orthodox spirituality compared and contrasted with other religious traditions

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Strannik | To best understand why there are these vitally important differences and what they mean, let us follow the Fathers of the Church, according to whom, there are the following possible three states of human existence, of the soul, and all its faculties. These three states are:

1. the sub-natural or contra-natural state, also known as the “contrary to nature” state, and fallen subsistence,
2. the natural state, also known as the “according to nature” state, and life as created in the Image, and
3. the supra-natural state, also known as the “beyond nature” or “according to grace” state of ascending participation in the Uncreated Energies, and deified eternal life after the Likeness.

There are two things to point out about these states. First, originally, we were created in the natural state in the divine Image but were meant to grow in synergy with the Uncreated Energies into the deified Likeness of God.

Second, we are in the contra-natural state. So, of course, it is the better known state. The natural and supra-natural states are less well known, even to the Fathers of the Church. Accordingly, there is more agreement between all three traditions, not surprisingly, about the nature and problems of the contra-natural state than there is about the natural state or about our ultimate supra-natural destiny. As a result, while there is much agreement about the nature and problems of the beginning stages of the spiritual life from the contra-natural state to the natural state, this consensus rapidly disappears. Despite the alleged superficial and deceptive similarities of the peak of the spiritual life that has been created by those who engage in highly selective quoting and juxtapositioning of bits and pieces of texts from various mystical traditions in an effort to support the view that all religions are one at the top, what we actually find is that both the nature and purpose of the more advanced phases of the spiritual life are topics where there is an increasing divergence of opinion. But as we can see with the Fathers, particularly in how the Cappadocians treat and weigh what is true and of value in Greek philosophy, and following their lead, especially with the Syrian Fathers dealing with what was true and what was error in Buddhist practice (as represented inBactria), even the agreement about the nature of the contra-natural state is more limited than is apparent at first sight. This is because you can only fully agree about exactly how the contra-natural state is contra-natural only if there is shared knowledge of what the original design plan of purpose of human life intended us to be.

Differing conceptions of the ultimate nature and purpose of human life provide differing cures for the contra-natural disease we all suffer from. But as the meaning of the Greek word “phármakon” reveals in ancient Greek medicine, depending on the exact nature of the disease as diagnosed in terms of some exact conception of health, the very same substance or treatment can either serve as a medicine (phármakon) or poison (pharmákion). To be a medicine, a substance or treatment has to be given in the right amount, at the right time, and under the right conditions for a correctly diagnosed disease in order to have the right effect. The same holds true for spiritual treatments, techniques, and cures. We need to understand the vastly different purposes, serving different diagnoses of what is wrong, based upon different views of what human life is supposed to be, that similar, or even, exactly the same spiritual techniques are made to serve. It is not similar techniques that we need to look at but their purpose, their actual function within a larger operational context, and thus, their intended effect.

Distinctive Characteristics of Orthodox Christianity

It is to these purposes we will turn to examine in order to reveal the very real differences in function and outcome behind the apparent similarities of even the same spiritual techniques. But in order to do that, we first need to note two very distinctive characteristics about Orthodox Christianity that determine the fundamental purposes, functions, and outcomes of any spiritual techniques that may make the Hesychast tradition superficially appear similar to Buddhism or Yoga.

The first characteristic of Orthodoxy is the emphatically important truth for spirituality that God is Trinity. The spiritually relevant meaning and implication of this fact, for our purposes, is that reality is ultimately and inescapably interpersonal communion.

Intimately stemming from the fact that God is Trinity is the second distinctive characteristic of Orthodox Christianity. Christianity is not a religion; it is a Church - the Church, the Kingdom come, God’s people called out of the world unto Him, and the Communion of Saints. That is, Christianity is not my personal and private salvation through Jesus. As the Body of Christ, it is a deifying process of becoming a communion of persons mutually participating in the Uncreated Energies of the Life of the Trinity and increasingly after its Likeness.

Plato sought the ideal polis. Aristotle defined the human creature as intrinsically the social and political animal. In Judaism, a relationship to God is to be called and chosen, ex nihilo fashion, out of nothing, out of Ur of the Chaldeans, out of Egypt, out of the world, as a people covenanted to God. The people, the Church, the Body of Christ (through whom all things were made, in whom all things have their being, and will find their fulfillment) - that is, the covenant - is the inner purpose of creation. Creation is the outer staging. The Church is the fruit from which the tree that bore it was born first, as the Syrian Church is fond of reciting, for what shall be last is the very realization of what was first ordained. This is simultaneously a cosmological and inward truth. Those who inwardly shall be last spiritually participate in that fruit from which the tree that bore it was itself born.

Contrary to the (schismatic, Roman Catholic derived) Protestant sensibilities that are dominant in our culture and affect too many Orthodox, the spiritual life and our salvation have everything to do with Church membership. The Church is God’s ideal polis. To say, in contrast to the nature deities of paganism, that our God is the God of history who intervenes in human affairs is also to say he is the supreme politician. God’s economia of salvation is God’s career in politics in history. God’s politics is the outward missionary expansion of his Church and the inner building-up of his Church into a perfected Communion of Saints after the Likeness of the trinitarian communion of divine persons. Syneidesis or conscience is naturally the innate prefiguration of the Church as that which ought to be, but which is faded in our contra-natural condition. For Orthodox Christianity, conscience is our innate inward call to become part of the Body of Christ.

While these two distinctive characteristics of Orthodox Christianity may appear to be abstractions that are apparently remote from our daily lives or the life of the spirit, they immediately determine the differences in purpose, function, and outcome of similar or or even the same spiritual techniques that may be found in the Hesychast tradition, in Buddhism, and Hindu Yoga. The main difference between Hesychasm and the other two traditions is now before us waiting to be spelled out. We turn now to examine the status of ethics in these traditions.