{"id":9335,"date":"2026-03-24T11:28:15","date_gmt":"2026-03-24T10:28:15","guid":{"rendered":"http:\/\/hesychia.eu\/?p=9335"},"modified":"2026-03-24T11:28:15","modified_gmt":"2026-03-24T10:28:15","slug":"eastern_meditation_christianity","status":"publish","type":"post","link":"https:\/\/hesychia.eu\/index.php\/2026\/03\/24\/eastern_meditation_christianity\/","title":{"rendered":"Orthodoxy and the Religion of the Future – Eastern Meditation Invades Christianity"},"content":{"rendered":"

In addition to the theological \u201cdialogue\u201d with non-Christian religions and the thinly-disguised Eastern religious experiences described in previous chapters, there have been in recent years quite open attempts to develop a syncretism of Christianity with several Eastern religions, particularly in the realm of \u201cspiritual practices.\u201d Such attempts more often than not cite the Philocalia<\/em> and the Eastern Orthodox tradition of contemplative prayer as being more kin to Eastern spiritual practices than anything that exists in the West. In a word, Holy Orthodoxy is being actively exploited in a kind of \u201cdialogue of experience\u201d with the Hindu Yogis and Zen Masters. Let us look briefly at the chief attempts that have been made in this direction, and then see why the religious philosophy which underlies them all is false and dangerous.<\/p>\n

 
\n\"\"
\n <\/p>\n

<\/p>\n

1. CHRISTIAN YOGA<\/h2>\n

 <\/p>\n

\"\"
\n <\/p>\n

Hindu Yoga has been known in the West for many decades, and especially in America it has given rise to innumerable cults and also to a popular form of physical therapy which is supposedly non-religious in its aims. Nearly twenty years ago a French Benedictine monk wrote of his experiences in making Yoga a \u201cChristian\u201d discipline; the description that follows is taken from his book[1]<\/a>.<\/p>\n

Hindu Yoga is a discipline that presupposes a rather abstemious, disciplined life, and is composed of breath control and certain physical postures which produce a state of relaxation in which one meditates, usually with the help of a mantra or sacred utterance which aids concentration. The essence of Yoga is not the discipline itself, but the meditation which is its end. The author is correct when he writes: \u201cThe aims of Hindu Yoga are spiritual. It is tantamount to treason to forget this and retain only the purely physical side of this ancient discipline, to see in it no more than a means towards health or beauty\u201d[2]<\/a>. To this it should be added that the person who for physical well-being is sing himself towards certain spiritual attitudes and even experiences of which he is undoubtedly unaware; of this more will be said below.<\/p>\n

The same author then continues: \u201cThe art of the yogi is to establish himself in a complete silence, to empty himself of all thoughts and illusions, to discard and forget everything but this one idea: man\u2019s true self is divine; it is God, and the rest is silence\u201d[3]<\/a>.<\/p>\n

This idea, of course, is not Christian but pagan, and the aim of \u201cChristian Yoga\u201d is to use the technique of Yoga for a different spiritual end, for a \u201cChristian\u201d meditation. The object of the Yoga technique, in this view, is to make one relaxed, content, unthinking, and passive or receptive to spiritual ideas and experiences. \u201cAs soon as you have taken up the posture, you will feel your body relaxing and a feeling of general well-being will establish itself in you\u201d [4]<\/a>. The exercises produce an \u201cextraordinary sense of calm\u201d [5]<\/a>. \u201cTo begin with, one gets the feeling of a general unwinding, of a well-being taking hold, of a euphoria that will, and in fact does, last. If one\u2019s nerves have been tense and overstrung, the exercises calm them, and fatigue disappears in a little time\u201d [6]<\/a>. \u201cThe goal of all his [the yogi\u2019s] efforts is to silence the thinking self in him by shutting his eyes to every kind of enticement\u201d [7]<\/a>. The euphoria which Yoga brings \u201ccould well be called a \u2019state of health\u2019 that allows us to do more and do it better on the human plane to begin with, and on the Christian religious, spiritual plane afterwards. The most apt word to describe it is contentedness, a contentedness that inhabits body and soul and predisposes us \u2026 toward the spiritual life\u201d [8]<\/a>. One\u2019s whole personality can be changed by it: \u201cHatha Yoga influences character to the good. One man, after some weeks of practice, admits he no longer knows himself, and everyone notices a change in his bearing and reaction. He is gentler and more understanding. He faces experience calmly. He is content\u2026 His whole personality has been altered and he himself feels it steadying and opening out; from this there arises an almost permanent condition of euphoria, of \u2018contentedness.\u2019\u00a0\u201d [9]<\/a>.<\/p>\n

