Innermost Hope – and a special offer

Rumi quote
 
The wound is the place where the light enters you
 – Rumi

Dear contemplative friends,

Rumi’s words are a reminder that in 2020 we’ve felt deep wounds in the body of the world. Just like we await the birth of the Christ light in this shadow time of year, the world is aching for healing Light amid its myriad wounds. The Light is manifested as radical hope in each of us and shines as divine love in all our global body. Cynthia Bourgeault reminds us:

 

“Hope’s home is at the innermost point in us, and in all things. It is a quality of aliveness. It does not come at the end, as the feeling that results from a happy outcome. Rather, it lies at the beginning, as an impulse of truth that shines forth. When our innermost being is attuned to this impulse it will send us forth in hope, regardless of the physical circumstances of our lives.”  (Mystical Hope, pg 87)


The Christian wisdom tradition is well equipped to resource us with all that we need to live into this hope, and to awaken to the ground of divine love that sustains us. We are so blessed with teachers like Cynthia Bourgeault who help us reflect us on our spiritual unfolding and with eloquence and lived wisdom guide us on our spiritual journey.

This Christmas season, starting on Dec 22 2020 and lasting for 20 days until Jan 11 2021, we are offering a 20% reduction on our MP3 digital downloads, to give you access to all of Cynthia’s audio recordings, and those of other teachers who are part of our audio library. We hope you will check out these valuable MP3 resources by following this link to our Audio page.  And when you order, use the coupon code “gratitude2020” to get the 20% reduction.

Wishing you all a most blessed Christmas and aliveness of Hope and Love in the coming year.

The Contemplative Society Board & Staff

 

night star

 

Your year-end charitable donation to The Contemplative Society is gratefully received – visit our SUPPORT page here.

AN INVITATION TO BEGIN THE HEALING WORK – A Blog Series by Cynthia Bourgeault

Writing just after the November 2020 US election, Cynthia Bourgeault shares this:

 

“Well, the oasis of grace miraculously opened, and now it’s time to roll up our collective sleeves and get on with the healing work! I know that my own first assignment has something to do with helping to expose— and hopefully defuse— some of the reactivity and sanctimoniousness that boils just below the surface in my immediate peer group, the spiritual liberal intelligentsia.”

 

What unfolds is a series of blog posts where Cynthia provides reflections and insights being revealed through the writings and legacy of Jean Gebser  (1905-1973).

 

Gebser was a German-Swiss philosopher, linguist, and poet, best known for his theories on how humans transition through particular ‘structures of consciousness’.  As a starting point Cynthia recommends the book Seeing Through the World by Jeremy Johnson, which provides an introduction to Gebser’s foundational work. She writes “I could see that Gebser—through the brilliant eyes of Jeremy Johnson—was handing me exactly the tools to see where I’d been pinned for so long now, both personally and culturally . . . If you’re up for joining this exploration, I encourage you to buy Jeremy Johnson’s book and explore it firsthand.”

 

Cynthia’s series of blogs, starting with AN INVITATION TO BEGIN THE HEALING WORK, can be found here.

 

 

Eye of the Heart: Cynthia Bourgeault Shares the Imaginal Roadmap

Eye of the Heart book cover

 

In the following podcasts and interviews Cynthia Bourgeault illuminates the Imaginal and some key insights offered in her groundbreaking new book EYE OF THE HEART: A Spiritual Journey into the Imaginal Realm:

 

ENCOUNTERING SILENCE: Silence and the Imaginal Realm

(Audio: October 2020)

In this two-part interview, Cynthia Bourgeault speaks with Encountering Silence hosts on her practice of silence, and thoughts on navigating through the particular challenges of our current times. From this interview:

Our own personal and collective fear of death is what’s holding us on one side of the divide, and if we could just get through that, we’d have a whole new set of tools in our grab-bag for rebuilding the planet on the other side of COVID.

— Cynthia Bourgeault

Listen to Part 1 here.

Part 2 of Cynthia’s conversation on Silence and the Imaginal Realm now available here.

 


STATE OF EMERGENCE: Spiritual Mettle and the Good Company of the Holy

(Audio: September 2020)

Cynthia Bourgeault joins Terry Patten to explore what it is to live and imagine from the “eye of the heart” in a seemingly apocalyptic world. They reflect on how each of them is relating to death and also discovering new strength and guidance by keeping the company of saints, sages, and our courageous ancestors — one of the most important spiritual fruits of awakening into the “imaginal realm.” Cynthia suggests we aspire to “live the laws of the next world”, like those who began building great cathedrals they knew they wouldn’t live to see completed. 

Some questions explored include:

  • Can we become so intimate with our inevitable death, that we become impartial, courageous, and more profoundly alive?
  • How can we “keep the good company” of the great contemplatives and our now-deceased mentors during times of darkness?
  • How can we “live the laws of the next world” and become the “strange attractors” of wisdom to which others can gravitate?

