By Ray Yungen
The final outcome of contemplative prayer is interspirituality. If you have truly grasped the portrait I have tried to paint in my book and articles, you have begun to see what this term signifies. The focus of my criticism of mystical prayer must be understood in the light of interspirituality.
Just what exactly is interspirituality? The premise behind interspirituality is that divinity (God) is in all things, and the presence of God is in all religions; there is a connecting together of all things, and through mysticism (i.e., meditation) this state of divinity can be recognized. Consequently, this is a premise that is based on and upheld by an experience that occurs during a self-hypnotic trance linking one to an unseen world rather than to the sound doctrine of the Bible.
It is important to understand that interspirituality is a uniting of the world’s religions through the common thread of mysticism. Wayne Teasdale, a lay monk who coined the term interspirituality, says that interspirituality is “the spiritual common ground which exists among the world’s religions.”1 Teasdale, in talking about this universal church also states:
She [the church] also has a responsibility in our age to be a bridge for reconciling the human family . . . the Spirit is inspiring her through the signs of the times to open to Hindus, Buddhists, Muslims, Sikhs, Jains, Taoists, Confucians, and indigenous peoples. As matrix [a binding substance], the Church would no longer see members of other traditions as outside her life. She would promote the study of these traditions, seek common ground and parallel insights.2 (emphasis mine)
An article in my local newspaper revealed just how well received interspirituality has become in certain circles. One Presbyterian elder who was described as a “Spiritual Director” made it clear when she said:
I also have a strong interest in Buddhism and do a sitting meditation in Portland [Oregon] as often as I can. I considered myself ecumenical not only in the Christian tradition, but with all religions.3 (emphasis mine)
There is a profound and imminent danger taking place within the walls of Christianity. Doctrine has become less important than feeling, and this has led to a mystical paradigm shift. Sound doctrine must be central to this debate because New Ageism has a very idealistic side to it, offering a mystical approach to solve human problems. Everyone would like to have his or her problems solved. Right? That is the practical aspect I wrote about in the last chapter—a seemingly direct route to a happy and fulfilled life. However, one can promote the attributes of God without actually having God.
People who promote a presumably godly form of spirituality can indeed come against the truth of Christ. Then how can you be assured what you believe and practice is of God?
The Christian message has been clear from the beginning—God has sent a Savior. If man only had to practice some kind of mystical prayer to gain access to God then the life, ministry, death, and resurrection of Jesus Christ was a fruitless, hollow endeavor.
Sound Christian doctrine comes from the understanding that mankind is sinful, fallen, and separated from God. Man needs a saving work by God! A teaching like panentheism (God is in everybody) cannot be reconciled to the finished work of Christ. How could Jesus be our Savior then? New Age constituents will say He is a model for Christ consciousness, but the Bible teaches He is the Savior of mankind. Therefore, panentheism cannot be a true doctrine.
The problem is that many well-intentioned people embrace the teachings of panentheism because it sounds so good. It appears less bigoted on God’s part. No one is left out—all are connected to God. There is a great appeal in this message. Nevertheless, the Bible does not teach a universal salvation for man. In contrast, Jesus said:
Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. (Matthew 7:13-14)
Christ’s message is the polar opposite of these universalist teachings. Many people (even Christians) today think only a few really bad people will be sent to hell. But in Matthew, the words of Jesus make it clear that this just is not so.
While God sent His Son, Jesus Christ, to die for the sins of the world, He did not say all would be saved. His words are clear that many would reject the salvation He provided. But those who are saved have been given the “ministry of reconciliation” (2 Corinthians 5:18) making an appeal to those who are perishing (2 Corinthians 4:3). The Christian message is not samadhi, Zen, kundalini, or the contemplative silence. It is the power of the Cross!
For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. (1 Corinthians 1:18)
Yes, perishing, and not just unaware of their true self.
In an opinion poll, the startling results describe how Americans actually view God. Spirituality and Health magazine hired a reputable pollster organization to gauge the spiritual beliefs of the American public. This national poll revealed that 84 percent of those questioned believed God to be “everywhere and in everything” rather than “someone somewhere.”4 This means panentheism is now the more popular view of God. If true, then a high percentage of evangelical Christians in America already lean towards a panentheistic view of God. Perhaps many of these Christians are fuzzy about the true nature of God.
How could this mystical revolution have come about? How could this perspective have become so widespread? The answer is that over the last thirty or forty years a number of authors have struck a deep chord with millions of readers and seekers within Christendom. These writers have presented and promoted the contemplative view to the extent that many now see it as the only way to “go deeper” in the Christian life. They are the ones who prompt men and women to plunge into contemplative practice. It is their message that leads people to experience the “lights” and the “inner adviser!”
1. Wayne Teasdale, “Mysticism as the Crossing of Ultimate Boundaries: A Theological Reflection” (The Golden String newsletter, http://clarusbooks.com/Teasdale.html, accessed 10/2009).
2. Wayne Teasdale, A Monk in the World (Novato, CA: New World Library, 2002), p. 64.
3. Jan Alsever quoted in Statesman Journal, January 27th, 1996, Religion Section.
4. Katherine Kurs, “Are You Religious or Are You Spiritual?” (Spirituality & Health Magazine, Spring 2001), p. 28.