Raimon Pannikar's- Christophany- The Fullness of Man

I have just started reading Raimon Pannikar's Christophany- The Fullness of Man, together with a group. here are my first thoughts...

We have only just begun our journey into Pannikar but already I feel we are swimming in deep waters. Awhile back I was reading a book by Dr. Craig T. Isaacs "Revelations & Possession: Distinguishing the Spiritual Experience from the Psychological", where he describes the experience many have of reading Carl Jung,

"Reading Jung has been described as diving in the ocean. Often one will read his work and believe they have understood it, only to be dragged back down deep in the ocean, struggle to breathe believing all is lost, only to surface and again find one’s bearings. So, too, Jung will be intelligible, then we will get lost, only to find a statement we can grab onto like a raft in the sea, and then hold onto it with tenacity for fear of being drowned again. For this reason Jung has often been misunderstood because his thought has only been taken in part. However, we must not take only a few statements he makes, hold on to them like life rafts and move only from them; rather, we should attempt to comprehend the whole that he is putting forth. Therefore, for both our understanding of this process of the development of consciousness, as well as to further expand upon the concept of objective spirit, it is necessary to pursue a greater understanding of spirit, especially as presented in Jung’s thought."

This quote about the experience of reading Jung seems quite appropriate here as we begin our journey into Pannikar's Christophany, perhaps even more so.

Due to many factors, in my personal life, family, marriage, ministry, and changes in polarity from my own spiritual practice of contemplative prayer and related studies, I have already been feeling this experience of having the floor of old ways of believing, belonging and being swept out from under my feet; or having the vessel of myself being wrecked against these waves of the ocean that seems to drag me down deep, only to resurface, gasping for breath and trying to find my bearings again. All the while, trying to hold onto a plank of flotsam and jetsam. Sometimes the plank I am holding onto seems to be my own spiritual practice or the writings of Keating, Griffiths, Bourgeault, etc., while at other times the experience of both my spiritual practice and reading authors of such deep thoughts seem to be the wave itself washing over me to destroy the old securities and consciousness.

Even now, in the beginning, in the Foreword to Christophany, we already meet deep waves of Pannikar's thought and can almost feel the palpable force of his being and presence as a manifestation of the very things he alludes to. He writes not only from his intellect but from his being. It pulls us down to depths, to meet him where he is. This is the difference between Christology and Christophany. The former is the making of dogmatic statements or moralizing's based on the life and sayings of Christ but usually misses the deeper meanings of Christ which lead to transformation of consciousness and being; whereas, Christophany presupposes that we cannot only experience Christ for ourselves but can also have the same experience Christ claimed to have with the mysterious being he called Abba.

Although I already feel I am being pulled down to unfamiliar depths, I also feel a kind of sapiential awakening and recognization. And I am becoming so much more grateful to have a plank such as the ---- list to hold onto as I plunge again and again into the deep ocean's of change and shifting polarities; especially now, as we are (or at least I am) entering what I already feel to be deep waters- a place where deep calls unto deep.

-Aidan+

The Wisdom Jesus

I am currently reading The Wisdom Jesus-Transforming Heart and Mind--A New Perspective on Christ and His Message by Cynthia Bourgeault

"If you put aside what you think you know about Jesus and approach the Gospels as though for the first time, something remarkable happens: Jesus emerges as a teacher of radical wisdom and compassion, whose aim is nothing less than the transformation of human consciousness."

http://www.shambhala.com/html/catalog/items/author/856.cfm

Ancient Ancestor's Conversation

The following is from a conversation on Ancient Ancestor's on Theology, Virtue and Spirituality on a Facebook forum.

