What Is Unitive Knowledge?
Unitive knowledge is not a doctrine that all religions are the same. It is a question about a kind of knowing that many traditions describe, and about how far their descriptions agree.
Publisher of Metanoia, Journal of Unitive Knowledge
An exploration of humanity’s search for ultimate reality.
The first issue asks what unitive knowledge is, and reads the Chāndogya Upaniṣad alongside Plotinus.
Unitive knowledge is not a doctrine that all religions are the same. It is a question about a kind of knowing that many traditions describe, and about how far their descriptions agree.
Plotinus and Śaṅkara never read each other, yet both describe a first principle beyond ordinary predication. The resemblance is striking; so is the difference.
What this knowledge is: not knowing about, but knowing by becoming.
Why we do not already know what is said to be so close.
Metanoia itself: longing, disillusion and the first step.
Why every path is moral before it is mystical.
Contemplation, prayer, meditation and inquiry, and the place of grace.
The passage beyond concepts, its dangers, and the need for discernment.
What the traditions say is found, and the return to the world.
Teresa of Ávila’s Interior Castle: the soul as a castle with God at its centre.
ʿAṭṭār’s Conference of the Birds: thirty birds, and a king who is a mirror.
The Yoga Vāsiṣṭha: from the wish for the good to the state beyond waking and sleep.
Buddhaghosa’s Path of Purification: seven chariots, each only as far as the next.
The Seven Factors of Awakening
The Buddha’s seven qualities of a mind ready to wake.
The Seven Levels of the Soul
Augustine’s ascent from life itself to contemplation.
Why Seven?
The maps compared: one path, or several?
Must the seeker leave the world? The Bhagavad Gītā was spoken to a man who wanted to, on a battlefield, and its answer is the way of action without attachment: to act fully and give up the claim to the fruit. What that teaching asks, how the Mahābhārata tests it, and how it has been misread.
An introduction to unitive philosophy in five steps.
Eckhart, Tauler and Ruusbroec, and their heir Nicholas of Cusa: the birth of God in the ground of the soul.
ʿAṭṭār, Rūmī and Ḥāfiẓ: the journey, the reed-flute and the tavern, three masters of the Sufi poetry of love.
Pure Land Buddhism and the Śrī Vaiṣṇava theology of surrender: two traditions that ask what the self can do.
When the mind, for want of being sufficiently reduced by recollection at our first engaging in devotion, has contracted certain bad habits of wandering and dissipation, they are difficult to overcome, and commonly draw us, even against our wills, to the things of the earth.
What would make an experience of unity trustworthy to you?
Stay with the question before looking for an answer. It belongs to a larger one: Can mystical experience be induced?
The mystics of many traditions describe experiences of unity, light and timelessness that seem to come unbidden, as a gift, or only at the end of long discipline. In 1954 Aldous Huxley reported that a dose of mescaline had shown him something very like what they describe. His book opened a debate that has continued through the research on psychedelics in the 1960s and its revival in recent years.