The Best Guide to Meditation/Twenty-Five Doors to Meditation: A Handbook for Entering Samadhi

The Best Guide to Meditation

 By Victor N. Davich
Los Angeles: Renaissance Books, 1998. Paperback, xxi + 350 pages

Twenty-Five Doors to Meditation: A Handbook for Entering Samadhi

By William Bodri and Lee Shu·Mei
York Beach, ME: Weiser, 1998. Paperback, xxii + 252 pages.

I am biased. I believe that one's time is far better spent in meditation than in accumulating more information about meditation. For the seasoned practitioner who already has chosen a meditative path, reading about all the other options often brings confusion. And for the beginner, all that is required is a one-liner- "Sit, follow your breath, and let's talk again in a year."

So I am not certain who the appropriate audience is for these two new additions to the meditative canon. The Best Guide to Meditation is packaged like a travel guide and indeed takes the reader around the world in such a comprehensive account of meditative traditions that one is left exhausted and overwhelmed. Do we really need to confuse beginning meditators with detailed instructions of the Namibian Bone Meditation, which involves the use of six chicken bones, four stones, and two pieces of tree bark as tools for oracular divination? This from the same author Victor Davich-who wisely states repeatedly in the opening chapters that "the only way to really understand meditation is to meditate" and then adequately provides the very basic instructions required to begin.

The back cover of the Guide is designed to attract readers who I suspect aren't reading this issue of Quest. "Who meditates .. aside from Deepak Chopra, the Dalai Lama and The Beatles? Well, Goldie Hawn… and Howard Stern to name a few." I'm not certain who would be grabbed by such an approach, but it represents a marketing mentality that is attempting to "sell" meditation to the masses. In itself, this is not an ignoble goal. But it gives me the uneasy feeling that the already saturated spiritual supermarket in America is about to become a department store. "Want instant gratification?" the cover blurb asks and answers, "Go directly to chapter 2 and you will start meditating immediately!" As if fast-food motivations- getting what you crave, NOW! -can be applied to meditation, which is a process of letting go of all craving.

But to the author's credit, an unsuspecting reader could randomly flip open the Guide almost anywhere and stumble onto a life-changing idea because virtually all of the great teachings of the world's religions are in there, somewhere. Davich succeeds in providing a thorough, albeit oversimplified, overview of human spiritual traditions and practices, anyone of which pursued with single-minded intention would most certainly yield wonderful fruits. But again, the very structure and vast range of the Guide works against the one-pointed, simple approach necessary for the beginner to cultivate a useful meditation practice.

Twenty-Five Doors to Meditation is a more sophisticated work and derives from a Buddhist Sutra in which twenty-five students respond to the Buddha's request to describe the various "dharma doors" they had used to attain samadhi. Each chapter of the book presents a fairly brief introduction to a practice that is presumably derived from this sutra, although the correlation isn't always clear.

The practices described range from the familiar ones of mindfulness meditations, pranayama, bhakti yoga, and prayer, but also include more obscure approaches including the "Zhunti, Vairocana and Amitofo" mantras, and my personal favorite, the "Dazzling White Skeleton Contemplation," in which "you must imagine you are dead and that all your skin and internal organs soften and putrefy. Using an imaginary knife, you cut up your dead body and offer all your organs, skin, flesh and blood to all the demons and ghosts to eat and drink."

As a "Handbook for Entering Samadhi," as the subtitle asserts, everything one needs is included. Someone committing themselves to any one of these twenty-five dharma doors would find themselves on a legitimate and potentially enlightening spiritual path. But for most of us, particularly beginners, it only takes two words, not two books, to provide all the meditation guidance we need: "Just sit."

-ELIEZER SOBEL

March/April 1999


Unfinished Animal: The Aquarian Frontier and the Evolution of Consciousness

Unfinished Animal: The Aquarian Frontier and the Evolution of Consciousness

By Theodore Roszak
New York: Harper &Row, 1975. 271 pp.

Roszak begins by observing the increasing number of "bright, widely read, well-educated people whose style it has become to endorse and accept all thing occultly marvelous. In such circles, skepticism is a dead language, intellectual caution an outdated fashion" (2). His catalog of credulities is, if anything, modest by current standards. Cayce's psychic readings, pyramids built by ancient astronauts, or gone boxes, settlement: of the continents from Lemuria. "Such intellectual permissiveness," Roszak comments, "risks a multitude of sins, not the least of which is plain gullibility."

