NEW AGE QUEST versus CHRISTIANITY [Part 5]

THE MODERN SPIRITUAL QUEST..........

A more appropriate title for this section could well be "The Post-Modernist Spiritual Quest" whereby relativism has become the norm, or threatens to. But I won't digress since neo- or post- Modernism is a topic alone.

Many of today's spiritual theologians tend to wed the traditions mentioned previously, extracting from both what is appropriate to contemporary thinking and promoting methods according to various modalities. Some have further intermeshed Oriental Hinduist and Buddhist methods and philosophies with both Western traditions and emerged along syncratic pathways, most of which must be called into serious question. Practices referred to include 'Christian Zen' and yoga, TM [transcendental meditation], Tai Chi and so on. How far one can adopt Oriental methodology without imbibing its philosophy is a contentious issue. That such philosophies [or better called 'thoughts and aims'] presuppose, and are based on, the idea of Nirvana militates against wedding them to Christian methodologies which all hinge on the Resurrection Life and pure worship of a Trinitarian God for its own sake. That Oriental ways have penetrated our prayer life is evident and therefore call for an investigation.

Never the twain shall meet between Nirvana and Resurrection is a claim hardly in doubt, yet one constantly hears that we have a lot to learn from esoteric and non-Christian beliefs. One must ask: "What?". Even the disgraced Hans Kung, in his lengthy exposition on non-Christian religions, in his work, "On Being A Christian", eventually comes up without a common denominator. One would have thought the Yahwists called the people to worship the true God and that the bottom line of the New Covenant imposed on Christians the joyful task of bringing the ultimate Light to those still in the darkness of impersonal deities rather than the other way around. Too, I would claim that it's the shallow who find the ultimate "cool" in being non-conformist and esoteric as they replay their teenage anarchism. They can wave a red flag without doing too much damage, but should not play "chicken" with their very souls. [Having mentioned Yahwists reminds me to advise that I neither know if you are dabbling in Kabbalah nor will be discussing it here]. An accusation of "triumphalism" applied at this point to what I have said, may very well ignore "truthfulism".

Chanting "om" all day or some other monologia, while one's ankles are intertwined behind one's neck may eventually see one reach the 13th stage of self-denial Perfection [whereby one becomes a
Buddha] while opening one up to unknown powers, but that will hardly progress the spirituality of a Christian. I regularly receive blog posts from "Reclaiming Sovereignty" run by a Shaman so I am  quite familiar with that ancient spiritism, while I have also investigated other esoteric systems so I do not come at all this in ignorance. But, I apologize here, for I have digressed from an evidence-based argument.

Should one care to try to pinpoint in history this modern phenomena of East meets West, one might not go past Teilhard de Chardin. Teilhard's cosmic evolutionary visions have not just influenced modern spiritual theology but provided those Christian-cum-orientalists with the platform to introduce Eastern philosophy into traditional methodologies. He is considered a doyen among New Agers as you would know. [I don't know how deeply you are into his work. I confess that I have only read one of his works: "The Divine Milieu"]. What may be good in Teilhardism has been taken to the Nth degree in an extremism that he surely intended. He was sanctioned by the Church but more recently has been mentioned in glowing terms by several recent Popes. The effect of his intrinsic theology is already enormous and has caused a certain rift within Church circles. Betraying both Platonic and Aristotelian traditions, de Chardin tends to claim a knowledge of the Essence of God in the cosmos, culminating in his Omega Point. I have enough notes from my reading of de Chardin from many years ago from which I could furnish a few paragraphs here, but that was pre-computer times, so I leave it to you to investigate him on any substantial orthodox web site. Personally, I advise staying away from anyone who has pinned down the Trinitarian Godhead, even into such a nebulous circumstance which itself is "evolving". There too is a danger to some in even reading him critically, since he can be as hypnotic as any clever charlatan.

That said, let me return to the present to mention two major popular works. Firstly Andre Louf and secondly Anthony de Mello [whom you say that you are presently reading in the case of the latter]. The Trappist, Andre Louf, in "Teach Us To Pray" typifies one who prays unceasingly in the Spirit. He does set aside a place for Teilhard's cosmic prayer but in the context of a rich tradition going right back to the early monks. It is of particular interest since, in writing, he has in mind those of "ever growing concern with all sorts of techniques, psychological and physical, of recollection and meditation". He explains "how time-honored instructors and masters of prayer had already found an answer to these questions". This answer, to Louf, is the running together of the various techniques of prayer "into a harmonious whole in which the Holy Spirit is continuously at work in us" [p10]. Louf's principles are Christocentric not self-centred, ascetic not indulgent, other-centred not egocentric, constant not fragmented, scriptural and traditional.

On the other hand, de Mello S.J. presents us with a catalogue of prayer techniques in "Sadhana". While I found the book quite informative, several of the prayer exercises need close inspection.

Exercise 32, a fantasy exercise, states: "If it is used judiciously, namely, as a means to deepening our recollection and our inner silence, rather than as a means of pleasant entertainment .........." While joy in prayer is to be welcomed, more than that is suggested here. The very possibility of an alternative between prayer and entertainment is suggested. Considering a prior instruction in the same exercise  -  to indulge in the fantasy as "you could not allow yourself to indulge in reality"  -  is there not a danger of letting this type of visualization get out of hand, of taking advantage of a seemingly religious practice for a spiritual turn-on?

Exercise 30 typifies a recurring theme throughout the book  -  the visualization of life scenes, past or future, with the express instruction that 'no value judgement be made!'. Why is this? We read: "The injunction about neither approving or condemning is not needed to reform your life or actions .......you will be needlessly caught up in an inner conflict" [Me:....he said What?]. So then, is this one of those pieces of Oriental wisdom which has a lot to teach the Christian? This 'wisdom' does away with the metanoia of the Gospel, examination of conscience, repentance for sin, Grace, and so on because, as we are told: "awareness alone will heal [and] will cause to die whatever is unhealthy and will cause to grow whatever is good and holy ..........there is no need to use your spiritual muscles ........only become calm". In this particular exercise it is obvious that Christ is tacked on as an afterthought to what is essentially an Eastern practice.