Since many, however, of those who profess to believe in Christ differ from each other, not only in small and trifling matters, but also on subjects of the highest importance, as, e.g., regarding God, or the Lord Jesus Christ, or the Holy Spirit; and not only regarding these, but also regarding others which are created existences, viz., the powers(5) and the holy virtues;(6) it seems on that account necessary first of all to fix a definite limit and to lay down an unmistakable rule regarding each one of these, and then to pass to the investigation of other points. For as we ceased to seek for truth (notwithstanding the professions of many among Greeks and Barbarians to make it known) among all who claimed it for erroneous opinions, after we had come to believe that Christ was the Son of God, and were persuaded that we must learn it from Himself; so, seeing there are many who think they hold the opinions of Christ, and yet some of these think differently from their predecessors, yet as the teaching of the Church, transmitted in orderly succession from the apostles, and remaining in the Churches to the present day, is still preserved, that alone is to be accepted as truth which differs in no respect from ecclesiastical and apostolical tradition.---Origen, De Principis

No one hath seen God at any time; the Only-begotten Son, which is in the
bosom of the Father, He hath declared Him. The Deity, therefore, is
ineffable and incomprehensible. For no one knoweth the Father, save the
Son, nor the Son, save the Father. And the Holy Spirit, too, so knows the
things of God as the spirit of the man knows the things that are in him.
Moreover, after the first and blessed nature no one, not of men only, but
even of supramundane powers, and the Cherubim, I say, and Seraphim
themselves, has ever known God, save he to whom He revealed Himself.
God, however, did not leave us in absolute ignorance. For the knowledge of
God’s existence has been implanted by Him in all by nature. This creation,
too, and its maintenance, and its government, proclaim the majesty of the
Divine nature. Moreover, by the Law and the Prophets in former times
and afterwards by His Only-begotten Son, our Lord and God and Savior
Jesus Christ, He disclosed to us the knowledge of Himself as that was
possible for us. All things, therefore, that have been delivered to us by
Law and Prophets and Apostles and Evangelists we receive, and know,
and honor, seeking for nothing beyond these. For God, being good, is the
cause of all good, subject neither to envy nor to any passion. For envy is
far removed from the Divine nature, which is both passionless and only
good. As knowing all things, therefore, and providing for what is profitable
for each, He revealed that which it was to our profit to know; but what we
were unable to bear He kept secret. With these things let us be satisfied,
and let us abide by them, not removing everlasting boundaries, nor
overpassing the divine tradition.
---- John of Damascus

Father Aidan:
Thanks Fr Jay for the quote. Forgive me if I point out part of this quote near the last few lines which alludes to a "secret" aspect to the Christian Faith. John says,

"He revealed that which it was to our profit to know; but what we were unable to bear He kept secret."

You can read my random thoughts on the subject by looking for the article I posted on the Wall of this forum or by going to my blog site at: www.fraidanhix.blogspot.com

There does appear to be a secret aspect to Christianity in the earliest years. Of course, this was obviously abused and gave way to heretical forms of gnosticism. However, in the earliest strata it seems the common message of the Gospel of Salvation in Jesus Christ was shared with all; but that there were deeper aspects of the Gospel, the meat of the word as opposed to those who could only bear the milk of the word, that were reserved for those who had matured or been called to a deeper or more committed life.

Jesus himself says in several places that he only spoke in parables to the masses but to the disciples he explained the secret of the kingdom openly or that there were things he longed to shared but that they could not contain or bear them at that time. John, at the end of the Gospel also alludes that there were many more things that Jesus did and taught than could be written down.

Anyway....just some random thoughts that there is a delineation between those who are on milk and those who ready for meat.

Fr Jay:
maybe we need some "deeper", "meat" people to comment on this. :)

the whole theme of scriptural revelation is progressive revelations.
God did not reveal to adam, yet, some aspects of His personality. moreso, He did not clearly showed Himself to the Old Testament people His Trinitarian existence. at least as comprehesible as can be. yet, i believe they are adequate revelations of His Person.

can we say these O.T. guys are still on Milk?
would that make us ready for meat?

Father Aidan:
No, I wouldn't necessarily make such a distinction between Old Testament and New Testament Revelation being a comparative issue of milk and meat. There were many OT person's that did operate at a deeper level of spiritual and transformative understanding, such as Elija, Elisha, Daniel, and other prophets; but that is not the same thing as progressive revelation.