That observation does not, however, introduce an equally gullible Skeptical Inquirer expose. Instead, Roszak finds, "in this rising curiosity for the marvelous, the popular unfolding of an authentically spiritual quest" leading to "a transformation of human personality in progress which is of evolutionary proportions, a shift of consciousness fully as epoch-making as the appearance of speech or of the tool-making talents in our cultural repertory" (3).

Helena Blavatsky receives extended treatment: (117-25) as the founding mother of the pilgrimage to what: Roszak calls the "Aquarian Frontier," the recognition that consciousness evolves as well as body:

It is not HPB's controversial reputation or personal angularities that concern us here, but rather her ideas. For ultimately she stands or falls by the quality of her thinking, all arguments ad feminam aside. And in this regard, she is surely among the most original and perceptive minds of her time. [118]

HPB stands forth as a seminal talent of our time. Given the rudimentary condition of her sources, her basic intuition (or the teachings of the ancient occult- schools was remarkably astute. And there is no denying her precocity in recognizing how essential a contribution those schools, together with comparative mythology and the Eastern religions, had to make to the discussion of evolving consciousness. [124]

Above all, she is among the modern world's trailblazing psychologists of the visionary mind. At the same historical moment that Freud, Pavlov, and James had begun to formulate the secularized and materialist theory of mind that has so far dominated modern Western thought, HPB and her fellow Theosophists were rescuing from occult tradition and exotic religion a forgotten psychology of the superconscious and the extrasensory. [124]

In a footnote to the last statement, Roszak calls Annie Besant's 1904 lectures published as Theosophy and the New Psychology  "as fresh and ambitious a treatise on the higher sanity as anything produced by the latest consciousness research." It is refreshing to have Blavatsky and Besant given such forthright acknowledgment for their pioneering efforts in re-presenting the Wisdom Tradition of the ancients to modern people.

-JOHN ALGEO

January/February 1999


Christ the Yogi: A Hindu Reflection on the Gospel of John

Christ the Yogi: A Hindu Reflection on the Gospel of John

By Ravi Ravindra
Rochester, VT: Inner Traditions, 1998. (Orig. Yoga of the Christ, 1990.) Paperback. xii + 244 pages.

Yoga and the Teaching of Krishna: Essays on the Indian Spiritual Traditions.
By Ravi Ravindra. Ed. Priscilla Murray. Adyar, Madras: Theosophical Publishing House. 1998. Paper and hardback, xii + 390 pages.

These two volumes by Ravi Ravindra, an active and highly respected Theosophical worker and thinker, will be eagerly welcomed by many travelers on the world's spiritual paths. A professor of both physics and comparative religion at Dalhousie University, Halifax, Nova Scotia, trained in both traditional Hindu Vedantic thought and modern science and philosophy, Ravindra is especially accomplished in the creative integration of the Ancient Wisdom and current scientific thought.

That perspective is particularly evident in Yoga and the Teaching of Krishna, a collection of a selection of this prolific writer's essays from many sources and many years. Included are some which I consider absolute gems of cross-cultural collation and perception, including "Perception in Yoga and Physics," "The Indian View of Nature," "Modern Science and Spiritual Traditions," and "Is the Eternal Everlasting?" Compositions like these are not only comparative intellectual exercises, bur clearly the fruit of personal spiritual experience as well as rich personal East-West exploration on many levels, all of which have served as catalysts to bring together various worlds too often separated today--east and west, science and mysticism, heart and mind. Highly recommended to all of those who wish to practice what the title of the opening essay calls "Religion in the Global Village."

Christ the Yogi is a reprint of a work first published in England in 1990 under the title Yoga of the Christ. Both titles are unfortunate insofar as they may serve to put off serious Western Christian readers who would greatly profit from this dazzlingly brilliant spiritual and cross-cultural study of the most mystical of the books of the Bible, the Gospel of John. To them the mention of Yoga might suggest one of those books making far-out claims about Jesus and India, or at best an interpretation of the gospel narrowly based on some Hindu discipline. Actually Ravindra's work is thoroughly in the "mainstream" tradition of esoteric Christian readings of scripture going back to the Greek fathers of the Church and including such modern Theosophists as C. W. Leadbeater and Geoffrey Hodson. The author's focus is always on the text itself.

