Embracing the Moment
A Buddhist Perspective on Open and Relational Theology
Open and relational theology prioritizes “becoming” over “being,” movement over stasis, experiencing over inert bits of matter. This priority means that purpose and meaning will be, in one sense, always in the making. We are in process. God and creation move together moment-by-moment into an undetermined and unknown future. What’s most valuable will be decided by a host of factors, including God. And we’re called to diverse ways of enjoying and promoting what’s valuable.
Oord, Thomas Jay. God After Deconstruction (p. 146). SacraSage Press. Kindle Edition.
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As a theologian deeply embedded in both Buddhist philosophy and Open and Relational Theology, I find a living tapestry of common threads that weave these two traditions together into an open and relational Buddhism.
Central to both is an understanding of reality not as a static ensemble of objects but as a dynamic process of events unfolding moment by moment. This perspective resonates with the Buddhist view, where transient moments of experience are considered the fundamental units of reality, continually emerging and dissolving in the flow of existence.
In Open and Relational Theology, particularly within its Christian expressions, there is a strong emphasis on the presence of a divine calling within each moment. This calling is envisioned as an invitation from God, who is also understood to be in process with the universe, experiencing life one moment at a time. This view radically shifts the conception of God from a static, controlling entity to a dynamic, engaging presence that evolves and interacts with creation.
Buddhism, while often non-theistic, also recognizes the sanctity of each moment. However, it places a greater emphasis on the immediate experience and the intrinsic call to act wisely and compassionately, rather than the source of the call. Yet, this does not mean that Buddhism is devoid of theistic elements. The Pure Land schools, for instance, speak of Amida Buddha—a cosmic Bodhisattva who, like the God of Open and Relational Theology, is not a creator apart from the world but a loving presence guiding beings toward enlightenment.
In "Beyond Dialogue: Toward a Mutual Transformation of Christianity and Buddhism," John Cobb, a prominent Christian process theologian, suggests that what is meant by 'God' in Christian Open and Relational contexts may be understood as 'Amida' in Pure Land Buddhism. Both are seen not as omnipotent creators but as embodiments of noncontrolling love. This notion is echoed by Thomas Oord and Tripp Fuller, who describe God as a "universal presence of noncontrolling love" in their work "God after Deconstruction."
Buddhism contributes uniquely to this theological conversation through its practices and emphases. Meditation, for instance, is a practical method for becoming more attuned to the lures of what one might call the divine, understood here as Amida or the nurturing call of the universe. Meditation cultivates a mindset that is open, receptive, and deeply empathetic, mirroring the receptive aspect of God’s love emphasized in Open and Relational Theology.
Moreover, both traditions affirm the deep interconnectedness of all life and the intrinsic value of each sentient being. In this light, enlightenment or divine awareness is not merely an abstract concept but a lived experience of awakening to these truths, fostering a world where compassion and wisdom flourish.
Thus, as a Christian-influenced-by-Buddhism in dialogue with Open and Relational thought, I see not just compatibility but a profound complementarity. Together, these traditions encourage a life deeply engaged with the present moment, responding to its unique call with wisdom and compassion, and recognizing the sacredness inherent in the ceaseless flow of existence.
- Jay McDaniel
Oord, Thomas Jay. God After Deconstruction (p. 146). SacraSage Press. Kindle Edition.
*
As a theologian deeply embedded in both Buddhist philosophy and Open and Relational Theology, I find a living tapestry of common threads that weave these two traditions together into an open and relational Buddhism.
Central to both is an understanding of reality not as a static ensemble of objects but as a dynamic process of events unfolding moment by moment. This perspective resonates with the Buddhist view, where transient moments of experience are considered the fundamental units of reality, continually emerging and dissolving in the flow of existence.
In Open and Relational Theology, particularly within its Christian expressions, there is a strong emphasis on the presence of a divine calling within each moment. This calling is envisioned as an invitation from God, who is also understood to be in process with the universe, experiencing life one moment at a time. This view radically shifts the conception of God from a static, controlling entity to a dynamic, engaging presence that evolves and interacts with creation.
Buddhism, while often non-theistic, also recognizes the sanctity of each moment. However, it places a greater emphasis on the immediate experience and the intrinsic call to act wisely and compassionately, rather than the source of the call. Yet, this does not mean that Buddhism is devoid of theistic elements. The Pure Land schools, for instance, speak of Amida Buddha—a cosmic Bodhisattva who, like the God of Open and Relational Theology, is not a creator apart from the world but a loving presence guiding beings toward enlightenment.