But all of this is only a preparation for a \u201cspiritual\u201d aim, which begins to make itself felt in a very short time: \u201cBy becoming contemplative in a matter of weeks, my prayer had been given a particular and novel cast\u201d [10]<\/a>. Becoming extraordinarily calm, the author notices \u201cthe ease I felt in entering into prayer, in concentrating on a subject\u201d [11]<\/a>. One becomes \u201cmore receptive to impulses and promptings from heaven\u201d [12]<\/a>. The practice of Yoga makes for increased suppleness and receptivity, and thus for openness to those personal exchanges between God and the soul that mark the way of the mystical life\u201d [13]<\/a>. Even for the \u201capprentice yogi\u201d prayer becomes \u201csweet\u201d and \u201cembraces the whole of man\u201d [14]<\/a>. One is relaxed and \u201cready to tremble at the touch of the Holy Ghost, to receive and welcome what God in his Goodness thinks fit to let us experience\u201d [15]<\/a>. \u201cWe shall be making our being ready to be taken, to be seized\u2014and this is surely one of the forms, in fact the highest of Christian contemplation\u201d [16]<\/a>. \u201cEvery day the exercises, and indeed the whole ascetic discipline of my Yoga, make it easier for the grace of Christ to flow in me. I feel my hunger for God growing, and my thirst for righteousness, and my desire to be a Christian in the full strength of the word\u201d [17]<\/a>.<\/p>\n

Anyone who has read the account of \u201cspiritual deception\u201d in earlier pages of this book[18]<\/a> will immediately recognize in this description of \u201cChristian Yoga\u201d precisely the same characteristics that mark the illusions of the followers of the \u201ccharismatic\u201d movement: the same striving for \u201choly and divine feelings,\u201d the same openness and willingness to be \u201cseized\u201d by a spirit, the same seeking not for God but for \u201cspiritual consolations,\u201d the same self-intoxication which is mistaken for a \u201cstate of grace,\u201d the same incredible ease with which one becomes \u201ccontemplative\u201d or \u201cmystical,\u201d the same \u201cmystical revelations\u201d and pseudo-spiritual states. These are the common characteristics of all who are in this particular state of spiritual deception. But the author of Christian Yoga<\/em>, being a Benedictine monk, adds some particular \u201cmeditations\u201d which reveal him as fully in the spirit of the Roman Catholic \u201cmeditation\u201d of recent centuries, with its free play of fantasies on Christian themes. Thus, for example, having meditated on a theme of the Christmas Eve mass, he begins to see the Child in the arms of His Mother: \u201cI gaze; nothing more. Pictures, ideas (associations of ideas: Saviour-King-Light-Halo-Shepherd-Child-Light again) come one after the other, march past\u2026 All these pieces of a sacred puzzle taken together arouse one idea in me \u2026 a silent vision of the whole mystery of Christmas\u201d [19]<\/a>. Anyone with the slightest knowledge of Orthodox spiritual discipline will see that this pitiable \u201cChristian yogi\u201d has fallen handily into a trap set by one of the lesser demons that lie in wait for the seeker of \u201cspiritual experiences\u201d: he has not even seen an \u201cangel of light,\u201d but has only given way to his own \u201creligious fancies,\u201d the product of a heart and mind totally unprepared for spiritual warfare and the deceptions of the demons. Such \u201cmeditation\u201d is being practiced today in a number of Roman Catholic convents and monasteries.<\/p>\n

The fact that the book concludes with an article by the French translator of the Philocalia<\/em>, together with excerpts from the Philocalia<\/em>, only reveals the abyss that separates these dilettantes from the true spirituality of Orthodoxy, which is totally inaccessible to the modem \u201cwise men\u201d who no longer understand its language. A sufficient indication of the author\u2019s incompetence in understanding the Philocalia<\/em> is the fact that he gives the name \u201cprayer of the heart\u201d (which in Orthodox tradition is the highest mental prayer, acquired by very few only after many years of ascetic struggle and being humbled by a true God-bearing Elder) to the easy trick of reciting syllables in rhythm with the heartbeat[20]<\/a>.<\/p>\n

