Where do I start, with Margaret Haines or with the contemplative vision that sustained her every step of her long and fruitful journey? Margaret was the spiritual mother of The Contemplative Society, our tiny, “can-do” organization she founded to bring me to British Columbia, and she was my own spiritual mother, midwifing my emergence as a contemplative teacher. In fact, Margaret was midwife all the way; everything she touched, from plants to people to fledgling organizations, grew sturdy and strong in her graciously nurturing hands. When she died at age 85 in 2011, she could look back with justifiable pride on having launched not only an organization, but the thousands of people this organization has touched over the years.
Fr. Thomas Keating, Cynthia Bourgeault, and Margaret Haines (March 2002)
What many may not know is that Margaret was a lifelong seeker herself. After completing her “first half of life” duties as a faithful wife, mother, and arborist in the Okanagan, she turned in the second half to a rigorous embrace of the path of transformation, walking parallel tracks in contemplative Christianity and Tibetan Buddhism. She had considerable experience in the Gurdjieff Work under her belt as well, gathered while she and her family still lived in the UK. Her seamless inner integration of Buddhist and Gurdjieffian mindfulness with Christian contemplation furnished the creative matrix in which my own Wisdom teaching came to birth. It all began on Salt Spring Island, BC, in July 1997: the headwaters of a movement that has now spread worldwide.
To all appearances, Margaret, as she began her journey, was simply a “housewife”, a “lay person”, a seeker among hundreds of other seekers, with no particularly distinguishing features other than her innate clarity and her persistence on the path. It was that persistence that brought her to fullness in her own journey and gradually transformed her from postulant to post-holder. That’s how wisdom transmission works; always has and always will. You show up with dogged faithfulness and a constantly rekindling beginner’s mind, and something gradually crystallizes in you. Like the Velveteen Rabbit, you gradually become real, on that same pathway of faithful love.
I mention this because all our spiritual journeys begin at the beginning when both the time and funds needed to support those formative forays into the world of contemplative transformation nowadays often come at prohibitive cost. Younger seekers in particular need scholarship help if they are to take those first steps which even for Margaret, back a half century ago, came at a gentler and kinder time in our planet’s economic history. The same goes for people entering the path later in life or seeking out retreat to renew a path already begun; retirement on a limited income presents similar financial challenges.
There are many Margaret Haineses waiting out there, keen to be formed in the tradition in order to serve their term as post holders and carry the torch to the next generation. All it takes is persistence. And funding.
We hope that each of you reading this message will be moved to support Wisdom transformation by giving as generously as you can of both. A more appropriate tribute to Margaret Haines I cannot imagine.
With warm wishes,
To join Cynthia in supporting the Margaret Haines Scholarship Fund, and help us reach our goal by the deadline of June 30, visit contemplative.org/haines today!
Retirement: often lauded as a time to enjoy what we have worked for all our lives, taking trips, cultivating hobbies, and being with friends and family. Many use their freedom for kicking back and pampering, while others take advantage of the extra time to engage in transformational contemplative work. It can be a time of great joy and pleasure, but it’s not always smooth sailing; it can also be a time of great loss, whether of career, health, or loved ones, and often concurrently. It is in these desperate times that our capacity for transformation is greatest, and that’s where retreats come in. Read our collection of testimonials below to see how the majority of our community is taking life’s beatings and turning them into gifts.
The five-night Gospel of Thomas retreat allowed us to go more deeply into contemplative silence and the contemplative mind. Matthew provided the perfect balance of silence, practice, and teaching. Practice consisted of mindfully working in the garden while attempting to pay attention to the movement of our thoughts, emotions, and bodies as we worked with others and worked alone. In the physical movement of raking leaves, sweeping the sidewalk, or pulling weeds, one has the opportunity to practice maintaining contact with one’s body, noticing reactions to the work itself as well as to those working nearby. This spiritual lab is an excellent opportunity to experiment and offers skills which are applicable to life beyond retreat…I continue to be grateful for the presence and work of TCS on Vancouver Island and beyond. Many thanks for providing this opportunity as well as the financial support provided.
~ Anonymous participant in the “Opening to the Eye of the Heart: Wisdom and the Gospel of Thomas” retreat with Matthew Wright (2017)
Mary-Clare pictured with Cynthia Bourgeault at the “Living the Mysteries” retreat in 1999
The combined wisdom of 21 people plus Matthew’s teaching was absolutely extraordinary. This created a very intense time of learning for me. The work group periods turned out to be the most challenging part of the retreat for me, as there was someone in my work group who really pushed my buttons. For various reasons I developed a real resistance to this person, so I knew this was where the work for me was at this retreat.
I am extremely grateful to those who have supported The Contemplative Society community by funding scholarships, and to those responsible on the board of The Contemplative Society for awarding the financial assistance. It was very much appreciated and I almost certainly would not have come to the retreat without that help. I believe retreat scholarships are very important to The Contemplative Society and give life and growth to it and the world through them.
~ Mary-Clare Carder, participant in the “Opening to the Eye of the Heart: Wisdom and the Gospel of Thomas” retreat with Matthew Wright (2017)
I sincerely appreciate the generosity of The Contemplative Society for awarding me with a scholarship to attend this retreat. I wanted to go to a retreat but I am on a fixed income and couldn’t afford registration so I ate humble pie and applied for a scholarship. I was delighted to receive it and am so thankful for it!
