Christian Mindfulness

Peter Tyler

Description

Beginning with an exploration of the practice of mindfulness in its Buddhist origins, Peter Tyler reflects on the practical use of mindfulness, its place within the Christian tradition of prayer, and its future within the Christian tradition.

Sujets

• Philosophie et théologie

Informations

• Publié par: Hymns Ancient & Modern
• Date de parution: 30 octobre 2017
• Nombre de lectures: 0
• EAN13: 9780334055860
• Langue: English

Extrait

Christian Mindfulness

Books by Peter Tyler

The Way of Ecstasy: Praying with St Teresa of Avila Confession: The Healing of the Soul The Pursuit of the Soul: Psychoanalysis, Soul-making and the Christian Tradition Teresa of Avila: Doctor of the Soul The Return to the Mystical: Ludwig Wittgenstein, Teresa of Avila and the Western Mystical Tradition St John of the Cross: Outstanding Christian Thinker Picturing the Soul: Revisioning Psychotherapy and Spiritual Direction The Bloomsbury Guide to Christian Spirituality(with Richard Woods) Mystical Theology: Renewing the Contemplative Tradition(with Chris Cook and Julienne McLean) Teresa of Avila: Mystical Theology and Spirituality in the Carmelite Tradition(with Edward Howells) Sources of Transformation: Revitalizing Christian Spirituality(with Edward Howells)

Christian Mindfulness Theology and Practice Peter Tyler

© Peter Tyler 2018 Published in 2018 by SCM Press Editorial office 3rd Floor, Invicta House, 108–114 Golden Lane, London EC1Y 0TG, UK www.scmpress.co.uk SCM Press is an imprint of Hymns Ancient & Modern Ltd (a registered charity)

Hymns Ancient & Modern® is a registered trademark of Hymns Ancient & Modern Ltd 13A Hellesdon Park Road, Norwich, Norfolk NR6 5DR, UK All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher, SCM Press. The Author has asserted his right under the Copyright, Designs and Patents Act 1988 to be identified as the Author of this Work British Library Cataloguing in Publication data A catalogue record for this book is available from the British Library 978 0 334 05671 3 Typeset by Regent Typesetting Ltd Printed and bound by CPI Group (UK) Ltd

Contents

APrologue Out of Silence Abbreviations 1. Mindfulness or Heartfulness? 2. The Mindful Psychology of the Desert 3. The Iberian School of Mindfulness and Mental Prayer 4. The Mindful Way – St Teresa of Avila and St John of the Cross 5. Thomas Merton – Mindful Clarity of Heart 6. Living a Mindful Life – The Indian Tradition Epilogue Acknowledgements Bibliography

APrologue Out of Silence

Theanswer is within you. Seek it in the depths of your being. Devote yourself to meditation and the solution will be given you. 1 Silence is the language of God, all the rest is bad translation. 2 All prayer emerges out of silence and returns to silence – the abyss of silence that Christians call ‘the Father’. One of the first Christians, St Paul, described it thus: The spirit participates in our weakness for we do not know how to pray as we should, But that very Spirit supplicates on our behalf with unutterable groanings. And the Father who searches the heart knows the mind of the Spirit, Because the Spirit intercedes for the saints according to God. We know that in all things God works for good for those who love God And they are called according to God’s purpose. And for those whom he knew long ago He also destined that they be conformed to the Ikon of his Son So that He would be the first-born of a large family. (Letter to the Romans 8.26–29)

