The Meaning of Blue: Recovering a Contemplative Spirit

THEMEANINGOFBLUE

RecoveringaContemplativeSpirit

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SubPraesidiumSanctaeMariae

LukeBell,OSB

TheMeaningofBlue

RecoveringaContemplativeSpirit

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Forewordby

theearlofoxford

SubPraesidiumSanctaeMariae

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Firstpublished

bySecondSpring,2014

www.secondspring.co.uk

animprintofAngelicoPress

©LukeBell2014

Foreword©RaymondOxford,

TheEarlofOxford,2014

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inanyformorbyanymeans,withoutpermission.

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Coverimage:TheWiltonDiptych

(RichardIIpresentedtotheVirginandChild

byhisPatronSaintJohntheBaptist

andSaintsEdwardandEdmund),

circa1395–1399

Coverdesign:MichaelSchrauzer

contents

Acknowledgments[x]

ForewordbytheEarlofOxford[1]

Introduction:RestoringtheWonderofaChild•7

SomePoetry[7]—TheDoorsofPerception[8]—WonderorWander[10]—EachandEveryThing[10]—JustaMonk[11]—OthersHaveHelped[12]—SomeMorePoetry[13]—TheAtomsofDemocritus[14]—Newton’sParticlesofLight[15]—Galileo,Violence,andRape[17]—SolidBodyThinking[17]—GettingThingsDone[19]—TheReceptiveHeart[20]—AFreshLook[21]—ReadingNature,Word,andGod[22]—Tradition[23]

PARTONE:ContemplatingNature

ChapterOne:LightandColor•27

GodisLight[27]—AGloryPassedAway[29]—LetThereBeLight[31]—GodintheDark[32]—TheSunandtheMoon[33]—The

MotherofAllJourneys[35]—TheStarsAlso[36]—ChildrenofLight[36]—TheDayspringfromonHigh[37]—Color[39]—TheMeaningofBlue[40]—TheRedHorse[42]—GreenGrowstheGrass[44]—TheyClothedHimwithPurple[45]—HowColorsRelate[45]—TheRainbow[46]—UnweavingtheRainbow[47]

ChapterTwo:LifeandWholeness•50

LifeandLight[50]—BeyondTimeandSpace[50]—ThePatternHeHasPlanned[52]—Adam,Eve,andUs[53]—LookingatDarknessWithin[54]—LovingWelcome[54]—WholenessofSpirit[56]—SeeingtheWhole[57]—MeaningandMeans[58]—TheMusicofEternity[59]—AllisEverywhere[60]—WholenessandExistence[61]—TheSpiritualLifeofaPotato[61]—CreaturesGreatandSmall[63]—OtherPeople’sWholeness[63]—Heaven[64]—Holiness[65]—FamilyandCommunity[65]—TheCatholicChurch[66]—

—Holiness[65]—FamilyandCommunity[65]—TheCatholicChurch[66]—God[67]—LifeandDeath[68]—Stillness[69]—ThePresentMoment[73]—IntensiveLiving[74]—CelestialLiving[76]—DifferenceandHierarchy[77]—FragmentationinOurTime[80]—FragmentedThought[81]—

EntropicCollapse[82]—ABinaryWorld[83]—Recovery[84]

2adamandeve:spiritualsymbolism

ChapterThree:ManandCosmos•85

TheGreatBookofGod[85]—Water[86]—Trees[88]—Birds[90]—ContemplatingtheCosmos[91]—TheCentralityofMan[93]—AllThisIsMine[95]—MyWorld,MyBody[97]—Theurgy[100]—TheEarthMourneth[101]—HealingandHarmony[103]—WorkingbutinAlliance[103]—ManasMicrocosm[105]—OfferingItUp[106]—InaSenseEverything[107]—HeartofMan,HeartoftheWorld[108]

PARTTWO:ContemplatingtheWord

ChapterFour:SymbolandLanguage•113

HalfaSixpenceandtheCreed[113]—BeyondBeing[115]—GodKnowsBest[116]—DepthofBeing[118]—AllAboutGod[119]—MissingthePoint[121]—EyestoLook;EarstoHear[123]—ThePowerofWords[124]—AConfusionofLanguages[126]—TheNameoftheLord[127]—TheWordWasMadeFlesh[128]—WordsGiveUsMeaning[129]—Poetry,Puns,andParadoxes[131]—Numbers[135]—Architecture[138]

ChapterFive:ScriptureandHermeneutics•140

OBook!InfiniteSweetness![140]—HermeneutistandHermeneutics[142]—TheWholeThing[143]—Eyesalve[145]—MoreAboutTrees

[147]—NotaClosedSystem[148]—ScriptureandSymbolism[150]—HistoryasSymbol[153]—GetTheeOutofThyCountry[154]—TheJourneytothePromisedLand[155]—TheGreatestJourneyofThemAll[158]—Prayer[159]—ALovingLetter[161]—SpiritualReading[163]—SevenWonderfulPromises[164]—Hearing[165]

ChapterSix:LiturgyandSacrament•167

TheBeginningandtheEnd[167]—EmphasizingMeaning[168]—AGreatRing[169]—TheDay,aLife,andEternity[170]—AfterthePatternofChrist[171]—SoaringAbove[173]—TheValueofUselessness[175]—DailyFare[177]—PoorandNeedy[178]—TheMotherofUsAll[180]—PrayingTwice[182]—SacramentsandSymbolism[183]—Baptism[185]—Oil[186]—Healing[188]—TheUltimateBonding

[189]—SexasSymbol[194]—MoreAbouttheGreatestJourney[195]

contents

3

PARTTHREE:ContemplatingGod

ChapterSeven:TheFatherofMercies•201

BeginningAgain[201]—GodinOrdinaryLife[203]—TheFather

[205]—TouchingtheTruthofGod[206]—OneThingNeedful

[207]—PurityofHeart[211]—JoyandWoe[213]—God’sWork

[214]—Forgetting[217]—Unknowing[221]—BeingaStinkingLump[222]—BeingMadeOnewithGod[224]—TheConnectionwithEarlierChapters[226]

ChapterEight:ChristtheWordIncarnate•229

Recapitulation[229]—TheWordofGod[232]—AMostExcellentBook[234]—MoreAboutPrayer[235]—BeingMadeConformable[239]—TwinSisters[240]—MoreAboutParadox[241]—MoreTwins[242]—AstonishingDoctrine[245]—GivingGodPermission[247]—AspectsofReceptivity[249]—WeAreInvited[251]

ChapterNine:TheSpirit•252

BeingChildlike[252]—Wonder[254]—CommunityandGratitude

[256]—PleasureandPain[257]—Gold[260]—SeeingtheBigPicture[261]—WithoutPartiality[264]—God’sMother[266]—Ultramarine[271]—Sapphire[274]—TheFinalWordonPrayer[275]

[274]—TheFinalWordonPrayer[275]

Notes[277]

Acknowledgments

Iammostgratefultothefollowingforhelpwithwritingthisbook:ClareAsquith,CountessofOxford;MarkAsquith;DeborahBell;JonathanBell;SpikeBucklow;StratfordCaldecott;SamDavidson;BlakeEveritt;NickGooch;DavidHayes;AliceKitcatt;Raymond,EarlofOxford;DuncanSmith,OSB;JuliaTrahair;AndrewTulloch;KatherineTulloch;LaurieVenters;JamesWetmore;AndrewWye.

AndIammostgratefultoyou,forreadingthebook.

LukeBell,OSB

[email protected]

x

Foreword

bytheEarlofOxford

hisbookisameditationonwhatspeaksmostclearly

anddeeplytothevery“eyeoftheheart,”man’sintellectiveapprehensionandintuitionofreality.Itisquite

Tsimplyaguideto“seeing”onallthemanylevelsof

humansensibility,thought,anddelight;anditdemonstrateshowhumannatureandknowledge,throughtheloveofnaturalbeauty,literature,art,andphilosophy(theinclinationtowardsophia),arehappiest—andhealthiest—mixingthecorporealwiththemetaphysical.FatherLukeBelldrawsthereaderfromthestartintoanexaminationofthesymbolsthatsurroundusinnatureandexistence.Sinceallsymbolspointbeyondthemselvestoasourceorpresencethattranscendsthem,itistheythatgiverealityitsmeaning,nottheotherwayround.Justastheessenceof“information”liesinitscapacitytosignify,sothepowerofwords,themysteryoflanguage,thewillingnesstolook,tograspsignificance,

tobecapturedratherthantocapture,leadthoughtbeyondclosedsystemsandtowardthepointofunderstandingthat“allourawarenessisasortofsharingofGod’sthought.”

Theexpositionofthebookisdesignedtoillustratehowdepthandclarityofknowledgeisinaliteralsenseachoice,an“election,”

onethatleadsnaturallyfromwondertowardfaithandprayer.

Indeedfaithitselfisessentiallyadecisionofthe“heart”(theintellect,thatis)because“beingisbeingknownbyGod”—andthatdecisionoffaithisliketheself-yieldingofaplant’sseedtorootandflowerinitshomesoil.Theauthorusesliterarytextswithpreciseeffect,andthroughhisfamiliaritywithandloveofpoetry,inparticular,thereaderissuppliedwithkeystounlockingmeaningor,moreaccurately,pointersonthejourneytoward“celestialliving.”“ForaTearisanIntellectualThing,”alineinBlake’spoemonthefutility1

TheMeaningofBlue

ofviolence,betterillustratesGod’simmediateanddirectresponsetoasufferingheartthanaparagraphofexegesiscan.“Ah,butaman’sreachshouldexceedhisgrasp,/Orwhat’saheavenfor?”

(fromBrowning’sAndreadelSarto)encompassesinitstinyscopeallthatunassuageddesireandlongingfortheinfinitethatiswrittenindeliblyintoman’sconstitutionandwhichwedimlyknowasstrongevidenceofGod’sgravitationalpull.

Apartfromtheliteraryinterpolationsthatservetostudthetextlikethejewelsofanecklace,therearesomeunusualquotationsfromsaintsandtheologiansthathelptofocustheargument.

ReflectinguponherdependenceonGodforallthatshehad,SaintThérèselikenedherselftotreeslitupbythesun:withoutthatlight,theviewofthetreeswouldnotbeespeciallyremarkable.Andwhenshesays,ratherdaringlygivenwhatwenowknowaboutthenano-world,thatGodis“badatarithmetic,”theauthorasitwereunpacksherthoughttoshowherinsightintoGod’sgenerosityandsuperfluityofrichness,withoutmeasureorcalculationofwhatanyofusdeserves.TheCloudofUnknowing,probablythegreatesttextonloveintheEnglishlanguage(certainlythewittiestonthefalseloves),isusedtocast

illumination,asarecommentariesoftheologians,fromSaintAugustineofHippotoFatherAugustineBakerandAbbotJohnChapman(whosegem-likedefinitionofGodas“nothinginparticular”Iliketoclingtoasaliferaft).

Thebookdoesnothave“aphilosophy,”butitishighlyphilosophicalinthedeeptraditionofthinkers,fromtheancients(Parmenides)tothemoderns(JeanBorella,forinstance),whosepatternofthoughtistoresistormovebeyondreductivesystemsoftheory—thosesystemsandmethods,atleast,thatbydefinitionexcludethetranscendentandthedivine—inordertopositionknowledgeasl’ouvertureàl’être,theabilitytoopendoors,nottoboltthem.Asonemodernphysicisthassaid,“TheRealisnotwhatwecatchinournetsbutpreciselywhatwedonotcatch,”anditisinthisspiritthattheauthorabsorbstheinsightsofaGödel,say,whoseIncompletenessTheoremproposesthatitisimpossibletoprovetheintegrityofaformalsystemwithoutgoingoutofthatsystem(inotherwords,evenmathematicspointsbeyonditself).Heidegger’sbrilliantdemonstrationsofthefallaciesofreductionismbelongtothe2

ForewordbytheEarlofOxford

sametradition—aswellashisphrasethatlanguageisthe“HouseofBeing,”bywhichheseeslanguagenotasaclosedsystembutasincreasinglyopen,indeedvanishinglyimprecisethecloseritapproachestranscendentreality.MeisterEckhart’sdeliberatelyshocking“Iamgood,Godisnotgood”belongspreciselyhere:youcan’twithanymeaningatallpinanattributeontheDivinewithoutdiminishingHim,ridiculously,tothestatusofabeing,albeitsupreme,amongothers.Similarly,theauthor’sstricturesonsciencearedirectednot,asIunderstand,at“hardscience”itselfbutatwhatissometimesreferredtoas“scientism,”thenotionthattheaxioms,orwhatThomasKuhncalledthe“paradigms,”ofscienceareunal-terableandclosed.Bywayofcontexthere,itisafactthatwithintwogenerationstheuniversallyacceptednormsofNewtonianmechanicshavebeensubvertedbyquantumphysics,and,inthelasttwenty-fiveyearsonly,theCartesianmodelofhumanperceptionhasbeenalmostcompletelyoverthrown.Theauthor’scontentionisthatsciencecutofffromtheology,divorcedfrommetaphysicsortherealmoftranscendence,degeneratesintoutilitarianknowledgeandevenpurposelessness.

Thescopeofthebookisbroad,yetwhatisitspurpose?Whatdoyoucarryawaywithyouasyoucloseit?Perhapsit’sbesttolookatthelinestheauthortakesfromYeats:“Imustliedownwherealltheladdersstart/Inthefoulragand

boneshopoftheheart.”Iknowofnotrueexperienceoraccountofdespairandnihilismthatdoesn’trevealthissenseofhittingthebottom,wherethereisnothingbutcontingencyandpowerlessness,thatnightmaresenseofcompleteunrelatednessandnowhereelseforthesubjecttogo.Thepracticalpointoftheauthoristoshowthatwhileyoudon’tnecessarilyhavetoreachthispointofrock-bottomnothingness,thereisamarvelouslyfruitfulrebirthofthehumanpersonalityonceitlearnstoapprehenditsrelationshipwith—thewholenessofitsdependencyon—God.Intheso-calledmodernage,therehasbeenfortoolonganemptyingofthecontentofthought,akindofhol-lowingoutofthetranscendentalwaysof“seeing,”apositivistlockuponthescopeofeducatedorinquiringminds.But,asthistimelybookremindsus,manisnotdesignedtoplaythosesortsofgames;rather,heismadetoknowtruth,anditisimpossibleforhimto3

TheMeaningofBlue

ignoreorrenouncethebeingofthingswhilethereisbreathinhisbody.

InaphilosophicalwaywecantalkofGodas“being”itself,butthat,theauthorsays,isreallyjustanotherusefulsymbol,becauseGodis“beyond”being,sinceHemustbeunconfinedbytheoppositionofnon-being.Heisthesupremenon-contradictionthatwecouldalludetoasinfinitePossibility(insofarasthepossibleisthatwhichnecessarilycannevercontainacontradiction).

Throughsuchacondensation,IhaveperhapsmadeTheMeaningofBluesoundalltoorarefied.Infact,thisbookisnotconcernedwithbeinglearned.ItskeynotesarethatGodwantsourpermissiontoenterourliveswithHislight,andthatwegivethatpermissionbybecomingpoorinspirit,recognizingthatwereceiveeverythingfromGodandhaveno“righteousness”ofourselves.Christ’spromiseisthatforthepoorinspirit“theirsisthekingdomofheaven”—notwillbe,butisnow.“Thereceptivityisall.”TheactionthroughoutthisbookistoreleasethereaderintothelightofGodwhichshowsusthingsastheytrulyare,intothatcoloredlightwhichMary,theMotherofGod,bearsinherself,intoprayer,intotheradi-antfreedomofencountering,inthesilentintimacyoftruedependency,infinitePossibility.

RaymondOxford

January2014

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4

“God’sappearancethroughtheskyconsistsinadisclosingthatletsusseewhatconcealsitself,butletsusseeitnotbyseekingtowrestwhatisconcealedoutofitsconcealedness,butonlybyguardingtheconcealedinitsself-concealment.Thustheunknowngodappearsastheunknownbywayofthesky’smanifestness.Thisappearanceisthemeasureagainstwhichmanmeasureshimself.

“Astrangemeasure,perplexingitwouldseemtothecommonnotionsofmortals,inconvenienttothecheapomniscienceofeverydayopinion,whichlikestoclaimthatitisthestandardforallthinkingandreflection.

“Astrangemeasureforordinaryandinparticularalsoforallmerelyscientificideas,certainlynotapalpablestickorrodbutintruthsimplertohandlethanthey,providedourhandsdonotabruptlygraspbutareguidedbygesturesbefittingthemeasureheretobetaken.Thisisdonebyatakingwhichatnotimeclutchesatthestandardbutrathertakesitinaconcentratedperception,agatheredtaking-in,thatremainsalistening.”

MartinHeidegger,“...PoeticallyManDwells...”

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TheMeaningofBlue

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Introduction:

RestoringtheWonderofaChild

“VerilyIsayuntoyou,Exceptyebeconvertedandbecomeaslittlechildren,yeshallnotenterintothekingdomofheaven.”

SomePoetry

“Weneedtorecoveracontemplativespirit,”wrotePopeFrancisinhisfirstapostolicexhortation.Suchismyconvictionalso.Iagreewithhimthat“trueloveisalwayscontemplative”andthattoreceivethelovethatGodoffersus,to

loveisalwayscontemplative”andthattoreceivethelovethatGodoffersus,toreciprocateit,andtoshowittoothers,weneedtobeabletocontemplatethatlove.Recoveringthiscontemplativespiritinvolvesgettingbackawayofknowingthathasbeenincreasinglyeclipsedinrecentcenturies.Thisbookisaboutthatrediscovery.Itisconcernedwithhowwelook,howwelisten,howweknow.Itisaboutourrelationshipwiththeworld,withwords,andwithGod.Itisaboutthemeaningofwhatwesee,whatwehear,andwhatweknowinourhearts.Itlooksathowwhatwecanperceivespeaks(ifwecanbutlisten)ofwhatisbeyonditself.Acolor,itselfoftenlinkedtothebeyond,standsforthisspeakingandwhatisspokenof:thecolorblue.Inwritingofit,Iamdependentontheponderings,theprayer,andthepoetryofothers.

Let’sstartwithpoetry.WilliamWordsworthwrote,incelebratedverses,ofthelossthatafflictedhimasheleftchildhoodbehind:Therewasatimewhenmeadow,grove,andstream,Theearth,andeverycommonsight,

Tomedidseem

Appareledincelestiallight,

Thegloryandthefreshnessofadream.

Itisnotnowasithathbeenofyore—

Turnwhereso’erImay,

Bynightorday

ThethingswhichIhaveseenInowcanseenomore.

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TheMeaningofBlue

Tohimasachildthingsworea“celestiallight.”Theyspoketohimofheaven.Theyhadawonderfulmeaning.Theyintimatedalifebeyonddeath.Thelookofwonderonachild’sfaceremainsforusasignofthepossibilityofthismeaningandlife.Itmayremindyouofaloss,likeWordsworth’s,ofgloryandfreshness,oritmayremindyouofbeingweatheredbythepassingyearsas“shadesoftheprison-housebegintoclose/Uponthegrowingboy.”

Tome,thethingswhichthepoetcanseenomorespeakofsomethingmorethan

Tome,thethingswhichthepoetcanseenomorespeakofsomethingmorethanthat.Theyspeakofalossenduredbythewholeofourculture.Ithasgrownold.Itnowseesthingsinanearthlyratherthanaheavenlylight.

Thisbookarguesthatthiscanbechanged.The“visionarygleam”

canberestored.Ourcommonculturecanseethingswiththewonderofachild.Itcanbereborn.

TheBiblespeaksofthispossibilityforanindividualperson.Itsays,“Exceptamanbebornagain,hecannotseethekingdomofheaven.”ToseeGod’ssovereigntyineverything,toseecelestiallightshinethroughallthings,itisnecessarytobecomeoncemorealittlechild.Tosuchbelongthekingdomofheaven.Beingbornagainisbeingbornfromabove.Infact,theGreekwordtranslated“again”

(ånvuen)alsomeans“fromabove.”Thishumancapacityforspiritualtransformationisknown,ifoftenforgotten.Iamsayingitcanhappentoaculture,takingthatwordinthebroadsenseofhowpeopleinagivensocietyliveandthink.

TheDoorsofPerception

AnotherWilliam,Blake,gottotheheartofthematter.Hewrote,“Ifthedoorsofperceptionwerecleansed,everythingwouldappeartomanasitis,infinite.”Thatistosay,ifwechangethewaywelookatthingssothatitisnotadistortingway,wewillbeabletoseethecelestiallightthatclotheseverything.Anundistortingwayoflookingatthingsisacontemplativeone.Contemplationisattentiveviewing.Thewords“contemplation”and“contemplative”arecommonlyusedasshorthandtomean“contemplationofGod”and“onewhocontemplatesGod.”ThesearemeaningsIrecognizeanduse,butIargueinthisbookthatinorderforittobenaturaland8

Introduction:RestoringtheWonderofaChildnormalforpeopletocontemplateGodinourculture,weneedtolearntocontemplateeverything.Manisirreduciblyreligious,andhoweverhostiletheculture,therewillalwaysbepeoplewhoare“contemplatives”inthereligioussense.ButifthewaytheylookatGodisdifferentfromthewaypeopleingenerallookateverything,thentheyliveinakindofghetto,andthoseamongthelatterwhowouldlikeinsome

measuretojoininwhattheydocanonlyparticipatethrough(touseaphraseofWordsworth’sfriend,Coleridge)akindof“willingsuspensionofdisbelief.”Theydisbelievebecausetheirideaofwhatistrueisformedbywhattheycanseeusingtheirhabitualwayoflookingatthings,beingunawarethatthedoorsofperceptionneedcleansing.Therecomesaboutakindofschizo-phrenia:thereisthereligiouspartoftheirmind(fundamentaltotheirnature)thattellsthemthereisaGodandtheycancontemplateHim,andthereisanotherpartoftheirmind(formedbytheirculture)thattellsthemthatthereisonlywhattheycanseeintheircustomarymodeofperception.

Anotherwayofsayingthisisthatthereisinthemachildlikewayoflookingatthingsandawaythathasbeenformedbythehabitsoftheireducationandtheirculturalmilieu.Oftenthisresultsintheformerbeingdismissed(wrongly)aschildish.Sometimespeoplerediscoveritthroughtheirchildren.Yettherehoversovertheirlivesthesensethatitisnotintellectuallyserious.Theycanloseitagainwhenthechildrengrowupandleavehome,andthechildrenthemselvescanalsoloseitwhentheybecomeadults.

Mycontentioninthisbookisthereforeperhapscounterintuitive.

Itisthatthroughseriousintellectualworkwecanremovethebarrierstobecomingchildlikeagain.Thisspiritualrebirthisofcourseagiftofheaven.Peopledonotgiveittothemselves—rather,theyreceiveitfromGod—butwecanclearoutofthewaytheobstaclesthatmakepeopledividedandhesitantaboutopeningthemselvestoit.Indoingthatwecangetbacktoseeingsteadilyandseeingwholewhatlifeshowsus.Wecancleansethedoorsofperception.

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TheMeaningofBlue

WonderorWander

Byconsideringwherewehavewanderedfromthewayofanattentivegazeandhowwegetbacktoit,wecanrestorethewonderofachild.Wecanlinkthoughtwithcontemplation.Ithasbeenobservedthatnowadaystherearenotmanyintellectualsaints,afterthemannerof,forexample,SaintAugustine.Thereisnottheculturethatnurturesthem.Yetthisneednotbeso.Wecandevelopacontemplativewayofthinking.Wecanthinkabouthowacontemplativespirithasbeenthwartedandhowwerecoverit.

hasbeenthwartedandhowwerecoverit.

Todothis,itwillbehelpfultodivideourlookingintothree,althoughitisinrealityonlyonelooking,onegaze.Hencetheninechaptersinthisbookaredividedintothreeparts,relatingrespectivelytocontemplatingnature,contemplatingtheword,andcontemplatingGod.Gettingrightthefirsttwomeansthatundertakingthethirdisnotswimmingagainstthetide.Itisasthoughthetelescopethroughwhichwearelookingouttoseaisfocusedfirstonthewavesandthenonthenameoftheship,sothatwhenwemoveittobringintoviewthemonarchstandingonthebridgeweseehiminallhisglory.Perhapswhenwefirstlookthroughthattelescope,beforeitisadjusted,thefocushaswanderedsofarfromwhatisneededthatwearelookingatanemptysoftdrinkcaninapuddleonthebeachandimaginingthatthisisthehorizon.Nowonderthereisnowonder.

EachandEveryThing

Therearebooksabouthowourrelationshipwithnaturelacksamutuallynurturingrespect,andtherearebooksabouthowweunderstandwhatisspoken,written,orshown,andtherearebooksaboutcontemplatingGod.Thisbookisabouthowwelookateachandeverything,howweunderstandeachandeverything,andhowwelooktowardandunderstandthesourceandsustainerofeachandeverything,God.Inconsideringhowwerelatetonature,ittakesinlight,life,andhumankind;inreflectingonourrelationtotheword,itincludeslanguageandsymbols,HolyWrit,andsacredrites;andinponderingourcontemplationofGod,itaskswhatisinvolvedinadoringHimasFather,Son,andHolySpirit:three10

Introduction:RestoringtheWonderofaChildchaptersforeachofthreeaspects—ninechaptersforonegaze.Theonegazeis,inessence,towardGod,butitseesHimevidencedinnatureandexplainedinword.

JustaMonk

Itmayseemthatallthismeansthatthebookiswrittenbyaphilosopher,ascholar,andatheologian,oreachpartbytherespectivespecialist.Itisnot.Iamsimplyamonk.However,thisdoesgivemetheprivilegeofleadingaformoflifethatinaparticularwayenablescontemplation:theBenedictinelife.TheRuleofSaintBenedictbeginswiththeword“listen.”Itisallaboutreceiving

RuleofSaintBenedictbeginswiththeword“listen.”Itisallaboutreceivingwithattentionthethingsoffaith.“Faithcomethbyhearing,”saystheBible,andthemonkisonewhotriestolistentothestillsmallvoicethatisspeakingtohisheartaboutthethingsoffaith.Themonkdailyreadsandhearssacredtextsandtakesintohishearttheirmeaning.

ThemonklookswiththeawarenessthatallbeautyisfromGod.

MonksareeyesintheBodyofChrist,lookingtowardtheGodhead.

Thatperspectivedoesnotmean,however,thatthisbookrequiresthereadertoknowanythingaboutmonasticlife.Itisenoughthatyouwanttoopenyourheart.Ifyoudon’twanttodothat,Ihopethatyouwillletmegiveyousomereasonsforconsideringdoingit.

Theblindnessofrapacitythatinfusesourspiritualecosystemmaymakeyouafraidtodoso.Iwishandpraythatinthatcaseyoumaygetbeyondthisblindness,andthatseeingyourselfeverywheregiftedbyabountifulProvidenceyoumayrespondwiththegentlelaughterofyourheart.Ihopethatyouwillseethat,ifthingsaredeeplyconsidered,Godisnot,afterall,implausible.

Blessingsaregiventobeshared.Hereatmyabbey,Iamprivilegedtoliveinanareaofoutstandingnaturalbeauty.Ihavethebenefitofseriousintellectualworkdonebyothers,andIamamemberofacongregationofmonksdevoteddirectlytocontemplation.IwanttosharehowIseeandunderstandtheseblessings,and—morethanthat—Iwanttoconveymysenseofhowallthreeofthem(nature,word,andGod)aredeeplylinked.TheyareofcoursesimplyoneinGod,buttheycanalsobeunitedinthehumansoulbybeingreceivedinawholeheartinonesingleactofcontem-11

TheMeaningofBlue

plation.Natureisfilledwithameaningdisclosedbylanguage,andtogethertheypointbeyondthemselvestotheLordofallgoodness.

OthersHaveHelped

Intellingofthesethings,IamnotinthemainexpoundingideasthatIhaveworkedoutformyself.Iamdeeplygratefulfortheirthinkingtothosewhohaveworkedthemout,andtoGodforthethinkers.Alotofotherpeople’sbookshavehelpedwiththisone.Toenableyoutocontemplateitwithoutdistraction,they

helpedwiththisone.Toenableyoutocontemplateitwithoutdistraction,theyarenotnormallyreferredtodirectlyinthemaintext,butmydebtsareobviousandhuge.Therearenotestoeachchapterattheendofthebook,notonlytoacknowledgethesedebtsbutalsotoassistanyonewhowantstojoinfullyintheconversationofwhichthisbookisapart.Ifyouareofascholarlyinclination,orwanttopursuesomeofmythemesingreaterdepthinauthorsofgreaterauthority,thesenotesareforyou.Ifallyouwantisthepossibilityofopeningyourmindtosomethingsyoumaynothaveconsideredbefore,youdonothavetolookatthematall.ItisenoughthatIamachannelthroughwhichthesethinkerscanspeaktoyou.

Inbeingthis,Iwanttohelprestoreamentality,anattitudeofheartinstinctwiththeloveandtrustofachild,thathasbeenerodedduringrecentcenturiesandtowhichthecultureofthemomentisnotfriendly.This,Ihope,willleadyoutoaplacewherecontemplativeprayerisnotanarcane,ghetto-basedpractice,butanaturaloutflowingofahealthyandhappylife.Ifinachievingthisthebookenablesanyonewhothoughtitnotwithinthecompassofherorhisdoingtoenterintothesupremegoodofsuchprayer,itwillhavesuperabundantlyfulfilleditspurpose.Ifallitdoesispersuadeonereadertobeopentothetruebeautyofthingsefficaciouslyenoughforthatpersontofeelalittlelesslostandlonely,itwillhavebeenmorethanworthwriting.Infact,Iwouldn’tevenbebotheredifyoureadnofurtherthanhere,ifatleastyouweretolookatthenotesandfindonebookamongthemthathelpedyouasmuchasithashelpedme.

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Introduction:RestoringtheWonderofaChild

SomeMorePoetry

Bywayofintroduction,itsimplyremainstogiveaclearerindicationofwhatisimpedingacontemplativespiritandamoreprecisecharacterizationofwhatitwillbelikewhenitisrecovered.Thelatterwillnotbefullyapparentuntilthefinalchapterofthebook,butsomeideaofwheretheargumentisheadingwillaidunderstanding.

Wordsworthagainarticulatesthetrouble.InhisPreludeheaddresseshisfriend,Coleridge,saying:tothee

Scienceappearsbut,whatintruthsheis,

Scienceappearsbut,whatintruthsheis,

Notasourglory,andourabsoluteboast,

Butasasuccedaneum,andaprop

Toourinfirmity.Thouartnoslave

Ofthatfalsesecondarypower,bywhich,

Inweakness,wecreatedistinctions,then

Deemthatourpunyboundariesarethings

Whichweperceive,andnotwhichwehavemade.

Tothee,unblendedbytheseoutwardshows,

TheUnityofallhasbeenreveal’d.

Wordsworthissayingthatscienceisahelptousbecauseitenablesustodothingsthatweneeddonebecauseofourweakness.Itisnottheculminationofourwisdom.Theproblemwithconsideringitassuchisthatweendupmistakingourwayofseeingforwhatwesee.Ifweimposeatemplate(suchasmathematicalscience)onnatureforthesakeofgainingdatathatgivecertainadvantagesforparticularpurposesandthenwethinkofthatdataasthecompletetruth,wecanimaginethatthistemplate(with“ourpunyboundaries”)isallthatthereisinnature.Themathbecomesthemessage.Thetruthisthattherevelationgiventousinnatureisincomparablygreater.

Thevisionarypoet,suchasColeridge,canseeit.Thereisaunity.

ThatunityisareflectionandarevelationoftheunityofGod.Itisalsoanindicationoflife,God-givenandGod-reflectinglife.Wordsworthcallspeoplewhodon’tseethiswholenessorholiness(hecallsit“sanctity”)innature:13

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yewhoarefed

Bythedeadletter,missthespiritofthings,

Whosetruthisnotamotionorashape

Instinctwithvitalfunctions,butaBlock

OrwaxenImagewhichyouyourselveshavemade,

Andyeadore.

Seeingthewaxenimageasthoughitwerewhatisreallythere,ratherthanasamodelrepresentingselectedaspectsofwhatisthere,missesthespiritandunityofthings.MissingthespiritandunityofthingsismissingGod,becausethisspiritandunityshowusGod—notdirectlybutatthelevelofbeingthatbelongstothethingsthathavethem.Thatisanarrowingofvision.

TheAtomsofDemocritus

TheotherWilliamalsosawthisnarrownessandcanhelpusseewhereitcomesfrom.Immediatelyafterhisreferencetothedoorsofperception,Blakewrote,“Formanhasclosedhimselfup,tillheseesallthingsthro’thenarrowchinksofhiscavern.”Thenarrowchinksaretheextentofhisvista,inotherwords.Hehasclosedhimselfupsothatheisnotreallylooking.Thisself-closingcomesfromaparticularphilosophyandamethodofsciencebasedonit.Theseareindicated,andalsoputintoperspective,inthefinalstanzaofapoembyBlake:TheAtomsofDemocritus

AndNewton’sParticlesofLight

AresandsupontheRedseashore

WhereIsrael’stentsdoshinesobright.

DemocrituswasanancientGreekphilosopherwhothoughtthatrealityisessentiallyanunboundedspacefilledwithindivisibleatoms—thatis,multipleunchangingandindestructiblematerialprinciplesthatpersistandmerelyrearrangethemselvestoformthechangingworldofappearances.Allchangesinthevisibleobjectsoftheworldofappearancearebroughtaboutbyrelocationsoftheseatoms.Ourworldandthespecieswithinitarisefromthecollisionofatomsmovingabout.Itfollowsthatthisperspectiveenvisagesthesourceofthecosmosasbeingwithinthematerialratherthantran-14

Introduction:RestoringtheWonderofaChildscendingit,andasdividedratherthanunified.Thisviewofrealityispresentedassomethingwecanperceivebythoughtratherthanbyoursenses.Democritusdeniesthatperceptiblequalitiesotherthanshapeandsize(and,perhaps,weight)reallyexistintheatomsthemselves.

Inlinewiththistraditionofthought,GalileoexplicitlyarguedinhisbookIlSaggiatorethatonlywhatcanbemeasuredisreal—thesenseofquality(suchascolor),ratherthanquantity,beinginhumanconsciousness.Saggiatoremeans“tester.”Galileoisarguingthatwhatcanbeextractedfromnatureisrealinawaythatwhatisgivenbyorreceivedfromnatureisnot.Heaccountsasrealonlywhatamathematicalphysicsshowshim.Itfollowsfromthisthatqualitiessuchascolorandsmellthatcanconveymeaningorvalue(“beautiful”or“putrid”)aresystematicallyignored.MeaningorvalueconveysthesenseofGod;therefore,thispartialwayofseeingbecomesintimeablindnesstoGod.Itisbyitsverynatureapartialandthusanti-contemplativewayoflooking.Thisisnottosayinanywaythatpeopleholdingtoitareatheists—farfromit,especiallyinthecaseofitspioneers—butratherthattheyconfineGod.Inthiswayofthinking,Heisabrilliantmathematicianwhosepresenceisdivinedbytheabstractingmindratherthanthewholeseeing,feeling,hearing,tasting,smellingperson.Whenthemathematicalphysicsbecomesameanstoanend—manipulatingnaturesoastoproducecertainoutcomes—thetrueend(God,asreflectedinthemathematicalorder)becomesthemeans,andtheparticularend(forwhichnatureismanipulated)becomeswhatthehumanpersonwants.HumandesireorwillbecomesGod.ThisisnowmoreorlesstheofficialteachingofourWesterndemocraticsocieties,althoughtherearedifficultiesgettingthesedesiresandwillstocoalesce—difficultiesthatareonlypartiallysolvedbytheballotbox.

