Syntagma Digital
Editor, John Evans

Midweek Mysticism: Mystics have no fear of death


Continuing the discussion from the last piece on “assisted dying”, the assertion here is that genuine mystics lack all fear of death.

While others quake and quail at the mere mention of the “D” word, the mystic sails on towards its inevitable arrival with, as Hollywood might put it “a song in his heart”.

I must make the distinction though between death itself, which is easy, and the pain of dying, which might be considerable. We are none of us immune from that, although I believe mystics can rise above it in startling ways.

There are many explanations for pain in this context. The most persuasive is the Hindu idea of Karma, a pay-back for all our deliberate ghastliness in the present incarnation. I’m not sure I totally go along with that, preferring the Christian notion of redemption — although that might be self-deception. In the end only real experience will guide you to the truth.

The genuine mystic will receive at least two extraordinary experiences before being shunted off this mortal coil: the Divine Light experience (see my description here: The Comforter) which will change him (or her) forever and set him up for the next stage: Seeing into the nature of reality.

This is an out-of-body experience which walks him through the death process. Read an account of it here: The act of dying as a living experience

That then is the aim of the spiritual adept: to get both initiations before the end comes. Is there any more than that? It may be that he is charged with passing on this “good news” to those with ears to hear and eyes to see.

All this information is available in some splendid books out there, but I’m convinced they will only come into your consciousness if you are ready to understand them and, more to the point, ready to act upon them by receiving their message directly through spiritual experience.

If you turn away from this topic in fear (and many do) or with a snort of contempt, you are not ready yet.

Stick to Pythagoras’ Theorem.

John Evans

To be published: Practical Mysticism: A different way of looking at the world..

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Midweek Mysticism: Christianity could benefit from Zen’s school of hard knocks

Fly Whisk Christianity is in the doldrums. It has settled into a comfortable old age, soothing rather than challenging its adherents.

Young people are not replacing the old as they pass away. Its trajectory is all downhill.

But need it be this way? Here’s a radical plan for waking it up to the modern age using the example of Zen Buddhism.

Zen arose out of Buddhism because the Chinese eye spotted what it saw as a major weakness in the older Indian Buddhist system.

The flaw was a tendency to formularising. As in other religions, the basic principles, intended to help the novice towards understanding, had lost their original force. Now they were just familiar phrases for chanting and disputation.

What had once contained a powerful meaning for unlocking the truth had degraded to mantra, a repetitious, magical formula for inducing a trance-like state. Think familiar prayers and hymns. There really is no difference.

The very sound of well-loved passages from ancient Buddhist texts produce in the faithful a soothing reassurance, a warm, self-satisfied glow that makes them feel good, and even spiritual.

The Christian Church has the same problem today when trying to change from the old known texts to modern versions in the vernacular. A storm of protest from traditionalists greets every textual alteration as if the very doctrine were at stake.

The feelgood factor is a strong motivator in popular religion, which is often a branch of the entertainment industry.

The intention of the Buddha, however, was not to make people feel comfortable and secure, but to shake them out of their complacency and force a reassessment of the world in the light of the reality of Buddha-nature, read “God.”

This inevitably meant inducing a lot of bodily and mental anguish in the aspirant. The Buddha never intended his followers to sit around discussing the Twelve-Point Chain of Causation, the Noble Eightfold Path, the Three Signs of Being or the Ten Stages in the Progress of a Bodhisattva.

Instead, he asked them to confront themselves directly, with soul-shattering insight, to look at the absolute centre of themselves without shrinking from the truth.

It was a bravura performance indeed when a student achieves this measure and comes through into the light of the Buddha-mind (God-consciousness).

A careful reading of the New Testament shows Jesus had the same problem and a similar solution: overturning the tables in the temple was just a start.

Master Rinzai’s apparent violence now becomes more explicable. When the intellect picks up the truth and starts to conceptualise (kill) it, that concept is best slaughtered with a sharp blow, thought the master.

An unexpected whack with a fly-whisk on a mesmerised student’s head brings him back to reality like nothing else does. Strange though it may seem, sudden pain, or shock, transcends the intellect and can liberate the spirit.

