Mysticism, Christian and Buddhist, The First Buddhist Council and Self-Realisation of Noble Wisdom
9781465580023
418 pages
Library of Alexandria
Overview
In the following pages I attempt to call the reader's attention to the closeness of Meister Eckhart's way of thinking to that of Mahāyāna Buddhism, especially of Zen Buddhism. The attempt is only a tentative and sketchy one, far from being systematic and exhaustive. But I hope the reader will find something in it which evokes his curiosity enough to undertake further studies of this fascinating topic. When I first read--which was more than a half century ago--a little book containing a few of Meister Eckhart's sermons, they impressed me profoundly, for I never expected that any Christian thinker ancient or modern could or would cherish such daring thoughts as expressed in those sermons. While I do not remember which sermons made up the contents of the little book, the ideas expounded there closely approached Buddhist thoughts, so closely indeed, that one could stamp them almost definitely as coming out of Buddhist speculations. As far as I can judge, Eckhart seems to be an extraordinary "Christian." While refraining from going into details we can say at least this: Eckhart's Christianity is unique and has many points which make us hesitate to classify him as belonging to the type we generally associate with rationalized modernism or with conservative traditionalism. He stands on his own experiences which emerged from a rich, deep, religious personality. He attempts to reconcile them with the historical type of Christianity modeled after legends and mythology. He tries to give an "esoteric" or inner meaning to them, and by so doing he enters fields which were not touched by most of his historical predecessors. First, let me give you the views Eckhart has on time and creation. These are treated in his sermon delivered on the commemoration day for St. Germaine. He quotes a sentence from Ecclesiasticus: "In his days he pleased God and was found just." Taking up first the phrase "In his days," he interprets it according to his own understanding: . . . there are more days than one. There is the soul's day and God's day. A day, whether six or seven ago, or more than six thousand years ago, is just as near to the present as yesterday. Why? Because all time is contained in the present Now-moment. Time comes of the revolution of the heavens and day began with the first revolution. The soul's day falls within this time and consists of the natural light in which things are seen. God's day, however, is the complete day, comprising both day and night. It is the real Now-moment, which for the soul is eternity's day, on which the Father begets his only begotten Son and the soul is reborn in God. The soul's day and God's day are different. In her natural day the soul knows all things above time and place; nothing is far or near. And that is why I say, this day all things are of equal rank. To talk about the world as being made by God to-morrow, yesterday, would be talking nonsense. God makes the world and all things in this present now. Time gone a thousand years ago is now as present and as near to God as this very instant. The soul who is in this present now, in her the Father bears his one-begotten Son and in that same birth the soul is born back into God. It is one birth; as fast as she is reborn into God the Father is begetting his only Son in her. God the Father and the Son have nothing to do with time. Generation is not in time, but at the end and limit of time. In the past and future movements of things, your heart flits about; it is in vain that you attempt to know eternal things; in divine things, you should be occupied intellectually . . . . Again, God loves for his own sake, acts for his own sake: that means that he loves for the sake of love and acts for the sake of action. It cannot be doubted that God would never have begot his Son in eternity if [his idea of] creation were other than [his act of] creation.