When Mirabai read the beautiful piece on page 33 from her book Mother of God, I had a spiritual awakening. The words of the new Pentecost spoke to my heart. I felt a releasing and a letting go of my tight grip on life. It was the beginning of a transformed relationship with the feminine Divine. My devotion was to Jesus, the Christ but now I also rest in the safe haven of Mother God. Now at home, in the morning I light a candle, sit, and meditate. I have wanted to use this for a long time but rarely found the discipline. It is with gratitude I now enjoy a morning sit. I attribute this to receiving the scholarship that allowed me to attend the retreat.
~ Anonymous participant in the “One Heart: Weaving a Tapestry of Interspiritual Community” retreat with Mirabai Starr (2017)
Her authentic nature enabled me to assimilate new truths and already known spiritual practices into developing new, dynamic ways of viewing my spiritual practice. Sitting in stillness, as we did daily, was wonderful, especially in such a peaceful, sacred place. Mirabai’s talks were enlightening, especially the ones about the Christian mystics, pushing me further to reflect and study their time-honoured truths.
At the end of the retreat we were asked to think about what we would be taking with us, what we have been called to do in the world. I was convicted to continue to write more poetry about the bleeding earth, a call to social justice, and increased consciousness of the world’s environmental problems.
Finally, I would like to say that I felt very privileged to attend this retreat and to participate with other like-minded women. I am so grateful for the scholarship and will treasure the insights that attending this retreat have given me.
~ Jane Jennings, a participant in the “One Heart: Weaving a Tapestry of Interspiritual Community” retreat with Mirabai Starr (2017)
Altar to Teilhard de Chardin, who describes the the power of transformation in Christian and evolutionary terms
I experienced the first dream visitation from my Dad since he passed away. I feel sure that our Wisdom School’s daily extended time in group meditative prayer was the vehicle which provided a “thin place” where such a blessed connection could occur.
Another particularly memorable moment occurred during a longer period of chanting on the final evening of the Wisdom School. Standing and using simple gestures to accompany our words, we sang as one body. I sensed a tapestry of spiritual community – though composed of many different strands – which awakened again in me the desire for deeper faith community. That experience resulted directly in a decision to align myself with a soul-nourishing worshiping community on a weekly basis as often as possible, even though it means travel beyond my local sphere and requires significant time expended to do so.
I am thus committed to further study, to continue exploring intentional community, and to worship where my soul is fed. My heart is filled with gratitude for The Contemplative Society scholarship which made possible my attendance. My prayerful hope is that my experience will give rise to offering – in some way – a deeper blessing to the world.
~ Anonymous participant in the “Mystical and Visionary Thinking of Teilhard de Chardin” Wisdom School with Cynthia Bourgeault (2016)
Retreats offer people on the contemplative path an opportunity to reconnect with the Mystery, strengthen our capacity to let go, and learn to live from love. But the burdens of the retirement stage of life we hope to transform are often compounded by financial constraints. That’s why we started the Margaret Haines Scholarship Fund, to help alleviate this one burden so that the rest may be freed. So if these messages touched you and you want to increase the world’s capacity for transformation, please consider giving to our new Margaret Haines Scholarship.
Our retreat participants are diverse: we serve Christians and SBNRs, young and old, wealthy and financially constrained. You might put yourself in one of these categories, or volunteer your own. But one thing we all have in common is our seeking of contemplative Wisdom and our wish to inject the world with love, as well as the need for practice opportunities to deepen our journey along this path. Going on retreat allows contemplatives to learn and sink into practice in a safe and warm community of support, allowing us to soften our edges and expand our hearts a little more each time. But retreats are costly and the fees (or travel costs) can prevent our Contemplative Society friends from joining us.
Unemployment is an event that strikes most of us sometime in our life. We might be between jobs, transitioning from parenthood to an empty nest, or faultless casualties of fluctuating economies. While often financially problematic, this can also be a time of transformation as we reevaluate ourselves and what we can give to the world. The flip-side to these issues can come as a blessing in the form of more free time. Read on to learn first-hand how The Contemplative Society has helped folks in this position embrace this opportunity for both their own benefit and the world’s.
Returning to Canada after experiencing and attending to the death of both my parents, to the end of a job, and also to the end of a relationship (none of which was my choice) has put me in a place of great transition and loss. In conversation I discovered this retreat – this was a miracle for me, another step along this journey of healing and staying open to the mystery, in a big part because of the introduction to The Contemplative Society and the practice of Centering Prayer (both new to me).
“The right place and time and people…” Photo by Susan Smith
Knowing this was the right place and time and people for me presented the dilemma of not only no longer having the income from my previous work, but also not being yet able to access monies that would be coming to me in the future. Again, in discussion, I was encouraged to apply for a scholarship, which was granted. I felt SO grateful and remain so. Without it I would not have been able to attend.
Every single aspect of the retreat was valuable for me – and is but a stepping stone going forward on this journey.
~ Susan Smith, participant in the “Opening to the Eye of the Heart: Wisdom and the Gospel of Thomas” retreat with Matthew Wright (2017)
I usually feel very alone in my contemplative journey and longed for some time with like-minded people. I felt that finding a contemplative community would strengthen me and help to deepen my practice.
The retreat was a spiritual renewal for me. I cannot overemphasise how healing and encouraging it was to hear Rev. Matthew’s and other participants’ messages of interspirituality, and to experience the gentle openness and love of everyone in the community, wherever they were on their journey.
I would like to give my heartfelt thanks to The Contemplative Society for the opportunity to attend the retreat at Shawnigan Lake. It was a wonderful, challenging, and inspiring experience that will be with me the rest of my life.