What the scriptures seem to refer to is that all are called to the common Gospel of Salvation in Jesus Christ (and yes, even here we are dealing with some kind of revelation, insight or illumination of the Gospel that produces faith unto salvation); but that there are deeper levels of transpersonal and transrational spiritual growth, transformation, that the new convert or nominal believer would only trip over and possibly cause them to stumble. We are possibly dealing with the secrets or mysteries of inner work and spiritual practices such as those as practiced by the desert fathers or monastics of Mt. Athos (Hesychasm)- meditation techniques such as the Jesus Prayer that is done in conjunction with breathing techniques and cardiac rhythms. These things are not taught to novices who do not have the spiritual or theological formation and maturity to discern between psychic experiences and those of the Divine Energies of God.

For example, many monastic who have experienced what they thought was the Uncreated Light or Taboric Light of Christ were actually led into Prelest or delusion because what they actually experienced was only the created light of their own inner man or imagion dei (image of God). But they were deluded into idolizing their own inner light. Such things necessitate years of spiritual practice under the guidance of a spirit filled and experienced Christian Elder or Spiritual Director.

St. John of the Cross clearly stated that during times of deep mediation monks or nuns were not to become attached to anything, even if the hear voices, see angels, levitate, or have prophetic words. To all experiences in meditation or the prayer of stillness one is to say "Nada, Nada" (not this, not this) and to simply rest in the silence of God's presence trusting that God is able to accomplish the deep work of healing and transformation without our thinking about it, attaching ourselves to the experience, etc.

This is one of the problems of the pentecostal and charismatic movements where people identify their gift, calling or ministry with God and idolizing these things. There must be discernment and non-attachment to anythings, giving all experiences to God.

So, there is need for being under the guidance of an experienced Christian elder or teacher. There are simply some things that babies in Christ will not understand, are not ready for, for as Christ said, they cannot contain them now. Such teachings, practices or experiences can prove destructive to them. A baby cannot eat meat but will choke and die. A baby needs milk or baby food, to eat and digest until they grow mature enough to do so.

Seriously though, where once such mystical dimensions of the spiritual life were reserved almost exclusively to monastic and hermits, there is a growing movement of both seekers and Christian's who are single or married and living in the world who are learning and practicing the contemplative/mystical dimensions of the Gospel. It is no longer reserved for the cloister but is being repackaged and made available for secular and domestic Christians, lay and clergy.

These teachings from early Christianity, the Church Fathers and Mothers, saints and mystics are being repackaged and made available for todays Christians. Many of the who have made strides in this area are: Fathers Thomas Merton, Thomas Keating, William Menninger, John Main, Dom Bede Griffiths, and Basil Pennington, etc.

Some of the specific forms and outreach organizations are: Centering Prayer & The Contemplative Outreach; Christian Meditation and the World Communion of Christian Meditators; and Christian Insight Meditation.

Another author is Kyriakos C. Markides who has written several books on Eastern Orthodox Spiritual Traditions of Mt. Athos. His books include:

The Mountain of Silence- A Search for Orthodox Spirituality
Gifts of the Desert: The Forgotten Path of Christian Spirituality
Riding with the Lion: In Search of Mystical Christianity

Although some of these authors go beyond traditional Christianity into Inter-religious Dialogue and cross traditional spirituality, there is more books, Christian teachers, and organizations to provide a framework and guidance for ordinary Christians living in the world.

We as clergy need to educate ourselves in these teachings and practices so we can be teachers and guides for seekers and believers on the journey; and be the filters for people so they do not become confused by the confusing array of such possibilities which could lead them astray or into New Age and Eastern forms of mysticisms. But if we don't do it, this lack, this vacuum in the conventional church world, will be a stumbling block for seekers and people who feel called to these deeper mysteries of personal transformation in Christ; and they will be more likely to stumble their way into false teachings.

We need to be there filters and teachers. Which means we must educate ourselves in and about these teachings and practices; and begin practicing them ourselves from a deeply rooted in the history, experience and tradition of Christian Contemplative and Mystical traditions and teachings.

I've been on this journey for over twenty years; an have been practicing various aspects of these spiritual practices and disciplines. I would be more than happy to help anyone I can on their journey. I am certainly no spiritual master! and am still on milk myself I am sure but any help I can give I am willing to do. Besides, if we dont, then people will go elsewhere to find help, and all too often its been in the New Age and Eastern religions. We must step up and do this.