We shall comment more fully below on the dangers of this \u201cChristian Yoga\u201d when noting what it possesses in common with other forms of \u201cEastern meditation\u201d which are being offered to Christians today.<\/p>\n

 <\/p>\n

2. CHRISTIAN ZEN<\/h2>\n

\"\"
\n 
\nAn eastern religious practice on a more popular level is offered in the book of an Irish Catholic priest: William Johnston, Christian Zen<\/a>[21]<\/strong><\/a><\/em>. The author starts from basically the Same place as the author of Christian Yoga<\/em>: a feeling of dissatisfaction with Western Christianity, a desire to give it a dimension of contemplation or meditation. \u201cMany people, discontented with old forms of prayer, discontented with the old devotions that once served so well, are looking for something that will satisfy the aspirations of the modern heart\u201d [22]<\/a>. \u201cContact with Zen \u2026 has opened up new vistas, teaching me that there are possibilities in Christianity I never dreamed of.\u201d One may \u201cpractice Zen as a way of deepening and broadening his Christian faith\u201d [23]<\/a>.<\/p>\n

The technique of Japanese Zen is very similar to that of Indian Yoga\u2014from which it is ultimately derived\u2014although it is rather simpler. There is the same basic posture (but not the variety of postures of Yoga), breathing technique, the repetition of a sacred name if desired, as well as other techniques peculiar to Zen. The aim of these techniques is the same as that of Yoga: to abolish rational thinking and attain a state of calm, silent meditation. The sitting position \u201cimpedes discursive reasoning and thinking\u201d and enables one to go \u201cdown to the center of one\u2019s being in imageless and silent contemplation,\u201d [24]<\/a> to \u201ca deep and beautiful realm of psychic life\u201d [25]<\/a>, to \u201cdeep interior silence\u201d [26]<\/a>. The experience thus attained is somewhat similar to that achieved by taking drugs, for \u201cpeople who have used drugs understand a little about Zen, since they have been awakened to the realization that there is a depth in the mind worth exploring\u201d [27]<\/a>. And yet this, experience opens up \u201ca new approach to Christ, an approach that is less dualistic and more Oriental\u201d [28]<\/a>. Even absolute beginners in Zen can attain \u201ca sense of union and an atmosphere of supernatural presence\u201d [29]<\/a>, a savoring of \u201cmystical silence\u201d [30]<\/a>; through Zen, the state of contemplation hitherto restricted to a few \u201cmystics\u201d can be \u201cbroadened out,\u201d and \u201call may have vision, all may reach samadhi<\/em>\u201d (enlightenment)[31]<\/a>.<\/p>\n

The author of Christian Zen<\/em> speaks of the renewal of Christianity; but he admits that the experience he thinks can bring it about may be had by anyone, Christian or non-Christian. \u201cI believe that there is a basic enlightenment which is neither Christian nor Buddhist nor anything else. It is just human\u201d [32]<\/a>. Indeed, at a convention on meditation at a Zen temple near Kyoto \u201cthe surprising thing about the meeting was lack of any common faith. No one seemed the slightest bit interested in what anyone else believed or disbelieved, and no one, as far as I recall, even mentioned the name of God\u201d [33]<\/a>. This agnostic character of meditation has a great advantage for \u201cmissionary\u201d purposes, for \u201cin this way meditation can be taught to people who have little faith\u2014to those who are troubled in conscience or fear that God is dead. Such people can always sit and breathe. For them meditation becomes a search, and I have found \u2026 that people who begin to search in this way eventually find God. Not the anthropomorphic God they have rejected, but the great being in whom we live, move, and are\u201d [34]<\/a>.<\/p>\n

