A Zoom retreat, Saturday July 23, 2022, with Douglas Christie…
Hello Contemplative friends in the Greater Victoria Region,
We can meet again in person! We can ditch the Zoom separation and gather again as living, breathing, contemplatives. Not on a 2-dimensional screen, but in multi-dimensional embodiment of community – to sit, walk, celebrate, and enjoy our living presence to each other and the Divine Presence in all Creation.
Join us for a Spring Celebration with a gentle morning of Contemplative Silence.
We’ll Celebrate with chant in the Style of Taize, Centering Prayer, Lectio-Divina, Labyrinth, and Meditation – surrounded by the wondrous Spring verdancy of the Finnerty Garden.
Spring Silent Mini-Retreat
Saturday, April 30
9:30am – 1:30pm
UVIC Multifaith Centre
We will have refreshments and we will finish the morning with a simple Soup, Bread, and Fruit lunch to chat and re-connect.
Hosted by The Contemplative Society and the UVic Multifaith Centre.
Suggested donation at the door $5—$20
See you at the Centre!
Henri Lock, The Contemplative Society
Greg Powel, UVic Multifaith
You wander from room to room
Hunting for the diamond necklace
That is already around your neck
Wandering, hunting, seeking, yearning…sometimes I think that what is around my neck is a heavy burden…yet I am invited to treasure the beautiful necklace that is there, and has always been there.
My 65th year has been a year of wandering, pilgrimaging, seeking to make sense of my life of yearning, seeking. I started the year by walking the Camino de Santiago and shared in the pain and exaltation of thousands of other pilgrims, with thousands of different reasons for pilgrimaging. I began to get a very slight but visceral sense of embodiment…could this be what it is to embody Christ? How could I sustain this? I came home to a deeper commitment to my Catholic roots and my contemplative practice in the World Community for Christian Meditation (WCCM) tradition.
But it is so hard to be Catholic in these times and, while I feel an enduring whisper to stay, there is also anger and deep frustration, despite positive changes in recent years. So the questions always are there: Is this what Christ intended? Is this what God created us to be? Why is change taking so long? In seeking answers, I am drawn to Christian mysticism and Sufism, particularly the teachings of the Desert Fathers and Mothers, and Rumi.
So I was very interested when I learned that the “Way of Union” retreat was to be offered on Vancouver Island by The Contemplative Society. Nonetheless, I hesitated about going because of time and cost. But everything seemed to conspire to draw me there, including the generous offering of a scholarship, so I signed up. As the weekend began, I felt immediately embraced into a community of spiritual explorers, men and women of diverse ages seeking understanding of how to bring Christ’s love into our day to day lives and thus be “agents of social change”.
Shortly after the retreat was over, and with barely time to gather my breath, I left for three months to volunteer at the new WCCM community at Bonnevaux, France. And with three times per day meditation and physical labour, I unpacked what the learning of the Way of Union retreat, and this whole year of wandering, means to how I should live each day, indeed each minute. And I saw that they are integrally connected.
The day I left Canada, Fr. Thomas Keating died. The WCCM honored his life in prayer and in virtual participation in the celebration of his life. Bonnevaux sits on the French Camino and we explored ways that we can support pilgrims on their way to Santiago. I began reviewing my notes from our time with the “Way of Union” teacher, Matthew Wright.
The notes from the retreat highlight that community is “grist for the mill of transformation.” What transformation am I invited to in community with The Contemplative Society and the WCCM? I am reminded that, in contemplative practice, wisdom is recognized as perennial. How do I reconcile that with ubiquitous suggestions within Christianity that Christ alone is our Saviour? What does it mean to embody the “bridal chamber” or place of union in a world dominated by separateness and power-over? I often feel deep fatigue with the need to turn away from dominant messages. Our days of exploration with Matthew encouraged us to hold our emerging awareness in spaciousness, as non-identified witnesses. It reminded us that, in the perennial traditions, there are several levels of self-hood or different mansions. And the level I am at in this moment is where I need to be. Right here. Right now.
According to the Gospel of Thomas:
Jesus said: Let him who seeks not cease from seeking until he finds; and when he finds, he will be disturbed, he will marvel, and he shall reign over the All.
