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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.


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. 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.

Transmitting and Transforming

Brian Mitchell, The Contemplative Society’s Audio Ministry Coordinator, connects the relationship between you and the ministry, and how you can play your part. Also, a note from Cynthia Bourgeault, and a selection of our customers’ testimonials.


cam00124As you perhaps already know, one of the most unique contributions of The Contemplative Society to the Christian Wisdom path is our Audio Ministry. Each year we take old versions of our recorded talks and retreats, as well as new recordings, and transform them into audio teachings available for purchase on our website ensuring that contemplative Wisdom is transmitted to all who yearn to hear it. Usually, we edit and distribute Cynthia Bourgeault’s teachings (such as 2015’s In the Wake of St. Brendan or 2016’s The Holy Trinity & the Law of Three), but last year we were honoured to expand our offerings to include Matthew Wright (The Wisdom Path: Contemplative Practice & Evolving Consciousness) and look forward to recording his retreat in the spring of 2017. We also continue to revise previous teachings for improved quality and coherence.

032_cropI consider my role as coordinator of the Audio Ministry as both a blessing and a little bit of a curse. It’s a blessing because I have the privilege of listening to and disseminating teachings that enliven my body, mind, heart, and spirit. The teachings never get old, as there is no bottom to the Wisdom well from which they emerge, and I also get to work with absolutely wonderful volunteers. On the other hand, it sometimes feels like a bit of a curse because it’s a lot of work to do with very few resources!

What you may not know is that our Audio Ministry operates virtually on volunteer hours alone. Though we have had limited success in the past, last year we decided to once again put a call out for more help to relieve the load on our current volunteers and hopefully to increase the volume and speed at which we produce the teachings. Holy Spirit seemed to have decided to intervene on this occasion, and we found ourselves inundated with people willing to help either in the capacity of editor or final listener.

cam00121

This last attempt to recruit help has proven to me how important the Audio Ministry is to The Contemplative Society community (check out these testimonials from our customers). This knowing motivates me to remain vigilant and imbues the work with great meaning. And that is why I ask for a different kind of help today.

cam00123In addition to volunteer hours, producing these audio sets is also costly in terms of materials, technical equipment, and the occasional service of professionals. The Contemplative Society strives to keep the cost of the recordings as low as feasible in order to have the teachings remain accessible to as wide an audience as possible. With the help of our donors, we have been able to strike a healthy balance. The more support we have, the more we are able to offer.

We currently have a significant backlog of tapes waiting to be edited, and a number of sets that need to be revised. My hope is to match our resources with the passion our community has shown for these teachings. In that spirit, I hope you will consider supporting The Contemplative Society by renewing your membership, or becoming a new member or donor. All donations can be applied to membership which, in addition to sustaining our various programs including the Audio Ministry, gives you the benefit of applying early to The Contemplative Society’s retreats where you can experience the teachings that we offer as audio sets in person. If you are already a donor, we encourage you to consider increasing your previous gift or considering a monthly donation to help us reach our goals. Please visit our Membership page to learn more, or our Support Us page to give directly. (And if you need a bit more convincing, read what Cynthia has to say about it!)

I hope you will join me in our endeavour to bring ancient Wisdom to our modern students of the heart.

With thanks,

Brian Mitchell
Audio Ministry Coordinator

Support The Contemplative Society – Support the Contemplative Future!


For more information on donating or membership, please visit contemplative.org/about-us/membership, or contact Miranda at admin@contemplative.org or 250-381-9650. Enquiries about your current gift can also be directed to Miranda.