Secrecy in the Spiritual Life

By Frater Yeheshuah

In my experience, there are no mystical secrets or hermetically sealed spiritual truths… none, at least, that ought to be secret.  Great care needs to be taken at times to heal a sister with my own bit of insight rather than damage her more severely than has already been done.  But, it seems to me, those insights are not to be protected by secrecy, but need to be handed over with attention to the sister who receives them.  People who are familiar with the OTO and related magical and mystical societies will know that oaths of silence on certain matters are extracted from those who would pass through the initiations and receive an order’s teachings.  Freemasonry’s highest secret truth is that of the need for each of us to love our brothers and sisters.  OTO’s highest bit of gnosis, the 9th degree secret teachings, is, in part, that Jesus Christ is God made flesh, the Second Person of the Triune God.  These are not secrets.  Rather, that they were imparted to the seeker at all is the secret.  (And since I have received these truths without the obligation to secrecy, given the way I became aware of the secrets, I am able to share their content with you.)

In 1917, the founder of the OTO, Theodore Reuss, wrote an introduction to Crowley’s Gnostic Mass wherein it is explained that the purpose of the order, in its form as the Ecclesia Gnostica Cattolica, is to establish a purified Christianity.  If that statement was being made openly, why does the order work so hard to keep such secrets hidden.  “Why?” is not for me to determine.  This I do know: if I had smelled Christianity around the OTO almost 20 years ago, I would never have approached them or worried at all about their teachings.  My heart and mind needed to be renewed.  I needed to die and rise again.  And I did.

So, I am a Christian now, although I am still a member of the OTO.  Magick has fallen away in favor of the deeply healing personal experience of the Incomprehensible One who is Love, mysticism.  Magick itself is a sort of smoke screen, confusing the seeker.  There is no occult mastery of nature.  Spirits never convey Nobel prize-winning scientific insights.  The miraculous is a means of keeping the secrets hidden.  Mysticism, however, is ordinary and breaks through the screen.  Or, mysticism is the ordinary experience of the Son leading us through the smoke.

May the Spirit which is poured into us at Baptism give us new hearts.

Thomas Keating and the Psychology of Centering Prayer

Father Thomas Keating has done wonderful work by making contemplative prayer a form of prayer for the laity.  His books make Centering Prayer simple and clear and systematic.  We do not have to search the often confusing history of mystical Christianity.  With Fr Keating’s work, we are able to enter an ongoing experience of the Incomprehensible One Who is Love immediately… if only we have the desire, which is the presence of the Holy Spirit in our hearts.

There is a great deal to celebrate in Fr Keating’s work.  My attention, though, has been drawn to certain failures of the Centering Prayer movement that threaten access to the contemplative life Fr Keating wants to help us live.  There are two major shortcomings I think we need to note here.  First, Fr Keating tries to modernize Centering Prayer by couching the practice in terms of Freudian psychology.  Secondly, Fr Keating’s work tries to distinguish Christian contemplation from other forms of mysticism such as Buddhist Zen meditation, painting a harmful picture of Christian exclusivism that needs to be grown out of if Christianity is to get beyond its deadly, destructive history.

In principle, there is no problem with using contemporary science to analyze spiritual practice.  Fr Keating, however, seems unaware that Freud’s school of psychology is wholly unscientific, a modern myth rejected by empirically-minded experts and refuted by research and philosophy.  For instance, in his book Open Mind, Open Heart, Fr Keating defines the concept of Unloading the Unconscious as follows: “The spontaneous release of previously unconscious material from early childhood in the form of primitive feelings or a barrage of images or commentaries; it may occur during the time of centering prayer and outside the time of prayer.”  To put it directly, there is no such unconscious material.  The unconscious is a figment of the Freudian imagination.  There are, to be sure, damaging memories and destructive habits, but the unconscious as conceived of by Freud does not exist.  Unconscious energies do not register on any meters.

Going beyond the philosophical and scientific critique of Freud’s model of the mind, experience teaches that Fr Keating’s claim that contemplative exercises risk a flood of “primitive feelings or a barrage of images or commentaries” is pretty clearly false.  The gentle practice of meditation and contemplation is healing and lays down a solid and stable foundation for a psychologically and spiritually healthy life.  Letting go of attachments and assumptions clears the mind and allows it to drink in reality without worry or the distorted values we usually assume in daily life.  There are often enough difficult lessons along the way.  We are fallen, after all.  As the mind clears, we see sometimes painful truths.  But there is no risk to anyone who wants to sit and pray.  There is no need for special retreats, a spiritual director or an analyst to help us sort through our unconscious detritus.  The only thing we need to begin is the desire that is poured into our hearts.

Fr Keating’s Christian exclusivism is much more alarming than his reliance on Freudian psychology.  By way of example, look at this passage from Open Mind, Open Heart: “Noticing one’s breathing can also serve as a sacred symbol of one’s consent to God’s presence and action within.  In this case, one does not follow one’s breathing physically as is done in Eastern techniques of meditation, but simply observes it.  In centering prayer the purpose is not simply to let go of all thoughts but to deepen our contact with the Divine Indwelling.  The intentionality of faith is fundamental.”  It is a truly strange set of remarks, perplexing because Fr Keating is, in fact, familiar with Eastern practices.  Observing and following the breath are identical techniques.  Fr Keating is making a distinction without a difference for the sake of preserving what he sees as the “Christian essence” of Centering Prayer.

The attempt to paint Eastern meditation as simply a matter of letting go of thoughts is equally troubling.  In Zen, for instance, all of the eightfold path and the paramitas flow out of the practice of sitting.  Meditation is not a mere relaxation technique.  It is the source of life, exactly as it is for the Christian.  Furthermore, Fr Keating’s remark that the distinguishing characteristic of Christian contemplation is faith and seeking “to deepen our contact with the Divine Indwelling” blindly ignores the need for the difficult work of careful translation between the religious vocabularies of different holy traditions.  Of course a Buddhist will not describe her practice in terms of the Divine Indwelling or as flowing from the theological virtue of faith.  That is because she uses her own language and her own experience and her own tradition to make sense of the spirit… or emptiness, or whatever concept she finds appropriate and useful.  Attending lovingly to our sisters and brothers is the only way to escape the deep and enduring hate of our long history.

Religion is scarred by narrow-minded theologians and the smallness of politics and the ugliness of self-righteousness.  Yet, I believe, it is too precious to leave to rot in sin.  We must be careful not to lapse into the religious hypocrisy Jesus condemned, for the sake of our own health and the well-being of our friends and neighbors.  Contemplation is a gift.  If the Spirit has given you desire, follow the Spirit.