The scenario is bleak: Consumerism and materialism dominate all aspects of social life. Older people look with alarm at the crumbling of civic and religious institutions. Young people view the future with a sense of foreboding. Politicians appear self-interested, religious leaders hypocritical, business people ever more corrupt. Violence is escalating at home and abroad, with no ready solution in sight. Alienation and disorientation are pervasive.
Whatever similarities we may find in our contemporary predicament, the society I’m describing is 14th-century Germany. As in 21st-century America or the world, many people of the time, feeling battered by the world around them, sought spiritual wisdom and a more profound connection to the divine. In the early 1300s, this meant that a large number of practicing Christians, laypeople and clerics alike, were searching for a more direct and satisfying experience of God’s presence than what they found in familiar institutional practices.
The potential chaos embodied in these grassroots, subjective movements alarmed some Church leaders. From his seat in Avignon, Pope John XXII, while mostly concerned with matters of state, sought to rein in both the “radical” Franciscans, who preached the importance of apostolic poverty, and the women known as beguines, who formed what we would today call intentional religious communities — groups of spiritually likeminded laypeople, rather than members of a formal religious order, who lived and prayed together.
- Meister Eckhart, a Mystic for Our Time
In the midst of this tumult, many Christian seekers in the Rhineland of what is today western Germany found life-altering wisdom in the preaching of a Dominican friar, Eckhart von Hochheim, better known as Meister (“Master”) Eckhart. An acclaimed scholar trained at the University of Paris, Meister Eckhart sought to bring the fruits of his many years of theological and philosophical study and contemplation to lay audiences — an unusual aspiration among priest-scholars, who typically considered such matters beyond the comprehension of average people.
Even more revolutionary was Eckhart’s message. Unlike most preachers of the day, who focused on sin and eternal punishment, he described a process he called “the divine birth,” in which true believers could experience God directly within them.
The key lay in letting go of all worldly things, all desires and preconceptions — even one’s image of God himself: “The more completely you are able to draw in your powers to a unity and forget all those things and their images which you have absorbed, and the further you can get from creatures and their images, the nearer you are to this [divine birth] and the readier to receive it.”
Then, he said — “in the midst of silence” — God would come within the soul.
Meister Eckhart’s way to “know” God directly was shaped by two central insights, the products of many years of study and contemplation. The first was that the seeker must “unknow” everything he or she thinks about God. Human language and images are essentially metaphorical, comparing things to one another. But God is completely other.
Obviously he is not an old man with a flowing white beard (or even a “he”), but he is also not a being in the sense that we normally mean. It is more accurate, according to Eckhart, to say that God is Being itself, since all existence derives from him.
“We should learn not to give God any name . . . for God is above names and ineffable.” In fact, Eckhart warns, “if you think of anything he might be, he is not that.” This deconstruction of images of God, in which we come closer to knowing the ineffable divine by negative attributions — God does not exist in time or space, for instance — than by positive attributions, is known as negative theology, a tradition dating back to St. Augustine.
God’s “unknowability” in word and image was a hard concession for a professional scholar who had invested himself in coming to know God through a rigorous probing of Scripture and Catholic tradition. But the more that Eckhart had tried to approach God rationally, the more frustrated he had become. Instead he came upon a second key insight: One could “know” God through direct experience. Later scholars would call such an approach “mystical,” but a more accurate and less loaded term for what Eckhart meant would be “intuitive”: Rather than trying to know God from the outside, through our senses and intellect, we should try to know him from the inside, from that divine presence already within each of us.
Eckhart called this presence “the divine spark.” He preached that, through a contemplative process of self-emptying, or “letting-go-ness,” the seeker will directly encounter the God within. Only with the death of the old and false self, in theological terms, could the new and true self be born.
The concept traces to St. Paul, who directed Christians to “put away the old self of your former way of life, corrupted through deceitful desires, and be renewed in the spirit of your minds, and put on the new self, created in God’s way in righteousness and holiness of truth.”
