Opening to the Eye of the Heart: A Report

Nancy Van Kirk (cellist, artist, and soon-to-be Scot) offers this report on our recent retreat with the Rev. Matthew Wright, student of Cynthia Bourgeault’s and a big hit with all who experience his teaching! Matthew’s retreat was on the topic of the Gospel of Thomas, and Nancy, a recently-joined member of The Contemplative Society, reflects on her experience of Wisdom School and how we came around to opening to the Eye of the Heart. 


For a few days in March, several of us attended a Contemplative Society Wisdom School presented by Matthew Wright.  Entitled Opening to the Eye of the Heart, it offered an exploration of the Gospel of ThomasAbout twenty of us gathered at this amenable site that was warm and cozy in spite of lingering winter weather. Drifts of snow in the parking lot awaited spring thaw and there were dustings of snow in the night. Some days it was raining but, like a blessing, the sun came out at just the right moment to warm our “labora” efforts at pruning, raking, and sweeping the winter debris away. We left the Cowichan Lake Research Station trim and tidy. 

Being a Wisdom School (rather than a retreat), we embraced the four-part Benedictine balance of prayer and work, alone and together, while remaining silent during meals and maintaining the Great Silence at night. The daily practice of centering prayer, chanting, nourishing the body with excellent vegetarian food, grounds work outdoors, and receiving the ever-flowing richness of Matthew’s teachings made for an ideal Wisdom School experience – one whose rewards continue to be felt and remembered.

This is the second time Matthew has presented a Wisdom School sponsored by The Contemplative Society and we certainly hope there will be many more. Matthew Wright is from West Park, NY, an area near Woodstock, where he and his wife live on the grounds of Holy Cross Monastery, integrated into monastic life. He serves as part-time priest at St. Gregory’s Episcopal Church. He is young, passionate, and articulate with a vast knowledge of contemplative practice, wisdom teachings, theology, religious history, and inter-spirituality. He responded openly and willingly to all questions and topics asked of him while offering well-structured, sequential teachings using Logia from The Gospel of Thomas and writings in the Gospel of Mary Magdalene and the Gospel of Philip. The teachings were balanced by embodiment through chanting and, eventually, by dance that moved us out of the circle of chairs and into the centre of the room. Gradually, it became apparent to me that we were opening to the Eye of the Heart – we were beginning to see with the organ of unitive perception. How we got there was through a process of engagement with five practices Matthew taught.

We began with his teaching on the role of silence. Matthew suggested thinking of silence as a container rather than an arbitrary imposition. With silence from the start, we quickly moved away from superficial opening conversations into a consciousness that focused on breath and heartbeat – on our own and those of the others present. Matthew mentioned that Jesus had a practice of silence in his discipline of quiet prayer: he would go to a quiet place to pray early in the morning. With silence we can become aware of our interconnection to all of life. Our opening chant Whoever drinks from my mouth will become like me, based on Logion 108, complemented the teaching, setting the stage for an exchange of wisdom – the wisdom we could experience by participating as a group, the wisdom we hoped to acquire through the transformational words of Yeshua in the Gospel of Thomas, and the wisdom Matthew could impart through the teachings he planned to offer.

The second practice then, after silence, was interconnection. Matthew reminded us that interconnection is a focus of the Second Axial Age, the one we are in now, and that Jesus was an early master. This second age rejects the notion of the need to escape matter and the body that characterized the First Axial Age, and shifts us to reconnect with the world – to undertake the important task of belonging. Jesus embodied the fullness of human possibility and taught us about relationship with God, with each other, and with all creation. Thomas was a champion of this unitive, mystical understanding captured in the words of his Gospel. We noted that Teilhard de Chardin was also such a champion with his concept of Christogenesis, the universe itself as the unfolding of Christ. As the Second Axial Age takes hold, the notion of individual salvation is changing into a collective and cosmic salvation; we are also becoming the mystical body of Christ that is cosmic. We are in the early stages of awakening to the interconnection of all.

Matthew’s third practice was to give attention to present moment awareness. We sang the chant Attend to the living presence, here and now (based on Logion 59) that encourages watchfulness and vigilance. From Logion 59, we learned that present moment awareness can lead to greater compassion, knowing from a deeper center, seeing what is hidden, and achieving a unbounded consciousness. Presence, as we know, is an important practice taught by contemporary spiritual teachers such as Eckhart Tolle. Present moment awareness is also intertwined with the fourth practice – awakening to oneness. We were told that Jesus taught a sense of oneness that arises from the practice of attention and surrender. Indeed, it is also called love. Matthew suggested that we think of Jesus not as a priest nor a prophet but, rather, think of him as a healer and a teacher, or mashal in the Jewish Wisdom tradition. Jesus taught the path of inner transformation through aphorisms, parables, and sayings that are often like Zen kōans. It is these teachings that we hear in the Gospel of Thomas, a Gospel that shows us how to follow the contemplative path that Jesus (Yeshua) embodied.

Our understanding of the Gospel of Thomas was further enriched by Matthew’s teachings on related topics. First, he mentioned two historical events that provided important context and, secondly, he discussed several contemporary advances that continue to influence our evolving awareness.

Historically, one event was Constantine’s fourth-century acceptance of Christianity as the Imperial state religion and his call to solidify its creeds and canon. As a result, Christianity increasingly became a belief system rather than a path of transformation. To put it glibly, while the Councils attempted to hammer out the mystery, instead they just hammered the mystery out! Mysticism, in fact, became suspect, but survived secreted away in monasteries. The other historical event was the miraculous survival of the Nag Hammadi Library, discovered in Egypt in 1945. The existence of a Gospel of Thomas was known to the early church, but thought lost forever. Amazingly a Coptic translation of the entire Gospel was among the Nag Hammadi findings. Scholars have needed decades to interpret the Gospel of Thomas and free it from the shackles of a mistaken Gnostic label. 

On the influence of contemporary advances, Matthew included several topics that may be familiar to contemplatives. One is our growing knowledge of levels of consciousness as described by Ken Wilber and others, and by the developmental framework of Spiral Dynamics (Graves-Beck). These show that humankind has evolved enough to recognize the interconnectedness of all beings, plus they reveal that the ability to accept spiritual interpretations that differ from one’s own (second tier) is a sign of higher consciousness. Another advance is the idea of inter-spirituality as proposed by Wayne Teasdale, which shows that the path of transformation taught by Jesus is similar to transformative pathways in other traditions such as the Sufi tradition of Islam. A third influence would be scientific research on the neural pathways of the brain and the heart that reveal far greater complexity within and between them than previously recognized. These factors, plus the historical context, may help explain why it has taken two millennia for us to become conscious of our interconnectedness and the contemplative path that Jesus taught.

In addition to silence, interconnection, present moment awareness, and oneness, with the fifth foundational practice that remains we arrive at the Eye of the Heart. Both Cynthia Bourgeault and Matthew tell us that the heart is the organ of spiritual perception, so by drawing the mind into the heart we can learn to perceive wholeness, we can grasp the unity of existence. Thomas’ gospel presents a “map” that gives us clues to the consciousness of Jesus (Yeshua), and by studying this gospel and putting its teachings into practice, we can begin to put on the mind of Christ. This fifth practice is heart-knowing, or to find singleness of heart. The eye of the heart allows us to see from oneness, to leave the ego and its duality behind and become a “single one” or Ihidaya – a title used by early Syriac-speaking Christians. To make ourselves whole we need to see that duality is resolved from within; then when it is resolved we will find that authenticity, honesty, and integrity are the result. Seeing from oneness is to drop our false identity, to find our true self, to find sovereignty, and to be God’s manifestation set from the beginning.   Our one true being, our treasure, is the heart. Many familiar sayings point to this primary insight: finding the Pearl of Great Price, or finding the Treasure hidden in the field. To see with the eye of the heart, to arrive at this level of consciousness, is also to experience healing (salvation). From this perspective, sin is not the breaking of rules but a lack of alignment.

