12 November 2015
Six Examples by Jay McDaniel
A small but growing number Christians in the West are turning to
Buddhism for spiritual guidance. Many are reading books about Buddhism, and
some are also meditating, participating in Buddhist retreats, and studying
under Buddhist teachers. They are drawn to Buddhism’s emphasis on “being
present” in the present moment; to its recognition of the interconnectedness of
all things; to its emphasis on non-violence; to its appreciation of a world
beyond words, and to its provision of practical means — namely meditation — for
growing in one’s capacities for wise and compassionate living in daily life. As
they learn from Buddhism, they do not abandon Christianity. Their hope is that
Buddhism can help them become better Christians. They are Christians influenced
by Buddhism.
1. Julia is typical of one kind of Christian influenced by Buddhism.
She is a hospice worker in New York who, as a Benedictine sister, turns to
Buddhism “to become a better listener and to become more patient.” As a student
of Zen she has been practicing zazen for twenty years under the inspiration of
the Vietnamese Zen teacher, Thich Nhat Hanh, whose book Living Buddha/Living
Christ gave her new eyes for Christ, proposing that Jesus himself was “mindful
in the present moment.” She practices meditation in order to deepen her own
capacities for mindfulness, particularly as it might help her be more effective
in her life’s calling. As a hospice worker she feels called to listen to dying
people, quietly and without judgment, as a way of extending the healing
ministry of Christ. Like many people in consumer society, she sometimes finds
herself too hurried and distracted, too caught up in her own concerns, to be
present to others in patient and healing ways. She turns to Zen practice
because it has helped her become more patient and attentive in her capacities
to be available to people in a spirit of compassion.
From Julia’s perspective, “being present” to people in a
compassionate way is a spiritual practice in its own right. She calls this
attention “practicing the presence of God,” and she believes that this
listening participates in a deeper Listening – an all-inclusive Love — whom she
calls God, and whom she believes is everywhere at once. She turns to Zen
meditation, then, not to escape the world, but to help her drawn closer to the
very God whose face she sees in people in need, and to help her become gentler
and more attentive in her own capacities for listening. In her words: “I hope
that my Zen practice has helped me become a better Christian.”
2. John, too, is a Christian who practices meditation, but for
different reasons. He suffers from chronic back pain from a car accident
several years ago. He has turned to meditation as a way of coping more
creatively with his pain. “The pain doesn’t go away,” he says, but it’s so much
worse when I fight it. Meditation has helped me live with the pain, instead of
fighting it all the time.” When people see John, they note that he seems a
little more at peace, and a little more joyful, than he used to seem. Not that
everything is perfect. He has his bad days and his good days. Still, he finds
solace in the fact that, even on the bad days, he can “take a deep breath” and
feel a little more control in his life.
When John is asked to reflect on the relation between his
meditation practice and Christianity, he reminds his questioner that that the
very word Spirit is connected to the Hebrew word ruach, which means breathing.
John sees physical breathing—the kind that we do each moment of our lives–as a
portable icon for a deeper Breathing, divine in nature, which supports us in
all circumstances, painful and pleasant, and which allows us to face suffering,
our own and that of others, with courage. “Buddhism has helped me find strength
in times of pain; it has helped me find God’s Breathing.”
3. Sheila is an advertising agent in Detroit who turns to Buddhism
for a different reason. She does not practice meditation and is temperamentally
very active and busy. But over the years her busyness has become a compulsion
and she now risks losing her husband and children, because she never has time
for her family. As she explains: “Almost all of my daily life has been absorbed
with selling products, making money, and manipulating other people’s desires.
Somewhere in the process I have forgotten what was most important to me:
helping others, being with friends and family, and appreciating the simple
beauties of life. Buddhism speaks to my deeper side.”