~ Jennifer Hall, participant in the “The Wisdom Path: Contemplative Practice and Evolving Consciousness” retreat with Matthew Wright (2015)
It’s because of the support of our membership and donors that we can give out scholarships like these, so if either of these testimonials to the power of a scholarship speak to you, please consider giving a special gift to the new Margaret Haines Scholarship Fund. We’re in this together.
https://www.contemplative.org/wp-content/uploads/2018/04/Cowichan-Lake-Retreat-with-Matthew-Wright-39-scaled.jpg17072560TCS Administratorhttps://www.contemplative.org/wp-content/uploads/2021/09/logo-new-2021.pngTCS Administrator2018-04-26 16:18:312021-09-30 09:26:58In This Together
I arrived at the Wisdom School on Lake Cowichan both exhausted and depleted. While I am an advocate for self-care, I have found it very difficult to practice sincerely in this all-consuming stage of motherhood that I am currently immersed. I had not attended a retreat since my first child was born almost five years ago, despite the fact that retreat was the bedrock of my spiritual practice. Retreat was where I found sustenance, insight, and communion with God – quite simply it was where I longed to be. The first evening of the retreat I felt broken. I was missing my family and doubting whether I had made the right choice in attending the retreat. It felt as though I was trying to re-create a time from my past that no longer fit into my new life as a happily devoted mom. I hadn’t done any of the suggested reading on Teilhard and knew very little about the subject at hand. I was worried about not being able to sleep in the dorm-style accommodations; therefore, leaving the five-night retreat even more tired than when I had arrived. I felt I couldn’t muster the energy to connect with fellow retreaters, not because I didn’t long for that connection, but because I simply didn’t have the drive. My heart felt closed. That first night I retreated deep into my own process, grateful for the silence and slow pace that the schedule brought.
The next day Cynthia launched into Teilhard de Chardin. The combination of Cynthia’s presence, the material, and stepping into the age-old model of the Wisdom School (namely, the skillful balance between work, study, prayer, chanting, etc.), evoked something deep inside me. I was transfixed. As we delved into topics such as evolution and the cosmos, I was transported beyond my familiar day-to-day life. Orienting my mind and heart towards this grandest scale of ponderings renewed a latent sense of vision. I was reminded of Mary Oliver’s beautiful question, “Tell me, what is it you plan to do with your one wild and precious life?” This question evokes, with such delicate urgency, how relatively fleeting and small life is, joined with the responsibility to live out all that I am. With this, my worries and closed heart began to melt away,as I experienced a renewed sense of strength. The retreat felt like a spiritual empowerment as the group breathed in and out the wisdom of both Cynthia and Teilhard.
As a mama of two young children, my world can seem quite small at times. Reading that same picture book, singing those same songs, building that same fort, making that same taco dinner. This child’s world of simplicity, repetition, and routine is my current reality and my family’s container. From a young age I threw myself into contemplative practice, attending retreat after retreat in silence, meditation, and sometimes solitude. My life with my family looks very different now. While my present container is beautiful in many respects, it also can leave me feeling bored at times. It was at the Wisdom School that I was given a different outlook on this life-stage. The constriction I feel is actually helping me grow, becoming someone who can hold more and find the space and presence in much less. Parenthood for me encapsulates the human experience, as it wavers between being indescribably profound to painfully mundane. Delving into Teilhard’s work for five days inspired me to look at the potential that these polarities contain.
From years of studying the Buddhist concept of emptiness, I became familiar with the skill of seeing things from all different perspectives. For Teilhard, the very things in which our current liberal/progressive society so fears, are the very things that will propel us into more sophisticated levels of consciousness and evolution. To me this shows Teilhard’s mastery over emptiness, proving that things don’t have an inherent self-existence from their own side. Teilhard’s excitement over density, friction, and seemingly destructive forces can be perceived as a catalyst for change and movement on a cosmic scale. This reminded me to muster my years of training in contemplative traditions to help me move past my knee-jerk judgments and see things on a grander scale.
The most crucial aspect of retreat is my ability to integrate what I have learned/experienced into my everyday life. Without this incorporation, these periods of silence and solitude are in vain. During this Wisdom School, prior to the work period, Cynthia would lead us through a brief grounding exercise. Here we would feel our feet grounded on the earth and from this foundation our roots would sink deep into the earth’s core. This visualization resonated deeply, and I now find myself practicing this invaluable skill. In periods of anxiety or stress I ground in this way, immediately dispelling those surges of anxiety. Another tangible gift of incorporation that I gleaned from my time spent at the Wisdom School is fueled by the parallels I
drew between the concept of enroulement (‘coiling back on itself’) and walking the labyrinth. The labyrinth has always been an important facet of my spiritual practice as a tangible and embodied outlet to be with God. When Cynthia described enroulement, and its influence in the evolutionary process, I was struck with the labyrinth’s similar pattern (not unlike those referenced airport security lines!). In a labyrinth walk you meander your way to the centre (or the Omega point) through a circuitous route. I have always found it amazing that the labyrinth, as both a symbol and as a spiritual practice, has been found on different continents since time immemorial. These ancient patterns took on that much more meaning for me once reflecting on the possibility that evolution uses a similar pattern. Since the retreat I have exerted consistent effort to walk the labyrinth as an embodied reminder of all that I learned at the Teilhard Wisdom School. Both the grounding exercise and the labyrinth walk are tangible ways that I can continue to incorporate all of the fruits from these precious five days of learning, praying, working, and community.
I was a recipient of one of the generous scholarships that were allocated for this retreat. Without this scholarship it would not have been possible for me to attend. I am so grateful for the opportunity to return to my roots of retreat, and to be filled with such sustenance to bring back into my life.