One month after the retreat, I am beginning to embrace what it might feel like to be disturbed in this search and look forward to continued exploration.
But most importantly, I am much more appreciative of the diverse contemplative traditions within Christianity and outside of it, the support The Contemplative Society provides through scholarships and other accessible resources, and the role it plays in fostering interfaith dialogue and mysticism around the world. The people supporting The Contemplative Society truly are diamonds on my necklace.
With deep and heartfelt gratitude!
To support people like Kathleen, give a gift to The Contemplative Society this Giving Tuesday*! In addition to providing scholarships, the support of our donors helps to bring world-renowned teachers like Cynthia Bourgeault and Matthew Wright to our community, fund the recording and production of audio teachings from these contemplative masters, and provide other free or inexpensive resources on our website. Give a gift on Giving Tuesday*, and receive a special bonus:
brand new donors and members who renew will receive access to either an exclusive video from Matthew Wright OR an exclusive video from Cynthia Bourgeault!
previous donors/members who top up their previous 2018 gift, renew their membership with an increased gift, or become a monthly donor will receive access to both exclusive videos from Matthew Wright and Cynthia Bourgeault!
Reward yourself and human consciousness – give today!
*Only donations received by TCS (or postmarked) on November 27, 2018 from 12:00 am to 11:59 pm PST are eligible for video access. Access to videos expires December 20, 2018.
Kathleen’s perspectives are shaped by a diverse background living and working in Canada’s North and in inner-city communities in Vancouver, BC. Having raised three sons as a single mother, she has an enduring commitment to social justice and community development. Now retired, Kathleen seeks to link her passion for contemplative experiences with a commitment to inclusive communities and her family involvement as a grandmother. She now lives in Gibsons, BC and co-facilitates a weekly Christian meditation group there.
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)
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)
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.
In 2014, Meagan Crosby-Shearer received a scholarship to attend the Wisdom School led by Cynthia Bourgeault on The Holy Trinity and the Law of Three held at Lake Cowichan, BC which drew on content from her recent, much-lauded book of the same name. Meagan’s subsequent reflection demonstrates how becoming a member of The Contemplative Society helps to recover the mystical heart of the Christian Wisdom tradition, as well as provide accessible opportunities and resources to those interested in learning and living contemplative Christian wisdom.
My attendance at this year’s Wisdom school came through pure gift and, perhaps in hindsight, the Law of Three.
I had reached a state of impasse where what was needed in my life was a reorientation to the Spirit of God and an integration of body and soul, and instead I felt locked into a cycle of increasing fragmentation. Into the peak of this intensity came the email invitation to Wisdom School which offered a breath of peace and a shift in focus.
I arrived at Wisdom School in the early evening and stepped into the fragrance of pine and earth, and could feel myself begin to drink in the peace of the setting. I resonated with the opening talk which was both Christ-centered and monastic in approach, and appreciated the language of prayer together, prayer alone, work alone, and work together as being the foundation for our time together as well as forming the rhythm of our lives. The evening meditation was beautiful, and I felt at times as if I was cradling a beating heart in my palms.
The days started with a sunrise walk, and then were full of intense learning punctuated by walks in the beauty of the surrounding area, breathless plunges into the cool water, work that warmed my body and sank my feet deeper into the earth, and times of meditation and song that freed me to discover again the essence of God within me and in those people and places around me. The nights in their silent beauty were brilliantly lit with stars bringing Psalm 19 to mind.
I appreciated the time of work and, in particular, the teaching about how much we give of ourselves to our work. It is something I have reflected on many times since the school and I have begun to seek out better ways of balancing this tendency. Alongside this was the practice of leaving things unfinished to be fully present to the next moment. It was difficult to walk away at the end of our work period and know that there was more to do, but the practice allowed me to realize how often my mind is still wrestling with the last event instead of becoming fully available to be God’s hands and feet in the present moment.
I was fascinated by the teaching on the Law of Three and of Boehme’s process allowing for anguish, desire, and agitation to be the impetus for light. It begins to transform the way we dwell in the world if anguish is no longer seen as something to be fought or eradicated, or as darkness where God is absent but, instead, one of the very materials by which a new creation can occur.
