The Rhythm 
	of Being : The Gifford Lectures. by Raimon Panikkar. Maryknoll, 
	NY, 2010. $50.00
	It would be absurdly arrogant of me to pretend 
	to review a book by Raimon Panikkar. I am, however, so excited by The 
	Rhythm of Being, that I would like to offer an appreciation. As a 
	non-theologian, I thought that the book would be far beyond my range of 
	understanding. I was wrong. While I stumbled through the deeper 
	philosophical sections, and skipped over the phrases in Sanskrit, Hindu, 
	Arabic, Greek, German, and French, I understood enough of the argument to 
	feel new insights bursting into my consciousness.
	An early and lasting insight came in the 
	Introduction, when Panikkar confesses, "My subtlest temptation was to 
	prepare these [Gifford] lectures instead of preparing myself. To search for 
	something to say, instead of aspiring for something to be." How deep a 
	lesson for a preacher, writer, teacher: May the words that I speak, the 
	words that I write; the tone of my voice; the stance I take to my reader or 
	audience—may these rise from the purity of my heart. Throughout the book, 
	embedded within tightly argued positions, and restated in concluding 
	paragraphs, are reminders that Panikkar writes not only from incredibly 
	broad and deep scholarship, but just as broadly and deeply from what he 
	calls "the third eye" and beyond.
	Among several pages in which Panikker refers to 
	the third eye, are those in which he addresses the topic of Divine 
	Immanence, "Immanence entails that the immediate awareness of the Divine be 
	given not to the senses or reason, but to that third eye, which may also be 
	called intellectus in distinction to ratio." The third eye, 
	nevertheless, needs the "complement and interpretation of the other two 
	organs of knowledge." Elsewhere he relates the third eye to advaitic 
	knowing; that is, knowing that, while dependent on sense and reason, 
	functions non-dialectically, non-dualistically. It is immediate, a spiritual 
	experience, as in the presence of beauty. In Chapter V, "The Triadic Myth, 
	Panikkar broaches the topic of mysticism, in the context of the three eyes: 
	". . .while we can speak of the three doors of ‘understanding’ (the three 
	eyes), we cannot properly speak of the mystical. . . ." It lies "beyond the 
	field of consciousness," and "there is no proper eye to see it." 
	Another exciting feature I found in this book 
	is Panikkar’s ease of movement among languages and cultures. He points out 
	similarities of sensibilities, for example, when introducing the universal 
	belief that "God cannot be experienced in words, or even in thinking or 
	doing, but just by silence; that is, by being is silent." He quotes from an 
	Egyptian prayer, a Sanskrit Upanishad, and a Hebrew psalm, and he names 
	specifically twelve other disparate sources, including Pythagoras, Mithra, 
	Kung-Fu-ze, Augustine, and Wittgenstein , as well as "the mystics and 
	philosophers of all times." In addition to citing multiple sources for a 
	universal principle, he cautions against oversimplifying seeming 
	similarities by distinguishing nuances among words, and therefore among 
	concepts: "’Mind’ is not the same as Geist, nor the same as esprit, 
	let alone as budhi or manas, cit or 
	kokoro.
	
	Clearly, this is a book for the study, not the 
	beach. As such, it calls for Dominican readers.
	Patricia Chaffee, OP
	Racine, Wisconsin
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