  • Silence
  • Interconnection
  • Present moment awareness
  • Oneness
  • Heart knowing

Matthew had even more teachings to offer to help us on the path of transformation and a new consciousness. One was to see the Gospel of Thomas as laying out a vision of what Raimon Panikkar calls Christophany – seeing all beings as a manifestation of Christ. Another was to see Mystery in the Gospels as experientialnot revealed in words alone but manifest when mind, heart, and body are in alignment. When they are, the human has wholeness and integrity of purpose.  The integration of all three will align us with the infinite source and allow the heart of God to flow through. This idea, in turn, leads us to the essential insight that every being is an unfolding of Christ and each of us can enter into the consciousness Jesus had. The incarnation then is in us.

Another teaching involves the intersection of a vertical (eternal) and horizontal (life) line, a simple cross (+). The heart is at the centre of the crossing where time and timelessness meet. Our goal is to live at the center where the intersection is constant.

Matthew discussing the redshift/blueshift model.

Matthew also discussed the contrast between a redshift and a blueshift model applied to the Cosmos and the Divine.   Redshift is a physics term that refers to the way light’s wavelength increases (weakens) as it moves away from its source, shifting from the blue to the red end of the colour spectrum in the process. Is the world a mistake (as in Gnostic mythology)?  Are we in perpetual exile, increasingly dense and distant from the Divine? A redshift model would say yes, that as we move more deeply into the world, we move further away from God. But what if God is actually moving more fully into form through the world resulting in a blueshift model? In these shift models, red is moving away from the centre and blue is moving towards it. Matthew advises us to stop our up and down thinking, recognizing instead that divine movement is outward from the heart. God is flowing more fully into form as on-going incarnation, reminding me of the beautiful Sufi sentiment, “I was a Hidden Treasure and I longed to be known…”. 

This report is just a sampling of the rich teachings Matthew presented and the range of topics we explored during Opening to the Eye of the Heart, through the Gospel of Thomas and supplemented with brief readings from the Gospels of Mary Magdalene and Philip. In no way can my report do justice to the event. Matthew is a pleasure to listen to, offering perceptive answers to questions, supported by his wisdom and experience, and I was reluctant to leave and let go of listening to his wise words.

This Wisdom School also included experiential activities in multiple ways, each well planned and connected. It was insightful to read different editions of Thomas as a group comparing words and possible meanings between them. We chanted and danced to Become all flame, moved into humility and quietness in meditation, practiced action and stillness, dance and rest, life and essence. One woman shared a poem inspired by the event; another led a group to see the old growth forest. Knowing that inter-spirituality is a passionate interest of Matthew’s, we delighted in the chance to try Sufi chants and movement: the tahlīl, shouts of “Hayy” and “Hu”, simple whirling. We knew such practice could only enrich the contemplative path we were exploring by offering connection, however small, to another’s faith. Indeed, we might discover facets of our own soul that would not be possible otherwise.

The Gospels we studied were a natural way to integrate opposites, to awaken to a new humanity. Matthew’s closing words left us with the profound insight that “we are coming into unity in diversity, and diversity remains.” 

Thank you, Matthew, for your teachings, and to The Contemplative Society for bringing him here.

Substituted Love

Cynthia Bourgeault has been leading a Lenten e-course from Spirituality & Practice titled, “Becoming Truly Human: Gurdjieff’s Obligolnian Strivings”. As Easter approaches, we offer a brief excerpt of Cynthia’s commentary from that course in the midst of Holy Week. To purchase the entire e-course (available on-demand soon), please visit Spirituality & Practice.


The fifth Obligolnian Striving: “the striving always to assist the most rapid perfection of other beings, both those similar to oneself and those of other forms, up to the degree of the sacred ‘Martfotai’; that is, up to the degree of self-individuality.”

It’s one thing to be willing and able to help a fellow being: to send them strength, reassurance, even an energetic boost. But is it possible to actually change places with them so that we take the weight on our own shoulders and they are permanently set free?

Painting by Brian Kershisnik

Definitely not, most spiritual traditions say. In the words of my Sufi teacher, a butcher’s son: “Every mutton hangs by its own leg.” Assistance, yes; baraka, blessing, clarity, counsel, and strength: in all these ways we can help. But spiritual liberation itself is non-transferable. You can’t become conscious unconsciously, by someone else doing it for you. It is the fruit of your own inner work.

I raise this point, obviously, because we are now less than a week out from the beginning of Holy Week. And during that week, Christians universally will be staring straight into the face of the claim that Jesus did precisely what most of the other sacred traditions see as impossible: that he is “the Lamb of God who takes away the sins of the World.”

The usual way in which Christians have come to hear this statement, however, is through the distinctly dark filter of “atonement theology.” In its starkest version, God is seen as being angry with the people of Israel for their repeated backslidings; He requires a human substitute to pay the price. (In Christian fundamentalism this is often languaged as “Jesus died for your sins”.)  The roots of this theology lie in the Old Testament temple ritual, where each year a compulsory scapegoat was sent out into the desert, carrying on its back the collective sin of the Hebrew people. Early Christians simply took over this metaphor and Jesus became the cosmic scapegoat.

The English mystic Charles Williams was working from a whole different model when he brought forward his notion of substituted love, a teaching which had actually been present all along in Christianity, but under-emphasized. Essentially, it overrides the idea of victimhood, that punitive mainstay of atonement theology. Rather than passively enduring a victim’s death at the hands of an angry God, Jesus steps up to the plate and voluntarily offers himself in an intentional act of “lightening the burden of our Common Father” – i.e., taking on his own shoulders a bit of that collective burden of suffering that weighs so heavily upon the human condition.

Fundamentally, for Williams, it’s all about carrying another’s burden. It can be as simple as carrying the shopping bags for an elderly neighbor or as wildly fantastical as taking upon yourself an attack of black magic aimed at your companion (the plot of his own spiritual masterpiece, All Hallows Eve.)  It is widely celebrated in C. S. Lewis’s well-loved fantasy, The Lion, The Witch, and The Wardrobe when the innocent lion-king, Aslan, voluntarily offers his life in payment of the debt incurred by the wayward Edmund. But it is also as concrete and historical as civil rights activist Jonathon Myrick Daniels stepping before the gun of a deputy in Haynesville, Alabama, and taking the bullet aimed at his black companion.

These actions make no sense in the world of formal cause and effect. Nothing really changes; the carnage still goes on. And yet, from each of these examples, there rises a certain fragrance, a deeper and more mysterious scent of what it might mean to be a human being. Precisely situated on the line where kenosis (self-emptying love) crosses “exchange” (“love your neighbor as yourself”), they speak powerfully of a love which is deeper than human origin, and hence, not bound by finitude.

When a candle is snuffed out, it sends up a final plume of smoke, bearing the fragrance of all it has been. When Jesus died on the cross, according to the gospels, the fragrance of his being, rising like incense, knocked the Roman centurion on guard right off his feet. “Truly, this man was the Son of God,” he proclaimed. And the strength of that fragrance still lingers in our world to this day; in fact, it continues to rise.  