Newton’sParticlesofLight

TheatomismthatGalileotookfromDemocritusfloweredinNewton’sTheMathematicalPrinciplesofNaturalPhilosophy.Thetitlesaysitall:thinkingwiselyaboutnaturemeansreducingittomathematicalformulas.Thisthinkingispresentedasthoughitcameinto15

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beingthroughbeingprovedbyexperiments.Infact,itcameaboutbecausehistoricallyaselectionwasmadeofaparticularwayofseeing—onethatin

historicallyaselectionwasmadeofaparticularwayofseeing—onethatineffectreducesthecosmostophysicallymeasurablecharacteristics.Newton’s“particlesoflight”belongtoatheorythattriestoreducewhat(asweshallseeinthefirstchapter)isthemostspirituallyrevealingaspectofnaturetowhatismaterialandquanti-fiable.Blake’sdescriptionofthemandtheatomsofDemocritusassandsuponthe“Redseashore”suggeststhattheyaretrampledunderfootbyIsrael’speople,whosetentsshine“sobright”becausetheyarethepeopleofGod.Inotherwords,thespiritual,notthephysical,istheprimaryreality.ThisistheoppositeofDemocritus’scontentionthatinrealitythereareonlyatomsandvoid,qualities(suchascolor)being“byconvention.”InBlake’spoem,each“sand”

(meaningeachgrainofsand),farfrombeingcolorless,“becomesaGem/Reflectedinthebeamsdivine.”Thosewhomocktherevelationofthedivineinnature“throwthesandagainstthewind,/Andthewindblowsitbackagain.”ThesegrainsofsanddonotaffecttheabilityofGod’speopletobeguidedbyHislightmediatedincreation,buttheystopthemockersfromseeing:BlownbacktheyblindthemockingEye,

ButstillinIsrael’spathstheyshine.

Inotherwords,themockers’mistakenwayofthinkingaboutthegrainofsandssubstitutesforseeingawayofseeingbasedontheirideas.Sightthereforeeludesthem,whereasthegodlysimplylook(orcontemplate)andsee.Thegrainsofsandblowninthewindareanaptimageforthereductionismofatomismanditsscientificdescendants.BecauseDemocritus’svoidisunbounded,therecanbenodirectionintheworldasheseesit,nofocus,nomeaning.Thereareonlyquantities,thereismeremeasurement.Therearefragmentswithoutanywholes,andtheveryvoidinwhichtheyaresupposedtoexistexpresseshowdevoidtheseareofcolorandsavor.

Themanipulativemeaning-drainingwayoflookingthatthisphilosophyspawnedhasperhapsanaptnemesisinaworlddominatedbycurrencynolongerlinkedtogold—acurrencywhichgoesonbeing“quantitativelyeased”untilitisonthebrinkofbeingeasedoutofanyvalue.

16

Introduction:RestoringtheWonderofaChildGalileo,Violence,andRape

Thelimitedkindofseeingthatregistersasrealonlywhatcanbemeasured

Thelimitedkindofseeingthatregistersasrealonlywhatcanbemeasuredmathematicallyandaccordingtopreconceivedideasisnotcontentsimplytospecializeinwhatcanbeanalyzedinthisway:itseeks(byplacingthemoff-limits)toforceoutotherkindsofknowledge—thatis,thesortthatacontemplativespiritwillreceive.

Thisisclearfromthelanguageofitspost-medievalpioneers.Galileo,forexample,wrote,“Icannotsufficientlyadmiretheeminenceofthosemen’swits,thathavereceivedandheldittobetrue,andwiththesprightlinessoftheirjudgementsofferedsuchviolencetotheirsenses,astopreferthatwhichtheirreasondictatedtothem,tothatwhichsensibleexperimentsrepresentedtothecontrary.”Thisisnotreasonofferingviolencetononsense:itisaparticularphilosophyrefusingtoadmitthethoughtthatlooking(andotherwiseengagingwiththeworldnaturally)evokes.Galileogoesontosaythathecannotfindanyboundsforhisadmirationforpeoplewhosereasonisable“tocommitsucharapeontheirsenses.”Kant,commentingonGalileo’swork,saysreason“afteraplanofitsown”

mustapproachnatureas“anappointedjudgewhocompelsthewitnessestoanswerquestionswhichhehimselfhasformulated.”IthasbeenobservedthatFrancisBacon,anotherpioneerofthemathematicalwayofextractingdatafromnature,oftenusedcourtimag-ery,asthoughnaturewereawomanbeingtorturedduringawitchcrafttrial.Thespiritofaggressionconveyedbythelanguageofthesepioneerssuggestsaninsecurity.Theirwayofthinkinghasaptlybeencalled“afragilemythologyofthemoment.”Anyonewhoreallylooks,asWordsworthdid,canseethroughit.Onlyintheabsenceofcontemplationcanitbeplausible.

SolidBodyThinking

Thisaggressivewayoflooking,thiseschewingofcontemplation,hasconsequences.Atendencytodestroytheplanetisperhapsthemostimmediatelyobvious.Thisisthematerialexpressionoftheviolencethatitattemptstooffertowhatisspiritual.Becauseitcanonlyrecognizesolidbodies(whichcanbemeasured),ittendsto17

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missspiritualgoods.Economistsspeakhelpfullyof“rivalgoods”

and“non-rivalgoods.”Theformerarethosewhichcanbefoughtover.The

and“non-rivalgoods.”Theformerarethosewhichcanbefoughtover.Thelatterarethosewhicharegoodforeverybodywhoisnotanenemyofthecommongood.Ontheonehand,therearematerialgoods,suchaslandandminerals;ontheotherhand,therearecivicorspiritualgoods,suchasjustice,peace,andtheruleoflaw,whichbenefitallwhoarepositivelyengagedinsociety.Awayoflookingthatseestheformerastheprimaryrealityisgoingtoundervaluewhatmakesforthecommongood.Italsovaluesthefeeblestgoods.AsPlotinuspointedout,solidbodiesareweakerthanspiritualbodies.Theycanbemoved,damaged,orevendisintegratedbyothersolidbodies.Spiritualbodiesarenotdependentonexclusion(keepingotherbodiesoutoftheirspace)forsurvival,becausetheydonotlivealifeextendedinspace.ThatiswhytheBiblesays,“Fearnotthemwhichkillthebody,butarenotabletokillthesoul.”

Aphilosophy(likeatomismanditsdescendants)thatrecognizesonlywhatisweak(solidbodies)andignoreswhatisstrong(spiritualbodies)isgoingtobeaweakwayofthinking.Becauseitappliesonlytowhathasanextendedandreplaceableexistence,itisgoingtomissthestrongerandmoreprimaryreality.Its“calculativethinking”(touseHeidegger’sphrase)asitmeasuresandquantifieswillbeunabletoperceivewhatisnotchoppedupintomutuallyexclusivepieces.Integrityandlifearebeyondit.Itcannotseewhatisorganicallycohesiveasalivingwhole,onlyasaquantityoflifelessparts.Thecharacteristicprocessofthisphilosophy’sreasoningisexclusion:itissolidbodythinking.Itexcludestherecognitionofarealitythatincludesinawholeatthesametimeasdistinguishing.Itcanonlyseparate.Itsartisticexpressionisinpaintingthatshowsdistanceandseparationbymeansofperspective.Thisisincontrastwiththeolderway(characteristicofholyicons),whichshowseverythingasequallynear(withnothingblockinganythingelse)andsoisultimatelymorerealistic,sinceeverythingisequallyneartoGod,whoaloneknowseverythinginitstruereality.Itssociologicalexpressiontendstothinkofsocietyasseparatedindividualsratherthanasanorganicunityofdistinctpersons.Thisisbecauseitusesamathematicallogicasitswayoflooking.Itslogicalstructure18

Introduction:RestoringtheWonderofaChildistosaythatathingisthesameasitself;itcannotthereforebebothitselfandnotitself,anditfollowsthateitherithastobewhatthisthingisoritisnotthisthing:thereisnomiddlealternative.Thisistotallyefficaciousforworkingoutmathematicalproofs,butitslogicisthatofmaterialism.Itapplieswhenthingsoccupyaparticularspacethatcannotthereforebeoccupiedbyotherthings,butitisinapplicabletomorespiritual

considerations,suchasthatofthecommunionofpersons.Thisistrueinlifeasweknowithere.

Someonecantotallybelongtoafamily—inasensebethatfamily,representingitasifanambassador—withoutlosingapersonalidentity.Thisdoesnotmeanthatthereisnotasolidbodyandmutuallyexcludingaspecttothatperson’slifeinthefamily—therecanstillbequarrelsaboutsomeonespendingtoolongintheshower;itmeanssimplythatthisaspectisnotthewholeofit.Inlifeinheaven,eternallife,lifethatistotallyreal,theconsiderationofwhoistooccupyaparticularplacedoesnotarise.Inotherwords,thiswayofthinkingisdirectedtowardtherelativelyunreal.

Aswiththought,soitiswithlanguage.Iflanguageisreducedtostatementsthatexcludeallbutonecompletelyunambiguousmeaning,anysenseoftherichnessoflife,itsconnectednessandmutualinterpenetration,islost.ItissimplyatomsinDemocritus’svoid.Ithasnospiritualdimension.Thissortoflanguageisusefulandevennecessaryforparticularpurposes,suchasairtrafficcontrol,butitisuselessforpoetry.Itsexclusiveadoptionleavespeoplewithoutanotionofeverythingthatpoetryconveys:whatisbeyondthematerial,thevisionary,thatwhichgivesmeaningandpurposetolife.

Societybecomesatomized,peoplebecomelonely,andinsofarastheydoassociate,itis—asMatthewArnoldwroteinhispoemaboutthetideoffaithgoingout—as“ignorantarmies”that“clashbynight.”Theend,life’sbirthrightandpurpose,issoldtopayforthemeans,themessofpottage,thecapabilitytogetthingsdone.

GettingThingsDone

Lookingonlywithaviewtogettingthingsdone,knowingonlywhatisneededformanipulation,collectinginformationonlytocontrolisintheendself-defeating.AnintelligentbookaboutBritain’spris-19

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onsarguedthatmerelytryingtocontrolprisoners,excludinganyfreedomontheirpart,istofail.Ofcourseinputfromthemneedstobelimited,insomecasesseverelylimited,butiftheyhavenoinputatallthennocooperationispossible,andeventhegoalofcontrolismissed.Soitiswithnature,soitiswithallwithwhichweinteract.

whichweinteract.

Unlesswerecognizeitsownquality,wewill,likethefallenangelsinMilton’sParadiseLost,endupeatingnotfruitbutashes.Everythinghasameaning,everythinginitswaycommunicateswisdom,everythingspeaksofsomethingbeyonditself.Regardingasrealonlythatknowledgewhichallowsustomanipulateclosesusofffromthismeaning,thiswisdom,fromwhatisbeyondwhatwesee.Godisblockedoff.Hecannotbemanipulated.Peoplelookedatinthiswaycannolongersharewithusthelightandlovethattheyradiate.Theservant,awayofknowingthatenablesustogetthingsdone,hasinsteadbecomethemaster,abadmaster.TheemptinessthatonlyGodcanfillechoeswiththenoiseofthedistractingactivityofgettingthingsdone.Weforgetwhy:astheabilitytoimposeourwillincreases,anyvaluethatmightguideourwillinthewayoftruth,beauty,orgoodnessdiminishes.Thereisonlyemptiness.Thereisnothinginusthatmightbeworthcarvingonthetreeofbeing.

TheReceptiveHeart

Ithasbeennecessarytocleartheground,toshowtheblindnessofidentifyingknowledgewithcalculativethinking,butthatisonlysothatwemaybegintodigfortheburiedtreasure.Thispearlofgreatpriceisthereceptiveheart.Solomonasksforalisteningheartandisgiveneverythingelse.ThepriestlyprayerofJesusidentifieshowtheheartistransformedtoreceivethefullnessoflife:“Andthisislifeeternal,thattheymightknowthee,theonlytrueGod,andJesusChrist,whomthouhastsent.”Itisinknowingthatwelive:inknowingGod,sourceofallbeing,andinknowingJesusChrist,Godmademanifest,for“withoutHimwasnotanythingmadethatwasmade.”Itisnotwiththemiser’ssquint,orthenarrowedeyesoftheschemer,orthecautiousglanceofonepreparingtoattack,thatweknow:itiswiththefull,trustinggazeofachild.Thattrustcontainsabelief:aconvictionthattheworldismeaningful,aconfi-20

Introduction:RestoringtheWonderofaChilddencethatwordshavevalueandpower,aconfessionthatGodistheCreatorofall.Thatgazetakesineverythingunflinchingly,unafraidtoclaimthat“Thereissomesoulofgoodnessinthingsevil,/

Wouldmenobservinglydistillitout.”Andthewonderisthatitisreciprocated.

Thereceptiveheartishappytonotknowinadvancewhatitistofind,happyto

takeinratherthangiveout,happytoreceivemeaningratherthanimposeit.Itprefersknowingtoutilizationandcon-sumption,meaningtologic,beautytopower.Itishappierbeingchangedbywhatistruethantwistingwhatistruetoavoidchanging.Itseeksitsdestinyinaknowingwithoutarrière-pensées.Itdoesnottakepleasureinaknowingthatenablesittoputothersintheirplace;itisjoyfuleveninaknowingthatreducesittohelplessignorance.Itunderstandsthatsometimesgraspingsomethingclenchesafistthatcouldbeopentoreceiveagreatergift.Itsimplycontemplateswhatisthere.Allofthisdoesnotmeanthatonewithacontemplativespiritneverappliesthemindtopracticalwork—indeed,onewithsuchaspiritwilltendtobemorepracticalonaccountofbeingabletoseewhatisreallythere—butitdoesmeanthatheorshewillseethisapplicationnot(asWordsworthwrote)an“absoluteboast”ratherasanaspectoftheFallthatleadstoAdambeingtold,“Inthesweatofthyfaceshaltthoueatbread.”

AFreshLook

Nonetheless,recoveringacontemplativespiritiswalkinginthedirectionofthe“gardeneastwardinEden.”Towalkinthatdirectionistolearntochangethemindandheartfromthenarrownessofutilitarianismtotheopennessofenjoyment.Thisbookisintendedascompanyforthatwalk.Evenifitwon’tgetyoubacktowhereAdamandEvefirstwere,itofferskeystounlockyoufromimprisonmentintheerrorsofrecentcenturies.Itisaguidetocontemplatingafreshnature,word,andGod.Itshowsthecosmosasasymbolratherthanamachine,natureasmeaningfulratherthanripeforexploitationandasapresencetobeapproachedwithloveratherthanfear.ItmakesitsownthepropheticsentimentsofLordNorth-bourne:21

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Natureisonlysqualidtothosewhodonotunderstandher,andwhenmisunderstandinghasupsetherbalance.Sheisimbuedaboveallwiththepoweroflove;byloveshecanbeconquered,butinnootherway.Thathasnotbeenourway.Wehaveattemptedalessexcellentway,andhaveupsetthe“balanceofnature”sothatshenolongerappearstousinpleasantguisebutinaguiseinwhichtheappearanceofanoppositionofforces—a“struggleforexistence”—predominatesovertheappearanceofabalanceofforces.

ReadingNature,Word,andGod

Thisisechoedbyayoungmanwhospentacoupleofmonthsinmymonasterylearningsomethingofthecontemplativelife:hereportedaconsequentgrowingawarenessofthebenignnatureofcreation.Thisbooktruststhatbenignityandseestheworld,inthewordsofanotableBenedictineteacher,as“thegreatbookofGod.”

Itseekstoreadtheresoastounderstandsomethingofwhatisspokenaboutthatwhichishigherthannature.Itaimstoreadwithafreshandwholegazewhateveriswritten,butespeciallySacredScriptureandthewordsofworship.ItaspirestoreadnotbyimposingtheselfonwhatisreadbutbytheinterpretationoftheHolySpirit.Itrealizesthatawayofreadingthatmurderstodissectcannotreachtheheartofmeaning,whichistheunlimitedwholenessofGod.Hisonenesscannotbeanalyzed,onlycontemplated,andonlybyonewhoiswillingtobechangedbyit.Itrequirestheriskofnotbeinginchargeofknowingandwhereitleads:being,tospeakgrammatically,notsubjectbutdative—theonetowhommeaningisdisclosed.

Itis,intheend,amatterofconsideringhowweknow—whatinphilosophicaldiscourseiscalledepistemology.Thismattersbecausehowwethinkaboutknowingaffectshowweknow.Uponhowweknowdependswhetherwehaveahealthyrelationshipwithnature,meaning,andGod;uponthatdependswhetherweliveordie.Ihaveamemoryofaphilosopher-monkinhislasttwodaysoflifeinahospitalbed,withanothermonkinquestoftruthtryingtogetanepistemologicalquestionsortedoutwithhimbeforehislastbreath.

Itisthatimportant.Treatingthissortofquestionassettledbeforeit22

Introduction:RestoringtheWonderofaChildreallyisrisksbeingunabletoseeanymeaning.Meaninglessnessistheclimateofself-destruction.

Tradition

Ourtimehasnotbeenfriendlytoreceivingmeaningasagift.Itwouldmakeitsown,butsinceone’sownmeaningisbydefinitiondifferentfromthoseofothers,thisleadstoafissiparousandfragmentedsocietywherecommunityisreplacedbylonelinessand—ultimately—persuasionbyviolence.Itisnowaytolive.Onlybyreachingbackintothewisdomoftheages,orbyattentivenesstothosewhohavedoneso,canlifebefoundagain:onlyarecoveryoftraditioncangroundrebirth.BythemercyofGod,Iwasblessedtoreadanauthorofthelastcenturywhohelpedmewiththisrecovery,whoclearedthegroundforalifeof

centurywhohelpedmewiththisrecovery,whoclearedthegroundforalifeoffaithbyrescuingmefromrelativismandconcomitantstrayings.Ofcourse,itisallthereintheoldbooks,andyethumanlyspeakingweneedsomeoneofourownagewhowillshowittousaslivingnow.Thisbookisaddressedtoyouwhoseekseriously,especiallyifyouareyoungandworkingoutyourwayinandtolifeinthiscentury.MayyoubehelpedasIwashelped,andmayyouhavelifeandhaveitabundantly.

Thefinalchapterwillsaymoreaboutwhatitistohavearrivedattheplacewestartedfromandtoknowitforthefirsttime,aboutwhatitistoknoweverythingasachildofGod,aboutwhatitistohaverecoveredacontemplativespirit.Iinviteyoutoallowmetoleadyoutherethroughtheinterveningchapters.Wewillstartourconsiderationofhowweseeandreceivemeaningwiththesinequanonoflooking:light.

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24


PARTONE

ContemplatingNature

“FortheinvisiblethingsofHimfromthecreationoftheworldareclearlyseen,beingunderstoodbythethingsthataremade,evenHiseternalpowerandGodhead.”

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26

ChapterOne:

LightandColor

GodIsLight

heScriptureversefromSaintPaul’slettertothe

Romansthatisattheheadofthissectionofthisbook

(consistingofthefirstthreechapters)pointstothefactTthateachthingincreationspeakstousofGod.Each

thinghasitsparticularwordtosayaboutGod.Inthischapter,wewillconsiderwhatlight,color,anddarkness—theverypaletteofthepaintingofthepicturethatisGod’screation—havetosayaboutHimandourrelationshipwithHim,andhowwecanbeattentivetowhattheyaresaying.

Intheintroduction,wesawthathowweknowisimportant:ifwearenotlookingproperlywewill,toputitmildly,missstuff.TheBiblesaysthisverydirectly:“Thelightofthebodyistheeye:thereforewhenthyeyeissingle,thywholebodyalsoisfulloflight;butwhenthineeyeisevil,thybodyalsoisfullofdarkness.Takeheedthereforethatthelightwhichisintheebenotdarkness.Ifthywholebodythereforebefulloflight,havingnopartdark,thewholeshallbefulloflightaswhenthebrightshiningofacandledothgivetheelight.”Theeyeishowwesee.Thereforeitisineffectlight,sincewecanreceivenolightexceptthroughtheeye.Byitsagencyitiswhatittransmits.Everythingthatcanpossiblybeseenisseenbylighttransmittedthroughtheeye.Itthereforeneedstobe“single”orsoundandhealthy,takingeverythinginaswhole,notcomplicatingordividingit.TheGreekwordtranslatedby“single”(åployq)means,literally,simpleorunmixed,andhencea“single”eyeisonethatseesclearly.TheOxfordEnglishDictionarydefines“single”inthisbiblicalcontextasmeaning“simple,honest,sincere,single-minded;freefromduplicityordeceit.”Thewordcanthereforecarrytheimplicationofasortofseeingthatisfreeofthewilltomanipulateandimposedesirethatcharacterizesthe“falsesecondarypower”ofsee-27

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ingthathasdominatedmodernepistemology.Italsopointstoaseeingthatisnotphysical,totheintuitiveawarenessofuncreated(divine)lightthatissometimessaidtobethefunctionofthe“eyeoftheheart”or“thirdeye.”Thiseyelooksneithertothefuture(traditionallysymbolizedbytherighteye)nortothepast(symbolizedbythelefteye),butsimplytoeternity.Itdoesnotlookatwhatisspatiallypresent—asdotheleftandrighteye,workingtogethertoestablishperspective—butatwhattranscendsspace:thedivine.

Iftheeyeissingle,itwillreceivelightandeverythingwithit.

Whatdoesitmeantoreceivelight?TheBibleisagaindirect:“Godislight.”Godisthemeaningofthelight.Ifoureye—ourwayoflookingatthings—ishealthy,wewillbeabletoknowGodandinthatknowledgehavearightandhealthyawarenessofeverythingelse.

LightspeaksGodforusonthelevelofwhatiscreated.Thissenseofthedivinemeaningoflighthasendorsementsancientandnew,quiteapartfromthebiblicalwitness.Platosawthesunasasymboloftheultimatereality,theIdeaofGood.InHermeticliterature,thePoimandressays,“GodtheFatherislightandlife.”TheHellenisticJewishphilosopherPhiloofAlexandria,wholivedaroundthetimeofChrist,writes,“Godislight,forinthePsalmsitissaid,‘theLordismylightandmysaviour’;andnotonlylight,butthearchetypeofeveryotherlight,orrathermoreprimitiveandhigherthaneveryarchetype.”Hemakesthepointthatlightisself-revealing:lightisseenbylight,so“God,beingHisownray,isbeheldthroughHimselfalone.”ThisindicatestheinherentaptnessoflightasasymbolofGod:justasweseeotherthingsonlybyvirtueoflight,sowhatexistsdoessoonlythroughtheworkofGod.Othertraditionstestifytoananalogoussymbolicinterpretationoflight.InBuddhism,itsymbolizestruthandtranscendenceoftheworldandofconditionedbeing;intheGreco-Romantradition,Zeus;inIslam,themanifestationofdivineknowledge.TheKoransays,“Godisthelightoftheheavensandtheearth.”Appropriately,lightissacredtotheMagi,amongwhomwerethoseledtoBethlehembyastar.

Thereisauniversalsenseoflightasmanifestationofdivinity,awidespreadconvictionthatitpointstoultimatereality,thatitisatthebeginningandtheendofallthings,thatitdenotesthatwhichisimmaterialandspiritual.

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ChapterOne:LightandColor

Contemporaryphysicsaccordswiththis.Itteachesthatthecloseranythinggetstothespeedoflight,themoreslowlytimepassesrelativetowhatisnottravelingatthatspeed.So,inasciencefictionsce-narioofpeoplegoingoffinaspaceshiptravelingatnearlythespeedoflight,theycancomebackafterafewadventurestofindthatmanyyearshavepassedonearthwhereastheyhavehardlyaged.

Theimplicationofthisteaching,developedfromthetheoryofspecialrelativity,isthatlightstandsapartfromtime.Itpartakessomewhatofthelifethatbelongstoeternity,thelifethatbelongstoGod.

Lightinasensetranscendsspaceaswellastime.Itconsists,modernphysicstellsus,entirelyofenergyratherthanmass.Ofeverythingthatisincreation,itisamongtheleastmaterial.InthistooitspeaksofGod.“GodisaSpirit,”saysthegospel;thereisnothingofmatterinHim.“Godislight,andinHimisnodarknessatall,”saysthefirstletterofSaintJohn.The“darkness”correspondstowhatisunlikelight:thatwhichisweariedbytimeandweigheddownbymatter.

AGloryPassedAway

ThereisaproverbialRussianphrase—“clearasGod’sdaylight”—

thatexpresseswhatanobvioussignofGod’spresencelightis,andyettheheartinourageseemsinsensitivetoit.Lightshowsiteverythingexceptthatwhichitmostdirectlyexpresses.Wordswortharticulatedthislossofsensitivity.Inthestanzaimmediatelyfollowingthatquotedatthebeginningofthisbook,hewrote:

TheRainbowcomesandgoes,

AndlovelyistheRose,

TheMoondothwithdelight

Lookroundherwhentheheavensarebare,

Watersonastarrynight

Arebeautifulandfair;

Thesunshineisagloriousbirth

ButyetIknow,where’erIgo,

Thattherehathpassedawayagloryfromtheearth.

Wordsworthgivesmultiplesourcesoflight,direct(thesun,thestars)andreflected(therainbow,themoon,therose,waters),but29

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heobservesthatagloryhaspassedawayfromtheearth.Heimpliesthatthereissometraceofitinthesunshine,callingit“agloriousbirth.”Thisisapt,sincethesun,amongthevarioussourcesoflight,isthemostdirectsymbolofthedivine,withwhichinsomeculturesithasindeedbeenidentified.Yetgloryhaspassedaway.Whatisthisglorybutthemeaningoflight,theglorythatclothestheMostHigh?

Thatiswhathasbeenlost.Naturewithitsnaturallightshinesinallitsglory,butthegloryofGodthatitsignifieshaspassedawayfromtheearthbecauseitisnolongerintheheartsofthosewhobeholdit.Thatitexpresseswhatisbeyonditselfhasbeenforgotten.Therewasatimewheneachofthesourcesoflightinthisstanzameantsomethingbeyonditself.Wewillcometoallofthesemeaningsinduecourse,butforthemomentletusjustconsiderthemeaningoftherose.

TheotherpoetWilliamagainhelpsus.Hewrites,

ORose,thouartsick.

Theinvisibleworm

Thatfliesinthenight

Inthehowlingstorm

Hasfoundoutthybed

Ofcrimsonjoy,

Ofcrimsonjoy,

Andhisdarksecretlove

Doesthylifedestroy.

Theroseisaveryrichsymbol.Itisperfection,theheart-centeroflife,thepointofunityinthecenteroftheheart.InChristiantradition,itistheflowerofparadiseinitsbeauty,perfection,andfragrance,andtheredroseischarityandmartyrdom,growingfromthedropsofChrist’sbloodonCalvary.Yetitisalsoearthlypassion,denotingthelovethatbelongstotimeaswellasthatofeternity,andthismeaningseemstobetouchedoninthe“love”ofthesecondstanza.Yetitisnotahealthyhumanlovethatishereinquestion.Itistheloveof“theinvisiblewormthatfliesinthenight.”Inotherwords,itisalovewithoutlight.Itisawayofrelatingthatignoreswhatthesensesperceive:ignoreslight,color,andfragrance.TheatomsofDemocritusandhisunboundedvoidaredeterminingthemind-setwithwhichtheroseisembraced.Inthiswayofgraspingtherose,itcanonlybemeasured.Itsqualitiesoflight(reflectionof30


thedivine),color(red,thecoloroflove—supremely,Christ’slove),andfragrance(sanctity)areblankedout,andsoitslife,whichisinandfromthesethings,isdestroyed.Theworm,symbolofdeath,killsthelifeoftherosebyturningthehumanheartawayfromtheimageofitsintegrityandhappiness.

LetThereBeLight

Yetwestillhaveawayofgettingbacktotheglorythathaspassedaway.Godhasgivenustwobooks.Ifwecannolongerreadthebookofnature,thereisalsotheBible.Letuslooktogetheratwhatitsaysaboutthatmostprimordialsymbol,light,andletusthinkaboutwhatitteachesusaboutthebookofnature.Thisthinkingcanbringusbackintothelight,God’sgloriouslight.Wewilllookfirstatthebiblicalteachingaboutlight,andthenconsiderwhatnatureshowsusthroughcolor.

ThefirstmentionoflightintheBibleisinthethirdverse:“AndGodsaid,Lettherebelight:andtherewaslight.”Thechildish(notchildlike!)objectionthatthisiscontradictedbythesunandmoonnotbeingthoughtofuntilversefourteenisansweredbythetextofthefirstverse:“InthebeginningGodcreatedtheheavenandtheearth.”Heavencomesfirst.Lightonearthisaweak

theheavenandtheearth.”Heavencomesfirst.Lightonearthisaweakrenderingofthegloryofcelestiallight,God’sownclothing.Thelatterisbrighterfaryetgentlertoo:unlikethelightofthesun,itcannothurt.AsthelastbookoftheBibledeclares,itrendersotioselightofcandleorsun.

Thechildishobjectionforgetsthatthislightcomesfirstandthatthelightsthatilluminetheearthareaconstrictedandrelativelyinsubstantialreiterationofit,giventoremindustosetouraffection“onthingsabove,notonthingsontheearth.”Theyspeakofheaven,whereGod’sgloryremainsinallitsbrightness.TheyareHisgifts,buttheyarenotGodHimself,for“everygoodgiftandeveryperfectgiftisfromabove,andcomethdownfromtheFatheroflights,withwhomthereisnovariableness,neithershadowofturning.”TheFatheroflightsgivesusthesesymbolsofHispresence—which,likelight,isknownbyitselfalone—butunlikethem,Hedoesnotchange.Thisdis-identificationofGodandHisgifts(intheletterofSaintJames)issignificant.AswellasshowingthatGodtranscends31

TheMeaningofBlue

eventhemostcentralaspectofHiscreation,itimpliesthepromisegiventhroughtheprophetIsaiah:“Thesunshallbenomorethylightbyday;neitherforbrightnessshallthemoongivelightuntothee:buttheLORDshallbeuntotheeaneverlastinglight,andthyGodthyglory.Thysunshallnomoregodown;neithershallthemoonwithdrawitself:fortheLORDshallbethineeverlastinglight,andthedaysofthymourningshallbeended.”Thisisentryintotherealmwhere“thereisnovariableness,neithershadowofturning.”

Theseparationoftimeandplacedoesnotextendtothelifeofeternity,andsothereisnocauseformourningthere.Thereitisasifthesundoesnotgodown,asifthemoonneverretreatsbehindacloud.

GodintheDark

AndyetthisprimalsymbolofGod—thelightofthesunandthemoon—doesnotgiveusthewhole.Itcannot,foritispartofcreation,andthewholeisgreaterthanthepart.God,supremeUnity,isnotexhaustivelysymbolizedbyanypart.DarknesstooisasymbolofGod.AccordingtoNicholasofCusa,oppositescoincideinGod.

Godislightanddarkness.Inthisworld,wherelightanddarknesswarasplayers

Godislightanddarkness.Inthisworld,wherelightanddarknesswarasplayersonachessboard,Godisidentifiedwithlight.(Thewhitepiecesmovefirst.)Thedivisionbetweenlightanddark,liketheparalleldivisionbetweenupanddown,characterizesthisworldofstruggleandbecoming.Beyondthisworld,inHimselfandnotshowntothisworld,Godisdarkness.Heisuttermystery.Henceinthebeginning“theearthwaswithoutform,andvoid:anddarknesswasuponthefaceofthedeep.”Itisonlyincreation,whenHeshowedforthsomethingofHimself,that“Goddividedthelightfromthedarkness.”InHisunitytheyareone.SodarknesstoospeaksGod.Itisnotessentiallyevil,sinceitisthegroundoflight,whichemergesfromit,andinthissenseitisunmanifestlight.“Anhorrorofgreatdarkness”felluponAbraham,and“whenthesunwentdownanditwasdark,”GodratifiedHiscovenantwithhim.“Asmokingfurnace,andaburninglamp”—lightoutofdarkness—

manifestedHispresence.

Darknessisinasensethesymbolismoftheabsenceofsymbols.

SaintJohnoftheCrosstaughtthatthedivineisdarknesstous32


becauseournormalmodesofperception,adaptedtosensingwhatisinthisworld,arenotabletoreachit.Anysymbolveilsaswellasreveals;anythinkingisnotthatwhichisgreaterthanwhatcanbethought.ItfollowsthattheexperienceofthequestforGodisanexperienceofdarkness.First,accordingtoSaintJohn,thereisthedarknightofsense.Thisisthemortificationoftheappetites,inwhichadenialofwhatcomesthroughthesensescreatesafeelingoflossanddeprivation.Itisthebeginningofalifethatisspiritualratherthansensual.Thedarknightofthespiritthatfollowsismuchmoreterrible;itcomeswhenthecustomarysymbolsandthoughtsnolongerconveythemeaningofthedivinebecausetheyaretranscendedbythedivinerealitythatisbeyondthem.ItisterriblebecausesubjectivelyitseemslikeatotallossofGod.Inreality,itisalossofapartiallyadequatewayofrelatingtoHimandisthusthefindingofHimasHeisinHimself.YetSaintJohnoftheCrossdoesnotleaveuswithdarknessastheultimatesymbolofGod:hewrites,

“Theenduranceofdarknessleadstogreatlight.”HisaccountofthespiritualjourneyintothedepthofGodcorrespondstotheBible’saccountofGod’sfirstmanifestation,whichtellsusthatfirst“darknesswasuponthefaceofthedeep”

andthenthat“Godsaid,Lettherebelight,andtherewaslight.”SoeverythingshowsusGod,ourseeingandournotseeing:“InHimwelive,andmove,andhaveourbeing.”Itisalsothecasethattheinteractionbetweenlightanddarkness(fromwhichcoloremerges)teachesusaboutGod,butbeforewelookatthatletuspursuethewaytheBibleexplainsforusthecelestiallighthiddenwithintheearthlylight.

TheSunandtheMoon

LetusaskwhatittellsusabouttheglorythatWordsworthrecordsashavingpassedawayfromthe“gloriousbirth”ofthesunshineandthe“delight”ofthemoon.Itrelates,“AndGodsaid,Lettherebelightsinthefirmamentoftheheaventodividethedayfromthenight;andletthembeforsigns,andforseasons,andfordaysandyears.”Godintroducesdivisionandtime.Thatis,Hecreatesduality(lightanddark)andseparation.Thisisinthecosmos,butitreflectstheprimaldarknessinGodandthen(becauseHeshowsHimself)33

TheMeaningofBlue

thelightinGodandtheconcomitantlightanddarknessinMan,reflectedtheotherwayaroundinHisimagebecauselighthastoprecededarknessforGodtoshowHimself.Godsaysoftheselights,

“Letthembeforlightsinthefirmamentoftheheaventogivelightupontheearth.”Theyshowwhatisheavenlytotheearth.Theyremindusontheearth(toquoteWordsworth’spoemagain)that

“trailingcloudsofglorydowecome/FromGodwhoisourhome.”

Togivelightupontheearth,“Godmadetwogreatlights,thegreaterlighttoruletheday,andthelesserlighttorulethenight:Hemadethestarsalso.”Wewillcometothestarsinamoment;first,wewillconsiderthesun(thegreaterlight)andthemoon(thelesserlight).

ThesunrepresentsGod’slightasitisinitself:itsownsource.ThemoonisGod’slightreflected.AlthoughnightindicatesadegreeofseparationfromGod,itisnottotal.JustasGodmakesforAdamandEvecoatsofskinstoclothethemwhentheyareexpelledfromtheGardenofEden,soHeallowsthecomfortandguidanceofHislighttoreachManinhisrelativedarknessthroughtheobscurelightofthemoon.

lightofthemoon.

Traditionally,thesunandthemooncorrespondtothetwoinnerchannelsoflightforMan:theheartandthebrain,respectively.Thisteachingneedsexplanationtobeproperlyunderstood.Inthiscontext,theheartistheseatoftheintellectratherthanmerefeeling,whichissubordinatetointellect.Theintellectheredoesnotmeanthatsortofintelligencethatisgoodatchessandmathproblems;itmeansthecapacitytolookintuitivelyatGod,thecapacityforspiritualvisionordivineinspiration.ItisthusMan’sabilitytograspdirectlyself-evidencingtruthsthatcaninformhislifeasthesunlightsuptheworldandmakesitpossibleforonetoseeone’swayaroundit.Thebrain,correspondingtothemoon,istheseatofrationaldiscursivethought.Startingfromthepremisesthatthedirectlightoftheheartgives,itisabletoworkoutimplicationsandconsequencesofthesedirectlyreceivedilluminations.Itisadifferentwayofperception,justasseeingbymoonlightisdifferentfromseeingbysunlight.ThedifferencemaybeclearerifwelookatSaintThomasAquinas’sdefinitionsofreason(correspondingtothemoon:indirect,discursivediscoveryoftruth)andintellect(correspondingtothesun:direct,intuitiveperceptionofthespiritual).