In Eckhart’s interpretation, the resulting “divine birth” represented no mere metaphor but a direct encounter of the individual soul with the divine. The best news was that God was eager to fully embrace the seeker: “You need not seek him here or there,” he wrote. “He is no further than the door of your heart; there he stands patiently awaiting whoever is ready to open up and let him in. No need to call him from afar: He can hardly wait for you to open up. He longs for you a thousand times more than you long for him.”
Eckhart’s message both excited and unnerved the Christians of his day. Although he never denigrated the external forms of piety around him — he was an active priest — his focus on the internal, on contemplation, was highly unusual, even unsettling to many lay listeners. The Church they knew preached that each person’s salvation depended on the performance of good works and acts of contrition, yet these were absent from Eckhart’s teaching. The Church they knew revolved around the veneration of saints and the celebration of sacraments, yet these played no apparent role in the internal self-transcendence Eckhart described. The Church they knew esteemed monks, nuns and other contemplatives as closer to God than the layperson, yet Eckhart preached that direct experience of God was accessible to any true seeker, regardless of social or religious status.
It is a testament to the truly “catholic”(καθολικός (katholikos), meaning “universal” meaning “all embrasing) nature of medieval Christianity that what Eckhart called “a wayless way” to divine union — and subsequent commentators would call apophatic or imageless mysticism — coexisted peacefully with Eucharistic devotions, pilgrimages and penitential self-flagellation. Not until late in his life did Eckhart become caught up in an inquisitorial procedure, based largely on local politics, that culminated in several of his statements being condemned in a papal bull as “evil-sounding.” After eliminating these more controversial statements, his disciples Johannes Tauler and Blessed Heinrich Suso continued to attract followers after the master’s death in the late 1320s. Still, after several decades the master himself faded into obscurity.
Fast forward seven centuries and the medieval Dominican friar has emerged as something of a modern spiritual celebrity. Millions of Roman Catholics and other Christians now claim Meister Eckhart as one of their own, not to mention many Zen Buddhists, Sufi Muslims, Advaita Vedanta Hindus, Jewish Cabalists and a variety of other seekers who describe themselves as “spiritual but not religious.” In the United States, interest in Eckhart owes much to the popularity of his namesake, Eckhart (born Ulrich) Tolle, a spiritual teacher and author whose beliefs weave together the medieval master’s teachings with an eclectic blend of contemporary Eastern and New Age concepts. Thanks in part to the massively influential endorsement of A New Earth: Awakening to Your Life’s Purpose by Oprah’s Book Club, the modern Eckhart’s books have together been translated into more than 30 languages and sold some 10 million copies worldwide.
What is it that all these people see in the words of this sage from a distant era? The most common denominator appears to be an attraction to Eckhart’s revolutionary method of direct access to God (or, for some, to ultimate reality) — a profoundly subjective approach that is at once intuitive and pragmatic, philosophical yet non-rational, and above all, universally accessible. Many modern Christian authors, such as the Franciscan priest Richard Rohr — who calls Eckhart a “mystic’s mystic” — view his teachings as part of a long Christian contemplative tradition.
Despite that noble pedigree, Meister Eckhart was late to gain notice among modern Christians. His attractiveness to many contemporary Catholics ironically owes much to the post-Vatican II Church’s intensified engagement with other world religions. The Council’s 1965 declaration Nostra aetate (“In Our Time”) is best known for its repudiation of Catholicism’s long tradition of anti-Semitic statements, but it also represented the Church’s first genuine outreach to Islam, Buddhism, Hinduism and other non-Christian religious traditions. By a vote of 2,221 to 88, the Council affirmed that the Holy Spirit can indeed be at work in these faiths as well, although obviously not to the same degree as in Christ’s ordained Church.
