Yes. The other “Western” or “Abrahamic” tradition that commands a lot of interest outside its own religion’s frontiers is Islamic Sufism.
Western Christian (i.e., Catholic) monasticism is typically respected, but in a slightly patronizing way–the consensus among those interested in spirituality/mysticism across religious frontiers seems to be that Western mysticism doesn’t have as systematic and profound an approach to contemplation as Eastern Christianity, Sufism, or the “Eastern” religions. As a Western Christian, I think that’s unfair–the more personal and practical approach of Western Christianity has much to commend it, I think–but it is fair to say (even though most Orthodox Christians would probably reject the idea with horror) that Eastern Christian mysticism has more in common with Sufism and the Indian religions than most forms of Western Christian spirituality do. (
This blog post by the Orthodox scholar James Cutsinger illustrates what I’m talking about. Cutsinger is not a “typical” Orthodox Christian in his attitude to other religions, I hasten to add!)
My dear brother Contarini
I find this view of Western mysticism - both Catholic and Protestant (lets not forget Jakob Boehme, the English Metaphysical poets, Thomas Traherne, the Quaker founder George Fox etc.) very interesting, given that in my my honest experience I have found more similarities between Western mystics and Sufism - typically - than with Eastern Christian mystics. I have yet to find an Eckhart or a Ruysbroeck amongst the Easterners, with that characteristic daring language of “union of indistinction” with God, which one finds in surplus within Sufi literature (think Ibn Arabi, Iraqi, Attar, Rumi, Hafiz) and Vedanta.
Rarely - if ever - have I seen Eastern Orthodox mystics who use sexual - Song of Songs inspired - love imagery and poetry to express the spiritual path to union with God, whereas this abounds in Western mysticism especially from the time of Saint Bernard of Clairvaux, reaching its poetic summit one could say in Saint John of the Cross.
Eastern Christian mysticism seems to me a rather unique spiritual tradition, with great focus placed upon the Uncreated Tabor Light. Yes theosis is the keystone of Orthodox Christian spirituality, and its laity are beyond doubt more mystical than ours I would say given the heavily mystical orientation of Eastern Christianity as a whole over the more scholastic thought of the West, however I have never seen theosis expressed in a manner evolved from that of the Fathers. In my own experience the Easterners more than any other tradition in Christianity have maintained - with the exception of Palamas’ essence-energy distinction - a very Patristic manner of expressing union with God ie “God became man so that men might become God”. One does not find anything comparable to Sufi/Hindu forms of divine union, with concepts of the soul merging with deity like droplets of water dissolving into the ocean. I may be completely wrong, and simply not found such Eastern mystics yet, however such language - as un-orthodox as it could be construed - abounds in the poetry of Beguine mystics such as Mecthild of Magdeburg, Blessed Jacopone da Todi (Franciscan), Hadewijch of Brabant and even Saint Teresa of Avila (who uses the idea of rainwater falling into a river to explain union with God).
I honestly think that there is more direct resonance between the Westen mystics mentioned above and Sufism, than the Eastern Christian mystics (Ie Symeon the New Theologian, Palamas, Theophan the Recluse, Seraphim of Sarov).
For these reasons I simply find it odd why Eastern Christian mysticism would be viewed by some as having more of an affinity with Sufism and Eastern religions.
I rather think that much of it stems from a distrust of the West because of centuries of colonialism and scientific progress, rather than an honest appraisal of the Western mystics.
That’s not to deny that the East is generally as a whole tradition more “mystical” in terms of general doctrine, whereas the West is more scholastic, however I honestly don’t detect much in common with Sufism.
Eastern Christian spirituality is, as a whole, probably more systematic but the West isn’t for good reasons - Christianity isn’t about methods or works but Grace.
Eckhart was emphatic in stating that we cannot become attached to “means”, methods or “paths” and devotions to God - since in doing so we find the way rather than God who is hidden behind the way, thus losing God in the process. The Meister thus called his way “the wayless Way” which I think captures the unique emphasis of Western mysticism rather well.
Of course as Pope John Paul II once said both the East and the West of the Catholic Church will be stronger in certain areas than the other, having a superior “understanding” one could say of different things, and the East is most definetly more defined in terms of methods (ie breathing exercises, postures, modes, logismoi).