Since writing this reflection in 2016, Ruth, who also serves on The Contemplative Society’s board of directors, joined the University of Victoria’s Multifaith Services department. Her role as the Anglican chaplain has allowed her to re-engage with her passion for serving young spiritual seekers, bringing balance back into her life. She is thankful for her experience at the Wisdom School which helped her to say “Yes” to this opportunity (where every semester during exams there’s even a labyrinth!).
Enroulement is an inevitable process, but the quality of the material it works with reflects what we put into the universe. Ruth is an example of how donors to TCS have made a positive impact by funding scholarships to our retreats, the kind of support Ruth needed to reconnect with and shine her own light even brighter. Please consider giving a gift to our new Margaret Haines Scholarship Fund to help others like Ruth shine. Visit our contemplative.org/haines today to invest in the contemplative future.
https://www.contemplative.org/wp-content/uploads/2018/04/UVIC-labyrinth2.jpg268358TCS Administratorhttps://www.contemplative.org/wp-content/uploads/2021/09/logo-new-2021.pngTCS Administrator2018-04-12 12:52:222021-09-30 09:26:59The Gift of Enroulement
“Teachers of contemplative Christianity, who acknowledged the limitations of human knowledge and the inconstant nature of human sentiment, instead encouraged a commitment to practice. A scripturally grounded commitment to practice and service – rather than a reliance on unsteady belief and feeling – is the fulcrum of contemplative Christianity.”
From time to time in the unfolding life of a lineage, it becomes important to stop and ponder together “whur we come from” (as my teacher Rafe used to call it); i.e., the fundamental understandings that called us into being as a particular expression of the wider tradition of Christian contemplative Wisdom. As The Contemplative Society, our flagsghip Wisdom vessel, now celebrates its twentieth anniversary and a new generation of seekers and board members assume their turn at the helm, it seems like an appropriate occasion for just such a moment of reflection.
Wisdom, like water, is itself clear and formless, but it necessarily assumes the shape and coloration of the container in which it is captured. Between formless essence and manifesting particularity there is a reciprocal dynamism; you can’t have one without the other.
Our own particular branch of the great underground river of Wisdom came to the surface about twenty years ago, flowing within two major riverbanks: a) the Christian mystical tradition of theosis – divinization – particularly as lived into being in the Benedictine monastic tradition; and b) the practical training in mindfulness and non-identification as set forth in the Gurdjieff Work. The fusion of these two elements was the original accomplishment of my spiritual teacher Br. Raphael Robin, who formed me in this path and, just before his death in 1995, sent me off to Canada to teach it. It is a distinct lineage within the wider phylum of sophia perennis – perennial Wisdom – and, as with all particular containers, it has its own integrity and its own heart.
Here, then, is my own quick shortlist of the eight main elements – or defining characteristics – for our particular branch of this Wisdom verticil:
We are founded on a daily practice of sitting meditation, predominantly but not exclusively Centering Prayer, anchored within the overall daily rhythm of “ora et labora”, as set forth in the Rule of St. Benedict.
We are rooted in the Christian mystical and visionary tradition, understanding contemplation in its original sense as “luminous seeing”, not merely a meditation practice or a lifestyle. In service to this luminous seeing, we affirm the primacy of the language of silence and its life-giving connection with the subtle realms, without which spiritual inquiry tends to become overly cognitive and contentious.
We incorporate a major emphasis (much more so than in more conventional contemplative circles) on mindfulness and conscious awakening, informed here particularly by the inner teachings of G.I. Gurdjieff and by their parallels and antecedents in the great sacred traditions, particularly in Sufism.
We are an esoteric or “gnostic” school to the extent that these terms have come to be understood as designating that stream of Christian transmission through which the radically consciousness-transforming teachings of Jesus have been most powerfully transmitted and engaged. But we eschew esotericism as simply mental or metaphysical speculation, and we affirm the primacy of the scripture and tradition as the cornerstones of Christian life.
Also in contrast to many branches of the Wisdom tradition based on Perennial or Traditionalist metaphysics (with its inherently binary and anti-material slant), we are emphatically a Teilhardian, Trinitarian lineage, embracing asymmetry (threeness), evolution, and incarnation in all their material fullness and messiness.
We are moving steadily in the direction of revisioning contemplation no longer in terms of monastic, otherworldly models prioritizing silence and repose but, rather, as a way of honing consciousness and compassion so as to be able to fully engage the world and become active participants in its transition to the higher collectivity, the next evolutionary unfolding.
We are an integral school, not a pluralistic one, (to draw on Ken Wilber’s levels of consciousness); our primary mission field is teal, not green. Our work concentrates not at the level of healing the false-self, woundedness and recovery, substance abuse, equal rights, restorative justice, or political correctness (although we acknowledge the importance of all of these initiatives), but rather at the level of guiding the transition from identity based primarily in the narrative or egoic self to identity stabilized at the level of witnessing presence, or “permeably boundaried” selfhood.
Our most important teachers and teachings are Jesus, St. Benedict, the canonical and Wisdom gospels, The Cloud of Unknowing, the greater Christian mystical and visionary tradition (including Eckhart, Boehme, Thomas Merton, Thomas Keating, Ladislaus Boros, Bernadette Roberts), the Desert and Hesychastic traditions, Bede Griffiths and the Christian Advaitic traditions (including Raimon Panikkar, Henri LeSaux/Abishiktananda and Bruno Barnhart), Rumi, Sufism, G.I. Gurdjieff, and Pierre Teilhard de Chardin. And, of course, my own teacher, Br. Raphael Robin.
