mysticism & the abrahamic faiths€¦ · mysticism & the abrahamic faiths this talk was...
TRANSCRIPT
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Mysticism&theAbrahamicFaithsThistalkwasgiveninStColumba’sCatholicChurch,EdinburghonSaturday27October,2018.I’mabsolutelydelightedtobeaskedtospeakonmysticism
and,inparticular,mysticismwithintheAbrahamictradition.
Iamnotofferinganacademicallyrigorouspaperbutabrief
presentationonmyownjourneyandtheincreasing
importanceofmysticismtome.ThemeswhichIshalltouch
onincludedarkness,ineffability,silence,spiritualintimacy
andscripturalinterpretation.
DefinitionThescholarBernardMcGinnstatesthatwithintheChristian
traditionthe‘Father’or‘PrinceofMystics’isStAugustine.
Augustine,hesaid,was:
adoctrinalandspeculativetheologian,aneducationaltheorist,achurchleader,amonasticfounder,apreacherandpolemicist–buthewasalsoanauthorwhogaveconsiderableattentiontothemysticalelementinChristianityandtowhomalmostalllaterWesternmysticsappealed.
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Augustinehaselsewherebeendescribedas‘theFatherof
ChristianMysticism’.Usingquasiphysicalsynesthesia,
Augustinewroteof‘theeyeofthemind’or‘theearofthe
heart’.1Wefindintensityinhiswritingtogetherwithan
emphasisontheinnerlife;onexperiencesthephysical
world,theworldofsense,cannotgive.Augustinepractised
silent,privatereading:hesataloneinGod’spresence.2In
Confessions(X,6),Augustinewrote:
Idohaveakindoflight,melody,fragrance,food,
embracementwhenIlovemyGod;forheisthelight,themelody,thefragrance,thefood,theembracementofmyinnerself–wherethereisabrilliancethat
spacecannotcontain,asoundthattimecannotcarry away,aperfumethatnobreezedisperses,ataste undiminishedbyeating,aclingingtogetherthatno satietywillsunder.Writingin1856,inhisbookHourswiththeMystics,Robert
AlfredVaughandescribedmysticismas‘everywhere
synonymouswithwhatismostvisionaryinreligionand
1MargaretRMiles,DesireandDelight:ANewReadingofAugustine’sConfessions(NewYork:Crossroad,1992),36.2Miles,DesireandDelight,186.
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mostobscureinspeculation.’3Instarkcontrasttothe‘long
conflictsofcreeds’,Vaughanpointedtothe‘unconscious
unityofmysticaltemperamentsineverycommunion.’4
Mysticismisineffable:mysticalstatesdefydefinition;they
aremoreakintofeelingthantheintellect.Thenoetic
qualityofmysticalexperiencesmeansthatthemysticis
unabletoclearlyarticulateindetailthemeaningofa
mysticalilluminationorrevelation.Bytheirnature,
mysticalexperiencesaretransientandcannotbesustained
formorethanhalfanhouror,attheverymost,anhouror
two.Mysticalexperiencesengenderpassivity:themystic
entersaconsciousnessinwhich‘hisownwill[is]in
abeyance,andindeedsometimesasifhe[is]graspedand
3RobertAlfredVaughan,HourswiththeMystics:AContributiontotheHistoryofReligiousOpinion,Vol.I(London:JohnSlark,1888),xxvi.4ibid.
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heldbyasuperiorpower.’5Mysticsspeakofthe‘Real
Presence’andbeing‘immersedintheinfiniteoceanofGod.’6
Oftenthroughvisions,dreamsorvoices,mysticsexperience
adirectrelationshipwithGod.WeseethisintheBuddha,
Confucius,Moses,Jesus,PaulandMohammed.Christian
mysticismismostoftenChrist-mysticism,inwhichthe
mysticsencountertheHolythroughthemediationofJesus.