I appreciated that we were sent out to explore the Law of Three both through the exercise of looking back on our life, but also by engaging it within our current contexts. I was struck by its possibility in areas of conflict, be they internal or external, and the call to move from a place of either/or to a place of curiosity and holding situations/conversations lightly. I appreciated the release of identity that this process allowed.
While there was not time to delve into the implications of the Trinity in as much depth as I would have liked, I was struck by the movement of the unfolding Trinity. Instead of a snapshot caught in time I appreciated the idea of the Trinity as ever-creating, dynamic, and self-revealing. I also was caught by the statement that this understanding of the Trinity allows us to view our age not in utter uncontrolled chaos, but as unfolding toward an Omega point.
As our time drew to an end, we had a chance to walk the Enneagram that had been unfolding throughout the week. I was initially worried about knowing which way to go but, as I entered, it was smooth and clear and the energy built until I could feel it ripple across my palms and scalp. It made me think of the law of world creation and the Law of Three and I wondered at what we had loosed into the world by our collective action. The night intensified this question. Sleep was elusive. It made me question again what power was being stirred through our time.
We closed with a profound celebration of the Eucharist that seemed to bring everything together in a beautiful unity. As we received the elements in our time, Cynthia emphasized “Christ growing a new thing within us” and I could feel myself yearning toward that realization, ready and eager to embrace the new life that Christ is able to birth within each of us.
I was thankful that far from leaving us simply to long for the next retreat, we were sent to explore and pay attention to the Law of Three in our lives and to apply the learning we had gained very practically into our own places and spaces.
I am deeply thankful for the opportunity The Contemplative Society provided that allowed me to participate in this Wisdom school. There are many insights still percolating and, as I go back to The Holy Trinity and the Law of Three, there are fresh understandings from Cynthia’s talks (and more questions!) that continue to emerge. I am incorporating the insights I have gained not only into my own spiritual life, but in the leadership of the community we are a part of.
Again, my deep gratitude for this time of refreshment and learning, and I will continue to hold the work of The Contemplative Society in prayer as you continue to serve so many with your ministry!
Hungry for more? Become a member today to ensure more people like Meagan are able to access opportunities like Wisdom Schools, and you’ll receive the opportunity to register for TCS events like the upcoming Wisdom School on Teilhard de Chardin in advance of the public!
Hot on the heels of Pentecost and the American Teilhard Association’s annual meeting, Gabrielle (Brie) Stoner ties together the liturgical holiday with the dawning of a new “Church”.
This past weekend, I made a brief escapade to the Big Apple for the American Teilhard Association annual meeting featuring guest speaker, Ilia Delio.
The brief trip was as crammed with experiences as Manhattan is crammed with people, and Pentecost Sunday wound up being an unexpected culmination of the three days.
As many of you know, Pentecost is the celebration in the liturgical Christian calendar of the arrival of the Holy Spirit ten days after the ascension of Jesus, and celebrates the “birthday” of the church. According to the gospels, the Holy Spirit came down in the form of tongues of fire that rested above each of the disciples and, in turn, gave them the capacity to speak in different “tongues”. People who heard them started gathering and, as they heard all these languages being spoken, it created a lot of confusion (like it would), and some even chalked up these “fiery fluent crazies” as being drunk (a most rational conclusion). The traditional phrase that you’ll often hear on Pentecost is “Veni Sancte Spiritus” which translates as “Come Holy Spirit,” an ancient invocation of the “Bring it on!” variety.
While I have been following the liturgical calendar a bit more closely this year, I wasn’t thinking particularly about the unique correlation between this special day and the American Teilhard Association gathering. During the question and answer time following Ilia Delio’s address, however, someone raised the question about why young people don’t seem interested in the church, and what that might mean evolutionarily for the future of world religions. Ilia gave a response in which she criticized (as Teilhard did) the outdated theology and doctrine that is simply becoming incompatible with the future generations of humanity.
Mary Evelyn Tucker (a board member of the ATA and one of the hosts of the event) jumped in to add that this is why she, Mary Evelyn, believed it was important to just “take the God language out” in projects such as her “The Journey of the Universe” project to make it more appealing to younger generations.