Please know that this list is intended to start a conversation, not end it. In the upcoming months I hope to unpack each of these points more fully in a format yet to be determined (blog posts? video? on-the-ground teaching retreat?). I invite others in our Wisdom network to do likewise, both in your larger organizations (The Contemplative Society, Northeast Wisdom, Wisdom Southwest, Wisdom Way of Knowing, etc.) and in your smaller practice circles. Collectively, let’s see what we can discover about our lineage, as we midwifed it through a first generation and now transmit through a second.
We used to chant this ancient Hindu chant in our small contemplative circle in Snowmass, Colorado back in the early 1990s, during the “Advaita” phase of our work. I hadn’t thought of it for years, but it suddenly popped back into my mind this morning as the following exchange with a student suddenly flowed out of me, from where I do not know. I think I may actually have just encapsulated in about 800 words everything I really wanted to say in my next book, currently (and a little too Sisyphus-fully) on the drawing boards. Anyway, for what it’s worth…
I have very much appreciated your teachings and approach to the spiritual life. I’m writing because I’ve been increasingly bothered for the last several months with the doubt that there is an actual spiritual, supernatural realm beyond our human experience. I truly believe we human beings have deep spiritual
experience, even a mystical sense of union with God. But how can we know that this experience is connected to anything real beyond the perceptions of our brains? I just have this nagging doubt that once our brains die, everything goes dark. It makes less and less sense to me how we could retain, or regain, consciousness and personhood after death as the doctrine of the resurrection promises.
These questions have become an obstacle to my prayer. I feel like I need to know (or have better-understood intellectual reasons for wagering) that there is an objectively real spiritual realm beyond earth and the human brain, in order to pray with motivation and hope.
Could you let me know how you know? Or the reasons you come back to for trusting in the reality of a spiritual realm that transcends the experiences (however profound) of our bodies and minds?
And my response…
Thank you for sharing with me this profound and delicate transition point in your own journey. Both the clarity and the honesty with which you reveal your struggle suggest you’re really standing at the edge of a major paradigm shift. I’d almost be inclined to say the one that ushers you through the gate into the authentic nondual.
It’s clear that your old cosmology of God — and the prayers emerging from it — is crumbling before your eyes, and that’s good. But what replaces it?
One way to go, certainly, is to simply replace your previous theological/metaphysical castle with a new one, generated by the same mechanisms of the brain, only this time more spacious. The whole metaphysical postulation of a supernatural or “imaginal” realm speaks directly to that strategy.
Throughout the spiritual ages, across all the sacred traditions, there has been a cloud of witnesses who can validate that personhood beyond the physical realm does indeed exist. I have had the perhaps questionable privilege of being able to travel in this realm a bit over these past twenty years on the eagle’s wings of my spiritual teacher Rafe. So I know that there is indeed water in this well, and that the well does indeed water the earth and materially help it through the recurring drought times and deserts of the human spirit. Yet I know also that even this well ultimately proves to be a construction. Just as everything in this all-too-perishable realm ultimately reveals itself to be.
But this doesn’t mean it’s false — only impermanent, as the Buddhists would say. In his recent book Waking, Dreaming, Being, philosopher Evan Thompson has a brilliant one-liner: “All illusions are constructions, but not all constructions are illusions.” The impermanent, intermediate, and ultimately mirage-like nature of the surrounding imaginal/supernatural world is indeed a construction. But so is the cosmos itself (and the word “cosmos” in Greek means “ornament”): a beautiful construction through which the otherwise inaccessible white light of the divine heart becomes manifest. We all participate in that illusion, each to our own degree, to our own level of clarity and toughmindedness. And good is done here — as well as some degree of harm. In the words of the old Koranic maxim, God speaks and says, “I was a hidden treasure and I longed to be known, so I created the worlds, visible and invisible”. All of us, in our temporarily separated individual conscious viewing platforms are pixels participating in that grand construction, the revelation of the divine heart. It is all fiction. And it is all real.
But another way of moving through this impasse — and the way I think you’re actually intuiting here — is not to build another cosmic Prospero’s castle using the same old mental methodology, but to question the nature of the mind itself in its seemingly unbreakable addiction to mentally constructed meaning. What would it mean to live “bare”, without that whole mental castle?
A scary threshold, to be sure. Few reach it, and the few who do generally get scared shitless and go running back as quickly as possible to the world of constructed meaning. But it is possible to stand there and to stand well. Beyond the cloud of constructed meaning, there is such a thing as direct perception. And you can get there if you wish — if you can stand it.
As Thomas Merton observed shortly before the close of his life in his own devastating moment of final clairvoyance (which I can almost but not quite quote from memory): “I was jerked out of my habitual, half-tied way of looking at things…having seen through every question without trying to discredit anyone or anything — without refutation, without establishing some other argument.” The constructive principle drops out, and what remains is simply bare seeing.
And it’s just here that one discovers the remarkable, elusive secret: that meaning and explanation are not the same thing. Explanation is of the mind. Meaning is of the heart, a felt-sense of belongingness that needs neither justification nor further action. It is simply its own fullness. Prayer does not reach it, for it is the source of prayer, the source of everything.
Rest assured that consciousness does not go dark when your individual pixel of it departs from its individual body container. The only thing that goes dark — that is to say, if you decide to forego a side trip through the imaginal or boddhisattva bardos and proceed direct to the heart of the infinite — is your individual relationship to consciousness. Consciousness is the stuff of the universe, undivided and whole. It will never go dark. It will simply enfold “you”, and the exile will be over…
I’m not sure this helps, but hopefully it at least affirms that you’re standing on sacred ground, and that cynicism is not the only option. The other is to deepen the wonder.