Thatsaid,some,likeMeisterEckhart,havesought‘adirect
relationtoGodthatbypassesthepersonsoftheTrinity.’7
Mysticsfocusoninwardness,thespiritual,andthepersonal
experienceinreligion.
Iamdrawntomysticismbecause,asageneralrule,mystics
arecautiousabouttheclaimsthattheymakeaboutthe
Divine.Mostoften,mysticismoffersanapophatictheology;
atheologywhichaffirmswhatGodisnot.Perhapsmy
5WilliamJames,VarietiesofReligiousExperience:AStudyionHumanNature(London:FolioSociety,2008),322.6Ibid.,338.7Ibid.,9.
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favouritequoteforthisisfromEckhart.Intheliturgy,
Eckhartsaidtothecongregation,‘Godislight’;andthe
peoplewouldreply,‘Godisnotlight’.Everything,every
word,conceptanddoctrineisametaphor,areachingoutfor
theHoly.Inapieceofbeautifulwriting,TheCaseof
Contradictories,SimoneWeil,atwentiethcenturymystic
whomTSEliotdescribedas,‘awomanofgenius,akindof
geniusakintothatofthesaints’,said:
Acaseofcontradictories,bothofthemtrue. ThereisaGod.ThereisnoGod. Whereistheproblem?Iamquitesurethat thereisaGodinthesensethatIam suremyloveisnoillusion.Iamquitesure thereisnoGod,inthesensethatIamsure thereisnothingwhichresembleswhat IcanconceivewhenIsaythatword.Likemanymystics,Iamcarefulaboutmyuseoftheword
‘God’.Tooreadily,itimpliessomethingorsomeone
separate,upthere,outthere.Imuchprefersuchtermsas
Eternal,Sacred,Holy,Absolute,Mystery,Silence,Breath.
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Darkness
InScripture,someofthemostdramaticandfamiliarstories
areinthedarkness.ItisunderthestarsthatAbrahamis
promisedmanydescendants.InGenesis,wereadhowGod
tookAbramoutside:
AndHetookhimoutsideandsaid,‘Nowlook
towardtheheavens,andcountthestars,ifyouareabletocountthem.’AndHesaidtohim,‘Soshallyourdescendantsbe.’
Similarly,intheGospelofStMatthew,theMagifollowthe
startofindtheChrist-Child;theirencounterwiththeSacred
isinthedarkness.IntheGospelofStJohn,thelife-changing
encounterforNicodemuswasatnight,inthedark.These
arespiritualtextsandaretobereadspiritually.Thestory
ofBartimaeus,oftheblind-seer,isoneofencounterwith
Jesusinthedark.AndwhatoftheResurrectionandthe
emptytomb?Manymystics,JohnoftheCrossandMother
Teresa,spokeofdarknessasthedesertinwhichthey
encounteredtheHoly.
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Ishallreturntodarknesslaterbutalongsidedarknessin
mysticismthereisacentralplaceforsilence.Inthesecond
centuryProtogospelofJamesthereisastoryaboutthe
momentofChrist’sbirth:
Josephhasgoneofftofindamidwife;Maryisstillinthecave.AndasJosephiswalkingintothevillage,suddenlyeverythingstops.Josephhimselfrelateshowheseesashepherdinthefielddippinghisbreadintothepotandhishandarrestedhalfwaytohismouth;abirdinmid-heavenhaltedasitflies.Foramomenteverythingstandsstill,thenmovementbeginsagainandJosephknowsthatthebirthhashappenedinthatmomentofabsolutesilence.
IthinkifwereadsensitivelymanystoriesinScripture,listen
tothemwiththeearoftheheart,wewilldiscovermoments
ofsilence,albeitfleetingandunnamed.Inthestoryofthe
richman,thereisamoment,almostunnoticed,inwhich
amidstthedialoguewearetoldthatJesuslookedattheman,
andlovedhim.Itwasamomentofintimatespiritual
encounter.MaryofBethanysatatthefeetofJesusand,
surely,lookedintothefaceofJesus:whatisthatgazingif
notanunspoken,silent,gazingintothefaceofGod?