Throughout this book I shall return to these words of St Paul and what we shall refer to as the Trinitarian shape of Christian prayer. Twenty years ago Christine Smith of Canterbury Press and Bishop Graham Chadwick commissioned my first published book:The Way of Ecstasy: Praying with St Teresa of Avila.In the intervening years, which seems like a lifetime, two major things have happened that now compel me to return some decades later to the ground covered in the earlier book. First, and unsurprisingly, has been the natural ageing process. The middle-aged man in his mid-fifties is not the ‘ever questing youth’ who wrote the first book. In the meantime, my first-born has been joined by 11 brothers and sisters, a doctorate in mystical theology, degrees in psychotherapy and a chair in pastoral theology. The joy of exploring the mystical tradition in the academic setting is unending and cannot be overestimated. However, over the years many readers have asked me to write something simpler, more straightforward, something in the spirit ofThe Way of Ecstasy. Time, and other commitments, have not allowed this to happen – until now. So when SCM Press bravely approached me again for a new work I thought of suggesting something in the spirit of Ecstasybut that also reflected the new development that has arisen since that earlier book was written – what we usually refer to nowadays as ‘the mindfulness revolution’. Just as a great wave of ‘spirituality’ hit us towards the end of the last millennium, so now we find ourselves again, in this new age of uncertainty, at a high tide of mindfulness. Many commentators, not least Christian commentators, have been taken aback by the seemingly unstoppable rise of the ‘mindfulness revolution’ that has swept the country over the past decade. 3 What is striking looking back atThe Way of Ecstasyis how much of what is accepted as mainstream practice now was then introduced as new or innovative. I recall disagreements with readers over issues that today would now be completely commonplace. Accordingly, in this new book I aim to reflect on the nature of mindfulness, especially as perceived from its Buddhist roots (as currently operative on the present Anglophone scene), 4 and how this may (or may not) relate to the wider tradition of Christian prayer. I shall argue that far from a foreign import, mindfulness is not only endemic but essential to the Christian understanding of how the human person relates to the divine. This will be the ‘theology’ that is presented here. However, before we begin, I would like to add some caveats to the basic position of this book – that mindfulness is good for you. One thing that does disturb some Christian souls (and a cursory glance at the internet will confirm this) is how far can mindfulness be seen as a covert import from Buddhism and how far are Christians adopting Buddhist techniques, ideas and ideologies. This is not an unimportant consideration. Similar issues have troubled Christians over the past few decades as successive waves of Eastern wisdom have dashed themselves against the Western fortresses of Christendom: transcendental meditation in the 1970s, yoga in the 1980s and 1990s and now, the latest arrival, mindfulness. Perhaps

their cumulative effect is to weaken the foundations of Christianity, yet during my travels in India I have encountered thousands of Christians who employ meditation and yoga as part of their daily Christian practice (as their communities have done so for years if not centuries) while not showing themselves thereby to be somehow weakened in their Christian endeavour and mission. I shall return to their experiences in a later chapter. Yet, as other scholars have shown recently, such as Professor Gavin D’Costa in Bristol and Fr Martin Ganeri OP in Oxford, thereareconceptual and ideological difficulties in squaring Buddhist ideology and approaches to fit the Christian circle and I think it would be intellectually naive to ignore these – something I do not intend to do here. To begin with, then, I shall turn to the practice of mindfulness in its Buddhist origins before reflecting on its current use in healthcare, psychiatry and so on. I shall then turn to the Christian tradition of prayer before concluding with some possible future models for Christian mindfulness today. However, as I thought more about the shape of this book I felt that due to the nature of the subject there had to be, like its predecessor of 20 years ago, practical exercises to ground the discussion and allow the reader to engage with mindfulness in an embodied fashion, not just from a theoretical perspective. Accordingly, as in my earlier book, I shall conclude each chapter with a short practical exercise for the reader. You are of course more than welcome to ignore these and continue with the theoretical discussion of the issues. However, even if you are a seasoned ‘pray-er’ or practitioner of mindfulness, I urge you to take a few minutes at the conclusion of each chapter to engage with the exercises, or at least reflect quietly on the issues the chapter has raised for you. I believe this will not only enhance your enjoyment of the text but allow the dialogue I am creating here, between Buddhism, Christianity and contemporary mindfulness, to take root in your soul and heart. Finally, another innovation I will add to the present text is a series of contemplative poems that I have completed over the past two decades. As my poetical gifts are somewhat limited I hesitate to inflict them on the patient reader. However, in my last two books on the soul, of which the present volume forms a conclusion, I have stressed the importance of poetry in talking about the movements of the soul. Initially I hesitated about whether to add my own lines to head each chapter, but foolishness ultimately won over. I hope you will forgive this one indulgence on behalf of the author and perhaps, who knows, they may convey as well as the exercises and prose something of that illusive ‘subtle nothingness’ that is mindful contemplation.

London Easter 2018

Notes 1Sri Gnānānanda, quoted in Abhishiktananda 1974, p. 25. 2Thomas Keating, in Keating 2017, p. 4. 3I adopt the phrase from Barry Boyce,The Mindfulness Revolution. 4 Recent visits to Hispanophone, Francophone and Germanophone lands, where I have presented lectures on the topic, suggest something similar is occurring, albeit on a smaller scale.