Blue Cliff Record 22.1
My friend James Ford recently wrote a heartfelt piece about attending a service in Boston's
Kings Chapel. I’ve been looking for a response. I had several questions about his almost lyrical reflection on the juxtaposition of hearing mass using a truncated version of the English Catholic Reformation's arcane liturgy in a handsomely endowed Unitarian church.
I emailed him to say as long as it has some singing and dancing, I suppose I could hum along, but I confess, I was initially put off by a koan master’s flirtation with 15th century ritual. The practice of Zen, at least in my experience, has tended to strip away some of the mystery surrounding these observances.
But further examination exposed a new level of entanglement and possibility.
Seekers and Quakers, Ranters, Diggers and Collegiants
James is a well trained, thoroughly modern koan master. He is also an ordained Unitarian Minister, so he has set aside some Church orthodoxy and its insistence on creedal formulations of the mysterious. All well and good. He, I and the Boston Unitarians are on the same page.
I also know from our conversations that he is trying to look at the tumultuous spiritual landscape of right now from a Zen perspective. His interests include traditional Christian denominations, evangelical churches, fringe spiritual movements, and the relatively small but growing number of western Buddhist practitioners from various Asian schools. After some digging, I discovered that King Henry’s abrogating the authority of Rome unleashed a tidal wave of non-conforming religious expression that was similar and even more stormy than our own, but most of the ramifications lay hidden beneath the doctrinal garb of our inherited religions.
I stumbled upon a YouTube series of lectures by
Alec Ryrie, Professor of Divinity at Gresham College, London. He’s a committed Christian, and he’s also brilliant. Of course I had studied the history of what we call the early Reformation, at least enough to satisfy my Jesuit examiners, but my training was focused through the narrow lens of the Counter Reformation which my order spearheaded.
I had carefully examined Lutherans, Calvinists, Methodists and, I suppose by extension I can include Jansenists to get ecumenical, but there were also many many smaller splinter sects; historians call them the radical reformation. Who were they? They included the first radical
Quakers, but also
Seekers,
Ranters,
Diggers, and
Collegiants. They questioned the very foundations of the Christian enterprise.
The events of these few decades were momentous. So much transpired that continues to shape our spiritual lives; the language of prayer; the separation of religious belief from philosophical discourse (I didn’t know for example that Baruch Spinoza had been a member of the Dutch version of the Quakers); the far reaching economic impact of King Henry VIII’s confiscation of Church assets led to secularization and the end of the total domination of the church-state.
Alec Ryrie says that battles are rarely determined by the pacifists. Who can dispute that? However I am loath to give up my cherished position as a Skeptic.
John Earle. (c. 1601 – 17 November 1665) whom I regard as an English Pascal (19 June 1623 – 19 August 1662) and his contemporary, also felt that one has to take sides. But he is far less rarefied than Blaise. Earle presents the famous philosophical wager as a conundrum with a nihilist resolution: “Whilst he fears to believe a miss, he believes nothing.”
Can I believe anything and do I really have to?
An Age of Atrocity
If I were an actual actor in the real drama of the early Reformation, I might have been forced to take a stance about my beliefs. I remember a conversation I had with my friend Avery Dulles (not sure if this was before or after he was elevated to the rank of Cardinal) but he was serving on some high level ecumenical commission. He told me that he'd worked long hours on some presentation papers. Then came the meeting. It began with a prayer petitioning the God of the doctrinal points they knew they could agree upon. Then Avery stated and explained the Roman Catholic position. He was thanked and applauded. Then the other side’s theologians presented a similar paper outlining their position. They sat down and were politely applauded. Then together they worked out the closing statement: we can agree on X for Y reason and we continue to disagree on the following points for Z reason. We were happy to have this exchange, and pray for our continued growth in the Spirit.
During the Reformation, one of those parties might have been burned at the stake. In those bloody times, the untimely deaths of the heretics or martyrs, depending on your side, could be made into myths, to warn succeeding generations, to train them in some self sacrificial virtue or remind them that some truths could never be compromised. The Inquisitions made decisions about who needed to be celebrated, who needed to be blamed and what lessons the survivors needed to draw.
Thousands were tortured and executed. The authorities of the newly reformed English Church did it as well as the Catholics. In the Spanish Inquisition it was a matter of life and death for the Jews, conversos, and dissenters who were murdered.
A lot has changed in the course of a few centuries, but I don’t think that I can erase that part of history that is an affront to the sensibilities that are the product of my own time and religious culture. The Jesuit Saint Robert Bellarmine may have saved Galileo from the stake but I am deeply troubled by his role in the execution of Giordano Bruno and Friar Fulgenzio Manfredi. The temptation for revisionists is to write out the parts of your history that don’t conform with your myth.