34


“Reason,”hesays,“designatesacertaindiscursivenessbywhichthehumansoulfromknowingonethingcomestoknowanother;intellect,however,seemstodesignateasimpleandabsoluteknowledge(withoutanymotionordiscursiveness,immediatelyinthefirstandsuddenapprehension).”

TheMotherofAllJourneys

Theabsenceof“simpleandabsoluteknowledge”inthediscourseofourcultureindicatesthatweare,generallyspeaking,nowadaysnotgovernedinourstepsbylightreceiveddirectlyfromGod.Weare,asitwere,walkingbythelightofthemoon.Yetmoonlightisreallight.

Man’scapacitytothinkisstillawaytothetruth,althoughitisnotasdirectandbynomeansasreliableawayasthedirectcontemplationofGod’struth.Yetoneneedstofacetherealitythatmoonlightmaynotbethepredominantlightguidingpeopleinchoosingwheretoplacetheirstepsinourepoch.Howoftendoyounoticethemoonamongthebrightnightlightsofthecity?Artificiallight

doyounoticethemoonamongthebrightnightlightsofthecity?Artificiallightismoreoftenwhatguidessteps:alightthatdoesnotcomefromheaven;thatisnotareflectionofGod’slight;thatisarbitraryandcontrived;thatreflectsnomorethanthewilfulwhimoftheindividual.Itfollowsthattorecoveracontemplativespirit,weneedtofastfromthissortoflight:tolearntoprefertruthtowhatwewouldliketobetrue,togowheredisinterestedinquirytakesusratherthanwherewewouldprefertogo—orwhereamachinetellsustogo.

Perhapsawholebookcanbewrittenonthis,butwithoutclaimingthatIhavemyselflearnedtoliveentirelybynaturallight,sotospeak,Iwillassumethatyouhavedoneso.(Perhapssignificantly,SaintBenedictsaysinhisRulethattheeveningprayerandsupperarealwaystobecompletedbynaturallight.Maybehefeltitsimportanceintuitively.)Withthisassumption,ourtaskinrecoveringacontemplativespiritistomakethejourneyfromtheheadtotheheart.Thisisthemotherofalljourneysandthequesthiddenwithinallquests.Itistheperegrinationfromthepallidandcoldglimmeroftheratiocinativetothewarmglowofspiritualcertainty.Ourspiritualdestinyistotransitionfrommoonlighttosunlight.Evenifinthislifethatisonlyaccomplished“inpart,”inthenextlifeweshall35

TheMeaningofBlue

seethedivineradiance“facetoface”andknowevenasweareknown.Inthemeantime,wecanmovetowardthatspiritualdestiny,andournaturalreason,areflectionofthedivine,canhelpus.

TheStarsAlso

Itisnotsimplyaquestionofthesunandmoon,however.God

“madethestarsalso.”Wordsworth,inthestanzawithwhichwebeganthischapter,recallsthebeautyofwatersonastarrynight.

Wateristheliquidcounterpartoflight,withsomethingofthesamesymbolicimportance:itindicatestheeternityofGodandthetotalpossibilitythatisinHim.Ifthepoetseesstarsreflectedinthewaters,thenheisseeingintheirlightthelightofGod’seternalpowershininginHissaints.HeisseeingthosewhoseinnergloryisspokenofbytheprophetDanielwhenhesays,“Andtheythatbewiseshallshineasthebrightnessofthefirmament;andtheythatturnmanytorighteousnessasthestarsforeverandever.”Wordsworthseemstoalludetothisidentificationinhisdescription,laterinthesamepoem,of“theSoulthatrises

identificationinhisdescription,laterinthesamepoem,of“theSoulthatriseswithus,ourlife’sStar.”Wearemadeforthis:toshinelikeastarinthevaultofheaven.Nature,speakingforitsArtificer,teachesusthisthroughthelightofthestars.SaintThérèsehadasenseofthisasachild.Shenoticedstarsintheskyintheshapeoftheletter“T”inapropheticintuitionthatherplacewasinheaven.Afterherdeath,onewholovedherwaswalkinginLisieuxutterlydesolate,wishingtoherselfthatatleastthemiserablyovercastskymightclear.Withmiraculousrapiditythishappened:thestar-studdedfirmament,thesymboloftheblessedinblisswasrevealed.

ChildrenofLight

TheBiblepointsustothisdestiny.Itcallsusto“walkaschildrenoflight.”Thisinvolveshavingachildlikeopennesstowhatwecansee,lettingthelightinitsmanycolorsandshadesteachusabouttheuncreatedLight.Itmeanshavingthecuriositythatchildrenarebornwithaboutthemeaningofthenaturalsymbolsthatlightbringsintovisionforus.Yet“towalkinthelight”alsomeanstobat-tlethepowersofdarkness,to“putonthearmouroflight.”Thesub-36


lunaryworldisoneofstruggle.Toengageinthisas“thelightoftheworld”weneedto“believeinthelight”thatwe“maybethechildrenoflight.”Thedarknessofdoubtandmistrustisdispelledbybeliefandconfidence.Thisbeliefandconfidenceareenactedin

“goodworks”thatenablethelightto“shinebeforemen.”Icono-graphically,thosewhothusreflect“thelightoftheLORD”aretraditionallyrepresentedashavingahalooraureole:thehaloshowinglightaroundthehead,theaureolearoundthewholebody.Walking

“aschildrenoflight,”they“shineaslightsintheworld.”Theirlight,however,isnotoftheworld,soitisnottobeextinguished.AstheBengalipoetRabindranathTagoreobserved,“Deathisnotextinguishingthelight;itisonlyputtingoutthelampbecausethedawnhascome.”Theyshine“asthestarsforeverandever.”

TheDayspringfromonHigh

Thisispossiblebecausethelightof“theoneMorningStarwhoneversets”hascomeintotheworld,because“thedayspringfromonhighhathvisitedus,”because“thelightshinethindarkness;andthedarknesscomprehendeditnot.”Thislastaccount(fromtheGospelofSaintJohn)oftheuncreatedLightcomingintotheworldconsciouslyechoestheGenesisaccountofthefirstlight.Bothbegin

“inthebeginning,”andbothtellofthearticulationofcelestiallight.

InGenesis,Godspeaksandthereislight;inSaintJohn’sGospel,God’sWordisthelight.SaintMatthew’sGospelcitestheprophetIsaiahtothesameeffect:“Thepeoplewhichsatindarknesssawgreatlight;andtothemwhichsatintheregionandshadowofdeathlightissprungup.”The“regionandshadowofdeath”isthatrealmwherechangeandmortalityrule;thelightthatspringsupistheunchangingandimmortaldivinityfromwhichithasbeenseparated.Heisgiven“foralight”sothattheremaybe“salvationuntotheendoftheearth”—thatis,ahealingfromseparationandfragmentation,amakingwholeandliving.TheonewhofollowsHim

“shallhavethelightoflife.”Heis“thelightoftheworld.”Heis“thetrueLight,whichlightetheverymanthatcomethintotheworld.”

Hemakestheclaim,“Iamcomealightintotheworldthatwhosoeverbelievethonmeshouldnotabideindarkness.”

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TheMeaningofBlue

TheseclaimsofandaboutChrist,identifyingHimasdivine,areanextensionoftheidentificationofGodwithlightinthepsalms,thebasicwordsofworshipofHispeople.ThepsalmisttellsGod,

“Thouwiltlightmycandle;theLORDmyGodwillenlightenmydarkness.”HecallshisLord“mylightandmysalvation,”andprays,

“Osendoutthylightandthytruth:letthemleadme.”ThepsalmthatpraisesGodwiththewords,“OLORDmyGod,thouartverygreat;thouartclothedwithhonourandmajesty.Whocoverestthyselfwithlightaswithagarment,”anticipatestheevangelist’saccountofthetransfigurationofChrist,inwhich“hisfacedidshineasthesun,andhisraimentwaswhiteasthelight.”

facedidshineasthesun,andhisraimentwaswhiteasthelight.”

ThetransfigurationitselfanticipatesthevictoryofChrist’slightoverdeathintheresurrection,when“thedarknessispast,andthetruelightnowshineth.”Here,“thedarknesscomprehendeditnot”

inthesenseofswallowingthelightup.Theprimordialpatternofdarkness“uponthefaceofthedeep”andofGodspeakinglightisreplicated.SaintLukerecords,“Anditwasaboutthesixthhour,andtherewasdarknessoveralltheearthuntiltheninthhour.Andthesunwasdarkened.”Thethreehoursofdarknesscorrespondtothethreedaysbeforethedawnofdawns,when,“IntheendoftheSabbath,asitbegantodawntowardthefirstdayoftheweek,cameMaryMagdaleneandtheotherMarytoseethesepulchre.Andbehold,therewasagreatearthquake:fortheangeloftheLorddescendedfromheaven,andcameandrolledbackthestonefromthedoor,andsatuponit.Hiscountenancewaslikelightningandhisraimentwhiteassnow.”Themessengerwiththefacelikelightningannouncesthelightning-likebreakingofGod’srevelatorylightintotheworld:“Fearnotye:forIknowthatyeseekJesus,whichwascrucified.Heisnothere:forheisrisen,ashesaid.”Withlightcomeslife,andlightinthesenseofunderstandingtoo:“Thenopenedhetheirunderstanding,thattheymightunderstandthescriptures,Andsaiduntothem,Thusitiswritten,andthusitbehovedChristtosuffer,andtorisefromthedeadthethirdday.”

EverydawnthathappensisanannouncementbothofthisgreatdawnandofthefirstgenesisofcelestiallightthattheBiblebeginsbyproclaiming.Thedawnspeaks;itmeanssomething.Itisaninvitationtoopenone’sheartto“thedayspringfromonhigh.”Iam38


remindedofabreakfastdialoguebetweenaphilosopher-monkandaconversationallychallengedmonk:“Didyouseethedawnthismorning?”—“Wherewasit?”—“TheusualplaceIsuppose.”(Breakfastconversationwasdiscontinuedafterthebriefexperimentduringwhichthesewordswereuttered.)Thetrueplaceofthedawnisthehumanheart(inthesenseexplainedaboveofbeingtheseatoftheintellectratherthanmerefeeling).Thedawnisprimordialandeternal.WhathappensatthebeginningofeachdayismerelyareminderofthedawnoftheabsoluteinthebeginningofGod’sself-manifestationandinHisWordtriumphingoverthedarknessofthehumanheartandoverdeathonthemorningofthethirdday.Thishappeningarticulatesthe

deepdramaoftheheart;thecosmosembodiestheodysseyofthesoul—itisallsignificant.

Color

WiththehelpoftheBible,wehaveseensomethingofthemeaningoflightassuch,butthisisnottheonlymeaningwefindinlight:itscolorstoospeaktous.Theyspeakfirstofthediversityoftheworldascreatedinthetrainofthegenesisofcelestiallight.TheysymbolizethemanifestationofGod“bythethingsthataremade,”buttheyhavealsotheirparticularmeanings.Colorsoccurwhenlightnegatesdarkness,ascreationcomesintobeingwhenGod(symbolizedbylight)negatesnonbeing.Creation,asMeisterEckharttaught,isGod’snotonothing;colorislight’snotodarkness—whatappearswhenlightencountersdarknessandthelight,asitwere,refusestobeoccluded.Exactlywhichcoloroccursdependsupontheparticularrelationshipoflightanddarkness,andthatrelationshipisconnectedwithitsmeaning.Theconnectionbetweencolorandtherelationshipbetweenlightanddarknesscanbeseenbylookingatthesky.Ifyoulookattheskyoverheadonaclearday,itisbrightblue.Thisisbecauseyouarelookingatdarkness(thedarknessofouterspace)throughtheatmosphereilluminatedbythesun.Youareineffectlookingatdarknessthroughlight,or(wecouldsay)fromtheviewpointoflight.Whenyoulookatthesettingsun,itisred.Thisisbecauseyouarelookingatlight(thelightofthesun)throughthedarknesscausedbythethicknessoftheatmosphere.

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TheMeaningofBlue

Redoccurswhenlightisseenfromtheviewpointofdarkness.Nowletusconsiderthemeaningsofthesecolors,startingwiththeirrelationtohowtheyarise.

TheMeaningofBlue

Blueisdarkseenfromlight.Itisthereforethecolorofthelight-filled,thespirituallyrealized.Itisfirstofallthecolorofheaven.(InItalian,thesameword—celeste—isusedtoindicateashadeofblueandtomean“heavenly.”)Fromaheavenlyviewpoint,nodarknessentersin:darkness(meaningtheabsenceof

lightorGod)iscompletelyexterior.Itfollowsthatdarknessdoesnottroubleheaven.Itisseenonlyinacompletelysereneandpeacefulmode,whichthecolorblueconveys.Itisnoaccidentthatifwelookuptotheskyweseeblue.Thatsaystous:reachheaven(whichtheskysymbolizes—

thewordforskyandforheavenareidenticalinsomelanguages)andyouwillbecompletelyatpeace.Onewhoislight-filledcontemplatesdarknessinpeace.Thelight-bearerherself,MarytheMotherofGod,istraditionallyassociatedwithblue.Itishercolorbecauseshebearsthelightoftheworldinher,andinherthereisnodarkness.Sheisimmaculatelyconceived.Iwillhavemoretosayaboutherinthelastchapterofthisbook,sinceshe(“ourtaintednature’ssolitaryboast,”toquoteWilliamWordsworthagain)istheexem-plaryrealizationofwhereweareaimingtoarriveinrecoveringacontemplativespirit.Buthereletussimplyreflectfurtheronthemeaningofhercolor,blue.

Blueisthecolorofmystery.Itbelongstotheheavenlyratherthantheearthly:thenaturallyblueobjectisararityonearth.Thisisreflectedinthelanguageofyore.Asthenineteenth-centuryBritishprimeminister,Gladstone,discovered,thereisnoexplicitmentionofthiscolorinthewritingsofHomer.Indeed,awordforbluetendstobeabsentfromveryancientlanguages.Itisasthoughitistoosacredtomention,liketheNameofGod.Thebluelightoftheskyiseverywhere,likethepresenceofGod.Itmakespossibletheseeingofallthings,asGodmakespossibletheirexistence,yetlikeGodHimselfitisinasensetooobvioustosee.Andwhenwenameit,aswenowdo,itisasthoughwehavemadeathingofwhatisbeyondthe40


thingsofthisworld.Ifwecouldseeitasnothing,wecouldseebeyondittothemysteryitsymbolizes:themysteryofheaven,themysteryofGod.Tonameandclaimitasacoloramongothers,tomakeathingofit,istoblockthatmysterybylimitingourselvestoanearthlyknowing,refusingtocontemplatewhatisbeyond.

Forblueisthecolorofcontemplation,ofonewhopondersintheheartwhatisheardandseen.Itisthecolorofonewhoseesdeeply,wholooksintothewater(asintothesky)and,fromlight,seesthedarknessofitsdepth.Itisthecolorofonewhocontemplateseternity.Thesea,initsvastdepthandbreadth,isasymbolofeternity;accordingtoanArabproverb,lookingattheseaisasgoodaspraying.ItsbluecolorreflectsthegazeofonewholookstowardGod.

praying.ItsbluecolorreflectsthegazeofonewholookstowardGod.

Theearthislargelybluewhenviewedfromspace.Thecolorisindicativeofonewhoisreceptivetothemysteryofcreationandseesit(anditsGod-giftedmeaning)whole.Blueisthecolorofonewhoisinnowaybenighted,whoislight-filled,whoseeseverythinginitstotality.

Ifweconsiderbluenowfromthepointofviewofthecoloritself,ratherthantheonewhoseesit,wecanseeitsaptnessforsymbolizingcontemplation.Ittakesinratherthangivesout,asacontemplativepersonwilltakeinwhatisbeingsaidtohimorherratherthangivingoutopinions.Blueisacoolcolor,notjustbecausewatercanbecool(itdoesn’tneedtobe)butbecauseintakinginratherthangivingoutlightitconcomitantlytakesinratherthangivesoutheat.

Thecoolnessisaptforcontemplation:ifyoulookatsomethingcoolly,youarelookingatitinawaythatisnotdistortedbytheheatofpassion.Youarelookingatitobjectively,asitreallyis;youarecontemplatingit.Blueisassociatedwithpurityundistortedbypassion.“Untothepureallthingsarepure.”Bluestandsfortruthandtheintellect(inthetraditionalsenseexplainedaboveofthecapacityforspiritualvisionandintuitiveknowledgeofGod),aswellaschastity,piety,andpeace.Becausethecoloroftheskyisblue,itsymbolizesthevoid:primalsimplicityandinfinitespace,which,beingempty,cancontaineverything.Theonewhocontemplatesissimilarlyemptyofpreconceptionandprejudiceand,havingnopartiality,canseeeverythingandtakeinthewhole.Notethatthecontemplated,thecontemplator,andcontemplationare,eachof41

TheMeaningofBlue

them,symbolizedbytheonecolor,blue,justasFather,Son,andHolySpirit,theHolyTrinity,isoneGod.IwillhavemoretosayinChapterThreeabouthowacontemplativeoutlook,ratherthanonethatisanalyticandtendstowardmanipulation,altersthewaywhatisseen,theonewhosees,andtheseeing(orwhatisknown,theknower,andtheknowing)areconceived.Butfornowletthecolorbluestandforthatpeaceandrapturethatcancharacterizethesenseofwholenessinwhichperceptiontranscendsthefragmentationofindividuality.Thispeaceisanobscureglimpseofourultimatehome,paradise.Bluespeaksofthathome.Asthecoloroftheskyandofwater,itisassociatedwithwhatisfaraway,deep,transparent,andimmaterial;itisthereforethecolorofGod,whoisSpirit,andofthosewhoworshipHim“inspiritandintruth.”Itisthecoloroffidelity,sinceheaven,symbolizedbythebluefirmament,doesnotchange.

TheRedHorse

Thesymbolicimportofredisoppositetothatofblue.InmedievalChristianart,thetwocolorsareusedtoindicatethestrugglebetweenheavenandearth.Redisthecoloroftheinfernal,thelowerdepthopposedtothestarryheight.Thiscorrespondstothefactthatredislightseenfromthepointofviewofdarkness.ThedevilsinhellareawareofGod’slight—theycouldnotexistwithoutit—

butassomethingtotallyexteriortothemselves.Tothemthereforeitisred,asisthesunontheedgeofthehorizonseenthroughthedarknessofthethicknessoftheatmosphere.Redistheircolor,asitisthecolorofthemoltenlavathatcomesupfromthedepthsoftheearthand,thus,thecolorofunbridledpassion.Itisthecolorofviolence,discord,andthesheddingofblood.ThebloodyviolenceoftheendtimesisindicatedthusintheBible:“Andtherewentoutanotherhorsethatwasred:andpowerwasgiventohimthatsatthereontotakepeacefromtheearth,andthattheyshouldkilloneanother:andtherewasgivenuntohimagreatsword.”Asblueisthecolorofpeace,soredisthecolorofthetakingawayofpeace.Itisasignofdanger,henceitsuseintrafficlightstoindicatetheneedtostop.ChairmanMaowantedtrafficlightstouseredfor“go,”but42


this,likehisideaofabolishingflowers,wasunnatural.Weknowvis-cerallythatredisassociatedwiththedangertolifeofbloodbeingshed.

Redheraldstheimminentendoftheworld,whenthemoon,

symbolizingMan’sthinking,becomes“asblood”andthethirdof

“thesevenangels”poursoutoneof“thevialsofthewrathofGod...upontheriversandfountainsofwaters,”turningthemtoblood,turningtheblueofthelight-filledtotheredthatstartsfromdarkness.Itisthecolorthatpointstowardthefinalabsenceoflight,when“shallthesunbedarkened,andthemoonshallnotgiveherlight,andthestarsshallfallfromheaven”—theseveringoftheworldfromGod,whoselightkeepsitinexistence.Itisthecoloroffireaswellasofblood:aftertheredhorseoftheapocalypsethereisthedestructionoftheworldbyfire,when“theelementsshallmeltwithferventheat,andtheearthalsoandtheworksthatarethereinshallbeburnedup.”

Yetredisnotpureevil.Infacttherecannotbepureevil.Evilisnotgoodenough

Yetredisnotpureevil.Infacttherecannotbepureevil.Evilisnotgoodenoughtobepure:ofitselfitdoesnothavethegoodofexistenceanddependsonagoodoutsideitselfforitsbeing.Redisgoodaswellasevil,andnevermoresothanwhenitisthegoodofGodHimselfenteringintoourdarknesstoredeemus.Christtakesonourposition,oflookingtowardlightfromwithindarkness,inordertosetusfreefromdarkness.Heiscutofffromthelightofthesunwhenatthesixthhourthereis“darknessoverthewholelanduntiltheninthhour,”andattheninthhourHeiscutofffromthelightofHisheavenlyFatherthatthesunsymbolizes,crying“withaloudvoicesaying,Eloi,Eloi,lamasabachthani?Whichis,beinginterpreted,MyGod,myGod,whyhastthouforsakenme?”Heismadesinforoursake;Heisbaptizedbyfire.RedinitsbeneficentaspectisthebloodofChristshedforus.Itisthecoloroflove:Hissacrificialself-givingforus,whichloves“untotheend.”ItisthecoloroftheloveforChristshownbymartyrsinthesheddingoftheirbloodforHim,asmemorializedintheredrobeswornbytheleadersoftheChurch.ItisthecoloroftheloveproclaimedbytheScottishpoettobe“likeared,redrose.”Itisthecoloroftheheart’sblood,itsloveandlife.

43

TheMeaningofBlue

GreenGrowstheGrass

Associatedwithredaretheothercolorsthatweseeasthesunsetsbehindtherelativeobscurityoftheatmosphere:orangeandyellow.

Thesetooarecolorsseenfromdarknessratherthanfromlight,colorsassociatedwithheat.Red,orange,andyellowarethecolorsoffire.(Itistruethatthereisalsoablueflame,butsignificantlythisistobeobservedwhenagasburnswithoutadmixtureofsolidimpurities.)Betweenbluewithitslightandcoolnessandthehotcolorsthereisanintermediarythatpartakesofthecharacteristicsofbothand,asitwere,mediatesbetweenthem.ItisthecolorwithwhichGod’sProvidenceclothestheearth.HildegardofBingen,thevisionarymedievalnun,wroteasongentitled,“OthegreennessofthefingerofGod.”GreennessisevidenceoftheworkofthecreatingSpirit.

Seeinggreen,inthegrassandleavesofthetreesandsoon,soothesandpromotesgoodhealth.GreenisGod’sgifttoourwearyspirit.

Areasofnaturalgreenarethelungsoftheearth:throughphotosyn-thesistheyproduceoxygensothatwecanbreathe,aswellasthefoodthatweeat.Theyarethemeetingplaceoflightandlife.GreenspeaksofthemysteryofGod’scommunicationofHimselftocreation:compoundedofyellowandblue,heavenandearth,itisthemysticcolor.Italsocombinesthecoolbluelightoftheintellectwiththeemotionalwarmthoftheyellowsuntoproducethewisdomofequanimity.Asthecolorofannualrenewalinnature,itrepresentshope,renewaloflife,andresurrection.However,itisanambivalentcolor:itspeaksofthelifecommunicatedfromheaven(blue)butalsoofthechangeabilityoftheearth(yellow),andthusitdenotestransitorinessandchange.Itisnotonlythegreenofnewlifebutalsothegreenofthelividdead.Notperduring,itknowslackandistraditionallyassociatedwithjealousy.Theambiguityofgreenenablesittostandforthefundamentalchoicewemakeinthislifebyouractions,aswellasforthislifeitself.Thisisthechoicebetweentheinfernalfireortheempyrealblue,thefirethatburnsorthepurefireoflight.Greenisourlifehereonearth.ThefirstthingGodsaysaftergatheringthewaterstogethersoastolettheearthappearis,“Lettheearthbringforthgrass.”Greenistheordinarycolorforourearthlylife,henceitsliturgicaluseforordinarytime.

44


TheyClothedHimwithPurple

Ifgreenisthecolorthatdenotesthedownwardmovementfromheaventoearth,purple,orviolet,isthecolorthatdenotestheupwardmovementfromearthtoheaven.Itcontainstheredofthelowerdepthandtheblueofthecelestialheight.Itistheliturgicalcoloroftheseasonsofpenance:AdventandLent,theseasonswhentheheartispurifiedandthemindtendstowardthethingsofheaven.

Itdenotespenitence(especiallyasexemplifiedbySaintMaryMagdalene),humility,temperance,fasting,andsanctity.Purpleisthecolorofredemption.SaintMark’sGospelrecountsthatthesol-diersledChrist“awayintothehall,calledPraetorium,”andtheycalledtogether“thewholeband.Andtheyclothedhimwithpurple,andplattedacrownofthorns,andputitabouthishead.”Purple—

acostlycloth—isthecolorofkingship,hereintendedinmockery,albeitamockerythatspeaksmoretrulythanitknowsinthusarray-ingtheKingof

mockerythatspeaksmoretrulythanitknowsinthusarray-ingtheKingofkings.Furthermore,theancientdyeusedforthisclothwouldnotfadewhenexposedtothesun,makingitasymbolofChrist’simmortality,althoughitsingredientacquireditscolorfromexposuretothesun,asymbolofHisdivinity.Mostprofoundlyinthiscontext,thecolorpurplesignifiesthejourneyofonewhohascomedownintotheplaceofthoseindarkness(associatedwithred,thecolorseenfromdarkness)inordertobringthemupintotheplaceoflight(associatedwithblue,thecolorseenfromlight).Purple,midwaybetweenredandblue,isthecolorofthesufferingborneforusthroughwhichwearebroughtoutofdarknessintolight.

HowColorsRelate

Letussummarizeourreflectionsonhowthecolorswehavediscussedrelatetooneanother.Bothpurpleandgreencomebetweenblue(thecoloroflight)andred,orange,andyellow(thecolorsofheatandfire).Blueisthelightofheaven,andred,orange,andyellowthefireofhell.Greenisthelightofheavencomingdowntoclothetheearth;purpleisthedevotionofManseekingtoascendtoheaveninthepowerofthesacrificeoftheSonofMan.Thesecolorscanbearrangedintheformofatriangle.Atitsbasearetheearthandthefirebeneath:red,yellow,andorange.Atitsapexisblue,the45

TheMeaningofBlue

pointofaspirationforusonearth.Inthemiddleoftherightsideofthetriangleisgreen,thedescentoflightandlife.Inthemiddleoftheleftsideofthetriangleispurple,theascentofMan’sspirit.

Greenandpurplethereforearealongsideeachotheronthesecondlevelofascent,abovetheearthlyandthusmorespiritual,asthenarrowingofthespaceoccupiedbythetrianglesuggests,butnotascompletelyspiritualasblue,whichtranscendstheearthly,asbeingatthetopmostpointsuggests.

Thereisanotherwayofrepresentingtherelationsofthesecolors.

Insteadofformingasingletriangle,theycanformtwotriangles:onewithblue,yellow,andredatthepoints,asinthetrianglealreadydescribed,andanotherwithgreen,orange,andpurpleatthepoints.Ifthesecondtriangle(ofthesamesizeasthefirst)isinvertedandsuperimposedonthefirsttoformasix-pointedstar,wehavethecoordinatesofacircle.Thiscirclecanincludealltheshadesof

star,wehavethecoordinatesofacircle.Thiscirclecanincludealltheshadesofcolorattheindefinitenumberofpointsinterveningbetweenthepointsofthemaincolors.Ifblueremainsatthetop(asitisnaturallyinthesky),thenitspositionsymbolizeshowlightandlifecomefromheavenandhowitispossibleforMantoreturntothesourceofhisbeing.

Blueisthesummitasmanifestincreationthroughcolor:itisnottheCreatorHimself.Thetruebeginningandendofallthingsissymbolizedbywhite,whichisnotitselfacolor.Thisis,asitwere,thecenterofthecirclearoundwhichcolorsandshadesarearrayed:itisthesourceofthemall.Itdenotestheabsolute:purityandperfection.

Thosewho“putonChrist”inbaptismwearwhiterobes.ThecolorbelongstoHimbywhom“allthingsweremade.”Itisthecoloroflight,and“Godislight.”ItrepresentstheseventhdayonwhichGodrested,arestwhichHeasunmovedmoverneverleftandfromwhichissuesallHiscreation.Itisequivalenttothepointfromwhichissuethesixdirectionsofspace,correspondingtothesixcolors.

TheRainbow

ThesecolorsareGod’sreachingout,notonlyincreationbutalsoinmercy.Theyarethecolorsoftherainbow,which(asWordsworth’spoemsays)“comesandgoes,”thatsignofGod’smercy,ofwhichHe46


proclaims,“Thisisthetokenofthecovenant,whichIhaveestablishedbetweenmeandallfleshthatisupontheearth.”IntheprophecyofEzekiel,“Theappearanceofthebowthatisinthecloudinthedayofrain”is“theappearanceofthelikenessofthegloryoftheLORD.”InmedievalpaintingsofChristasruleroftheworld,Hereignsonarainbow,asignofmercy.Thesixcolorspluswhitegivethenumberseven,signoftheunitingofheaven(denotedbythenumberthree,indicatingthespiritual)andearth(denotedbythenumberfour,indicatingtheearthly,asinthefourdirectionsorthesidesofasquare).Therainbowoccursnaturallywhenrainfallsandthelightofthesunshines.God’smercy,which“droppethasthegentlerainfromheaven/Upontheplacebeneath,”issymbolizedbythisvivifyingrain,andHispresenceissymbolizedbythislight.

Tearsofrepentance,expressingsorrowforturningawayfromGod’slight,arethehumanequivalentoftherain;astheyfall,God’smercifulpresenceisbeautifullyshown.Therainbowbridgesandunitesheavenandearth,givinghopetosinfulhumanity.Itisalsoareminderofcreation,whencolorsfirstbrokeintobeing.AccordingtoTalmudicthought,therainbowwascreatedontheeveningofthesixthdayofcreation.Traditionally(asintheIliad),therainbowissymbolicallyassimilatedtotheserpent,which,movingwithoutarmsorlegs,isassociatedwiththeall-pervadingspirit.Inthiscontext,theserpentislinkedtocreation.Ithasagoodaswellasanevilspiritualsignificance,asevidencedbytheBiblepresentingitasasymbolofChristaswellasofthedevil.

UnweavingtheRainbow

ItisinthispositivecreativesensethatthepoetJohnKeatsimagined,inhispoemLamia,arainbow/serpent/spiritwhobecameabeautifulwoman.ThiseponymousheroineofthepoembondsinlovewithabeautifulyouthcalledLycius.Theyarehappytogether,buthewantshertomarryhim.Sheisreluctant,butagreesontheconditionthathismentor,thephilosopherApollonius,notcometothemarriagefeast.Apolloniusisasophist,standingforskepticalphilosophy.HebelongswithNewtonandhis“particlesoflight.”

KeatsspokeofNewtonatadinnerpartyattendedby,amongothers,47

TheMeaningofBlue

WilliamWordsworth,lamentingthathehad“destroyedallthepoetryoftherainbow,byreducingittoaprism,”andproposingatoastto“Newton’shealth,andconfusiontomathematics.”Inthepoem,Apolloniushasasimilarlyreductiverolewithhis“juggling”

and“demoneyes”:his“impiousproud-heartsophistries”undothefashioningofLamia’smortalframeaccomplishedbythegodHermes.“Thebald-headphilosopher”fixes“hiseye,withoutatwinkleorstir,FullonthealarmedbeautyofthebrideBrow-beatingherfairform.”Thiseyeisnot“single”inthebiblicalsenseofbeinghealthy,asdiscussedatthebeginningofthischapter.Lamiabreathesherlastand,denouncedbyApolloniusasaserpent,fadesaway;Lyciusdiesofgrief.Theyareineffectkilledbyadefectiveepistemology.“Donotallcharmsfly/Atthemeretouchofcoldphilosophy?”thepoethasasked,reflectingthusonthedestructivenewwayofknowing:

Therewasanawfulrainbowonceinheaven:

Weknowherwoof,hertexture;sheisgiven

Inthedullcatalogueofcommonthings.

PhilosophywillclipanAngel’swings,

Conquerallmysteriesbyruleandline,

Emptythehauntedair,andgnomedmine—

Unweavearainbow,asiterewhilemade

Thetender-person’dLamiameltintoashade.

Thewayofknowingthatwouldarguethatcolorissimplyanarbitraryconstructofhumansubjectivity,thatitisnottheworkofacreatingSpirit,thatitdoesnotconveymeaning,murderstodissect.

Unabletoseeorreceivethespiritualthatgiveswholenessandlifetocreation,itfocusesonlyonthesecondary,whichinthecaseofcolorsisthewavelengthsofthelightthattransmitsthem.Thedirectqualitythatcolorexpressesisignoredbecauseitcannotbemeasured,becauseitdefeatstheepistemologicallimitationsofthebeholder.Thisdefectiveepistemologydoesnotsee,asWittgensteindid,thatcolorcannotbegraspedbyorganizingconcepts,bythemeasuringmind.Thisphilosopherobservedinhislastwork(RemarksonColor),“Thereismerelyaninabilitytobringtheconceptsintosomekindoforder.Westandthereliketheoxinfrontofthenewly-paintedstall.”

48


Myargumentisthatcolor,likelight,isintrinsicallymeaningful.

Itreallydoesconveytruth,thoughIdonotclaimthatIhavedisclosedthattruthinfullnessandwithtotalaccuracy.Othersalsohavereceivedandwillreceivesomethingofthattruth,andtheirsmaywellbethebetterrendering.Theissueisnotaperfectaccount-ingofit,butwhetherthereissuchathingasthattruth.Isaythatifwelookaright,thereis,andthatifwedonotlookarightthenour

saythatifwelookaright,thereis,andthatifwedonotlookarightthenourepistemology,likethatoftheoldApollonius,isdeadly.Lifebelongswithwholenessthatisseenandreceivedincontemplation,notwiththe“peeringeyes”(toquoteanotherpoet)thatdivideandseparatetograspandmanipulate.Thislivingwholenessisthesubjectofthenextchapter.

49

ChapterTwo:

LifeandWholeness

LifeandLight

tartingwiththelinkbetweenlifeandlight,thischapterconsiderstheformerasreflectingGod,particularlyHis

unity.Astheword“wholesome”suggests,lifeisbound

Supwithintegrity,andforManthisistrueforbody,

soul,andspirit.Aholisticratherthanafragmentedepistemologyisalivingoneandpointsustowardthespiritualandtranscendent.

God’sunity,Iargue,isinfactevidencedthroughoutcreation,andtoseerightlyistoseethewhole.Thiscontemplativeseeingtakesusbeyondsolidbodythinking,discussedintheintroduction,tothelivingspiritualrealityunderlyingcreation.Itleadstoapeacethatisverydifferentfromtheagitationthatcharacterizesmuchofcontemporaryactivity.

Scripturelinkslifeandlight.Thepsalmistsings,“Withtheeisthefountainoflife:inthylightshallweseelight.”TheprologuetoSaintJohn’sGospelechoesthis,sayingoftheSavior,“Inhimwaslife;andthelifewasthelightofmen.”HewhoannouncesHimselfas“theresurrection,andthelife”alsoclaimstobe“thelightoftheworld.”

Heistheunionoflifeandlight.ThethemesoflifeandlightdominateSaintJohn’spresentationofthesignsthathenarrates.JesuscomesintotheworldthatHisfollowers“mighthavelife,andhaveitmoreabundantly,”andHeis“thetrueLight,whichlightetheverymanthatcomethintotheworld.”Heisthe“greentree”wherelightbecomeslife.

tree”wherelightbecomeslife.

BeyondTimeandSpace

BothlightandlifereflectGod’stranscendence:light,aswesawinthelastchapter,becauseitisthethingincreationthatcomesclosesttobeingbeyondtimeandmatter,andlifebecauseithasaunitythat50

ChapterTwo:LifeandWholeness

isaboveandbeyonditsmomentsanditsmaterialityandthatpartakesofGod’sunity.Whenwespeakofalife,wespeakofawhole,stretchingfromconceptiontodeath.Indeeditisproverbiallyexperiencedasawholewhenpeopleseetheirlifeflashingbeforethematthemomentofdeath.Thatexperienceisanexperienceofthewholethatconstitutesthelife.Itcannotbeamomentfromthelife;stilllesscanitbepartofthematterthatitanimates.Tospeakofalifeaslessthanthis—asin“hislifeasadiplomat”—istospeakmetaphor-ically,themetaphorindicating,precisely,wholeness.Lifeisthemiracleofoneness.