Some exercises do not even bother with the afterthought. For example, Ex 29 is simply a meditation/visualization on the rotting away of one's own corpse. [I kid you not, if you have not yet read that far]. What relationship does this bear to Christian prayer and spiritual practice? I would suggest none since we are told by de Mello that "I have borrowed this exercise from the Buddhist series of reality meditations. .........I would have you know that the purpose of this meditation is to offer you the gift of peace and joy........" [ Yes, he said that!] . The Christian tradition of annihilation of self is always proposed in the context of making way for Christ or for neighbour as applied to living the Resurrection Life. This and other Buddhist practices [e.g. meditation on the decomposing body] is nihilism for the cause of Nirvana, going with the floe, melting into Teilhard's cosmic energy of blissful nothingnerss.

"Fantasis", Ex 23 reminds us "do not only give you insight into yourself. In some mysterious way they also change you"!! Can we be sure that this is a change for good when often the motives and underlying principles of the meditations are of dubious origin and may often be indulged in without proper spiritual direction? Ex 22 begins with an Ignatian visualization exercise which de Mello turns into a healing method wrought by faith; but, to exemplify this faith we have a story from "the Saintly Hindu mystic, Ramakrishna". I would agree with the author as he expresses some frustration with those who are only concerned with the truth of history and miss the truth of mystery. However, there are parameters to mystical experience which contain that experience to Christian Truth, such as we find with the great mystics previously mentioned. Even the author admits: "Ignatian fantasy contemplations are grounded on some element of history which is not so with the ones I am going to propose to you now" [Ex 23].

The faith to which the author refers throughout the book smacks of a brand of faith which one sometimes finds in the charismatic/pentecostal movement. This prosperity/healing faith is based on the premise that it is God's immediate will to heal in a certain fashion here and now. All that is needed to unlock this miracle power is to have faith. This type of 'working' is more in accord with the tapping into metaphysical reality and when the miracle does not happen one may be bequeathed with all sorts of recriminations. Missing from this scene is poverty of spirit, self-abandoning trust and an understanding of the essence of God and His Will. Certainly one does not need to know of theology to have faith, but the above example displays the faith of the magician rather than the faith of a child. That said, and a little too harshly at that, I must say that the charismatic movement has 'mellowed' since it burst upon the scene [I don't know about the protestant version]. Otherwise morose church goers have stronger faith, certainly joy from revelling in their Christianity, and a real dynamic of community that puts the normies to shame. Then again, I have witnessed some damage, but admit that there is more good on balance .......... and that is only opinion.

In relation to healing prayer in general, there is another trend which appears to stretch limits and applies to inner healing specifically. Often the participant is taken far back into the past to deal with previous hurts through creatively visualizing an altered situation. This sometimes extends to "re-birthing' or even further into ancestry. Granted that this has often resulted in healing and forgiveness, however, without indulging in depth on the topic, there are two broad issues which must be faced.

Firstly, there is the legitimacy of 'altering' events which have taken place  -  not necessarily the historical physical events [although this is often visualized], but the attitudes and thought processes which accompanied these events, The changing of events past is close to denying reality, the lessons to be learnt from them, and the presence and action of God in them. This is not to deny the need to forgive past hurts or have a change of heart [repentance] in relation to the past but this new attitude is for the here and now. Applying this to future events [and this creative visualization often does], we believe as Christians that the future is in God's hands; the only certain future event is the parousia and that it is wrong to believe in pre-destination or fate. To handle the future we are gifted with hope, wisdom, prudence, free will etc. Hence, the prohibition against fortune telling, destiny by astrology, star signs and the like. If this applies to the Christian view of the future, does not the same apply to the past?

Secondly, we need to consider our response to God in this. It appears at times that inner healing assumes an autonomous nature  -  that one is capable of righting wrongs by the employment of a [CV] method. Really, the visualizing of Christ in such methods is at times just a crutch, or else He is simply there to serve the method. The question is: to what extent, if any, do we deny the Grace of the Sacraments, especially Penance, in all this; is not the love of God enough to heal, here and now, what relates to the past; do we deny in some way the power of the Holy Spirit; do we quantify Grace by going into the past to pick up some remnant of Grace we have left behind; was Jesus absent in that situation because we did not know Him then as we do now? It makes us ask: how effective are the sacraments; what does faith and prayer mean to us right now? It seems for some that faith and grace only have meaning when accompanied by a spiritual 'experience'.

SPIRITUAL EXPERIENCE .........

Some things can be safely said about experiential knowledge of God:

- God is not attainable by us, but is present to us as a freely given gift through faith
- God is the prime initiator of contact with man; we are to be actively receptive in response
- God, as a personal entity existing apart from all other reality, is to be given first place in our lives
- We are called to serve rather than be served
- We ought not to seek spiritual experiences for themselves, for this is to seek self, not God
- Spiritual experiences are not an affirmation of the correctness of our religious position
- The Gift from God of a spiritual experience is not a right, not automatic, not a reward, but has a 
   purpose, usually of preparation for service
- Spiritual experiences are meant to accord with the action of the Church and the Word of God
- A steady diet of spiritual experiences is reserved for Heaven
- Spiritual experience is only one aspect of our continuous relationship to God
- Spiritual experiences may emanate from God or from the realm of unknown spirits or evil spirits,
   or from one's own mind.

                                             .................... END PART 5 ..................

NEW AGE QUEST versus CHRISTIANITY [Part 4].

[By way of explanation for becoming personal in what follows: This essay, posted in parts on my blog, is destined to be transmitted as a personal email to a friend who has asked for my thoughts on his foray into the 'mystical'. Knowing his reading matter, and from what he has previously told me, I have been rather specific about certain books and methodologies but figured  -  what the heck!  -  maybe other readers in general may find something of interest in all this. For the purposes of a general blog post, I have removed names and certain personal details.]