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TheSyriacOrthodoxChurch,liketheCopticChurch,claims
totraceitsoriginrightbacktotheverybeginningofthe
EarlyChurch.AccordingtotheSyriacChurch,therewere
twelvemagi.InasecondcenturytextcalledtheRevelation
oftheMagi,theyaredescribedasanOrderofMystics;they
aredefinedas‘thosewhoprayinsilence.’Theycamefrom
themythicallandofShir,theextremeeasternedgeofthe
knownworld.Inthistext,thestaristheChristHimself,
wholeadsthemtothecaveinBethlehem.Oncethere,the
startransformsintoaluminousinfant.Aftertheirvisit,the
MagireturntoShirandtellthepeoplethattheytoocan
experiencethePresenceofChrist,iftheyreceivethefood
whichtheChristoffers.AstoryfromtheSyriacChurch
aboutsilence,darknessandlight.
IntheChurchofScotland,standingintheReformedand
PresbyteriantraditionofChristianity,notabranchofthe
vinetypicallyknownforitsmysticalfruits,nevertheless,the
blindministerofInnellaninthelateVictorianperiod,George
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Matheson,wroteoflightanddarkness.Tohiscongregation,
hesaid:
Wepray,‘Enlightenoureyes!’butoftenwecanonlygetourinnereyeenlightenedbyhavingtheoutereyeshaded.Isthesoulnevertogetmomentsforrepose–formeditation,self-reflection!Isitnevertohaveanhouralltoitself–andhourwhenitsdoorsareshut,whenitswindowsarecovered,whenitsoutsidevoicesarehushed,whenitisuntouchedbytheheatoftheday!Godsays,‘Yes,itshallhavesuchmoments’;andHepreparesaplaceforitinthewilderness.Hestopsmemidwayintherace.HelaysHishanduponme,andIfall.Hebearsmeintothesilence,intothesolitude.Heputsthemultitudeallout,andlocksthedoor.Heclosestheshuttersofthecasement.Heinterruptsthemusicinthestreet;Heforbidsthedancinginthehall.Hesays,‘Yournervesarewearywithexcitement;inthisdesertplaceyoushallrestawhile.’
TheSufimystic,Rumi,said,‘Thequieteryoubecome,the
moreyouareabletohear’.
Innerlife
ThereisastorytoldofSarapiontheSindonitewhowenton
pilgrimagetoRome.Hehadheardofarecluse,awoman,
wholivedthereinasingleroom.Asatraveller,hecouldnot
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imaginesuchinactivity.Whenhemether,Sarapionasked,
‘Whydoyoujustsithere?Shereplied,‘I’mnotsitting.I’m
onajourney.’
ThestoryofthePassoverhasbeeninterpretedbyJewish
mystics.Forthem,thenarrativeislivedoutinthesoul.
TheHebrewwordforEgyptisMitzrayim,whichmeansa
tightplace,aplaceofconstriction.Ifwefeelthestory,
perhapswecanbegintothinkofaspectsofourownlife
whichareconstricted,inwhichweareconfined,suppressed,
oppressed,sufferingandinneedofhopeandfreedom.Part
ofuswillalwayswanttostaywiththeold,inourcomfort
zone,butpartofuswillwantgrowth,freedomandchange.
Theentirenarrativeisaboutlife.Inourmother’swomb,we
thrivedandthenitbecameatightplace.Ifwecanfree
ourselvesfromliteralism,thestoryoftheExodusandthe
Passoverisaboutourinnerjourney.RabbiHanochof
Alexandersaid,‘ItwaseasiertotaketheJewsoutofEgypt
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thantakeEgyptoutoftheJews’.Sometimes,evenwhenwe
changeourexternalcircumstances,allthathindersus,
diminishesus,remainsalivewithin.Ofteninlife,weneed
towrestlewithandchangethedeep-seatedimagesof
ourselves.Itisthesoulthatneedshealing.Onemystic
suggeststhatweneedtomovefromthebondageoftheego,
fromPharaoh,tothehigherself,toMoses;fromanarrow,
constrictedconsciousness,intoawider,fullerhumanity,a
moreinclusiveconsciousness.