Already by that time, several Catholic thinkers had begun to explore affinities with non-Christian religions, particularly those of Asia. One of the most famous of those spiritual explorers, the Trappist monk Thomas Merton, engaged extensively with Zen Buddhist teachings before discovering a strikingly similar approach already present within his own tradition: Meister Eckhart. Merton agreed with his frequent correspondent, the Japanese scholar D. T. Suzuki, who called Eckhart “the one Zen thinker of the West.”
At the same time that medieval Japanese monks were formulating the core of Zen teaching, Eckhart drew deeply on centuries of Christian, Jewish, Muslim and pagan thought to develop a remarkably similar approach to experience of the divine. “Letting-go-ness” lines up with the Zen “no-mind” (wuxin) as well as the Taoist “no action” (wu wei). Buddhists also appreciate the master’s distinction between the constructed individual identity of each person — what we would call the ego and Eckhart calls the “false self” — and the common nature we all share, the authentic self, which the master identified as divine.
Like his Zen counterparts, Eckhart was wary of God-talk, which he thought more often obscured than revealed the divine, and he aspired to a unity with the ultimate. He called this a “second” or “divine” birth, which is in many ways similar to the Buddhist notion of satori, or enlightenment. The resulting “Christ nature” that he described, echoing St. Paul in Galatians 2:20 (“It is no longer I who live, but Christ who lives in me”) looks remarkably similar to the internal “Buddha nature” of the Mahayana tradition.
At the same time, Eckhart’s embrace of meditation anticipates by seven centuries its popularity, along with the practice of “mindfulness,” among people of faith as well as among the ever-growing number of New Age seekers, agnostics and avowed atheists and others who list their religious affiliation as “none.”
Obviously many important differences remain between the Catholic Eckhart and other faith traditions, most notably on the role and identity of Christ. But the significant convergences have attracted increasing attention since the 1960s. In that sense, Eckhart, whom Merton called “my life-raft,” has brought the contemplative tradition to non-Catholics while deepening the modern Church’s ecumenical dialogue with other spiritual traditions.
Note: Meister Eckhart’s Sermons
Meister Eckhart’s Sermons contains some of his short sermons.The sermons themselves are in relatively plain English. In them, Eckhart flirts with some controversial topics. He describes the soul as “laying hold” of God in a mystical manner, so that there is “no distinction” between God and the soul. Indeed, some of his more radical teachings were eventually condemned by a papal council as heretical. But Eckhart does illustrate a way to synthesize one’s religious belief with one’s philosophy. Interesting and demanding, Meister Eckhart’s Sermons will challenge a person’s conception of God and religion. Read here
Of course, not all Catholics would view the similarity of Eckhart’s teachings to Zen Buddhist practices as a recommendation. While more ecumenical Catholic writers such as the priests Aelred Graham, OSB, Robert E. Kennedy, S.J., and Richard Rohr celebrate the affinity, other more conservative thinkers, such as James Hitchcock, have remained cautious about a full embrace of the medieval friar (particularly given Eckhart’s sermons on the Godhead, in which detractors detect hints of pantheism).
“Mysticism” also remains a suspicious concept for many modern people, given its popular association with visions and other supernatural experiences. But Meister Eckhart never claimed any special powers or called himself a mystic — or anything other than a Catholic preacher of the gospel. If he was a mystic, he was a profoundly anti-obscurant, egalitarian and down-to-earth one, rooted in centuries of Catholic contemplative tradition. In that sense he may be the perfect mystic for our own troubled times.