Listen to Cynthia and Terry’s conversation here.

 


GOOP PODCAST: A Different Way to Live Virtuously

(Audio: September 2020)

Cynthia joins the Goop team to discuss key existential questions that come forth for many of us, including:

  • Are we all just irrelevant specs?
  • Does our life actually have meaning?

According to Bourgeault, while humans are not the center of everything, our actions have profound influence on the well-being of the planet (and a system that extends beyond it). She says that a lack of consciousness has led to much of the mess we’re currently in, and she explains how we all play a particular role in amending the damage. Cynthia talks through how our fear of dying is problematic (and what a different approach to death could look like), what it truly means to live virtuously, and whether or not she’s hopeful for the future. (Spoiler: Mostly, she is).

Listen to the GOOP interview here.

 


Cynthia at SAND 2020

SAND ONLINE EVENT: The Roots of Hope Run Deep: Timeless Wisdom to Guide a Perilous Passage

(Video: May 2020)

Cynthia Bourgeault speaks with Science and NonDuality (SAND) hosts, providing an overview of the Imaginal Roadmap,  offering a much broader perspective on our planetary situation at this point: a map which renews hope while at the same time ratcheting up the demand for personal spiritual transformation. 

Watch the full video interview with SAND hosts here.

 

 


 

Eye of the Heart book cover EYE OF THE HEART: A Spiritual Journey into the Imaginal Realm – by Cynthia Bourgeault

This groundbreaking book shares the evolution of Cynthia Bourgeault’s spiritual journey and offers a new map to understanding energy and our collective reality.

In Eye of the Heart, Cynthia Bourgeault investigates the imaginal realm–an energetic realm well known to the mystical traditions but often forgotten in our own times. It is invisible to the physical eye, but clearly perceptible through the eye of the heart.

 

“A brilliant synthesis that both situates the imaginal world and gives it more meaning that it has previously had… [Bourgeault] is a true representative of the Western spiritual tradition.”  – from the afterword by A. H. Almaas

 

 

Eye of the Heart: A Spiritual Journey into the Imaginal Realm – by Cynthia Bourgeault

 

NOW AVAILABLE:

This groundbreaking book shares the evolution of Cynthia Bourgeault’s spiritual journey and offers a new map to understanding energy and our collective reality.

In Eye of the Heart, Cynthia Bourgeault investigates the imaginal realm–an energetic realm well known to the mystical traditions but often forgotten in our own times. It is invisible to the physical eye, but clearly perceptible through the eye of the heart. The imaginal realm has long been associated with the personal world of dreams, prophecy, and oracles, and it also points toward a higher vision of our human purpose that is both evolutionary and collective. Bourgeault explores both aspects of imaginal reality and shows readers how we can cooperate more fully with its guidance in our lives. Expertly blending her own lived experiences with research on the imaginal realm, Bourgeault explores how her personal relationships have helped to bring these teachings into sharper focus and the role this realm plays in Christian and other mystical traditions. She delves into the connections between our inner consciousness and what happens in the world, exploring the transformative energy and governing conventions that make the manifestation of this realm possible.

 

“A brilliant synthesis that both situates the imaginal world and gives it more meaning that it has previously had… [Bourgeault] is a true representative of the Western spiritual tradition.” 

– from the afterword by A. H. Almaas

 

ORDER YOUR COPY:

Shambhala Publications
Amazon
Barnes & Nobel
Book Depository

 

 

***

FIND PODCAST CONVERSATIONS AND VIDEOS WITH CYNTHIA SPEAKING ON EYE OF THE HEART HERE

 

 

 

Foundational Points for the Five Pandemic Homework Exercises

 

Letter from Cynthia Bourgeault:

I am very grateful to Joseph Azize for his willingness to make five of the Gurdjieff exercises available to us within the cyber confines of our Wisdom School Community. These exercises are powerful tools of healing, cleansing, and clarity, and even when practiced individually or in small groups, they have a power to significantly shift our present planetary atmosphere. They are something you can actually DO: to steady yourself and ready yourself for the deeper energetic work that actually connects us and empowers us as a human species to do the alchemical work we were placed on this planet to do…

Learn more in Cynthia’s new publication, where she expands on her instructions at length:

MYSTICAL COURAGE: Commentaries on Selected Contemplative Exercises by G.I. Gurdjieff, as Compiled by Joseph Azize, by Cynthia Bourgeault

Mystical Courage front cover

 

 

Instructions from Cynthia Bourgeault

Letter from Cynthia Bourgeault:

Dear Wisdom friends,

Here is my own recommendation for inner work during this time of profound planetary readjustment. I will send you a fuller explanation as soon as I can, but the internet system has just gone very wonky out here on Eagle Island, and you may need to be patient for my further elucidations of this admittedly countercultural prescription. For those of you who have seen an advance manuscript of my book, this would be a course of action founded on the laws of World 24 (Imaginal) and above, not the laws of World 48 (our earth plane at its rational apogee) and below that are presently running the show—futilely, in my estimation.