TheteacherofJewishmysticism,EstelleFrankel,saysthat
eachmorningshewakestoherself.Afteramoment’s
meditation,amomentinwhichsheisstill,prays,isopento
theSpirit,shewakesasecondtimewithanexpanded
identity,anawarenessthatsheembodiestheDivine.The
moresheisatpeaceintheSacred,themoreshefeelsdrawn
intoeternity.Frankelsays,‘Thisisthegoalofspiritual
practice.ThisisthegoalofthePassover’.ThePassoverisa
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leavingbehindofallthatconstricts,diminishesand
dehumanisesus.Ontheinnerjourney,Godsetsusfree.
FromthePassovertothefourthcenturymonkandhermit,
MacariusofEgypt,knownas‘TheLampoftheDesert’;
Marcariussaid:
Theheartisitselfbutasmallvessel,yetdragonsarethere,andtherearealsolions;therearepoisonousbeastsandallthetreasuresofevil.Therearealsoroughandunevenroads;thereareprecipices.ButtheretooisGod,theangels,thelifeandtheKingdom,thelightandtheapostles,theheavenlycitiesandthetreasuresofgrace–allthingsarethere.
Mysticismhasanintensefocusontheinnerjourney:the
facingdownofourowndemonsandourpilgrimageof
sanctification.Forme,wemuststepawayfromthe
interventionistgod,withthegodwhocrudelyintervenesin
history,anddiscovertheDivinewithin.AftertheJewish
Holocaust,wecansaythattheGodoftheExodusisdead.
ThelifeoftheDivine,theEternal,istheinnerlife.Afterthe
mythologyofthecreationnarratives-thefirsteleven
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chaptersofGenesis-anewanddistinctsectionofthebook
begins.Weread:
NowtheLordsaidtoAbram,‘Gofromyourcountry andyourkindredandyourfather’shousetotheland thatIwillshowyou.Iwillmakeofyouagreatnation, andIwillblessyou……inyouallthefamiliesofthe earthshallbeblessed.’SoAbram went,astheLord hadtoldhim.ItwasafterAbraham’sfatherdiedthatAbraham
encounteredGod.Abraham’sencounterbeganwiththe
word‘Go’,whichinHebrewislekhlekha.‘Gofromyour
country’GodtoldAbraham.Lekhlekhahadneverappeared
inGenesisbeforethispoint.God’srelationshipwith
Abrahamisintenselypersonal:‘Iwillshowyou,Iwillmake
ofyou,Iwillblessyou.’Abrahamsetsoutforalandthat
Godwillshowhim,alandhehadneverseen.
WhatismoststrikingaboutwhatGodsaidtoAbrahamisthe
firstwordused-‘go’:lekhlekha.Itmeans‘Gotowards
yourself.’Itisaninvitationtojourneytoanewland,apiece
ofphysicallandsurely,butitisalsoandmoredeeplyan
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invitationtojourneywithin.Afterthecreationnarratives
andlongbeforetheappearanceofMosesorJoseph,God’s
firstwordistoAbraham,tothefatherofJudaism,
ChristianityandIslamis‘Gotowardsyourself.’
ForStPaul,wearethetempleoftheLivingGod.Weareone
withChrist.Jesussaid,‘AbideinMeasIabideinyou.’The
shekinahdwellswithinus;thesoulisthedwelling-placeof
God.ThePhariseeNicodemusistoldthatnoonecansee
theKingdomofGodwithoutbeingbornfromabove.The
Spirit,theshekinah,needstobebornwithinus.Lekhlekha,
‘Gotowardsyourself’,meansembarkontheadventure;let
theSpiritbebornafreshinyou.Taketoheartthewisdom
ofJesus:‘AbideinMeasIabideinyou.’Thestoryof
Abrahammaybeoneoftheoldesttoldinhumanhistorybut
itisaboutyouandme,nowinthe21stcentury.