“Take off your sandals, for the place where you are standing is holy ground.” ~ Exodus 3:5
Liz Vickers, board member of The Contemplative Society, reflects on her recent experience preparing and “post-holding” for the Quiet Day celebrating the Feast Day of St. Mary Magdalene.
On July 22nd, the Feast Day of St. Mary Magdalene, I drove with a friend out to Metchosin – by my request, in silence, so as to be quiet and grounded for the day. I was well prepared to lead the Quiet Day with Eileen; well prepared, and a bit nervous. I have organized and attended many retreats and Quiet Days with The Contemplative Society, but this was my first time as a “post holder”.
In preparing for the event with Eileen, meeting with her and exchanging ideas to co-create the shape of the day together, I learned so much from her about how to go about constructing a container for our practice. Re-reading The Meaning of Mary Magdalene by Cynthia Bourgeault, I learned a lot about Jesus and about his relationship with his Beloved, and how the church came to deny Mary her true role as Apostle of the Apostles. This process of preparation taught me a lot about myself while deepening my understanding of this saint, but it was only the beginning.
When the day came, we gathered, fifteen of us, both experienced meditators and some who were new to contemplative practice, in St. Mary’s Anglican Church at the top of the trail head to Whitty’s Lagoon. We sat encircling a small round table, an altar with icons, roses and rose petals, and a red candle, red being the colour often associated with Mary Magdalene. After a welcome and overview of the day, we entered more completely into the space with a short guided embodiment practice. We did this briefly at various intervals during the day and were reminded to listen with our hearts, the organ of spiritual perception. The background to the day was silence – it was tangible. We chanted Be Still and Know That I Am God, and sat.
Sitting in silence with others in a beautiful place: I can’t think of anything better to do on a Saturday in the summer. What was it that stirred in me so deeply leading up to and during this day?
No longer the object
of my affections,
he has become the
subject of my truth.
The memory of
no longer clings to
the skin of my life,
he has dissolved
the pure wine of
his presence into
chalice of my heart.
This led into a profound meditation. Sitting and going deep within I saw or felt the image of the chalice that was my heart, open and available for Presence to enter.
During the Quiet Day, I loved the sense of Mary Magdalene that was with us in the celebration of her Feast Day. We chanted inside the church and outside on the grass, prior to meditation and in body prayer. We thought of her as the Samaritan woman at the well whom Jesus asked for a drink from as we chanted in a circle on the grass the chant Let All Who are Thirsty Come. We chanted it as Grace before eating lunch, just as they do at the Taizé community in France, a place where a door opened in me that I never knew I had. France, where legend has it Mary became a hermit in a cave at Saint-Maximin-la-Sainte-Baume after Jesus’ death. We poured ourselves into movement as we chanted Take O Take Me As I Am, recalling the Song of Songs, imagining Mary speaking these words to Jesus, her Beloved, and making these words our own.
During the two-hour break at noon, I went down the trail to Sitting Lady Falls and listened to the sound of the cascading water, smelled the green smell of the leaves, and soaked up the beauty and the stillness of the trees.
The idea of being a post holder in today’s world was given meaning through a beautiful ritual. Eileen talked about what it meant to be a post holder, with the example of Mary Magdalene, who stood faithfully by her Beloved in life, through death and resurrection, and who carried his teaching forward as the First Apostle. As we listened, each of us held a twig taken from a basket that was handed round. Then we each placed our twig in a bowl filled with sand and silently made a pledge to be a post holder in our own unique way. My pledge was to show up, and to keep showing up. The twigs formed a beautiful symbol for the day and our group, each one an individual, and all forming together an intricate and beautiful pattern. And, again, the image of a receptacle that was available and ready to be filled came to me. The chant What We Need is Here was followed by a sit.
Spending a day in retreat is one thing. Taking with you what you have experienced into the world of everyday living is the challenge. After our final sit we finished with a reading from an article (“We Were Made For These Times” by Clarissa Pinkola Estes). Then we left the room in silence and stood in a circle outside. A raven talked to us from a branch in a fir tree above us against the backdrop of the deep blue sky. The day was complete.
I loved spending time with this unique group of people. It seemed to me that everyone who was meant to be there was, and that each person present had an equally important role to play. After the lunch break, having spent the morning in silence, we had stood in a circle and each of us in turn said our name, and our name was repeated back to us by everyone present. It was a beautiful expression of the contribution that each of us made, and of the support that we gave and received to and from each other. Feeling that we were all equally responsible for the day, it was much harder – though not impossible – to feel self-conscious.
At the end of the day I felt relief that things had gone so well. I felt refreshed and filled with gratitude: gratitude for the opportunity to be a post holder, to Eileen for inviting me, and for her wonderful teaching, and to Mary Magdalene for lighting our way.
In my previous blog post, I invited members of our Wisdom community to begin to engage a conversation on the emotion-charged issue of abortion rights as a means to promote respectful dialogue to think beyond this singular issue. It is with no little “fear and trembling” that I launch a foray into this quintessentially Catholic moral ground. But to the extent that abortion has become the tail wagging the dog, chaining much of the Catholic political conscience to the decidedly un-Christian agendas of the religious right – and to the extent that this “elephant in the room” continues to go unmentioned in the otherwise compelling moral analysis recently emerging from Vatican – I feel some obligation as an American citizen and a wisdom teacher to at least try to get the ball rolling.