A THOUSAND YEARS ON.........

In this period we are dealing with the likes of Ignatius, John Of The Cross, Teresa of Avila and , as our subject of meditation and contemplation is investigated along these lines, I have given consideration to the direction taken by Protestant Reformers in the matter of prayer too, as I am familiar with the material in which you and others are indulging, my friend. I fear you are simply indulging in New Age ways while unaware of it, believing that you are following a natural progression as a seeker of spiritual experiences. I fear likewise for many modern mass-goers who shop about for a priest who is most congenial and a 'celebration' that they find 'uplifting', which is not hard in these days of 'inclusiveness' and 'equal participation' of the laity. The Sacrifice and Worship has been compromised often for entertainment, and you know that I have 'insider' experience here from my knowledge of the Charismatic movement. Similarly, I am not ignorant of Scripture and some areas of theology  -  not totally, at least  -  which is why you have asked for my thoughts and which is why I have provided scriptural evidence [which I know you value], and in the following section I also have a little knowledge of prayer history that I share with you.

This is a fascination period, and it is difficult not to dwell at length here, but let us have some brief and necessary background. For this, I draw largely on Hans Urs Von Balthasar's summation in his book, 'Prayer' [which I know you have read], and to some extent on J.I.Packer's 'Keep In Step With The Spirit'. [You know I am using this because you have often written off my opinion with the accusation that my knowledge is deficient because I "reject all non-Catholic references"].

The prayer traditions which developed in the millennium after the Early Fathers polarized between Platonic and Aristotelian. The platonic protagonists strove after a contemplation which 'touched' the very essence of God, albeit in the dark night of one's own senses. This somewhat stoic asceticism found advocates in John Of The Cross, Teresa and the author of "The Cloud".

The Aristotelian advocates sought spiritual fulfillment in a contemplation that platoists would term meditation and which depended on sensible images and concepts of, in particular, Gospel events. Champions of this school were Augustine, St. Bernard, St. Francis and St. Ignatius. Ignatian spirituality, now undergoing a revival, sought contemplation using the imagination and senses [soul] and his aim in employing discursive meditation was not the mere representation of historical Gospel events but personal contact with the Incarnate Word.

Von Balthasar's own tastes are Ignation and he accuses the platoists [Alexandrian school] of ignoring the literal meaning of the incarnate truth of the 'Godspel' for a spiritual or allegorical meaning [Prayer, p213]. We won't bite into this argument, interesting as it is, but learn from what both schools have to say. I hope then, that you will investigate this area.

THE APOPHATIC TRADITION ............

This tradition developed along platonic lines and represents the mainstream of Catholic Western mysticism. It attracts this title because it emphasizes the God is best known by negation [what He is not, or could not be].The tradition can be traced roughly through the Desert Fathers, Gregory of Nyssa, Dionysius the Areopagite of the 6th Century, through to Aquinas of the 12th Century through to Ruysbroeck, Juliana of Norwich, Meister Eckhart, the author of "The Cloud", all of the 14th Century and on to John of the Cross, Teresa et al, of the 15th Century.[Cf. "the Cloud" Introduction].

The English author of "The Cloud" insists that when we pray we "reject all thoughts, be they good or be they evil" [Book of Privy Counselling Ch.1], yet keep in mind the distinction between God and yourself: "He is your being but you are not His". His writings centre on the primacy of love, the negation of self, and the person of Christ.

John Of The Cross takes as his axiom that all means must be proportionate to their end [A II.8], and so, regarding prayer "Everything the intellect can understand, the will experience, and the imagination picture is most unlike and disproportionate to God" [A II 8.5]. But further than this, John says of such sensory apprehensions [even though they emanate from God] that "he who esteems these apprehensions is in serious error and extreme danger of being deceived"; they "bear no proportion to what is spiritual [and] ought always to be considered diabolical more certainly than divine" [A II.11.2,3,6]. An ominous warning indeed, my friend, from the great mystic himself.

Representations of feelings, imagination, fantasy, visions and other sensory apprehensions which one seeks in prayer can result in several harmful effects. The Spanish mystic lists six kinds of harm, among which ore a diminishing of faith, a possessive attitude toward such manifestations and a loss of proper spirituality, since the same becomes more set upon the sensible aspects than upon God [A II. 11.7].

The only concession made by John in this means of prayer is to reluctantly condone discursive meditation for the beginner. Otherwise our prayer calls for a passive disposition on our part. And, regardless of our opinion or taste for John's methodology, it must be remembered that he writes not only for contemplatives but for all who seek union with God [Prologue of the Ascent, 7,8,]. For my own part, is it necessary that I mention that one should be in a state of grace and the benefit of the sacrament of Reconciliation in this regard as well as in daily life ?

However one takes to John Of The Cross, I believe his writings must be included in any investigation of our topic. The wisdom and insight with which this saint has been gifted are at our disposal and his Ascent Of Mount Carmel [especially Book II and most of Book III] has a lot to say regardless of style about faith, love, scripture, self-esteem, monologia, humility,self-awareness, indeed the multifarious nature of prayer. [Cf Bibliography].

IGNATIAN METHOD ...........

Ignatian spirituality also follows an old tradition and has become the dominant method which lies behind 'popular' spirituality.

Ignatius, in his 'Spiritual Exercises' promotes all means of prayer  -  verbal, meditative and contemplative to derive spiritual benefit. The method underlying the Exercises for the third week .......the employment of the imagination and fantasy to represent to the mind persons, events, dialogue  -  is close to our topic of 'creative visualization'. But don't conflate them, I beg you.

Ignation spirituality is more appealing to day-to-day living, especially for the lay person, than is the apophatic tradition, however, I again wish to remind: we are not concerned with competing traditions, rather with observing their underlying principles. In this regard there is no difference in many themes which are common to both traditions, such as love, faith, humility and praise. An instruction from the second week of the Exercises pinpoints the thinking of Ignatius: "I must have as my aim the end for which I am created, which is the praise of God Our Lord and the salvation of my soul" [The Spiritual Exercises of St. Ignatius, Image, p85].