My friend Kabir Helminski once observed, “Two stones cannot occupy the same space, but two fragrances can.” I offer that image as a way of picturing, perhaps, how this fragrance of substituted love at the heart of the Paschal Mystery might mysteriously intertwine, interpenetrate, and ultimately enfold our sorrowful planet in the at-ONE-ment of its embrace.

Wilber’s Trump and a Post-Truth World: An Overview and Critique

Cynthia Bourgeault offers a critique on Ken Wilber’s article “Trump and a Post-Truth World: An Evolutionary Self-Correction” as a study guide for contemplatives.


Now that Ken Wilber’s paper on “Trump and a Post-Truth World” is officially posted and making its rounds on the internet, I feel at liberty to share my initial “cliff notes” and comments a bit more widely. My comments below were generated originally (and somewhat hastily) for a group of senior Wisdom students who are already working their way through this tract. It is still to be regarded as primarily a “working draft” for limited circulation, not a formal response to Ken’s thesis.

The first part is a quick overview of the main points of Ken’s argument as I understand it. The second part raises a few points for feedback/critique/further reflection.

I. THE ARGUMENT IN A NUTSHELL

Ken Wilber’s wide-ranging and fundamentally hopeful monograph is an analysis of the recent presidential election from the perspective of levels of consciousness as developed primarily according to his own Integral Evolutionary Theory. The powerful contribution he brings here is to move us beyond the reactivity gripping both sides of the political spectrum and offer a much broader perspective. He proposes that Trump’s upset victory reflects an “evolutionary self-correction” necessitated by the fact that the leading edge of consciousness, the so-called green level, lost its way in a mass of internal self-contradictions and gradually failed to lead. His 90-page paper is a lengthy, often verbose, occasionally brilliant analysis of how this situation came to be and what needs to happen to heal it.

To enter this discussion, one first needs to have some familiarity with the general schematic of levels of consciousness which Wilber has been steadily developing and refining for more than thirty years now (since his Up from Eden, first published in the early 1980s). Wilber summarizes this in an early section of his paper, but here’s the cliff notes version:

Levels of consciousness are “color coded” as follows:

  • Red: egocentric, self-referential, instinctual
  • Amber: (alias “mythic membership”): ethnocentric, authoritarian, pre-modern
  • Orange: world-centric, rational, individualistic, modern
  • Green: world centered, pluralistic, post-modern

Green, the highest evolutionary level consistently attained to date, began to emerge in the 1960s and has gown steadily for the new [following] five decades, to the point that by Wilber’s estimate, some 25% of the population are presently functioning at that level (how does he generate this data?). But along the way, green began to wander off course, increasingly caught in some internal contradictions that were inherent in its worldview from the start; i.e.:

  1. Its inherent tendency to relativism, which progressively morphed into the notion of the claim that there is no such thing as universal truth or universal values.
  2. An inherent “performative contradiction” between its claim that all values are equal and its inner assurance that its value (“that there is no universal truth”) is nonetheless normative and binding.
  3. A failure to distinguish between “dominator hierarchies” (based on oppression) and “growth hierarchies” (based on evolutionarily necessary differentiation), and a general dislike of all hierarchy.
  4. An [increasingly] hyper-sensitive political correctness that consistently stirred the pot of resentment and anger (both within green itself, the so-called “mean green meme,” and certainly against it, among the other levels of consciousness).

This “aperspectival madness,” as Wilber terms it, left the ostensible evolutionary leading edge caught in an increasing cul de sac of “nihilism and narcissism.” Trump was able to successfully fan the smoldering fires of resentment building at all three lower levels — red, amber, and orange — into a roaring blaze of anti-green sentiment — an “anti-green morphogenetic field” that went on to torch the entire green value system. However apparently contradictory and volatile Trump’s agendas may be, Wilber points out, the common denominator is that they are always anti-green.

Without condoning these agendas, Wilber does lay out a scenario through which it is possible to discern a coherence (I’ll stop short of saying a “justification”) behind the otherwise unfathomable upheaval that awaited the world on November 8. Rather than simply further demonizing Hillary’s “basket of deplorables” that put the man in office, or resorting to ominous and paralyzing specters of Hitler and Armageddon, Wilber’s hypothesis offers a way to make sense out of what happened —and to cooperate with evolution in making the necessary adjustments.

In the final section of his paper, Wilber does exactly that. He lays out several steps (some theoretical, others quite practical) whereby green could help heal itself and get back on track. In the end, however, Ken’s conviction becomes increasingly transparent — and finally explicit — that the basic performative contradictions inherent in “green-think” are so deep as to be unsalvageable, and that the only long-term and truly satisfying solution will come only from a robust emergence of the next level of consciousness: Integral (color-coded turquoise or teal), which is truly “second tier” (i.e., transitioning to the non-dual), capable of integrating and including all perspectives, unafraid of healthy hierarchy, and hence truly able to lead. It is from this level, he believes, that the ultimate evolutionary resolution will emerge — once a “tipping point” of about 10% of the population functioning at that level is stabilized.

If it takes the Trump election to create this evolutionary jolt, so be it; the important thing is not to miss the window of opportunity now that it has so dramatically opened.

 

 

 

II. Comments and Critique

1. The greatest contribution of this paper is that it gets the scale right: it “nails” the arena in which events are actually playing out and offers a plausible hypothesis as to the underlying causes, a hypothesis which restores both coherence and an empowerment. Virtually every other analysis I have seen — political, sociological, Biblical — is working from too narrow and limited a perspective (that’s the nature of intellectual discourse in the post-modern era; you either get rigor or breadth, rarely both). While I do not share all of Ken’s conclusions, I am totally in agreement that the evolutionary frame offers our best shot at a coherent explanation and a mature and skillful resolution.

2. And as Teilhard discovered a generation before, it is at the evolutionary scale — i.e., over deep time — that “deep hope” becomes possible. I am gratified that Ken seems to agree with Teilhard that evolution is intrinsically purposeful (and in much the same terms as Teilhard sees it: moving toward greater “complexification/consciousness” — not specifically so-named — and an ever-fuller manifestation of Love (or “Eros,” in Wilber languaging). I wish Teilhard were more generally cited in Wilber’s work; it would certainly draw the dual streams of Teilhardian and Integral Evolutionary Theory into a more creative and ultimately illumining dialogue.

3. I continue to suspect that Wilber often conflates “levels of consciousness” with “stages of growth.” The two are not identical, at least according to the criteria I have gleaned from my own Christian contemplative heritage. I remain to be convinced that orange and green are actually different levels; to me they look more like simply progressive stages of the same level. Orange may be individualistic while green is pluralistic, but both are relying on the mental egoic operating system (“perception through differentiation”) to run their program; green’s “groups”, therefore, are merely “individuals writ large,” (which “co-exist,” not a new holonic unity [which “coalesces”]). Or another way of saying it: green is simply orange looking through a post-modern filter.

This, incidentally, I believe to be another fatal “performative contradiction” undetected by Wilber; greens think FOR oneness but FROM “perception through differentiation;” how crazy-making is that? It’s a pretty significant developmental gap to navigate, causing their minds always to be out ahead of what their psyches can actually maintain. Hence the anger, the arrogance, and the hypocrisy.           

4. I’m no political historian, but I think Wilber takes some pretty large leapfrogs through the history of the political parties in the US. I’d be highly skeptical that he can make his assertion stick that Democrats by and large function in a higher level of consciousness (green/orange) than Republicans (orange/amber). This may be true of the past few decades, but given that prior to its infiltration by the Religious right, the Republican party was more often the standard bearer for the leading edge of consciousness, case in point: Abraham Lincoln), while the Democratic party was the home to most ethnicities and nearly all of the South. Thus, it’s difficult to see how it would be without its share of well-entrenched ethnocentric (amber) perspectives.