What we’re facing here is not a temporary crisis to “flatten the curve.” This is a permanent and collective reset of our collective human conscience and will resolve itself only as a few more of us become willing and able to step up to the plate to live a different reality…

Learn more in Cynthia’s new publication, where she expands on her instructions at length:

MYSTICAL COURAGE: Commentaries on Selected Contemplative Exercises by G.I. Gurdjieff, as Compiled by Joseph Azize, by Cynthia Bourgeault

Mystical Courage front cover

 

 

Christmas 2018 – A Fond Farewell

Dear Members and Friends of The Contemplative Society,

I have had the great privilege of serving the society for the last 3.5 years as your administrator. Back in 2015, I was a fledgling meditator and fairly new to the contemplative side of Christianity. Since then, I have learned much and made many friends, and I am grateful to the board who have given me this opportunity to say thank you to you all.

As I pack up my things here at the office and prepare for a new chapter in my professional life, I am given many opportunities to reflect on my time with the society. From sunny board retreats on a small island off the coast of Sidney, BC to building a walkable enneagram with Cynthia Bourgeault, this job has given me so many opportunities to explore my academic interest in spirituality as well as my own personal path, and have fun while doing it! The people I have worked most closely with have mentored me and given me hope for the future, while brief exchanges with members and community members penetrated days of bookkeeping, event organising, and website maintenance with flashes of the unity we are all taught to trust in and cultivate.

I was also a fledgling at life when I started this position, already 28 but only a few years out of university and still gaining my adult “sea legs”. Two traumatic events that occurred in 2013 and 2014 respectively prompted me to spend my time more meaningfully, and it just so happened that the administrator position was opening up at TCS. I don’t think it was a coincidence. While these years have been very difficult personally, I can only imagine how cold and bleak they might have been without the love and support of this community holding me up and propelling me forward. While I probably can’t claim to be a wise adult now (I think I’ll continue to be singled out as the youngest person at retreats for a while yet!), I certainly have learned much from the society and the contemplative path to bolster me through the next stages of my life.

While I am moving on work-wise as I pursue my goal to become a clinical counsellor, I am not leaving the society behind. I sincerely hope to continue to see many of you at TCS events and retreats. In the meantime, I leave knowing that I am very much part of something cosmically good, and thank you all for showing me that.

Your generosity to the society in financial support, volunteer help, sharing resources, and loving one another is a wonderful Christmas gift to me and all those you serve. Have a wonderful holiday season and please give a warm welcome to the new administrator, Sharon Taylor, in the New Year.

Blessings and warm wishes,

Miranda

Miranda Harvey, administrator

From Covenants to Consciousness in the Book of Job – Part 4

This post continues our series of bringing you more Wisdom from your fellow students of the contemplative path. We hope you will find these posts enriching, enlightening, and inspiring for your own journey. If you would like to submit a post for future consideration, please email admin@contemplative.org.

Read on for the fourth and last part of a series from our deeply knowledgeable audio ministry editor, Peggy Zimmerman. Previous posts are below:


Post 3 ended with the wisdom formula representing the movement from the Endless One to matter. Also, we have reframed the Divine Plan of making creation in order to know itself to a Divine Trajectory toward re-unification. From the reframing, with the help of Boehme and Teilhard, we can approach this formula, its extension, and the Trinity in a way that may contribute to current interests in bridging the scientific and spiritual camps.

The reframed formula depicts materialization of the spiritual followed by spiritualization of the material as it flows through the same elements in reverse order:

Endless Unity > dispersed psychic forces > spirit > energy > pre-life matter > living matter > energy > Holy Spirit > re-unified psychic forces > new humanity

The word “dispersed” captures Boehme’s vision of the implosion resulting from “the concentration of desire” — i.e., Endless Unity bringing “itself into somethingness” (HT, p. 97). His progression is: concentration of desire leads to movement (agitation), which leads to anguish from which the tension/friction ignites the fire, which leads to light/love and “now manifesting in the dimension of separability and perceptivity” (p. 110). Anguish “is simultaneously sensibility” (p. 98) or the headwaters of “perceptibility and feelingness” and “a primordial state of self awareness” (p. 109), as arranged by Cynthia Bourgeault in her first three dynamic Trinity diagrams unfolding according to the Law of Three. Interestingly, Boehme sums up the three properties of desire, agitation, and anguish in a first principle of creation that he names “fiery” or “wrathful”. This mirrors the thought in part 2 that the divine quality expected to dominate first would be wrath, as encountered by Job.

