says. Still, you’re below God because he’s naturally eternal and you’re not.

The Cloud of Unknowing, Carmen Butcher translation

Embracing Contemplative Depth (on God’s Terms)

A reader writes (and I quote him with his permission):

You seem very knowledgeable and deep and compassionate all at the same time.  I sense a depth to you that is rather rare. How do I go about getting to that point (if it is God’s will)?

I am already doing the Daily Office but I want to be more contemplative.  Perhaps I already am but I don’t think I have the proper tools (I think about things a lot but I feel that contemplation is much more than just thinking about things).  I looked at the Contemplative Outreach website and downloaded their free brochures on centering prayer and Lectio Divina but, honestly, I feel like I’m all alone in this thing.  I am thinking of starting something like a contemplative group or centering prayer group or whatever at the community worship place I am now attending.  But I feel completely inadequate to lead such a thing!  I hunger and thirst for depth!  I feel like I am a person who is standing above a might rushing river.  I can’t see it, but I can hear it in the earth below me.  There seems to be something that is separating me from that river – a dense something, almost like a frozen path that is milky white.  I can even see the river rushing beneath me dimly but the path seems so thick.  There have been places that the path is thinner, but it still seems out of reach.

Further, since you are also married like I am, how to you juggle this contemplation with the muddledness of life?  How do you make time (and how does your family react) to have that 20-30 minutes (at least) twice a day?

I am drawn to this because I sense it is something I need but something the world needs as well.  I yearn to be like the Celtic Saints of old but in a modern context (albeit, I have romanticized them, I’m certain). At the same time, this all sounds so egotistic.  So, again, I’m torn.  I want depth but I don’t want it to be all about me.  I want depth for the sake of others.  But maybe God has not called me to this.  Maybe I’m coveting what my neighbor has.

First of all, thank you for your very kind words. But let me suggest that, since you only know me through words on a page (or on a computer screen), that what you are probably sensing is the depth of possibility for contemplation and compassion within yourself. I think we can safely assume that, generally speaking, it is God’s will for all of us to become more contemplative and compassionate. That being said, keeping the question of “How may I be conforming to God’s will?” front and center is always a wise thing. For now, I’m going to set aside the intricacies of trying to discern just how God is calling each of us to a life of greater love, silence, and service, and assume that such a call does exist for you, in some shape or form. But you may want to continue the journey of your own discernment in the companion of a trusted spiritual guide/mentor/director.

You are right that contemplation is more than just thinking about things.

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