5. Finally, and most substantively, the most important corrective the Christian mystical tradition has to bring to current secular or Buddhist-based models of “second tier” (and higher) states of consciousness is the insistence that the leap to this new level of conscious functioning is not simply an extension of the cognitive line but requires “putting the mind in the heart,” not only attitudinally but neurologically. There is a supporting physiology to each tier of consciousness (which is why I think green and orange are still basically at the same level), and that all-important shift from 1st-tier to 2nd-tier will only happen when grounded in an active awakening of the heart.

And this means, basically, it will happen in the domain of devotion — i.e., our heart’s emotional assent and participation in the ultimate “thouness” of the cosmos and the experiential certainty of the divine not simply as “love” but as Lover. That is to say, I believe it happens beyond the gates of secularity, in the intense, holographic particularity of the upper echelons of each sacred tradition. This is for me the profound strength of Teilhard’s model, as over and against Wilber’s more secular model; it unabashedly is able to stir the fires of adoration and spiritual imagination as it “harnesses the energy of love.” Striving to light this same fire with metaphysical matches, Wilber is left essentially “anthropomorphizing” evolution, transforming it into a new version of the classic demiurge, the creative and implementing arm of the logoic omniscience.

I look forward to hearing your comments and feedback. I repeat: this is a groundbreaking and heartening essay, at the right scale, and headed in the right direction. It’s worth taking the time to grapple with.  

Deep practice, deep listening, deep hope

Dear Wisdom friends,

I want to make very clear to all of you that the “keep calm and carry on” tone of my earlier (immediately post-election) post does not imply that I’m feeling sanguine about the course of events now facing our country and our world. Quite to the contrary, I believe over the next several months we’re in for some hard reversals, probably harder than most Americans born post-World War II have ever seen in their lifetime.

I’ve been out here on Eagle Island for a few days of Advent deep listening, trying to second-guess myself. But the premonition remains.

And it’s still Wisdom’s hour. Because I believe that those of us seriously committed to walking the Wisdom path have something to bring to the mix which most of our culture – either secular or spiritual – is simply not going to be able to get at. And it’s the missing piece, I believe, where clarity and resolve are to be found, if at all.

As you know, the two main influences on my overall metaphysical bearings are Teilhard and Gurdjieff. From Teilhard I get the reassurance that deep hope takes place over deep time. So much of our human terror and horror comes from trying to compress the timescale too tightly, insisting that coherence must be found over the course of only a few generations, or at best a few centuries. That’s like a pressure cooker without a steam valve; it will inevitably blow up.

From Gurdjieff, I’ve come to understand that all planetary evolution operates under the sway of the Law of Three – and that, once again, we must look beyond immediate “good and bad” / ”winners and losers” modes of thinking in order to see the deeper lines of causality actually directing the unfolding from within a still-coherent field. What looks in the short-range to be unmitigated catastrophe can prove in the longer range to be addressing serious systemic malformations that need to be confronted and corrected before the evolutionary mandate can truly move forward.

It’s exactly this kind of long-scale and impartial visioning that we need to bring to these up-ended times.

My stubborn foreboding is that in the upcoming months we will witness the substantial dismantling not only of the past eight years of Obama progressive liberalism, or even the past eighty years of New Deal social welfare, but something far more resembling eight hundred years of the Western intellectual tradition – all the way back to the 13th century when the rise of scholasticism and the secular university began to displace the hegemony of the faith-based dogmatism in favor of free inquiry based on rational empiricism.

And the centerpiece in this domino chain of destruction is of course democracy itself, whose whole foundation lies in the sanctity of the above-mentioned principles.

Faced with threats – already underway – to what most of us still take for granted as the unshakable foundation of our national life – freedom of speech, freedom of the press, civility of discourse, and a commonly agreed-on factual data base – I believe that the great American liberal progressive establishment will almost inevitably lose heart. I am seeing it happening already: people simply too numb and disoriented to even know what’s hit them. The possibility that democracy itself might fall victim to the collective insanity now massing on its horizon is too devastating even to ponder; we either dig in our heels, give up in despair, or distract ourselves in a dwindling oasis of “business as usual”.

Let there be no mistake about this: what has just come to pass is a serious blow to the foundations of Western Civilization. To name it at a lesser degree of magnitude is to set ourselves up for mere reactivity rather than understanding. We need to name it for what it is and be able to hold our footings as the edifices of post-Enlightenment culture reel-and-tumble in this seismic shift.

And yet, I think it is precisely at this scale – i.e., eight hundred years – that we can discover the real ley lines of the Law of Three at work, in the situation, and we can understand more powerfully, impartially, and strategically what needs to be done as we hold the space for the course corrections which have necessarily arisen. This is not the destruction of consciousness, but a legitimate and ultimately propitious reconfiguration. We must not lose sight of that hope. If nothing else, we need to keep saying it so that it does not vanish from the face of the earth.

I invite all who feel so moved to join me in the work awaiting at this other scale of magnitude. It will involve a combination of deep practice and wider reading and thinking.

The deep practice is about collecting our hearts so as to be more directly and acutely in alignment with “the conscious circle of humanity” – those of all ages and faiths who help hold the bandwidth of compassionate and wise presence around this fragile earth. It is in this imaginal bandwidth that wisdom comes magnificently into her own, but only as our own hearts grow wide and gentle and calm enough to receive her.

The deep reading: for starters, we need a small group or groups who are seriously willing and able to take on Gurdjieff’s sprawling cosmological masterpiece, Beelzebub’s Tales to his Grandson. If you doubt that our own times are already brilliantly encapsulated there (including an eerily accurate portrait of our POTUS-elect), have a close look at chapters 25-28. (Read Cynthia’s follow-up post to find out more about engaging with this book.)

The other three which are part of my nightly bedtime reading for this retreat and these times: And There was Light by Jacques Lusseyran; Riddley Walker, Russell Hoban’s iconic 1980 post-apocalyptic novel; and of course, The Passion of the Western Mind by Richard Tarnus. 

Over the next few months, I will be listening further into how our work wants to take shape “on the ground”: independent small groups? A new round of Wisdom retreats? Online learning formats? Officially rebooting the Omega Order? Road not clear at this point. But I do know that the real Wisdom step is not to pre-design the format, but simply to put the heart out there and see how it seeds itself.

So that’s what I’m doing here, dark and cold time of the year, commemorating this weekend Advent III and the 21st anniversary of the crossing over, into that conscious circle, of Rafe [see Love is Stronger Than Death], in all things my teacher and lightholder.

Let me hear from you if you’re in.

Blessings and love,

Cynthia

That’s How the Light Gets In (by Matthew Wright)

Dear Wisdom seekers,

I’d like to share with you some reflections on what’s happening in this (post-) election cycle here in the United States. There has been so much pain and confusion these last few days and, at the same time, I have felt an amazing upsurge of deeply grounded, newly energized, committed and emboldened hope, rising up through my heart as if from the heart of the earth itself – and I see it rising up and radiating out through so many others as well. I’m naming it an upsurge of “bodhisattva consciousness” – a deep and resolved commitment to work in the world for the liberation of all beings, and particularly for the most silenced and oppressed among us.