In "Beyond Dialogue: Toward a Mutual Transformation of Christianity and Buddhism," John Cobb, a prominent Christian process theologian, suggests that what is meant by 'God' in Christian Open and Relational contexts may be understood as 'Amida' in Pure Land Buddhism. Both are seen not as omnipotent creators but as embodiments of noncontrolling love. This notion is echoed by Thomas Oord and Tripp Fuller, who describe God as a "universal presence of noncontrolling love" in their work "God after Deconstruction."
Buddhism contributes uniquely to this theological conversation through its practices and emphases. Meditation, for instance, is a practical method for becoming more attuned to the lures of what one might call the divine, understood here as Amida or the nurturing call of the universe. Meditation cultivates a mindset that is open, receptive, and deeply empathetic, mirroring the receptive aspect of God’s love emphasized in Open and Relational Theology.
Moreover, both traditions affirm the deep interconnectedness of all life and the intrinsic value of each sentient being. In this light, enlightenment or divine awareness is not merely an abstract concept but a lived experience of awakening to these truths, fostering a world where compassion and wisdom flourish.
Thus, as a Christian-influenced-by-Buddhism in dialogue with Open and Relational thought, I see not just compatibility but a profound complementarity. Together, these traditions encourage a life deeply engaged with the present moment, responding to its unique call with wisdom and compassion, and recognizing the sacredness inherent in the ceaseless flow of existence.
- Jay McDaniel
Breathing with God
Ten Ideas in Open and Relational Buddhism
Many forms of open and relational Buddhism are possible. The ten key ideas below represent one form of open and relational Buddhism, as influenced by process theology, Zen Buddhism, and Pure Land Buddhism. Together they point to a way of living in the world which is fluid and adaptive, and which seeks to be receptive to God's breathing, moment by moment.
The phrase "God's Breathing" is meant to name the lure or calling of God in each moment and also the empathy, the Deep Listening, into which the world flows, moment by moment. It is true that God flows in the world, and also true that the world flows into God. At our best, in those moments when we are fully alive in wise and compassionate ways, we are co-breathing with God.
The phrase "God's Breathing" is meant to name the lure or calling of God in each moment and also the empathy, the Deep Listening, into which the world flows, moment by moment. It is true that God flows in the world, and also true that the world flows into God. At our best, in those moments when we are fully alive in wise and compassionate ways, we are co-breathing with God.
The Building Blocks of the Universe are Moments: Life is a continuous sequence of moments, each overflowing with fresh possibilities. Reality consists of momentary events or happenings, not solid substances. Even the seemingly solid substances of the world, rocks for example, are made of events.
We are kin to the Hills and Rivers, Trees and Stars: Each moment unfolds within the larger context of a creative and evolving universe that encompasses everything from hills and rivers to trees and stars. This principle, rooted in both Buddhism (pratītyasamutpāda) and process thought, emphasizes the deep interconnectedness and mutual influence of all entities.
The whole of the Universe is in Each Moment: Every moment is an activity through which the diverse aspects of the universe converge and "become one" in the present instant. Just as the universe is in each grain of sand and heaven is in each wildflower, so the universe is in each moment. We need not travel to distant places to meet the stars; they are inside each moment.
Each Moment Has Its Calling: In line with both Buddhist and process thought, each moment carries a unique calling: a calling to flourish in the moment at hand. The nature of these callings may vary, but they consistently urge towards wisdom and compassion.
Each Moment Has Its Self-Creativity: Every instant offers an opportunity for creative expression and self-determination. Our self-creativity is how we respond to what is happening within us and around us, moment by moment.
Missing the Mark: Even as we are beckoned by the calling of the moment, we can and do miss the mark. We fall into the three poisons: greed, hatred, and confusion. The can cloud our awareness and bring about harm to ourselves and others. Spiritual growth lies in growing out of these poisons.
The Future of the Universe is Not Predetermined: The spontaneity inherent in each moment means that the universe's future is not fixed. Every level of existence exhibits a degree of quantum indeterminacy, suggesting endless possibilities.
We are on a Continuing Journey: Our existence is a tapestry of successive moments, each critical to our ongoing self-creation and life narrative. It is possible that the continuum of experiences forming our lives extends beyond our births and continues past our deaths.