SO, my dear ******, while I commend and admire your efforts to be inhabited by the Holy Spirit, I must recommend that you heed the advice of the tradition and the great Saints before going any further with your foray into trendy methods. Since you have made mention of your "inspirational" sources like Silva and Gawain and those melders of Eastern philosophy, I will next deal with another couple of them, viz., those I consider mavericks if not heretics: de Chardin and de Mello, who have a place in your library. Look, I do sympathize with the "misled", for we have so little formal advice from our pastors, leaders and from the Church on the matter of warnings regarding prayer. Oh yes, we are encouraged towards a plethora of prayers and devotionals, which is wonderful but, as the laity becomes more inclined to investigate and participate in spiritual exercises of a deeper nature than ever before, we have little guidance. It's not my place to give it with any authority, but I am certainly happy to forward my personal opinions as you have requested.

                                                  ................... END OF PART 4 ...................

NEW AGE QUEST versus CHRISTIANITY [Part 3].

Part 3.........

MEDITATION and CONTEMPLATION........

Creative Visualization can be considered a volitional act [of the will] of the imagination as a method of prayer which is affective of the senses [sensory]. It is thus a faculty of the soul [will, mind, memory, emotions, awareness, knowledge, etc].

The type of prayer in question is meditation which itself has many degrees and aspects. We might say that at the lightest extreme of meditation is the method of verbal prayer accompanied by thoughts or mental pictures of a cursory nature [such as might be found in the Rosary]. A mean example of meditation will often lack verbal prayer and the mental images are more lasting and vivid  -  commonly the subject will be a gospel scene or a particular mystery of the Faith [such as found in meditating on the Way Of The Cross]. At the other extreme we have meditation which shows a greater concentration on the subject, some lack of awareness of the external environment and perhaps some sense of personal involvement in the subject. For the most part, meditation is of a discursive nature.

Contemplation on the other hand, seeks to void the senses [of both body and soul], and lay open to deep spiritual communion with the Spirit of God. What takes place is often unknown and inexplicable. It is often referred to by the term used by John Of The Cross: 'A Dark Night' because of [1] its unknowability, [2] its austerity in the denial of senses, and [3] its reliance on purity of faith.

CV is thus only applicable within the context of meditation, although affirmations and visualization can be performed at will at almost any time. the same as verbal or ejaculatory prayer.

OLD TESTAMENT..........

There is no way of knowing to what extent the imagination was used in prayer in Biblical times but we can assume that it was as much apart of man's nature, then as now. We should believe however that when the Lord spoke to his people, or to the prophets in particular, that His communique was:
[1] entirely at His own initiative and discretion [even when sought out]
[2] most often taken to be transmitted from outside the human person except for within dreams [which was depicted as a non-volitional act] or
[3] delivered through other persons exercising human wisdom, or else
[4] as prophesy  -  gift, or some other charismata.

Humans did not resort to the imagination in their dealings with God who was not to be seen, nor whose Name could even be spoken.

We also know that those who did make use of imagination-visualization did so as practitioners of the occult.

NEW TESTAMENT...........

It is said that Jesus prayed by way of visualization/affirmation/meditation [by NA writers]. His prayer in Gethsemane is quoted in this regard, especially that He "......prayed a third time, saying the same words" [Mt 26:44]. This claim and tie-in is quite tenuous. His very own advice on how one should pray was that one should pray to a [transcendent] Father who is in Heaven.

As for the new Christians, they were overwhelmingly preoccupied with the charismatic phenomena. The Holy Spirit which was upon them was leading them in its own way. That they made use of verbal prayer, meditation and contemplation is not in question in an atmosphere where they were exhorted to pray 'unceasingly'. What we need to consider is their approach and attitude in the spiritual experiences undergone at Pentecost.

Miracles and healings which took place were the result of Divine Gift accepted in faith. There is no suggestion of a mental task but rather, as the Christians zealously pursued their mission, the Holy Spirit opened doors for them to reveal a God who loved. God's work, His initiative, His plan and purpose, while the new believers merely needed faith in Him ............. but in no way did these neophytes summon down power or 'work' miraculous deeds through some visualization or meditative process.

Discernment of God's Will seems to have been a spontaneous transmission from within, or it was gleaned from circumstantial evidence. Such seems to be the case in Paul's deciding where to go next on his mission for, somehow, the Holy Spirit warned him not to go to Asia.

And as for prayer itself, the Christians were obviously taken up with verbal acclamations of praise, both in the vernacular and in tongues. The picture of Eastern meditation does not fit here at all even though we do not know what took place when they "went into their own room to pray in private". We can, nonetheless, claim to be privy to their mentality in prayer as in life, which was a mentality of service, mission, and an all out effort to bring about a manifestation of Christ's resurrection presence in themselves and in the world at large. "It is no longer I that live, but Christ living in me", could be validly claimed by Paul as the spiritual denouement of the rather austere wish of the Baptist: "....that I may decrease and that He increase". Can the Christian who practices meditation and visualization today, lay claim to such motivations?

So, we need to ask if CV/Affirmation is an improvement on such spiritual austerity.

An oft-quoted piece of Scripture by CV advocates: "Knock and it shall be opened, seek and you shall find" [Mt 7:7] often ignores the conditions into which this promise is originally set. And we don't have to turn too many pages to find warnings like: We can't serve both God and materialism [Mt 6:24]; not to be concerned about your own needs [v 25ff]; the Way of Life is concealed [7:13] and beset by false prophets [v 15]; even those who profess Jesus as Lord are anathema if they do not pursue God's Will [v 21]; and, obey Jesus' teaching [v 24].

The latter teaching gives us an insight into why miracles are wrought and why spiritual power is not withheld from those who "knock and seek". The availability of the Lord's promises, sought through CV/affirmation or any other way  are no indication that we travel the right road however. There are those who work wonders in Jesus' Name yet do not even travel with Him.