After December 19th, when the Electoral College electors cast their ballots, it is almost certain that Donald Trump will be our president-elect. How did we get here, and what is happening? First, let’s scale way back and take the big-picture, long-range view (or, at least, MY big-picture view!): this planet, this entire cosmos, is the unfolding and awakening of God-Incarnate, God-embodied, God-in-form. For those of us who work in a Christian stream, there is the particular point of Incarnate-awakening and initiation that begins and unfolds from the heart of Jesus, and we take our stand and work in that lineage.

incarnationAt the same time, there is a cosmic dimension to Incarnation – the universe itself, the whole shebang of material existence, is God-Incarnate – and through a fourteen-billion-year process of unfolding, God has been evolving outlets with the capacity for self-reflexive consciousness. That’s us. Through us, evolution is awakening to itself. As our hearts stretch, expand, grow, we’re developing the capacity to bear and express, to speak into being the very names, the qualities, closest to the Heart of God – universal love, infinite mercy, tender compassion. Through us, the Heart of God is speaking itself into form. And through our very bearing of those names – in and as that bearing – we awaken in Love, and Love awakens in us, to the absolute unity of all that is. This has been the goal of the entire fourteen-billion-year unfolding.

We, along with this planet, are the deepening self-disclosure of God-in-form. We are the revelation of the Heart of God. We are the manifest, incarnate life of God – ever-moving, through evolution, towards a deeper, fuller, and more conscious expression of Incarnation, of oneness and love awakened-in-form. And for the past 100 years, through the process of globalization, that process has been accelerating, as our hearts grow to embrace a deepening experience of unity-in-diversity (religious, ethnic, cultural, sexual), and a softening or erasure of old boundary lines.

At the same time, fear arises. We feel safer behind our old lines. They are comfortable, familiar. The forces of racism, sexism, homophobia, transphobia, xenophobia, Islamophobia – they are the denying forces pushing back against the arising unity. These forces experience themselves as “protecting” the world-as-it-has-been. When that world feels threatened, these forces express themselves as fear, dig in, and work to maintain the old boundary-lines at all cost. THIS IS A NATURAL AND UNAVOIDABLE PROCESS. It is the road by which evolution winds. While taking our clear stand with the forward movement, can we hold even these denying forces in compassion as they enter their death throes – yes, even as they inflict violence and pain on others in the process? It is a high calling to hold to this kind of seeing, and it cannot always be maintained. But simply knowing that it’s possible is an achievement.

As for where we are now: over the past decade, following the election of a (fairly) progressive president, progressive, global values have been the affirming force within our wider culture – resulting in marriage equality, increased climate change awareness, etc. Conservative values have been the denying force, pushing back and resisting (Read Cynthia Bourgeault’s post on the Law of Three and the election). That grinding, painful process is simply the way a gradual, growing shift in consciousness takes place.Trinity-300x300

With progressive values in the ascendant these past eight years, the fear-based currents of racism, homophobia, etc. have been pushed underground – where they’ve been brewing and building. And now, with the advent of this election cycle – and it must be seen and named clearly: through the rhetoric of Donald Trump’s campaign – those forces, previously suppressed, have been given voice and hope: “Yes, we can take the world back to what it was! We can maintain the old lines!”

This, however, isn’t possible. The evolution of consciousness and the forces of globalization are simply a rising tide. The current of evolution can be resisted, but not ultimately prevented or diverted (short of global, nuclear destruction) – quite simply because God is the One driving it (and to be clear: from WITHIN, not from “above”), not us. We awaken into and serve the current that is already coursing through the planet. Or we resist it. But it is building.

This is seen both in Hillary Clinton’s staggering win in the popular vote (well over one million now and continuing to grow as absentee votes are counted) and (even more so) in the profound surge of energy from Millennials around Bernie Sanders’ campaign. And to be honest, a great deal of the denying force comes from an older generation that is dying out, and from a privileged white population that is rapidly losing sway as our country’s demographics shift. Given time, it will quite simply fall away.

As for those of us standing with the rising tide of global, progressive values, we have in many ways become complacent – and many of us (mostly white) naïve as to the degree to which regressive values are still alive, well, and entrenched within the wider culture. And now with this flip in the affirming/denying poles seen with the rise of Trump, all of that changes.

light-and-shadow-kumi-yamashita-10Now our collective shadow has been unleashed and brought clearly into the light. That shadow includes, yes, the forces of conscious racism, etc. but also unconscious, systemic racism bolstered by white privilege not consciously wielded for the good. It includes complacency hidden behind self-righteousness, blame, and judgment. While this shadow remained hidden, lurking, it was easy enough to ignore. But now that we are seeing it, WE MUST KEEP SEEING IT. We must keep shining clear, clear light. There are constant siren calls now for “peace” and “unity” – which are really calls to silence the oppressed. A “unity” achieved by pushing the oppressed back into silence is no kind of unity at all.

We must be clear: minority populations are not in a state of denial because “their candidate lost” – they are in deep fear because Donald Trump won. We have seen a massive rise in hate-crimes since election night, and this is tied directly to the hate-rhetoric used by the Trump campaign. These suppressed forces have now been given permission to come into the public discourse and are fighting to be normalized.

We have unleashed our shadow. In one sense, this is necessary – because it’s happening. It’s easy to point fingers and find someone to blame (out-of-touch liberal elites! racist homophobes!), but can we instead step back and see this as life unfolding, as God awakening, through a very painful and messy evolutionary process? The gift is that now we are SEEING. Seeing what’s been there all along. Seeing our shadow. And so our work now is to simply keep shining light where it needs to be shined. We must not let this rhetoric become normalized, and we must not let it go back into hiding.

Two-thousand years ago Jesus said, “There is light within a person of light, and it enlightens the whole world. But if you fail to become light, there is darkness.” We must hold in light and clear-seeing the forces at play, not backing down but also remaining grounded deeply in love and in our own contemplative hearts. When truly seen, darkness cannot long survive.

Anti-Semitism was a powerful undercurrent within Christian thought and theology for almost 2,000 years – and it is still not dead. But following the horrors of the Holocaust during the 20th century (lest we forget, THIS PAST CENTURY), a bright and terrifying light was shined on where those forces can and WILL take us. And almost overnight, in response, the mainstream Christian traditions worked to expunge anti-Semitism from their theologies. It took truly seeing. Would the churches have done this work if both the light and the terror had not reached such intensity? While the transformation can in no way justify the immense pain and suffering, it does show us how we can harness our moments of clear and terrifying seeing and use them as opportunities for change.

img_0682-3We are being called out of our complacency. Bodhisattva consciousness is rising. And without this flip of poles, that might never have happened. This moment is a terrifying gift. In the words of my friend Bob Sabath, posted the morning after: “Trump does not know it yet, but he just gave birth to a movement, just not the movement that he thinks. I imagine that a lot of people woke up this morning, got down on their knees, and asked what is theirs to do at this time. Business as usual is over. Time to weep. Time to dig deep and find ways to connect our lives more fully with what is broken in the world. Time for risk-taking in our own lives. Time to quiet our fears and panic and despair, and listen deeply for the third force needed in our own lives and in the world.”

Listen deeply, friends. I am no fan of militaristic metaphors used for the spiritual life. Nevertheless, a battle is coming, and is now here. Our weapons are light (sharp, clear-seeing), love (non-judging, compassionate awareness), resistance (refusing to fall backwards into complacency, instead joining the forward movement of evolution on its messy way through struggle and pain), and relationship (holding our hearts open – within our capacity – so as to allow for authentic connection, born of deep and vulnerable listening). As Jesus constantly says in the Gospels: be sober, be vigilant, be watchful. But do not fear.

I’m reminded of the assurance given by the Blessed Virgin Mary to the shepherd children at Fatima at the onset of WWII: “In the end, my Immaculate Heart will triumph.” Yes, in the end the Immaculate Heart of Mary, the Sacred Heart of Jesus, the One Heart of God – the One Heart of Humanity – will triumph, and is triumphing even now. Truly, I feel it as an immense hope surging through our planet. Breathe into and through that hope, and let it take flesh in your life. The work ahead of us will not be without pain and struggle. In the face of it all, let us speak into being the names of God: mercy, compassion, and love.

