STORIES R US

Hildegard of Bingen’s famous visions

made her sick until she wrote them down

and communicated them to others.

God will not let us bury our talents/visions/stories

– they are given to us for the common good.

 

Carl Jung’s story about humans is that

we are all interdependent and interrelated

not just interpersonally but cosmically –

from this came his idea of the Collective Unconscious –

whereas Sigmund Freud atomized humans

seeing each one as an independent individual

Jung fits much better than Freud

in the quantum interconnected story of the universe.

 

A basic quantum theology principle:

ultimate meaning is embedded in stories not facts –

ideologies/mythologies/worldviews/religions

create our world more than facts.

 

The main components of the new story

of the emerging Interspiritual Age:

the evolutionary consciousness movement

the developmentalist movement

Spiral Dynamics/Integral Theory/Einsteinian physics

all these together create a new metaphysical story.

 

In the other major story –

the materialistic/scientific/rationalistic one –

Meister Eckhart’s spiritual concepts are hard to grasp –

the “God-beyond-God” and “praying to God

to rid him of the concept of ‘God’” –

since all our concepts of God are false idols.

 

Even simple Bible stories written for the common good

need interpretation: the meaning of John 3:16

changes radically depending on how you interpret

“everyone who believes in Jesus will not perish” –

does “believes” mean “intellectual assent 

that Jesus is the Third person of the Trinity”

or “everyone who trusts in Jesus” will be saved?”

Biblical interpretation is the story about the stories

that created western civilization.

 

TEILHARD VS AUGUSTINE AND MARX

In Teilhard’s view, eros, the longing for wholeness

is integral to the whole evolutionary direction towards

wholeness/complexity/consciousness/personalization/love –

the universe is personal not impersonal.

 

Ever since Augustine, western Christendom

has separated grace from nature

and so we treated nature with contempt and plundered it

and each time a piece of God died –

ironically, because of Augustine we have killed God

all over again.

 

Because of the theory of evolution, we know

everything is interconnected –

therefore salvation is communal more than individual

and we all can be involved in transforming

the whole cosmos.

 

Contrary to Marxism’s propaganda

alienation and conflict do not come from religion

but from the inevitable moral collapse

of the materialist worldview.

 

There is scientific/empirical research

that shows there are stages of religious development

from pre-rational/pre-conventional/narcissistic/childish

fantasy all the way to post-rational/post-conventional/

ego-aware/transpersonal awareness.

 

The contemplative non-dual mind

is like the Tree of Life in the Garden of Eden –

it provides continual nourishment

to the soul and world.

 

THE BIRTH OF TRANSCENDENTALISM

The big problem for Christianity today:

it has its roots in a first-axial-period consciousness

(500-300 BC when the great world religions formed

including Judaism, Christianity’s precursor)

and Christianity’s cosmology is outdated and irrelevant

according to many postmodernists.

 

Therefore, you sometimes have to use apologetics

(Christian philosophy) to open peoples’ minds

before you can be kerygmatic

(proclaim Christ to them).

 

Ascending religionists (working their way up to God

through more and more perfect virtue)

and descending religionists (working their way down to God

through greater and greater humility)

try to convert each other

but their salvation truly lies in their unity not division

both morals and mysticism are needed.

 

Fifty years before Pentecostalism birthed

in the 1850s, liberal Protestantism birthed

experiential American Transcendentalism with its love of

nature/poetry/spiritual solitude/mysticism

and liberal Protestantism rejected

the spiritual ennui of organized religion/church.

 

The Transcendentalists (Emerson/Thoreau/Whitman/Melville)

urged self-transcendence, a magnificent gift

but one always limited by the realities of life –

transcendence shows us the possibilities

but personal and social limitations

restrict our ability to fulfill the possibilities.

 

But exposing our limitations/mortality/hidden wounds to God

allows us to experience in our shame and brokenness

the unconditional love of the only One

the only truly Transcendent One.

 

Two tenets of Wisdom:

There is a God

You are not God.

 

STATES OF CONSCIOUSNESS/UNITY/LOVE

Brother Teasdale, a monk mentored by Bede Griffiths

had a vision that nondualism would create

a Christian Renaissance.

 

Beyond that, Ken Wilber believed

the great Wisdom Traditions: Christian Mysticism/

Vedanta Hinduism/Vajrayana Buddhism/

Jewish Kabbalah/Islamic Sufism could be united

in seeing the three ordinary states of consciousness

waking/dreaming/deep sleep

as treasure troves of spiritual awakening

if we learned how to utilize these common states.

 

Beyond even that, unity could go beyond this world

to what Anthony Burgess refers to as “exoChristianity” –

assuming there are trillions of Earth-like planets

outside our solar system and assuming

there would be intelligent life on many of these “exoplanets”

which would be fulfilled in unique incarnations

of the Cosmic Christ, then the primacy/significance of Christ

would be raised to a new level.

 

Radical amazement at all this results in contemplation

which catches us up in the Love of the Creator

who lavishes love in us/on us/around us/as us.