The author\u2019s description of the Zen \u201cenlightenment\u201d experience would seem to make it very kin to the \u201ccharismatic\u201d experience that has been de- scribed in the preceding chapter: \u201cI myself believe that within us are locked up torrents and torrents of joy that can be released by meditation\u2014sometimes they will burst through with incredible force, flooding the personality with an extraordinary happiness that comes from one knows not where\u201d [35]<\/a>. Indeed, after returning to America after twenty years in Japan, the author was astonished to find that the Pentecostal experience is so close to the Zen experience, and he himself received the \u201cBaptism of the Spirit\u201d at a \u201ccharismatic\u201d meeting[36]<\/a>. The author concluded: \u201cReturning to the Pentecostal meeting, it seems to me that the imposition of hands, the prayers of the people, the charity of the community\u2014\u2014power that brings enlightenment to the person who has been consistently practicing zazen<\/em>\u201d [37]<\/a>. He speculates that \u201ca Christian Zen needs something like the charismatic renewal for its completion; and similarly, the charismatic renewal may well benefit from the silence of zazen<\/em>\u201d [38]<\/a>.<\/p>\n

Little need be said in criticism of these views; they are basically the same as those of the author of Christian Yoga<\/em>, only less esoteric and more popular. Anyone who believes that the agnostic, pagan experience of Zen can be used for a \u201ccontemplative renewal within Christianity\u201d [39]<\/a> surely knows nothing whatever of the great contemplative tradition of Orthodoxy, which presupposes burning faith, true belief, and intense ascetic struggle; and yet the same author does not hesitate to drag the Philocalia<\/em> and the \u201cgreat Orthodox schools\u201d into his narrative, stating that they also lead to the condition of \u201ccontemplative silence and peace\u201d and are an example of \u201cZen within the Christian tradition\u201d [40]<\/a>; and he advocates the use of the Prayer of Jesus during Zen meditation for those who wish this[41]<\/a>. Such ignorance is positively dangerous, especially when the possessor of it invites the students at his lectures, as an experiment in \u201cmysticism,\u201d to \u201csit in zazen for forty minutes each evening\u201d [42]<\/a>. How many sincere, misguided false prophets there are in the world today, each thinking he is bringing benefit to his fellow men, instead of an invitation to psychic and spiritual disaster! Of this we shall speak more in the conclusion below.<\/p>\n

 <\/p>\n

3. TRANSCENDENTAL MEDITATION<\/h2>\n

\"\"
\n 
\nThe technique of Eastern meditation known as \u201cTranscendental Meditation\u201d (or \u201cTM\u201d for short) has attained such popularity in a few years, especially in America, and is advocated in such an outrageously flippant tone, that any serious student of contemporary religious currents will be inclined at first to dismiss it as merely an over-inflated product of American advertising and showmanship. But this would be a mistake, for in its serious claims it does not differ markedly from Yoga and Zen, and a close look at its techniques reveals it as perhaps more authentically Eastern than either of the somewhat artificial syncretisms, \u201cChristian Yoga\u201d and \u201cChristian Zen.\u201d<\/p>\n

According to one standard account of this movement[43]<\/a>, \u201cTranscendental Meditation\u201d was brought to America (where it has had its most spectacular success) by a rather \u2018unorthodox\u2019 Indian Yogi, Maharishi Mahesh Yogi, and began to grow noticeably about 1961. In 1967 it received widespread publicity when the popular singers known as the \u201cBeatles\u201d were converted to it and gave up drugs; but they soon abandoned the movement (although they continued to meditate), and the Maharishi hit his low point the next year when his American tour, together with another convert singing group called the \u201cBeach Boys,\u201d was abandoned as a financial failure. The movement itself, however, continued to grow, and by 1971 there were some 100,000 meditators following it, with 2000 specially-trained instructors, making it by far the largest movement of \u2018Eastern spirituality\u2019 in America, offering a course especially tailored for the American way of life, which has been sympathetically called \u201ca course in how to succeed spiritually without really trying\u201d [44]<\/a>, and by the Maharishi himself as a technique which is \u201cjust like brushing your teeth\u201d [45]<\/a>. The Maharishi has been strongly criticized by other Hindu Yogis for cheapening the long tradition of Yoga in India by making this esoteric practice available to the masses for money (the charge is $75 for the course, or $35 for students).<\/p>\n