Certainly God's promises can be claimed under many guises but not all are blessed through it. Those who are blessed through it are:
- the spiritually austere [those who entrust themselves to God's Marcy in the face of any eventuality]
- the humble
- those whose greatest desire is to do what God requires
- the persecuted and insulted [5:3ff].

It has been necessary to make somewhat of a digression as has been made before considering the historical practice of later periods, as we shall see following the next section.

THE EARLY CHURCH.........

Without a great deal of research, there is little to elaborate here on this period, [being mindful that this essay is a preliminary overview of the topic of comparative prayer styles between New Age methods and Christian living and practices apart from the immediately preceding. A friend with whom I correspond on such matters rightfully insists that a definition of Christianity is necessary in this topic as in all relevant discussions involving Christianity. For the purposes herein I have taken it that the basics are understood by the reader. That definition very briefly works from the premise that Christianity is a seamless garment of Faith, reason and logic and diversions from immutable truths known to this garment are usually down to modernism, relativism and the notion of evolutionary development. While I have not used this primary approach, I certainly agree that New Age trappings run counter to God's Will and original purpose of Creation and can whatismore be very dangerous and threatening to our eternal existence].

Still, while this area of Early Church is sparse, even a cursory view is interesting. For example, if we look at the desert tradition of the fourth-fifth centuries, especially at the Verba Seniorum [The Sayings of the Fathers], we note a definite shift towards interior prayer, meditation and contemplation.

The use of imagination/visualization by the Egyptian monks is evident. Let us have an example which appears supportive, and one which does not. Seemingly supportive of CV is ............

"He said again, 'If we seek God, He will appear to us and if we hold Him, He will stay with us'". [Desert Fathers, Helen Waddell, p119]. Doesn't this appear to damage my case! But, it's only one example, and the Fathers are not infallible. Whatismore they were highly advanced spiritually. But here is a contrary and exemplary warning from the same writings............

"Father, according to my strength, I keep a modest rule of prayer and fasting and meditation and quiet and, according to my strength, I purge my imagination: what more must I do?" [Ibid Book X11, par V111].

What we are to make of this will depend on a more searching look. We can see the interior journey was developed along the way by such notables as Cassian and Ruysbruck.

Whatever we discover by way of methodology may not be as important as some underlying rationale. Hence, I would harken back to the previous section which explored the dispositions of pray-ers in NT times. While there has been a shift in methodologies, I believe that certain principles have been maintained by the Fathers and mystics at prayer, being:
- complete focus on God
- for His Glory
- to increase the Kingdom [within and without]
- according to His Will
- by service to others
- through self-abrogation and humility.

Next, I will discuss the issues as relevant to much later times.

                                          ................... END PART 3 ...................

THE NEW AGE QUEST versus CHRISTIANITY [Part 2].

The practice of formal religion is taking a hit, but our human nature still calls us to seek some universal force outside of ourselves. More of us now dabble in yoga/meditation, creative visualization, dangle crystals around the home, burn incense while rubbing the head of a Buddha figurine as we check our Stars for the day. Such practices appear trivially innocent although they are often based in some Eastern Religion, or in the Christian Science of Mary Baker Eddy, or in the Creative Visualization of Shakti Gawain, or in the Silva Mind Control Method, all to tap into some cosmic energy as propounded by the Human Potential Movement that promises inner peace, growth and success. BUT, is it dangerous?


Part 2.


DANGER........


What we perceive in the imagination may be a wolf in sheep's clothing [Mt 7:15]. The devil himself grants visions; he even tempted Jesus with his visions in the desert [[Mt 4: 8-11]. The messenger from God can well be a Jezebel [Rev 2:20], and even Satan can appear as an Angel of Light [2Cor 11:14].


It was not specifically the danger from the evil powers which lay behind the prohibitions of OT occult practices [Dt 18, Lev 19:31, 20:27], but in any case those instructions, for the most part, remain in force. We must not ignore either the literal sense [the author's meaning] or the underlying principle of Scripture where there is the possibility of a link between illicit spiritism and current prayer practices.


Certainly, at least the warning exists. We may ask what was the essential difference between the powers of Pharaoh's magicians and Aaron [Ex 7:11-12]? Saul died because he consulted spirits of the dead rather than consult the Lord [1Chron 10:13-14], but this is hardly what might happen in Christian prayer. Although, sophisticated and subtle remnants of Manasseh's idolatry [2K 21:5-6] are common today in the practices of Christians who tinker with star signs, charms and superstition. [Coming myself from a long line of Irish ancestors, I know about the many quaint superstitions]. Scriptural references which might be considered are: Ex 22:13, Is 2:6-9, Jer 27:9-10, Zach 10:2, Mal 3:5, Is 8:19-22, Is 47:9-11, Act 8:9-10,, 19:18-20, 2Tim 3:8, 1Cor 10:20, Rev 21:8, 22:15.


One yardstick we must glean from all this comes from Paul's insight as he outlined to the Galatians: human nature is an enemy of the Spirit and, it seems, that even the naturally human desires for spiritual fulfillment will lead the seeker astray. The search for fulfillment of the body/soul/spirit integrated life [holiness] must be directed by the Spirit, which does not necessarily accord with what seems right to us, for we cannot fathom the mind of God [Cf Gal 5:16-21].


Our search for God in prayer then becomes eventually a matter of casting aside the techniques and leanings of the self [the faculties of the soul], and through this emptying we remove the barriers which retard communion with the Spirit. This ideal leads to contemplation and to the exercising of the Gifts of the Spirit.


FAITH.......


It is not a natural inclination to empty oneself like this. It is human nature to seek the spiritual entities - be they God or some other. Pagans seek a god not a devil. The path of the spiritual journey of the chosen people was illumined by the God without, through the prophets. Today the journey is illumined by the God within and the Church without, and we see through the eyes of Faith. Man's efforts to make this journey into God will come unstuck, for man's nature has been blemished [Rom 7:19-25, 5:12ff, Gal 3:22, 1Jn 1:8-10] and he must blind the eyes of his soul, the reason of his mind, the interests of the self, and travel with faith - the lamp shining in the dark [2Pet 1:19-21, 2Cor 3:6, Heb 11:6].


