One of the fundamental problems in theology today is to know how to relate the Christian doctrine of the Trinity to the Hindu experience of non-duality (advaita). Jules Monchanin, the founder of Shantivanam Ashram in India, once declared that the focus of the ashram was “advaita and Trinity,” and his companion Henri le Saux (Swami Abhishiktananda) attempted in his own way, especially in his book Saccidananda, to fathom the mystery. But in this book Michael von Brück, who spent many years in India, has presented the problems with a depth of understanding and a methodical comprehension which has never been achieved before.

He begins with a careful presentation of the Vedantic philosophy, especially as shown in the teaching of Sankara, the Indian philosopher who is an acknowledged master of advaita Vedanta. He then moves on to a study of the Christian doctrine of the Trinity from the time of the early Fathers to the mystics of the Middle Ages—especially Tauler and Suso, leaving out their master Eckhart, as he has already been studied in depth in relation to both Hindu and Buddhist thought. He then shows how Luther’s theology was influenced by the study of the mystics, especially through the mystical treatises known as the “Theologia Germanica,” and moves on to a most interesting exposition of the Trinitarian philosophy of Hegel, showing how close it comes to advaita. The study of Karl Barth and other modern German theologians completes this presentation of the doctrine of the Trinity.

He now moves on to what is the main thesis of this book: the presentation of a comprehensive understanding of the Christian Trinity seen in the light of the experience of non-duality. It must be made clear that advaita is not a philosophical theory, but an experience of reality which is normally mediated through the practice of meditation. This is the great difference between the Eastern and Western approach to reality. The Western mind, following Plato and Aristotle, has normally followed the method of logical deduction, based in Christian theology on the revelation contained in the Bible. The Eastern mind starts from the intuitive experience of reality; but Michael von Brück is careful to point out that intuitive experience, especially the meditative experience of non-duality, must always be rationally developed, as is seen in all the leading schools of Hinduism and Buddhism. There is therefore no question of putting mystical experience in opposition to rational knowledge, but working always towards their integration.

In this way the doctrine of the non-duality of the persons of the Trinity is seen to be based on a fundamental human experience, which can be seen to be intellectually coherent. It is based on the understanding of perichoresis (literally “the dance”), that is the movement of Being itself in its self-expression and self-realization. In this view person signifies relationship and the persons of the Trinity are essentially the expression of absolute Being of God in its eternal self-giving in love. Being expresses itself eternally in the Word and communicates itself eternally in the Spirit. We must remember that, in using words like this, we are using terms of analogy. Humanity is made in the image of God and human consciousness reflects the original being and consciousness from which it comes. Such language points towards or indicates a reality which our human mind reflects.

But lest this should appear as a merely metaphysical concept of God, Michael emphasizes how it is based on the Incarnation in Christ. In Christ the eternal reality, which is also pure consciousness, expresses and communicates itself in a movement analogous to its eternal expression and communication in the Trinity. In this way human history, including all human sin and misery, is seen to be integral to the unfolding life of the Trinity. We have to remember that in expressing himself in his Word, the Godhead expresses the whole universe and all humanity which are a reflection of the infinite being and consciousness of God.

But above all we have to realize that all these relationships which constitute the inner life of the Trinity are all “non-dual” relationships. The eternal Being differentiates itself in consciousness, but at the same time always remains absolutely One. This is obviously a mystical insight and we have to recognize that all theology points toward a transcendent reality which is beyond word and thought. We are being challenged today, as Pere de Lubac said to Fr. Monchanin, to rethink everything in terms of theology and to rethink theology in terms of mysticism.

It is impossible in a short review to do more than indicate the immeasurable riches to be found in this understanding of the Trinity as the universal ground of all reality. Nothing in the universe,
including sin, suffering and death, as reflected in the crucifixion of Christ, is outside the mystery of the Trinity. It reflects the dynamism of love which permeates the whole creation. We are all involved at all times in the mysterious process by which the eternal reality manifests itself in all creation and draws every creature out of its immersion in the spatio-temporal world into its own eternal life, thus reconciling all opposites, and revealing the essential “unity of reality.”

It should be added that this is a translation from the German. How accurate it is, I cannot say; but the translator has succeeded in putting in clear and concise English the extremely rich and complex thought contained in this extraordinary book. I can only recommend all those who are concerned with the evolution of theology today to study this book and see for themselves the depths of insight which it brings.