Inner Christianity and the "Esoteric" Tradition

I've just finished reading Richard Smoley's book, "Inner Christianity- A Guide to the Esoteric Tradition."

Hmmm. A moment of pause. Smoley provides an interesting overview of esotericism and mysticism both within and outside of Christianity. It deals with the idea that there is a "Hidden or Secret" dimension to Christianity and the Gospel, that is reserved largely for those with a special vocation to higher spiritual realties that are found in conventional Christianity; and have been initiated into these mysteries. I tend to agree more with Carl McColman's view in his "Book of Christian Mysticism", where he states,

“…students of Christian mysticism lose their way when they get too caught up in quests for secret knowledge, or hidden teachings that are supposedly they key to higher realities that somehow have been lost (or suppressed) by Church Authorities. I am willing to go with the idea that many of the key principles of Christian Mysticism have been marginalized, ignored or even ignored…The Keys to Christian Mysticism have been hidden in plain sight” (page 17).

I certainly agree with that people, whether gnostics or even some modern charismatics, and anything in between, can get caught up in quests for secret or hidden knowledge. This may be one of the dangers of mysticism in general and a deficit of not having an experienced teacher or guide on the spiritual journey.

However, there does seem to be a genuine element of secrecy and hiddeness within the earliest stratas of early Christianity. I don’t have time now to cite specific chapter and verse here but would like to offer a few examples. Some of these “secrets” may include- the obscurity (intentional or unintentional) of Jesus’ childhood, Christ telling things in parables to the crowds but explaining the meaning of such parables to the disciples (“Unto you it is given to know the mystery of the kingdom of God, but unto them that are without, all these things are done in parables”; or “With many such
parables spake He the word unto them, as they were able to hear it. But without a parable spake He not unto them; and when they were alone He expounded all things to His disciples”[please note the emphasis on "when they were alone" or "them that are without."]); Jesus tells His apostles: “I have yet many things to say to you, but ye cannot bear them now;” “Give not that which is holy to the dogs, neither cast ye your pearls before swine”; or such terms as “The Mystery,” or “The Mysteries,” used to designate the sacred circle of the Initiates or connected with Initiation: “The Kingdom,” “The Kingdom of God,” “The Kingdom of Heaven,” “The Narrow Path,” “The Strait Gate,” “The Perfect,” “The Saved,” “Life Eternal,” “Life,” “The Second Birth,” “A Little One,” “A Little Child” ["Then said one unto Him: Lord, are there few that be saved? And He said unto them: Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in and shall not be able."] The list may go on.

St. Paul also makes similar comments, such as:

“I came to you bearing the divine testimony, not alluring you with human wisdom but with the power of the Spirit. Truly ‘we speak wisdom among them that are perfect,’ but it is no human wisdom. ‘We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world’ began, and which none even of the princes of this world know. The things of that wisdom are beyond men’s thinking, ‘but God hath revealed them unto us by his Spirit … the deep things of God,’ ‘which the Holy Ghost teacheth.’ These are spiritual things, to be discerned only by the spiritual man, in whom is the mind of Christ. ‘And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ…. Ye were not able to bear it, neither yet now are ye able. For ye are yet carnal.’ ‘As a wise master-builder I have laid the foundation,’ and ‘ye are the temple of God, and the Spirit of God dwelleth in you.’ ‘Let a man so account of us, as of the ministers of Christ, and stewards of the Mysteries of God.’”

There are many examples fro Church history, such as St Clement of Alexandria or Origen. One quote from Clement in his Stromata, says, “”The Lord … allowed us to communicate of those divine Mysteries, and of that holy light, to those who are able to receive them. He did not certainly disclose to the many what did not belong to the many; but to the few to whom He knew that they belonged, who were capable of receiving and being moulded according to them. But secret things are entrusted to speech, not to writing, as is the case with God. And if one say that it is written, ‘There is nothing secret which shall not be revealed, nor hidden which shall not be disclosed,’ let him also hear from us, that to him who hears secretly, even what is secret shall be manifested. This is what was predicted by this oracle. And to him who is able secretly to observe what is delivered to him, that which is veiled shall be disclosed as truth; and what is hidden to the many shall appear manifest to the few…. The Mysteries are delivered mystically, that what is spoken may be in the mouth of the speaker; rather not in his voice, but in his understanding…. The writing of these memoranda of mine, I well know, is weak when compared with that spirit, full of grace, which I was privileged to hear. But it will be an image to recall the archetype to him who was struck with the Thyrsus.”

