Using a Roman Catholic spiritual classic from the 17th century, I’ll explore possible common strands in Christian and Buddhist mysticism, and offer my own particular synthesis. It’s all very much an experiment for me, so we’ll see what becomes of it.
You can find a link to a translation of the complete original text here.
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The Practice of the Presence of God
(Br. Lawrence of the Resurrection, d. 1691)
First Conversation, 1666
Each of us has the capacity, the potential, and the ability to awaken.
For some this happens in youth when the mind is less attached to a fixed perception of reality.
For others it occurs later in life as a fruit of experience, both positive and negative.
Spiritual awakening inserts a moment of discontinuity into our experience of life; this is frightening and disorienting.
Our expectations will always be upset; both positive and negative elements of life are transformational; even insignificant things, or moral evil, or failure, or deliberate pursuit of what we hold as antithetical to awakening.
Christian concept of providence and Buddhist concept of karma are similar and overlapping; both providence and karma can bring about spiritual advancement and awakening in circumstances we regard as unlikely or impossible.
The Middle Path and the Practice of Virtue (in medio stat virtus) — neither of which necessarily bring about awakening — provide the [only] helpful framework of spiritual teaching to describe a process-reality which is not — to the experience of an individual — consistent, predictable, or logical.
Useful tools are also obstacles; hindrances are also beneficial instruments.
We are neither purely passive nor purely active in the process of awakening.
The nature of human intellect is both helpful in the process and our greatest obstacle: it leads us toward but then blocks our experience of the simplicity, directness, and absence of mediation that mark awakening; this is why so-called lower animals might experience awakening more readily than us (i.e., dog); perhaps other beings [creatures] we regard as lacking in intellect and will (i.e., tree) are capable of awakening.
It may well be that in an experience of awakening the only sensible course of action is to continue on for some time in what we would regard as our pre-awakened way of life if there is no clear and spontaneous insight into that which are becoming; an awakened person might resemble precisely what we regard as unawakened, spiritually dead, damned, hopeless, or lost.
Faith and confidence are useful in the process: in ourselves, the process, the experience, the cause of awakening (for Christians, God).
This is not to say that change and transformation do not or will not occur; we simply don’t know what they actually look like; this is why there is no one model or ideal to imitate or accommodate.
Tension, contradiction, and irreconcilability are therefore also part of the process-experience: between our goals, ideals, and purpose and that which we perceive and experience.
Therefore, even those we consider as unawakened or spiritually dead are our teachers, alongside those who have entered into higher spiritually transformational states
December 15, 2016