We do not need visions of the soul in our journey in faith, for God makes His Being plain to the visible eye. Those who are not satisfied with this are the very ones who fall into idolatry [Rom 1: 18-25]. The denial of self is not an ideal which is exclusive to contemplatives for every Christian must offer himself as a living sacrifice dedicated to God's service - this is true worship. We will know God not by our own methods but by the transformation which He makes from within in the environment of Faith, repentance and humility [Rom 12:1-3]. Faith in God as described in the epistles and gospels [Mk 11:22] is a far cry from a belief in the power of the mind which activates metaphysical laws to bring about health and wealth as promoted by CV and the NA generally. To have faith is to be certain of things we cannot see [Heb 11:1] in the eye or in the mind.


HUMILITY - or SELF-ESTEEM?..........


A philosophy of the NA movement requires an improvement of self-esteem, achieved through positive affirmations, [Note: philosophy is a science like any other which ought adhere to certain principles, so please excuse my loose use of the word]. Self-esteem is warranted and increases our effectiveness as Christians and leads to fulfillment of the human person, according to this philosophy or outlook. The Book of Numbers relates an incident [12:1-8] where Aaron and Miriam claim that their communications from God are as good as Moses'. The Lord reminds them that His appearance in visions is inferior to the more direct contact He has with Moses. Not only do we have a lesson regarding the means of the Lord's revelation, but the author is at pains to point out that Moses' reluctance and self-effacement have a lot to do with the Lord's favor.


One can assume that it is a posture of the heart, an attitude, and an uncommon one at that which leads to the 'narrow gate of life' [Mt 7:13]. We do not have to find that gate in isolation for we need only pick up the trail which Jesus leaves for us. But, as He says:"If anyone wants to come with me, he must forget self". It is this humility which is the required posture of heart. The food which keeps us going is the very food which kept Jesus going:"My food is to do the Will of the One who sent me"[Jn 3:34].


But, is not humility Truth? And is it not true that the presence of God is within, and does this fact not require us to possess self-esteem? Affirmations [which often accompany CV and NA] are then surely a means of ensuring that we maintain a true view of ourselves as 'empowered' by God; that we are a Royal Priesthood; that we have a heavenly inheritance. How does this square with the injunctions of the Word of God?


Man's pride is the self-view that he has good qualities about him, even when this is due to God [Lk 18:11]. Even in the milieu of Pentecost, where the disciples realized in practice the power of the Spirit within, and had an immediate sense of their righteousness won in Jesus, still Paul could advise: "Do not think highly of yourself and in self-reflection consider only how much faith you have [Rom 12:3].


Methods for building self-esteem even in the purest sense, seem superfluous, for nobody really undervalues himself [Eph 5:29]. The failures occasioned by guilt are not due to low self-esteem but in fact - pride [2Tim 3:6].


Our first duty, it seems, as people in the Spirit is in fact to play down our own worth and to esteem others more than ourselves. After all, we honour the Name of Jesus because He gave up any notion of His own worth even unto death [Phil 2:1ff]. "Do not call me good" He said.


Faith was more important to Moses who refused exaltation for suffering [Heb 11:24f]' God will lift up the humble in His own time but until then we should be concerned with serving one another [1Pet 5:6], for the greatest will be the least [Lk 22:26].


The affirmations of the positive thinking mentality are reminiscent of John's vision of Babylon: "For she keeps telling herself: 'I will never know grief'" [Rev 18:7], but her fate is damnation.


SIGNS......


The signs in outward forms of magic and miracle are often identical. We must not be deluded by the results, for the end does not justify the means. We must heed this in our investigation into prayer methodologies for we know false prophets will deceive; we know Satan appears as an Angel of Light, we know the Anti-Christ is a worker of miracles [Mt 24, 1Tim 4:1].


Do CV and NA methods teach us what we are itching to hear? Is this modern day itching prophesied by Paul to Timothy [2Tim 4:1-4]? After all, John The Baptist was the greatest of men, yet he worked no miracle [Lk 7:28, Jn 10:41].


BIBLICAL SUPPORT [ For New Age?]...........


New age writers, and indeed many Church leaders, will themselves use words and phrases from the Bible to support their propositions. Consider these examples ..............


"Agree with thine adversary quickly". [Florence Scovel Shinn p34]. That means: agree that the adverse situation is good, be disturbed by it, and it falls away of its own weight".


"Jesus Christ said, 'Resist not evil', for He knew in reality there is no evil, therefore nothing to resist". [ibid p30].


"A metaphysician once explained it in this manner. He said: 'The only thing which gives anything weight in nature, is the law of gravitation and if a boulder could be taken high above the planet, there would be no weight in that boulder; and that is what Jesus Christ meant when He said: 'My yoke is easy and my burden is light'. He had overcome the world vibration........." [ibid p48].


"Keeping our wish or, more to the point, our visualization of a healing, bottled up in secrecy seems a way to avoid dissipating its energy ......[we] advise students to keep their healing work to themselves. When Christ said: 'See that no man knows of it', He was not asking for a cover up. His reasons were deeper". [Silva Mind Control p104].


Quotations for a chapter entitled: Meditations And Affirmations........


"Thou shalt decree a thing, and it shall be established unto thee; and the Light shall shine upon thy ways". Job 22:28 [Creative Visualization p63]. The context of this passage reveals an introduction of Job's exhortation to let God be your gold and is immediately followed by the lines in the Bible:

"God brings down the proud and saves the humble". This latter omitted phrase would be anathema to Shakti Gawain's philosophy.