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Rumidiedon17December1273.Onhistombtheepitaph
reads,‘Whenwearedead,seeknotourtombintheearth,
butfinditintheheartsofmen.’
Encounter
Ihavetouchedondarkness,silenceandtheinnerjourney.
Anothercentralpartofmysticismisournon-literal
interpretationofScripture.AccordingtotheGospelofSt
John,atevening,underthecoverofdarkness,Jesus
‘appeared’tothedisciples.Theverbusedfor‘appear’is
quitespecific:itmeansanapparition,aninnervision.Itis
somethingthatisexperiencedand‘seen’withinthe
consciousness,inthemindandheart.The‘appearance’of
JesusthatnightinthatroominJerusalemcouldnothave
beenrecordedonaniPhone.Therewasnothingphysicalto
seeandtheverbchosenbythewritertellsusthat.Inhis
conversionexperienceontheroadtoDamascus,Paul‘saw’
Jesus,theRisenChrist,butwhathesawwasnotseenby
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thosewhowerewithhim.Pauldescribedwhathesawas
similartothatexperiencedbytheapostles.The
‘appearances’areaninnerexperience,anintimate
encounterwiththeHoly.
WhenJesusappearedasecondtimetothedisciplesThomas
waspresent.FollowingHiswordofpeace,Shalom,Jesus
saidtoThomas:‘PutyourfingerhereandseeMyhands.
ReachoutyourhandandputitinMyside.Thomas
answered,‘MyLordandmyGod.’ItisnotclearifThomas
doestouchJesusbut,ifweenterthestoryforourselves,the
physicalityandclosenessofJesusmakeHispresence
overpowering.Thomassaid,‘MyLordandmyGod.’Thisis
thesortofmeditationalintensityandintimacywefindinthe
writingsofthemystics.Forme,Scriptureissacred
mythologyorspiritualwriting,afaithnarrative.‘Myth’,
saysSaraMaitland,‘isthepoetryofthesoul.’Or,inthe
wordsofThomasMann,‘Mythisthewaythingsneverwere,
butalwaysare.’TheancientsunderstoodthatGodis
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mystery,elusiveandbeyondourcomprehensionor
expression.ThesagespreferredtodescribeGodas
‘Nothing’withacapital‘N’ratherthanletGodbethoughtof
asabeing.
Scripture
IhavementionedAbraham,andsonowtoMoses.Onthe
mountain,anangeloftheLORDappearedtoMosesina
flameoffireoutofabush.Moseslooked;thebushwas
blazingbutnotyetconsumed.Hesaid,‘Imustturnaside
andlookatthisgreatsight,andseewhythebushisnot
burnedup’.RabbiLawrenceKushnerhassaidthatwhen
Mosesstoodtobeholdtheburningbush,itwasamiracle
but,asksKushner,whatwasthemiracle?Therabbireplies
thatthemiraclewasnotinthefireorinthebushorthefact
thatthebushwasnotconsumed.‘Themiracleatthe
burningbushwasthatMosesstoppedandturnedasideto
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notice’.8Inthescorchingheatofthedesert,abushonfire
wasnotsounusual.ItisonlywhenMosesstops,turnsaside
hetrulyseesagreatsight;itisonlywhenhehadstopped,
whenhewasstill,silentbeforethismysticalvision,thathe
heardthevoiceofGodaddresshim.Hecouldsoeasilyhave
failedtopayattention.Itwaswiththeinnereye,theeyeof
theheart,thatMosesencounteredEternity.Insoundand
syllableunknowntotheouterear,Mosesheardthevoiceof
God.MeisterEckhartsaid,‘Nothinginallcreationissolike
Godasstillness.’
