Religious Studies and Comparative Methodology: The Case for Reciprocal Illumination

12. Reciprocal Illumination among Traditions

135 12
Reciprocal Illumination among Traditions Among Three Traditions: Islam, Hinduism, and Christianity Miracles have been associated with mystics, though they are not their hallmark. In fact, they are discouraged, even in Christianity. Nevertheless , an interesting parallel emerges when the point is raised: how are miracles performed? The key element in the question to be considered here is the following: Is the performer aware of performing them? Reynold A. Nicholson explains the position with respect to Sufism thus: The Moslem saint does not say that he has wrought a miracle: he says, “A miracle was granted or manifested to me.” According to one view, he may be fully conscious at the time, but many Sufis hold that such “manifestation” cannot take place except in ecstasy, when the saint is entirely under divine control. His own personality is then in abeyance, and those who interfere with him oppose the Almighty Power, which speaks with his lips and smites with his hand.1 The Hindu mystic Ramana Maharshi made a remarkably similar statement in terms of Patañjali’s yoga, which is theistic: This concentration is called samyamana in the Yoga Sastras. One’s desires can be fulfilled by this process and it is said to be siddhi. It is how the so-called new discoveries are made. Even worlds can be created in this manner. Samyamana leads to all siddhis. But they do not manifest so long as the ego lasts. Concentration according to yoga ends in the destruction of the experiencer (ego), experience and the world, and then the 136 Religious Studies and Comparative Methodology quondam desires get fulfilled in due course. This concentration bestows on individuals even the powers of creating new worlds. It is illustrated in the Aindava Upakhyana in the Yoga Vasistha and in the Ganda Saila Loka in the Tripura Rahasya.2 When, however, one seeks the nature of this miracle-working power, paradoxically it is Islam that offers an Advaitic explanation and Hinduism that offers a theistic one. The example from Islam refers to the case of Bayaz¥d of Bis†åm and is narrated by R¨m¥. Bayaz¥d, in his ecstatic moments, had declared himself to be God. “After coming to himself on one of these occasions and learning what blasphemous language he had uttered, Bayaz¥d ordered his disciples to stab him with their knives if he should offend again.”3 An account of what followed, abridged from R¨m¥’s Masnav¥, runs as follows. When he uttered blasphemous language again, His disciples all became mad with horror, And struck with their knives at his holy body. Each one who aimed at the body of the Sheykh— His stroke was reversed and wounded the striker. No stroke took effect on that man of spiritual gifts, But the disciples were wounded and drowned in blood. Here is the poet’s conclusion: Ah! you who smite with your sword him beside himself, You smite yourself therewith. Beware! For he that is beside himself is annihilated and safe; Yea, he dwells in security for ever. His form is vanished, he is a mere mirror; Nothing is seen in him but the reflexion of another. If you spit at it, you spit at your own face, And if you hit that mirror, you hit yourself. If you see an ugly face in it, ‘tis your own, And if you see a Jesus there, you are its mother Mary. He is neither this nor that—he is void of form; ‘Tis your own form which is reflected back to you.4 This explanation is worthy of a nondualistic Upani∑ad, such as the B®hadåraˆyaka and the Chåndogya. 137 Reciprocal Illumination among Traditions We turn now to the miracles of Jesus Christ. The following remarks of Ramana Maharshi are significant in this respect (D. stands for Devotee): D.: Jesus Christ cured people of their diseases. Is that only an occult power (siddhi)? M.: Was Jesus aware at the time that he was curing men of their diseases? He could not have been conscious of his powers. . . . D.: Was not Jesus a Perfected Being possessing occult powers (siddhi)? M.: He could not have been aware of his powers (siddhis).5 It is important to consider the fact in this context that Jesus held himself to be “in a unique filial relationship to God”6 as in Luke 11.20: If I by the...