To be sure, Ravindra often cites parallels to the inner meaning of the text in classic Hindu works, most often the Bhagavad Gita. But the focus is not on making the author of the Gospel of John into a Hindu, but rather on finding in his gospel universal meaning that is also reflected in Hinduism. That search begins with the importance of the "I am," Jesus' Johannine self-designation, which to Ravindra suggests the inner oneness with the divine that is at the heart of Vedanta.

Ravindra's case, as is appropriate to such levels of spiritual realization, rests not so much on argument as on deep inward understanding, and Ravindra's profound, evocative writing on one of the world's greatest spiritual classics leads one well along the road to that kind of understanding. At the same time, it may be added, the author does not overlook the contributions of modern New Testament scholarship to placing the gospel properly in its time, place, and purpose. Christ the Yogi will be a wonderful addition to the library of all those interested in the revival of esoteric Christianity in our time, and no less in their own spiritual growth. Few will finish this book unchanged, either intellectually or spiritually.

-ROBERT ELLWOOD

January/February 1999


Why Christianity Must Change or Die: A Bishop Speaks to Believers in Exile

Why Christianity Must Change or Die: A Bishop Speaks to Believers in Exile

By John Shelby Spong
San Francisco: HarperSanFrancisco, 1998, Hardback, xxiii + 258 pages.

Bishop John Shelby Spong's book provides a stunning criticism challenging organized Christianity with a commonplace observation that thoughtful, postmodern churchgoers can no longer with integrity worship the personal, theistic God venerated through the centuries with the Lord's Prayer, the orthodox creeds, and the Eucharistic sacrifice. Like his distinguished American predecessor, Episcopal Bishop James Albert Pike, Spong admonishes contemporary Christians to change the traditional God image from an unbelievable theistic father figure to the gracious creative source sustaining all being and to present Jesus as a model exemplifying love and human potential rather than a divine messenger dispatched by God to rescue fallen humanity. Spong advises Western religious leaders to relinquish the persuasive manipulation with which they dominate passive churchgoers and to consider unconventional concepts about divinity, afterlife, prayer, worship, ethics, and community.

Within the worldwide religious community, Spong is perceived variously, depending upon the observer's religious perspective. The English theologian is renounced as an embarrassment whom the House of Bishops should censor; simultaneously he is praised as a passionate, progressive critic who provides, even amid controversy, strength and hope to contemporary Christians seeking an honest, living faith with which they can confront pressing problems. Spong is condemned as an articulate atheist who battles the heavenly hosts; or he is seen as one struggling to cast the anachronisms encumbering orthodoxy into history's awaiting dustbin.

What surprises readers about Spong's recent book is the generally mild, unoffensive ideas that provoke fierce controversy among the conservatives of the church. He characterizes God not as a being to whom humans have access but as a presence discovered within the depths of one's being, the capacity to love, the ability to live, and the courage to be. The distinction between these two perspectives is not clear, but suggests a welcome religious humanism.

Prayer is not necessarily words directed heavenward, but simply being present, sharing love, and opening life to transcendence. Renouncing the Eucharist, Spong concludes that a ceremony in which ordained hands transform ordinary elements into Jesus' body and blood will cease. Rejecting the vicarious atonement, the Bishop states that he "would choose to loathe rather than to worship a deity who requires the sacrifice of his son."

Spong's convictions were known and accepted among intelligent and thoughtful individuals centuries ago. The current controversy revived by the Bishop's unorthodoxy indicates the enormous chasm that separates open-minded inquirers from the conservative, apprehensive churchmen clinging desperately to concepts that lost credibility centuries ago. Sometimes the intellectual distance among contemporary Christians seems so vast that the instruments of astronomers are needed to calculate the space.

-DANIEL ROSS CHANDLER

January/February 1999


Mary Moody Emerson and the Origins of Transcendentalism

Mary Moody Emerson and the Origins of Transcendentalism

By Phyllis Cole
New York: Oxford University Press, 1998. Hardcover, 370 pages.

For generations, scholars have recognized an influence by Mary Moody Emerson upon her impressionable nephew, Ralph Waldo Emerson, without examining its importance. Cole's sophisticated scholarship culminates in an extraordinary landmark biography describing a remarkable woman in New England intellectual cultural history. Aunt Mary emerges as a writer, thinker, and spiritual seeker, a self-taught woman who thought independently and communicated her philosophy through brilliant conversation. Cole's biography confirms that her thought and language was assimilated discreetly by Emerson throughout his life and became the intellectual context in which the Sage of Concord developed his philosophical and aesthetic principles.


Subcategories