MosesencounteredGodmanytimes:onmountaintopand
intheTentoftheLord’sPresence.Eachtime,Godis
representedasacloud.Whyacloud?Perhapsbecauseitis
dark,visuallyimpenetrable,andGodalwaysremainshidden
andelusive.Thissamemythologicaldeviceisusedinthe
GospelsinthestoryoftheTransfiguration.Theonlyspotin
thewholestorywhichisdarknessisthecloud;itisfromthe
8RabbiRachelTimonerBreathofLife:GodasSpiritinJudaism75
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cloudwehearthevoiceofGod.ThehiddennessofGodis
essentialandcentraltomysticism.
FromAbrahamandMoses,thereisthestoryofElijahinthe
cave,inthedarkness,andhearingthesheerestsilence.We
mightsaythatthetheologicalprogressioninwhatwecall
theOldTestamentisfromthespokenwordtoAbrahamand
MosestothesilenceencounteredbyElijah.Butnowto
Jesus.InameditativereadingofScripture,inthestoryof
Jesuscalmingthestorm,whatdowesee?Thefirstthingwe
seeisthedarkness:wearetoldthatitisevening.Again,
thisisnotanincidentaldetail.Goddwellsindarkness.In
thisdarkness,weseethepowerofthewindandthesea,the
powerofnature,themagnitudeanddestructivepowerof
nature,andweseethesmallnessofthedisciples,their
helplessnessandvulnerability.Atthecentre,weseeJesus:
wesenseHispeace,Hiscalm,Hisstrengthandwelearnin
ourheartsthatasgreatasthepowersofnatureand
universemaybe,theseareasnothingcomparedtothe
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sacredpeaceofGod.Thereisadeeppeace,astillness,an
eternalsilence,attheheartofGod,whichthetrialsand
troublesandpowersofthisworldanduniversecannot
disturb.Inaprayerful,meditativereadingofScripture,God
inJesuscomestous.
InScripture,wearetoldmanytimesthatJesussoughtthe
solitudeandsilenceofthehills.Hisownspiritualpractice
wasoneofaloneness;Hefounditessentialtosustainthe
ordinarinessandburdensofeverydaylife.
TheResurrectionstoriesdrawheavilyontheOldTestament.
InthestoryoftheTenCommandments,itisonthethirdday
thatMosesascendedMountSinai.Amidstthethunder,
lightningandblastofatrumpet,Mosesenteredthethick
darknesswhereGodwas.Crucially,Mosesencounteredthe
Eternalonthethirdday.IntheAbrahamstory,Isaacis
releasedfromdeathonthethirdday.
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IntheGospelofJohn,twoangelsappear:oneatthehead
andoneatthefootofwherethebodyofJesushadlain.For
aJewishlistener,thisdetailissuggestiveofthecherubim
whichsatonthelidoftheArkoftheCovenant.Theark
restedintheHolyofHoliesinthetemple,themostsacred
placeonearthfortheJews.Itispossiblethatthefourth
evangelistwantsustoseethattheemptytomb,therisingof
Jesusfromthedead,isthenewHolyofHolies,thedwelling-
placeofGod.
MyfavouriteencounterintheResurrectionnarrativesisthe
storyoftheBelovedDisciple,theonewhomJesusloved
especially;perhapstheonewhoseinsightintoJesuswas
mostprofound.Wearetoldthat,thoughhereachedthe
tomb,theemptycave,theplaceofdarkness,emptinessand
silence,beforePeter,itwasPeterwhoenteredfirst.After
Peterlookedaround,heleft.ButtheBelovedDisciple
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enteredandbelieved.Wearetoemptyourselvessothatwe
willbefilledbytheemptinessofGod.
