Christianity and the Doctrine of Non-Dualism by Monk of the West

by Monk of the West

How is the Supreme Identity of Hinduism related to the hypostatic union of Christianity? Does the "pure" spirituality of the East complement the "practical" spirituality of the West? What is the relationship between Oriental quietism and Christian deliverance? The anonymous author of this work, a Cistercian monk, wrote these short but profound reflections out of an earnest desire to bring aspects of the Hindu tradition to the attention of a Western readership. With a subtle care for detail, he clarifies the relationship between the hypostatic union embodied in the person of Christ and the Supreme Identity of Atma and Brahma, two distinct notions seemingly opposed in certain respects but curiously compatible in unexpected ways. With characteristic humility, the author 'We will say unequivocally that after more than forty years of intellectual reflection on this doctrine, we have found nothing that has seemed incompatible with our full and complete faith in the Christian Revelation.' Given the attraction Indian thought exercises on contemporary Western spirituality, these pages offer the Christian a welcome deepening of access to the spirit of the Hindu perspective. The radical disparity that seemingly exists between the phrase 'I am Brahma' and the sacred formula of the Eucharistic consecration 'This is my Body' melts away, allowing these separate worlds to shed new meaning on each other. The author outlines conditions leading to a doctrinal accord between the Advaita Vedanta and orthodox Christian doctrine. He writes at one point that although these two traditional perspectives 'do not pertain to the same order of Reality, hypostatic union and Supreme Identity are not in themselves metaphysically incompatible. . . . What order links them together, because all that is real must be integrated in one way or another into the universal order?" For Western readers, this work offers a better understanding of Hinduism in light of the Christian experience and suggests a better application of Christian principles within our modern lives in light of the profound spirituality of the Eastern tradition. Concerned with a more accurate interpretation of non-duality in the light of Christian philosophy and experience, the author creates the right conditions in which East meets West through an interpretation and analysis of their respective spiritual philosophies, how they differ and how they can become an expression of the perennial philosophy that unites these two distinct traditions.

Genres: Theology

Paperback

First published September 30, 2004

Reviews

[Rienna · Rating 3 out of 5]

A very short book that supports that there is a non-dualistic foundation found in Christian teachings not un-similar to the Advaita Vedanta of Hinduism. He finds very obscure teachings to support this lens and I appreciate his effort.

[Adam Carnehl · Rating 5 out of 5]

An important book written by an anonymous Cistercian monk now known to be Alphonse Leveé (1911-1991) who lived in French Indochina and Singapore for a time in the 40s and 50s before settling down at La Trappe Abbey in northwestern France, publishing several other books and articles during his life. As a young man he discovered the writings of René Guénon and after living in Southeast Asia, he became well-acquainted with Buddhist and Indian religious thought. This book is the monk's attempt at demonstrating the convergences between Advaita Vedanta and classical, Christian theology, defined as the scriptural and creedal traditions which were ably elucidated by such saints and luminaries as Thomas Aquinas and Nicholas of Cusa (two of the writer's favorite theologians). Perhaps surprisingly (though, perhaps not, based on the reader's own theological engagement), the author finds more points of contact and agreement between Christian theology and Indian philosophy/religion than points of disagreement and conflict. Throughout, the goal is not to 'blend' the two or to eliminate their differences, but to focus on their similarities, which are often startlingly beautiful. The monk is also careful to remain obedient to his order and to submit his work to other experienced theologians. What he does not want is to be is a trail-blazing original, but a humble initiator of dialogue and reflection.

Following Thomas, Eckhart, Cusanus and others, the monk shows how the patristic phrase, "God became man, so that we might become divine" does not negate the difference between God and people, but neither does it make people utterly separate and cut-off from God before such deification happens. Indeed, following St Paul in Acts 17 ("in Him we live and move and have our being... we are His offspring"), the monk demonstrates how the very substance of a person is God, because nothing can exist which does not exist in God, participating in Him as the Source of being. Now, this does not mean that ontologically a person IS God, however, which would be impossible and blasphemous. Rather, it means that a person is 'sourced' in God, 'connected' to God, 'living from' God, not as a self-subsisting entity (which would immediately cease to exist) but as an extension of and participant in God's Being. If anything were to be cut off from God, it would immediately cease to be. We are not cut off from Him, but are His images, living and moving within God.

Where I still have many, many questions is in the realm of the final judgement in Christianity compared to the Vedantic views of death, hell(s), and rebirth. I also wonder about the schema of Vedantic "transactional" reality versus "ultimate" or "real" reality, which is of course timeless and unbounded Brahman. This seems to create a new dualism, where the lower reality and the higher reality, at the very end, have had nothing to do with each other. Maybe I'm misunderstanding it, but I think at the most fundamental level this is true: our transactional reality is a happy illusion. Christianity, with its incarnationalism, sacramentalism, and vocationalism, seems to give a much more meaningful account of life as it is lived right now, with actions and words impacting, in some way, the new world in eternity to come. I also can't help but appreciate the doctrine of resurrection in Christianity, which would be merely transactional play in non-dual Indian religion. Also, I don't understand it yet, but I wish to know how a Johannine view of Love differs from non-dual Indian conceptions. Again, I suspect love is temporal and therefore temporary; when one realizes that all is Brahman, what is the need of love? There's some kind of ever-new, joyous experience of love in Christianity, on the other hand, where eternity (in the Book of Revelation) is more like a never-ending courtship, romance, marriage. There is union, but the images (transformed humans) remain to be loved, even forever.