The Integral Message
The purpose of this work on Panikkar has been to present his vision within the context of our times. More specifically, I have presented his work, i.e., his advaitic Cosmotheandric vision, as an appropriate ‘symbol of meaning’ enabling the people of our contemporary times to assist in taking the journey of the mind to the new universal domain of non-dual integral consciousness.
The status of Panikkar as one of life’s spiritual luminaries is highlighted by several scholars. In the introduction to Panikkar’s book, 'The Rhythm of Being', Joseph Prabhu affirms the description of the late Ewert Cousins, one of the pioneers of interfaith dialogue in the twentieth century, who regards Panikkar as ‘one of its paradigmatic and pioneering thinkers'[1] of our time.
Prabhu emphasises that the potency of Panikkar’s work is heightened by the knowledge that he was a man who not only spoke insightfully of this new world but who lived fully within it as well. He writes,
In calling Panikkar one of the pre-eminent thinkers of the dawn of the Second Axial Age, Ewert Cousins was claiming both that we are living in a mutational moment in human history, a moment of inter-religious convergence, and that Panikkar is a spiritual mutant, “one in whom the global mutation has already occurred and in whom the new forms of consciousness have been concretized.”[2]
Prabhu and Cousins are presenting a description of the new era of history consistent with Wilber’s description of the emerging integral consciousness and globalising world.
They speak of Panikkar not only as a theorist speaking of the mutational-like change of our time but believe him to be a living mutant who lives the vision himself.
Cousins asks the challenging question of how we may follow Panikkar’s footsteps and similarly live the integral life.
My response to Cousins’ question is the ultimate purpose of my presentation of Relational Spirituality. The following discussion will outline ‘Relational Spirituality’ which I describe to be the essence of the ancient wisdom affirmed by Jesus: to love God and love one’s neighbour as oneself. Enhanced by the contemporary knowledge of our day I describe how it further develops Panikkar’s Cosmotheandric vision into a way of life for each of us to walk daily.
Jesus and the Lawyer
Relational Spirituality is an approach to life that I present as capturing the essence and character of Panikkar’s Cosmotheandric vision. It is based upon the traditional teaching of scripture often referred to as the Shema - the Hebrew word for hearing the call to love God and one’s neighbour as oneself. In detail and context it reads,
Just then a lawyer stood up to test Jesus. “Teacher,” he said, “what must I do to inherit eternal life?” He said to him “What is written in the law? What do you read there?” He answered, “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbour as yourself.” And he said to him, “You have given the right answer; do this, and you will live. (Lk 10:25-28)
Panikkar and Relational Spirituality
In the work of Panikkar, we see that his advaitic Cosmotheandric vision as highlighting the inter-in-dependent relationality of Creator, Creation and Creature is the prime reality of being. In Relational Spirituality, I highlight God, neighbour and self as replicating Panikkar’s core advaitic reality that shapes our experience. It is in the experience of relationality through which life is generated for the purpose of its call to fulfillment. It is characterised by a spirit of giving and receiving that is inter–in–independent. It is the nature of Spirit. It is Panikkar’s Cosmotheandric reality.
My task is now to discuss how this relationality is the heart of the non-dual way of viewing the integral nature, aided by the perspective of three major trends of peoples search for enhanced meaning. Such trends have significantly shaped the way of life in the contemporary secular world. More specifically, when viewed within the paradigm of the call to love God and love one’s neighbour as oneself and by utilizing the knowledge and insights of these trends, I will present a contemporary understanding of spirituality that is integral in nature.
Three Trends
The three trends I speak of are firstly, the search for the mystical through a broad interest in meditation, secondly the expansive contribution of the field of psychology and thirdly the increased interest in social responsibility and justice. One can very readily note that these three trends are not new for they all have a long history in shaping the quality of life of all cultures. Both increased knowledge and non-dual awareness mean that the three trends understood interactively, enhance the new possibilities.
Within the inter-in-dependent vision of Panikkar, the inter-relational life generated by the three becomes a transformative dynamic. Relational Spirituality reflects the heart of Panikkar’s vision and will help pilgrims manage this journey as they explore the greater potential arising out of the three trends interacting with each other in a Cosmotheandric perichoresis. It will enable the transformation of consciousness to the ever-awakening vistas of the integral transpersonal state of mind.
[1] Panikkar, The Rhythm of Being : The Gifford Lectures, xv.
[2] ibid., xxi (Cousins, Christ of the 21st Century. 73).