We live within a Universal Compassion: The universe is enveloped in a deep consciousness, everywhere at once, characterized by love and compassion for all beings. This universal compassion forms the foundation of our interactions and responses to the world, and it is the source of the callings we feel. It is a cosmic Bodhisattva, or God. It does not and cannot control the world; nor would it want to even if it could. It's essence is love, and love does not control things.
We live within a Deep Listening: This deep consciousness, envisioned as a cosmic Bodhisattva or God, not only embodies compassion but is also an empathic presence —the Deep Listening of the universe. It feels the feelings of each living being anywhere in the universe with tender care, like an Amma or an Abba. When we meditate without striving, we tap into this profound attentiveness. We listen with the Listening. The purpose of meditation, however, is not simply to sit on a cushion. It is to help us realize our vocation.
Our Vocation: Our vocation is not to be rich, powerful or famous. It is to be faithful to the moment's call, to align ourselves with the Deep Listening, and to contribute to building communities that are creative, compassionate, inclusive, humane to animals, and beneficial for the Earth, ensuring no one is left behind. In moments when we do this, we are God's breathing at work in the world.
We are kin to the Hills and Rivers, Trees and Stars: Each moment unfolds within the larger context of a creative and evolving universe that encompasses everything from hills and rivers to trees and stars. This principle, rooted in both Buddhism (pratītyasamutpāda) and process thought, emphasizes the deep interconnectedness and mutual influence of all entities.
The whole of the Universe is in Each Moment: Every moment is an activity through which the diverse aspects of the universe converge and "become one" in the present instant. Just as the universe is in each grain of sand and heaven is in each wildflower, so the universe is in each moment. We need not travel to distant places to meet the stars; they are inside each moment.
Each Moment Has Its Calling: In line with both Buddhist and process thought, each moment carries a unique calling: a calling to flourish in the moment at hand. The nature of these callings may vary, but they consistently urge towards wisdom and compassion.
Each Moment Has Its Self-Creativity: Every instant offers an opportunity for creative expression and self-determination. Our self-creativity is how we respond to what is happening within us and around us, moment by moment.
Missing the Mark: Even as we are beckoned by the calling of the moment, we can and do miss the mark. We fall into the three poisons: greed, hatred, and confusion. The can cloud our awareness and bring about harm to ourselves and others. Spiritual growth lies in growing out of these poisons.
The Future of the Universe is Not Predetermined: The spontaneity inherent in each moment means that the universe's future is not fixed. Every level of existence exhibits a degree of quantum indeterminacy, suggesting endless possibilities.
We are on a Continuing Journey: Our existence is a tapestry of successive moments, each critical to our ongoing self-creation and life narrative. It is possible that the continuum of experiences forming our lives extends beyond our births and continues past our deaths.
We live within a Universal Compassion: The universe is enveloped in a deep consciousness, everywhere at once, characterized by love and compassion for all beings. This universal compassion forms the foundation of our interactions and responses to the world, and it is the source of the callings we feel. It is a cosmic Bodhisattva, or God. It does not and cannot control the world; nor would it want to even if it could. It's essence is love, and love does not control things.
We live within a Deep Listening: This deep consciousness, envisioned as a cosmic Bodhisattva or God, not only embodies compassion but is also an empathic presence —the Deep Listening of the universe. It feels the feelings of each living being anywhere in the universe with tender care, like an Amma or an Abba. When we meditate without striving, we tap into this profound attentiveness. We listen with the Listening. The purpose of meditation, however, is not simply to sit on a cushion. It is to help us realize our vocation.
Our Vocation: Our vocation is not to be rich, powerful or famous. It is to be faithful to the moment's call, to align ourselves with the Deep Listening, and to contribute to building communities that are creative, compassionate, inclusive, humane to animals, and beneficial for the Earth, ensuring no one is left behind. In moments when we do this, we are God's breathing at work in the world.
Summary
The Building Blocks of the Universe are Moments.
- We are kin to the hills and rivers, trees and stars--
- The whole of the universe resides in each fleeting moment.
- Each moment bears its own calling,
- Each moment wields its self-creativity.
- Yet often, we falter—swayed by greed, hatred, confusion.
- The future of the universe remains open, not predetermined.
- Our journey is continuous, unfolding in the now.
- We dwell within a realm of universal compassion,
- We thrive within a sanctuary of deep listening.
- Our true vocation is obedience to the call of each moment.