In its aims, presuppositions, and results, \u201cTM\u201d does not differ markedly from \u201cChristian Yoga\u201d or \u201cChristian Zen\u201d; it differs from them chiefly in the simplicity of its techniques and of its whole philosophy, and in the ease with which its results are obtained. Like them, \u201cTM does not require any belief, understanding, moral code, or even agreement with the ideas and philosophy\u201d [46]<\/a>; it is a technique pure and simple, which \u201cis based on the natural tendency of the mind to move toward greater happiness and pleasure\u2026 During transcendental meditation your mind is expected to follow whatever is most natural and most pleasant\u201d [47]<\/a>. \u201cTranscendental meditation is a practice first and a theory afterwards. It is essential at the beginning that an individual does not think intellectually at all\u201d [48]<\/a>.<\/p>\n

The technique which the Maharishi has devised is invariably the same at all \u201cTM\u201d centers throughout the world: After two introductory lectures, one pays the fee and then comes for \u2018initiation,\u2019 bringing with him a seemingly strange collection of articles, always the same: three pieces of sweet fruit, at least six fresh flowers, and a clean handkerchief[49]<\/a>. These are placed in a basket and taken to the small \u201cinitiation room, \u201d where they are placed on a table before a portrait of the Maharishi\u2019s guru, from whom he received his initiation into yoga; on the same table a candle and incense are burning. The disciple is alone in the room with his teacher, who is himself required to have received initiation and to have been instructed by the Maharishi personally. The ceremony before the portrait lasts for half an hour and is composed of soft singing in Sanscrit (with meaning unknown to the initiate) and a chanting of the names of past \u201cmasters\u201d of Yoga; at the end of the ceremony the initiate is given a \u201cmantra, \u201d a secret Sanscrit word which he is to repeat ceaselessly during meditation, and which no one is to know except his teacher[50]<\/a>.<\/p>\n

Thus the modern agnostic, usually quite unawares, has been introduced to the realm of Hindu religious practices; quite easily he has been made to do something to which his own Christian ancestors, perhaps, had preferred torture and cruel death: he has offered sacrifice to a god, to the deified guru of the Maharishi. On the spiritual plane it may be this sin, rather than the psychic technique itself, that chiefly explains the spectacular success of \u201cTM. \u201d<\/p>\n

Once he has been initiated, the student of \u201cTM\u201d meditates twice daily for twenty minutes each time (precisely the same amount recommended by the author of Christian Yoga<\/em>), letting the mind wander freely, and repeating the mantra as often as he thinks of it; frequently, one\u2019s experiences are checked by his teacher. Quite soon, even on the first attempt, one begins to enter a new level of consciousness, which is neither sleep nor wakefulness: the state of \u201ctranscendental meditation. \u201d \u201cTranscendental meditation produces a state of consciousness unlike anything we\u2019ve known before, and closest to that state of Zen developed after many years of intense study\u201d [51]<\/a>. \u201cIn contrast to the years that must be spent to master other religious disciplines and Yoga, which offer the same results that TM proponents claim, teachers say TM can be taught in a matter of minutes\u201d [52]<\/a>. Some who have experienced it describe it as a \u201cstate of fulfillment\u201d similar to some drug experiences[53]<\/a>, but the Maharishi himself describes it in traditional Hindu terms: \u2018This state lies beyond all seeing, hearing, touching, smelling, and tasting\u2014beyond all thinking and feeling. This state of the unmanifested, absolute, pure consciousness of Being is the ultimate state of life\u201d [54]<\/a>. \u2018When an individual has developed the ability to bring this deep state to the conscious level on a permanent basis, he is said to have reached cosmic consciousness, the goal of all meditators\u201d [55]<\/a>. In the advanced stages of \u201cTM\u201d the basic Yoga positions are taught, but they are not necessary to the success of the basic technique; nor is any ascetic preparation required. Once one has attained the transcendental state of being,\u201d all that is required of one is twenty minutes of meditation twice daily, since this form of meditation is not at all a separate way of life, as in India, but rather a discipline for those who lead an active life. The Maharishi\u2019s distinction lies in having brought this state of consciousness to everyone, not just a chosen few.<\/p>\n