BesidesAbraham,MosesandElijah,inJewishmysticismwe
canturntothestoryofJonah.InHebrew,thenameJonahis
Yonah.ThenameYonahmeans‘dove’.IntheOld
Testamentbook,TheSongofSongs,theJewishpeopleare
thedovebecausethedoveisfaithfultoitspartner.InThe
SongofSongs,theJewishpeopleareGod’slovers:they
neverleaveGod;theyareYonah.Yonahmeansdove:God’s
lovers.Ifwegoonestepfurther,inmysticalJudaism,Yonah
representsthesoul,thesoulwhichisalovertotheSacred,
totheDivine.TheverynameJonahorYonahsuggeststhe
soulasaloverofGod.Jonah,Yonah,thesoul,theDivine
lover,isonlyarousedfromslumberwhentheboatisabout
tosink.ThestoryofJonahisoneofspiritualawakening.
Andwhatofthefish,thewhale,theseamonster?Perhaps
thestorysuggeststhatJonahhaddied:noonecouldsurvive
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theviolent,destructivepowerofthesea.Inmystical
Judaism,itissaidthatthefishisasymbolofreincarnation;
reincarnation,notresurrection.Itisperhapsinhissecond
lifethatJonahmakeshiswaytoNinevehasGodcalledhim
todo.ItisinhissecondlifethatJonahmakeshiswayback
tothepresenceofGod.TheFranciscanRichardRohrsays
thatitisinthesecondhalfoflifethatwemakeourwayto
God.Itisonlyafterweunderstandthatthefirsthalfoflife,
thelifeofthisworld,doesnotsatisfy,doesnotbring
wholeness,thatweenteruponthesecondhalfoflife.Itisin
Nineveh,therestoredNineveh,theNinevehatonewithGod,
thatJonahencountersthepresenceofGod.
Thesecondonestobecalledarealsofishermen,Jamesand
John.JamesandJohnleavetheirfatherZebedee.Thestory
isverysimilartothatofthecallofElisha:Elishaleaveshis
fathertofollowElijah.Atamoment’snotice,Elishasaid,‘I
willfollowyou.’InHebrew,thenameJohnisJohanan,
whichmeansYahwehisgracious.James,fromtheHebrew
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Ya’aqov,canalsoberenderedJacob.IntheOldTestament,
Jacobwasthefatherofthetwelvefoundersofthetwelve
tribesofIsrael.Isitpossiblethatinthisfaithnarrativeof
thecallofthefirstdiscipleswelearnthatGodofJesusis
graciousandthatinChristthetwelvetribesofIsraelare
reunited,restored,madeone?Isthiswhywearetoldtheir
namesinsuchapparentlyfanciful,strangestories?
ThefirstcenturyJewishphilosopher,Philo,saidthatthe
mannawhichthepeopleofIsraelreceivedinthedesertwas
thewisdomofGod.ThepeoplefedonthewisdomofGod.
InJewishmysticism,eatingmannameanstransmuting
holinessintomatter.Eatingmannadissolvedthedivide
betweenGodandhumanity.John’sGospelbeganbytelling
usthattheWordorWisdomofGodwasreflectedinJesusof
Nazareth.WhenJesussaid,‘EatMyflesh;drinkMyblood’,
HeintendedthatwearetofeedontheWisdomofGod;we
aretofeedonGod,onthePresence,ontheShekinah.
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Mystics ThenineteenthcenturyCarmelitenun,ThérèseofLisieux
describedpractisingthePresenceofJesus.Shesaid:
Iwaslikethosewhoareblindorindarkness;theyspeakwithapersonandseethatthatpersoniswiththembecausetheyknowwithcertaintythattheotheristhere(Imeantheyunderstandandbelievethis,buttheydonotseetheother…
ThepracticeandexperienceofclingingtoChristisnowhere
morepoignantlyfoundthaninthehoursofherdeath.After
theagonyoftuberculosis,adeathwhichseemedtoafriend
likeacrucifixion,Thérèsesaid,‘Iassureyou,thechaliceis
filledtothebrim!ButGodisnotgoingtoabandonme….He
neverhasabandonedme.’Sheclosedhereyesincomplete
trust.
JohnoftheCross
ICobbledtheirBootsHowcouldIlovemyfellowmenwhotorturedme?