While I do agree that “God language” is often off-putting to those of us who might be in the “spiritual but not religious” camp, I have to disagree that the answer is to simply take “God language” out of the equation. Omission is not evolution, and while many among us are atheists, there are also many who, as Teilhard describes, might be more aptly called “unsatisfied theists”:
We are surrounded by a certain sort of pessimist who continually tells us that our world is foundering in atheism. But should we not rather say that what it is suffering from is unsatisfied theism?…are you quite sure that what they are rejecting is not simply the image of a God who is too insignificant to nourish in us this concern to survive and super-live to which the need to worship may ultimately be reduced?¹
Rather than throwing out “God” with the dirty bathwater of what no longer serves humanity in religion, it is our task to transcend and evolve the language of a “God who is too insignificant for us to worship”. Our ideas must expand and deepen in order touch upon the mystical heart that so enraptured and informed Teilhard: the fiery center of the universe he called the heart of God, the beating personal center of all traditions and whose fabric we shape with our very lives.
I happen to think that many of us in the Millennial cohort believe in God, just not of the white-bearded-up-in-the-sky variety. What we are leaving behind is tribal exclusionary religion and instead intuiting our way forward into a faith that believes whomever God is, God has to be the dynamism and sum of all relationships in this great system in the process of evolution. Whomever God is, God has to be intimately and inextricably shining through every facet of this incredible material world. And whatever that faith is, it has to include everyone, everywhere, and must offer us solutions of the salvation of the planet NOW, not later.
Some scholars describe this as the birth of Second Axial age religion and, unsurprisingly, this new vision and language of God is spreading like wildfire and is creating a lot of confusion for those that prefer the older language of God.
Fire, new language, translation issues, confusion. Now where have we heard that before?
Welcome to the Planetary Pentecost and the birth of a church as big as the cosmos itself.
Veni Sancte Espiritus. Bring it on.
- Pierre Teilhard de Chardin, Activation of Energy, p.239-240.
This is a re-post of an article written for Northeast Wisdom by Sher Sacks on December 21, 2015. Shortly after Matthew spent time with us at Shawnigan Lake, BC, he hosted a similar retreat in Sechelt, BC.
“I think some of you will be happy to hear how Matthew is playing in my old British Columbia stomping ground.” ~ Cynthia
On November 23 and 24, 2015, Matthew Wright, an Episcopal priest from St. Gregory’s church in Woodstock, NY (yes that Woodstock) presented a group of about two dozen with a remarkable range of material about the Wisdom teachings of Yeshua (the Hebrew name of Jesus). We have long been taught what we are to believe about Yeshua but far less about how the teachings of Yeshua can transform our lives. And Matthew offered this option.
The workshop was not about knowing more, but about knowing more deeply. We are often told to “get out of our heads and into our hearts” which is problematic given the nature of the English language which equates heart with emotion. As Matthew pointed out, the heart is not the emotional centre, it is rather the organ of spiritual perception. It would be more accurate to say “get into your HeartMind”. This understanding makes Yeshua’s phrase “Blessed are the pure in heart, for they shall see God” (become conscious of God), make more sense.
Matthew spent some time discussing what is now being referred to as the second axial age. The first axial age occurred around 800 to 200 BCE, when there was an enormous increase of spiritual understanding. It was the period in which the Buddha taught, Lao-Tzu (the founder of Taoism) was teaching in China , the Rishis (writers of the Vedas) were active in India, and Monotheism arose in Israel (Abraham and Sarah left their tribe to “follow God” and the Abrahamic covenant was born). Out of this incredible upwelling of spiritual awareness came a sense of transcendence and an individual quest for spiritual understanding or enlightenment. The ultimate goal became escape, or liberation from the world of matter, which was considered lesser or even evil. The problem became one of how to escape from samsara (cycle of rebirth in Hinduism, Buddhism, and Taoism) or to repair the rift created by “the Fall” (Christianity). The end result was the sense that something was wrong with this world. Our spiritual consciousness became dominated by images of separation and exile.
However, slowly, over the centuries, according to many thinkers, including Matthew, there has risen the deep indwelling knowledge that “we belong”. We have begun to pick up the very real connection with the earth and each other that existed in pre-axial times. This sense combined with the first axial age sense of transcendence, gives us the opportunity to move into a synthesis of the transcendent and the immanent to create a new world order. During the workshop Matthew pointed out that multiple strands of knowledge point us in this direction. Quantum physicists have discovered the deep interconnection of all things at the most subtle levels of matter; environmentalists are pointing out that we are part of a global ecosystem; evolutionary biologists, reveal that life is unfolding as a vast, single process.