Ring out the bells that still can ring
Forget your perfect offering
There is a crack, a crack in everything
That’s how the light gets in

(Leonard Cohen, 1934-2016)

Love,

Matthew

Two become one…

This piece by Cynthia Bourgeault was originally posted on Northeast Wisdom’s website on July 19, 2016.

Stonington - TWO_closeupLast Tuesday, July 12th, the massive granite sculpture named “Two” by its creator, Maine sculptor Roy Patterson, took up its new home on my front lawn. Instantly it looked like it had been here for eons.

I’m still in a bit of shock at what could have led me to shell out what, from my perspective, is an astronomical chunk of change for this assemblage of granite blocks. And yet there was something so compellingly right about it – so natural – that I could only keep moving ahead with this decision-less decision that seems to have emerged from some intentionality deeper than my own. So when my friend, Lindsay Bowker, pressed me a bit further on this point in preparation for an article on its installation she’s cooking up for the local paper, I put my thinking cap on, and this is what I came up with…


From the moment I bought the little house on School Street in Stonington, I knew I was placing myself in a very public location. Everything I did here would be on display. That’s the nature of the site.

I was also aware that I was assuming a profound gift and responsibility from Michie O’Day, the former owner. Michie is a talented artist and an awesome gardener, and she loved this little house dearly and did the best she could during her decade on watch to bring it along. She adored Stonington – in fact, she would never have left were it not for chronic health issues. Michie and I became friends during the course of the sale, and have remained so, and it’s both a privilege and a debt of honor to carry on the vision that she had for this place.

One of the things that I was able to bring off early in my time here was to buy a swathe of the adjacent property from my next-door neighbors, Phil and Heidi Anderson. That allowed me to secure my view down School Street and to become the owner of that striking, prow-like front corner of the property, sitting high above the intersection of Church and School streets like the bow of a ship.

I’d long thought that a piece of sculpture might be perfect there: partly because plants don’t grow well on that spot (lucky for me; otherwise, I would have immediately succumbed to the temptation to put an apple tree there) and partly because I deeply appreciate fine art as well as the proud heritage and physical beauty of this tiny fishing village I have called home on and off for more than twenty years now. Fine art transforms physical beauty into spiritual beauty, touching deep archetypal currents (at least, if it’s good art) without ever being too blatant or ideological about it, without forcing people to see in a certain way. Fine art simply evokes the heart.

Stonington - TWOThe idea of placing Roy Patterson’s sculpture on that site grew on me gradually as I passed by it year after year, season after season, sitting there in the dooryard of the Turtle Gallery in Deer Isle. I never really decided to; it just seemed more and more obvious that the piece would fit perfectly there. It is solid and familiar, built of the very granite blocks and shapes that all the walls up and down School Street are built of, including the one it sits atop. So it dialogues well with the natural world here, and with our local history and heritage. But it has another level of meaning as well, much more subtle, allusive, and archetypal.

Roy Patterson calls the piece “Two”, and, as its creator, he has his own unique and deep relationship with this sculpture. For him, it speaks of maternal tenderness and nurturance. The “two” are the granite mother and child.

But, precisely in the measure that a work of art is genuine and deep, it also graciously receives the interpretations of the beholder. And, for me, given my background as an Episcopal priest, this work is quintessentially (though allusively) an altar, the stone circle sitting on it a host, and its granite solidity reverberates in my spiritual imagination with Teilhard de Chardin and his archetypal “Mass on the World”, offered not in bread and wine, but in human labor and human suffering. To me this sculpture is supremely Teilhardian, bringing together geology, solidity, universality, and an implicit offering of gratitude and petition for our one world, at once hauntingly particular and sweepingly universal.

And so I place this small “altar” at the prow of this property I am stewarding: facing downhill toward the fishermen, quarrymen, and townsfolk who have made our village what it is, all the while allusively affirming that there are dimensions of our common life that go deeper than even civic or public duty. They touch the sacred.


Stonington - TWO_boomPost-installation P.S.: Well, for the record, it is an absolutely powerful altar! That was clear even as its granite pillars were being swung into place from the boom truck. And now, as I stand behind it facing down School Street toward the fishing boats, the islands and ocean stretching beyond, and our one world stretching still “beyonder”, I sense that it is indeed for the offering of The Mass of the World – in whatever physical or imaginal space this ritual may transpire – that this mysteriously beautiful and compelling piece has found its way to me. Whatever else unfolds during the time that “Two” and I sojourn together here on the corner of School and Church Streets, it has already called me in its quiet and insistent way to a renewed seriousness of commitment to our common humanity, and to our one beautiful and fragile planet, hurtling toward either transfiguration or destruction. Like Teilhard, as I stand every morning before its solid, sheltering pillars, I will send my blessings and prayers out over those shining waters with that same fervent plea with which Teilhard’s Mass reaches its climax: “Lord, make us One!”

“…When you can make TWO become one,” says the Gospel of Thomas…Could that be what it’s all about? Seriously?

Stonington - TWO_CB

Contemplation and the Christian Faith: An Interview

This piece was originally posted on Christopher Page’s blog, In A Spacious Place. Christopher was interviewed by a Year 11 Australian student in Brisbane. Her class was investigating contemplation as the highest expression of intellectual and contemplative life, identifying the intra-religious connections of contemplation between three religious traditions.


Recently I received an email from a student in a Study of Religion class asking me “to answer some questions about contemplation and the Christian faith.” She may have got a little more than she bargained for as my reply to her questions exceeds 1,000 words.

Having put down these thoughts, it seemed worthwhile to share them here:

 

Responses to a Study of Religion Class Students Questions on “Contemplation and the Christian faith”


– What is contemplation to Christianity?
It is important to be clear about how we are using words. The noun “contemplation” is not synonymous with “contemplative practice”.

Contemplation is either:

  1. a state of awareness of God’s presence and action in all of life to which we open through contemplative practices, or
  1. one form of silent spiritual practice in which the practitioner intends to open to an awareness of the presence and action of God at work in all of life.

In these two senses, “contemplation” in Christianity is used to refer to the inner path of faith and practice in which a person of faith seeks to open more deeply to an awareness of the Divine at the heart of all creation and to surrender to God.

– Is contemplation/contemplative practice the best way to connect to God as the suprasensuous (above/inaccessible to the physical senses)? Why/why not?
There is no “best way to connect to God”. In fact there is no way “to connect to God.” All human beings are connected to God. There is no way to be alive and NOT be connected to God. God is the breath of life, the well-spring of all being, apart from Whom there is no life.

all-sacredThe issue is NOT “connection”; the issue is awareness. The question is not, “Are we connected to God?” but “Are we conscious of God, open to God’s work in our lives, and responsive to God’s Spirit?” All spiritual practice aims to enable the practitioner to open more deeply to the presence and action of God and to live more responsively to the flow of love that is the fundamental life-force of the universe. Every person must find the path that works best for them to help them become more sensitive to the secret hidden inner stirrings of the Spirit.

The anonymous author of the 14th-century English spiritual classic, The Cloud of Unknowing, wrote:

Should it seem that the way of prayer I have described in this book is unsuited to you spiritually or temperamentally, feel perfectly free to leave it aside and with wise counsel seek another in full confidence.