There are numerous success stories for \u201cTM\u201d, which seems to be effective in almost all cases: drug habits are overcome, families are reunited, one becomes healthy and happy; the teachers of IM are constantly smiling, bubbling over with happiness. Generally, TM does not replace other religions, but strengthens<\/em> belief in almost anything; \u201cChristians,\u201d whether Protestant or Catholic, also find that it makes their belief and practice more meaningful and deeper[56]<\/a>.<\/p>\n

These three techniques of \u201cmeditation\u201d are so similar to each other as to be virtually identical in method and goal; and the spirit that under- lies them is precisely the spirit of any number of other \u201cspiritual\u201d movements today, from \u201cscience of mind\u201d to \u201cscientology.\u201d They are all the offspring of a \u201cpost-Christian\u201d attitude of mind that is dissatisfied with \u201ctraditional Christianity\u201d and seeks some new \u201creligious experience\u201d that can satisfy the \u201cmodern soul.\u201d This attitude of mind is essentially the same one that, a hundred years ago, produced spiritism, \u201cChristian Science,\u201d \u201cNew Thought,\u201d and various dabblings in Eastern religions. Now, however, a concerted attempt is being made to give this pagan attitude a \u201cChristian\u201d veneer. The \u201ccharismatic revival\u201d is also very clearly a part of this pseudo-spiritual orientation, being simply Victorian Pentecostalism adapted to today\u2019s denominations. The pagan-sectarian movement of the \u201cspirit\u201d has now had time to work its way into even the most \u201cconservative\u201d church bodies, and ordinary \u201cChristians\u201d now are being presented with \u201cspiritual experiences\u201d as a normal part of the \u201cChristian\u201d life.<\/p>\n

Orthodox Christians must be told absolutely to stay away from these movements<\/em>. They have no foundation in Orthodox tradition or practice, but are purely the product of modern sectarianism and spiritism. They not only teach wrongly about spiritual life: they also lead one into a wrong spiritual path whose end is spiritual and psychic disaster, and ultimately the loss of one\u2019s soul eternally. The artificial passivity inculcated by all these movements has one purpose: to \u201copen up\u201d a soul to the activity of demons. The goal pursued by them all alike is the same: demonic initiation<\/em>.<\/p>\n

 
\n\"\"
\n <\/p>\n

\n

 
\n[1]<\/a> J\u2014M. Dechanet, Christian Yoga<\/a><\/em>, Harper & Row, NY, 1972; first English translation, 1960.<\/p>\n

