Ted raised a valid point in cautioning me against disparaging or dismissing Buddhism, which I am not trying to do. It is entirely true that earlier forms of Theravada Buddhism were more purely focussed on escape from one's own suffering, whereas the later Mahayana schools developed the bodhisattva principle, whereby the liberated soul forgoes nirvana until every being is released from suffering. Then he just shuts the door behind him.
But of course, that begs the question of whether the bodhisattva is simply reinventing the wheel of karma, in light of Christ's accomplishment -- that is, if it was truly universal. Looked at in this manner, the bodhisattva is simply participating in the metacosmic "mind of Christ," even if he doesn't call it that. You know what Toots Mondello said in his Wise Sayings and Cracks
: "I have other Coons, who are not of this den."
In any event, I am not attempting to disparage Buddhism by looking at the possibility of a higher synthesis of natural and supernatural religions, any more than I am disparaging Christianity by pointing out that it can learn (or at least rediscover) something from Taoism or Vedanta. We'll get more into this as we go along, but it is apparently very difficult for man to hold "totality" in his head, so to speak. What inevitably happens is something like Hegel's dialectic, through which people elevate this or that part to the whole. Then that part generates its own antithesis, or "missing part." That part is then regarded as the new whole, and so on.
Using the example of Buddhism above, we can see that it initially focussed too heavily on a pessimistic rejection of the world. Thus, this partial truth dialectically generated the complementary truth of Mahayana.
I believe the same thing has occurred in Christianity, again, because of the apparent difficulty of holding the "fullness of truth" in one's head. Thus -- this is just my view, so you certainly don't have to agree with me -- the overemphasis on dogma and scholasticism in medieval Catholicism generated the Protestant lurch into a more personal and unmediated experience of God.
Yes, I fully understand that the Protestants did not "discover" anything new, the proof of which is in the highly personal and existential writings of a Meister Eckhart or St. John of the Cross.
Nevertheless, I think I understand the rebellious Spirit that is almost automatically provoked when someone tells me what I can and cannot experience of God and how I am permitted to do so. In a certain way, the "mystic" is always a threat to the "establishment" -- also proved by an Eckhart or Maximus -- and by Jesus himself, quintessentially!
Really, it goes back to something much more primordial, something that I believe is woven into the very fabric of the cosmos, and that would be Bion's ♀ and ♂, which are the empty symbols he used for the eternal dynamic of container
-- which in turn generate so many fundamental antinomies, e.g., form-substance, absolute-infinite, point-line, space-time, male-female, etc. (Do not confuse ♀ and ♂ with mother and father, although, looked at in another way, feel free to do so.)
We might as well face the fact that we can never contain God, not in any human words, any institution, or any person, no matter how "realized." Rather, God -- the ultimate ♂ -- will always shatter whatever you attempt to contain him with.
Does this mean that all containers (♀) are equal? Hardly! For one thing, if that were the case, I would have nothing to blog about, and the Catholic church would be no better than Obama's Trinity United Church of Race Baiting Cop Haters. What it means is that the "human project," so to speak, involves the impossible task of developing a ♀ that is equal to God's ♂. We know it's impossible up front. So why bother?
This is again like asking why we produce art, i.e., divine beauty, or why we want to be virtuous, which is to reflect the sovereign good in the herebelow. I don't think we can not
attempt do these things, unless we have become somehow deranged
-- which, of course, a lot of people are. Nevertheless, try as we might, "there is no one good but the One."
Now, I am sympathetic to the view that the Catholic church is God's own "authorized ♀," so to speak. Nevertheless, I don't think it is fruitful to look at this in a static way, as if everything is decided in advance, and it is only for us to assent.
Indeed, you might say that there is an ideal church -- a nonlocal or celestial ♀ for God's ♂, so to speak -- and that the best the earthly church can do is try to "imitate" it. This is how we can have equally lofty saints and doctors who continue to disagree over doctrine. Again, no one person can contain -- or be a ♀ -- for the whole. Can't happen.
You might even say that Mary -- and only Mary -- was able to be ♀ for ♂. The church can imitate Mary in endeavoring to give birth to the Word, but can never duplicate her feat. There is only one theokotos, or Mother of God.
And yet, we are all called upon to be that womb with a pew, so that we too can "give birth to the Word." We must all be Mary, which is to say, a little ♀ for God -- a fertile egghead for the free-ranging Spirit.
Some of us are cups, others are buckets. Some, like Deepak, have only a crock. But in any event, in view of the fact that God is the Ocean, this should be cause for humility. Nevertheless, a bucket of Maximus is obviously better than a crock of Chopra.
It seems to me that we are again dealing with the earthly instantiation of a metacosmic principle, what we might call the "eternal birth" of ♂ out of ♀. It is eternal, because it is the paradox of the all-containing giving birth to the uncontainable -- an irresistible force and immovable object. Thus, reality is their "divine play," so to speak, an eternal game of bride and speak. Just when you think you've contained the Word -- oops! -- another post. It never ends.
And if I am on the light track, this would seem to lead into the heart of the trinitarian mystery, which is the ultimate case of something that can be thought about but never contained, since it is the container. Making maters (and paters) more complicated, it is not a "static" container, but a dynamic one. But perhaps it is dynamic because it is fundamentally ♀ and ♂, who are together always giving birth to.... to what?
, among other non-things. However, I can understand why Christianity would refer to these as "Father" and "Son," since it is probably important to desexualize ♀ and ♂, and not confuse them with human sexual generation, which is what most pagan religions tend to do.
That is, pagan mythologies see the cosmos as a result of a sexual act between the gods, which is specifically avoided in the Judeo-Christian tradition, in which God creates the world out of nothing, with no hanky panky at all.
Much of this is discussed in a meta-mythological, trans-linguistic, and orthoparadoxical manner in pp. 9-17 of my book
. Yes, I hate to be so annoying with the so-called wordplay, but I'm not just trying to be a pomographic text fiend.
Rather, if I am in the right light, then the dynamic rapport of ♀ and ♂ is
a kind of wordplay, if you will. After all, it generates a paradoxical Word that we cannot wrap our minds around, try as we might. It is what created this wholly matterimany in which we live and have our being.
And you will gnotice how often the playful Word Himsoph played with language in such a way that it could never be "contained" by all of the future would-be scribes and pharisees. After all, he could have left an unambiguous "to do" list for humans, couldn't he? Instead, he largely spoke in the form of parable, symbolism, metaphor, and allegory -- all modes which require our own participation to realize their truth. In other words, they are not simple containers of information, i.e., ♀.
Rather, in an odd way, they are always highly provocative and "disturbing" ♂s that require our own ♀ to com-prehend, i.e., we must make the effort to wrap ourselves around his rap (even as it wraps around us).
But then it shatters our ♀ again! And again
. And again
. It's hopeless. And therein lies our hope. For in being shattered and deprived of merely human meaning, we are resurrected and part-icipate in ultimate meaning.