 

By its very nature, Divine Love begets

institutions like marriage and churches which are ordained

toward the embodiment and spreading of Love

in procreation and spiritual education of children

who are the ultimate crown

of any healthy institution.

 

The Love of God is in life-giving individuals and couples

and points towards eternal life as the whole coin

of which death is just a small part – there is physical dying

but no eternal death – everything and everyone is energy

that goes through multiple states: life/death/rebirth

and can never be destroyed.

 

 

SOLVING THE HUMAN DILEMMA

Henri Nouwen holds the mystical path

devotion to God

to be central to the life of the heart.

When morality gets too much attention

it subverts the priority of the mystical.

 

In any case, true morality flows out of oneness

the Law of Karma rules:

“You cannot do good or evil to your self

without doing the same for your neighbors”

– Catherine of Siena

 

To the extent we can look at our self

clearly/compassionately, we can confidently/fearlessly

look into someone else’s eyes – and into their soul

since eyes are the mirrors of the soul.

 

For Teilhard de Chardin love is not

an epi-phenomenon – something humans can acquire

rather it is what we constantly bathe in

something closer to us than our breath

which includes agape/eros/philia (brotherly/sisterly love)

and undergirds/supports the rise of consciousness –

deepening love and rising consciousness go together.

 

Similar to Teilhard, theologian John Macquarrie

illumines the human condition

by his main theme of self-transcendence

which simultaneously opens us to God the Infinite

while recognizing our essential finitude.

 

We humans are always a problem to ourselves

because we are finite yet longing for infinity –

longing for the Godhead, for Infinite Love

the living God beyond our images/idols of God.

 

This is where we need faith –

because according to Simone Weil

“Faith is the ability to hold creative tension

between paradoxes that are irresolvable

such as being finite but longing for infinity.”

 

Faith in God is the solution

to the otherwise unsolvable human dilemma.

COMMITMENT/FREEDOM/MERCY

Wholeness and liberation not perfection and control

are the goals of authentic human spiritual development.

 

Individuals/societies that affirm

existentialist autonomy from God

think they are supporting life/hope/

freedom from sin/guilt

but they really move people

toward death and destruction.

 

The supposed freedom of casual sex

is not love, which requires commitment –

true freedom involves committing yourself to lifelong love –

conjugal love in marriage involves the good

of the whole person – it enriches their body/mind

expresses the unique friendship of spouses

and opens them to the healing and grace of God.

Without commitment you remain not in love

but in the prison of your own ego.

 

God draws humans to each other and to God

in hidden/subtle/wonderful ways.

The supposedly good self and bad shadow

are not opposites – just as the self/ego

can have destructive attitudes

so the shadow can have good qualities –

moral instincts and creative impulses.

 

Thomas Merton, the great rescuer of contemplation

and mysticism, constantly wrestled with his shadow

but ultimately found it liberating

to realize his whole life was one

of paradox and self-contradiction

and that, although this caused constant insecurity

it was his greatest security

for it was the sign of God’s mercy

and the only way God could deal with someone

so complicated and confused

as he found himself to be.

 

God loves and liberates the whole person

shadow and all.

 

 

 

MYSTICISM AND POLITICS

Mysticism is direct experience of God

but most mainline pastors are sceptical about experience

because they believe faith must have intellectual content –

and it must involve social justice –

true faith is not simply pentecostal or mystical.

 

Johann Metz’s theology of politics was influenced by

Catholic theologian Karl Rahner

existentialist philosopher Martin Heidegger

marxist philosopher of hope Ernst Bloch

Jurgen Habermas’s critique of modern consciousness

liberation theologian Gustavo Gutierrez

and the base communities who

practically and politically implemented

the ideas of all these thinkers.

 

If Metz were alive today he would include scientists and mystics

since mysticism explores consciousness

and understanding consciousness is

the next big frontier for science.

 

What most pastors miss or forget

is that Divine Co-creativity works

within the evolutionary process

and within us –

the Spirit works primarily through

our mind/heart/gut’s consciousness and experience

rather than as an external agent of cause-and-effect.

 

“The universe is the primary Sacred Reality

and we become sacred by participating in it” –

Thomas Berry

 

This is how we get wholeness/salvation –

salvation by participation in the universe

since the whole cosmos was designed and created

with a view to the Cosmic Christ

the noble goal/perfection/center of the universe.

 

This is the starting point for Johann Metz

in his theology of politics.

 

 

“I AM” IS GREATER THAN “AI”

The small ego – the things we identify with –

our education/work/marital status/wealth –

our possessions can possess us

and hand the reins to EGO (Edging God Out):

our attachment to our self-image instead of to God.

The small ego is a necessary part, but not the whole

of who we are, and breaking free of it into the whole

liberates us from just being a part.

 

Even the small ‘I,’ the ego, cannot love

because it is always in one of four small ‘c’ modes:

calculation/control/competition/comparison.

Comparison with others = judging = anti-love.

 

To end the violence all around us

we first need to end the violence within us –

technology will not save us but “I AM” can

and meditation – listening to silence – the language of God

within us and around us – can help.