Anyway, I am not trying to make a case to justify gnosticism or secrecy but to question whether there was a genuine aspect of secrecy in the Gospel tradition- a common message of salvation in Christ for all; but also the deeper or more spiritual teachings of Christ for those who had matured in Christ from being babes feeding on the milk of the word to more mature adepts who were then given stronger meet.

If this is so I can certainly see the potential for abuse and elitism; but can also understand from personal experience the problems with sharing even the contemplative/mystical aspect of the Gospel with people who are either not there in their own journey or not yet ready for it, things which may only confuse someone who has not had the foundations in Bible, theology and spiritual formation. Even in the Cloud of Unknowing I seem to recall that the contemplative practices were reserved for monastics who had spent years being educated in these foundations of faith and in practicing the active dimensions of a life of prayer.

There is much to be said about this idea of a hidden or secret side of the Gospel. But its also the stuff heresies and cults are made of, things that can lead a person astray in the world of magic or New Age ideas. There is a need to further elaborate on this concept of a secretive tradition in early Christianity, the benefits and dangers of it, the marginaliation or suppression of such teachings being reserved for more experienced believers; and the dangers and benefits of making the mystical tradition more readily available to the masses today through such things as Centering Prayer and Christian Meditation, and various other forms of Mysticism and contemplative prayer.

Random Thought- Seeing Our Relationship to Abba

Just a Random Thought...

I have been meditating on our calling as individuals and corporately as a church to be in Union with God. Jesus' Prayer for us is that we may all be one with God, "just as you and I are one, Father (Abba)" (Jn 17.22)

This is indeed a lofty calling and seems so far removed from the possibility of those of us who lead ordinary lives to achieve.

We are conditioned by Sin (whatever it is that separates us from God), culture, and even Church to view ourselves as already separate from God. The Divine is out there somewhere, far far away; and we are here; and between us is a great chasm. We must therefore live perfect lives and offer great sacrifices before God will even hear us, let alone allow us into some kind of experience of Divine Union. Its better not to even think about it, just get on with the business of living, making money, raising a family, and building a retirement fund for our old age, and maybe buying a burial plot so we have place when we die.

Even the Disciple's who were with Jesus and witnessed His experience of God saw themselves as separate. "Teach us to pray," they asked.

But Jesus turned the world upside down; and said when you pray your are to no longer see yourselves as separate from God but begin to see yourselves as Children of God Already! So, when you pray, say, "Our Abba..." (Our Daddy). And Our Abba/Daddy God will not give you a serpent when you ask for bread nor a scorpion when you ask for an egg but will surely grant you the Divine Breath of Life (Holy Spirit) when you ask Him for He is your Abba.

Let us flip the world upside right and begin to see ourselves as already united in God with Jesus and walk in that freedom. That is when the real journey begins.

On Spiritual Direction

In modern times, Spiritual Direction has become a specific form of professional therapy by trained therapists in spiritual direction counciling by certified directors. On this note, I am not.

But in more ancient times, spiritual direction was about soul-mending done within a relationship between a pastor (whether Abbot, spiritiual Elder, saint or other types of minister). As Henry Nouwen says,

"Making one's own wounds a source of healing...does not call for a superficial sharing of personal pains but for a constant willingness to see one's own pain and suffering as rising from the depth of the human condition which all men share."

It is a healing relationship of being a wounded healer, of being a Soul-friend to others and aiding them on the spiritual journey. It is a spirituality of imperfection and brokenness. It's a relationship of a spiritual coach who walks on the journey alongside another.

It is in this since that I am involved in spiritual direction; as well as sharing about various spiritual disciplines and practices which may be beneficial to the seeker on the journey.

Collision of Opposite's

I've been reading "The Naked Now-Learning to See as The Mystics See" by Fr Richard Rohr.