Our reframing requires departing from Boehme in the following ways:

  • The Big Bang from impressure is from the internal concentration of psychic forces, not a divine desire creating something to know itself.
  • What implodes outwardly are all the Unity’s diverse characteristics rather than light already in a realm of perceptibility.
  • Unlike Boehme, who slips readily “between physical description and its emotional counterpart” (HT, p. 98), the energy in our reframing on the way to matter is not just light and its emotional association with love but the invisible vibrational stage of densifying psychic forces.

From our perspective, perceptibility and the primordial state of awareness entered the picture further along in the process of creation. Nevertheless, Boehme’s intuitive grasp of the proto-stage of movement and primordial implosion initiates the suggested reframing of the dynamic Trinity. From here on, the influence of Teilhard is notable.

First off, as a naturalist, rather than a physicist, Teilhard develops his description of pre-life matter (“the stuff of the universe” or its “bits and pieces”; HP, p. 11) by “sound analogy with the rest of science” (HP, p. 24) from the observable structure and properties of life. In the same way, we propose approaching that elusive subtle domain of pre-matter. Support for this approach is the idea held across diverse spiritual traditions that nature is the first revelation of the Divine.

Because of “the world’s fundamental unity” (HP, p. 24) and nature’s observable “homogeneity and continuity” (p. 26), Teilhard posits the following:

  • The “stuff” of the universe has both an outer face and an inner face, each with its own energy field, which “roughly speaking” finally comes down to being “equivalent respectively to matter and spirit” (p. 230).
  • The outer face operates under the law of complexification. As the “bits and pieces” connect they transform into a more complex structure. Meanwhile, with increasing external complexity, the inside face operates under the law of centricity, an increased interiorization that evolves into higher and higher states of awareness all the way to thought and reflective consciousness.
  • The outer face evolutionary process and the inner face involutionary process operate independently from each other but “they are constantly associated and somehow flow into each other” (p. 30).
  • The “somehow” of the associated physical and psychical energies repeatedly shows up in the reconciling interplay of such factors as biological divergence/psychical convergence, tangential/radial energies, body/soul energies, “unified multitude/unorganized multitude” (p. 28), and mechanization/freedom.
  • The “somehow” is “a kind of homogeneous primordial flux” that is “an active medium of direction and transmission” toward “the less probable direction of higher forms of complexity and centricity” (pp. 14, 13, 32).
  • All the stuff of the universe has aspects of unity within and in relation to the “totality of space” (p. 16). Thus, the random trial and error of chance is a “directed chance” (p. 66).
  • At certain points the evolution/involution interplay leaps creation into a new “state” or “order” of “being” (pp. 231, 237).
  • The net effect is that the universe is moving from a state of the outer face predominating to the inner face predominating as humanity approaches a collective reflexive consciousness at the Omega Point.

The applications of these Teilhardian principles to the wisdom formula are perhaps already apparent. The homogeneous flux is comparable to the Divine Trajectory toward reunification. The increasing degrees of densification is analogous to the conjugation of the complexification law and convergence or centralization intensifying process. The aspects of unity in the “stuff” of the universe may be regarded as remnants of the Endless Unity essence within each psychic force as it implodes out of the antinomy in totality. The diffusion and outward movement of the psychic forces are within the flux of the “totality of space.” And those leaps into new creations are indicated by the formula’s arrows. As we adapt the formula to a reframing of the Trinity, the leaps may be likened to that Law of Three alchemical reconciling power bringing about a new arising.

The reframed Trinity presented here follows the four ground rules of the Law of Three stipulated in Holy Trinity and the Law of Three (p. 131). Also, we will make use of the Law of Three principle that the quality/nature of the third or neutralizing force can change (HT, pp. 28-30). (Note: in linear format, the triangle looks like first force > second force > third force > new arising.)

First Triangle: Unity > impressuring antinomy > Big Bang > psychic forces

Unity (the Absolute, Divine Source, God, etc.) is totally “other” and transcendent. Its undifferentiated antinomy due to the immeasurable power of its centric state implodes out into separated psychic forces. The Big Bang separating movement relieves the tension and amounts to a creation of space and time. Instantaneously, Teilhard’s “somehow” goes to work. It brings about a space that is a whole in itself — “universal space is the only space there is”; i.e., “we have no choice but to admit that this immensity represents the domain of action common to all [that is in it]” (HP, p. 16). The “somehow” or homogeneous flux, as noted earlier, is the divine trajectory toward re-unification. The psychic forces are moving, thus entailing duration and, therefore, time, within a space of homogeneous flux.

