This little book might be easily overlooked, but it is a real gem both from the aspect of interreligious dialogue and that of spiritual direction on mystical prayer.

After his last book, some felt that Fr. Johnston had abandoned or at least mitigated his interest in East–West dialogue. This book, however, shows how radically mistaken such a judgment would be, even though he admits that he puts his roots “more and more deeply in the Bible and the Christian tradition while remaining open to the dharma and wisdom of eastern teachers”. As the title indicates, it is a series of fifteen letters to friends. It conveys the spirit and the intimacy of such letters, but also contains many solid principles which are valid for all.

In the very first letter, he speaks of what he calls “a very exciting development: the rise of a new school of mysticism within Christianity.” It is referred to as a tertium quid, different from medieval Christian mysticism and different from traditional Buddhist or Hindu mysticism. This is brought about as a result of the development of dialogue.

Christian dialogue is grounded on a “total commitment to Jesus and the Gospel”. And yet this does not prevent openness to learn from the wisdom of the East. In fact, the author feels that the rise of current interest in mysticism among Christians is largely due to the influence of this dialogue with the East.

He goes into the issue of what it means for our prayer to be Christ–centered, but he does so in a way that does not sound like some academic textbook. He sees our rootedness in Christ as being the result of our life in Christ—not our thoughts about Christ. Mystical prayer inevitably leads to experience of “the void, the emptiness, the nothingness, the darkness, the unknowing, the profound mystical silence”. He connects this with the Buddhist teaching that samsara equals nirvana or nothingness equals all. The void is seen not as pure negation but as intensely creative.

He looks at dialogue from the point of view of Christian missionary endeavor. Some feel these two are opposed to one another. But Fr. Johnston leads his friends to understand that Christian missionary zeal must be based on a right anthropology: an ability to distinguish between the Gospel and Western culture, a profound appreciation of the indigenous cultures which they contact. Also on a conviction that dialogue is an authentic way to preach the Gospel. Dialogue requires the very element which is preached by the Gospel: disinterested love.

The Second Vatican Council recognizes the fact that the human race is one and consequently that the people of God embrace in some way not only Christians of all denominations, “but also Jews and Muslims, Buddhists and Hindus, people of good will everywhere and even well–intentioned atheists”. It recognizes the freedom of conscience in matters religious. It respects human dignity and human liberty. “No more rice Christians!”

Dialogue requires that we preach the Gospel “in its entirety”. The qualities required are: sincerity, honesty, love of truth. But it also requires that one listen, “believing that the Spirit may speak powerfully to us through Buddhists, Hindus, Muslims, Jews....If we persevere in our journey through the storms of dialogue we come to deep inner peace in the appreciation of what is essential in our own faith and what we can profitably learn from Buddhism.”

Even when considering the New Age movement, he does not try to place it into a separate category, but says that here again the attitude must be that of dialogue. The New Age interest in parapsychology, the occult, holistic spirituality, awareness of the environment etc. may contain seeds of a new consciousness within humanity which should be listened to. This demands detachment; but such is the meaning of disinterested love. In fact, he sees the crown of authentic dialogue to be friendship: a friendship which “demands equality and is proved by willingness to lay down one’s life for the person one loves. When men and women of the world religions form such friendships, dialogue will really be meaningful.” This requires that both sides be freed of mutual, historical prejudices.

Along with these profound principles, the author gives solid guidance in mystical prayer. He emphasizes the way that this is the age of the laity, and consequently the laity can expect to be led by the Spirit into deep forms of prayer. A mystical doctrine for laity must also be able to develop a mysticism of marriage, of celibate friendship, of the relation between prayer and the body and creation as a whole. In all of this, Fr. Johnston writes with warmth, openness and clarity. One cannot help thinking of the Letters of Spiritual Direction by Abbot Butler years ago.

He expands both dialogue and mysticism to include seeking for ways of peace and justice and a true world order. But he repeatedly emphasizes that ecumenism, dialogue and prayer require true conversion—metanoia—for it to be authentic. The book is valuable to anyone involved in any of these areas.