One place I connected with was Rohr's comments on "collision of opposites" and being "a values conservative and a process liberal;" and a correspondent's comment of having "more in common with my buddhist friends than childhood friends who have converted into the christian traditions."

I grew up as a fourth generation pentecostal and evangelical/fundamentalist. I really tried to fit into the more ecstatic/shamanistic approach to God in this way but never really made the connection, though I did have at times more subtle religious experiences within that context. Even as a child I was drawn to the spirituality exemplified in David Carradine's portrayal of Qui Chang Kang, the Shaolin Buddhist Monk in the TV classic Kung Fu. I started reading Brue Lee's Tao of Jeet Kun Do and Lao Tzo's tao Te Ching, etc., and began intuitively integrating those teaching into my Christian framework and spirituality. Later I was drawn to the catholic/liturgical/sacramental view of transcendence, mystery, and transformation, especially in Eastern Orthodox writings, saints, and mysticism, such as praying the Jesus Prayer both as a perpetual mantra and contemplatively according to the breath or heart beat.

I'd already immersed myself in the writings of Eastern Orthodoxy and western mystics like St. John of the Cross to Thomas Merton. Yet, even though deeply drawn to ancient Christian mystical tradition, these experiences seemed so far removed from my own experience, reserved only for Saints who had already been divinized. Even the "how to" manuals of the philokalia seemd just too difficult and lofty to be within my reach.

That began to change about ten years ago when I stumbled onto the writings of Father's Basil Pennington and Thomas Keating and John Main. These men presented me with a gift, a simple paradigm for understanding and experiencing for myself, little by little, what all those sages, saints and mystics had been writing about. I started to get it. A light went on and I began to awaken to the reality that I could begin, even now, to enter into those experiences of the saints, that they weren't so far removed after all.

Together with this new understanding, my own practise of Centering Prayer, and the teaching of such other mystics like Dom Bede Griffiths and Brother Wayne Teasdale (and now I think Richard Rohr) my world view of Christ (the Cosmic Christ), the world and spirituality, etc., has been expanding, pushing the old boundary markers further and further out. Levels of intellectual and experiential awarness and states and stages of consciousness growing in expanding concentric circles of growth and understanding.

Its been rather frightening at times. There's been subtle and not so subtle shifts of consciousness, awareness, and spiritual polarity. I've found myself having more in common with practioners of Buddha or Yoga (not in regard to theology but in regard to technique, method, psychology of dealing with the inner life, and at the level of the journey of experience) than most of my Christian friends who don't seem as interested in the contemplative expression of Christ and the Gospel, etc.

Although I hold to traditional Christian beliefs and values, I find that my reasons for it now have more to do with a holistic approach to life and integration and transformation as found in the Teachings of Jesus; and although I might hold to certain values along with "conservatives" my reasons, awareness and attitudes are no longer the same, or at least they are changing. I am growing more uncomfortable with the underlying attitudes of certain conservative stances of criticism, judgementalism, hatred, separation and exclusivity and finding that even if I am in opposition to certain more liberal views, I am closer to being on the same footing spiritually, at the level of the heart with some who would identify as liberals! (Again, this is not in regard to doctrines but on the level of a genuine Christian inclusivity as taught by Jesus. This doesn't mean an abandoning of traditional values but a change of heart in how those values and beliefs are experienced and expressed in our relationships with people). Terrifying stuff! A Collision of Opposites!

I'm not certain of what it all means. I know there are boundaries that I'm not willing to cross or go beyond. But the more I study the Church Fathers, Saints and Mystics; together with my own spiritual practise of prayer and meditation, the more I realize the boundaries of what Christ accomplished has much greater horizons than I ever realized. I am experiencing a change of heart and awareness through my practise, a letting go of things and expansion of heart and consciousness. I may still struggle with certain areas of my life, my vices, but there is at the same time all of these changes. Its scary (to let go of things or simpy awaken to the realization that my heart has changed without any conscious decision), yet is also exciting.

Well, I suppose I could ramble on and on. (My sons swear I could preach spontaneously for over an hour about anything, even something as random as a potatoe chip! lol.) But I'll sign off with these few thoughts.

Blessings,

Fr Aidan+