Second Triangle: Unity > Big Bang > psychic forces > spirit

Psychic forces are now in the binary/dualistic dimension of space/time. Space, although seemingly infinite from our scientific lens, functions as a container preventing endless outward dispersion. The random yet directional psychic forces diverge and converge and thus condense into spiritual flows.

In Teilhardian terms, the outer and inner “faces” (in evolutionary and involutionary fashion) function independently but are “associated” by both being within the flux of space. In the alchemical moment, impressure is transformed into a centrating function and the totality of the antinomy is transformed into a complexification function.

Third Triangle: Unity > psychic forces > spirit > energy

Spirit takes the reconciling position as the new field of play of conjugated outward and inward forces. It junctions as a “holding field” or stabilizing environment for alchemizing Unity’s rest and the psychic forces’ movements into a vibrating structure, namely energy. All this may be seen as preparatory to the emerging particle/wave paradox. With the new vibrating expression of the psychic forces, the potential for primitive felt sensation and awareness (perceptivity) is set up. 

Fourth Triangle: Unity > spirit > energy > matter

As the pivotal triangle, with three before and after it, it is packed with happenings. Two key ones are the movement of pre-life matter into living matter (inorganic to organic) and the rise of thought from rudimentary communication to Darwinian  instinctual communication, and then to self-reflective consciousness.

Not delving into pre-matter matters, Teilhard summarily describes a “phase of granulation which abruptly gives birth to the constituents of the atom, and perhaps the atom itself” (HP, p. 18). We can only speculate here by extending Teilhard’s principles into pre-matter times that the universal complexification and centric forces are involved. At any rate, the granulation process now provides substantiality. In short, the new arising finally is matter existing in a dualistic dimension. Moreover, with this new creation comes the element necessary for perceptivity and communication, for exchanging information.

For Teilhard pre-life matter is in a pre-conscious state yet primed with the universal “powers of synthesis” (HP, p. 34), the conjugation of complexification and centricity. In the unique case of earth, the outer faces of elements follow the process of “ultracondensing and intercombining” all according to the first two paradoxical thermodynamic laws of the conservation of energy and entropy (p. 20). Meanwhile, the inside face becomes more and more interiorized until it is no longer just lining the outer face but a psychic center: “What was still only a centered surface became a center” (p. 113).

In our reframing language, along with all the other psychic forces, the split antinomy of unconsciousness and consciousness is now subsumed in energy (HT, p. 126). In this reconciling position, it gets pricked — Yahweh meets Job face to face. How does this pricking happen? And where have Sophia (Wisdom), Logos, and evil been during all this creating? Answer: the Biblical and Wisdom traditions have assured us that Sophia and Logos have been functioning behind the scenes ever since the Big Bang. With visible matter, they can be observed as they come increasingly to the fore. Logos and Sophia are present hand-in-hand as the ordering and directing principles, respectively — the universal synthesis on a re-unification trajectory.

In energy’s vibrating field, Logos (encapsulated in words) is sound carrying Wisdom’s messages. The suggestion here is that evil provides the situation (as held by Jung and others). Logos is the means, as each microcosmic kenotic surrender of the second force opens it to a new way of being. And Sophia is the catalyst for the way of re-unification in each leap to a new arising. The leaps are characterized as being abrupt and out of nowhere, which is how we experience hits of wisdom — those “aha” moments of suddenness and “surprise, satisfaction, elegance” (HT, p. 43).

One other key happening needs recognition. Through the first three triangles, the transformation of psychic forces as emanations of the Unity has been predominant. Yet, within these emanations (the stuff of the universe) is a remnant of Unity’s essence as aspects of unity in each element as well as in space as a whole as a universal flux as discussed earlier. With the appearance of matter in the fourth Trinity formation, immanence overtakes emanation as the operating system. Yahweh must be his creation (see post 3).

Fifth Triangle: Unity > energy > Jesus > Holy Spirit

Because we are regarding the Trinity being modeled here as a Christian icon, the dramatically evolved matter in the fourth triangle is represented now as Jesus, a life form of matter with a highly evolved consciousness operating out of non-dual perception. Recalling that consciousness is communication which, when undertaken as an intentional give and take for the good of the whole, we can equate Jesus’ consciousness with love. He is in the position to reconcile the transcendent, at rest in Unity with the split psychic forces manifesting in matter and energy. The outcome of his five roles is the pervasive presence of the Holy Spirit.

Sixth Triangle: Unity < > humans < > Holy Spirit < > re-unified psychic forces

Immediately apparent here is the addition of the two-way flow of the arrows. This indicates the now direct communication with the divine provided by the Paraclete. Thus, the shift from a covenant to a consciousness relationship is established.