Koan Practice for Tudor England
We are already living in the 21st century. Before I introduce some koan practice, I would like to introduce perhaps a consideration, or a caution. Following Foucault, “. . . you cannot find the solution of a problem in the solution of another problem raised at another moment by other people.” (Michel Foucault, quoted in Dreyfus and Rabinow,“ On the Genealogy of Ethics,” 229. In this context the other people were the ancient Greeks.)
By chance, I started working with this elliptical koan that I unfolded from Yuanwu’s Commentary for Case 22 of the Blue Cliff Record.* I tried to apply Foucault's question about understanding bridging history. I began using a Buddhist technique to cut away the weeds. It dates from medieval China about contemporaneous with William the Conqueror. Can the record of an ancient Zen master help me decipher the experience of an arcane ritual dating 5 centuries after 1066, during the reign of King Edward VI?
Theology and science fiction love time travel. Let’s see if religious studies linked up with Zen practice can be equally anachronistic. Paraphrasing Yuanwu, can a 21st century Westerner have an authentic Zen experience? At least this might be fun.
A koan: The Family Jewels
When [Hsueh] Feng got to Te Shan he asked. “Do I have a part in the affair of the most ancient sect, or not?” Shan struck me a blow of his staff and said, “What are you saying?” At that time it was like the bottom of the bucket dropping out for me.”
(Allow me to decode some of the language: in 9th Century China "enlightenment" in Zen practice--according to the ancient sect is possible. Feng reports that he experienced it, but apparently that doesn’t settle the matter. Can I might include a modern Zen Roshi using the ancient prayer of the Church of England?)
Yen T’ou shouted and said, “Haven’t you heard it said that what comes in through the gate is not the family jewels?” Feng said, “Then what should I do?” T’ou said, “In the future, if you want to propagate the great teaching, let each point flow out from your own breast, to come out and cover heaven and earth for me.”(The part of propagating the great teaching is not coded. We get the part about flowing from your own heart. Skipping ahead through several bouts of drinking tea and getting whacked, we move onto what Hsueh Tou’s disciple has to say about tracing the matter back to their root teacher Yun Men and mastering the art of snake handling. What is he talking about?)
“How many lose their bodies and their lives?” This praises Ch’ang Ch’ing’s saying, “In the hall today there certainly are people who lose their bodies and lives.” To get here, first you must be thoroughly versed in snake handling.
Hsueh Tou is descended from Yun Men, so he brushes the others away at once and just keeps one, Yun Men: Hsueh Tou says “Shao Yang knows, again he searches the weeds.” Since Yun Men knew the meaning of Hsueh Feng’s saying, “On South Mountain there’s a turtle-nosed snake,” therefore “Again he searches through the weeds.”
After Hsueh Tou has taken his verse this far, he still has more marvels. He says, “South, north, east, west, no place to search.” You tell me where the snake is. “Suddenly he trusts his staff.” From the beginning the snake has been right here. But you must not then go to the staff for sustenance.
Yun Men took his staff and threw it down in front of Hsueh Feng, making a gesture of fright.
Thus Yun Men used his staff as the turtle-nosed snake. Once, though, he said, “The staff changed into a dragon and has swallowed the universe; where are the mountains, rivers and the great earth to be found?” Just this one staff--sometimes it’s a dragon, sometimes it’s a snake.
(Then after some detailed snake handling instructions, Yuanwu tries to encourage us by asking one of those pesky Zen Master questions.) Since ancient times, how many people have picked up the snake and played with it?
I personally prefer opera
James Ford attended a truncated Book of Common Prayer service in a revered Unitarian Church. I hope that at least part of the motivation was aesthetic. And that’s perfect. He’s a Unitarian. I am what’s politely called a lapsed Catholic and an ex-Jesuit to boot. I find that after years of meditation, my love for the ritual of the mass has waned, but I won't rule out the power of the experience. Actually I prefer opera, but then I am also gay so it might be genetic.
But after doing some introspection, I am left seeing the similarity with my own situation as well as wondering about the huge waves that lie just beneath any attempt to deal with the numinous ocean that supports our lives. I am a skeptic as much as I am a Buddhist. There is a war inside about what to believe, what is worthy of belief and what beliefs are pointers and which ones might simply be a smoke screen. I would like to remain neutral, but also realize that I don't want to set myself up, in the words of John Earle, as “a hapless peacemaker trying to intervene in a duel getting shot by both sides.”
The contribution of the Zen practice here might be to clear the weeds from the battlefield and perhaps reveal the turtle nosed snake. I can carry a staff, at least in my imagination. “The staff changed into a dragon and has swallowed the universe; where are the mountains, rivers and the great earth to be found?”
For my verse, I’ll echo James with the two stanzas from from Leonard Cohen’s “Treaty” that he uses to close his meditation:
I've seen you change the water into wine
I've seen you change it back to water, too
I sit at your table every night
I try but I just don't get high with you
I heard the snake was baffled by his sin
He shed his scales to find the snake within
But born again is born without a skin
The poison enters into everything* Here is
Case 22 and the portion of the commentary that I used.
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