Themostobvioussenseinwhichlifeiscorrelatedwithbeingwholeisthatthebodyneedstobewholefortheretobelife:achoppeduppersonisadeadperson.Evenwhenpartsofitareremovedthroughsurgery,accident,orwar,thebodyadaptsandmakesofwhatremainsanewwhole.Whenitisnolongerabletodothis,itbecomesadeadbody.Wholenessislife.Thislifeismorethanthesumofitsbodilyparts,justasitismorethanthesumofthemomentsduringwhichitexists.Ittranscendsthese.Itisspiritual,belongingbeyondspaceandtime,whileoperatingwithinthem.InthisitreflectsitssourceandCreator.

Thecorrelationbetweenlifeandwholenessismoresubtlewhenitcomestothepsychicrealm,thelifeofthesoulratherthanthebody.Toputitsimply:peoplearemorefullyalivewhentheyaccepttherealityofeverythingtheyexperience,withouttryingtoblockoutpartsofit.SaintThérèseofLisieux,whenasachildshewasofferedachoiceoflittlegiftsfromabasket,famouslysaid,“Ichoosethemall.”ShelivedthisoutbyacceptingeverythingthatGodsenther:thesufferingsandpainsaswellasthejoysandgracesofherlife.

ThiswasineffectanacceptanceofGod.ItisnotjustthatshewasacceptingHiswillasexpressedbyHimallowingeverythinginherlifetohappen;inacceptingthewholeofwhatherlifebroughther,shewasineffectacceptingthewholeas

suchandindoingthatwelcomingherlife,theessenceofwhichwasitswholeness.Inwelcomingthatlivingwholeness,shewaswelcomingtheOnewhoseimageandtokenofloveitwas;shewaswelcomingGod.Shetriumphedoverthetemptationtorefuselifebecausepartsofitwerepainful.

Eachpartoflifeisinafashionthewholeofit,andtorefusethat51

TheMeaningofBlue

partistorefuselifeinthepersonofitsambassador,thepresentmoment.Andtheambassadorrepresentsnotjustlifeasweknowitbelowthemoonbutalsothecelestiallifeofeternityinallitsbeautyandwonder.

ThePatternHeHasPlanned

Somethingofthisisexpressedinthesepopularverses:

MyLifeisbutaweaving

BetweenmyLordandme;

Icannotchoosethecolours

Heworkethsteadily.

OfttimeHeweavethsorrow

AndI,infoolishpride,

ForgetHeseestheupper,

AndItheunderside.

Nottilltheloomissilent

Andtheshuttlesceasetofly,

ShallGodunrollthecanvas

Andexplainthereasonwhy.

Thedarkthreadsareasneedful

IntheWeaver’sskilfulhand,

Asthethreadsofgoldandsilver

InthepatternHehasplanned.

The“patternHehasplanned”isthewholepicture.Thatpictureisbeautiful.Tolookatonethreadofitseparatefromtheothersistomissthewholeandthebeauty;itismissingthelifeofit.Contemplationisseeingthewholeandthebeauty;itislife-giving.Ultimately,itisanintuitivegraspofGodHimself,perfectandabsolutewholenessandbeauty,andtheverysourceoflife.Contemplativeacceptanceofone’slifeasdeepasthis,reachingtothegroundofitsbeingandthesourceofitsoneness,soavoidsbeingsnaredbydarkthreadsofsorrowthatthesearesubsumedinthebeautyofthewhole,evenifthatisonlyseenthroughaglassdarkly.Whenweseethewholeinthepartandthewholeasawhole,wedon’tgetthrownoffbalancebypartsthatseparatedfromthewholearepainfulor52


evenintolerable.WereceivethejoyofGodHimself.“Thesufferingsofthispresenttime”arejewelswhosedarknessservesonlytomakesparkleingloriouscolorthebrightradianceofeternity.WhentheLordJesussays,“Yoursorrowshallbeturnedintojoy,”Heisindicatingthatsorrowcanbecontemplatedasjoyinseedform,orinHisownmetaphor,asagivingbirthtolife.Thatlifehasthebeautyofwholeness.

Adam,Eve,andUs

Focusingtheattentionofone’ssoulonadeadfragmentinsteadofalivingwholeisshrinkingfromlife,refusingthewholeasitpresentlymanifestsitself.Itisaturningfrombeauty.AdamandEveatefrom

“thetreeoftheknowledgeofgoodandevil,”thusdividingtheirawarenessoflifesothatitwasnolongerreceivedasawhole.Consequently,they“hidthemselvesfromthepresenceoftheLORDGodamongstthetreesofthegarden.”Nolongerknowingthewholenessoflife,theycannotfacetheabsolutewholenessofGod.Intheupshotoftheirfallingfromwholeness,itiseasyforustorefusethewhole,refuseGod,bybeingresentfulaboutsomethingorunforgiv-

torefusethewhole,refuseGod,bybeingresentfulaboutsomethingorunforgiv-ingtowardsomeone.Thisisequivalenttosaying,“Iwillnotacceptthewhole:Iwilltakeonlypartofmylife.”Yetonlythewholeislife:thepartisdead.Therefusalisarefusaloflifeanditsbeauty.Hewhotaughtustopray“Thywillbedone”andtoforgivedidsothatwemighthavelifeand“haveitmoreabundantly.”Ifwewelcomethepain—andthepersonwhois“apain”—thenwehaveonlyapain,notalossofwholenessandlife.Relaxingintowhatwemightfeelinclinedtotenseagainstopensustolife.Abandoningthenonsenseofrefusingpermissiontorealitybecauseweareresentfulaboutapartofitthatwehavechosentofocusoninsteadofthewhole,wegivepermissiontoGodtomanifestHiswholenessinthefullnessofourlife.Nolongerchoppinguptimeandspacewithourpreferences(“knowledgeofgoodandevil”),weseeeverything—

eventhedarknesswithinourselves—withanequanimitythatdrawsusbacktowardEden.Tobeopentoseeingeverythingwiththeeyeofanall-welcomingheartistohavethegazeofGod,tobeasManwhenhewalkedwithhisMakerinparadise.

53

TheMeaningofBlue

LookingatDarknessWithin

Contemplatingthewholeincludesfacing“thedarkthreads”withinourownheartsaswellasthosevisibletoouroutwardgaze.Toexcludeorattempttoexcludeourdarkfeelingsandmotivesfromourattentionbecausewedon’tlikethemisalsoequivalenttosaying,

“Iwillnotacceptthewhole:Iwilltakeonlypartofmylife.”Contemplatingourdarkfeelingsisnotatallthesameasidentifyingwiththem.Itisinfactanactofdis-identification.Preciselybecausewearelookingatthemweknowthatwearenotthosefeelings.Ourtrueselfisratherlocatedattheeminencefromwhichtheyaresurveyed,asoneonamountainmightseecloudsinthevalleyfarbelow.Wearenotobligedtodescend;wedonothavetoactonourfeelingsanddesiresunlessthatcanberightlyjudgedproper.Opentoseeingall,wecansimplybeatpeacewithourselvesandtheworld.

Thisoutlook,andthisinwardlooking,ofcoursemeansbeingatpeacewithothers.Asbothmodernpsychologyandtraditionalasceticwriters(suchastheauthorofTheImitationofChrist)pointout,itisespeciallythosefailingsthatwehaveinourselvesthatwewilltendtohomeinonandexcoriateinothers,eveniftheratiooffaultinessfromourstotheirsisthatofthebeamtothemote.Ifweseeeverythingasitis,wedonotfeeltheneedtohideawaythepartoftheinwardpicturethatwedonotwanttoseebyprojectingitontoanotherperson.Thatisnottosaythatweareprecludedfromtakingappropriaterestrainingactionwithregardtoevilsperpetratedbyothers,butsimplythatwewillnotonaccountofinnerdarknessimagineitisappropriatewhenitisnot.Indeed,weareingeneralmoreabletotakerightactionwhenwearewillingtoseeeverything.Itisthosewhodonotseethebigpicturewhodowrong.

Greatcontemplatives,suchasSaintTeresaofAvila,aregreatatgettingthingsdone.

LovingWelcome

Ifwedonotprojectoursinsandfailingsontoothers,wewillnotshrinkfromotherpeople;wewillwelcomethem.Tobecontemplativeistolove;eschewingthepost-lapsarian“knowledgeofgoodandevil,”contemplationdoesnotharborprejudicesagainstpeople54


eitherbysinglingoutindividualpeopleasembodyingevilorbysinglingoutparticularcharacteristicsofthemasobjectionable.Itwelcomesthewhole,andthereforeallpersonsandthewholeofeachperson.Itmakesforpeace.Thatdoesnotmeanthatitsays,“Peace,peace;whenthereisnopeace.”Preciselybecauseitseesclearly,itisabletoshowtoothers(aswellasitself)thetruelovethatiswillingtosay(asHamletdoestohismother),“Repentwhat’spast,avoidwhatistocome.”Itbringspeacetoothersandseeksititself,byreflectingonandspeakingofthewillofGod,inwhich,asDanteobserved,isourpeace.OnlywhenwewantwhatGodwantsisthereanabsenceofinnerstrife.

Contemplationdiminishesnotonlystrifebutalsosorrow.Sorrowisaresistancetoastateofaffairsthatwedonotwant.Ifweacceptthestateofaffairsasitis,giveitpermissiontoexist,contemplateitseeingthewhole,thenweareconformedtoitwithoutresistancetoitsexistence.Thisdoesnotmeanfailingto

takeappropriateaction(measurestocureillness,forexample)—itsimplymeanssparingourselvesthegriefofcomplaint(or“murmuring,”asSaintBenedictcallsitinhisRule).Wedonotdotheharmtoourselvesoftensingagainstbeing.Wesayyestoabsolutelyeverythingweseeorhearorsay.InChrist,asSaintPaulsays,thereis“notyeaandnay”—thereisonlyyes.InHimistheperfectaffirmationofallbeingoftheperfectcontemplative,theOneinwhomtheverygroundofbeingisperfectlycontemplated.

Contemplation—wantingall,wantingthewhole—notonly

enablespeacewithothersandintheheartbutalsopositivelyenhancesandenablesthelifeofothers.Itisonlyonthelower,materiallevelthatlifedependsonrivalgoods.Onthislevel,sharingone’sbreadwiththehungrycanpossiblydiminishatleastsomaticlife,butthelifeofthesoulpositivelyfacilitatesthelifeofothersouls.Itdoesthisnotsimplybyexample.Ifoneisacceptingallwiththegazeofone’sheart,thenotherpeoplesensethattheyareaccepted.

Accepted,theycanaccepttheirowndarkness—notprojectingitontoothers—andknowingthemselvesasloved,theycanloveotherselves.Loveisundivided.Toknowoneselfaslovedistoknowlove;toknowloveistobeabletoradiatelovetoothers—asortofbenev-olentreversalofprojectingfailingsontoothers.Aslightandlifeare55

TheMeaningofBlue

connected,soarelifeandlove.Lifeiswholeness,andloveistheoutcomeofawholeheartwhollyopentoall.Inthepresenceofthisopenheartedness,othersflourish.Indeed,anentiretherapyhasbeenestablishedonthehealingefficacyofattentivelisteningtoothers.Theonewhocontemplatesheals.Asweshallseeinthenextchapter,thishealinginfactextendstothewholecosmos.Hereletitsimplybereiterated,inthespiritofthepoemabouttheweaver,thatthecontemplativeinreceivingthewholeintoherheartreceivesconcomitantlyitsbrightandsparklingbeauty.Thatofcourseiswhypeoplehappilywatchplaysandoperasaboutsadthingsandgoawaynotdejectedanddepressedbutratherupliftedbythebeautyoftheinterplaybetween“thedarkthreads”and“thethreadsofgoldandsilver.”Theyarecontemplating.

WholenessofSpirit

Asforthesoul,soforthespirit:wholenessislife.Personalintegrityistheway

Asforthesoul,soforthespirit:wholenessislife.Personalintegrityisthewaytoeternallife,alifethatisthefruitofthewholenessofspiritualbeingandthusiscapableofgazingontheabsoluteonenessofGod.Innerdivisionistherootofspiritualsuffering,asufferingthatcanbecomewhatthebookofRevelationcalls“theseconddeath,”adeathfarmoreseriousthanthatofthebody.Thisspiritualwholenessoflifeisimplicitlyacknowledgedinlaw:onecanbetriedforacrimecommittedmanyyearsago—itisnodefensetosaythatbecauseitwasadifferenttimeitwasadifferentpersonwhodidthedeed.Traditionally,onefunctionofpunishmentforcrimeistorestorespiritualwholeness.Ifitisbroken,itcanberepairedbyrepentance,which,asitwere,givesanewandpositivedirectiontothepast.Spiritualwholenessisalsoassumedinthemakingofpromisesandvows.Perhapsonereasonwhycommitmenttomarriageorreligiousvowsisconsidereddifficultinourowntimeistheprevalenceofanepistemologyoffragmentation,wheretheanalyzedpartisawardedsuperiorityovertheuncontemplatedwhole.

Simplytellingthetruth,withlipsspeakingwhatisintheheart,isanotherexampleofspiritualintegrity.MosespresentsitintheDec-alogueasthewaytolife.

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therconnectionbetweenwholenessandeternallife.If,likeBlessedMotherTeresaofCalcutta,onewelcomesthestranger,feedsthehungry,andgivesdrinktothethirsty,orif,likeSaintMartin,oneclothesthenaked,thenonehearstheLordChristsay,“ComeyeblessedofmyFather,inheritthekingdompreparedforyoufromthefoundationoftheworld.”Thekingdom,asharingintheunboundedlifeofGod,comesasaresultofacknowledgingbythegenerosityofone’sdeedsthewholenessofhumanity.WhenChristgoesontosay,“ForIwasanhungred,andyegavememeat:Iwasthirsty,andyegavemedrink:Iwasastranger,andyetookmein:Naked,andyeclothedme,”HeisproclaimingthatinHimallhumanityisone—Heisthesummingupandwholenessofhumankind.ToknowtheonenessofhumanityandactonitistoknowHim,andtoknowHimiseternallife.Havinganunfragmentedepistemologyismorethanamatteroflifeordeath—itisamatterofeternallifeortheseconddeath.Selfishindividualismandtheconcomitantspiritualtormentfollowfromseeingthepart(whetherone’sbankbalance,one’spleasure,one’spower,one’sreputation)ratherthanthewhole—thecommongood.Unselfishgenerosityandblissfollow

ratherthanthewhole—thecommongood.Unselfishgenerosityandblissfollowfromseeingthebigpicture:thegoodofallandtheonenessofhumanityinChrist.

SeeingtheWhole

Tomakethislinkbetweenselfishindividualismandanepistemologythateschewswholenessisnottomakeamoraljudgmentontheepistemologicallychallenged—manyfineandgenerouspeopletacitlyacceptanepistemologythatfragmentstoanalyzesimplybecauseitistheonethatprevails.Itismerelytosaythatunlesswehaveawayofseeingthatisopentothewhole,itwillbedifficultforustoconceivethepresenceofGod,whoisloveandthesourceoflife.Iwouldsparepeoplethatdifficulty.Thatopennesstothewholeisexemplifiedforusbypoet,physicist,andphilosopher.Wordsworth,whosethinkingonthequestionwehavealreadytouchedon,writesappo-sitely(inthecontextofhisexperienceofthegrandeurofnature)of

“theimaginationofthewhole.”DavidBohm,particlephysicist,writes,“Mymainconcernhasbeenwithunderstandingthenature57

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ofrealityingeneralandofconsciousnessinparticularasacoherentwhole.”RobertSokolowski,philosopher,explainsthephenomeno-logicalconceptof“eideticintuition,”thegraspingofaneidos,oraformofathing.Tohaveinsightintotheformofathingistoseewhatmakesitwhole.

Thatintuition,thatinsight,isnecessaryforperception.Itisnotsimplyaquestionofdatastreamingthroughtheeye,sotospeak,andthingstherebybeingperceived.Thereneedstobeanactivegraspofthewholebythepersonperceiving.Essentially,thisisbeyondtime.Whenyouunderstandasentence,oraparagraph,orachapterthatIhavewritten,youhavenotsimplypiledupbitsofinformationacquiredmomentaftermoment.Youhavealsogainedasenseofthewhole:theoverallmeaningthatthesentence,paragraph,orchapterconveys.Inasimilarway,natureisread;theexpressiononsomeone’sfaceisread;theperformanceofapieceofmusicisread.Each,initsfashion,isawhole.EachwholeisanechoofGod’swholeness,“fortheinvisiblethingsofhimfromthecreationoftheworldareclearlyseen.”Ifwearewillingtosubordinatethequestion“HowcanImanipulateandusethis?”tothequestion

“Whatisthis?”thenwecanseethateverythingpointstoGod.Wecan

“Whatisthis?”thenwecanseethateverythingpointstoGod.Wecancontemplate.Reallygreatpoets,suchasShakespeare,seelifeinitswholeness.Minorwriterswillseetheirlittlecornerofitortheirangleonitandmistakeitforthewhole.Yetthisisn’taquestionofbreadthofexperience,asthoughonewhohastraveledalotnecessarilyseesthewhole;itisratheraquestionofseeingthewholeinthepartinsteadofseeingthepartinthewhole.JaneAusten,withher“littlebit(twoinches)ofivory,”sawthewhole;amanwhoiscaughtupinaprivatepreoccupationcantravelthehighseasandneverseethewhole,beingunabletodetachhimselffromthispreoccupationinordertoreceivecontemplatively.

MeaningandMeans

Iamnotsayingthatanalysisandworkingouthowthingscanbeusedarewrong,onlythattheydonotgiveusaparadigmofreality.

Intuitiveperceptionofthewhole,ultimatelyofGod,givesusthemeaningoflife.Analysisandworkingouthowthingscanbeused58


giveusthemeanstosustainthatlife.Itiswhenthemeansbecomesthemeaningthatweareepistemologicallystranded.Wegettheforkwithoutthefood,thesoundwithoutthemusic,thewordswithoutthemeaning.Wemissthelivingandseeonlywhatisdead.Thewholenessthatiscontemplatedisthemessengeroflife;thepartthatisanalyzedisinert.ToseethekingdomofGod,weneedtobebornfromabove:weneedtoseefromabove—notthefragments,butthewholethatisareflectionofGod’sunity.ThiswholeiseverywhereinGod’screation,ifwehavetheeyestoseeit.Eachlifeisawhole,eachthingisawhole.Toknowtruly(tobewise),weneedtoletgoofthepartialknowledgethatsays,“Ifyoudothistosomething,thenthatwillhappen.”Weneedtoletthewholeofrealitytakefromustheclevernessoftheparticularitiesofinspectionandthethoughtschemesthatcoordinatethem.Weneedtoreceiveallthatiswithsimplicity,awarethatwearechildrenbeinggivenagift,notlordsandmasterstakingourdue.Thenwewillbepeoplewhosewhole-seeingmakesthemfittobeholdtheWholeofwholeswhoisaboveall:theone,true,andlivingGod.

TheMusicofEternity

ThisWholeisabovetimeandspaceandisthesourceofthewholenessthatgiveslifetowhatmovesintimeandspace.Onethingafteranotherisnotalife:alifeisthewholethatfindsexpressioninitsevents.Itisthereforeaspiritualreality.Eachthingincreationisnotjustabundleofparticlesinspace:ithasawholenessthatcomesfromabove.Ithasaspiritualsource.Toseetrulyanylifeoranything,weneedfirsttoknowthewhole—toreceiveallthatisasasinglegift.Onlythencanweseethelifeorthethingaswhatitis:anechooftheOne.Then,toquoteWilliamWordsworthagain,

withaneyemadequietbythepower

Ofharmony,andthedeeppowerofjoy,

Weseeintothelifeofthings.

Thenwewillunderstandwhattheparticlephysicist,Heisenberg,meantwhenhetoldhisstudentsthattheworldwasmadenotofmatterbutofmusic.ThecreationwillsingtousofitsCreatorand59

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His“eternalpower.”Thesongisasongofeternitybecauseitsharmonyisfrombeyondtime,itswholenessimpossibleinone

momentafteranother.Trueattentionofthesoultoanyof“thethingsthataremade”istimelessbecausethewholecannotbedrib-bledoutonedropatatimeinaseriesofmomentsonpainofnotbeingawhole.Similarly,itisbeyondspacebecausethewholecannotbeonepartandthenanotherandsoonwithoutlosingitsidentity.Itisspiritual.

AllIsEverywhere

TheScholasticslinkedbeingandoneness;SaintThomasAquinastaughtthatallofGodisineachandeverything.Godisthesourceofbeing,Godisone.TheonenessthatathinghasisfromGod.Thatiswhy,totheonewhohasearstohear,itsingsofitsCreator.Asinawell-writtentext(suchasSaintJohn’sGospel)eachepisodecancontainthethemeofthewhole,asinawell-writtensymphonyeachmovementcanbeamusicalvariationonthethemeofthewhole,soeachindividualwholeincreationcanspeakorsingoftheonenessofGod.In

announcingthatwholenessitafortioriannouncesthewholeofcreation,allofwhichiscontainedinGod.Alliseverywhere.HenceBlake,atrueseer,wasable“toseeaWorldinaGrainofSand.”Eachparticularspeaksthewhole,andthatwholesymbolizesGod.

Thispatternofrelationalsoappliestopeople.SaintPaulmakesthepointinhisdescriptionofthebodyofChrist,bywhichhemeansthetotalityofHispeople.Althoughthemembersofthisbodyaredifferent—“therearediversitiesofgifts”—theyareallanimatedby“thesamespirit.”Ifonemembersuffers,“allthememberssufferwithit,”andifonememberishonored,“allthemembersrejoicewithit.”Thecommonsufferingandthecommonjoyshowthatallareinvolvedinwhathappenstoeach.Conversely,eachrepresentsall,justasineachcelebrationoftheMass,theBodyofChristispresentbothinthesacramentandinthegatheringofHisChurch.Itisnotjustinreligiousassociationthatthesepatternsshowthemselves.Ifonechildislost,everyonelooksforher:allareconcerned.Wisdomorinspirationinonepersonbenefitsall;a60


singleperpetratorofmurderousoutragecanshockandinvolveall,fromthelowesttothehighest.Eachpolicemanisthelaw.Actinginthenameofthelaw,hecanarrestsomeoneeventhoughdueprocessonlyhappensafterwards.Theactualwaythatsocietyworksbeliestheconceptthatitisacollectionofatomizedindividuals.

Onenessiseverywhere.

WholenessandExistence

Toknowanyparticularthingtruly,wemustfirstknowthewhole.

Tryingtounderstanditwithoutanintuitionofwholenessislikeapersonwithpoorvisualimaginationlookingatpiecesofajigsawpuzzleinrandomorderandexpectingtoseeapicture.Nothingparticularcanexistwithoutwholeness.Thisisstrikinglyillustratedbytheworkofquantumphysicists.Lookingattherawmaterialfromwhichthingsareformed,theyfindparticleswithnodeterminedplace.These“non-localized”particlesacquireapositioninspaceonlywhentheybecomeaparticularthing:inotherwords,oneness—theonenessofthethingtheybecome—givesthemexistencewithinthecoordinatesofspace.Somesuchphysicists(likeDavidBohm,quotedabove)seetheimportanceofthisoneness;

physicists(likeDavidBohm,quotedabove)seetheimportanceofthisoneness;others(likeStephenHawking)aresoweddedtotheassumptionthatthewholeofrealityiswithintimeandspacethattheycannotadmitthatthereisaCreatorwhogiveswholenessandformtomatter.ThesevotariesofDemocritusandhisatomsarenonethelessconstrainedtoaccountsomehowforthefactthattheirparticlesare,sotospeak,allovertheplace,andsotheycomeupwithweirdandwildhypothesesabouttherebeingquantitiesofparalleluniversesineachofwhichaparticlecanenjoyanexistenceinoneofitsmanypossiblepositions!

TheSpiritualLifeofaPotato

Ifeachthingthatexistsisanexpressionofoneness,theneachlivingthingisafullerexpressionofit.Takethepotato,forexample.Ifyoukeepapotatountilitisabitpastthetimebeforewhichitisbesttoeat,youwillnoticegrowthscomingoutofit.Ifinsteadofeatingit61

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youplantitintheground,fromthesegrowthsnewpotatoeswillcome.Thisishowyougotthepotatothatyouforgottoeatingoodtime:itwasgrownfromanotherpotato.Thisinturnwasgrownfromyetanotherpotato.Infact,giventhewaypotatoesareactuallygrownforsaleintheshops,allthepotatoesofaparticularvarietyaftertheoriginalonearegrowninthisway.Itfollowsthatallofthem—andallthechipsandmashedpotatoandsoonmadefromthem—areinfactactuallyonepotato!Yetapotatofromthisweek’sshoppingdoesnotoccupythesamespace-timecoordinatesasonefromlastweek’sshopping.Theonenessisnotamaterialonenessthatjoinsalltheparticularpotatoestogetherinoneplace:itisaspiritualoneness,abovetime.ItisnothinglessthanareflectionoftheonenessofGod.

TheGod-givenonenessthatisexemplifiedineachindividualpotatoisnotatallthesameastheonenessinman-madeproductsofindustrialfactories,sinceeachindividualpotatoisdifferent.

Thisdifferencedoesnotcontradictthepotato’soneness:itisadifferencewithinitsoneness.ThedifferenceischaracteristicofGod’screating,areflectionofHisuniqueness,andistobefoundeveninbladesofgrass.Itisasignoflife.Bycontrast,mass-produceditemshavenolife.Replicationisnotwholeness.Theseitemsaretheexpressionofadeath-dealingepistemologythatwantstodivideandconquernatureratherthanloveandnurtureher.Itisnottheirhumanoriginthatmakesthemlifeless.(Itcanbearguedthattheprocessisinhuman.)Rather,

thatmakesthemlifeless.(Itcanbearguedthattheprocessisinhuman.)Rather,theirlifelessnesscomesfromthefactthatthe“darkSatanicMills”(toquoteBlakeagain)oftheindustrialprocessarenotareflectionofthelifeandlife-givingofGod.

HumanactivitycanbeareflectionofGod’slifeandwholeness.Traditionally,beforetheadventofthenewepistemologyofdomination,itwas.

Indeed,traditionitselfisaveryaptexemplificationofthedivinelifeandwholeness.Itechoesnature.TakethetraditionofMorrisdancing:howevermanyMorrisdancesthereare,itisthesamedance,yeteachindividualdanceandindeedeachdancerisdifferent.Aswithtraditionalarts,sowiththetraditionalcrafts:atraditionallymadepotcanbethesameasonemadeofyoreandyethaveitsownindividuality.Traditionisalive.Itswholenessfollowsfrom62


that.Thisistrueofspiritualtraditionalso.TaketheBenedictinetradition,towhichIbelong.NotwoBenedictinemonasteries(eveninthesamecongregationofmonasteries)arethesame,andyetallBenedictinemonasterieshaveaspiriteachmonkwillreadilyrecognizeashisown.TheBenedictinetraditionisalive,andsoitisone.

Yetitwouldbedeathtoaseriesofcommunitiestoforcethemalltobethesame.

CreaturesGreatandSmall

WecanseeareflectionofGod’sonenessinalllivingthings.Eachanimalisoneovertime.Itwillbedifferentwhenitisoldfromwhenitwaslittle,butitwillbeoneandthesameanimal.ThedifferencesshowthecreativityofitsMaker.Thiscreativityofdifferencewithinonenessisalsovisibleacrossaspeciesofanimals.Youcanhaveawholeflockofsheepand(sotheBibletellsus)theshepherdwillknoweachindividual,andyetitwillbequiteclearthatitisonespeciesofanimalthatyouhavehere.Thereisdifferenceandoneness,manifestingGod’screativeunity.Thatdiversityinwholeness,thesignoflife,isvisibleinlargergroupsofanimals.Itisthere,forexample,inmammals.Thisgroupitselfcouldbeseeneitherasoneinagreatergroup(allanimals)orascomprisingsmallergroups(forexample,carnivores).ThepointIwanttomakeisthatthereisawonderfulinterplayofonenessinGod’screation.Itisnotjustonethingtacked

wonderfulinterplayofonenessinGod’screation.Itisnotjustonethingtackedontoanother.Thereisalivingwholeness,whichcanbeseenacrosstimeandspace.Therearewholeswithinwholesthatarethemselveswithinwholes.Lifeisnotlinear.Ithasaninnerdimension:likesomanyRussiandolls,thereislifewithinlife—whetherthatbeacellinabodycontainingaDNAcodeforthewholebodyoronegooseflyinginaflock.

OtherPeople’sWholeness

Thismeanssomething.Itspeaksofahigherreality.Toseewhatitsays,letusreflectalittlemoreonwhatwassaidaboutthelifeofthehumanpersonconsistingofwholenessofbody,soul,andspiritandabouthowthatlifefindsitsfulfillmentinadisinterestedwholeness63

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ofgaze.Thisgazedoesnot,asitwere,pickaquarrelwithanythingitseesbutrathertakesitallinlovingly.Althoughthepersonsolookingwillhaveoccasiontoseethingsfromthepointofviewoftheirusefulness,thiswillnotbemistakenforfullknowing,which,onpainofbeingvitiatedbypartiality,isdirectedtowardthewholeandisinprincipleall-encompassing.Thiswholeperson,gazingwholly,willknowotherpersonswhoarealsowhole.Theytoowill(potentially,atleast)haveanall-encompassinggaze.HeretheimageofRussiandollsbreaksdown:ifonepersonseeingotherpersonsislikeadollcontainingotherdolls—onewholeencompassingotherwholes—theotherpersonsarenotjustlikedollswithintheparticulardollbutalsolikedollscontainingthatdoll,fortheytooarewholesencompassingotherwholes.Ofcourseinourfallenworldwedonotalwaysrealizetheawe-inspiringintegrityoftheotherpeoplewithwhomwearedealing.Wemayevenseethemsimplyasasourceofprofit.

Heaven

However,thedestinywearecalledtorealizeisacelestialone:thefullawarenessofheaven.Herewillbefulfilledthegospelsaying:

“nothingissecret,thatshallnotbemademanifest”—thatis,whatishiddenonearthwillbeknowninheaven.Thefullinnerdimensionofotherpeoplewillbeknowninitswholeness.Eachpersonwillknowthewholeofwhateachotherperson’sheart(inthefullestsenseoftheword)knows.Thatmeansthatthewholejoy(forjoycharacterizesheaven)ofeachpersonwillbeknownbyeach

wholejoy(forjoycharacterizesheaven)ofeachpersonwillbeknownbyeachotherperson.Itwillbe,tocomparegreatthingstosmall,likeapartywhereeverybodygetshappierwhenanybodyhasadrink.Yetitismorethanthat,sinceitwillnotjustbeotherpeople’sexperienceofjoythatweknow;itwillalsobeotherpeople’sexperienceofotherpeople’sjoy.Thenthereistheirexperienceofthislattertobeknown,andsoonwithoutlimit.Thatiswhyitiscalledinfinitebliss.Andwehaven’tevenbeguntoconsiderthepromisedexperienceofknowingGod’sjoy.

Seeingwithawholegaze,then,isseeingintothelifeofthings:thingsonearthandinheaven.Itisseeingthewonderofcreationin64


allitsvariegatedwholeness;thewonderoftheotherpersoninthatperson’sawe-inspiringwholeness;themultifacetedwonderofallthattheotherpersongazesupon.Ultimatelyitisgazinguponamajesticwholenessthatevokessuchawethatanyfragmentedpartialityorselfishinterestismeltedaway:thewholenessofGodHimself.

Holiness

Thisis(astherootmeaningofthewordsuggests)holiness.Preciselybecauseholinessisdisinterested,becauseitdoesnotlookforausefulnessfavorabletothebeholder,ittendsinourepochtobeconsideredignorant,naive,orevenchildish.Itisinfactprovidentiallyconcealedfromthosewhowoulduseitforselfishpurposes.

Indeed,ChristthankedHisheavenlyFatherforconcealingsuchthingsfromthewiseandlearnedandrevealingthemtomerechildren.Tosuchbelongsthekingdomofheaven;totheirinnocentgazearerevealedthingshiddenfromthefoundationoftheworld;totheirwonderisunfoldedlifeinitspoiseddanceattheheartofallthatis.Yetitisalwaysthereforthosewhoseriouslyseekit,atwhateverhourofthedaytheybegintheirtoilinthevineyard.Althoughwecannotmakeanyonewantit,atleastbysortingoutourepistemology,andotherwiseclearingthegroundoftheerrorthathasaccumulatedinrecentcenturies,wecanofferitspossibilitytothoseofgoodwillwhodonotwanttoturnawayfromthetruth.

FamilyandCommunity

ThewaythewholeismultipliedinheavenlyblisspointstowhatJesusmeantwhenHesaid,“Iamcomethattheymighthavelife,andthattheymighthaveitmoreabundantly.”WithGod,thereisalwaysmoreabundance.Eachwhole,withthelifeofwhichitisanicon,illustratesthis,forawholeisalwaysmorethanthesumofitsparts.Thisisabundantlyclearinmarriage,wheretwobecomeonefleshandathird(ormore!)results.Thelovebetweentwopeopleblossomsinconceptionandisfruitfulinoffspring.Newlifecomesfromthelivingwholeoftheunion.Itisalsotruethatnewlovecomesfromit.Thebelovedisnotonlyaparticularperson—sheor65

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heisalsothewholeofhumanity.Marriageisatraininginlovingeachandeveryperson.Soisreligiouslife.ThelatteriswonderfullyexemplifiedinBlessedMotherTeresaofCalcutta.ShelovedJesus;everypersonshespokewithwasJesustoher,andthereforeshelovedallpeoplegreatly.

Marriageisoneactuationoftheurgetowholeness,theinstincttoreturntopre-lapsarianwholeness.Lifeincommunityisanother.

Communitiesexpresstheconnectionbetweenlifeandwholeness:theirlifeisalwaysdifferentfromthesumofthelivesoftheirindividualmembers.Relationswithinthecommunityasawholewillbedifferentfromrelationsbetweentwoindividualmembers.Andinreligiouscommunities,suchasmonasteries,therewillcharacteristicallybeawholenessthatextendsovertime,evenovercenturies:alivingtradition.Theinstinctofthehumanspiritforlifeandwholenessisalsoseenintheurgetojoinclubs,societies,unions,guilds,andsoon.Althoughtheymaynotbeexplicitlyreligious,theseassociationsarefedbythelongingforlifeandwholenessthatisatbottomalongingforGod.

TheCatholicChurch

Thislongingdoesfindanexplicitlyreligiousexpressioninmember-shipoftheCatholicChurch.“Catholic”means“universal”or

“includingeveryone,”anditisintheChurch(thiswordinitsoriginalGreekform—™kklhsºa—means“gathering”)thatthelifethatJesuscametogiveusis

form—™kklhsºa—means“gathering”)thatthelifethatJesuscametogiveusisfoundmostabundantly,preciselybecauseofthewholenessoftheChurch.Thiswholenessisnotanimposeduniformityafterthemannerofaproductionline;rather,itisalivingdiversityinwhichwholenessisexpressedlocally.EachbishopisthecenteroftheChurchwherehehashisdiocese.Whenbishopsgatherinaparticularcountry,thereisnotonewhoisinchargeoftheothers;rather,theycometogetherinabishops’conferencewhentheywishtoestablishacommonpolicyonsomething.Yet,fortheretobelifetherehastobewholeness,andsotoensurethattheChurchisnotfissiparousthereisonebishop,thatofRome,whoprovidesunityfortheworldwidebodybymakingjudgmentswhennecessary.

WithintheChurchtherearecommunitiesofverydifferentcharac-66


ter,justasthereareindividualsofverydifferentcharacter.Itisthisdiversitywithinunitythatcharacterizeslivingcommunity.ItsteersapassagebetweentheScyllaoffragmentationandtheCharybdisofuniformity.ItisthemarkofbothGod’sfirstcreationandthenewcreationinChristthatishisbody,theChurch.