This is why suffering is the spiritual forge of many religions, and why the samurai warriors adopted Zen training methods when they were introduced in Japan.

Western New Agers have the same problem when seeking a romanticised spiritualism.

For Zen, the sound of a stone on bamboo, the wafting scent of spring flowers, or a sudden blow are all real, and have been enlightening factors to many a Zen novice. Thinking about them is not. When Zen is at its fiercest, it is precisely at its most honest and direct.

While I can’t see the Church of England introducing fly whisks into its services, it may well be essential to change or die.

John Evans

… who is the author of The Eternal Quest for Immortality: Is it staring you in the face? Available from Amazon and all good booksellers.

Coming soon: Practical Mysticism: A different way of looking at the world.

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Easter Mysticism: The evolution of consciousness

Library Angel It’s Eastertide, so let’s see if there’s anything new to be found in religion — which can be a touch boring at times.

The old platitudes of Christianity fail to impress the majority of people for most of the time. The same goes for most other “faiths”.

Is there a different way of looking at them?

Biology understands evolution as a random physical system which eventually created the human body — almost by chance. It scarcely pays attention to the evolution of consciousness, except as a by-product of physicality. An afterthought, if you like.

The world is a very different organism than that. Time is continuously created as a field in which the evolution of consciousness can take place. Indeed, that seems to be the sole reason for time to exist at all.

Speculating further, our human role is to function as the eyes and ears of the originating mind so that it can become conscious of itself.

In Meister Eckhart’s resonant phrase, “The eye with which I see God is the eye with which God sees me” — a sentence as profound as anything ever uttered or written.

The physical world we know is part of a continuum of existence based on consciousness, or spirit, if you’d prefer. Once we accept that mind precedes and therefore creates matter, all then is mind.

At that point, mind can be experienced as matter, and we can begin to imagine realms of being other than our own. The phrase “infinite possibilities” rises unbidden.

We all exist in time, even if we don’t know exactly what time is. We can only describe time using mechanical comparisons — a clock, for example. But that doesn’t touch the essence of it.

Time is indistinguishable from consciousness in the sense that the passing of time is the product of consciousness.

In the end, everything manifests as consciousness, which is the heart and soul of existence. Without knowing that you exist, what else exists?

Ultimately, consciousness is what we call God, even if we don’t know it.

We should therefore respect and revere our own consciousness as part of, and indistinguishable from, God. Without, of course, imagining that we are God!

Life was never meant to be easy.

John Evans

… who is the author of The Eternal Quest for Immortality: Is it staring you in the face? Available from Amazon and all good booksellers.

Coming soon: Practical Mysticism: A different way of looking at the world.

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Midweek Mysticism: Is Pope Francis a mystic?


I had written a piece on “the contemplative” for this slot, but was then deflected by Damian Thompson’s very interesting Telegraph article on Pope Francis’s latest pronouncements in The Joy of the Gospel, which have a bearing on the subject.

Damian Thompson writes: “[The document] says that traditional styles of worship are not necessarily suitable for newly evangelised non-Western people, or the modern world in general; and, in a passage that will truly trouble some conservatives, it raises the possibility that non-Christian religions are performing God’s work, enriching souls albeit imperfectly.”

Despite the “albeit imperfectly” — a very Christian declaration of superiority — it does at last recognise that religions, such as Buddhism, Hinduism and the best of non-religious mysticism, do have a profound understanding of the practical means of attaining a definite response from the Almighty, and not just the emotional outpourings of traditional church services.

Pope Francis writes: “Non-Christians, by God’s gracious initiative, when they are faithful to their own consciences, can live ‘justified by the grace of God’.”

He continues: “… due to the sacramental dimension of sanctifying grace, God’s working in them tends to produce signs and rites, sacred expressions which in turn bring others to a communitarian experience of journeying towards God.”

The word communitarian strikes a false note here since most mysticism is intensely personal in nature, even if performed in a group. Lusty church singing drives away the most advanced forms of spiritual experience, for earthly emotion is incompatible with the heights of contemplative practice.