(Anonymous, The Cloud of Unknowing And The Book of Privy Counselling. trans. William Johnston, S.J. NY: Image Books, 1973, 143)

This is wise and gracious advice. Every person needs to be encouraged to find the way that resonates with their lives to deepen their consciousness of God.

– What are the spiritual benefits of actively participating in contemplative practices?
It is important to be cautious in speaking about “spiritual benefits”. Spiritual practice is NOT just one more form of self-help discipline. The aim is NOT to make us better people. The aim is to open to an awareness of the presence and action of God in all of life. Contemplative practice seeks to help the practitioner become more sensitive to the subtle moving of God in all of life. It aims to support us in surrendering more deeply to the energy flow of life and loosening our resistance to the realities of life as they are.

With this caution in mind, it is likely that following a spiritual path that genuinely nurtures surrender and acceptance will deepen a sense of peace and groundedness in our lives. Faithfully following a life of spiritual practice will probably make us more compassionate, more open, more flexible, and help us to live more gently in this world. We will likely find ourselves less bound to external circumstances, less dependent upon the feedback of other people as a source of motivation for our lives, and less anxious and driven. We will probably find that we are able to live more freely independent of the constant driving power of likes and dislikes.

There is always a danger of turning any practice into an idol. Jesus said, “It is written,’Worship the Lord your God,
and serve only him'” (Luke 4:8). This means that God is the only goal of spiritual practice. The orientation of spiritual practice is letting go, not getting somewhere. We do not aim at peace, harmony, a sense of well-being; we aim at God. These qualities for which we long may follow, but they are NOT the goal.

The goal is to surrender to God and to open more fully to God.

– How often should someone participate in contemplative practices?
One of the goals of spiritual practice is to move beyond “should.” There are no “shoulds” in spiritual practice. Every person’s life is different. We are all at different places in our spiritual journey. The Spirit of God works in every person’s life in unique ways that are particularly suited to that person. God is a great respecter of persons and honours where each person is in the journey of life.

We need to be deeply aware of our personal life circumstances and to respect the realities of our lives. It is not realistic to ask a young parent with small children to spend twenty minutes twice a day in silent prayer. A retired person who lives alone and has a relatively orderly life may have the freedom and space to give more time to intentional spiritual practices than a person who is in the early stages of establishing themselves in the world.

Life has seasons. There are some seasons in which some practices are appropriate and feasible. There are other seasons when such practices are not possible. We each need to open to the guidance of God’s Spirit and find the practice that is suitable for our lives in the season in which we are living.

Contemplative practices are always gentle and respectful.

– How does Centering Prayer connect to contemplation?
Centering Prayer is one particular form of contemplative prayer practice. It aims to develop in the practitioner a greater ability to surrender to the presence and action of God at work in all of life.

– How do you know the right time to do contemplative practices, and how do you prepare yourself for them?
See comments above on “should”.

There is no “right time” to do any practice. The only goal is to find a life pattern that works for the particular person. The spiritual life is guided and governed by the Spirit at work in the person’s life. There is no pattern that fits every person. We must live in response to the specific working and call of God’s Spirit in our lives.

Having said all that, it is important to note that setting aside a specific time and place for one’s practice does help to develop regularity and discipline. We are more likely to develop healthy life-giving spiritual habits if we regularly sit in meditation and reinforce this intention by showing up consistently in the same place at the same time every day. We humans are embodied spiritual beings; so our physical surroundings, time of day, and body patterns will help or hinder our spiritual practice.

Meditation-Group-at-UVicIt can also be a substantial support in meditation practice to connect with a community of people who regularly sit together. The exercise of meditation in a group deepens the experience of silence and is a great encouragement to regular practice.

All of life is preparation for contemplative practice and all contemplative practices are preparation for life. Spiritual life is a sacred circle into which we are drawn when our hearts are open.

– Why is it important to understand our spirituality?
It is not “important to understand our spirituality”. When we enter the realm of spirituality, we are entering the realm of mystery. Spiritual practice draws us to the limits of the human capacity to understand. In spiritual practice we stand on the edge of the great deep darkness of unknowing that resides at the heart of all existence.

Spiritual practice may lead to greater wisdom; but it is not a path to understanding in any rational, cognitive sense.

In spiritual practice we intend to open to human faculties that are deeper than the intellectual and emotional functions we use to navigate a great deal of life. This is what Jesus was speaking about when he said, “whenever you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you” (Matthew 6:6).

We go into the “room” of the human heart when we step aside for a moment from the distractions and preoccupations of daily life and open to an awareness of the deeper moving of God’s Spirit. This awareness comes not primarily at a cognitive or emotional level. It comes “in secret,” in a subtle hidden realm that, while including thought and feeling, transcends both thought and feeling. Spiritual life aims to open to and be sensitive to this subtle hidden realm that is the true nature of all human existence.

Matthew Wright on the West Coast: A Report

This is a re-post of an article written for Northeast Wisdom by Sher Sacks on December 21, 2015. Shortly after Matthew spent time with us at Shawnigan Lake, BC, he hosted a similar retreat in Sechelt, BC.


“I think some of you will be happy to hear how Matthew is playing in my old British Columbia stomping ground.” ~ Cynthia

On November 23 and 24, 2015, Matthew Wright, an Episcopal priest from St. Gregory’s church in Woodstock, NY (yes that Woodstock) presented a group of about two dozen with a remarkable range of material about the Wisdom teachings of Yeshua (the Hebrew name of Jesus). We have long been taught what we are to believe about Yeshua but far less about how the teachings of Yeshua can transform our lives. And Matthew offered this option.

The workshop was not about knowing more, but about knowing more deeply. We are often told to “get out of our heads and into our hearts” which is problematic given the nature of the English language which equates heart with emotion. As Matthew pointed out, the heart is not the emotional centre, it is rather the organ of spiritual perception. It would be more accurate to say “get into your HeartMind”. This understanding makes Yeshua’s phrase “Blessed are the pure in heart, for they shall see God” (become conscious of God), make more sense.

2015-11-24 - MatthewWrightWmeditationMatthew spent some time discussing what is now being referred to as the second axial age. The first axial age occurred around 800 to 200 BCE, when there was an enormous increase of spiritual understanding. It was the period in which the Buddha taught, Lao-Tzu (the founder of Taoism) was teaching in China , the Rishis (writers of the Vedas) were active in India, and Monotheism arose in Israel (Abraham and Sarah left their tribe to “follow God” and the Abrahamic covenant was born). Out of this incredible upwelling of spiritual awareness came a sense of transcendence and an individual quest for spiritual understanding or enlightenment. The ultimate goal became escape, or liberation from the world of matter, which was considered lesser or even evil. The problem became one of how to escape from samsara (cycle of rebirth in Hinduism, Buddhism, and Taoism) or to repair the rift created by “the Fall” (Christianity). The end result was the sense that something was wrong with this world. Our spiritual consciousness became dominated by images of separation and exile.

However, slowly, over the centuries, according to many thinkers, including Matthew, there has risen the deep indwelling knowledge that “we belong”. We have begun to pick up the very real connection with the earth and each other that existed in pre-axial times. This sense combined with the first axial age sense of transcendence, gives us the opportunity to move into a synthesis of the transcendent and the immanent to create a new world order. During the workshop Matthew pointed out that multiple strands of knowledge point us in this direction. Quantum physicists have discovered the deep interconnection of all things at the most subtle levels of matter; environmentalists are pointing out that we are part of a global ecosystem; evolutionary biologists, reveal that life is unfolding as a vast, single process.