[2]<\/a> p.\u00a054<\/p>\n

[3]<\/a> p.\u00a063<\/p>\n

[4]<\/a> p.\u00a0158<\/p>\n

[5]<\/a> p.\u00a06<\/p>\n

[6]<\/a>[6] p.\u00a049<\/p>\n

[7]<\/a> p.\u00a055<\/p>\n

[8]<\/a> p.\u00a031<\/p>\n

[9]<\/a> p.\u00a050<\/p>\n

[10]<\/a> p.\u00a07<\/p>\n

[11]<\/a> p.6<\/p>\n

[12]<\/a> p.\u00a013<\/p>\n

[13]<\/a> p.\u00a031<\/p>\n

[14]<\/a> p.\u00a0183<\/p>\n

[15]<\/a> p.\u00a071<\/p>\n

[16]<\/a> p.\u00a072<\/p>\n

[17]<\/a> p.\u00a011<\/p>\n

[18]<\/a> pp. 56\u201368<\/p>\n

[19]<\/a> pp. 161-2<\/p>\n

[20]<\/a> p.\u00a0196<\/p>\n

[21]<\/a> Harper & Row, New York, 1971.<\/p>\n

[22]<\/a> p.\u00a09<\/p>\n

[23]<\/a> p.\u00a02<\/p>\n

[24]<\/a> p.\u00a05<\/p>\n

[25]<\/a> p.\u00a017<\/p>\n

[26]<\/a> p.\u00a016<\/p>\n

[27]<\/a> p.\u00a035<\/p>\n

[28]<\/a> p.\u00a048<\/p>\n

[29]<\/a> p.\u00a031<\/p>\n

[30]<\/a> p.\u00a030<\/p>\n

[31]<\/a> p.\u00a046<\/p>\n

[32]<\/a> p.\u00a097<\/p>\n

[33]<\/a> p.\u00a069<\/p>\n

[34]<\/a> p.\u00a070<\/p>\n

[35]<\/a> p.\u00a088<\/p>\n

[36]<\/a> p.\u00a0100<\/p>\n

[37]<\/a> p.\u00a0101<\/p>\n

[38]<\/a> pp. 92\u201393<\/p>\n

[39]<\/a> p.\u00a04<\/p>\n

[40]<\/a> p.\u00a039<\/p>\n

[41]<\/a> p.\u00a028<\/p>\n

[42]<\/a> p.\u00a030<\/p>\n

[43]<\/a> All citations in this section are from Jhan Robbins and David Fisher, Tranquility without Pills<\/a> (All about Transcendental Meditation)<\/em>. Peter H. Wyden Inc., N.Y., 1972.<\/p>\n

[44]<\/a> p.\u00a017<\/p>\n

[45]<\/a> p.\u00a0104<\/p>\n

[46]<\/a> p.\u00a0104<\/p>\n

[47]<\/a> p.\u00a013<\/p>\n

[48]<\/a> p.\u00a022<\/p>\n

[49]<\/a> p.\u00a039<\/p>\n

[50]<\/a> P. 42<\/p>\n

[51]<\/a> p.\u00a0115<\/p>\n

[52]<\/a> pp. 110\u201311<\/p>\n

[53]<\/a> p.\u00a085<\/p>\n

[54]<\/a> p.\u00a023<\/p>\n

[55]<\/a> p.\u00a025<\/p>\n

[56]<\/a> p.\u00a0105<\/p>\n

 <\/p>\n

\n

 <\/p>\n

\"\"<\/p>\n

 <\/p>\n

\u00a0by Saint Seraphim of Platina<\/a> [\u20201982<\/strong>]<\/h3>\n

The Orthodox Word<\/em>, Vol. 11, No. 1 (60), January-February 1975<\/a>, pp. 18-22, 27-30<\/h4>\n

 <\/p>\n

\n

 <\/p>\n

<\/a>
\"\"<\/div><\/div>
Orthodoxy and the Religion of the Future<\/div>
       <\/div><\/div><\/div>\n
<\/a>
\"\"<\/div><\/div><\/div>\n
<\/a>
\"\"<\/div><\/div>
The Orthodox Pilgrim<\/div>
I am come to send fire on the earth; and what will I, if it be already kindled? St. Luke 12\u00a0:49 <\/div><\/div><\/div>\n
<\/a>
\"\"<\/div><\/div>
Saint Seraphim of Platina [\u20201982] | Digital Archive<\/div><\/div><\/div>\n

 

In addition to the theological \u201cdialogue\u201d with non-Christian religions and the thinly-disguised Eastern religious experiences described in previous chapters,…<\/p>\n","protected":false},"author":1,"featured_media":2799,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[570,581,588,20,576],"tags":[569,572,575,619,327,328],"class_list":["post-9335","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-orthodoxy","category-orthodoxy-and-the-religion-of-the-future","category-saint-seraphim-of-platina","category-seraphim-rose","category-the-orthodox-pilgrim","tag-orthodoxy","tag-seraphim_platina","tag-pilgrim","tag-transcendental-meditation","tag-yoga","tag-zen"],"_links":{"self":[{"href":"https:\/\/hesychia.eu\/index.php\/wp-json\/wp\/v2\/posts\/9335","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/hesychia.eu\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/hesychia.eu\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/hesychia.eu\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/hesychia.eu\/index.php\/wp-json\/wp\/v2\/comments?post=9335"}],"version-history":[{"count":3,"href":"https:\/\/hesychia.eu\/index.php\/wp-json\/wp\/v2\/posts\/9335\/revisions"}],"predecessor-version":[{"id":9338,"href":"https:\/\/hesychia.eu\/index.php\/wp-json\/wp\/v2\/posts\/9335\/revisions\/9338"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/hesychia.eu\/index.php\/wp-json\/wp\/v2\/media\/2799"}],"wp:attachment":[{"href":"https:\/\/hesychia.eu\/index.php\/wp-json\/wp\/v2\/media?parent=9335"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/hesychia.eu\/index.php\/wp-json\/wp\/v2\/categories?post=9335"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/hesychia.eu\/index.php\/wp-json\/wp\/v2\/tags?post=9335"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}