A second crucial addition is humans are now in place of Jesus as representing the highest evolved organic matter. When humans operate out of a non-dual perception open to the Holy Spirit a new arising occurs. The Holy Spirit mediates between the self-reflective consciousness of corporeality and the non-conscious no-thingness Unity. As a result, for every evil (life-denying, divisive, tense, closed off, etc.) situation in this dualistic world the Christosophanic means and way carried in the Holy Spirit transforms the separated materialized psychic forces. The new arising is re-unification of the Divine’s qualities — the living expression of Unity in a space/time dimension.

Seventh Triangle: Unity < > Holy Spirit < > One New Humanity < > Oikonomia

Under the assumption that humans as a whole put on the mind of Christ, sixth triangle new arising of re-unified psychic forces moves into the reconciling position as the One New Humanity. The push-pull tension between Unity’s absolute unity and the Holy Spirit’s re-unifying promise can only continue to be reconciled through the medium of One New Humanity, the body of Christ. This is Oikonomia: the realization of the Unity’s essence in diversity, the consummation of the Divine Trajectory. In Teilhard’s words “cosmogenesis has become Christogenesis” (HT, p. 80; HP, p. 213) The spiritualization of matter is complete, including perhaps a transfiguration of the physical body, which is a subject for a separate discussion.

This overly succinct reframed journey through the dynamic Trinity stages has avoided Boehme’s associative leaps and employed Teilhard’s synthesis. It is offered to stimulate thought about ways to bridge science and spirituality. It also demonstrates once more not only the versatility of applying the Law of Three to the Trinity, but also how it all finally comes down to us, the microcosmic pinnacle on earth. Let’s pray that the macrocosmic journey through billions of years has not been for (to borrow a word from Satan) “naught” (Job 1:9).


Peggy Zimmerman has been as a technical editor, environmental and urban planner, university instructor, mental health counsellor, and human resources manager. Since retiring sixteen years ago, she has participated in environmental activist work. In that time she also rediscovered her Christian roots and set out on deepening her spiritual life, largely through a personal study of the Christian wisdom tradition. She arranged for the introduction of Centering Prayer to the Comox Valley, facilitates a weekly sit at her church, initiated and continues to facilitate a monthly Taizé service.


References:

  • Alden, Robert L. Job. Vol. II in The New American Commentary series. Broadman & Holman Pub., 1993.
  • Anonymous. Meditations on the Tarot: A Journey into Christian Hermeticism. Robert Powell, trans. New York, NY: Jeremy P. Tarcher/Putman, 1985, 2002.
  • Armstrong, Karen. A History of God. NY: Random House, 1993.
  • Barr, James. “The Book of Job and Its Modern Interpreters”. Lecture delivered in the John Rylands Library, 10 February 1971. Available at www.escholar.manchester.ac.uk.
  • Boehme, Jacob. Genius of the Transcendent: Mystical Writings of Jakob Boehme. Michael L. Birkel and Jeff  Bach, trans. and eds. Boston, MA: Shambhala, 2010.
  • Boehme, Jacob. The Way to Christ. Peter Erb, trans. Toronto and NY: Paulist Press, 1978.
  • Bourgeault, Cynthia. (HT) The Holy Trinity and the Law of Three: Discovering the Radical Truth at the Heart of Christianity. Boston, MA: Shambhala, 2013.
  • Bourgeault, Cynthia. (MMag) The Meaning of Mary Magdalene: Discovering the Woman at the Heart of Christianity. Boston, MA: Shambhala, 2010.
  • Bourgeault, Cynthia. Teilhard for Our Times. Spirituality & Practice, 2016. Available at https://www.spiritualityandpractice.com/ecourses/course/view/10182/teilhard-for-our-times.
  • Bourgeault, Cynthia.  (WJ) The Wisdom Jesus: Transforming Heart and Mind — A New Perspective on Christ and His Message. Boston, MA: Shambhala Publications, Inc., 2008.
  • Bourgeault, Cynthia.  (WWK) The Wisdom Way of Knowing. San Francisco, CA: John Wiley & Sons, 2003.
  • Bruteau, Beatrice. God’s Ecstasy: The Creation of a Self-Creating World. NY: Crossroad, 1997.
  • Clement, Olivier. The Roots of Christian Mysticism. Hyde Park, NY: New City Press, 1993.
  • Delio, Ilia. The Unbearable Wholeness of Being: God, Evolution, and the Power of Love. Maryknoll, NY: Orbis, 2013.
  • Gospel of Thomas. Lynn Bauman, trans. Ashland, OR: White Cloud Press, 2004.
  • Hart, David J.H. Christianity: A New Look At Ancient Wisdom. Kelowna, BC: Northstone Publishing, 1992.
  • Jung, C. J. Answer to Job. Princeton, NJ: Princeton University Press, 1973.
  • Miles, Jack. God: A Biography. NY: Vintage Books, 1995, 1996.
  • The New Oxford Annotated Bible, 3rd ed. Michael D. Coogan, ed. New York, NY: Oxford University Press, 2001.
  • Teilhard de Chardin, Pierre.  (HP) The Human Phenomenon. Sarah Appleton-Weber, trans. Chicago, IL: Sussex Academic Press, 1999, 2003, 2015.
  • Underhill, Evelyn. Mysticism. New York, NY: Image Books Doubleday, 1990.