When Sheila reflects on the relationship between Buddhism and
Christianity, she thinks about the lifestyle and values of Jesus. She
recognizes that Jesus himself had little interest in appearance, affluence, and
marketable achievement, and that he was deeply critical of the very idea that
“amassing wealth” should be a central organizing principle of life. She doubts
that Jesus would approve of the business culture in which she is immersed, in
which the accumulation of wealth seems to be the inordinate concern. For her,
then, Buddhism invites her to rethink the values by which she lives and to turn
to values that are closer to the true teachings of Christ. “I find this simpler
way challenging,” she says, “but also hopeful. I hope that Buddhism can help me
have the courage to follow Christ more truly.
4. Robert is an unemployed social worker in Texas, who feels unworthy
of respect because he does not have a salaried job like so many of his friends.
He, too, has been reading books on Buddhism, “Most people identify with their
jobs,” he says, “but I don’t have one. Sometimes I feel like a nothing, a
nobody. Sometimes I feel like it is only at church, and sometimes not even
there, that I count for anything.”
Robert turns to Buddhism as a complement to the kind of support he
seeks to find, but sometimes doesn’t find, in Christianity. Buddhism tells him
that his real identity—his true self, as Buddhists put it—lies more in the
kindness he extends to others, and to himself, than in the making money and
amassing wealth. Like Sheila, he sees this as connected with the teachings of
Jesus. “Jesus tells me that I am made in the image of God; Buddhism tells me
that I possess the Buddha-Nature. I don’t care what name you use, but somehow
you need to know that you are more than money and wealth.”
5. Jane is a practicing physicist who works at a laboratory in
Maryland who goes to a local Methodist church regularly. For her, a religious
orientation must “make sense” intellectually, even as it also appeals to a more
affective side of life, as discovered in personal relations, music, and the
natural world. But she also finds God in science and in scientific ways of
understanding the world. She is troubled that, too often, the atmosphere of church
seems to discourage, rather than encourage, the spirit of enquiry and
questioning that are so important in the scientific life. Jane appreciates the
fact that, in Buddhism as she understands it, this spirit is encouraged.
This non-dogmatic approach, in which even religious convictions
can be subject to revision, inspires her. In her words: “I plan to remain a
Christian and stay with my Methodist church, but I want to learn more about
Buddhism. I sense that its approach to life can help me see the spiritual
dimensions of doubt and inquiry and help me integrate religion and science.
6. Sandra is a Roman Catholic nun in Missouri who leads a retreat
center. Twelve months a year she leads retreats for Christians, Catholic and
non-Catholic, who wish to recover the more contemplative traditions of their
prayer life and enter more deeply into their interior journey with God. At her
workshops she offers spiritual guidance and introduces participants to many of
the mystics of the Christian tradition: John of the Cross, Teresa of Avila,
Meister Eckhart, Hildegard of Bingen. Even as she does this, she herself is on
the very journey to God, and she makes this clear to people who come her way.
Sandra turns to Buddhism because she believes that its teaching of
no-ego or no-self, when understood experientially and not just intellectually,
is itself an essential dimension of the journey to God. She sees this teaching
as complementary to, and yet enriching, the teaching of “death and
resurrection” that is at the heart of Christian faith. In her words:
“Christianity and Buddhism agree that the spiritual pilgrimage involves an
absolute letting go, or dropping away, of all that a person knows of self and
God. Indeed, this is what happened in Jesus as he lay dying on the cross, and
perhaps at many moments leading up to the cross. Only after the dying can new
life emerge, in which there is in some sense ‘only God’ and no more ‘me.’ I see
the cross as symbolizing this dying of self and resurrecting of new life that
must occur within each of us. Buddhism helps me enter into that dying of self.”
As you listen to their stories, perhaps you hear your own desires
in some of them? If so, you have undertaken an empathy experiment. You need not
be “Christian” or “Buddhist” to do this. There is something to learn from them
even if you are not religious at all. Don’t we all need to live by dying? Don’t
we all need to listen better? Don’t we all need to inquire and seek truth?
There is something deeply human in their searching, and deeply human in our
willingness to learn from them, even if we don’t share their faith. And even if
we do.
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