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Adler 2005 - In
Search
of
the
Spiritual
...

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In Search of the Spiritual Jerry Adler 2005 MOVE OVER, POLITICS. AMERICANS ARE LOOKING FOR PERSONAL, ECSTATIC EXPERIENCES OF GOD, AND, ACCORDING TO OUR POLL, THEY DON'T MUCH CARE WHAT THE NEIGHBORS ARE DOING. The 1960s did not penetrate very deeply into the small towns of the Quaboag Valley of central Massachusetts. Even so, Father Thomas Keating, the abbot of St. Joseph's Abbey, couldn't help noticing the attraction that the exotic religious practices of the East held for many young Roman Catholics. To him, as a Trappist monk, meditation was second nature. He invited the great Zen master Roshi Sasaki to lead retreats at the abbey. And surely, he thought, there must be a precedent within the church for making such simple but powerful spiritual techniques available to laypeople. His Trappist brother Father William Meninger found it in one day in 1974, in a dusty copy of a 14th‐century guide to contemplative meditation, "The Cloud of Unknowing." Drawing on that work, as well as the writings of the contemplatives Saint John of the Cross and Saint Teresa of Avila, the two monks began teaching a form of Christian meditation that grew into the worldwide phenomenon known as centering prayer. Twice a day for 20 minutes, practitioners find a quiet place to sit with their eyes closed and surrender their minds to God. In more than a dozen books and in speeches and retreats that have attracted tens of thousands, Keating has spread the word to a world of "hungry people, looking for a deeper relationship with God." For most of history, that's exactly what most people have been looking for. But only a generation ago it appeared from some vantage points, such as midtown Manhattan, that Americans were on their way to turning their backs on God. In sepulchral black and red, the cover of Time magazine dated April 8, 1966‐‐Good Friday‐‐introduced millions of readers to existential anguish with the question Is God Dead? If he was, the likely culprit was science, whose triumph was deemed so complete that "what cannot be known [by scientific methods] seems uninteresting, unreal." Nobody would write such an article now, in an era of round‐the‐clock televangelism and official presidential displays of Christian piety. Even more remarkable today is the article's obsession with the experience of a handful of the most prestigious Protestant denominations. No one looked for God in the Pentecostal churches of East Los Angeles or among the backwoods Baptists of Arkansas. Muslims earned no notice, nor did American Hindus or Buddhists, except for a passage that raised the alarming prospect of seekers' "desperately" turning to "psychiatry, Zen or drugs." History records that the vanguard of angst‐ridden intellectuals in Time, struggling to imagine God as a cloud of gas in the far reaches of the galaxy, never did sweep the nation. What was dying in 1966 was a well‐meaning but arid theology born of
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rationalism: a wavering trumpet call for ethical behavior, a search for meaning in a letter to the editor in favor of civil rights. What would be born in its stead, in a cycle
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