Matthew also pointed out that this “second axial current” didn’t just start recently. It is present in the Bodhisattva vow of Mahayana Buddhism (the vow to remain in the phenomenal world until all beings are awakened) and in Incarnational theology (elimination of the boundaries between the sacred and the profane – “God so loved the world” and “the Word became flesh”). Yeshua rejected the asceticism of John the Baptizer and pointed us to a path that fully embraces the world. He partied, feasted, and associated with those identified as outcasts and sinners. He broke the purity laws. Yeshua prayed “Thy Kingdom come on Earth”. His teaching indicated that we belong deeply to this world; we are interwoven into its fabric. As a teacher within the Wisdom tradition of the east, Yeshua taught us about compassionate, loving intelligence where attention (alertness, spaciousness) and surrender (a humble letting go) meet in the heartmind. It is not so much about what Yeshua taught but about where he taught from. What he taught was not a moralistic, but a transformative path.
Matthew spent some time describing the reasons why this basic teaching of Yeshua morphed into the moralistic, judgmental teaching within which most of us were raised. He followed the growth of Christianity out of its eastern foundations toward Greece and Rome, with martyrdom leading to “we/they” thinking, and finally to the moment that Christianity became an imperial identity marker within the Roman Empire with its counsels of Bishops. What one believed became all important and led to the inquisition, witch trials, and the crusades. Yeshua’s path of inner transformation was almost lost.
Now we have the opportunity to move beyond a belief and belonging system to the recognition of Yeshua as the archetype of the full union of human and divine – Christ consciousness. Yeshua is not the exclusive union BUT the fullness of the human and divine union (Christ). In reference to this concept we discussed some of the Christian and Sufi mystics and their practices, kataphatic prayer (prayer with content), and apophatic prayer (emptying the mind of words and ideas and simply resting in the presence of God). We discussed how we can learn from each other using homeomorphic equivalency, looking for deep correspondences that go beyond the words and concepts of our distinct religions or cultures to find the same or similar experiences.
We also considered the phrase “the Kingdom of God” not as a place (Heaven) or existing at a particular time (after death), but as a state of consciousness, here and NOW. We turned our minds to Christophany (all reality as a manifestation of Christ) and reflected upon Raimon Panikkar’s concept that reality is Cosmotheandric (a totally integrated and seamless fabric that is the undivided consciousness of the totality). We examined Teilhard de Chardin’s concept of Christogenesis, within which Christianity is not a path of ascent but a path flowing out from God. Matter is not a distraction from God but an outworking of God in form. Incarnation awakens to itself in Christ (Form). The world is not static but constantly changing. God is committed to that change, since as the creator God embedded it in the world and now sustains it. Christ consciousness is its goal. As Paul stated in Romans 8:22, “We know that the whole creation has been groaning as in the pains of childbirth right up to the present time”.
Finally we considered the concept of the Sacred Heart of Jesus as the Heart of the universe, the evolutionary driveshaft of all creation; the second coming as the coming of conscious union with the divine. Referring back to the concept of axial ages we noted the rise in non-dual consciousness. We noted that evolution has been acting unconsciously up till the present but now we have the opportunity to act consciously in it. Evolution has become aware of itself. We must choose to deepen the disclosure of the Heart of God. Christ is the endpoint (the Omega). However this convergence is not inevitable. If the second axial age is to manifest we must choose and act!
Originally posted on NortheastWisdom.org
Dear Wisdom friends,
Almost exactly this time one year ago, I launched my “Teilhard Challenge,” inviting as many of you as felt so moved to join me in diving into the magnificent, challenging writings of Teilhard de Chardin. I know that many of you have taken the plunge, and the Teilhard buzz out on the planet is palpable and steadily growing. Thank you!
This comes to give you a short “year-end report” on my own work here, and a heads-up about what’s on the docket for 2016.