Here’s another “wrong end of the stick” moment: “While these [non-church practices] lack the meaning and efficacy of the sacraments instituted by Christ, they can be channels which the Holy Spirit raises up in order to liberate non-Christians from atheistic immanentism or from purely individual religious experiences.”

Well, you can’t blame a chap for supporting his own football team.

Francis is certainly true to his calling: “Here I repeat for the entire Church what I have often said to the priests and laity of Buenos Aires: I prefer a Church which is bruised, hurting and dirty because it has been out on the streets, rather than a Church which is unhealthy from being confined and from clinging to its own security. I do not want a Church concerned with being at the centre and then ends by being caught up in a web of obsessions and procedures.”

Don’t spare the rod, Your Holiness, against “obsessions and procedures.” It is often well deserved.

Thompson writes that he “is haunted by Francis’s insistence that reality is more important than ideas”, and it does seem to be a significant advance on conformity. As the Pope puts it, “This calls for rejecting the various means of masking reality: angelic forms of purity, dictatorships of relativism, empty rhetoric, objectives more ideal than real, brands of ahistorical fundamentalism, ethical systems bereft of kindness, intellectual discourse bereft of wisdom.”

It’s hard to be objective and disagree with that. However, arcane theology raises its sticklebacked head: “… adoration is what is most important: the whole community together look at the altar where the sacrifice is celebrated and adore.”

As Anglican-raised, but now a much more broadly based student of mysticism, I gag at that in several ways. How can you adore an idea, an invisible being that most people never get to encounter? Moreover, how is it possible to “celebrate and adore” a vicious sacrifice? Buddhists widely regard passages like that as barbaric and they are right.

Francis has made a lunge for modernity, but he’s still stuck in the old rhetorical language of his church which few outside it will countenance.

But he’s made a start and that’s welcome. Thompson writes: “… surely we’re going to see a shift away from some of the familiar structures and practices of Catholicism.”

We certainly live in revolutionary times.

John Evans

To be published: Mystology: A different way of looking at the world. Also a website,

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Midweek Mysticism: Christian mystics may have influenced Zen

Just as
there are two kinds of scientist: those who work from established knowledge; and others who seek to expand that knowledge-base through cutting-edge research, so there are two sorts of religionist: ones who deal uncritically in scripture, while others set out to push the boundaries of faith into areas of personal experience — mystics.

Zen Art
A typical example of mystical Zen art

Scriptural ministers are found conducting services on church premises and otherwise organising fetes and local social occasions. The spiritual adventurer, by contrast, is a mystic who will generally only accept what he can know personally.

In biblical times this division was clear-cut. The mystics were called Gnostics: the knowers. The conventional books were passed down to us by what we call the Catholic Church. Much Gnostic literature is only now coming to light in Egypt, hidden away in urns in bone-dry caves and burial plots.

In 1945 at Nag Hammadi, the biggest cache of manuscripts was discovered by simple Arab farmers. It was lucky that so much survived their rough handling — some were used as kindling on cooking fires.

What was unusual about this hoard was the number of Jewish/Christian gospels discovered. The Gospels of Thomas, Mary (Magdalene), Philip, Truth, and other manuscripts were seen largely intact for the first time since the beginning of the second millenium. They were all activist documents, that is, written in Gnostic terms by mystics.

Some were characterised by a wholly new vocabulary and religious viewpoint. In Gnosticism not all are saved, even by Jesus and his rather theatrical death. In this it resembles Buddhism in which people go round the wheel of life many times until they are ready to rise to the Buddha realm.

In other books, Jesus is not a saviour at all. He rather looks down on his clod-hopping “disciples” but recognises the divine in the soul of his closest friend, Judas Iscariot.

Yes, Judas, the same fellow who takes money from the authorities to betray Jesus by identifying him with a kiss. In the recently discovered Gospel of Judas, the old “villain” is lauded by Jesus in these terms: “You will exceed all of [the other disciples]. For you will sacrifice the man that clothes me.”