Abuse of the Word by such famed personages as Paul Youggi Cho, Robert Schuller, Kenneth Hagin, Kenneth Copeland, Morton Kelsey et al, is well documented. However, the use of Scripture by mind control users is fairly well restricted to the area of healing, miracles and economic success. There is not a lot said about CV in itself by such preachers of the Prosperity Gospel and probably there is not a lot that can be said.


Of the little that can be said, perhaps Jn 14:21 has something to say: "My Father will love whoever loves me. I too will love him and reveal myself to him". There may be a connection here with the process of visualizing Jesus in prayer but there is also good reason to reject this.


Following the next section dealing with the traditions of prayer, we hope to be in a position to speculate on norms for spiritual experience which will include CV.



.................. END PART 2 .............

THE NEW AGE QUEST versus CHRISTIANITY. [Part 1].

The practice of formal religion is taking a hit, but our human nature still calls us to seek some universal force outside of ourselves. More of us now dabble in yoga/meditation, creative visualization, dangle crystals around the home, burn incense while rubbing the head of a Buddha figurine as we check our Stars for the day. Such practices appear trivially innocent although they are often based in some Eastern Religion, or in the Christian Science of Mary Baker Eddy, or in the Creative Visualization of Shakti Gawain, or in the Silva Mind Control Method, all to tap into some cosmic energy as propounded by the Human Potential Movement that promises inner peace, growth and success. BUT, is it dangerous?

It continues  -  seeking contact with spirit beings, tracing Buddha's footsteps, spiritual experiences, life enhancement and success through Creative Visualization [CV], reading the cards, crystals, star signs  -  the search for "The Secret" by any means outside of Christian doctrinaire and any practices that have a whiff of dogma.

First, the definition of 'supernatural' by many New Age [NA] adherents, especially by CV advocates, is not the same as the Christian definition. Many of them do not believe in the true supernatural essence wherein lies God, but see the supernatural as either the spirit world or soul [life force] world, or higher consciousness, or the existence of all energy, and so on. On this basis CV may simply come back to 'natural' psychic phenomena and have little to do with real spirituality, but more to do with spiritualism.

Second, CV is actually used for the summoning of spirits, but whether these are real or imaginary is hard to know. Perhaps it is purely a matter of subjective belief.

Third, Christian belief and practice has a parallel. Do we not categorically guarantee God's action in, say, the sacraments? Do we not believe in the actualized power of God's Word that is spoken through human mouths? Surely we accept Christ's own promise that He is there where two or three gather in His Name. In other words, we believe that when we do such-and-such, speak a certain formula etc., then spiritual/supernatural power is called into play. God has blessed certain practices through which He has promised His Presence and Grace, and His Church has sanctioned others which point us in His direction. CV on the surface would appear to have similarities in that it purports to exercise spiritual power in its accordance to cosmic laws and energy and thus the mind may control the spiritual. Intrinsic to this is the belief in the real power of the spoken word, the imagined word or 'positive thinking'. Basically though, the contacting of the supernatural by the word/mind/will is akin to necromancy, divination, sorcery, and is contrary to Christianity.

Certainly, we do not need NA practices, CV, motivational talks and the like. But then, we do not 'need' such things as sacramentals, crosses, devotions, rosaries, retreats, growth programs etc. So, CV and the like cannot be excluded as invalid because it is not necessary, it is to be excluded because it is wrong. And, if the wrongness is to be uncovered and exposed, will it be in this area............. that it requires man to be the Initiator of spiritual contact, [is this any different to various forms of prayer?]  -  that it 'summons' spirits, real or imagined,  -  that it is essentially power and sensation seeking  -  that it has too much capacity to mislead  -  that it is essentially self-centred?

The commercial peddlers of, say, CV [Silva Mind Control], require participants to call on 'spirit guides' as do the shamans. This is an ancient practice, but it is still occult. But, need such a practice be associated with CV, shamanism or the occult? Some will say "No", but we must ask: Is the visualization of Jesus, dead friends or living persons, very much different? Are the 'spirit guides real as claimed? If so, then we have an indictment; if not, then we are in danger of self-delusion.

We must look at other occultist tendencies in this visualization practice, namely its use for inner healing as related to the occultic changing of past or present realities and to re-incarnationalism. The perceiving of future ways of acting is related to divination. Whatever other elements are involved we ought retain a criterion: the Grace of Jesus Christ is sufficient for us here and now, regardless of past, present or future circumstances.

Dogmatics of NA visualization.......

Can CV etc. ever be considered in isolation from the doctrines surrounding it, among which are:
- you will be creator/master of your own life
- you are divinely good and infinitely perfect
- you are god
- god is higher consciousness
- there is no absolute truth or limited possibility
- there is no value in suffering or sacrifice
- you don't have to please anyone else
- you have a natural divine birthright to happiness
- the ultimate power of creating rests in our minds
- the only effective way to use CV is in the Spirit of the Way of the Tao  -  going with the flow
- effective visualization requires spirit guides
- the purpose of CV is to increase our 'havingness'
- always trust yourself and your own inner impulses
- five minutes of conscious positive meditation can balance out years of negative patterns
- CV cannot be used for evil
- CV is magic
- to use CV you need not have faith in any power outside yourself
- through CV you will be able to operate physically, develop ESP, and undergo astral projection.
[These tenets are taken from "Creative Visualization" by Shakti Gawain and "Silva Mind Control" by Jose Silva].

It is easily seen that such doctrines listed above:
- promote transformation of the person through his own efoorts
- deify and glorify the Self
- lead away from the concern for others [basic love]
- attempt to syncretize religious beliefs
- omit true Christian doctrine and contradict it on many points
- lead one to the eschatological New Age Nirvana rather than to Heaven
- promote psychic and occult experience
[There are many proponents apart from Gawain and Silva whom I do not deal with herein but they fall into the same category. Altogether such doctrines of New Age are primary readers for serious Satanism and various occult practices related to Ritual Rites of various organizations].