I did manage to chew my way through most of the Teilhard canon this past year: beginning with a fairly quick read, followed by a more detailed immersion once my inner dowsing rod struck water. That turned out to be with The Human Phenomenon, which is clearly Teilhard’s master work and is now available in a magisterial new translation by Sarah Appleton-Weber. I was also lucky enough to get hold of French versions of four or five of his major works. If you can read French even a bit, I’d highly recommend you follow this strategy as well. Even if you book-end the French translation with the English one, Teilhard is simply…well…French! And his thought is somehow much more lucid and compelling in his mother tongue.
The teaching season got off to a bang a couple of weeks ago with my pilot Wisdom school in Aspen, where I offered a two-day seminar called “The Divine Milieu” on December 17 and 18, attended by nearly 100 people (the presentations were also live-streamed; see “Cynthia Bourgeault Day 1 – Dec 17, 2015” and “Cynthia Bourgeault Day 2 – Dec 18, 2015”). Despite the title, the teaching was really focused on The Human Phenomenon and attempted to lay out the “Teilhardian synthesis” via his four successive (and increasingly challenging) propositions about cosmogenesis:
- Evolution (understood as cosmogenesis) is the non-negotiable baseline for all intellectual, scientific, and spiritual discourse.
- Evolution has a preferred axis, or line of direction, carried by the principle of “complexification/consciousness.”
- Evolution is convergent, culminating in an “Omega Point.”
- This Omega Point is identical with the mystical/cosmic Christ.
This structure will form the backbone for the series of Teilhard Wisdom Schools that will shortly start to run in 2016: in New Zealand; Santa Barbara; North Carolina; Washington State; Stonington, ME (stay tuned!); and British Columbia, respectively.
There will also be a more intimate and reflectively-oriented retreat which I’ll co-lead with Matthew Wright at his home community, Holy Cross Abbey in West Park, NY, on April 7-10. April 10 will mark the anniversary of Teilhard’s actual death (on Easter Sunday, 1955), and since Holy Cross Abbey is directly across the Hudson from Teilhard’s burial ground in Hyde Park, we will hope to include a short pilgrimage to his grave site in our work together that weekend.
Longer range, I’m not sure what’s in store: probably a book, but its focus is still “under development” as I sense my way into the deeper feeling ground of my attraction to this singular and deeply needed Christian mystical teacher and teaching. I continue to feel that there is work here that needs to be done (my usual job description of making connections!) for this vision, despite or even because of its significant blind spots and interspiritual “groaners” – is still by far the best thing going – certainly in the Christian tradition – for a roadmap that will allow us to comprehend the “depth and breadth and length and height” of the mystical tradition we stand in, and embrace the future with compassion, courage, and spiritual intelligence. It’s the roadmap we sorely need to get the caravan moving forward again.
I am not an unmitigated devotee. There are, indeed, significant liabilities to his work, particularly in terms of the ongoing dialogue with Evolutionary Spirituality (à la Ken Wilber and the Integral Community) and the InterSpiritual community. The biggest weakness, as far as I can see, is Teilhard’s inability to recognize levels of consciousness, and to realize that the “self-reflexive” consciousness that he saw as the new evolutionary turning point is itself but a stage (and a relatively immature one at that) in the deepening evolution of consciousness itself. Much of his most outdated and polarizing thinking is trapped firmly within the boundaries of the egoic operating system and its peculiarly dualistic way of structuring the world, and he simply doesn’t see the squirrel cage he is running inside. But that can all be recalibrated once the source of the blind spot is identified, and I firmly believe that the Teilhard canon will survive the transposition into nondual categories of thought and actually thrive there.
And that’s basically my task for the next few years, as I see it…I want to look more closely at Teilhard’s understanding of consciousness, and to see how my own core intuition that nonduality is a mode of perception, not a philosophy of monism, might heal some of the misunderstanding in Teilhard’s summary dismissal of the Eastern spiritual traditions as a source of wisdom and guidance for our own time…
I also have to say that the most illuminating and poignant part of the reading list for this year was the time spent plowing through the Letters between Teilhard and Lucile Swan, his soulmate and dakini during the long years of exile in China. A heart-wrenching story, which somehow conveys the “within” of Teilhard’s voyage in a way even more powerful than the “without” of his polished philosophical studies.
Anyway, that’s the progress report for now. Do stay tuned – and keep on reading!
New Year’s blessings,