Forgive me: this is long for a blog. But take it in small doses, and take your time.
Some preliminary remarks
If my memory serves me correctly, in one of his earliest encyclicals the Pope already laid out some firm groundwork here when he warned against a myopic, single-pointed focus that inevitably twists moral issues out of context. That’s surely what the abortion issue has become in the US, an instantaneous flashpoint. But minus specific guidance as to how to back the Church down off this ledge, I don’t see a practical way to take the first step toward defusing the tension. Is anybody seriously going to be damned fool enough to say, “Hey, we’ve decided that human life doesn’t begin at conception,” or “The rights of the unborn don’t matter”? There seems to be “no way to get from he-ah to they-ah,” as we like to say in Maine, so the issue keeps running in circles.
Some preliminary reflections
Well-nigh universally, the liminal zones bordering life and death – i.e., what happens before birth or after death – have been regarded as a Mystery entrusted to the great spiritual traditions. The traditions offer different perspectives and instructions, but always with a common baseline of 1) respect for the sacredness of these passages; and 2) the need to prepare for these passages, and to live one’s life in conscious relationship with them. The plethora of spiritual practices offered by all sacred traditions are aimed, among other things, at developing a capacity to navigate this territory using more subtle and refined faculties of perception (in Christian tradition this has traditionally been referred to as “faith”).
Across the board, the experience of most committed practitioners is that they eventually “live into” an intimate mystical familiarity with these liminal zones, acquiring the capacity to personally validate spiritual truths inaccessible by the rational intellect alone. Apart from this special training, the rational intellect remains dominant and is the basis of our common social contract. And this, I would say, is a good thing, for the attempt to impose theological dogma concerning the liminal when the inner faculties have not been yet developed to personally validate it leads to the devolution of faith into “blind faith” and opens the doors to theocratic totalitarianism and manifold forms of spiritual abuse to which our culture has become increasingly sensitized.
In former eras, when the population of any given nation was overwhelmingly of the same spiritual tradition, it was fairly simple to conflate these two tracks. The word “catholic ” (as in “Catholic church”) literally means “universal” and, back in the era when the foundations of moral theology were being laid down, the known world was indeed just that. There were Catholics, “heathens”, and missionaries: not much in between.
Nowadays, that is no longer even remotely true. Even in our tiniest nations – and certainly in a nation as vast and sprawling as the United States – there is no longer a single presumed overarching spiritual tradition. There are many – and increasingly none. The fragile glue maintaining civility across increasingly diverse populations is the social contract itself. “Co-exist” is indeed the watchword of our times. Any attempt by one group to reassert its claim that its vision is truly “catholic” – i.e., universally binding – inflicts inevitable misery and violence on the rest.
For this reason, I would propose to offer here what amounts to an essentially two-tier solution governing our deliberations on the abortion issue. The first tier (which one might argue is actually the more “catholic” in the original sense of the term) is consistent with our evolving understanding of human rights and our growing awareness, in a converging world, of the need for our common human family to set universal baselines for sustainable “best practices” with regard to environmental protection, resource allocation, disease control, and population control. The second tier, encapsulating the wisdom carried in the sacred traditions, bears witness to the sacred potential of human life to come to its full spiritual fruition.
I will argue here that this “second tier” wisdom, regardless of the tradition from which it emanates, is binding within that tradition, not beyond it. But within it, lived with fidelity and depth, it has the capacity – indeed, inevitably WILL – serve to redeem and purify the rather clumsier practice lived at the common level.
So here is my six-point proposal. This is clearly – to my mind at least – simply an opening gambit that perhaps opens up a new way of framing the impasse. I eagerly invite your comments and refinements. For the moment I am thinking of this solely in terms of the USA, but hopefully it might have some eventual broader applications as well.
The first tier (the basic social contract)
We agree that it will be the government’s sacred responsibility to provide for the “life, liberty, and pursuit of happiness” of each of its citizens.
This is the classic social contract built into the foundations of our nation, and for 241 years it has served us well.
We agree that included among the fundamental rights implicit within these freedoms is the right for a woman to control her own body and to hold the decisive vote as to whether a new life will be formed within her body.
I know that this one will feel like a punch in the gut to those whose sense of moral duty has been firmly pinned in championing the rights of the unborn. But it is the logical and necessary consequence of Point 1, which is in turn the necessary starting point for a social contract founded on a clear separation of church and state. While the government will do its best to provide for the rights of ALL its citizens – including those in utero – nevertheless, in those difficult circumstances when the two are in direct conflict, we agree that the rights of the present and quantifiable members of its citizenry take precedence over the rights of those still under the custody of the liminal sphere.
But we have not thereby disposed of all concern for the unborn! For those feeling punched in the gut, please continue on to Point 4.
We agree that in a world so deeply threatened by poverty, disease, and overpopulation, the government should exercise responsible stewardship by providing access to birth control and family planning.
These are envisioned not as moral concessions but as fundamental health rights.
This, then, would comprise my version of a sustainable social contract, with strong legal and moral precedent in the American notion of individual freedom.
The second tier
We agree that the spiritual traditions are individually at liberty to invite or impose a higher standard of conduct upon their adherents in accordance with that tradition’s understanding of moral and ethical obligation.
While this may at first sound like a double-standard, I believe it is one where there is already strong precedent in the spiritual traditions. Already in Catholicism, for example (in fact, in all sacred traditions featuring a monastic expression), marriage is seen as the general baseline while celibacy is seen as a “higher way”. The decision to walk the celibate path is not universally imposed, but on those who choose it, it becomes morally binding.