ThisunityoftheChurchisspiritualandencompassesthelivingandthedead,whohelponeanother.ItisrootedinGod.AsSaintPaulsaystotheEphesians,“Thereisonebody,andoneSpirit,evenasyearecalledinonehopeofyourcalling;OneLord,onefaith,onebaptism,OneGodandFatherofall,whoisaboveall,andthroughall,andinyouall.”ItisareflectionoftheunityoftheHolyTrinityandtheanswertothehighpriestlyprayerofJesus:“Thattheyallmaybeone;asthou,Father,artinme,andIinthee,thattheyalsomaybeoneinus.”Itistheunityoflove,theLovethatisthepersonoftheHolySpiritwhomakesoneFatherandSonandwhoperformswhatJesusaskedinHisprayertotheFather:“Thattheymaybeone,evenasweareone;Iinthem,andthouinme,thattheymaybemadeperfectinone.”

God

ToseewithasinglegazeonenessinallthewaysIhaveadum-brated—inthingsthatexist,inlivingthings,inpeople,insocialandreligiousgroupings—istoseethereflectionoftheonenessofGod.ThedistinctionwithoutseparationthatthisonenessallowsisatitsmostfundamentalintheHolyTrinity.Father,Son,andHolySpiritaredistinct,yetTheyareone.Toseeonenessincreationistosensethesourceofcreation,theCreator.Toseeonlyfragmentsincreationistosee

thesourceofcreation,theCreator.Toseeonlyfragmentsincreationistoseecreationinitsmaterialaspect,missingitssourceanditslife.ItistomisstheOnethroughwhomallthingsweremade,withoutwhom“wasnotanythingmadethatwas

made.”HeistheOneinwhomareunitedhumananddivine

nature,andthustheOnewhoisabletogiveeternallife.HeistheOnewhogivestheHolySpirit.TheSpiritvivifiesandmakeswhole,asatthefirstPentecost,inwhichtheChurchwasborn.Thatdivinegiftoflifeandwholenessisofferedafreshineverymomenttoanywhowillreceiveit.

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LifeandDeath

MosessaystothepeopleofIsrael,“See,Ihavesetbeforetheethisdaylifeandgood,anddeathandevil.”TheformerislovingGodandkeepingHiscommandments,thelatterturningawayfromHim.ToloveGod,weneedtoknowHim.ToknowHim,evenindirectlythroughHiscreation,weneedtoseethewholeinitsmanymanifestationswithagazethatiswhole.Inthatislifeandintegrity.

Theotherway—theonethatseesmaterialfragmentsratherthanspiritualwholes—isdeathanddisintegration.Thethinkingthatseparatesout,thatdividesintoparts,becomes—ifitisanendratherthanameans—aseparationfromlifeandafallingapartofthethinker.Letusconsidermorefullywhatsortoflifewholenessbrings.Afterthatwecancastaglanceattheindicatorsinourcontemporaryworldofthepressingneedforthiscontemplativespirit,beforeopeninganewchapterregardingManandthecosmos.

Lifeinallitswholenessincludesalloftime.Anunthinkingepistemologymayregardourexperienceasalotoflittlemomentsoneafteranother,butwehavealreadyconcludedthatwedonotinfactseethingslikethat.Itwouldbeimpossibletounderstandasentenceifwecouldnotseeorhearallthewordsasawhole;itwouldbeimpossibletoseewhatathingisifwecouldnotputtogetherourlookingatitfromvariousanglestoseethewhole.Stilllesscouldweknowapersonwithoutasenseofawholethatgoesbeyondfrac-tionsoftimeandspace.

personwithoutasenseofawholethatgoesbeyondfrac-tionsoftimeandspace.Allofthis,however,isonlyanillustrationinminiature,asitwere,ofthetruththatwedonotreallyseeunlessweseeallthatisasone.ForGod,thisseeingisabsolutelyeverythingateverymoment.Thisdivineviewpointgivesthetruestpicture.Forus,thetruestpictureistoseeallthatweexperienceasasinglewhole.Separatingoffpartsforpurposesofcalculationandmanipulationisasecondarysortoflooking;ithasitsuses,butifmistakenforlookingatthewholeitlosestouchwithreality.Thisrealityisinthewholeratherthanthepart,becauselifeandspiritareinthewhole—thepartonitsownisdead.GodinHiseternityisrealandliving:timeandspacearethecanvasonwhichHispictureisdrawn—ofthemselvestheyaredead.

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Stillness

Thisseeingthewholeratherthanthefragmentisperhapsmorecharacteristicofthechild,whocanbelostinthewonderofitall,thanitisofthepersonimmersedinthechangingbusinessoftheworld.Yettheoldtoocanhavesomenaturalawarenessofit.Nearertheendoflife,itiseasiertoseeitasawhole,evenwithoutwaitingforthatlastmomentwhenthewholeofitissaidtorushpastone’seyes.Anintuitiveglancecantakeinallthathasbeentogetherwithallthatthesensesnowpresent.Suchintuitioncanbesupposedtoextendonsomeleveltowhatistobe:itisnotuncommontohavedreamsthatsaysomethingaboutwhatistohappen.Thesenecessarilytouchalevelofawarenessthatisnotfragmentedbytime.Onecaninanycaseacceptthefuture,asitwere,ontrust.

Whatisitlike,then,thisseeingalloftimeatonce?Thereisahintinourperceivingmeaning.Icommonlyhavetheexperienceofhearingsoundsandalittletimelaterregisteringmeaning.Iknowthatthisisnotmyexperienceonly,becausefrequentlypeopleaskmetorepeatwhatIhavesaidandIfindthatbybeingsilentlongenoughforthemtotakeinthemeaningofwhatIhavesaid,Icanavoiddoingso.Themeaningisinthewhole,foundwhenthatispaidattentionto.Soifweassume,asIdo,thatcreationmeanssomething,atotalexperienceoftheworldisgoingtobeanexperienceofmeaning.TotheobjectionthatnoonehasaGod-likeexperienceofthewholeworld,wecanopposethespiritualwisdomoftheJewishTalmudicsaying,“Whoeversavesa

life,itisconsideredasifhesavedanentireworld.”Eachlifeisinasensetheworld.Thatwillbeexploredmorefullyinthenextchapter;herethepointisthattheworldisagiftofmeaningtoeachperson,thatisunderstoodwhenitisperceivedasawhole.

Itisanexperienceofmeaning,butitisalsoanexperienceofpeace.Thereasonforthisisthattoseethewholeistonotbeidentifiedwithanyparticularpartandthereforetonotbedisturbedbythefateofthatpart.Forexample,ifoneacceptsthewholeinone’sgaze,oneisnotstakingone’shappinessonparticularoutcomesinthefutureorreactingtoparticulareventsinthepast.Infact,toseethewholeistoseethatinrealitythereisnomovementorchangein69

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theworld.Ofcoursethissoundscounterintuitive,sincemuchofthetimewearenotseeingwhole.Weareidentifiedwithsomeparticularpart,andrelativetothatparticularpartotherpartsaremovingorchanging.Thewholeissomethingelse.Ifweimaginetimeasthoughitwereadimensionofspace—thatis,imaginethatitispresenttousasawholeinthesamewaythatitispresenttoGod—

thenaballbeingthrownupintotheairandawayfromonepersontolandatthefeetofanotherpersonwilllooklikethestructuresupportingasuspensionbridgefromunderneath:itwillformaparab-olacurvingupandthendown.Anditisalwaysjustthat.Itneverchanges.Nopartofiteverchanges.Thisdivineviewpointistheviewfrometernity.Yettranslatingtimeintospacedoesnotfullyrepresentthisviewpoint,sincetheseparationofspaceaswellasoftimeisovercomeinthedivineseeing:theaimofsuchatranslationistoevokethepossibilityofcontemplatingallmomentsasone.Totheextentthatwecanseetimewholeweareenteringintoeternity.

Thatisajourneyintoeternalreality:thelivingmeaningthatisbehindandbeyond—andexpressedby—allthatis.

Peacecomesfromseeingthisway.Thereisnomovementor

change.Everythingjustis,metwithaserenegaze.Ofcoursepeopleinteractwithwhatisaroundthemandthereareoutcomesinthisworldofspaceandtime,yet—properlyseen—allofthatissecondarytothewholeanditsmeaning(asintheweaverpoem).Graspingthemeaningcontemplativelyrelativizestheseoutcomes,eveniftheyinvolveacutepersonalsuffering.AcommentbySaintThérèseofLisieuxonthesufferingofJesussuggestshowthishappens.Shesaid,

ThérèseofLisieuxonthesufferingofJesussuggestshowthishappens.Shesaid,

“OurLordintheGardenofOlivesenjoyedallthedelightsoftheTrinity,andneverthelessHisagonywasnotthelesscruelonaccountofit.Itisamystery,butIassureyouthatIunderstandsomethingofitthroughwhatIexperiencemyself.”Enjoying“allthedelightsoftheTrinity”isofcourseseeingthewholeinthemostfundamentalway:theonenessattherootofeverything,theonenessofGodinwhichJesus(andthereforeSaintThérèse)participated.

SaintThérèsewasknowinginherownexperiencethetruthofthepromiseofJesus:“PeaceIleavewithyou,mypeaceIgiveuntoyou:notastheworldgiveth,giveIuntoyou.Letnotyourheartbetroubled,neitherletitbeafraid.”InanothercontextSaintThérèse70


wrote,“Allwassadnessandbitterness....Howeverpeace,alwayspeacewasfoundatthebottomofthechalice.”Shelongedtocommunicatethispeace,writingtoasister,“Ah!...ifIcouldcommunicatetoyouthepeacethatJesushasputinmysoulinthethickofmytears.”ThisisthepeacethatJesusgives,thepeaceofthemeaningofthewholethatHe,theWordofGod,ofcourseis.Regardingtheobjectionthatlookingatthewholeworldincludingitsundoubtedhorrorscannotbeexpectedtogivepeace“notastheworldgiveth,”

itcanberepliedthattheworldassuchdoesnotgivepeace:rather,whatitmeansgivespeace.AnditcannotbutexpressHimofwhomitiswritten,“AllthingsweremadebyHim;andwithoutHimwasnotanythingmadethatwasmade.”Onedoesnotfindabookofconsolationcomfortingjustbyputtingitunderone’spillow:onereadsit.Themeaningcomforts.

Sohowdowereadthebookoftheworldandfinditscomfortingmeaning?Howdoweseealltimeasawholesoastograspwhatitaddsupto?Whereisthismuch-to-be-desiredlifetobefound?Theanswer,inaword,isinstillness.“Bestill,andknowthatIamGod,”

singsthepsalmist.Ifthereisnoagitation,ifthereisnochangeormovementofturbulenceinthesoul,wearestillandcanlookintothedeepmeaningofthings.Knowledge,saytheScholastics,isaccordingtotheknower,andifwearestillwecangazeontheutterstillnessthatisineverythingwhenalltimeisperceivedasawhole.

Thisisofcourseadetachmentfromthewaywearenormallyinvolvedintheworld.Itisasthoughweareconsideringagreatplayinwhichmuchsufferingisdepicted—suchasKingLear—butwehavesoabsorbeditthatthereisnothingofthe“whatisgoingtohappennext?”inourresponse.Weknowthescriptandthewordsarealwaysthesame.Theyexistinutterstillness.Thisdetachmentisadetachmentfromcommitmenttotheparticularfragment.Itisnotatallthesameasdetachmentfromthesenses.Onedoesnotachievespiritualenlightenmentbysensorydeprivation.Onthecontrary,inthisdetachmenteverytalethatthesensestellusisacceptedasbelongingtothewhole.Wedonotrefusetoletinrealityasitissignaledtous.Wedonotfightitsexistence.Wereadthesignalsasshowingussomethingbeyondwhatoursensesshowus:arealityeverstill,evercrystallineinitsbeauty.Thisisthelight-filled71

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wayoflookinginthesensethat,aswesawearlier,lightisthenearestthingincreationtothetimelessandeternal.

Thisismorethanamatteroflookingatthingscalmly,helpfulasthatmaybe.Itisaspiritualpracticeinalongtradition.Thecustomofgoingonretreatispartofit.Thisisspendingtimeinquietnessandstillness,apartfromanyparticularconcernwithdoingthings.

Monasticlifeinvolvesthis.Indeedthecongregationtowhichmymonasterybelongsstipulatesthatnoparticularwork(apartfromworshipofGod,whoisinAbbotJohnChapman’sphrase“nothinginparticular”)istobeallowedtobecomethemainpurposeofamonastery,onpainofexpulsionfromthecongregation.ABenedictinemonktakesavowofstability.Heisrootedinoneplace,aphysicalpreludetoaspiritualstillness.Goingfurtherback,thereisthewholeGreekhesychastictradition.Aparticularformofprayerinthecontextofstillnessandquietness,establishedbythepatternofbreath,ischaracteristicofthistradition.Furtherbackstill,beforetheadventofChrist,thereistheancientGreekreligiouspracticeofincubation,inwhichapersonwouldbeutterlystillinacaveorsuchlikesoastobeabletopassbeyondthisworldintotherealmofthosewhofromitsperspectivehavedied.Fromtheretheywouldbeabletobringbackthewisdomofeternityandbecomelawgivers.

Theywould,toquoteanoutstandingcommentatoronthewritingofParmenides(apre-Socraticphilosopherbelongingtothistradition),beabletopassonateachingabout“howtofindstillnessinthemiddleofmovement,theproofof

teachingabout“howtofindstillnessinthemiddleofmovement,theproofofonenessinapparentseparation,theevidenceofsomethingbeyondoursensesthroughtheuseofreadingandhearing.”Inotherwords,theycouldthroughtheirguidancehelppeopletofindlifeandwholenessbylearningtoseealltimeandspaceasone.ToputitintermsthatbelongtothelaterChristiantradition,theycouldhelppeopletoheartheWordthroughwhichtheworldwasmadeandinknowingthatWordtofindeternallife.Suchisthecomfortofmeaning.Theillusionofdistanceandmovementdisappears.Thehumanheartinutterstillnesssingstotheheartofallthatisandfindsitssongreciprocated,fortheharmonysungbetweenthemisone.

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ThePresentMoment

Ifweseealloftimeasone,thenthepresentmomentcontainsbothpastandfuture.Itisall.Thewholeofourbeingisinthepresent:thereisnotpartofitregretfullywrappedupinthepast,noristherepartofitanxiouslyconstrainedbythoughtofthefuture.Thespiritualpracticeoflivinglikethishasbeencalledthesacramentofthepresentmoment.AsacramentisameansbywhichGodmakes

Himselfpresenttous.ItisfittingtocallthepresentmomentasacramentbecauseitisinthismomentthatGodispresenttous.Thepresentmomentistheimageintimeofeternity;itisthepointofcontactwitheternity.“Behold,nowistheacceptedtime;beholdnowisthedayofsalvation,”saysSaintPaul,alludingtotheprophetIsaiah,meaningnotjustthatitisunwisetoputoffturningtoGodbutthatitisonlynow—ever—thatwecanknowGod.WecannotreachHiminthepastorthefuturebecausethesetimesarenotpresenttous,thoughtheyaretoHim.WholeheartedacceptanceofHiswillforusnow—asexpressedinallthatis,includingourowninnerdisposition—iscontactwithHislife-givingpresence;tolookatallthatthereiswithunfragmentedattentionisalreadytoknowobscurelythefullnessoflife.Allfragmentsaregatheredintolivingwholenessinthis,“theseal’swidespindriftgazetowardsparadise,”

toborrowthewordsofapoet.

Itlooks,thisgazeofwholeness,backtoparadiseashumanityfirstknewitaswellasforwardtothelifeofheaven.InGodwhoisOnetheyareofcourseone:

thebeginningistheend.Yetweintimeseethemseparately.Lookingbackweseeatimenearertoeternity.AstheworldgetsolderanditsfreshnessfromthehandsofGodfadeseverfurther,sotimespeedsup.Itisenougheventoreflectonthelasttenortwentyyearstoseethatthisisso.Whereasadecadeortwoagoitwastheacceptedthingtorespondtoawrittencommunicationwithinaweekorso,nowpeopleapologizeiftheydonotrespondthesameday!Urgencyhasovercomeus.Theprocessisanalogoustothewaytimehasamoreunmovingqualitytoitwhenoneisyoung.Polixenes,inShakespeare’sTheWinter’sTale,reflectsthatheandhisfriendasboyswere“Twoladswhothoughttherewasnomorebehind/Butsuchadayto-morrowastoday,/Andtobe73

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boyeternal.”Theythoughttherewasnothinginthefuture(“nomorebehind”)exceptwhatwasinthepresent:theylivedasboysineternity.Toliveinthepresentmomentisto“becomeaslittlechildren”liketheseboys.Inlivingagainourownyouthandtheyouthofourrace,weprepareourselvestoenterthekingdomofheaven.

Theremembranceofatimenearereternityisaforetasteofeternity,asinWordsworth’sIntimationsofImmortalityfromRecollectionsofEarlyChildhood,thepoemwithwhichIbeganthisbook.

Thehigherlifefromwhichwehavedescendedandtowhichweaspiretoascendislessfragmentedbytime,lessonethingafteranotherandmoreasinglewhole.Weapproachitwhenwetake“nothoughtforthemorrow,”whenwedonotcalculatebyfocusingonafractionofthewholeandoverlookingeverythingelse.WeapproachitinacontemplativegazethatisnotconcernedwithamerefragmentoftimebutrathersharesinthelifeofChrist,ofwhomitissaidintheEasterliturgy,“AlltimebelongstoHimandalltheages.”Facingeverythinginthemoment,wearenotambushedbywhatwehaveneglectedinourpreoccupationwithapart.Lookingwiththe

“thirdeye”neithertothepastnortothefuture(representedbytheleftandrighteyes)buttotheindivisibleinstantbetweenthemthatisthereflectionofeternityintime,weseeallasawhole.Inthiscontemplativegazethesenseofdirectionoftimeisrelativized.Afterall,itisonlyinourownschemingthatonethingpreparesforanotherinthefuture:inGod’sProvidenceafuturegoodcan,moreefficaciouslythananyhumanplanningintheoppositedirection,determineapresentnecessity.Forexample,Hisawarenessofthedestinyoftwopeopleto

presentnecessity.Forexample,HisawarenessofthedestinyoftwopeopletosharetheirlivescancauseHimtobringthemtogether.AstheAuthorofall,Heisquitefreetowritethelastchapterfirst.Hecallsustothisfreedom,thefreedomoflifeinitswholeness.

IntensiveLiving

Thislifeinitsfullnesstranscendsthefragmentationofspaceaswellasoftime.Inourconsiderationofsolidbodythinkingintheintroduction,wesawthatitconsideredonlywhatisseparatedbyspace,ignoringthestrongerspiritualrealitywhereonedoesnotexcludeanother.Thetwoaspectsoflifecanbecalledextensivelivingand74


intensiveliving.“Intensive”doesnotmean“intense”butratherlifewithinaninwarddimensionthatincludesothersratherthanexcludingthemasanextensive—ormaterial—existencedoes.

Intensivelifeisallthatthereisinheaven:therepeopledonottripoveroneanother.Rather,theydwellinoneanother,withoutlosingtheiridentity,inthemannerimpliedinChrist’ssaying,“Abideinme,andIinyou.”Thatiswhytheydonotneedtogetmarried,ofcourse.Inheaven,allgoods,includingintimaterelationships,arespiritual,or“nonrival”inthesenseexplainedintheintroductioninthediscussionofthedifferentkindsofgoodsthatweknowinthislife.Lifeinitsfullnessallowsnothingtobeunshared.

Itispossibletocultivatethislifeinitsfullnessevenhere.Avoidingthesinofenvyisobviouslyahelpsinceitlooksawayfrompartial—becauseextendedandexclusive—goodstothosethatarespiritualandshared.Forthesamereason,italsohelpstobegenerous.Thecontemplativelife,however,goesfurtherthanthat.Itdeliberatelycultivatestheinwardortheintensive.Indoingsoitlookstothewholeinwhichallisincluded(within)ratherthanthefragmentsthatexcludeoneanother(without).LifeinaBenedictinemonasteryisorganizedforthis.SaintBenedictsaysinhisRulethatasfaraspossibleeverythingneededshouldbewithinthemonasteryratherthanoutsideit.Thisisspirituallybetterforthemonksbecausethearrangementofthemonasteryexpressesaninwardmovementratherthananoutwardone.Theirlivesarecentripetalratherthancentrifugal.Traditionally(asinthewritingofSaintBernard,forexample)amonasteryisanimageofheavenortheNewJerusalem.Thatisbecauseitisa

monasteryisanimageofheavenortheNewJerusalem.Thatisbecauseitisaplacewheretheheavenlylifeiscultivated.Thisisthelifethatisfoundinthewholenessthatdoesnotexclude.Itisthereforeaninward,spirituallifewhosedepthcanincludetheother,ratherthananoutward,materiallifewhosedissipationfragmentsandisolates.Itisalifethathasawayoflookingthatappreciatesthewholeratherthanonethatwouldmanipulatethepartforadvantage.Itiscontemplativeandleadstogratitude,ratherthananalyticand(becausethereareneverenoughrivalgoodstogoaround)leadingtoresentment.

Toavoidextensivelivingandcultivateintensiveliving,SaintBenedictstipulatesthatmonksshouldhavegoodsincommonas75

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thefirstChristiansdid.Theyarenottohaveprivateproperty,andtheabbotistolookundertheirmattressestomakesurethattheydon’t.Thesixteenth-centuryabbot,LouisofBlois,summeduphowtomovefromtheextensive(outward,material)lifetotheintensive(inward,spiritual)lifebysayingthatoneshouldcastoutallsenseofproprietorship.Givinguptheownershipofspaceispartofthis.

Courteousmakingwayforotherspreparesthewayforlifebeyond

“ourbourneofTimeandPlace.”Ofcoursetherearesacrifices—atleastoftemporary,rivalgoods—involvedinthis,butcontemplatingthebeautyofthewholeandthespiritualjoyoffacilitatingone’sparticipationinitrelativizethesacrifices.Seeninperspective(contemplatively),theyarenotthemainissue.

CelestialLiving

Themainissueislifeandwholeness,andthatissomethingthatcannotunwillinglybelost.Itis“hidwithChristinGod.”Inheavenitisrealizedinallitsfullness.There“Godshallwipeawayalltears...andthereshallbenomoredeath,neithersorrow,norcrying,neithershalltherebeanymorepain:fortheformerthingsarepassedaway.”Thatistosay,theseparationoftimeandspaceisnomore;therecanthereforebenomoregriefbecausetherecanbenomoreparting.Spaceandtimeinvolvepartsthatareoutsideoneanotherandourearthlybodiesexistinspaceandtime,but“therearealsocelestialbodies”ofwhichearthlybodiesaresimplytheseed.

Thesehaveinwardratherthanoutwarddimension;theyincludeothersrather

Thesehaveinwardratherthanoutwarddimension;theyincludeothersratherthanexcludethem,soloveisperfectinheaven:nooneiscold-shoulderedthere.

OfcourseitisdifficulttoconceiveofthisifourprimaryorganizingprincipleisthatofDemocritus,buthewaswrong:spaceisnottheabsolutetemplateofcreation.Rather,lifeistheorganizingprincipleofcreation,andsoitisthewholethatisthebasicformofcreation.Eachwholespeaksofotherwholesinawaythatdirectstheintuitiontotheundyingcelestialrealityofwholeswithinwholes,whollycontainedinthethriceholyGod.Thereareotherhelpstointuition.Everylove,everysortofsociabilityeven,pointstothiswholeness.Thentherearethoseexceptionalpeoplewhoalreadylive76


acelestiallifeofsortswhileonearthandenjoysomeofitsprivileges.SuchwasPadrePio,asaintwhocouldbilocate,thatis,hecouldbepresentinmorethanoneplaceatthesametime.InthishehadsomethingoftherisenChrist,whocould,“thedoorsbeingshut,”comeintothemidstofHisdisciples.ThisofcoursecontradictsDemocritusevenmoredecisivelythanquantumtheorydoes!

Spaceisnotking,loveis.

ThereisafurtherhelptotheintuitionofthewholeofheaventhatwillbeexploredmorefullyinChapterSix—namely,theEucharist.Thisisthesacramentofunity.Init,Christ’speopleareoneandreceiveHim,undividedthoughgiventomany.They

receiveHiscelestialBody,apledgeofcelestiallife,wherethereisnodivisionofheart,ofplace,oroftime.Itisthelifeofmutualindwelling,peace,andharmony,wheremanyaretogetherinlove,distinguishedbutnotseparatedbyspaceortime.Therenobodywantsorneedstobequeenorkingofthesidewalk.ThenourishmentoftheEucharist,“whichendurethuntoeverlastinglife,”pointstothis.

Theonewhotakesitalreadyknowsmutualindwelling,forhehasheardthegreatpromise,“Hethateatethmyflesh,anddrinkethmyblood,dwellethinmeandIinhim.”TosacrificematerialwealthordominanceforthesakeofthisislikegivingupMonopolymoney,ofuseonlyinthecontextofagame,forhardcurrency.Itisdoneintheknowledgethatourphysicalpresence,likeourparticipationinagame,isnotourentirebeing.Ourtruelifeisspiritualandindestructible.

indestructible.

DifferenceandHierarchy

Thiscelestiallifeisreflectedinlifeonearth,whichpartakesofitscharacterwhilealsohavingamaterialaspect.Ifthelatterwereallthatitis(asthevotariesofDemocrituswouldhaveit),thenitwouldsimplybeonethingalongsideanotherinspace.Itwouldbemerelymechanicalandineffectthereforenotlifeatall.Atomism—

seeingcreationsimplyasatomsinspace—looksatcreationwithoutseeinglife,sinceitdoesnotseetheindicatoroflife:thewhole,whetherthatistheabsolutewholeortheshowingforthofitinaparticularwhole.Inreality,becausethereislifethereiswholeness,77

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andbecausethereiswholenessthereisanorganizingprinciple.

Thisprinciplemeansthateverythingdoesnotfallapartintoatomicexistence:instead,thereisanintrinsicrelationineverydistinction.

Thisrelationisnotthatofuniformityoroneimposedfromoutside:itisarelationwithinwholenessthatallowsdifference.

Inorderforthelittlewholestobecontainedwithinagreaterwhole,thereneedstobeahierarchy.Thisistheguarantoroflife,sinceitiswhatmakeswholenesspossible.Wecanseethisifwetakethehumanbodyasanexample.Thebodyasawholeishigherinthehierarchythantheindividualcell,whichissubordinatetoit.Ifasinglecellclaimsdominanceforitsparticularwholeoverthewholeofthebodybymultiplyingwithoutreferencetoitssubordinateposition,thenitbecomescancerous,andthelifeofthebodyisthreatened.Lifeiswhenamultiplicityoflowerwholesiscontainedinahigherwhole.Thisispossiblebecauseoflevelsordegreesofhierarchy.Thisprincipleappliesinitswaytothebodypolitic—

socialorganization—aswellastothehumanbody.WhathappenswithoutitiseloquentlytoldbyShakespeare:

O,whendegreeisshak’d,

Whichistheladderofallhighdesign,

Theenterpriseissick.Howcouldcommunities,

Degreesinschools,andbrotherhoodsincities,

Peacefulcommercefromdividableshores,

Theprimogenityanddueofbirth,

Prerogativeofage,crowns,sceptres,laurels,

Butbydegreestandinauthenticplace?

Takebutdegreeaway,untunethatstring,

Andharkwhatdiscordfollows.

Inthisspeechitisbeingarguedthatdegree,theprincipleofpropersubordination,isneededtofulfillone’spurposeinahealthyway.Socialharmony,themusicofsociety,dependsuponit.Youcanarguethattheparticularsocialformsdescribedherecouldorshouldbereplacedwithotherones,butunlessthesealsocontainorderingatdifferentlevelsthenwhatyouhaveissocialatomism,whichistosay,anarchy.Withnohigherlevelatwhichsociallifeiscoordinated,thereisrivalry.Thisisespeciallysoifthecoordinatingfunctionofthelifeofthewholeisreplacedbythedeathlyimposi-78


tionofuniformity,asintotalitarianism,whetherculturalorpolitical.Inthiscase,becausetheyarethesame,theindividualsarerivalsforthesameroleandarenotheldtogetherbyalivingorganicunity.

Theyareindeedlikeatomsclashingwithoneanotheratrandom.

Ontheotherhand,alivingunity,whichisembodiedinapersonofhigherrank,istheguarantorofdifference.Here,individualseachhavetheirroletoplayinawaythathelpsratherthanrivalsothers,likepartsofabodyworkingtogether.Becausethereisahigherauthority,noneneedopposeanother.

Shakespearedescribestheoppositionthatarisesinitsabsenceinthe

Shakespearedescribestheoppositionthatarisesinitsabsenceinthecontinuationofthespeechquoted:

Eachthingmeets

Inmereoppugnancy:theboundedwaters

Shouldlifttheirbosomshigherthantheshores,

Andmakeasopofallthissolidglobe;

Strengthshouldbelordofimbecility,

Andtherudesonshouldstrikehisfatherdead;

Forceshouldberight,orrather,rightandwrong

(Betweenwhoseendlessjarjusticeresides)

Shouldlosetheirnames,andsoshouldjusticetoo!

Theneverythingincludeitselfinpower,

Powerinwill,willintoappetite,

Andappetite,anuniversalwolf

(Sodoublysecondedwithwillandpower),

Mustmakeperforceanuniversalprey,

Andlasteatuphimself.

Inotherwords,withoutdifferentlevelsthereisself-destructivechaos.“Mereoppugnancy”ratherthancooperationistherelationbetweenindividuals;theidentityofrighteousnessandjusticeislost.

Powerbecomestheonlyarbiter,waitingonthewilloftheindividualandthusservingappetite.Thebodypoliticthenbecomesself-devouring.The“universalwolf”ofappetiterecallstheopponentoftheOnewhocamethatHisfollowers“mighthavelife,andthattheymighthaveitmoreabundantly”(sincewhentheyarenotinHiscare,“thewolfcatcheththem,andscattereth”)andhintsattheAntichrist.Withoutdegreethereisscattering;thereisnowholenessandsono

Antichrist.Withoutdegreethereisscattering;thereisnowholenessandsonolife.

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FragmentationinOurTime

Wehaveconsideredatlengthhowlifeislinkedtowholeness.Ifwearetorecoveralife-givingcontemplativespirit—onethatknowsthewhole—weneedtoconsideralsotheeffectsofthedominantepistemologyofourtime:onethatfragmentstoanalyze.Thewayoflookingthatpredominatesinourdaysisonethatlooksatreality“intinyshredsandshards.”TouscanbeaddressedthepropheticwordsofIsaiah:“Seeingmanythings...thouobservestnot.”Wedonotseethewhole.Ourattentionitselfisfragmented.Letusconsiderbrieflythehistoryofthisfragmentation.

Inprimordialtimes,communicationwasalwaysinthepresentmoment,fromthewholeperson,and,assumingthattherewerenotgreatthrongsofpeoplespeedingaroundtheglobe,fromafairlylimitednumberofpeople:thearrivalofanewpersonwouldbeexceptional.Withtheadventofwritingtherewasalreadyafragmentation:thepersonwhocommunicatedwasnolongerthereandsoitwasnolongeralivingandwholecommunicationmadeinthepresentmoment.Wecansaythatabookcontainsthelifebloodofamasterspirit,butthatisametaphor.Alivingpresenceisnolongerthere:thelivingpresenceistothebookasfreshlymadevegetablesoupistothesortthatismadebyaddingwater.Printingmeantthatwrittencommunicationwasnolongerpersonallyprepared,andbyitsreplicationitofferedthatparodyofunitywhichisknownasuniformity;furthermore,itsrelativeeaseencouragedwritingthatdidnotcomefromthedepthofthesoul.Theseconsiderationsapplytoanevengreaterextenttoradio,television,andtheinternet.Tele-phonecommunicationbydefinitioninvolvestheabsenceoftheonespeaking,andfurthermoreitinterruptsandfragmentswhatthepersoncalledisdoing.Smartphoneswiththeirabilitytoreceivemessagesfromanywhereatanytimeareamasterworkofthefragmentationofattention.Ofcourseseveralofthesemediacanclaimattentionsimultaneously!Oftenapresentlivingpersonmayloseouttotheirclaim.

Thisisanaccountoftheintegrityandlifeofcommunicationsastheyaregiven,butacorrespondingfragmentationoftheabilitytoreceivewholecanbe

butacorrespondingfragmentationoftheabilitytoreceivewholecanbeassumed:skippingfromonethingtoanother80


precludesthegivingofwholeattentiontoonething,howevernecessary.Longbeforetheuseoftheinternetandsmartphones,T.S.

Eliotwrotethatweare“distractedfromdistractionbydistraction.”

Itisacommonexperiencenowforpeopleatworktoforgetwhatitisthattheyhavebeendistractedfrom.Thefragmentationtakesplaceoverspace:nolongeristhenaturalhumanrangeofsightandhearingrespected.Italsotakesplaceovertime,mostlynowwithaforwarddirection.Muchofthenews,nottosaytheanxiety,isaboutwhatisexpectedtohappen!Wehurtletowardtheapocalypse,for-getfulofthegospelinjunctiontotake“nothoughtforthemorrow.”

Itisinthislatterbeingpresenttothemomentthatthedefragmen-tationoftimeisfound—thateternityistouched.

FragmentedThought

Thisfragmentationoftimeisparalleledbythefragmentationoflearning.Itisassumedthatawide-ranginglearningisgoingtobeasuperficialone,sincenothingwillreceivethedepthofinquirythatissupposedtobenecessaryfortheacquisitionofworthwhileknowledge.Thisassumptionispossiblebecauseofanignoranceofhierarchy.Ifthereisonly(asDemocritusthought)onethingalongsideanotherthing,thenonecanonlyhopetoacquirebitsoflearning.Ifthereisahigherwholethatcontainsotherwholes,thenwisdomispossibleevenwithonlyrepresentativepiecesofinformation.Beforefragmentationbecamewidespread,theologywasacknowledgedasthequeenofthesciences.Suchanenthroningdoesnotmeanthattheologianshaveanyrighttointerferewheretheyareignorant:eachbranchoflearningisrightlyaccordeditsownsuzeraintyofjudgment.Itsimplymeansthatthetreehasatrunkandisnotyetdead.Nowadays,however,evenlivingthingstendtobestudiedasthoughtheyaredead.Theirseparatepartsareconsideredintermsofmechanicalinteraction.Significantly,Des-cartes,thefatherofmuchmodernthought,consideredanimalstobeineffectmachines.Bylookingatpartsonlyonelosesasenseofunityandthusofspiritandlife.Eventhehumanpersonisnotinvulnerabletobeingtreatedthisway,especiallywithregardtothe81

beingtreatedthisway,especiallywithregardtothe81

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spiritualdimensionofbeing.Anepistemologythatworksforwhatisdeadisbroughttobearonwhatisliving,andsomuchthatmakesforlifeisoccludedtherebythatdrearinessanddesperationarethenaturaloutcome.Seeingwhole,lookingcontemplatively,isthecure.Anintegratedlearningfosteringtheabilitytomakeintuitivedecisionsthatcantakeinthefullpictureistheoutcomeofsuchanepistemology.

Integratingthinkingisnotsimplyaboutindividualpeopleseeingthelifeandwholenessofcreation.Itisalsoaboutthinkingtogetherwithotherpeople:abouthavingacommonmind.Thatallowsadepthandrichnessofthoughtnototherwisepossible,butitalsomeansthatthought,becausenotprivate,isalivewiththelifeofagreaterwhole.Itdependsonanideaoftruth,groundedfinallyinGod.Itisthelossofthis(thelossofthelifeandwholenessthatcomesfromwelcomingGod’spresence)thathasledtotheglumpostmodernistnotionthatindividualseachhavetheirownthoughtandonecannothopeformuchmorethananegotiatedtruceamongthem.Thisiswherechoppedupthinkinghasledus.Acontemplativespiritoffersabetterintellectualpolity(inthesenseoftherelationsthinkershavewitheachother)andabetterlifetothosewillingtopursueit.