From Covenants to Consciousness in the Book of Job – Part 3

This post continues our series of bringing you more Wisdom from your fellow students of the contemplative path. We hope you will find these posts enriching, enlightening, and inspiring for your own journey. If you would like to submit a post for future consideration, please email admin@contemplative.org.

Read on for the third part of a series from our deeply knowledgeable audio ministry editor, Peggy Zimmerman. Additional posts are listed below:


By the end of our last post, the Job story has led us to three happenings:

  • Yahweh has had a prick of self-awareness, reflective consciousness.
  • His dark side has been uncovered and now planted in human and Yahweh’s knowing or, in Job’s words, “Shall we receive the good at the hand of God, and not receive the bad” (Job 1:10).
  • Yahweh is faced with a choice of relating with his creation in a new way or letting creation collapse back into an ineffable unity.

So far, we have approached and understood these ideas from the premise that creation is all about the Endless Unity yearning to know itself, to become human — the divine plan. This post will continue our explorations from a slightly revised take on this plan. But first some terms need defining.

A “plan” implies thought or consciousness, which raises the discussion about the state of consciousness in the Absolute. To remain true to the antinomy of the Endless Unity, it is a state of neither identifiable consciousness nor unconsciousness, but rather non-consciousness. Consciousness, as ultimately some form of communication between “somethings” (as per Ilia Delio’s insightful definition), cannot be in the no-thingness of the Absolute. Likewise, unconsciousness has nothing to be “un” about. While both may be regarded as latent or potentials, they have no meaning within the antinomy of Unity.

With this understanding, the divine plan may be more precisely called the divine trajectory. We can have some confidence in substituting this word as we boldly state our premise that the fundamental a priori essence of the ineffable Absolute is Unity. It will eternally move to reestablish its Oneness. Thus, the ontological journey may be reframed from God yearning to know itself to an inevitable irrepressible trajectory of God’s diverse features moving toward the essential state of unity. However, with the totality of antinomy split outwardly, that essence must actually be a re-unity in a different state; i.e., a space-time reality evolving toward Oikonomia — the “reunion of created and uncreated realms” (Bourgeault, HT, p. 182). The unmoving Alpha is ever-moving toward Teilhard’s Omega Point.

While this reframing may seem like semantics or reasoning in a circle, the focus on a trajectory and reunification provides a different position for viewing the incarnation and the Trinity. Otherwise, we are led too quickly to simply seeing God as love and as longing to know itself.

Given the three Job happenings listed above, Yahweh’s long-distance relationship with creation can no longer be justified— self-aware humans now know too much, as does Yahweh. His antinomy has split apart and omnipotence is ruling the roost destructively. His creation could no longer be what we might call a virtual reality operating from an obedience-based software program. The covenant relationship has been too prone to failures to assure his dispersed and opposing qualities will be united again. In short, Yahweh could longer relate as a long-distance creator of cosmic reality; he had to be that reality throughout its invisible and visible realms. More precisely, Yahweh had to be forever becoming, unfolding and enfolding the cosmos through stages of rising consciousness and finally to transformed consciousness; i.e., Teilhard’s superconsciousness accumulating in the noosphere and culminating in Oikonomia. Emanation had to transition into immanation.

Yahweh’s features (or “names”) emanate out in their own separate ways, primarily vibrating to their independent subtle energetic frequencies as psychic forces. To gather these psychic forces together, Yahweh’s essence of Oneness had to reside in a conscious being who could contain and live from a unified, non-dualistic knowing. Enter Jesus. How does the infinite become finite and restore its perfect wholeness forever? The way and the means are revealed in the life and acts of Jesus the Christ, but not as directly as first appears and has traditionally been understood. Moreover, as wisdom students we know that the Jesus events did not take the divine trajectory to its destined target point — Oikonomia.

So what was the role of Jesus? First, he embodied his “father’s” essence not in a state of unity but as a flow of unifying energy. At the same time in history, he embodied the consequences of psychic forces run rampant. In his Job encounter, Yahweh ran smack into (or, in wisdom speak, witnessed) the consequences of the conditions and endless choices imposed by separated opposites entrenched in a reality of “hard edges” — a dualistic reality (Bourgeault, WJ, pp. 97-98). The full implications of Yahweh’s exposure to the dark side of creation have to be experienced by him in some experiential (i.e., incarnated) way, not just virtually.

