Christian Nondualism is a mysticism that does not try to escape from the world. Instead, it seeks to fully experience the world, in both a theoretical and a pre-theoretical way, from out of our nondual center or heart. It seeks a nondual perspective for understanding the nature of our selfhood, of our relation to God, of our relation to others, and our relation to the world. In my books and on this blog, I compare this with other traditions, both eastern and western, and to understand what the specific dualisms are that each tradition seeks to overcome, such as the dualism between body and soul. Click on the menu above for details on my books and for access to published papers on these and other topics.
I have posted a new article
Review of Jonathan Chaplin: Herman Dooyeweerd: Christian Philosopher of State and Civil Society
Jonathan Chaplin’s analysis of Dooyeweerd’s philosophy is helpful in discussing (1) the state’s role in harmonizing and protecting individual and communal interests within various societal spheres and (2) Dooyeweerd’s ideas of public justice and public interest, which he uses to justify state intervention in other societal organizations. But Chaplin continues a conservative reading of Dooyeweerd. This is due to (a) his misunderstanding of the ideas of individuality structures and enkapsis (b) his misunderstanding of enkaptic relations among institutions, natural communities, organized communities and free associations, (c) a consequent incorrect distinction between internal and external functions of the state and (d) an inadequate discussion of the idea of human rights. Dooyeweerd’s use of enkapsis allows him to develop a view of societal sphere sovereignty very different from that of Abraham Kuyper, and one that allows the intervention of the state in other societal organizations because there is a one-way enkaptic relationship.
I have posted a new article,
The Complicity of Reformational Philosophy with the Politics of the Religious Right
Many writers claim to follow reformational principles, but have used these principles in very regressive and reactionary ways to support and to promote the political ideas of the religious right. They have used ideas of religious presuppositionalism, worldview and religious antithesis to argue that those who do not share their own worldview do not know the true facts. They have misused the idea of sphere sovereignty to argue for the minimal state. And they have rejected the idea of human rights and have discriminated against others. This complicity with right wing politics has become clearly evident in their support for the policies of President Trump.
The Journal of Hindu-Christian Studies has permitted me to place its reviews of my books on this website:
RamanaReview: This is a review of my book Ramana Maharshi: Interpretations of his Enlightenment (Calgary: Aevum Books, 2015)
AbhishiktanandaReview: This is a review of my book Abhishiktananda (Henri Le Saux): Christian Nondualism and Hindu Advaita (Calgary: Aevum Books, 2015)
My recent article, “New Research on Groen van Prinsterer and the Idea of Sphere Sovereignty,” overturns many of the accepted ideas in reformational philosophy. The article has been accepted for publication by Philosophia Reformata, but will not be published until 2019 0r 2020. Here is the pre-peer-review version of the article, which I am permitted to self-archive on my website at any time.
The final peer-reviewed version, which will be published in future, is even stronger in its conclusions than the article as archived here. Perhaps the most important addition to the final article is the discussion of how sphere sovereignty is not based on the idea that God’s reign extends to every area of life. It is true that Calvinism valued secular work, as opposed to a spiritualistic flight from temporal life. This has been shown by Max Weber in his influential work The Protestant Ethic and the Spirit of Capitalism (1930, originally published 1905). But the idea of a vocation in a secular sphere does not give any basis for the sovereignty of one sphere vis à vis another sphere. Nor does this idea of vocation delineate the spheres in the same way as does the idea of sphere sovereignty. The idea of sphere sovereignty has its source in non-Calvinistic ideas.
My article “Sophia, Androgyny and the Feminine in Franz von Baader’s Christian Theosophy” has been published in “Adyan/Religions”, a bilingual Arabic/English journal based in Doha, in its issue devoted to the topic “Women and the Feminine in World Religions.” Click on the link for the online copy of this journal.
Baader’s view of humanity’s original androgyny is a good counterweight to the early church’s wrongheaded emphasis on asceticism and denial of female sexuality. Baader’s “40 Propositions Taken from a Religious Philosophy of Love” celebrates the ecstasy of sex. It is not quite Christian tantra, but it does provide the basis for a positive appreciation of marriage. His views on the inner feminine and masculine also anticipate Jung by almost a century. But of course Jung read Baader.
The Reformed theologian J.H. Gunning, Jr. adopted Baader’s views, and regarded Jesus as having been androgynous. Abraham Kuyper followed many ideas of Gunning and Baader, but disagreed on this point. Dooyeweerd was silent on this and most other theological issues.