EntropicCollapse

Thisspiritseesbeyondwhatisdeadandfragmented.Lookingbywayoflifeandwholeness,asseenincreation,towardtheveryGiveroflifeandwholeness,itescapes“theshadowofdeath.”Ittranscendswhatnecessarilybelongstothephysicalworldassuch:thegraduallossofdistinctbeing.Thesecondlawofthermodynamicsindicatesthateveryphysicalprocessinvolvesanirreversiblenetincreaseofdisorderorentropy.Thisentropiccollapseleadstohomogeniza-tion—theerosionofdistinctions(includingthoseoflife-enablinghierarchy)andthefadingofidentityfromtheworld.AscontactwiththelifeandspiritfoundintheonenessofGodisattenuated,whatismaterialtendstoitsoriginalstatewhen“theearthwaswithoutform,andvoid:anddarknesswasuponthefaceofthedeep.”Initssociologicalaspect,thisentropiccollapse(concomitantwitha82


societyincreasinglydivorcedfromGod)ismanifestinhighstreetsinmany

societyincreasinglydivorcedfromGod)ismanifestinhighstreetsinmanytownshavingjustthesameshops,inwomenandmenhavingincreasinglyidenticallifestyles,andinthesheerdifficultyofanypersonsimplybeinghimselforherself.Onlyincontemplation,inlookingtothelivingGodinandfromwhomisalllifeandwholeness,isthereescapefromthis.Lefttoourselves,wetendtolosetheoneness—thesingularidentity—thatreflectstheOne.WithoutHisspirit,wegothewayofmatterasit,byimmutablephysicallaw,losesitsowndistinctness.

ABinaryWorld

Itisperhapssignificantthatweliveinabinaryworld:onethatisincreasinglysostructured(“organized”wouldbeawordtooassociatedwithlifetobeapthere)digitallybycomputers.ThisisanindicationofdistancefromGodinwhomoppositescoincide,anindicationofmultiplicitywithoutthelife-givingunitythatcomesultimatelyfromHim.Interestingly,Platothoughtthattwowasanumberwithoutmeaningsinceitimpliesrelationship,whichintroducesthethirdfactor.Wehaveanincreasingamountofinformationthroughourtechnologytogetherwithadiminishingamountofmeaning.Thatthirdfactor,theSpiritthroughwhomwecanrecognizetheSonwhoreconcilesandatones(makesone),isabsent,soweareleftwiththeoppositionandconflictofthebinary,farfromthepeaceandunityofoneness.Lifeinthisdigitalworldisrelativelyunreal,asthoughthedwellersinPlato’scaveweretopeoplehiddeninamoresubterraneancaveasthosewalkingoutsideweretothemandthislifeofadigitalworldwereinthatmorehiddencave.Initthereisawarenesslackingmeaning,themeaningoftheLogos:theWordofGodwhoseonenesswithHimisattestedbytheoneSpirit.

Anexemplarofthismeaninglessconsciousnessismoneythatisentirelyadigitalcreation,suchasthebitcoin:acceptedashavingvalue,buthavingnoreferentofeithergoodsorauthorityoutsideofitself.

Inasensethisbinaryworld,whereeverythingisreducedtooneortheotherandthereisnowholeness,isaworkingoutoftheconsequencesofthefirstfallingawayfromGod,fromdivineunity.

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WhenAdamandEveeatof“thetreeoftheknowledgeofgoodandevil,”theybegintolookatthingsnolongerasone(anoutlookindicatedby“thetreeoflife”)butasdivided.Theydiscriminateandanalyze:theynolongerlookwithasimpleandall-includinggaze.

Assuggestedabove,recoveringacontemplativespiritiswalkinginthedirectionofEden.ItisrecoveringawholenessthatbegantobelostattheFall.

Recovery

Suchisourtask.Itisamatterofreceiving:receivingGodinHiswholeness.BeingwhoHeis,Healwaysgives—andwantstogive—

Himselftotallyandwholly.OurundertakingistomeetHiminthat:togiveourselvestotallyandwhollytoHim—togiveallforall,or

“allforYouandnothingforme,”inthewordsofSaintJohnoftheCross.ThatcomesfromknowingGod,knowingthatfromour

pointofviewHeis—inthesamesaint’swords—“allformeandnothingforYou.”Thewholenessisall.Weareinquestof“Aconditionofcompletesimplicity/(Costingnotlessthaneverything),”asimplegaze,asingleeye,aheartwhole,thatlookstowardthatwhichitimagesand“sellethall.”Tofindthissimple,singlewholeoutlookistobeineluctablyrewardedwiththeWholetowardwhichitlooks.To“lovetheLordthyGodwithallthyheart,andwithallthysoulandwithallthymind”istoliveeternallybecausetogiveallistoreceiveall.GivingwholeattentiontoHim,whomtoknowistolove,istolive.Thisiswhyrecoveringacontemplativespiritmatters.

IshalllookmorefullyatthisdirectgazetowardGodinthelastthreechaptersofthisbook.Now,thereisonefurtherconsiderationtobemaderegardinghowwelookatwhatHehascreated:therelationshipbetweenManandthecosmos.Inthistherecanbeawholenessnolongergenerallydreamedof:ifwecanseethis,thenunionwithHimneednotseemremote.Itpointsustowardtheultimategoalofcontemplation.Thenextchapterisaboutthisrelationship.

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ChapterThree:

ManandCosmos

TheGreatBookofGod

heprophetIsaiahsaystothosewhohavelostwholeness

ofvision,“Andthevisionofallisbecomeuntoyouas

thewordsofabookthatissealed,whichmendeliverto

Tonethatislearned,saying,Readthis,Ipraythee:and

hesaith,Icannot;foritissealed:Andthebookisdeliveredtohimthatisnotlearned,sayingReadthis,Ipraythee:andhesaith,Iamnotlearned.”Inourepistemologicallychallengedage,thecosmosisasaclosedbookthatwecannotread.Ourlearningclosesittous,forwehavelearnedtoseeinalimitedandlimitingway,andourlackoflearningstopsusfromreadingit,forwehaveforgottenwhatittrulyis.

Itwasnotalwaysso.AbbotLouisofBloissawtheworldas“thegreatbookofGod.”HerememberedthetraditionthathadcelebratedexpressionintheLatinverseOmnismundicreatura/quasiliberetpictura(“Everycreatureoftheworldisasabookorpictureforus,andamirror”).Shakespearerememberedittoo,inpresentingarurallife,“exemptfrompublichaunt,”which

Findstonguesintrees,booksintherunningbrooks,

Sermonsinstones,andgoodineverything.

Ofwhatdothesebooksandtonguesspeak?Whatdothesepicturesandmirrorsshow?Theansweristwofold.Firstofall,theyspeakoftheirMaker,God.Then,analogously,theyshowMan,whomHemade,maleandfemale,inHisownimage.

TheyspeakandshowGodandMan—andthegreatloveGodhasforMan—tothosewhocontemplate(seeing“goodineverything”)ratherthantothoseforwhomnatureisanadversaryfromwhomsomethingistobeextracted.Thepoetsarereceptivetothis.Wordsworthreflected:

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TheMeaningofBlue

Tomethemeanestflowerthatblowscangive

Thoughtsthatdooftenlietoodeepfortears.

Thesethoughtsarehiddenintheheartinthetraditionalsenseinwhich,aswassaidinChapterOne,itistheseatoftheintellectratherthanmerefeeling.TheintellectperceivesdirectlywhatGodhastosayinHiscreation,withouttheinterventionofhumanreasonorfeeling.Theonewhoknowstheworldthroughitcanreadflowers.

Blakehadthisability.Asonewhocontemplates,hesawbothwisdomandhappinessinflowersgrowinginthewilderness.HewroteinhispoeticalsketchentitledContemplation:

Whoisthis,thatwithunerringstepdarestemptthewilds,whereonlyNature’sfoothathtrod?’TisContemplation,daughterofthegreyMorning!Majesticalshesteppeth,andwithherpurequilloneveryflowerwritethWisdom’sname....ThosewhowantHappinessmuststooptofindit;itisaflowerthatgrowsineveryvale.

NaturecanspeakofGodandManatthesametime.Theemer-genceofabutterflyfromachrysalistellsoftheresurrectioninagloriousbodyofChristandofthepromisedresurrectionofMan.ThechrysalisisareminderofwhenSaintThérèseofLisieuxwrotetoasisterdistressedaboutnothavingknownofherpoorphysicalconditionthatherbodywasanenvelope,withtheimplicationthatthemessagewithinwouldberevealedwhenitwasputaside.

Itisnotjustbeautifulflowersandbutterfliesthathavesomethingtosaytous:itiseverythingincreation.Wehavealreadyconsideredtheimportoflight,color,life,andwholeness.Bywayoffurtherillustration,Ishalllookatthreeimportantstrandsinnatureingreaterdepth:water,trees,andbirds.ThenIshallconsiderMan’srelationtothecosmosasawholeandtheimplicationsofthisforhowwethinkofourselvesandourknowing.

Water

Water,likelight,isasymbolofthedivine.Ofthefourtraditionalelements,ithasthemostuniversalpresence.Itcanevenbepresentintheotherelements:

hasthemostuniversalpresence.Itcanevenbepresentintheotherelements:frozen,inearth;assteam,infire;asmist,inair.ItechoesGodonthematerialplanebybeingthesourceoflife.

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SaintCyrilofJerusalemtakesittobeasymboloftheHolySpiritinparticular.Aswatercanvivifyverydifferentkindsofgrowth,suchasthatofapalmtreeoravine,sotheHolySpiritgiveslifeinallitsdiversity.MeisterEckhartsaysthatGodisdistinguishedbyHisindistinction.AsGodispresentinallwithoutdistinction,sowaterispresentinallplantsandanimals.AsGodgiveslifetothesoulofMan,sowatergiveslifetohisbody—makingupaverylargeproportionofit.AllthingsarepossibletoGod;water,initsveryfluid-ity,hasthegreatestpossibilityinwhereitcanbeandwhatitcanbecome.Godisinfinite;water,inthesea,appearsunbounded.

Waterisassociatedwiththecolorblue,andallthatitmeans.Itisredolentofheavenanditspeace.Itisalsoassociatedwiththecolorgreen,withitsambivalentrepresentationoflifeanddeath.TocrossthroughthewatersoftheRiverJordanis,accordingtoChristiantradition,todie.Onecandrowninwater,aswellasberevivifiedbyit.Thesetwoaspectsofdeathandlifearebothpresentinthesacramentofbaptism,bywhichpeopledietosinandarereborntonewlifeinChrist.Baptismcleansesfromsinaswatercleansesfromdirt.

ThesymbolismofbaptismwillbeexploredmorefullyinChapterSix,buthereitwillbeappropriatetolookmorefullyatwaterasauniversalsymbolofGod’sredeemingaswellasHiscreativepower.

WaterfallingasrainisasymbolofHismercy;waterfallingasdewisasignofHisbenediction.WaterevaporatingandbeingreincorporatedintheatmosphereisasignthataswecomefromGod,sowereturntoGod.TheprophetIsaiahexplainsmiraclesofhealing—

fromblindness,deafness,lameness,anddumbness-—byreferringtothedivinepresenceasevidencedbywater,saying,“Forinthewildernessshallwatersbreakout,andstreamsinthedesert.Andtheparchedgroundshallbecomeapool,andthethirstylandspringsofwater.”ElsewhereinannouncingtheLord’slament,“Othatthouhadsthearkenedtomycommandments!thenhadthypeacebeenasariver,andthyrighteousnessasthewavesofthesea,”heusesthe

beenasariver,andthyrighteousnessasthewavesofthesea,”heusesthesymbolsofariverandtheseatoindicate(respectively)thepeaceandjusticeofbeingguidedbyGod.TheprophetEzekielseesariverpouringfromtheTemplethatgetsdeeperanddeepertillitcannotbepassedthrough.Heistold,“Everythingshalllivewhithertherivercometh.”Onitsbankswillbetreeswhosefruitisforfoodand87

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whoseleavesareforhealing.ThisanticipatesthecelestialvisioninthebookofRevelationof“apureriverofwateroflife,clearascrystal,proceedingoutofthethroneofGodandofthelamb.”

WateristhesymbolthatJesusHimselfusestoindicatethelifegiventhroughHisSpirit,sayingtothewomanofSamaria,“WhosoeverdrinkethofthewaterthatIshallgivehimshallneverthirst;butthewaterthatIshallgivehimshallbeinhimawellofwaterspringingupintoeverlastinglife.”Heevenoffersthepossibilityofbecomingthroughfaithafountofthiswater,announcing,“Hethatbelievethonme,asthescripturehathsaid,outofhisbellyshallflowriversoflivingwater.”Lestthereshouldbeanymisunderstanding,theevangelistadds,“ThisspakeheoftheSpirit,whichtheythatbelieveonhimshouldreceive.”

Trees

IfwaterisasymbolofGod’simmanence—Hispresencewithineverything—thenthetreebycontrastpointstoHistranscendence.

Reachinguptothesky(orheaven),itexpressesMan’sdestiny.“Aman’sreachshouldexceedhisgrasp,/Orwhat’saheavenfor?”

wrotethepoetRobertBrowning,andthetree’sreachtowardthesky,touchingbutnotcontainingit,givesformtotheunsatiatedlongingforthecelestialthatiswritteninMan’sspirit.Itsverticalitycontainsitsmeaning.Itrepresentswhatistraditionallycalledtheaxismundi:thepoleoftheearth,whichconnectsitwithhigherstatesofbeing.Thisisechoedincolumnsinsacredarchitecture,andintheimplicitverticalpoleconnectingthesanctuaryofachurchtothetopofthespireortoweraboveit.RobertFrostgivesexpressiontothetree’smeaninginapoemusingtheimageofatentwith“itssupportingcentralcedarpoleThatisitspinnacletoheav-enwardAndsignifiesthesurenessofthesoul.”Sincewhatisin

theworldspeaksnotonlyofGodbutalsoofMan,thetreehasacorrespondencewithinhimtoo.Thespinalcolumn(orvertebrae)representsthesamereachthatthetreehas.Itmovesupwardfromthepassional(theloins)tothespiritual,thatis,fromwantingwhatbelongstothisworldtowantingGod.Thereisasomaticcorrespondencetothespiritualjourneysosymbolizedinthetherapythat88


makessubtleadjustmentstothespinetoimprovetheflowoffluidinit,whichcanbringhealingtofeelingsaswellasposture.

Treesaresymbolsofreachingtowardthebluebeyond,buttheyarealsosymbolsofGod’smanifestation.HisarborealpresenceannouncesHispowertoconquertheenemiesofDavid,whoistold,

“Andletitbe,whenthouhearestasoundofagoinginthetopsofthemulberrytrees,thatthoushaltbestirthyself:forthenshalltheLORDgooutbeforethee,tosmitethehostofthePhilistines.”Moredirectly,GodspeakstoMosesfromtheburningbush,saying,“IAM

THATIAM.”Theverygroundofbeingisapparentinatree.Thisisanechoof“thetreeoflife...inthemidstofthegarden”inthefirstbookoftheBibleandinthelast,whereityields“fruiteverymonth”

andleaves“forthehealingofthenations.”Betweenthesetwobooks(inthearrangementoftheBible)isthecrossofChrist.Accordingtotraditionalsymbolism,itismadefromthewoodof“thetreeoftheknowledgeofgoodandevil.”ThisrepresentsthepowerofthecrosstoregainforManthedomainofthetreeoflife,fromwhichhewasexiledbyeatingofthefruitof“thetreeoftheknowledgeofgoodandevil.”Itisinaspecialsensetheaxismundi,theverticalaxisofcommunicationbetweenheavenandearth.

Movementalongthisverticalaxisisnotsimplyupward:lifefromheavencancomedowntoearth.Thisissymbolizedbyaninvertedtree,withitsrootsinheaven.TheanalogywithinManisthenervoussystem.Thebrain(indicatingthespiritual)istherootoftheinvertedtree:informitislikeabulborotherconcentratedrootmassintheplantworld.Fromitthenervesspread;thoseinthespinalcolumnarelikethetrunkofatree,andthoseradiatingfromitlikethebranches.TheopennesstoGodinMan’shighestnatureisthustransmittedthroughouthisbody.Man’sroleasapontifex,abridgebetweenheavenandearth,isreplayedinminiatureinhisbody.“Lookuntotherockwhenceyeare

earth,isreplayedinminiatureinhisbody.“Lookuntotherockwhenceyearehewn,”urgestheprophet,andMan,madethroughChristandintheimageofGod,carriesintothisworldsomethingofhisorigin.ThesummonstobecomingawareofthisoriginandhisroleinconnectingtheworldtoitisasevidentintheformofhisbodyasintheScriptures.Heavenwouldreachtoearththroughhimevenasearthreachestoheaveninhim.

Downwardandupwardheisasatree.

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Birds

Likewater,likeatree,abirdcanbeasymbolofthedivine.WhenJesuswasbaptizedintheRiverJordan,“theHolyGhostdescendedinabodilyshapelikeadoveuponhim.”ThisrecallsthedovethatNoahsentoutoftheark,which“cameintohimintheevening;andlo,inhermouthwasanoliveleafplucktoff:soNoahknewthatthewaterswereabatedfromofftheearth.”Thedoveheraldsreconcilia-tionbetweenGodandManandistheSpiritofpeace,theHolySpirit,whoisabletogivetheassuranceofforgivenessinthehumanheart.Thedoveisalsothehumansoul,aswhenSaintBenedicthadavisionofthesoulofhissister,SaintScholastica,flyinguptoheaven.Freedomfrombeingconstrainedbyearthmakesofabirdanaturalsymbolofthespiritual.Beingabletoflyinthebluebeyondspeaksofthelifeofheaven,whetherthatwhichcomesdowntousintheSpiritorthatwhichgoesuptoheaveninthesoulsofthosedestinedforbeatitude.Abird,likethewholeofthecosmos,speaksofbothGodandMan.

Likethedove,theeagledoesthisinaspecialway.Initsunwaveringgazeonthesun,itisChristbeholdingthegloryofGod;carryingitsyoungtothesun,itisChristbearingsoulstoGod;plungingtotakefishoutofthesea,itisChristrescuingsoulsfromsin.ItisalsotheApostlebelovedofChrist,JohntheEvangelist.He,liketheeagle,standsforallthosewhocontemplateGod.TheonewhocontemplatesGod,everancientandevernew,findsnewnessoflifeinHim,andsohisorher“youthisrenewedlikeaneagle’s,”asthepsalmistsings.ThegospelsofJohnandtheotherevangelistsareinspiredbythecontemplationofGod,andsothelecternforthegospelissometimesmadeintheformofaneagle.

BirdsaresetbeforeusinthegospelasexemplarsofcarefreetrustinGod’sProvidenceforuswhenJesussays,“Beholdthefowlsoftheair:fortheysownot,neitherdotheyreap,norgatherintobarns;yetyourheavenlyfatherfeedeththem.”Inthestillnessoftheirabsorp-tioninflight,theyteachuswhatHeteachesus:“Take...nothoughtforthemorrow.”Theyshowushowtoliveinthemomentthatopenstoeternity,howtobepresenttoGodwhoispresenttousinthatmoment.Intheirsoaringintotheskytheyproclaimthe90


injunctionoftheApostleto“seekthosethingswhichareabove,whereChristsittethontherighthandofGod”andto“setyouraffectiononthingsabove,notthingsontheearth.”Eventhemostundignifiedduckwaddlingalongcandirectustowheretoseekourpeacewhen,disturbed,ittakesflighttothebluebeyond.

ContemplatingtheCosmos

Ihaveofferedafewexamplesofthemeaningofnature.Aswiththecolors,itisnotmyclaimthatIhavegivenaninterpretationofunquestionableauthority.Isimplyaffirmthatnatureisintelligible,thatitdoeshaveanobjectivemeaningopentoonewho,likeaneagle,iswillingtocontemplateit.Itisaquestionofbeingreceptiveratherthandomineering,ofbeingonetowhomsomethingisrevealedorgivenratherthanonewhoimposesmeaningortakessomething.WhatiscreatedspeaksoftheCreator.Itdoesnotdosoinawaythatdemandsthatonestraintolookbeyondit,butbyitsveryearthiness.Indeed,thehighestisreflectedinthelowest:thebeautyoftheearth—thelowestaspectofcreation—speaksofthebeautyofGodMostHigh.Inversely,butinthesamereflectionofarealityinitsopposite,thehighestheavenswithalltheirstarrymultitudespeakofthemostprofounddepth:thesoulofMan.ItisasthoughtheonenessofGod,inwhomalloppositesarereconciled,willnotlettheseverydifferentaspectsbeseparated;rather,HelinksthemwithacommonmeaningandsaystherebythatHeinHisonenessistheSourceofallandauniversalPresence.

Thecosmosisinstinctwithmeaning;itisaholyicon.“TheheavensdeclarethegloryofGod;andthefirmamentshewethHishandywork,”asthepsalmistputsit.ThemeaningofcreationistobereadinthesamespiritasHolyScripture.Themonasticpracticeoflectiodivinaorspiritualreading(whichwillbeconsideredatmorelengthinChapterFive)withitsprayerfulwaitingonwhatGodwishestosaythroughthesacredtextisaptlytransposedtocontemplativeconsiderationof

nature.Indeed,onemightventuretosaythatGodwouldnothaveneededtogiveusSacredScriptureifwehadnotforgottenhowtoreadtheexpressionof“theinvisible91

TheMeaningofBlue

thingsofhimfromthecreationoftheworld.”ThenaturalworldischargedwiththegloryofGod;itisineffectasacrament—thevisibleexpressionofthingsholybutunseen.Itmattersthatweseeitthisway,becauseweareutterlyinvolvedwithit.Onthemateriallevel,wearepartofit;onthespirituallevel,itispartofus.Thatiswhywecanbeawareofitsbeauty,andwhywhenweforgettoreverencethatbeautyandtreatthenaturalworldasameaninglessthingtobemanipulatedwearefallingintothemostdamagingself-contempt.Itsbeautyisourbeauty.

Whenwedoreverencethatbeautyweareacknowledgingapresenceratherthansomething—suchasatrafficsign—thatrepresentssomethingelsebyconvention.Weseewhatishigherthanthenaturalworldpresentinaformthatbelongstothatworld.SowateristheexpressioninthisworldoftheuniversalpossibilitythatbelongstoGod.Contemplatingwaterwesee,throughaglassdarkly,God’simmanenceinHiscreation.Contemplatingthebluebeyondofthesky,wehaveanobscurerealizationofHistranscendence.Theseexpressionsneverreducetosomethingthatcanbeexhaustedbyaverbalformula,aswecansayofatrafficsign,“Thatmeansthatyoumustn’tgomorethanthirtymilesanhourhere.”Wecan,andindeedthisiswhatIhavebeendoinginthisbook,expressinwordswhatisbeingcommunicatedtousinnature,butthesewordsarenomorethannotestohelpthecontemplatorofnature.Poetry(andthisisareasonwhyithasbeenhelpfultociteit)cansaymorethanamereguidetodecipheringmeaning,yetitonlyhelpsustoenterintothepresenceofthemystery:itcannotpluckoutitsheart.Thereasonisthatwhatisexpressedinnatureishigher(ordeeper)thanthatinwhichitisexpressed:thelatternecessarilybelongstothematerialplane.Wecanonlylookorlistenandletourspiritbebroughtintothepresenceofwhatbelongstothespiritualplane.Ofcourse,theBaconianempiriometricenterprisebydefinitioncannotrevealthispresencetous.Itcanonlymeasurewhatbelongstospaceandtime;itcannevershowwhattranscendsspaceandtime.Youcannotcutupadeadbirdandgraspthespiritualheighttowhichthemajestyofitsflightpoints.

Yetthecontemplativespiritcansensesomethingofwhatisbeyondspaceandtimeineverythinginnature.Irememberhearing92

timeineverythinginnature.Irememberhearing92


theroarofawildBengaltigerinitsnaturalhabitat:freedomandpowerwereincarnateinit.WhatWordsworthsawinthelovelinessof“theinnocentbrightnessofanewbornDay”wasaglimpseofthebeautyoftheabsolute,which—asEinsteindemonstrated—welookforinvaininspaceandtime.Thatabsolutebeautymakesitselfpresentforusinlightsothatwemayinsomesenseknowit,justasthehumansoulcommunicatessomethingofitselftoanotherinalivingbody.Itcannomoretellusallaboutitselfthroughanyaspectofnaturethanabodycantellusallaboutasoul,butitcanrecallusfromourblindnesstoit,forinrealityitisneveritselfabsent.

TocontemplatethecosmosistoseeinthismediatedfashiontheOnewithoutwhom“wasnotanythingmadethatwasmade.”ItistobeholdthebeautyofChrist,traceduponthatwhichwasmadethroughHim.ItistoseeHimwhosaid,“HethathathseenmehathseentheFather.”Itistosee“theinvisiblethings”oftheFather,“evenHiseternalpowerandGodhead.”ItistoseewithChrist,asbelongingbothtoHimandHiscreation,whatHeseeseternally.ItistoshareinthelovethatunitesHimtotheOneHesees,theSpiritofGodwho“moveduponthefaceofthewaters”tobringintobeingwhatbeganatthedivineutterance:“Lettherebelight.”

Andwehaveasensethatwearemorethanbeholders.C.S.Lewisarticulatedthisthus:

Wedonotwantmerelytoseebeauty,though,Godknows,eventhatisbountyenough.Wewantsomethingelsewhichcanhardlybeputintowords—tobeunitedwiththebeautywesee,topassintoit,toreceiveitintoourselves,tobatheinit,tobecomepartofit.

Wewanttobeattheheartofcreation.

TheCentralityofMan

Evenifwedon’thavethisvision,thecontemplativeopennesstowhatGodhasinscribedforusonthefabricofHiscreation,wehaveinourverynatureanindicationthatwebelongattheheartofcreation.WeareafterallmadeintheimageofGod,andHe,sourceofbeauty,holdsallthingsinbeing.Heisthetrueandabsolutecenterofallthatis,andingeometrictermsHeissymbolizedbya

andabsolutecenterofallthatis,andingeometrictermsHeissymbolizedbyapoint93

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fromwhichallextensionanddesignemerge.Weare,eachofus,acenterthatreflectsthisabsolutecenter.Eachofusperceivesawholeworldofwhichwearethecenter.

Ofcourse,takingthiscentralitytooliterallyleadstoaclashingofegosandcanbeidentifiedwiththenumberonesinofpride.YetitisanechoofGodinusandhasmuchtoteachusifwebutunderstanditaccordingtothethingsofthespirit.“Theletterkilleth,butthespiritgivethlife,”wroteSaintPaul.Ifwetakeourcentralitytobeaccordingtotheletter—totheoutwardform—thenwetrytoexertdominationinthematerialplane.Thisisdoomedtofailuresinceonthemateriallevelwearepartofthenaturalworld.OurfateislikethatofNebuchadnezzar,whodreamedofatreecutdownandwastoldbyDaniel,“Itisthou,Oking,thatartgrownandbecomestrong:forthygreatnessisgrownandreachethuntoheaven,andthydominiontotheendoftheearth.”Asaconsequence,“hewasdrivenfrommen,anddideatgrassasoxen,andhisbodywaswetwiththedewofheaven,tillhishairsweregrownlikeeagles’feath-ers,andhisnailslikebirds’claws.”Inthishewasgiventheknowledgethathebelongedtothenaturalworldinthesamewayasthebeastsandthebirds.

NebuchadnezzarhadlifeofthesortofwhichJesussays,“Whosoeverwillsavehislifeshallloseit.”Toassertoneselfbymaterialpoweristostakeoutinone’ssuzeraintyafalsesimulacrumofthewholenessthatislife.Godaloneisthesourceofoneness:aman’srulecannotreplaceit.Yet,andthisishistruedestiny,MancanbeonewithGodandsoshareHisoneness.Inthisrealwholenesshefindsthat“thespiritgivethlife.”Thenaturalfactthatinperceivingthecosmoswefindourselvesatthecenter(sinceeachindividualisatthecenterofallthathissensestellhim)pointstothisdestiny.Itispossibletothinkofotherwaysinwhichthecosmosisorganized—

forexample,thattheplanets,includingourown,circlethesunor(asDemocrituswouldhaveit)thatthereisjustspacewithnocenterordirection—butoursensestellusthatweareatthecenter,andthisisprovidentiallymeaningful.Scientificallyspeaking,anythingcanberelativetoanything,sothequestionofacentercannotbesettledinthisway,whichisinanycaseindirectcomparedtosenseperception.Galileo,asindicatedinmycitationofhimintheintro-94

senseperception.Galileo,asindicatedinmycitationofhimintheintro-94


duction,wantedtoofferviolencetothesensesforthesakeofthinkingofthecosmosinawaydifferentfromhowtheyshowittous.Indoingthis,heattackedthespiritualmeaningofdirectsenseperception.Thereisaspiritualmeaningalsotoseeingthesunasthecenterofthecosmos,asisclearfromwhathasbeensaidaboutlightasasymbolofthedivine,butitisnotsoimmediately(thatis,sensually)available.Tosaythatthecosmoshasnocenterordirectionistoignorethespiritualmeaningofspace,aswellastoignoretheevidenceofoursensesasinfacttheyoperate.

AllThisIsMine

Notonlyareweatthecenterofthecosmos:itallbelongstous.TherealerrorofNebuchadnezzarwastowantdominiononthewrongplane,materialratherthanspiritual.Hemistookapartialandunstablegoodforafullandfinalgood.Mysticalauthorsbearwitnesstothislatter,spiritualwayofcomingintopossessionofthecosmos.TakeThomasTraherne,forinstance,anEnglishspiritualwriteroftheseventeenthcentury.Hewrites,

Youneverenjoytheworldaright,tilltheSeaitselfflowethinyourveins,tillyouareclothedwiththeheavens,andcrownedwiththestars:andperceiveyourselftobethesoleheirofthewholeworld,andmorethansobecausemenareinitwhoareeveryonesoleheirsaswellasyou.

Thislastpointaboutrejoicinginotherpeople’senjoymentoftheworldmakesitclearthatthisisnotamaterial-based“getoutofmyspace”enjoymentofdominion.Whatfollowsmakesitsownbasisclear:

TillyoucansingandrejoiceanddelightinGod,asmisersdoingold,andKingsinsceptres,youneverenjoytheworld.

ThefindingdelightinGod,CreatorandSourceofallthatis,meansthatthisisanenjoymentofthewholeworldwithGod.SaintPaulmakesasimilarpointaboutpossessingallthings,writingtotheCorinthians,“Allthingsareyours;...allareyours;AndyeareChrist’s;andChristisGod’s.”ItisinbelongingtoChristandtoGodthatwebecomeheirstoall.

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Giventhatwearefallen—thatis,thatwetendtooptforthetemporalandmaterialinsteadofthespiritual,forthepartialinsteadofthewhole—enteringintothatinheritanceissomethingofalabor.

SaintJohnoftheCrossexpressesthisbywritingonhisdiagramshowinghowtoascendMountCarmel,“Tocometopossessalldesirethepossessionofnothing.”Ifwedesirenothinginparticular,thenwearedesiringGodwhois(asAbbotJohnChapmanpointedout)nothinginparticular.Thesaintexpressedthesameideainthecounsel,“Whoeverknowshowtodieinallwillhavelifeinall.”Itisamatterofforgoingprivateempire;ofbeingwillingtoreceiveratherthantotake;oflettingGodchoose.ItistakingseriouslyChrist’ssaying,“Whoeverwilllosehislifeformysake,thesameshallsaveit.”

Thisworkofspiritualdiscipline,ofworkingtowardthespiritualandeternalratherthanthematerialandtemporal,isinasenseareclaimingofchildhood.Beingconvertedandbecoming“aslittlechildren,”we“enterintothekingdomofheaven.”Trahernerememberedhisownchildhoodwhenhewrote,“Theskiesweremine,andsowerethesunandmoonandstars,andalltheWorldwasmine;andItheonlyspectatorandenjoyerofit.”Heenjoyedeverythingbecause(byhiswitness)heknewneither“boundsnordivisions.”Inotherwords,hismodeofperceptionwasnotfragmenting.Hedidnotmurdertodissect,hedidnotanalyze:hesimplyreceivedeverythingwithwonderasagift.

Thiswayoflookinghasbeenlostbytheeducatedpublicatlargenow.AsIarguedintheintroductiontothisbook,recoveringitcanbeseennotonlyasareclaimingofourownchildhoodbutalsoasareturntothechildhoodoftherace.Itisgoingbacktothewaythingswereatthebeginning,when“Godsaid,Letusmakemaninourimage,afterourlikeness:andletthemhavedominionoverthefishofthesea,andoverthefowloftheair,andoverthecattle,andoveralltheearth,andovereverycreepingthingthatcreepethupontheearth.”Thisdominiondoesnotsoundgoodinourdaywhentheplanethasbeentreatedsorapaciously,butitisnotthatkindoflordship;rather,itisthatoftheinnocentchildcelebratedbyTraherne,thechildlikewhomthegospeltellsustobecome.

Itisthesamelordshipthatthepsalmistcelebrates,puttingitinto96


thecontextofwonderandaweatthegreatnessofGodandHiscreation:

WhenIconsiderthyheavens,theworkofthyfingers,themoonandthestars,whichthouhastordained;Whatismanthatthouartmindfulofhim?andthesonofman,thatthouvisitesthim?Forthouhastmadehimalittlelowerthantheangels,andhastcrownedhimwithgloryandhonour.Thoumadesthimtohavedominionovertheworksofthyhands;thouhastputallthingsunderhisfeet:Allsheepandoxen,yea,andthebeastsofthefield;Thefowloftheair,andthefishofthesea,andwhatsoeverpasseththroughthepathsoftheseas.OLORDourLord,howexcellentisthynameinalltheearth!

ThisisnotManmakinghimselfGod;itisManamazedthatGodsharesHislifeandworkwithhim.ItistheoriginalstateofMan:crownedwiththestars,crownedwithgloryandhonor.Itisastatethatcanberecoveredifwecanbutseetheworldaright.ThatinvolvessubordinatingtheepistemologythatconsidersourknowledgeoftheworldtobethesamethingasourabilitytomanipulateittotheepistemologythatunderstandsthatourknowledgeoftheworldisgiventousdirectlyasagiftfromGodtoHischildren.Itinvolvesbeingawarethatthetrueisgreaterthantheuseful,thatthewholeismorethanallofitsparts.Itisaregainingofourspiritualcentrality,arealizationofwhowereallyare.

MyWorld,MyBody

Ifweonlyacknowledgetherealityofthematerial,itwillseemthatwearejustourbodies:verysmall,veryvulnerableinthecontextofmaterialrealityasawhole.Thisisonlyoneaspectofwhowereallyare,however.Thehumansoulisnotmaterialand—incontrasttothebody,whichiscontainedinthecosmos—containsthecosmos.

Ourperceptiontellsusthis.Weseethetrees,thesea,andthesky.

Theyarewithinoursoul.Thegreatercontainsthelesser,sothespiritualcontainsthematerial.Thesoulcontainsthebody,aspartoftheworldofwhichitisaware,andwithitallothermaterialrealitywithinitsken.Ifatfirstblushthisseemscounterintuitive,thatisbecausetheprevailingepistemologyisonethatmeasuresthemate-97

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rialinordertomanipulateit.Itthereforehastostandapartfromwhatismeasuredandtoconcentrateonthepartratherthanthewhole.Thisofcourseisnecessaryforallsortsofoperations:theweaknessoftheepistemologyisthatitmistakeswhatispracticallyusefulfortruthinitsfullness.Theweaknessmaybeclearerifweconsideranextremeexampleofseparatingoneselfinordertocarryoutausefuloperation.Amanwasclimbingwhenaboulderfellonhisarm.Hehadnowayofsummoninghelpandnohopeofsurviv-ingifhestayedwherehewas.Hethereforedistancedhimselffromhischaracteristicsenseofbeingonewithhisarmandcutitoffsothathecouldreachhelpandsafety.

Myargumentisthatoperationsweperformontheworldareofthisnature.Ofcoursetheymaybeasharmlessandpainlessasahaircut,butnonethelesstheyinvolveaneffortofseparationandaconcentrationonthepartinsteadofthewhole.Thatisnowaneffortthatissohabitualandfrenziedthatithasbecomewhatisregardedasnormal,anditisthesenseofonenessthatisregardedasexceptional.Peoplereportknowingeverythingasoneasapeakexperience.IremembermyfathertellingmethathehadsuchanexperiencewalkingalongParkStreetinBristol.Itstoodoutinhismemory,andhisaccountofitstandsoutinmymemory.Poetsandmysticsbearwitnesstosuchthings.IcontendthatinMan’schildhooditwasnormal.Iwon’tsayheexperienceditallthetime,becausetimeitselfwouldalsohavebeenexperiencedasone,inthemannerdescribedinthelastchapter,ratherthanaschoppedup.Hesimplyknewthatallthathecouldperceivewaspartofwhohewas.