A second role of Jesus was to be a sacrifice (an act of making sacred). For Jung, this sacrifice served to expiate Yahweh’s immoral treatment of Job — divine mercy must finally correct a divine wrong (Jung, p. 43). We can from our reframed position go a step deeper and see the sacrifice as an atonement for the Endless Unity’s initial violation of its essence, the rupturing of its perfect wholeness and rest. On the micro level this amounts to expiating the original state of separation (sin) that humans are born into.

With his embodiment role and redemptive death, Jesus as the first anointed self-aware being was prepared for his third role — his reconciling act in the “harrowing of hell,” as Cynthia insightfully suggests (WJ, pp. 119-124). Expressed through our reframing, Christ carried the unifying vibration into the manifesting world’s center (heart) where the psychic forces enter physical reality as spiritual realities. Thus, Christ is not only the model of divine re-unification, he is the initiator of it — the Holy Reconciler. He has established a way for re-unification in the new dimension of creation.

Let’s pause here to make some associations explicit. With consciousness being any form of communication, Christ through self-aware intentional consciousness has set up a specific line of communication by embodying the flow of unifying essence. Through his unflinching steady position (as demonstrated by Job), Christ holds all dualities together and stirs the deeply buried spirit of Oneness embedded in every psychic force. Thus, with this conjunction, the exchange between opposites is grounded in a mutual give and take to restore wholeness. This is in the Christian wisdom tradition called love, relieved of any emotional fixation. It involves kenotic giving and humble taking in the unfolding of unity in diversity.

Thus, the way is established by Christ, which is integrated into the means for walking the way. In a fourth and fifth roles, Christ resurrects and leaves humanity a Paraclete, a mediator — the Holy Spirit. His resurrection is the penultimate reconciliation as death (suffering, pain, evil) becomes intrinsic to the transformation of mortality into immortality. Thus, Christ’s resurrection is not so much conquering or denying death (i.e., anti-life) as it is transforming physical life into transfigured being.

Could it be that the energy involved in the cosmic reconciling and the third force alchemizing of the life-death collision into the new arising of a transfigured risen Christ was densified by, or even created, the Holy Spirit? Perhaps this idea about the Holy Spirit brings together the paradoxical first and second laws of thermodynamics by injecting in them the spiritual law of a cosmic trajectory toward re-unification. The heat loss (entropy) from the reconciling “work” is gathered in the Holy Spirit.

At any rate, by whatever process, the Paraclete (mediator) can be viewed as a reconciling force flowing and accessible in this world’s reality. By opening our centers of being (our hearts) to this spiritual energy, we have the means of becoming complete humans working toward a new humanity, as envisioned by Teilhard. The creator’s means of communicating with its creatures is no longer restricted to visions, dreams, myths, and symbols as with all his previous spokespersons. We now have a direct and personal party line, carrying the unifying spirit between us and the Endless Unity. We can experience this direct line in such practices as Centering Prayer, during which heart/mind connections and neurological re-patterning are occurring, as being verified by a growing body of research.

The bottom line is the infinite and finite have a new relationship built on reflective consciousness entering into creator/creature exchanges (communications) with the mutually beneficial intention of re-unification. Moreover, as Christ taught, our transformed consciousnesses of non-duality are forming a body, a new (transfigured) humanity, referred to as the body of Christ or the Oikonomia manifested.

With the reframing developed so far in these posts, we can approach with renewed wonder the wisdom formula depicting the flow of the Absolute into matter where each factor is a densification of the previous factor:

Endless One > psychic forces > spirit > energy > matter

In this formula we can see Boehme’s idea of the big bang and Teilhard’s observation that “particles can now be treated as transient reservoirs of concentrated power” (Teilhard, p. 13). Also, although “for science energy currently represents the most primitive form of universal stuff” (p. 14), Teilhard posits that “all cosmic energy is fundamentally psychic [spiritual]” (p. 30 and p. 230). Thus, “some rudimentary psyche exists in every corpuscle (in the infinitely small, that is infinitely diffuse, state)” (p. 217).

With these thoughts we can extend the above formula as a starting point for reconsidering the Trinity in the final post. As a confirmed scientist, Teilhard eschews metaphysical inquiry, but he repeatedly flirts with it and challenges us to take up the task of broadening the boundaries of science.


Peggy Zimmerman has been as a technical editor, environmental and urban planner, university instructor, mental health counsellor, and human resources manager. Since retiring sixteen years ago, she has participated in environmental activist work. In that time she also rediscovered her Christian roots and set out on deepening her spiritual life, largely through a personal study of the Christian wisdom tradition. She arranged for the introduction of Centering Prayer to the Comox Valley, facilitates a weekly sit at her church, initiated and continues to facilitate a monthly Taizé service.


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