2015-11-24 - MatthewWrightWorshop - groupMatthew also pointed out that this “second axial current” didn’t just start recently. It is present in the Bodhisattva vow of Mahayana Buddhism (the vow to remain in the phenomenal world until all beings are awakened) and in Incarnational theology (elimination of the boundaries between the sacred and the profane – “God so loved the world” and “the Word became flesh”). Yeshua rejected the asceticism of John the Baptizer and pointed us to a path that fully embraces the world. He partied, feasted, and associated with those identified as outcasts and sinners. He broke the purity laws. Yeshua prayed “Thy Kingdom come on Earth”. His teaching indicated that we belong deeply to this world; we are interwoven into its fabric. As a teacher within the Wisdom tradition of the east, Yeshua taught us about compassionate, loving intelligence where attention (alertness, spaciousness) and surrender (a humble letting go) meet in the heartmind. It is not so much about what Yeshua taught but about where he taught from. What he taught was not a moralistic, but a transformative path.

Matthew spent some time describing the reasons why this basic teaching of Yeshua morphed into the moralistic, judgmental teaching within which most of us were raised. He followed the growth of Christianity out of its eastern foundations toward Greece and Rome, with martyrdom leading to “we/they” thinking, and finally to the moment that Christianity became an imperial identity marker within the Roman Empire with its counsels of Bishops. What one believed became all important and led to the inquisition, witch trials, and the crusades. Yeshua’s path of inner transformation was almost lost.

Now we have the opportunity to move beyond a belief and belonging system to the recognition of Yeshua as the archetype of the full union of human and divine – Christ consciousness. Yeshua is not the exclusive union BUT the fullness of the human and divine union (Christ). In reference to this concept we discussed some of the Christian and Sufi mystics and their practices, kataphatic prayer (prayer with content), and apophatic prayer (emptying the mind of words and ideas and simply resting in the presence of God). We discussed how we can learn from each other using homeomorphic equivalency, looking for deep correspondences that go beyond the words and concepts of our distinct religions or cultures to find the same or similar experiences.

We also considered the phrase “the Kingdom of God” not as a place (Heaven) or existing at a particular time (after death), but as a state of consciousness, here and NOW. We turned our minds to Christophany (all reality as a manifestation of Christ) and reflected upon Raimon Panikkar’s concept that reality is Cosmotheandric (a totally integrated and seamless fabric that is the undivided consciousness of the totality). We examined Teilhard de Chardin’s concept of Christogenesis, within which Christianity is not a path of ascent but a path flowing out from God. Matter is not a distraction from God but an outworking of God in form. Incarnation awakens to itself in Christ (Form). The world is not static but constantly changing. God is committed to that change, since as the creator God embedded it in the world and now sustains it. Christ consciousness is its goal. As Paul stated in Romans 8:22, “We know that the whole creation has been groaning as in the pains of childbirth right up to the present time”.

Finally we considered the concept of the Sacred Heart of Jesus as the Heart of the universe, the evolutionary driveshaft of all creation; the second coming as the coming of conscious union with the divine. Referring back to the omegaconcept of axial ages we noted the rise in non-dual consciousness. We noted that evolution has been acting unconsciously up till the present but now we have the opportunity to act consciously in it. Evolution has become aware of itself. We must choose to deepen the disclosure of the Heart of God. Christ is the endpoint (the Omega). However this convergence is not inevitable. If the second axial age is to manifest we must choose and act!


Originally posted on NortheastWisdom.org

Thanksgiving 2015 – A Letter from the President

On Canada’s Thanksgiving weekend, Heather Page, president of The Contemplative Society, reflected with gratitude on the past year. Please see her letter to the TCS community re-posted here below.


A Time to Be Thankful

Last weekend, The Contemplative Society held its AGM. As I prepared my annual report for the fiscal year, I found much to be grateful for in the life of the Society. Gratitude will be much on our hearts as we here in Canada celebrate Thanksgiving this weekend. The intensity of summer’s light has begun to soften and a quiet gentleness seems to permeate this season – a truly contemplative time of year.

July saw our gifted and much appreciated administrator for the past five years, Eileen deVerteuil, step down from her position. We have been blessed to have the position filled by Miranda Harvey, who most recently was a TCS board member and worked as a fundraiser at the University of Victoria. She brings with her a steady meditation practice, a connection with the younger generation, computer savviness, an interest in social networking, and a number of other gifts. We are delighted to have her serving the Society in this capacity. Cynthia writes of Miranda’s “incredible blessing to my work as TCS continues to hold down the role of the flagship of my little wisdom fleet.”

The website has been another transition for TCS this year. The process was not always smooth. It required many hours of work by both Eileen and members of the board working with a professional team. In the end we are pleased with the look and function of the new site, and many have expressed their gratitude for the upgrade. The website gets an average of 6000 hits a month, supporting and encouraging contemplatives around the world. If you have not had a chance to look at the new website, please go to contemplative.org and check it out. In addition, our Facebook community is also growing, currently showing approximately 3000 “likes” which is indicative of the number of people following that page. If you would like to receive weekly quotes by Cynthia and other contemplatives as well as receiving current updates, consider “liking” us on Facebook.

MatthewWright2015_nobordersWe are now looking forward to the visit of the Rev. Matthew Wright. Matthew comes from Woodstock, New York and has a passion for interfaith spirituality, particularly drawing inspiration from the teachings of Bede Griffiths, Teilhard de Chardin, and Raimon Panikkar. Matthew will be leading a Contemplative Society sponsored retreat at Shawnigan Lake and a public event at the local university in November. We are tremendously grateful for the grants and ongoing donations we have received which will keep costs down for these events, as well as enabling us to provide scholarships to students and those with financial challenges. The support of our donors and membership continues to inspire me, and I feel thankful for a community so dedicated to keeping the Christian contemplative tradition vibrant.

Finally, as fall Learning to See by Cynthia Bourgeaultsinks in and the darker seasons come upon us, I am encouraged by the Light that Cynthia’s teachings remind us of. Recently, I was talking with a young friend who mentioned how much he was enjoying Cynthia’s audio teaching, “Learning To See” (currently in revision) and its source of inspiration, And There Was Light, a book by Jacques Lusseyran. I am so grateful to our audio ministry team of volunteers, who spend countless hours of their own time producing the audio recordings we have for sale, providing a steady foundation for The Contemplative Society to stand on.

In “Learning to See”, Cynthia draws from Lusseyran’s story to explore such themes as inner observation and nurturing the heart (see quotes below). Let us all celebrate this Thanksgiving season by encouraging one another to remember the Light that each of us carries within.

With gratitude,

 

Heather Page
President

 

Quotes from And There Was Light by Jacques Lusseyran and Cynthia Bourgeault’s Wisdom School “Learning to See”

  • “All interest in outcome puts you in egoic perception. The letting go is the heart beat not the result.”
    ~ Cynthia Bourgeault
  • “Don’t go too far afield for help. Either it is right near you, in your heart, or it is nowhere. It is not a question of character, it is a question of reality. If you try to be strong, you will be weak. If you try to understand, you will go crazy… Reality is Here and Now. It is the life you are living in the moment. Don’t be afraid to lose your soul there, for God is in it.”
    ~ Jacques Lusseyran
  • “We need to profoundly accept the givens or else we can’t go forth.”
    ~ Cynthia Bourgeault
  • “I began to look more closely, not at things but at a world closer to myself, looking from an inner place to one further within, instead of clinging to the movement of sight toward the world outside.”
    ~ Jacques Lusseyran
  • “When fear comes, stay with it and befriend it. Sit in the presence of things that scare you. Stay with your ability to tune-in, not fix. Centering Prayer is training in the ability to stay present.”
    ~ Cynthia Bourgeault