Here THE COMPLETE MYSTICAL WORKS OF MEISTER ECKHART
Persian sufi miniatures : Angels submission to Adam ( In front Satan refusing)
- Interreligious Dialogue: Ibn ‘Arabi and Meister Eckhart
Finding a Single Essence for Religions
As the last major world religion, Islam has continually compared itself with other religions and, more than any other, it seeks opportunities for dialogue and addresses in particular the followers of other Abrahamic religions, i.e. the people of the Scripture. As the basis for this dialogue, Islam refers to the same thing that we consider to be the essence of religion. And that essence has to do with faith, belief and content and not with the act and the form:
Say: O people of the Scripture! Come to an agreement between us and you: that we shall worship none but Allah and that we shall ascribe no partner to Him, and that none of us shall take others for Lords beside Allah. (The Holy Quran, 3:64)
And argue not with the people of the Scripture unless it be in [a way] that is better, save with such of them as do wrong; and say: We believe in that which hath been revealed unto us and revealed unto you; our God and your God is One, and unto Him we surrender. (Q. 29:46)
The one idea that religions have in common, and on the basis of which they can enter into dialogue, is “God” – and a belief in Him, which lies at the heart of the religion, and is behind all the apparently different forms of Divine Law. As Jelaluddin Rumi suggests, it is this very essence which is hidden behind the apparent world.
This single essence not only paves the way for dialogue but satisfies the contemporary human as well. It is this very essence which permeates human nature and is at the root of the human soul. It can be reached through Friendship (wilaya), which is personified in Christianity as Jesus Christ, and it occupies an important place in Islamic mysticism. Consequently, in the dialogue between religions, we should start from the perspective of religious mysticism. For, according to some scholars, “of all kinds of human thought, mysticism is almost always and everywhere the same. And this is why others have also regarded mysticism as a solution to today’s problems, claiming: “Never before in history was it more urgent for all of us to learn the language of the mystics than in our time, when division threatens to destroy us. The mystics of every tradition speak a language that unites. Equally it is claimed that: “Mysticism is the same in all ages and in all places; timeless and independent of history it has always been identical. East and West and other differences vanish here… For one and the same experience speaks here, only by chance in varying dialects East is west and West is east.
Absolute Truth and Believed Truth
Ibn ‘Arabi and Meister Eckhart’s tolerance for different ideas originated, as mentioned above, from their knowledge of God, for God is too great to be contained in a view that is the product of limited human thought.
Presence of Sovereignty is indifferent
Transcendent from imaginary syllogisms.
According to Ibn ‘Arabi, everyone worships a god who is a product of his own imagination; in other words, he determines what God is in his own beliefs:
God is created in the belief of His bondsmen. For, when a person rationally considers God, he creates what he believes in himself through his consideration. Hence he worships only a god which he has created through his consideration. He has said to it “Be!”, and it has come into existence. That is why God commanded us to worship the God brought by the Messenger and spoken of in the Book. For if you worship this God, you will be worshiping your creator, and you will have fully given worship its due.
Evidently, the God of whom the prophets speak is not more than a single God. Meister Eckhart expresses himself in ways that are in perfect agreement with Ibn ‘Arabi:
A man ought not to have a God who is just a product of his thought, nor should he be satisfied with that, because if the thought vanished, God too would vanish. But one ought to have a God who is present, a God who is far above the notions of man and of all created things.
However, it should be noted that the gods who appear in human ideas and in whom human beings believe, and whom Ibn ‘Arabi calls “believed gods”, are the manifestations of the same One God in various thoughts and constitutions. It is not wrong to believe in such a god: the mistake is committed when this “believed Truth” is regarded as the absolute Truth, and anything else is denied. The perfect mystic is aware of this very point and believes in God in all His manifestations.
The fact that human beings determine who and what God is by their beliefs, and deny other manifestations of God in other beliefs, is the content of hadiths in which it has been said that on the Day of Resurrection, God will appear to His servants and these servants will accept only that form of God which is in harmony with their constitutions, natures and reasons, and they will deny other forms. In Ibn ‘Arabi’s words:
At the Resurrection, the Real (God) will disclose Himself and say, “I am your Lord”. They will see Him, but nevertheless they will deny Him and not acknowledge Him as their Lord, despite the existence of vision because of the lifting of the veil. When He transmutes Himself for them into the mark through which they recognize Him, they will say to Him, “Thou art our Lord”. Yet He is the one in whom they were seeking refuge, and He is the one they confessed to and recognized.
Read more Interreligious Dialogue: Ibn ‘Arabi and Meister Eckhart