Whenyouthinkaboutit,thatisaveryhelpfulrealizationtohave.Itmakessinssuchasenvyandavaricecompletelypointless.Aggran-dizement,egotrips,andpowerplayshavenothingtooffer:onealreadyhasinwholethatofwhichtheyofferafalsesimulacruminpart.Onlythesimplenecessitiesoflifeareneeded,andeventhisneedisnotabsolutesinceitiscleartoonewhoknowsthathecontainsthewholeofthematerialwithinhissoulthathistruelifecannotbeendedbybodilydeath.Furthermore,thereisnosenseofisolationandinsignificanceinbeingsuchasmallpartofsuchalargething:thatisonlythematerialperspective—inthespiritualperspective,eventhemostdistantgalaxyisincludedinwhooneis.

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Irealizethatthismaystillsoundunconvincingtothereaderusedtothinkingdifferentlyaboutit,soIshalladducesomehintsfrompoetsthatthisissomethingthatisbasictohumanidentityandhasbeenforgottenratherthaninvented,andthenIshallconsidersomepossibleobjections.Thefollowingpoemissubtitled“Thefantasiaofafallengentlemanonacold,bitternight,”anditcanbereadassimplythereflectionsofonewhohasfalleninthestreet,orwhomustsleeptherebecauseoffallingfortunes;italso,however,speaksofManfallenfromtheintegrityinwhicheventhenightskywaspartofhim:Once,infinesseoffiddlesfoundIecstasy,

Intheflashofgoldheelsonthehardpavement.

NowseeI

Thatwarmth’stheverystuffofpoesy.

Oh,God,makesmall

Theoldstar-eatenblanketofthesky,

ThatImayfolditroundmeandincomfortlie.

Thisspeaksfirstofallofthecoldnessoflyinginthestreet,butthereisalsoasenseofthecoldnessofdistance.Acertaindistanceisnecessaryforthecleverness(“finesse”)ofMan’sart,acertaincoldnessformetallurgyandmacadam.Yethisdeeperneedisfortheclosenessandwarmthoffamiliaritywitheventheouterreachesofwhatheperceives—toregainthatobscurelyrememberedfirstinnocencewhenallbelongedtohim,allwashim.

Thereisamoredirectpoeticwitnesstoasenseofbeingonewithnatureintheselines,whichanticipatethesenseofpainnowmorecommonlyfeltatecologicalviolation:

Oifwebutknewwhatwedo

Whenwedelveorhew—

Hackandrackthegrowinggreen!

Sincecountryissotender

Totouch,herbeingsoslender,

That,likethissleekandseeingball

Butaprickwillmakenoeyeatall,

Wherewe,evenwherewemean

Tomendherweendher,

Whenwehewordelve:

After-comerscannotguessthebeautybeen.

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Thecomparisonofremovingtreesfromthelandscapewithdestroy-ingsightistelling:theperceivedandtheperceiverareonereality—

anattackonthefirstisanattackonthesecond.Painandlossinthelandscapearepainandlossintheonewhoseesit.PopeFranciswritesinasimilarvein,“Thankstoourbodies,Godhasjoinedussocloselytotheworldaroundusthatwecanfeelthedesertificationofthesoilalmostasaphysicalailment,andtheextinctionofaspeciesasapainfuldisfigurement.”

Thispointstotheanswertoonepossibleobjectiontotheideathatthecosmosistheselfspiritually:theobjectionthatweknowwhatisourselfbecausethatiswherewearevulnerabletopain.Itcanbefurtherarguedthattherearemuchmoreobviousexamplesoffeelingpaininwhathappensoutsideofourbodiesthanthereactionofpoeticallysensitivetypestotreesbeingchoppeddown.Peoplefeelhugepainwhentheylosemembersoftheirfamilies.Theysufferhugelywhentheenvironmentisdamagedtothepointwherefoodcannolongerbegrown.Ontheotherhand,nailsandhaircanbecutfromourbodieswithoutusfeelinganypainatall.Inanycase,theabsenceofpainisnotanindicationofnoharmbeingdone.Smokingcancausefatalillness;depredationoftheenvironmenttowhichpeopleareinsensitivecanneverthelesscausecropfailureoranothercatastrophe,withfatalresults.

oranothercatastrophe,withfatalresults.

Theurgy

TheideathatthesoulofMancontainsthecosmosisconnectedwiththeideaexplainedabovethatMan,beingmadeintheimageofGod,isatthecenterofthecosmos.ItmaybeobjectedthatMandoesnotinfactshowmuchsignofbeingliketheCreatorintermsofcreatingordirectingthecosmos.TothisIwouldanswerthattheideaofspaceandtimeasasortofboxinwhichthingscanbeput,discreditedsinceEinstein’swork,stillhasaholdontheimaginationthatmakesitinsensitivetoindicationsofperceptionandrealitybeingmuchmoreunitedthaniscommonlysupposed.Intruth,spaceandtimeareabstractionsforthepurposeofanalysis;theyarenot,asDemocritusandNewtonthought,anabsolutebywhichallelsecanbejudged.Theyarerelative.Godistheabsolute,andinthe100


physicalworlditislight,nottimeorspace,thatistheclearestreflectionofthatabsolute.Itisworkdoneforthepurposeofmanipulatingnaturethathasmadeusimaginethattheabsoluteisoutthereinaspace-timematrixconstitutingthedefiningreality,separatefromus.Infact,thehumansoulisnearertotheabsolutethanthephysicaluniverseis:itisnotsubjecttodecayorseparationlikethelatterinthatitperceiveseachwholeinawaythattranscendstime(thetwinofdecay)andspace(theenablerofseparation).

Asfordirectingthecosmos,JesusChristcoulddoit—even“thewindsandthesea”obeyedHim—andHepromisedthatHisfollowerswoulddostill“greaterworks”thanHedid.Andindeedsaintshavebeenabletochangethecourseofnature.SaintJameswrites,

“Theeffectualferventprayerofarighteousmanavailethmuch.

Eliaswasamansubjecttolikepassionsasweare,andheprayedearnestlythatitmightnotrain:anditrainednotontheearthbythespaceofthreeyearsandsixmonths.Andheprayedagain,andtheheavengaverain,andtheearthbroughtforthherfruit.”TheworldisinasenseMan’sbodythathasbecomeparalyzedbyalienationfromGod.Manneedsphysiotherapytobeabletogetbackcontroloftheworldbythespiritualmeansmostpropertohim.ThathealingcomesfromthedivinePhysician.Itenablestheurgy—thespiritualpowertochangewhat

thedivinePhysician.Itenablestheurgy—thespiritualpowertochangewhathappensintheworldwiththehelpofGod.ItisinourpresentworldmiraculoussinceGodisallowedsolittlespaceformaneuverbyMannow,andHealwayscourteouslyrespectsMan’swill,butitwouldhavebeenordinarybeforeMan’sFall.AftertheFall,itisarealefforttogettheearthtodowhatonewants.Adamistold,“Cursedisthegroundforthysake;insorrowshaltthoueatofitallthedaysofthylife;Thornsalsoandthistlesshallitbringforthtothee;andthoushalteattheherbofthefield;Inthesweatofthyfaceshaltthoueatbread.”

TheEarthMourneth

TheBiblemakesclearthatthislackoffecunditycanbecomemoreacuteaspeoplelapsefurtherfromGodandHisways.Isaiahannounces,“Theearthmournethandfadethaway,theworldlan-guishethandfadethaway,thehaughtypeopleoftheearthdo101

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languish.Theearthalsoisdefiledundertheinhabitantsthereof;becausetheyhavetransgressedthelaws,changedtheordinance,brokentheeverlastingcovenant.”Rainandharvest,saysJeremiah,arewithheldfromthoserebellingagainstGod,towhomHesays,

“Youriniquitieshaveturnedawaythesethings,andyoursinshavewitholdengoodthingsfromyou.”Helaments,“Howlongshallthelandmourn,andtheherbsofeveryfieldwither,forthewickednessofthemthatdwelltherein?thebeastsareconsumed,andthebirds;becausetheysaid,Heshallnotseeourlastend.”WhenpeopleforgetthattheirdestinyistogotoGod,notonlytheharvestbutalsothebeastsandthebirdssuffer.Furthermore,Man’srelationshipwithothercreaturessuffers.BeforetheFall,Adamgivesthemtheiridentitybynamingthem;hehasabenignlordshipoverthem.AftertheFall,thereisenmitybetweenManandthem.

InthewakeoftheFall,thereisalsothemoreorlessdegenerateuseofspiritualpowerinmagic,whichatitsworstissimplythedevil’sparodyoftheurgy,wieldednotforthecommongoodbutforpartialandmalignadvantage.Andthenthereisthemodernimitationofmagic,technology.Idonotwishtobelittletherealbenefitsofthis—Iampersonallyverygratefulfortheworkofmedicalscience—butIdowishtotakeissuewiththeargumentthatgoessomethinglikethis:wearenowverycleveratdoingthings,soourwayoflookingatthings(ourepistemology)andouroutlook(tendingtothegodless)arebetterthanthoseof

epistemology)andouroutlook(tendingtothegodless)arebetterthanthoseofthepast.Alotoftechnologicalinterventions(includingsomemedicalones)areattemptstofixproblemscausedbyanoverlyaggressiverelationshipwithnature:onethatwouldcompelittogiveupitssecretsandmakeavailableitsgoodness,ratherthanoneoflovingreceptivity.Thatungentlerelationshipisofcourseboundupwiththewholetechnologicalmind-set,sotheapproachtakesawayaswellasgives.HarmonywithGodandnaturebroughtmorehappinesstoMan,Ibelieve.Whatweareseeingnowisbywayofcompensationforwhathasbeenlost.

Becausethespiritualisneglected,thereisacorrespondingincreaseinaccomplishmentonthemateriallevel.Thathasitsvalueandcanevenbeseenaspartoftheunfoldingofthegoodnessofcreation,butitisnottheculminationofMan’swisdom.Thesecondlawofthermodynamicshasitsparallelonthesapientiallevel.

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HealingandHarmony

Allthesame,God’sarmisnotshortenedwhenHeiscalledoutto.

Anyonewhohasbeeninvolvedinhealingministry,asIhave,willknowofcasesinwhichpeoplehavehadbodilyorotherwholenessrestoredwithoutthesideeffectsofconventionaltreatment.Infact,bodilyailments,beingonalowerlevelthanmaladiesoftheheartorthespirit,arethosemostreadilyputtorightsinthisway.Man,fallenasheis,canstillworkwithGodtoexercisebeneficentspiritualpowerinthecosmos.TheurgyremainsanindicatorthatspirituallythecosmosiswithinMan,andthatheisnotwithoutrightstodirectit.Specificrequestsinprayerthataregrantedareoneindicationofthisright;anotheristhingsworkingoutforpeoplewhoareclosetoGod.ThisisexpressedthusbySaintPaul:“WeknowthatallthingsworktogetherforgoodtothemthatloveGod.”ThisisGodblessingthroughnaturefolkwholoveHim.ThismakessenseifoneunderstandsthattheworldiskeptinbeingbyGodandthatManbeingmadeintheimageofGodsharestherebyinthatwork,atleastbybeingfriendswithGod.

WorkingbutinAlliance

Wordsworthsaw“thefirst/Poeticspiritofourhumanlife”intheyoungchildsharingnaturallyinGod’sworkofcreationbeforebeing“abatedorsuppress’d”inmost,thoughnotall,peoplein

“afteryears.”(WemightsupposeayoungchildisafriendofGodsincetheSaviorsaidthattheangelsoflittlechildrenalwaysbeholdHisface.Theyounginanycaseinsomesensereflecttheyouthoftherace.)Thechild’smind,Wordsworthwrote,

Evenasanagentoftheonegreatmind,

Creates,creatorandreceiverboth,

Workingbutinalliancewiththeworks

Whichitbeholds.

Inotherwords,themind,unspoiledinthechildbyameasuringandmanipulatingepistemology,isinpartnershipwithnaturetoputinplacewhatitperceives.Wetendtothinkthatthiscannotbesoandeventhatthinkingitissoisanindicationofmadness,asin103

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SamuelJohnson’sstoryRasselas,inwhichapoorsoulthinksthatonlyhiseffortsarestoppingthemoonfromfallingtotheearth.

However,thatisbecausewehaveawayofunderstandinghowweknowthingsthatabstractsfromtheactualexperience.Afterwehaveseensomething,weanalyzewhathashappenedanddivideitupintotheoneseeingandwhatisseen.Intruth,ifweconsiderperceptionasithappens,thereisnodivision,asWordsworthunderstood.

Boththeknowerandtheknownareinvolvedintheappearanceofthings.“Appearance”isagoodwordtouse,becauseitindicatesbothcomingintobeingandthewaythingslookwhenperceiveddirectlywithoutanalysisandthoughtfragmentingtheperceivingaftertheevent.Toexist,itissaid,istobeperceivedbyGod.ForHim,creatingandknowingarethesamething.Man,madeinHis

byGod.ForHim,creatingandknowingarethesamething.Man,madeinHisimage,sharesinthisbyright.Wordsworthgivesanindicationofhowthispowerawakesinthegrowingchild:

Hismind

Eveninthefirsttrialofitspowers

Ispromptandwatchful,eagertocombine

Inoneappearance,alltheelements

Andpartsofthesameobject,elsedetach’d

Andlothtocoalesce.

Somethingbeinganobject,thatisawhole,isbothagiftfromGodandanassemblageformedbythehumanmind,“creatorandreceiver.”Thewholeoftheindividualobjectisformedinrelationtothehumanperson,thewholereflectingthedivineunity.InthedepthsofthepersonarethesameideasthatareinthemindofGodandareexpressedinHiscreation:thatiswhyweareabletoknowthings.Modernphysicsechoesthisintheideaof“theanthropicprinciple”—therecognitionofcorrespondencebetweenthehumanpersonandthecosmos.

WhenWordsworthwritesthatthechild’smind“spreads,/Tenaciousoftheformswhichitreceives,”heiswritingbothofthechildreceivingformsdirectlyfromGodtheCreatorandofthereceivingofformsinnaturethatisconcomitantwiththecreatingofformsinnature.Inthelatter,creatingandreceivingareoneundividedact.

AsParmenidesputit,“Whatexistsforthinkingisthesameasthe104


causeofthought.Foryouwon’tfindthinkingwithoutthebeinginwhichithasbeenuttered.”Wecouldtranslatethispre-Christianandpre-SocraticphilosopherintoChristiantheologicaltermsthus:

“WhatGodcreatesforustograspwithourmindsisthesameaswhatHegivesusinourmindsthatenablesustothinkaboutit.

Thereisnodivisionbetweenourthoughtandwhatwethinkabout.”Such

Thereisnodivisionbetweenourthoughtandwhatwethinkabout.”Suchdivisionisinfacttheartificialconstructofanalysis,notreality.TheyareoneinGodandthereforeinrealityone.Afragmentingepistemologycannotknowthis,butitistruenonetheless.Thetwentieth-centuryphilosopherHeideggerunderstoodthis,saying,“Selfandworldarenottwoentities,like‘subject’and

‘object.’”

Inthis,mindisprimary:God’sknowingcreatesandMan’sknowingparticipatesinthiscreation.Plotinus(aphilosopherinthePla-tonictraditionandtheChristianera,thoughnotaChristian)observedthatconsciousnessgivesrisetomatter,nottheotherwayaround.Thismakessensewhenwereflectthat“GodisaSpirit”andthatthehumansoulsharesthisquality,sinceitsapprehensionissuper-temporalandnotconfinedtoasinglespace.Thelatterisdemonstratedbythesoul’sabilitytograspasonethatwhichextendsovertimeanditsabilitytocontainwithinitwhatismateriallyfardistant.Italsooutlivesthematerial,having(inGod)thepowerofindestructiblelife.

ManasMicrocosm

Thereadermaybewonderingwhy,ifManissowonderfulastosharenotonlyinthecoursebutinthecreationofthecosmos,heisatallfrustratedbyanyailmentorimpediment.Itcannotcomedowntosheerwickedness:holypeoplehavefacedobstacleslikeeveryoneelse.PartoftheansweristhatManisnotsoulalone.Heisalsobodyandspirit.AlllevelsofbeingarecontainedinMan:thematerial,ofwhichtheworldismade;life—thelifeofthesoul,whichcorrespondstothelifeoftheworld;andspirit—whichistosaythatthereisinMansomethingthatcorrespondstothetimelessanddivine,seenvariouslyastheapexofthesouloritsvirginpoint.

TraditionallyallthisisexpressedbysayingthatManisamicro-105

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cosm:thatis,hecontainsinminiatureeverythinginthecosmos.

Hecontainsmaterialreality,life,andspirit.Inhismaterialaspect,Mancontainsallfourtraditionalelements—air,water,earth,andfire,thislastintheheatinhisblood.Thematerialrealityissubjecttodecayandseparationandis(relatively)unbiddable;thespiritualsharesinGod’sfreedom.Howfarthelatterpredominatesisuptothesoul:itdependsonwhereManinvestshislife.Ifhe

predominatesisuptothesoul:itdependsonwhereManinvestshislife.Ifheinvestsinthegrosslymaterial,helosesfreedom;ifheinvestsinthespiritual,hebecomesprogressivelyfree.HebecomeseitherachildofnecessityorachildofProvidence.Thisistrueoftheindividualandthecollectivity.Inourowntime,theworldanditspeoplehavebecomemoresubjecttonecessity,hencethetroubleinvolvedingettingwhatisneededorevenkeepingtheplanetfromdisaster.

Ironically,thisresultoftheabandonmentofGod’sProvidenceissometimesadducedasevidenceofGod’snonexistenceratherthanevidenceofabandonmentofGod’sways!Ontheothersideofthebalance,therearethosewhogivethemselvestoprayerandthecontemplationofGodinawaythatstandsapartfromthedirectionofthecollectivity.Indoingthistheywinbackameasureoffreedomandharmonyfortheworld.Partofthehopebehindthewritingofthisbookisthatitwillhelppeopletoseetheirwaytobeingofthisnumber.

OfferingItUp

Thehumansouliswherethedestinyoftheworldisdetermined.

Whathappensintheworldissymptomaticofhumanity’sspiritualstate.ThereisatworkonthespirituallevelaprocessanalogoustothatdescribedinNewton’sthirdlawofmotion:toeveryactionthereisanequalandoppositereaction.Goodattractsgood;livingaccordingtoGod’swaysattractsGod’sblessing.Itmightbeobjected(comingbacktoailmentandimpediment)thatsaintsaremartyredandtheSaviorHimselfwascrucified.Yet—ascallingthedayonwhichthelatterhappenedGoodFridayindicates—goodcomesofthis.Infact,deliberatelyundertakensacrificesforthesakeofthegoodattractareactionthatisrealizedonahigherlevelifitisnotrealizedonthemateriallevel.Sothematerialandtemporaryis,106


asitwere,tradedinforthespiritualandeternal—foraneverlastingblessing.ThatiswhyJesussays,“Loveyeyourenemies,anddogood,andlend,hopingfornothingagain;andyourrewardshallbegreat,andyeshallbechildrenoftheHighest.”Thegeneralprincipleis,“Withthesamemeasurethatyemetewithalitshallbemeasuredtoyouagain.”Ifthatmeasureshouldbemeasuredoutineternity,itisineffectwithoutmeasure:hencethesoundnessoftheadvice,

eternity,itisineffectwithoutmeasure:hencethesoundnessoftheadvice,

“Whenthoumakestafeast,callthepoor,themaimed,thelame,theblind:Andthoushaltbeblessed;fortheycannotrecompensethee:forthoushaltberecompensedattheresurrectionofthejust.”Thepiousresponsetotroubleof“offeringitup”isbasedonthisprinciple.Thereactiontothebearingoftheevilisgoodonahigherlevelthatcanbeofferedforanygoodintention.

InaSenseEverything

Aristotle,andPopeSaintGregorytheGreatafterhim,recognizedtheimportanceofthehumansoul,saying,“Thesoulisinasenseeverything.”ThisideamightbealittleclearerifwerememberthattheLatinwordforsoul,anima,alsomeans“life.”Humanlifeinasensecontainseverything.Allthatweareawareofispartofourlife.

Wecontainitall.Wordsworthexpressesthisbyreferringto“TheSoul,theImaginationofthewhole.”Everythingappearsinthesoul,becomesanimageinthesoul.Thatisitsbeing.Ofcourseitispossibletounderestimatetheimportanceofthesoul.Indeed,itcanbearguedthatthisisthesourceofmuchoftheevilintheworld.Characteristicallythisunderestimationtakestheformofidentifyingthesoulwithparticulardesiresandfears,bornofpredilectionsandaversions.Itthenrelatestotheworldasprimarilyanenforcer,seekingoutcomesthataccordwiththisidentification.Theprimaryrealityofthesoul,however,iscontemplative,relatingto“thewhole.”

Neglectofthisleadstoconflict,becausethemorenarrowlydefinedidentitycaneasilybefelttobeunderthreat.Wordsworthwritesofhownaturefindsherselfinthosewhoarenotnarrow.Sheexertsapoweruponthesensesthat

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istheexpress

Resemblance,inthefullnessofitsstrength

Madevisible,agenuineCounterpart

AndBrotherofthegloriousfaculty

AndBrotherofthegloriousfaculty

Whichhighermindsbearwiththemastheirown.

The“higherminds”arecontemplative,inrelationshipwiththecosmosas“creatorandreceiverboth,”notasadversaries.Theyhavethefacultyofrecognizingallaswhotheyare.

Wordsworth’sfriend,Coleridge,istobenumberedamongthese

“higherminds.”Hewrites,“InourlifealonedoesNaturelive.”Heseesthehumansoulasanimatingnature:

Ah!fromthesoulitselfmustissueforth

Alight,aglory,afairluminouscloud

EnvelopingtheEarth—

Andfromthesoulitselfmusttherebesent

Asweetandpotentvoice,ofitsownbirth,

Ofallsweetsoundsthelifeandelement.

Thecontemplativerecognitionof“higherminds”ofallaswhotheyareincludesotherpeopleintheirgreatestfullness.Ifeachpersonisaworld,thenthatworldcontainsmanyotherworldsthatthemselvescontaintheperson’sworld.Thefullknowingofthisisreservedforheaven.Inourlifeherebelow,however,wecanreverenceothersasotherworldsthatarepartofwhoweare.Thisgivesusamotivetotreatthemwellforourownsake,justastherealizationthatwearepartoftheirworldgivesusamotivetoberesponsibletowardthemfortheirsake.Thecontemplativewayofknowingenablesthis;obviously,ifourwayofknowingisreducedtomanipulationforthesakeofadvantage,wewon’ttreatpeoplewell.Howweknowreflectsthestateofoursouls,whetheropentoGodandothersornot.

HeartofMan,HeartoftheWorld

Ifthesoulrelatestothecosmosbycontainingit,thebodyrelatestothecosmosbybeingcontainedbyit.Althoughthebodyassuchisvulnerable,itisnotinsignificant.Wehavealreadyconsideredaspectsofitsmeaningcorresponding

insignificant.Wehavealreadyconsideredaspectsofitsmeaningcorrespondingtothesymbolofthetree.One108


partofthehumanbody,however,correspondstothecosmosasawhole:theheart,whichliesinitatthesameangleasthetiltoftheearthinrelationtothesolaraxis.Itrepresentsonthebodilylevelthecapacityofthesoultocontainthecosmos.Itisinanatomywhatthepointisingeometry:bothsymbolsofthedivinecenterfromwhichallthingscome.Itissignificantthattheheartisnotactuallyatthecenterofthebody,beingsomewhattotheleft.Thefactthatthedivinedoesnotbelongtotheorderoftheworldissymbolizedbythisasymmetry.Itmakesitclearthatthedivinecannotbewithinasystemthatismerelyspatial.Thesamereasonaccountsforanaltartraditionallynotbeinginthecenterofthesanctuaryofachurch.ThehumanheartthusrepresentsbothGod’simmanenceandHistranscendence.

SinceMan,theimageofGod,isamicrocosmofthecosmos(ormacrocosm),theheartofManistheheartoftheworld.Itisthetempleatitscenter,theholyplacewhereworshipisoffered,thepointatwhichtheworldconnectswithGod.Asexplainedinthefirstchapter,itisthelocusofmuchmorethanfeeling.ItiswhereGodandwhatcreationtellsofHimareponderedandcontemplated.ItisasitwereasacredcavewhereGodistobefound,asSaintBenedictfoundHiminsuch.Itisthe“closet”wheretheSermonontheMounttellsusto“praytothyFatherwhichisinsecret.”

ItistheplacewherewehavetocomeifwearetomeetGod.

AndonehumanheartaboveallisthemeetingplaceofManandGod:theSacredHeartofJesus.Itisnotonlytheheartofthecosmosbutalsotheheartofallhumanity.Itisthesacredpointfromwhichallcreationcomesandtowhichallthingsconverge.TheOnethroughwhomallthingsweremadeissuper-eminentlythemicrocosmoftheworld,andHisheartthesourceofallmeaninginthecosmos.InHisheartbeforeeveritisspokenisthewordthatgivesmeaningtoallthatis,thewordfromwhicheveryhumanutteranceandeverysymboltakesitssignificance.Arecoveryofthatsignificanceinitstruedepthisanecessarypreparationtogettingbackacontemplativespirit,tobeingopentoGod.Thenextchapterlooksatthis.

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PARTTWO

ContemplatingtheWord

“InthebeginningwastheWord,

andtheWordwaswithGod,andtheWordwasGod.”

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ChapterFour:

SymbolandLanguage

HalfaSixpenceandtheCreed

nthefirstpartofthisbook,welookedatthesymbolsinnature.Tounderstandmorefullyhowtheyconvey

somethingofwhatisbeyondnature,itwillbehelpful

Itoconsiderwhatpreciselyasymbolis.Thiswillthenbeillustratedbytheworkingofthemostfundamentalofsymbols:beingitself.Thispointsustothedepthinallandeverybeing.Themeaningofsymbolsingeneralfollows.Languageisinasensesimplyakindofsymbolismandworksinasimilarway.Myreflectiononitstartswithaconsiderationofthepowerofwordsandthenlooksathowtheygiveusmeaning.Languageisnotitsownend:itcomesfromandleadstothoughtthattranscendsit.Igiveexamplesofthisandconcludethechapterbylookingatthesymbolismofotherkindsoflanguage:numbersandarchitecture.

Theword“symbol”isderivedfromtheGreekwordfortoken(s¥mbolon),whichiscognatewiththeverbmeaning“toputtogether.”Onepartofsuchatokencan

beproducedtodemonstratethatitbelongswiththeotherpart,vindicatingthebearer’sclaimtosomething.ThereisamodernexampleofthisinthemusicalHalfaSixpence.Theherogiveshislove(Ann)halfasixpenceasatokenofhislove.Laterinlife,whenhisstatusisverymuchabovehers,Annproducesherhalfofthesixpence(fromherbloomers)andreturnsittohim,sinceheisabandoninghisfirstlovetomarryanotherwoman.Heisaffectedbythisgesture(especiallysinceshesuffersforit)andendsupmarryingAnn.

ThesymbolsinnaturearesuchtokensfromGodofHisloveforus.TheyaresignsthatdespiteourverymuchlowerstatuswebelongwithHim.Thebluesky,forexample,isasymbolofheaven.

Thenaturalphenomenon,causedbylightshiningintodarkness,isourpartofthetoken.Thecelestialrealityofheaven,whereGodis113

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allinall,isGod’spartofthetoken.Thetwobelongtogether:theyfit.WhatwehaveexpressesourclaimtowhatGodhas.OfcourseweratherthanGodaretheoneswhoreallyneedreminding.Thenaturalsymbolisanappealtoustoremember.Itistheexpressiononthelevelonwhichwecanapprehenditofthehigherrealityforwhichwearemadebutwhichwecannotsense.Itpresents,makespresent,thisrealitytous.Itisnotsomethingwhoseimportwehavedecidedupon:itissomethinggiventoussothatbycontemplatingitwemaygobeyondittowhatitexpresses.

Somethingbeinganaturalsymboldoesnotmeanthatitcannotalsohaveapracticaluse.Taketrees,forexample.ThoseintheGardenofEdenwere“pleasanttothesight,andgoodforfood,”theformer,asPhiloofAlexandriaobserved,linkedtocontemplationandthelattertopracticaluse.Seeingatreereachfortheskyremindsusofourlongingforthelifeofheaven;eatingthefruititprovidesnourishesusforourlifeonearth.Ifthepeoplearoundusdon’tveryoftenseethingsintheirsymbolicaspect,thatdoesnotmeanthattheydonothungerforthesignificancethatsymbolsconveyorthattheyarecontentwiththepracticaluseofthingsonly.

Thisisseenfromthefactthatfargreatersumsofmoneywillbepaidforbrandedgoodsthanforthosethatsimplydothejob.Ofcoursebuyinginsignificancelikethisisquiteunnecessarysinceallofcreationismeaningful,butrecoveringacontemplativespiritisnecessaryifwearetobelieveinandacceptasignificance

contemplativespiritisnecessaryifwearetobelieveinandacceptasignificancegivenratherthanmanufactured.

Asmentionedinthelastchapter,naturecanbeponderedinthesamespiritasSacredScripture.AccordingtoEriugena(anIrishphilosopher-monkoftheninthcentury),bothofthemarenotgiventousortobedesiredfortheirownsakebutratherasimagesofinvisiblebeautybywhichdivineProvidencebringsthesoulsofmenbacktopureandinvisibleBeautyitself,towardwhicheveryonewholovestends,whethertheyknowitornot.Scripture,likenature,isasymbol.Iwilllookatwhatitmeansinmoredetailinthenextchapter,buthereitisrelevanttomentionthedigestofthetruththatScriptureconveys,thecreed,becausetheGreekwordfor“symbol”

alsomeans“creed.”Theyareindeedbothtokensonepartofwhichwecangrasp,theotherpartofwhichistheinvisiblerealitythatthey114

ChapterFour:SymbolandLanguage

present.Updatingtherelationbetweenthemabit,wecouldsaythatnatureisasitwereaphysicalticketentitlingus(forexample)toboardaflightandthatthecreedisasitwereanelectronicticketgivingthedatathatcanbeproducedtoindicateourentitlementtoboard.Thepresenceoftheformertellsusthatwecansoaralofttowardheaven;theinformationinthelattersaysthesamething.

Contemplatingthetruthinthedepthofnatureandofthecreedliftsustowardheaven.

BeyondBeing

AtthebeginningofChapterOne,IdrewattentiontothescripturalidentificationofGodwiththenaturalsymboloflightanddiscusseditsaptness.ObviouslywecannottakethisidentificationsoliterallyastoclaimthatitexhaustswhatcanbesaidaboutGod,sinceGodisalsoidentifiedwithotherthings,suchas,inthesamebookoftheBibleinfact,love.WeshouldrathersaythatthesethingspointbeyondthemselvestoGod.SuchisalsothecaseforaprimaryidentificationmadeintheOldTestament.MosesencountersGodintheburningbushinthedesertandasksHim,“Behold,whenIcomeuntothechildrenofIsrael,andshallsayuntothem,TheGodofyourfathershathsentmeuntoyou;andtheyshallsaytome,Whatishisname?whatshallIsayuntothem?”Hegetsthereply,“IAM

THATIAM.”ThisidentifiesGodwithbeing,andyetifwetakeitabsolutelyliterallyweareleftwithapantheisminwhicheverythingthatisembodiesGodandthatisallthatthereis.Takingbeingasasymbol,however,meansthatthesenseofGod’stranscendenceaswellasHisimmanenceisnotlost.BeingpointsbeyonditselftotheOnewhoisgreaterthanall.Itis,likeothersymbols,onepartofatoken,theotherpartofwhichwecannotdirectlyapprehend.

Anditisanextraordinarilypowerfulsymbol.Sinceallthatweknowhasbeing,itsaysthatGodisthesourceofallthatweknow:HeisCreatorandSustaineroftheuniverse.ItisconsonantwiththeteachingofAquinasthatallofGodisineachandeverything.Or,toputittheotherwayaround(inSaintPaul’swordstotheAthe-nians),“Inhimwelive,andmove,andhaveourbeing.”Aslight,whichmakesitpossibleforeverythingtobeseen,speaksofGod,so115

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being,whichmakesitpossibleforeverythingtoexist,symbolizesGod.Lightandbeing(or,tolimitourselvestoahigherkindofbeing,lightandlife)arealmosttooobvioustobenoticed.Theytendtobetakenforgranted.Ifinsteadweacceptthemasgiftandmystery,theirvoicessingtousofthatwhichisstillgreater.Afundamentalanduniversalpresenceiscommunicatedtousbythatwhichpointsnottobutbeyonditself.Being,likelight,presentsbutdoesnotcontainGod.MeisterEckhartarticulatedthewayinwhichbeingrelatestoGodinthelapidaryLatinphrase,Deoesseestdareesse,whichcanbetranslatedas“forGod,beingisgivingbeing.”

Godis,butisalsobeyond,being.Heisthesourceofbeing,unconfinedbythebeing/nonbeingopposition.Heneedsnothingtomakeeverything.Hecontradictsnothingnesssothatthereissomething.HeHimselfhasnotthisnothingnessinHisoriginandsounlikethatwhichbeginsasnothingHeknowsnottheconcomitantlimitationofdeath.YeteventhisdoesnotlimitHim,forHebecomesincarnatetoknowalsothespecificityofmortallife.BeingisonlythesymbolofHisabsoluteandinfiniteRealitybeyondbeing,beyondallaffirmationorcontradiction—supremenoncontradic-tionthatcanbecalledinfinitePossibilityinsofarasthepossibleisthatwhichcontainsnocontradiction.

GodKnowsBest

BeingexistsbecauseGodknowsit.BeingisbeingknownbyGod.

CreationisthebodyingforthofGod’sknowing.WearebecauseGodknowsus.Knowingcreationandknowingourselves,wehaveasenseofGod’sknowing,whichisHiscreativepresence.Nowweknow“inpart,”butourknowledgeisatokenofwhenwewillnolonger“seethroughaglassdarkly”butknowevenasweareknown.

OurknowledgeisnothinglikeGod’sknowing,andyetitisasignofthatknowingthatwearecalledultimatelytoshare.Itisasignoftheknowingthatisthesourceofwhatisknown.WhatisknownisasymboloftheOnewhoknowsitbest.SeeinganythingislikesharingGod’sknowledgethatbringsitintobeing.AllourawarenessisasortofsharingofGod’sthoughts.SharingHisthoughtsisanobscureawarenessofHispresence.Theknowingwehaveincom-116


monwithHimputsusasitwerealongsideHim.Seeing,insomemeasure,whatHesees,wearewithHim.WeareparticipatingsofaraswecaninHisgatheringofallintotheunityofHissingleglance.

Thisissooftheseeingthatseeswhole,thatreceivesratherthanmeasures—theseeingthatiscontemplative.

Thisseeinggoesbeyondwhatisseentoitssource,whichtranscendsit.Andinthattranscendentpresence,imagedinwhatthatpresenceknows,itfindsalsotheimmanentpresenceinitsownknowing.Theyareoneandthesame.Thetranscendentistheimmanent.Theonewhoseesinthiswayisasitwerealoveralongsidehisorherbeloved,lookingoutonthesameseascape,seeingthesamesunsetandthesameeveningstarrise.Itisamomentoflovingcommunion.Yetitispossibleforwhatisseentobecomeabarriertocommunion,adistractionfromtheonealongside.Indeed,itisonlypossibleforthemtokissiftheyturntheirfacesawayfromwhattheyarelookingatandtowardeachother.Themomentforthiskissnecessarilycomeswhen“thecoveringcastoverallpeople,andthevailthatisspreadoverallnations”isputasideandthereisnoneedofanysymbol,ofanymediatedcommunion.SaintPaulspokeofthisasseeing“facetoface.”Itiswhatwearemadefor;itiswhateverythingthatispointsustoward.

