This piece is published in Third Way Magazine this month.
In a fascinating conversation with the philosopher Jules Evans , Richard Chartres, the bishop of London, remarks: “The real trouble with the Church is not that it has retrograde social attitudes, or hasn’t embraced the emancipation of women. It’s that it’s spiritually incredible. It’s just as shallow as the rest of us.” Western religion is “feeble”, he continues, because it has been reduced from a journey of many dimensions and parts to a set of ideas that might be “encapsulated in a neat formula”.
To put it another way, it’s not gay marriage that is the main problem for contemporary Christianity. It’s not congregational decline. It’s not maintaining a religious voice on the public stage. Such issues, says Chartres, are really proxies for something more substantial, the loss of “fluency in spiritual matters”. If Christians had that, the problems that preoccupy us would possibly dissolve, and certainly take second place.
A PROJECTION WITHDRAWN
We suffer from spiritual “impoverishment”, and it happens when prayer becomes little more than a form of talking with God, or worse, the means of posting a divine wish list: I want someone to be converted, to be healed, to be renewed. A more alive and therefore credible spiritual life starts with a move through such activities and into the process – the struggle – by which our projections onto God begin to come undone.
Hence, Meister Eckhart went so far as to preach, “If I say that God is good that is not true. God is not good; I am good.” He meant that God is beyond what we might think of as good – or wise or lovable – and when we see that we catch a glimpse of God. Cyprian Smith, in his penetrating book on Eckhart, The Way of Paradox , draws an analogy with falling in love: it’s when we can let our beloved love us as themselves, as opposed to being the supplier of what we design or need or want, that we enter into a rich relationship with them. It’s a frightening process, one that often feels as if we are falling out of love. So too with God. But what can emerge on the other side of this purgation is a life that is good, wise and desirable because it is truly rooted in God.
Saint Paul puts it succinctly when it talks of no longer living, but Christ living in him . What he discovered, when he admitted he didn’t know how to pray, was the Spirit already praying within “with sighs too deep for words” . It’s the kind of meditation or contemplation taught by fluent spiritual traditions: “Once you… had gone through this journey, from time to time, you tasted from the eternal well-spring that there is at the heart of every life and all life,” as Chartres puts it in the conversation .
AN EASTERN JESUS
You might say that the Christian journey is one of the transformation of consciousness; it offers a revolution of our awareness of reality. It’s painful and difficult because the trip is Copernican in shape: time and time again we must wrestle with the displacement of our egos as the sun at the centre of things. But, under one reading at least, it is a journey that Jesus himself seems to have undergone. This offers a vision of Christian life that, I suspect, can address some of the spiritual shallowness that the bishop of London identifies.
Alongside medieval adepts like Meister Eckhart, it is presented in the writings of modern Christians like Thomas Merton and Bede Griffiths. In fact, the current head of the Shantivanam ashram that was lead by Griffiths, John Martin Sahajananda, was in London recently. He described how the life of Jesus as presented in the gospels suggests that his relationship with God evolved, in the sense of being a lifelong discovery of what was true all along. And astonishingly, Jesus’ story is presented as if it might also become ours.
Brother Martin explained that a first type of consciousness experienced by Jesus was simply as a human being, the child of Mary. In this “waking consciousness”, Jesus knew himself as a creature and experienced God as transcendent and other. A second type was his “collective consciousness” as a Jew, symbolized in his circumcision on the eighth day. In this position, Judaism seemed like his way, truth, and life – though he also sensed its limitations, perhaps in conversations such as he had with the Samaritan woman at the well or with the Canaanite women whose daughter was demon-possessed . It is as if such encounters were remembered because they conveyed part of the process through which Jesus undid his religiously-shaped projections onto God and let in wider possibilities.
The baptism of Jesus symbolizes a third type of consciousness that transcends the second. “It was the moment he came out of the womb of Judaism and entered into the universal presence of God. It was his spiritual rebirth,” Brother Martin writes in his book, Fully Human Fully Divine . He calls it “universal consciousness”. The question now is not whether you are Jew or Gentile but whether you know yourself as a child of God. Further, God comes to be perceived not only as a transcendent other but as an indwelling presence: Emmanuel.
ONE WITH GOD
The journey does not end there. A fourth type of consciousness in Jesus’ life came with the realisation that he was one with God: “The Father and I are one.” Hence he could now say that he is the way, the truth, and the life by virtue of his identification with God who is the way, truth, and life. This is his “awakened consciousness” and he shows this way, truth, and life to us, his followers.
In an arresting aside, Brother Martin remarked that had Jesus proclaimed himself as one with God in India then he would have been sent to an ashram not the cross. Though, the Christian revelation is challenging to Indian religions in other ways. In recognising his identity with God as Abba, Father, Jesus shows that intimacy with the divine is a mark of the evolution of human consciousness. So too is the realisation that loving one’s neighbour is the same as loving God. It’s a step change from the old covenantal command to love God and neighbour.
ANCIENT & MODERN
It might be called a Vedantic understanding of Christianity , which appeals to me for a number of reasons. First, it is rooted in a spiritually rich and fluent tradition, one in which the difficult practices of withdrawing our projections are alive and being handed on. Moreover, in forms such as mindfulness meditation, it is becoming increasingly accessible in the west, perhaps because our spiritual neediness has led many to look to the east.
That said, it also chimes with western developmental psychology, which can be thought of as a twentieth century science of human consciousness. Although this discipline is typically ambivalent about the spiritual dimension, it does describe human development as a series of step changes in awareness and awakening. Drawing links might, therefore, help to re-establish the fluency and vitality of older spiritual traditions.
For example, the Harvard psychologist Robert Kegan explores the process by which human beings discover meaning in life as a successive evolution of mindsets, from self-possession, to self-authoring, to self-transforming. With the last “we can step back from and reflect on the limits of our own ideology or personal authority; see that any one system or self-organisation is in some way partial or incomplete; be friendlier toward contradiction and oppositeness; seek to hold on to multiple systems rather than projecting all but one onto the other.”
Might a vision of Christianity as a transformation of consciousness grab people’s attention today? Could it reinvigorate an enfeebled religious imagination obsessed with issues? After all, if ours is a culture that lacks spiritual fluency, it is one in which many are anxious about depth in life and whether consumerism offers all that there is to being human. Christianity says, there is much more. It is found in the person of Jesus, and the call to follow him along the evolutionary trail.