This is wonderfully mystical. Jesus’s body is not divine, just the flesh that clothes his soul. It’s also authentic. How many mystics, who know what lies beyond death, yearn to be rid of the decaying carcass that “clothes them”? For them, the problem of human life is not sin but ignorance.

That is also a centrepiece of the Buddha’s message. Not coincidentally, I’m sure, the Apostle Thomas, whose Gospel is one of the Gnostic hoard, is said to have gone to the Madras area in the south of India where he founded a Christian-like cult. His tomb is believed to have been found there and his message influenced the southern form of Buddhism, later promulgated by Bodhidharma, who took it to China around 500 AD, where it flourished as Zen.

It seems then, that the most mystical form of Judeo/Christianity went around the world and could account for some of the remarkable conformity of view of many offshoots of religion that sought knowledge rather than doctrine (see One Simple Thing). We don’t have precise dates for these occasions, so can’t say which tradition influenced the rest most.

A couple of points to end with: the distinguished scholar of early Christianity Bart D. Ehrman, writes of the Gospel of Judas, “Here is a book that turns the theology of traditional Christianity on its head and reverses everything we ever thought about the nature of true Christianity … [T]he truth is not taught by the other disciples of Jesus and their pro-orthodox successors. The Christian leaders are blind to the truth, which was given only in secret revelations to the one disciple they had all agreed to despise: Judas Iscariot, the betrayer.”

I have to say, psychologically and mystically it makes much more sense than the story, as told in the four Gospels, manipulated into shape by the servant of Rome, Irenaeus, Bishop of Lyons, which now form the core of The New Testament.

How it influenced the development of Zen through Thomas, if true, is one of the great untold stories.

Appendix: Belief and knowing
Belief seems to be essential to all peoples. Modern materialist pseudo-religions, such as secularism and scientism, are belief-systems too because their supporters believe in their own views, contrary to other people’s experience.

The problem we have in our scientific age is that our brains play such a large role in the modern world, we mistake them for our minds. The brain is a fantastic tool, like a hammer, a wheel or a knife. Since the European Enlightenment, we’ve been taught to identify with it completely. The result is that most developed humans are trapped in their own heads. Their worldview is limited by what the brain can do and what it perceives.

Everything perceptible beyond the brainview is dismissed as “myth”, fantasy and decidedly primitive. Richard Dawkins, riding on the back of a seemingly ambivalent Darwin, is the high priest of this message.

The alternative biologist Rupert Sheldrake, writes about “extended mind”, showing us the obvious fact that our minds extend well beyond our heads. It doesn’t take much introspection to arrive at that result.

We call explorers of extended mind — more accurately, consciousness — mystics, folk with their heads in the clouds. It’s a term of abuse to scientists. Yet mystics are scientists too, working in areas designated untouchable by the materialists.

Religion is man’s response to the ancient mystical message — that which lies beyond the cage of our brainview. Religion, like philosophy, has followed the worst of science slavishly down its tubular path. It has become an artificial construct, dependent on old, much-edited texts and a lot of wishful thinking. It is a dramatist’s creation, not a God’s.

Organised religions have caused more violence than almost any other aspect of human life. They are widely seen as the economic and political exploitation of who we really are, some more than others.

The mystic knows “God” as the sea of awareness that lies at the heart of everybody’s consciousness, the essence of Being. We rise and fall within it, share its characteristics — even its immortality.

We can be made to believe anything, but only through direct experience can we know the truth. Thus mysticism is empirical in nature, if only anecdotally. You are not a mystic unless you have experienced some of the truth personally. This can’t be turned on at will, or easily demonstrated in a laboratory setting. As a result this field of knowledge will always fail the repeatability test of science, unless, of course, it happens to you.

It is difficult to write about serious mystical encounters because they are experienced by individuals, not crowds. They are not public performances, or moments that can be shared socially. They don’t make news. No one understands someone else’s spiritual experience. And yet, at the same time, this is the field of gold we all share – the very ground and basis of our existence.

John Evans

Coming soon: Mystology: A different way of looking at the world. Also a website,

Author of The Eternal Quest for Immortality: Is it staring you in the face? Available from Amazon and all good booksellers.

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