Abstract
The blurb on the back cover of Peter Tyler’s book refers to ‘the seemingly unstoppable rise of the “mindfulness revolution”’. Certainly, mindfulness has become one of the ‘flavours of the decade’, and that is reason enough for the publication of a book under this title. Furthermore, there is no element of superficiality about the analysis within Tyler’s book. This, however, may be both its greatest strength and also one of its consistent weaknesses. Both the range of references and the speed of shift from one author to another mean that this book is not for the beginner, nor for the faint-hearted.
The prologue sets out the basic thesis and the main ingredients in Tyler’s recipe. So, the overlap/contrast between Christianity and Buddhism, within the mindfulness revolution, is the starting point. Subsequent chapters include not only analysis and critique, but relatively simple but useful exercises engaging with the practical pursuit of mindfulness. Tyler uses pieces of his own poetry as extended bylines at the start of each chapter.
So, the first chapter begins with definitions of mindfulness derived from Jon Kabat-Zinn and Jan Chozen Bays; they direct one towards ‘attention’ in a particular way. The conclusion is that Buddhist–Christian accommodation on mindfulness depends on the particular type of mindfulness being engaged with in each case. The closest, Tyler argues, is that derived from the Indic term sati. This is a less cognitive concept and Tyler refers to it as heartfulness. This term and approach follow the reader throughout the book.
Chapter 2 focuses on what is described as ‘the mindful psychology of the desert’. Here, there is a condensed reflection on the desert tradition in Christianity, beginning with John Cassian and Anthony, which leads directly into Benedict. Using the ‘heartfulness’ approach, it is argued that Christian prayer should include a dialogue of head and heart. In the third chapter, this same focus results in a discussion of the ‘Iberian School’ of mindfulness and mental prayer. Tyler is well schooled in this tradition, beginning the tale with Francisco de Osuna, García Jiménez de Cisneros and Barnabé de Palma. This takes one into a discussion of the earlier writings of St Teresa of Ávila. The following chapter develops this further and concludes with a very short section on St John of the Cross. The same theme of heartfulness appears here, and there is an emphasis on St John’s ‘middle way’ between iconoclasm and extreme baroque imagery.
The final two chapters move the reader into the writings of Thomas Merton and the Indian poet and mystic Rabindranath Tagore. The different phases of Merton’s thought are each briefly examined, before exploring what Tyler calls ‘living the mindful life’ (in Tagore and the accompanying Indian tradition), again with which he is very familiar. Tagore’s four phases of the mystical life are examined. A short epilogue includes a very brief conclusion. Perhaps the one abiding question is: ‘For whom is the book written?’ Beginners will find it very compressed and highly eclectic in its analysis; those with more experience will appreciate the analysis but may crave more expanded reflection.