Summary:
Introduction:
The report provides an insight into the Middle Age theological teachings, by focusing on the spiritual teachings of Meister Eckhart, which later became controversial to the then church doctrines. Eckhart was one of the most influential theologians within the 13th Century.
Having studied Christianity doctrines within the Dominican Priory, by 1302 he was conferred the title of a Master for his profound theological knowledge. His religious inclination and mysticism was based on absolute imageless transcendence, such as the Divine Indwelling, which later became the foundation for the free eternal spirit.
His works and sermons were put to the test and scrutiny by the church. Through papal authority, the theological works and writings were denounced. The church could not accept the transcendental nature of Godhead. Even after defending his ground and knowledge, by publicly declaring his innocence and that he was not a heretic, Meister Eckhart was subjected to intense religious battles and to series of incriminations and trials.
Ironically, despite his visionary and philosophical capacities, his doctrines were declared heretical by various religious leaders, including the Archbishop of Cologne and the then Pope. The subject of mysticism was out of question. The church had still not come to terms with the knowledge of the divine spirit. Consequently, he was compelled to withdraw and his work lost audience.
The rise of Asian spirituality:
Over time, the work of Eckhart came into light within the 19th and 20th Centuries. This was after the West encountered the Asian religious traditions, where Vedanta and Buddhism metaphysics affirmed the spiritual existence of the Godhead.
There was remarkable parallelism between the Buddhist way of thinking and the imageless transcendence teaching, which Eckhart had espoused. Many authors, such as D. T. Suzuki, were appealed by the teachings relating to the divine spiritual knowledge, as advocated by Eckhart.
Until this day, his knowledge has been central to Christian mysticism and Buddhism, especially in Japanese scholarship. It is clear that Eckhart appreciated the fact that truth can never be attained through juxtaposition with error but by assessing all things through an insightful analysis of partial truth and absolute truth.
Finding God within:
According to Meister Eckhart, everyone who never finds taste in God tires of looking for him. One of the core criticisms of Christianity, and one of the factors that turns them to the East, to Hinduism or to Buddhism, is that in Christianity there is no assistance with method. How can one find God, and where does one even start?
Eckhart is one of the early Christians who discerns this and admits it as a problem. It is clear that even with good intentions and sound knowledge this is never enough. The teachings of Eckhart were bitterly opposed and ultimately denounced. Therefore, we all need instruction to transform our thinking faculties, and make us befitting of God revelations, towards receiving the eternal birth.
Being in utter passivity:
Eckhart supports the aspect of remaining in utter passivity within ourselves, that is, within the soul. In the state of a perfect soul, he emphasizes the vital transformation of an eternal birth occurring within ourselves. The premise implies that we ought to lead a good Christian life within ourselves.
Upon his condemnation as a heretic, Eckhart remains quiet until his death. He did not engage in direct battles and confrontations even after he was denounced. However, he retracted. This is what Eckhart refers to as utter passivity. In the modern culture, the state of passivity is rarely admired. However, Eckhart is not supporting the aspect of being a weakling, negative and sluggish (which he never was), but the inner mildness.
Moreover, Eckhart seemingly distrusts rigidity in knowledge, systems, and programs. Despite his prowess in philosophy and theology, both the church and the Dominican Priory would never acknowledge the new spiritual knowledge regarding the Divine Indwelling. Any body of knowledge and information is subject to critical analysis, in line with logical premises and facts, rather than rubbishing it.
For his sake, the knowledge was regarded as heresy. And yet even after condemnation and incrimination, Eckhart was humble enough to withdraw, remaining in passivity; and let this knowledge lose audience until later on in the subsequent centuries.
Help with method:
Eckhart was undoubtedly not a muddled philosopher. He was a distinguished theologian at a time when scholasticism was at its height of fame and prestige. In fact, scholars were highly esteemed across Western Europe. However, despite any reservations that many individuals have about the modern scholasticism, it is important to consider logical soundness of premises and flow of thoughts, to thorough analysis and to systematizing. It is clear that Eckhart had a good ability to organize his mind.
Nonetheless, if what we spend time reading is a guide to spiritual life, meant for non-academics, we might not turn to Eckhart’s Latin works primarily made for the academics, but to his German sermons. In real sense, sermons are not the ideal models for instructing people in spiritual development through a simple systematic way, unless were they provided on a regular basis and to a regular audience. Therefore, any individual ought to have a deeper insight of whatever instruction received, and ponder it carefully within the mental abilities.
Conclusion:
According to Eckhart, the path of spiritual transcendence surpasses our human intellect; which is sparked deep in our souls, and perceives the divine in a manner that can be pronounced as “unknowing.” He further explains that these unknowing knowledge grants more understanding that cannot be compared to the ordinary understanding.
This unknowing spiritual height is termed as gnosis. Since the divine knowledge surpasses any human knowledge, Christians ought to strive, across their lives, to attain this level of spiritual understanding. It is in this state that one becomes aware of one’s spiritual understanding.
References:
Introduction to Meister Eckhart. http://www.esoteric.msu.edu/REL275/EckhartIntroduction.html. Accessed 29th November, 2014.
Pfeiffer, F., & Evans, C. B. (1924). Meister Eckhart. London: J.M. Watkin.
Van, N. R. (2012). An introduction to medieval theology. Cambridge: Cambridge University Press.
