In The
great transformation Karen Armstrong shows the emergence of spirituality
and religion in different regions of antiquity, in East and West. She focuses
on the Axial Age, from 900 to 300 BC, so called because it was a pivotal
time, an axis around which development of spirituality and religion turned, in
a revolution of thought.
From that
book I draw the key notion of kenosis: emptying the self of egotism,
greed, and violence, and practice of the spirituality of compassion. All
religions have shown that, and they all arrived, independently, at the Golden
Rule: Do (not do) onto others what you (do not) want done onto yourself.
One
difference is the following. In Christianity and Islam the idea developed that
one should begin with belief in God and a doctrine on his being and the divine
order, in order to subsequently apply that to spirituality and ethics. In the
East, in Confucianism, Buddhism, and Taoism, the idea was the reverse: practice
comes before theory; disciplined sympathy will itself yield intimations of
transcendence. That implements the pragmatism that I have pleaded for in this
blog: ideas follow action.
I don’t know whether Eastern philosophy has influenced pragmatist philosophers, but the pragmatist philosopher John Dewey did influence developments in neo-Confucianism. Perhaps what pragmatism added was a commitment to active experimentalism, testing ideas for failure.
A second
difference, related to the previous one, is that theology, with a written
doctrine, in Bible and Koran, was pervasive in the West while in the East it
was stringently avoided. Hinduism and Taoism did have an idea of a supreme
being or principle (Brahman, Tao) that is the source of all good and bad, is
the ‘all’ and ‘one’. But here the view that the ‘higher’ is ineffable, cannot
fit into our limited human categories, and is best met with silence, precluded
written doctrine. That was part also of early Christianity and Islam but was
later inexorably overruled by doctrine and orthodoxy, and what was left was
relegated to pockets of mysticism. I also have made the plea for recognition of
the ineffability of the higher, in this blog.
Whether or
not there is a sense of a higher being or principle, in Eastern philosophy
there is a pervasive sense of impermanence, movement, production and
reproduction, of change and transformation, and of variety and particularity,
in contrast with the Western orientation towards permanent substance and
universals, beyond particular individuals. The world and existence are diverse
and in flux, in ongoing production, reproduction and transformation. One can
rise above it in spirit, on the basis of disciplined contemplation and kenosis,
achieving a sense of being at one with the universe, but it mostly remains
being in the world.
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