Traditionally the inducements offered to invite this higher level of commitment were pitched around personal fulfillment or excellence: a higher spiritual attainment, admission to heaven, etc. But as the Wisdom tradition has consistently maintained (and, as modern physics, specifically the concept of quantum entanglement, confirms), the real efficacy of this higher level of practice lies in its leavening effect upon the whole, raising the bar of spiritual energy and available grace for everyone. A spiritual path practiced with high integrity and commitment emits a transforming energy of its own, which goes much further in actually securing a higher level of spiritual understanding than individuals conscripted into a level of moral behavior they neither understand nor personally assent to.
My intuition is that a significant portion of Catholics voluntarily taking on the Church’s traditional moral teachings on family planning and abortion would do more to better the lot of the unborn than a entire nation forced into compliance with laws experienced as coercive and personally injurious. If the active practice of an authentic sacred tradition produces as its fruits “peace, patience, kindness, goodness, faithfulness, gentleness, and self-control”, as Christian tradition (and all traditions) have staunchly maintained, then it is to be expected that these qualities, once actually attained, would percolate through the entire body of our country’s citizenry, if nothing else elevating the climate and respectfulness of the civic discourse. It has always been said that Christians taught first by example – by the fragrance of a life lived with compassionate integrity. It is still our best bet going into the future, particularly where the changes we’re looking to see involve those liminal realms – birth and death – where the spiritual integrity of the gesture is far more impactful than the immediate victory wrested by means which belie their ends.
Click the image for more information. Thank you to PiALOGUE.info.
The last two points are more general, extending beyond the specific abortion issue in order to attempt to establish a climate in which a pluralistic nation, in rapid social transition and spanning at least a three-level gap in levels of consciousness as measured by contemporary evolutionary maps (from amber to green, tribal- to world-centric) might still continue to engage in civil discourse and a healthy give-and-take:
We agree that government will not intervene with the internal standards of conduct imposed by a spiritual tradition upon its adherents, so long as these standards do not directly threaten the public health or safety. Neither will it establish and promote these standards as binding upon all its citizens.
I would expect this to be a continuing grey area – and rightly so – in that ongoing dance between religious freedom and public safety. There will still be regular legal challenges – as to, for example, whether Christian Scientists should be compelled to seek medical attention for their children or Old Order Mennonites forbidden to use corporal punishment on theirs; whether homophobic town clerks should be required to issue marriage licenses to gay couples or homophobic merchants be required to bake them wedding cakes. In a less polarized society than ours has now become, this would all remain within the realm of healthy give-and-take by which the collective social conscience is slowly nudged ahead.
In order to back down the polarization, however, which by now has escalated to unmanageable levels, I would add in a corollary here which, while it personally breaks my liberal heart, is I believe the only realistic concession that will represent a significant stance of “bargaining in good faith” to ease the present stand-off:
5a. The government agrees not to use its juridical power to impose secular affirmative action standards upon dissenting spiritual groups operating within their own sectarian networks.
In this matter, I am much guided by the model set by my own Episcopal Church in its landmark decisions to embrace women’s ordination and gay marriage. While these decisions, once passed by the General Convention, became the law of the Church, there was a long timeline for total compliance, and wide latitude was given for dissenting clergy and congregations to slowly acclimatize to the new state of affairs through continued conversation and study, with the right to personally opt out of participation in actions that felt to them morally offensive (bishops opposed to women’s ordination, for example, would be able to place their women postulants under the care of a neighboring bishop, nor would a church adamantly uncomfortable with women priests have one foisted upon them). Time was allowed for healing and assimilation, with responses erring on the side of forbearance rather than a self-righteous pressing of the issue.
Spiritual groups will refrain from seeking to impose their specific moral values or agenda as the law of the land, to the extent that these values either exceed or undercut baseline freedoms already guaranteed above.
A work in progress…
The proposal set forth here is admittedly a compromise. But beyond perhaps easing the polarization, I believe it actually restores a generically rightful balance. In arguing that sacred teachings are binding within a specific spiritual tradition but not beyond it, I believe I am not only acknowledging one of the realities of our pluralistic world, but actually calling on an inherent capacity of these two complimentary streams to counterbalance and bootstrap each other. At its best, the secular state can rescue the sacred traditions from their tendency toward monological thinking and extremism. And at their best, the sacred traditions remind us that the meaning of life is derived from exactly those liminal edges, in the renewed and deeper stabilization of the capacity to live as human beings according to those higher faculties of perception which have never been fully actualized – and by my estimation never will – within purely secular models. Severally and collectively, the spiritual traditions are the evolutionary omega, calling us on to what we have forgotten, or what we may still become.
I realize that many of my Catholic friends will be saying, “yes, but what about all those unborn babies?” As you recall, this proposal began with two assertions, both emerging from my perspective as Wisdom teacher. The first is that pre-birth and post-death belong to those great liminal Mysteries of life, and are best left in the custody of the sacred traditions; the second is that the spiritual practices carefully curated by each of these traditions afford access to these Mysteries in ways that the rational mind cannot comprehend. In the absence of this specific spiritual training (in Christianity, its lineage flows through contemplative prayer), perception will default to the rational mind, where abortion indeed looks like “baby killing”, and emotions instantly bridle at this presumed assault on the innocent. From the more rounded, three-dimensional perspective that opens up from “mind in the heart”, the situation takes on an entirely different coloration. It is this Wisdom perspective that I will exploring in my final blog post.
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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 Thomas. About 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.
Present moment awareness
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 experiential – not 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.
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