Review
by Justin C. Maaia, Spring, 2002
Thich Nhat Hanh. Going Home:
Jesus and Buddha as Brothers. New
York: Riverhead Books, 1999. 202 pp.
From
the title of this work, one would think this book a comparative work in the
“perennialist” tradition, i.e., the tradition of Aldous Huxley and Huston
Smith. However, after reading the
musings of this experienced practitioner of Buddhism, one realizes that his is a
peculiar position. It cannot be
easily labeled as either “perennialist” or “contextualist,” as the
debate over mystical experience goes.
This
book deals with religious experience in all of its forms, from the initial
stages that can be represented by the act of “saying high to God” at church
on Sunday to the more mystical forms of union with God or the Dharma.
One of Hanh’s main theses is that spiritual growth involves a
progression from the former to the latter type of religious experience.
He outlines this growth in the language of both Christianity and
Buddhism. For example, as a child, a Christian may have a picture of
God as an old, bearded, fatherly type figure.
As the child grows and develops a relationship with God, this picture may
change to a more abstract concept. But
this concept, too, must be transcended in order for spiritual growth to ensue.
The same type of development occurs for the Buddhist in his/her
relationship with the Buddha and the truth that the Buddha embodies.
Hanh
approaches this subject from a practical standpoint, as opposed to a strictly
philosophical one. He draws on a
lifetime of experience as a Buddhist, but also has a deep understanding of
Christianity resulting from his encounters with that religion in Europe.
He also relates his first mystical experience, described in a way that is
neutral with respect to particular religious traditions.
With his understanding of two traditions, Hanh translates the nuances of
the spiritual journey between the languages of Christianity and Buddhism.
These sections of the book seem to frame Hanh as being a proponent of the
perennial philosophy, the position that holds all religious experiences to have
a common core. This core is translated according to a person’s specific
religious or philosophical orientation, resulting in the apparent differences of
religious experiences across cultures.
This
is not the main thrust of the book, however.
Hanh devotes sections of the book to the subject of “going back to
roots.” He realizes that foreign
traditions are attractive to people because they are just that: foreign.
This is why so many young people find themselves exploring the religions
that are farthest from their own. Recognizing
the usefulness of this process, Hanh then goes on to stress the importance of
going back to one’s own tradition. This
tradition is the one that will best facilitate one’s progression on the
spiritual path, as it is so deeply ingrained in one’s consciousness.
Despite
this emphasis on “returning to roots,” Hanh does not rule out the
possibility that the Buddhist “emptiness” and the Christian “God” are
merely thresholds of conceptualization. There
is a keen awareness of the constant breaking down and rebuilding of one’s
religious concepts. If this process
is carried out further, or if one can get “beyond concepts” as Hanh
suggests, perhaps one will find the place where “Jesus and Buddha are
brothers.”
These
conclusions present many unsolved problems to the philosopher, linguist,
theologian, and buddologist. However,
it opens many doorways and resolves many issues for both the Christian and
Buddhist practitioner. For many
Buddhists and Christian contemplatives, it is the practice which is central.
Hanh’s book will doubtless provide as much encouragement to them as it
will cause problems for others.
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