 

Quantum theology believes:

  1. the ‘shadow’ is a real and powerful dimension of all life
  2. the shadow cannot be eradicated
  3. the more we try to eradicate it, the more power we give it
  4. the shadow is a powerful force for creativity if we integrate it.

 

Because our shadow and God wrestle within us

most people relate to the sacred

with a sense of ambivalence – a mixture of

trust/antitrust/approach/avoidance.

 

But there is no need to be afraid –

the Godhead is a Goodhead.

In fact, it’s all good – Teilhard de Chardin saw that

even technology can provide a ground for religious development –

something that, rather than destroying us

with AI like CHATGPT

technology could take us to a higher level

of consciousness and union in love –

telescopes let us see into the past

and just how great/good/glorious God is

and always has been

and always will be.

GOD LOVES YOUR SHADOW

Trying to find absolute rights and wrongs is a trick

we play on ourselves to feel secure and comfortable

but it is far more daring to keep your heart open

and not make anyone the ‘enemy’

not even your shadow.

 

Teresa of Avila’s Interior Castle says the soul

is a mansion of many rooms, but there is a room

in which we should always dwell – self-knowledge –

coming to consciousness of the dark side

of one’s personality is, according to Fr. Thomas Keating

the ‘sine qua non’ – the ‘essential condition’ for

psychological/spiritual growth/humility/wholeness/holiness.

 

Our shadow only becomes hostile

when ignored or misunderstood –

like any human being you have to get along with –

often you have to give in/resist/show love.

 

Holy men and women have unconsciously written whole books

claiming it was all dictated to them by Jesus/Mary/the Holy Spirit

but John of the Cross would be sceptical about this

and Fatima/Medjugorje/end-of-the-world predictions.

 

Kick at the darkness/the shadow not out of illusion

not out of triumphalism, but out of grace –

kick at the darkness because it is ubiquitous

but it is not sovereign – it will not have the final word.

 

God’s way of being just is to show mercy/unconditional love

to those who were loved conditionally

and therefore repressed the ‘unacceptable’ parts of themselves

and so developed a shadow.

God loves all of us, even our shadows

and this formed the basis for Karl Barth’s belief

that we can at least hope for

the salvation of all souls.

 

God is patient with us

not wanting anyone to perish (2 Peter 3:9).

 

 

 

HOW TO HARNESS YOUR MIDLIFE CRISIS

  In early childhood we are who we are in a straightforward, direct way. We love and trust life and other people spontaneously. We are uninhibited, so nothing is held back or hidden.

    However, usually due to conditional love from our parents, we learn quickly that certain things we say or do will be rewarded, and other things will be ignored or punished. We learn to hide certain parts of ourselves in order to be loved by others.

    As we move through adolescence toward adulthood, we learn even more that we must repress parts of ourselves in order to be tough and competitive and stand on our own two feet in the world. Our ego must become strong so we can survive.

    In childhood and adolescence, the repressed parts of ourselves get buried in our subconscious mind. However, in mid-life, which can extend anywhere from thirty-five to sixty-five years of age, we have less energy to hold all this subconscious material down.     

    Weighed down with mortgages, jobs, parenting, and other responsibilities, and aware that we may not live a lot longer, often in mid-life we suddenly feel an urge to rediscover the freedom and spontaneity of our inner child or inner adolescent. Our subconscious, repressed parts start to emerge in our dreams, daydreams, fantasies, or in a general sense of restlessness or meaninglessness. We might have a powerful urge to write poetry, start a rock band, buy a hot car or motorcycle, party all night, have an affair, quit our job, or leave our marriage.  

    At this point, according to the great twentieth century psychologist Carl Jung, we have three basic options. The first one is to keep soldiering on, keep repressing all these seemingly irrational urges that are coming up, keep cutting off essential parts of ourselves. We may end up with an ulcer, stroke, or heart attack, or become cynical, bitter, and slowly die spiritually.

    Or, at the other extreme, we can let the subconscious urges flood us all at once, so we are overwhelmed and become a mid-life crazy person who throws out all we have worked so hard to build, irresponsibly destroying our marriage, family, and career in the process.

    The third option is to allow the subconscious, repressed parts to have a voice, listen to them, and let them into the conscious mind a little at a time so that we are in control of the urges rather than the urges controlling us. We can look at our urges and decide rationally which would be wise and which would be foolish to act on. This is the healthiest option, to slowly integrate the repressed parts of ourself back into our life without destroying what we have built so far.

    Jung called this third option “individuation.” It is our true self calling us to let go of our ego, to integrate our conscious and subconscious minds, so that we become a whole person again.

    In this third option, we reach “second naivete,” that is, we let our inner child play through us in a mature way. Letting our inner child out may seem foolish to the person who has become cynical and bitter, just as continuing to be responsible may seem foolish to the person who has chosen irresponsibility.

    We are not called to become immature, that is, childish, but rather to become directly loving and trusting once again, that is, childlike, but in an adult way. Life has taught us some hard lessons, but we make love and trust our greatest priority again, without letting our guard down absolutely, as a child does. According to Jung, this is the essential work that needs to be done in mid-life.