Let us now look to scriptural guidance in this area. There seems little by way of Christian "Tradition" on the subject except for what is scriptural and the writings of individuals. [Note that such individual writings exclude those revered leaders who have incorporated much of the NA method and melded their advice with Eastern Mysticism and have thus betrayed their flocks].

SELF-GOD.....

In any exegesis on our topic, the Genesis account of the first fall will be a recurrent theme. Eve is seduced by the snake's promise that they will be like God [Gn 3:5], and it is this temptation which underlies the whole history of individual sin. It is interesting though, that in a way, Eve did not fall for idle philosophy alone [cf Col 2:8], but fell for what appeared to be 'forbidden fruit'  -  perhaps a manifestation of the good life in store.

This was still at the bottom of the problems Paul faced in his efforts to convert people who worshipped idols that they could see rather than the God they knew, or could know through faith. But faith did not appeal to them [Rom 1:22ff]. [An aside here, but the OT is replete with the very same theme, being the continued unfaithfulness of the chosen ones and God's great love of forgiving them and re-making new covenants again and again  -  until the New Covenant in the Messiah which they rejected as a final rejection]. Now, CV can produce results but does the manifestation of its achievements stand before us today as that 'false idol'? Are the images we can create through the processes of NA methods any different from those ancient three-dimensional idols?

VISUALIZING GOD......

Does the Bible have anything to say about this? "The Lord Almighty said to the people of Jerusalem: 'Do not listen to what the prophets say; they are filling you with false hopes; they tell you what they have imagined and not what I have said' ".[Jer 23:16]. Like some of the prophets, do we believe that God speaks to us in our imaginings, or are our imaginings entirely our own?

"I will not let you see my face".[Ex 33:20]. These words of the Lord underpin His transcendent nature of which we are reminded time and time again. The Lord was not seen by Moses in any form [Dt 4:12-15]; He cannot be described [Is 40:18, 64:4]. He is beyond knowing [Rm 11:33], and this is so, even though we be His children [Act 17:29]. He lives in unapproachable Light [1Tim 6:16] and it is only in Jesus that He is known [1Jn 1:18]. But then, does this allow us to grasp Him through grasping Jesus who made Himself available as the immanent God?

His invitation to men : Come to Him: Send them to me: Come and see: Make your home in Me:...... are subject to the command of His other-worldly appearance: "Do not hold onto me for I am not yet ascended to the Father"[Jn 20:17]. "How happy are those who believe without seeing me"[Jn 20:27-29].

While it might be said that He does not withhold His presence in spite of His caution, we must resign ourselves to His Ascension and the subsequent life to be lived........ in the Spirit.

Yes, is it not so that in prayer, this Spirit of Jesus will put us in contact with the Lord? We must place some store in His advice to us here, for He Himself taught us to pray: "Our Father, who is in Heaven"[Mt 6:9-10].

KNOWING GOD......

The Old Testament clearly tells us that true knowledge of God does not come by our own attempts at transcendence [Ez 14:7-9, Is 19:12-14]. Certainly He will speak to those who seek Him; He will be present through mental forms but the visions He grants may lead us into a dark pit [Ps 78:21], and He will often grant His favors with great reluctance [Nm 11:18-33], because of our weakness [1Sam 8:4-10]. Yes, this is so, even though we resort to knowledge of God's will through spiritism, as when Saul consulted the reluctant spirit of Samuel [1Sam 28:14-16].

The knowledge of God's designs He makes available, not through direct visions, but through the wise counsel of those He has chosen. As He gave to Gideon [Jdg 7:9-15], so the Lord gave His counsel to Moses through Jethro [Ex 18:13-23] and His words through Aaron [Ex 4: 14-15]. Indeed, Paul sought no vision on the way to Damascus; such was given through the initiative of God, and yet, even in this most divinely initiated act, Paul was told to get his instructions from Ananias [Act 9:1-19]. And again later, Paul himself was to be the voice of the Lord to Peter [Gal 2:14].

We have reached here an apparent distinction between, on the one hand, supernatural abilities as initiated by God as 'gift' and, on the other hand, visions of the supernatural, as we would seek them out for ourselves. The charisms  of the old prophets and of the new Christians are depicted as inspiration from God; given to a man for the benefit of others. Where a man needs to hear the voice of his God. he will hear it through another man to whom the Lord has imparted this Gift, wittingly or unwittingly. The man who is gifted with this knowledge [prophesy, word of knowledge, healing, etc.], possesses it only as a medium as one who presents the gift to others.

Furthermore, as we noted that God did not withhold power from His people of old albeit reluctantly, we see this continue into Jesus' time: the power of God is exercised by those who will not even enter the Kingdom [Mt 7:21f].

The theme of fraternity is very strong in this matter. Where the power of God is witnessed, there will temptation lie to seek it for its own sake and for selfish purposes. But our faith is presented always in the context of relationship and giving-receiving. That the Spirit of Jesus presents itself like a genie where two or more gather in His Name ]Mt 18:20] is too much for the Christian Scientist and the mind-control participant. Their focus lies in the power and presence, not on the Christ nor the fraternity. Doesn't what has been said about God revealing through others provide the lesson here? Jesus did not say "where one person gathers in My Name". The significance of fraternity can only mean His willingness to present Himself through other men. Two are better off than one [Eccl 4:10-12].

 But where one man leads another, let there be an awareness of the need for the spiritual director to be immersed in truth, for "Where one man leads another, both fall into a pit"[Mt 15:14].

DOCTRINES, NOT VISIONS........

From whence comes any exhortation to seek God in visions or in the imagination? On the contrary, doctrinal truth is the flagship which lights the way of faith, for even if "an angel from Heaven should preach to you a gospel that is different from the one we preached to you, may he be condemned to Hell"[Gal 1:8].

Our imaginings, visions and inspired messages are children's food in the face of Faith, Hope and Love [Cf 1Cor 13:8-13]. Even if there is supernatural experience in our journey, we must hold on all the more firmly to the truths we have heard so that we will not be carried away [Cf Heb 2:1]

                         .............END OF PART 1...............

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