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OnenightIwasdraggedintoaroomandbeatenneardeathwiththeirshoesstrikingmehundredsoftimesintheface,scarringmeforever.IcriedoutforGodtohelp,untilIfainted.Thatnightinadream,inadreammorerealthanthisworld,astrapfromtheChrist’ssandalfellfrommybleedingmouthandIlookedatHimandHewasweeping,andspoke,‘Icobbledtheirboots;howsorryIam.WhatmovesallthingsisGod.’ Sufi Jesussaid,‘WheretwoorthreearegatheredtogetherinMy
name,thereIaminthemidstofthem’.IntheJewish
tradition,itissaidthatwheretwoaresittingtogetherand
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wordsoftheToraharespoken,theDivinePresence,the
Shekinah,restswiththem.InIslam,theSukainah,theSpirit
ofTranquility,descendedupontheProphetMuhammed.In
Islamicmysticism,theSakinahissentintotheheartof
believers;itbringsstillness.ItistheDivinePresence.
MysticsstresstheunknowabilityofGod.Thesixthcentury
writer,Dionysius,spokeofGodasveiledindazzling
obscurity,insecretSilence,astheluminousDarkness,
utterlyincomprehensible.ThomasMerton,describedby
theDalaiLamaasaspiritualbrother,wrotemanypoems,
includingpoemsaboutthehiddennessordarknessofGod:
Myloveisdarkness! OnlyintheVoid Areallwaysone: Onlyinthenight Areallthelost Found. Inmyendingismymeaning……. Closerandclearer Thananywordymaster ThouinwardStranger WhomIhaveneverseen,
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Deeperandcleaner Thantheclamorousocean, Seizeupmysilence HoldmeinThyhand!ListentopartofthisSufipoem: Inthemarket,inthecloister–onlyGodIsaw. Inthevalleyandonthemountain–onlyGodIsaw. HimIhaveseenbesidemeoftintribulation; Infavourandinfortune–onlyGodIsaw. Inprayerandfasting,inpraiseandcontemplation, InthereligionoftheProphet–onlyGodIsaw.ThereareanumberofstoriesaboutAbraham(orIbrahim)
intheQur’an.Thereisthemiracleofthefourbirds.
IbrahimasksofGod,‘MyLord,showmehowYougivelifeto
thedead.’Godsaid,‘Doyounotbelieve?’Hesaid,‘Ido!
Butthisissomyheartmaybecalm.’Godsaid,‘Thentake
fourbirdsand[cutthemintopieces].Thenplaceapartof
themoneachmountain.Thencallthem;theyshallcometo
youinarush.And[seeingthat]knowthatindeedAllahis
overpowering,all-wise.’
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CommentatorssaythatwhenAbrahamcalledtothebirds,
Allahcausedtheirpartstoberejoinedandrefilledwith
pulseandlife.TheythenflewtoAbrahamwithaspeedthat
showednosignoftrauma—nosignthattheyhadjustbeen
dismemberedandscattered.Thepointofthemiracle,of
thefaithnarrative,istoshowthatGodgiveslifetothedead.
CloseThehistorian,KarenArmstrong,saysthat‘doctrineisself-
indulgentguessworkwhichmakespeoplequarrelsomeand
[incredibly]sectarian’.Thetruthtobediscoveredis
Presence.Ourspiritualpracticeistocontinuallybring
ourselvesintoGod-consciousness.GodisasingleReality:
GodisBeing,Tao,Father,Allah,Mother,YHWH,Brahman,
GreatSpiritandmanyothernames.TheJewishmystical
teacherRabbiRamiShapirowrites:
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Tome,religionsarelikelanguages:nolanguageistrueorfalse;alllanguagesareofhumanorigin;eachlanguagereflectsandshapesthecivilizationthatspeaksit;therearethingsyoucansayinonelanguagethatyoucannotsayaswellinanother;andthemorelanguagesyouspeak,themorenuancedyourunderstandingoflifebecomes.Judaismismymothertongue,yetinmattersofthespiritIstrivetobemultilingual.