Rememberingwhatisbeyondandwhatiswithin(fortheyarethesame)preparesusforthis,preparesusforablesseddeaththatopensouttothis.Andthatisaquestionofhowwelookatwhatwecanseenow.Seeingitwitha

thatisaquestionofhowwelookatwhatwecanseenow.Seeingitwithacontemplativegazedoesnotstopatitsout-there-ness,doesnotseecreationinacrasslymaterialistway.Seeingeverythingasasymbolpointingbeyonditself,andintuitivelysensingthatinthedeepestintimacyofourknowingofeverythingwealreadyhavethatwhichisbeyond,imagedinthesymbol,werelatetoeverythingwithgreatlightnessoftouch.Allcreationspeakswhatisbeyondandwithin:that,notanysolidityofitsmateriality,isthejoyofit.WilliamBlakespokeofthiskindofjoyinthispoem:Hewhobindstohimselfajoy

Doesthewingedlifedestroy;

Buthewhokissesthejoyasitflies

Livesineternity’ssunrise.

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ThepoemiscalledEternity,anditexpresseshowtheeternaldawnsforonewholetstheevanescentgoinfavoroftheinvisiblebeautythatitimages.Thejoythatthecreationbringsisproperlythejoyofwhatitsmessageisabout.Topinittothelepidopterist’sdisplayboardistokillit.Itcannotbehoarded,onlywelcomedandallowedtolead.

DepthofBeing

Ourjoyinwhatweseeleadsustothetranscendentrealityofwhichthevisibleisbutasymbol.Toputitanotherway,thatjoyleadsintothedepthofbeing,towheretherootsofbeingdrawthesapthatgivesitreality.Myreflectionsinthepreviouschapteroncontemplatingthecosmostouchedonthisdepth.Iwanttodevelopthemalittlefurtherherebywayofseeingwhatneedstobedoneifwearefullytorecoveracontemplativespirit.Thedifficultywefaceistheteachingthatourculturehasgivenabouthowtolookatthings.

Accordingtothis,symbolshavebeendecideduponbypeopleinordertodenoteaspectsofwhatisexperiencedinourlives.This,itisassumed,givesthesymbolstheirmeaning.Thetruthisthecontrary:symbolsgivewhatisexperienceditsmeaning.Thisincludesthesymbolsoflanguage,asIshallarguelaterinthischapter,buthereletusreflectonhowwehavecometolosethesensethatnatureistheawesomearticulationofGod’smeaningandhave

sensethatnatureistheawesomearticulationofGod’smeaningandhavesubstitutedforittheillusionthatwhatunfoldsinthematerialrealmcansomehowmakesenseofexperience.

ThereisaclueinthebookbyGalileoreferredtointheintroduction:IlSaggiatore.Inithesaysthathebelievesthatformsthemselvesarenotnoble,orperfect,orvile,orimperfect,excepttotheextentthatheconsidersthatsquarebodiesarebetterforbuildingthansphericalbodies,andcircularbodiesarebetterthantriangularbodiesformakingawagongo.Thisamountstosayingthatusefulnessistheonlycriterionwehaveforlooking.AsIhavealreadypointedout,thatmisseswhatisconveyedtousbythequalityofthings.Italsomeansthatwearecondemnedtotheattempttounderstandthingsintermsofthemselves.Toundertakethisisnevertogettotheendofit.Theendofmaterialthingsisonahigher(or118


wecouldsay,deeper)levelthantheyare.Itisaspiritualendorpurpose.Thatiswhythereisnoendtoscientificinvestigations,hypotheses,andpapers,why“ofmakingmanybooksthereisnoend.”

Therecanbenofinaltheoryofeverything,becauseeverythingcanonlybecontemplated(“theory”comesfromtheGreekwordforcontemplation—uevrºa)fromabove.GodseesitallandHissaintshavesometimeshadaglimpseofallcreation,butthematerialdoesnotofitselfofferthemeanstograspitallanymorethan(accordingtoGödel’stheorems)amathematicalsystemcantotallydemonstrateitsowntruthandconsistency.

Anythingthatisrealhasatranscendentaspecttoit.Itsrealitycomesfromwhattranscendsit.Itthereforespeaksofthatrealityasasymbol,which,asColeridgesaid,“alwayspartakesoftheRealitywhichitrendersintelligible;andwhileitenunciatesthewhole,abidesitselfasalivingpartofthatUnityofwhichitistherepresentative.”Whenwecontemplatethesymbolofnature,whatweseeismeaning:wearelookingatwhatitaddsupto,lookingatthereflectioninitoftheOnewhoistheSourceofall.Itsveryincompletenessonitsownlevelpointsusbeyondittotheinvisiblerealitythatcompletesandunifiesit.Itfreesusfrombeingtrappedinthemerelycontingent,frombeingentirelyenslavedtomaterialnecessity.Itoffersus“thegloriouslibertyofthechildrenofGod.”

AllAboutGod

NaturewhencontemplatedratherthananalyzedwithaviewtomanipulationisindeedallaboutGod.Weknowfromit(toparaphrasethereflectionofaFrenchphilosopherofourtime)thatGodhasthebeautyofarose,thestrengthofalion,thepurityofwater,thesplendoroflight,themajestyofamountain,theimmensityoftheocean,thesmoothnessofmilk,thenobilityofaneagle,thememoryofanelephant,theroyaltyofthesun,thedepthofthenight,theperfectionofthesky,therigorofdeath,thejoyoflife,thecentralityofMan—andsoon.YetallofthisisinHiminasuper-eminentwaythatisbeyondalltelling.TheprinciplebehindthisisexplainedbyaFrenchmetaphysicianofthelastcentury:

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Everythingthatexists,inwhatevermode,havingitsprincipleintheDivineIntellect,translatesorrepresentsthatprincipleinitsownmannerandaccordingtoitsownorderofexistence;andthus,fromoneordertoanother,allthingsarelinkedandcorrespondwitheachothersothattheyjointogetherinauniversalandtotalharmonywhichislikeareflectionofthedivineunityitself.

Thiscorrespondenceisthetruefoundationofsymbolism,whichiswhythelawsofalowerdomainmayalwaysbetakenassymbolizingrealitiesofahigherorder,wheretheyhavetheirprofoundreasonwhichisboththeirprincipleandtheirend.

Anexampleofthe“lawsofalowerdomain”isNewton’sthirdlawofmotion,whichsymbolizesgoodattractinggood.Everymovement,everycurrentofnaturereflectssomethingofthedivinenature.Thiswasoncegenerallyunderstood.Indeed,therearetracesofitintheverylanguageoftextsthathavecomedowntous.InChapterThreeofSaintJohn’sGospel,forexample,theGreekwordpne¥maisrenderedinEnglishasboth“spirit”and“wind.”Thelaterlanguagehastomakeapointofestablishingthesymbolism,buttheearlieronedoesnotneedtodothis:thesinglerealitythatisSpiritandthatismanifestinnatureaswindisdenotedbyasingleword.

Thedivineunityisreflectedbothinthe“universalandtotalharmony”ofallthingsandinthelanguageitself.

thingsandinthelanguageitself.

Recoveringacontemplativespiritinvolvesrelearningthesymbolismofnature.Manyaretheoldmasterswhocanteachit.Forexample,SaintBonaventure,successorandinterpreterofSaintFrancis,writesinthethirteenthcenturyofthe“contemplationbywhichweareledtocontemplateGodinallcreatureswhichenterourmindsthroughourbodilysenses”that“wecanseeGodnotonlythroughthemasthroughHisvestiges,butalsointhemasHeisinthembyHisessence,powerandpresence.”ThetheologianHughofSaintVictorwritesinthetwelfthcentury,“ThewholeofthisperceptibleuniverseislikeabookwrittenwiththefingerofGod,thatis,createdbydivinepower,andeverysinglecreatureislikeafigure,notinventedaccordingtohumanpleasure,butinstitutedbydivinedecisiontoshowandasitwereinacertainwaysignifytheinvisiblewisdomofGod.”TheCistercianIsaacofStellawritesinthesamecenturyinasimilarveinofthe“corporeal...andvisiblecreature...written120


withinandwithoutsothatbytheunderstandingofthosethingswhicharemade...theWisdomwhichmadethemisseen.”

MissingthePoint

Ifwhatiscreatedis“writtenwithinandwithout,”itfollowsthatitcanberead.Forthatreadingtotakeplace,itisnecessarytograspthewholebothintheparticularsymbolsofnatureandinthewaytheycoalesce,justasweneedtograspwords,sentences,andparagraphstoreadabook.Analysisofcreationaccordingtothemethodsofsciencewillnotyieldmeaninganymorethanmeasuringandcountingwordswilltelluswhatabookmeans.Furthermore,toreadnatureweneedtograspthroughitssymbolswhatisbeyondit:indeed,itisonlytotheextentthatitdoesnotentirelybelongtothisworldthatasymbolcanbesuch.Thisworksinthesamewaythatabookfunctionsassuchonlyifitisaboutsomething.Therehastobeaconnectionwithsomethingoutsidethechainofconnectionswithinthebookforittofunctionassuch.Thisbook,forexample,dependsontheskybeingblue.Thecross-referenceswithinitcannotofthemselvesconveymeaning.Thereisasenseinwhich(Ihope)youareseeingmorethanjustwordsasyoureadthisbook.

Analogously,toreadnatureweneedtobeabletolookatsomethingotherthanjustthethingsinnature.SaintPaulclaimedthisabilityinwritingtothe

justthethingsinnature.SaintPaulclaimedthisabilityinwritingtotheCorinthians,“Welooknotatthethingswhichareseen,butatthethingswhicharenotseen:forthethingswhichareseenaretemporal;butthethingswhicharenotseenareeternal.”Thereisanapparentparadoxhere,sincethequestionisraised,“Howcanyoulookatsomethingyoucannotsee?”Yetinfactwedothisallthetime.Forexample,weseeanunmadebedwithnooneinitandourlookingtellsusthatthepersonwhowasinithasgotup.Ourseeingonitsownisnotenougheventolookatanobject.Weseesomebrownandsomegreen,butitisbylookingthatwegraspthatthisisatree.Ourlookingisinterpretive.Ourinterpretationcanbemoreorlessdeep.Wemayormaynotseetheimplicationoftheevidencebeforeus.Itcanbemistaken:wecanthinkwearelookingatatreebutreallybelookingatacellphonetowerdisguisedasatree.

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Inthesameway,ourlookingatorinterpretationofthesymbolofnaturecanbemoreorlessdeep.Forittohaveanydepthatall,itneedstoavoidthesortofseeingthatgraspsonlywhatistemporal:thatis,theseeingthatlimitsitsinterpretationtoinformationthatcanbeusedtopredictandcontrolwhathappensintime.Thislimitationhasitsobviouspracticaluses,butifthelimitedseeingclaimsforitselfasuzeraintyoflooking,itissimplymistaken.Tolookatnature,tocontemplateherratherthanjustseewhatuseshecanbe,istoseeadepthofbeingthat,becauseitbelongstowhatiseternal,isunlimited.Ofthatdepthofbeing,“thethingswhichareseen”

cannotspeakintheirmaterialaspectonly.Itisoftimeandlimited.

Seeingonlythat,onlythetemporal,missesthepoint.ThepointofnatureistospeaktousofGod.Thepoint,ofcourse,isasymbolofGod,perfectUnityandSourceofall.Ifweseenatureasonelargepointillistpainting,theneverypointinitisasymbolofGod.Soiseverylargerunityinnature.EachandeverythingsayssomethingaboutHim.ThatistheimplicationoftheScriptureverseIputattheheadofthefirstsectionofthisbook:“FortheinvisiblethingsofHimfromthecreationoftheworldareclearlyseen,beingunderstoodbythethingsthataremade,evenHiseternalpowerandGodhead.”YetIleftpartofitout.Itfinishes,“sothattheyarewithoutexcuse.”NowadaysIthinkitwouldbefairtoarguefordiminishedresponsibilityonthegroundsthatdepthofbeingissorigorouslyignoredinconventionaleducation.Itisonlybylimitingwhatwechoosetoknowaboutnaturethatwecanmanipulatethings.That,practicalknowledge,isthe

aboutnaturethatwecanmanipulatethings.That,practicalknowledge,istheonlysortallowedbyasciencethatmeasuresandpredicts.Thiscannotsimplybeholdbeing.Itisantitheticaltotheoreticalknowledgeintheetymologicalsenseof“theory”—contemplation—becausesimplytobeholdorcontemplateistoallowrealitytounfoldwithoutanylimitation,inallitsdepth,wildness,beauty,andglory.ItistobeholdeverythingasoneinawaythatmirrorsGod’sbeholdingofitandseeingthatitis“verygood.”Thisbeholdingallowstheeternal,orunlimited;itisuselessforpracticalpurposesyetessentialforknowingthemeaningofitall.Itforswearsthecaptureandbondageofnatureforthejoyofseeingherdance.

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EyestoLook;EarstoHear

AlthoughwemaywanttointerpretSaintPaul’sphrase“withoutexcuse”accordingtothenewcircumstancesofourage,hestillhassomethingtosaytousbyit:namely,lookingisnotmorallyneutral.

Onecanseebutnotlook.SuchafailureisrebukedbytheprophetIsaiah:“Seeingmanythings...thouobservestnot.”Onecanturnthemindandheartawayfromthesignificanceofthewhole,seeingonlymanythings;onecanignorethesymbolandacknowledgeonlythedisparateparticularity.Awillingnesstograspsignificanceisinvolved.Toreadasymbol,weneedaconversionofourspiritualoutlook,aturningfromtheoutwardappearanceofcorporealthingsandtheirexteriority,whichseparatesonethingfromanother,totheirinnermeaning,whichbindsthemtothecelestialrealmofwhichtheyspeak.Itis,inaparticularsense,aquestionofintelligence:notaquestionofbeingcleverbutoflookingtounderstand,toenterintorelationwith,theintelligibilityofthings.Willandintelligenceworktogethertoopentheheartdeliberatelytotheofferedmeaningandmessage.Theyreadwhatistrulyreal.

Thereisasenseinwhichitisamatteroffaith:faiththattheworldhasthismeaningtowhichwecanentrustourselves.TothisapplythewordsofJesus(utteredinadifferentcontext):“Ifthouwouldestbelieve,thoushouldestseethegloryofGod.”TheworldshowsforththegloryofGodtothosewholookatitwithabelievingheart.TheconversiontothisfaithgoeshandinhandwithconversiontofaithintheOnethroughwhomtheworldwasmade:

“Christ,whoistheimageofGod.”HeaboveallexpressesincreationthegloryofGod:tohaveseenHimistohaveseentheFather.

Wesee“thelightoftheknowledgeofthegloryofGodinthefaceofJesusChrist.”Heistheultimatesymbol.

However,itisnotjustamatteroflooking.“Faithcomethbyhearing,”andthefaiththatperceivesthegloryofGodintheinstantofasingleglanceneedstobeeducatedovertimebythehearingofwords.TheversefromIsaiahquotedaboveaboutseeingandnotobservingcontinueswithareproachtotheone“openingtheears”

whononetheless“hearethnot.”Hearingisalso,likelooking,amatterofconversion.Thisisnotonlytrueofhearingthewordsof123

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Scripture(thatisthesubjectofthenextchapter)butalsotrueingeneralofthatspecialformofthesymbol:language.ItistothisformthatInowturn.

ThePowerofWords

Likesymbolsingeneral,languagedoesnotreceiveitsmeaningfromoursenseimpressions(asisnowgenerallysupposed):itgivesoursenseimpressionstheirmeaning.Itdoesnottagalongbehindsomepreexistentmatrixofatom-containingspaceaftertheimaginingofDemocritus:itestablisheswhatexists.Ishalldiscusshowthishappensonahumanlevellaterinthischapter;hereIwanttolookattheprimordialinstanceofit—God’screatingword.ThethirdverseoftheBiblefirsttellsofit:“AndGodsaid,Lettherebelight:andtherewaslight.”Thephrase“andGodsaid”echoesrepeatedlythroughtheBible’sfirstchapter:forexample,“AndGodsaid,Lettheearthbringforthgrass,theherbyieldingseed,andthefruittreeyieldingfruitafterhiskind,whoseseedisinitself,upontheearth:anditwasso.”

Aswithflora,soitiswithfauna:“AndGodsaid,Lettheearthbringforththelivingcreatureafterhiskind,cattle,andcreepingthing,andbeastoftheearthafterhiskind:anditwasso.”Thesetwoexamplesshowthepatternofwhathappens:Godspeaks,anditisso.Hiswordmakes.Inasense,thecreatedworldisHisspeech,awaitingourattention,ifwecanhearaswellasopenourears.Inanycase,Hiswordisefficacious:indeed,everythingweexperienceresultsfrom

anycase,Hiswordisefficacious:indeed,everythingweexperienceresultsfromit.

TheprophetIsaiahrecordstheassertionthatthisisso:

Forastheraincomethdown,andthesnowfromheaven,andreturnethnotthither,butwatereththeearth,andmakethitbringforthandbud,thatitmaygiveseedtothesower,andbreadtotheeater:Soshallmywordbethatgoethforthoutofmymouth:itshallnotreturnuntomevoid,butitshallaccomplishthatwhichIplease,anditshallprosperinthethingwheretoIsentit.

Thewordhaspower.Initsownrightitworksandestablishes.

ThereisanancientunderstandingofhumanspeechhavingsomethingoftheautonomouspowerofGod’sword.ItexplainsthisreactionofIsaacwhenhediscoversthatJacobhastrickedhimintogivingtheblessingduetoEsau:

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AndIsaachisfathersaiduntohim,Whoartthou?Andhesaid,Iamthyson,thyfirstborn,Esau.AndIsaactrembledveryexceedingly,andsaid,Who?Whereishethathathtakenvenison,andbroughtitme,andIhaveeatenofallbeforethoucamest,andhaveblessedhim?yea,andheshallbeblessed.AndwhenEsauheardthewordsofhisfather,hecriedwithagreatandexceedingbittercry,andsaiduntohisfather,Blessme,evenmealso,Omyfather.

Andhesaid,Thybrothercamewithsubtilty,andhathtakenawaythyblessing.

Oncethewordsofblessinghavebeenspoken,itisdone“andheshallbeblessed.”Theblessingistakenawayfromtheonetowhomitisduebecauseitisanaccomplishedfact.Thenaturalcontemporaryreaction—thatIsaaccouldjustgiveanotherblessingandthatcouldcountasthemoreimportantone—witnessestoaweakeningofthesenseofthepowerofwords.Inthisstory,wordsspokenbyamanstillhavesomethingoftheirrevocablepowerofthewordsofGod,inwhoseimageheismade.Init,afirstborn’sblessingisuniqueandunchangeable.

Adamwasthefirsthumanwielderofwords,asthebookofGenesistellsus:“AndoutofthegroundtheLORDGodformedeverybeastofthefield,andeveryfowloftheair;andbroughtthemuntoAdamtoseewhathewouldcall

everyfowloftheair;andbroughtthemuntoAdamtoseewhathewouldcallthem:andwhatsoeverAdamcalledeverylivingcreature,thatwasthenamethereof.”Adamdoesnotheredescribethecreatures:hegivesanewexpressiontothatwhichtheyexpress.Itcanbeseenthatitisnewbecausethecreaturesarebroughttohim“toseewhathewouldcallthem”—whichimpliessomethingunforeseenaboutthenames.Thenamesexpressanewtheessenceofthecreatures:ancienttraditionsagreeinteachingthatthetruenameofabeingisonewithitsveryessence.TheculturalworldthatisconstitutedbythelanguageofAdamisthemicrocosmidentifiedwithManthatcorrespondstothemacrocosmofthecosmos.Itisnotanimageofthecreatedworldasaphotographisanimageofwhatexistsinnature:itisratheranotherexpressionofwhatissymbolicallyexpressedbywhatexistsinnature.Bothprimordiallanguageandnatureexpressdivinerealities,andthesetwoexpressionscorrespondtoeachother.

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AConfusionofLanguages

Nowtherearemanylanguages,eachtoanextentexpressingthoserealitiesinanothernewway,anechooffullnessanddiversityofbeing.ThetransitionfromonelanguagetomanyisdescribedintheBible:

Andthewholeearthwasofonelanguage,andofonespeech.Anditcametopass,astheyjourneyedfromtheeast,thattheyfoundaplaininthelandofShinar;andtheydweltthere.Andtheysaidonetoanother,Goto,letusmakebrick,andburnthemthoroughly.Andtheyhadbrickforstone,andslimetheyhadformorter.Andtheysaid,Goto,letusbuildusacity,andatower,whosetopmayreachuntoheaven;andletusmakeusaname,lestwebescatteredabroaduponthefaceofthewholeearth.

Peoplejourneyfromtheeast:thatistosay,fromthelightthatrisesovertheworld,fromEden,fromtheprimordialwisdomthatisencapsulatedintheAdamiclanguage.“Letusmakeaname,”theysay:thatis,letourlanguage—ourculturalworld—becomeitselfforusthatwhichitsymbolizes.Indoingthistheyrenderitnolongertransparenttothedivinerealities;theyarenolongerpayingattentiontothese(contemplatingthem)butrathertotheculturalsystemtheythemselveshaveconstructed.Thisrenderingopaqueoftheculturalsystem(of

language,ofnamingsuchasthatundertakenbyAdam,andofacityinwhichtheyshareaculture)parallelsthatotherconsequenceoftheFall:thenaturalworldnolongerbeingobservedasarefulgentexpressionofthegloryofGodbutmerelyseenas“manythings.”Bothexpressionsofdivinerealitiesbecomeopaque.

TheLord’sresponsetotheeffectiveidolizationoflanguage—theallowingofittoreplacethedivine—isthis:“Goto,letusgodown,andthereconfoundtheirlanguage,thattheymaynotunderstandoneanother’sspeech.”

Thisactofdivinejudgmentissimplytheallowingoftheconsequencesofpeople’sactstounfold.Incuttingthemselvesofffromthedivineunitybymakingforthemselvesaname—alanguageorculturalsystemthatreplacesratherthanrevealsthedivine—theynolongerhavethepossibilityoftrueunity.OnlyinGodcanalldiver-126


sitybeone.Whattheyareleftwithisthatparodyofunity:uniformity,themakingofallalike.Thiscannotcontaindiversity,unlikethedivineunitythatwasseenthroughlanguage,andthusitfrac-tures,andtheinevitabledisparatenessthatcharacterizesthatwhichiscreatedleadstoamultiplicationoflanguages.OnlyinGod(inHisoneness)istheretotalmutualunderstanding.

Now,withcommunionwiththedivinerealitiesthroughnatureandwordcutoffbypeople,GodcanonlyrespondbycomingintotheparticularityofthehumansituationtomakeHimselfknown.

HencetherefollowsinthesubsequentchapteroftheBiblethecallingofAbraham.Godisnolongerknownasitwerenaturallythroughallthingsseenandspoken,sincethesethingshavebeenallowedtoobscureobservingandhearingratherthanbeingmeanstothem;HethereforerevealsHimself.HenceGod,nolongerknownuniversallyinthesamewaybyall,ismadeknowninaparticulartradition.Thispreventsthelossofcontactwiththedivinebutcomesatthepriceofthesacredhavingthepotentialtodivide:tomaintainthesacrednessoftheirtradition,peoplehavetoseparatethemselvesfromothers.Suchisthepriceofthelossoftheprimordialcontemplativespirit.Itisalsoanindicatorofthescopeofthebenefitofgoingevensomewaytowardrecoveringacontemplativespirit.Contemplationtendstoovercomeseparation.

TheNameoftheLord

ManturnsawayfromGod;GodneverturnsawayfromMan.HisinterventiontomakeHimselfknownseekstorestorecommunionwiththatunityforsakenasManchosetheoutwardaspectofnatureandwordinpreferencetowhattheysignify.Alreadyinthereachingouttoaparticularpeoplethereisapropheticsensethatitisnotforthemonly.Zechariahconveysthejoyfulannouncement:“Singandrejoice,OdaughterofZion:for,lo,Icome,andIwilldwellinthemidstofthee,saiththeLORD.AndmanynationsshallbejoinedtotheLORDinthatday,andshallbemypeople.”Isaiahgoesfurtherandspeaksof“allnations”whoseunityisexpressedinawonderfulpeace:“Theyshallbeattheirswordsintoplowshares,andtheirspearsintopruninghooks:nationshallnotliftupswordagainst127

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nation,neithershalltheylearnwaranymore.”Themorepeopleturnawayfromit,themoreGodspeaksHisunity.Themeaningthatwordsweregiventoconveykeepsbreakingthrough.

ItdidmostwonderfullyonthedayofPentecost,God’sundoingofwhatMandidatBabel.ThroughtheApostlesHespokesothat

“everymanheardthemspeakinhisownlanguage.Andtheywereallamazedandmarvelled,sayingtooneanother,BeholdarenotallthesewhichspeakGalileans?Andhowhearweeverymaninourowntongue,whereinwewereborn?”Theprimordialpowerofwordsisrestored:Peterannouncesthat“whosoevershallcallonthenameoftheLordshallbesaved.”Thename,givenbyGod,replacesanamemadebypeopleforthemselves.ThedivineSelf-utteranceisgiventothoselostinthebywaysofalanguagesystemclosedinuponitself,wherepeopleare“everlearning,andneverabletocometotheknowledgeofthetruth.”Thisutteranceisthereforthosewhowanttoopentheearsoftheirhearttoheartrulyandponderthereinthefirstandthelast,theeverlastingMan,forGod“hathintheselastdaysspokentousbyhisSon,...theexpressimageofhisperson.”

TheWordWasMadeFlesh

Heismeaninginperson,“theway,thetruth,andthelife.”HeistheWordmade

Heismeaninginperson,“theway,thetruth,andthelife.”HeistheWordmadeflesh.HeistheWordwhoisGod,throughwhom“allthingsweremade.”HeisthenewAdam,namingcreationanew.Hiswordshavegreatpower.“Theyarespiritandtheyarelife”;theyare

“thewordsofeternallife.”HeavenandearthmaypassawaybutHiswordswillnotpassaway.ThroughHisword,peoplearemadeclean;arehealed;cometofaith.WhathappensthroughHiswordechoeswhathappenedwhenGodspokeandtheworldcametobe;throughHimthereisanewcreation.Hiswordisthemeaningofthesorrowsoftheworld,itisthesenseinwhatseemssenseless,itsuffusessadnesswiththelightofheaven.Suchistheimplicationofthispoetry:TheimagedWord,itis,thatholds

Hushedwillowsanchoredinitsglow.

Itistheunbetrayablereply

Whoseaccentnofarewellcanknow.

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ItmatterscriticallywhetherweareabletohearthisWord;contemplationisbeingopentosoundsaswellassights,anditisassoundthattheWordechoesintheheart,eventhoughitcanbereceivedthroughwhatiswrittenbeingseen.Yetinouragewordsassuchhavelosttheirpower.Assexuallovelosesthroughongoingrandompromiscuityitspowertobindpeopletogether,sothegab-bled,chatteredwordnotmeasuredoutbysilencenolongerbindstomeaning.Neverhasitbeeneasiertotransmitwordstoothers—ittakesonlyafewsecondstopostthemontheinternetwheretheycanbereadfromanywhereintheworld—andneverhavetheycarriedlessweight.Notonlyhavetheall-powerfulwordofGodandHisChristbeenlargelyforgotten:thehumanechoofthatwordinnamingandblessinghasfadedtoo.Howcanwehearwhenwedonottrulyknowhowtospeak?Howcanwelistenwhenwedonotknowthefullpurposeandpowerofwords?

WordsGiveUsMeaning

Thebeginningoftheanswertothesequestionsisreflectiononhowwordswork.Wecanrecoveracontemplativereceptivitytowords(andthereforetotheWord)

Wecanrecoveracontemplativereceptivitytowords(andthereforetotheWord)ifweunderstandhowtheyfunctionattheirmostvital.Thefirststepinthisisseeingwhathashappenedtoourrelationshipwiththem.Thisparallelscloselywhathashappenedtoourrelationshipwithnature.AsIhaveexplained,thishasbecomelimitedthroughatendencytoregardasrealonlywhatcanbemeasuredforthepurposesofmanipulation.Whatisuselessforpredic-tionandcontrolisdiscarded.Soitiswithwords:theyareregardedasbeingofuseonlyforaccomplishingourpurposes.Ofcoursewearestillalerttopeopletryingtotrickuswithwords,andwerecognizethevalueofbeingstraightforwardinwhatwesaytoothers,butwehaveforgottenthatwordsarearevelationofthemetaphysicalorsupernaturalessenceofthings.Weimaginethatwegivethemmeaning:thetruthisthatwordsgiveusmeaning.Fundamentally,theyspeakofdivinerealities.Thatdoesnotmeanthatitisimpioustosay,

“Passthesalt.”Itisallrighttousewordstogetthingsthatwewant,justasitisallrighttoeatthefruitoftreesthatspeaktousofaspiringtoheaven.Itisjustthatifwelimitwordstotheirsubserviencetoour129

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purposesthenwemissthegloryandwonderofbeingthattheycangiveus,thehearteninghintsofourheavenlyhomelandthateveryunfoldingbylanguageofthemeaninghiddeninthingsconveys.Weactasthoughweestablishedlanguagebymeetingtogetheranddecidingonacodeforthepurposesofourinteractionwithoneanother,forgettingthattherewouldhavebeennolanguageinwhichtoconductthatmeeting.Languageisfirstofallagift,arevelationofthewonderofbeing,tobereceivedratherthanwrestedtoouraims:achannelofmeaningtowardusratherthanfromus.

Wereceivelanguagefromthosewhowentbeforeus.Ourspeechislearnedfromourparents;ourwritingislearnedfromthosewhowrotebooksbeforeus.Itisfairlyobviousthatlanguagedoesnotgaininsubtletyandexpressivepowerasthecenturiesunfold:LatinismoreinflectedthanItalian,ShakespeareandtheKingJamesBiblefullerintherichnessoftheirresonancethanmoremoderntexts.Ofcourseindividualscanmakeapositivecontribution,butingeneralwearelivingoffthelinguisticcapitalthatwehaveinherited.Thatinheritancehastheutmostimportance:itisourwayofunderstandingtheworld.Wordsdisclosetouswhatisinit;representingwhatisinitisasecondaryfunction.Aschildren,weunderstandtheworldthroughlanguage,evenifasadultswesometimesuse

wordssimplytorepresentthings.Wordsareprimarilysymbolsforuswiththeassociatedrichnessofmeaning,eventhoughwecananddousetheminamorelimitedwaymerelytorepresentsomething.Theformerisapparentintheuseofwordsinpoetry,thelatterinthetransactionofbusiness.Recoveringcontemplativereceptivityislinkedtorediscoveryoftherevelatoryqualitythatcharacterizestheuseofwordsinpoetryatitsbest.Receivingthemwithchildlikewonder,wecatchanobscureglimpseofthecelestialordivinerealitiesofwhichboththeyandnaturespeak.

Generally,weforgethowlanguagefirstdisclosedtheworldtousaschildren,butthereisamuch-quotedexampleofthisprocessbeingrememberedwellbecauseithappenedlaterthannormal.

HelenKellerlostthroughillnesstheabilitytoseeandhearbeforeshelearnedlanguage.Shedescribedthemomentatwhichlanguagebegantorevealtheworldtoherinthisextraordinarilyvaluabletestimony:

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Wewalkeddownthepathtothewell-house,attractedbythefragranceofthehoneysucklewithwhichitwascovered.Someonewasdrawingwaterandmyteacherplacedmyhandunderthe

spout.Asthecoolstreamgushedoveronehandshespelledintotheothertheword“water,”firstslowly,thenrapidly.Istoodstill,mywholeattentionfixeduponthemotionofherfingers.SuddenlyIfeltamistyconsciousnessasofsomethingforgotten—athrillofreturningthought;andsomehowthemysteryoflanguagewasrevealedtome.Iknewthenthat“w-a-t-e-r”meantthewonderfulcoolsomethingthatwasflowingovermyhand.Thatlivingwordawakenedmysoul,gaveitlight,joy,setitfree!...Ileftthewell-houseeagertolearn.Everythinghadaname,andeachnamegavebirthtoanewthought.AswereturnedtothehouseeachobjectthatItouchedseemedtoquiverwithlife.ThatwasbecauseIsaweverythingwiththestrangenewlightthathadcometome.

Theworldcomestolifeforherthrough“themysteryoflanguage,”whichgiveshertheabilitytograsptheworldwithherthought:“eachname”enablesanotherthingtobeinhermind.TheprocessrecallsHeidegger’ssaying:“Languageisthehouseofbeing.”

Withthisunderstandingofthewaywordswork,wecanseeaparallelbetweenlimitinglanguagetomerelydenotingthingsandlimitingknowledgetomeasurementforthepurposesofmanipulation,afterthefashionofGalileo.Bothoftheminsistthatitisonlywithintheconfinesofthematerialworldthatanythingcanbethoughtaboutorknown.Thismethodofusingthetoolsofthought,whetherwordsormathematics,excludesfromthestartthepossibilityofknowingthetranscendentordivine.Notethatthisissoindependentofwhetherwhatisthoughtaboutisnaturalorsupernatural:thenaturalworldcannotdoitssymbolicworkofspeakingaboutwhatisbeyondit,norcanreligiouslanguage—suchasNewTestamentdiscourseabout“theWord”—disclosesomethingofthe

divine.Recoveringacontemplativespiritisamatterofchangingthemethodoflookingattheevidenceofthedivine,whichisitselfalreadythere.

Poetry,Puns,andParadoxes

Infact,thewaylanguageworksshowsthatitcannotbeaclosedsystemwhollycontainingwhatitdenotes.Itbreaksupinawaythat131

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makesevidentthatthereisagreaterrealitythatitcannotpindown.

Itsmostfundamentalfunctionistoopenupthisrealityforpeopleratherthanshuffleitaround,anditnecessarilyshedsitselfindoingthis,asachrysalisitsskininreleasingabutterflyoradoctorhisworkinmakingpeoplebetter.Ambiguityisanindicatorthatlanguageisnotclosed,thattheirrepressibledepthofbeingfissuresitlikevolcaniclavabreakingthesurfaceoftheearth.Sometimesthishappensintheinnocentmisunderstandingofachild,aswhentheIrishboy,asked“HowdoyougettoBallymena?”byatravelerseekingdirections,answered,“Mycousintakesme.”Sometimesithappenswhenapoetusesitwithskilleddeliberationtoopenuprealityforthelistener,aswhenShakespearewrites,

Likeasthewavesmaketowardsthepebbledshore,

Sodoourminuteshastentotheirend,

Eachchangingplacewiththatwhichgoesbefore,

Insequenttoilallforwardsdocontend.

Thesyntacticambiguityofthisbrilliantlyconveysboththemovementofthewavesandourexperienceoftime,whichthewavessymbolize.Tothelisteneritseemsatfirstasthoughthefirsttwolinesareacompletedsentence(indeedsomeeditorsreplacethecommaattheendofthemwithafullstop)with“hasten”asitsmainverb.Yettideandtimewaitfornoman,andthethirdlinequalifiesanddevelopsthemeaning.Hearingthis,thelistenermentallyattachesittothefirstcouplet,feelingperhapsthatitissomehowunsatisfactorysincewavesdonotinfactcompletelyreplaceeachother.However,itsmeaningisthenreassignedsothatitqualifiesthefourthline,imitatingthewaythatwaterfirstbelongstoonewaveandthentothenext,andthewaythattimeseemsfirsttocontainonethingandthenthenext.Finally,thefirstcandidateforthemainverb,“hasten,”

findsarivalin“contend,”suggesting(togetherwiththeimplicationof“toil”)thepugnaciouscontestbetweenonewaveandthenext,andtheexperienceofonemomentbattlingattentionawayfromthepreoccupationofthepreviousmoment.Thefactthatwhichofthemisthemainverbisneverfinallysettledpointstothefugacityofourexperienceoftime:wecannotrestinanythinginit—itmoveson.

Theopennessandambiguityofthelanguagereflectsourinability132


evertopitchourepistemologicaltentinthisworldalonewithouttheprospectofhavingtofolditupagain.

ThemetaphysicalreasonforthisisthatGodaloneisabsolute.

Thethingsoftimehaveonlyacontingentanddependentrealitywithwhichthehumanintellect(inthesenseexplainedinChapterOne)cannotbesatisfied.Ifittriestowrapuprealityinanexactandcompletesystem,whetheritisofwords,mathematics,orscientifictheory,itislikeabirdbatteringitswingsagainstawindowthatisblockingitfromdoingwhatitismadetodo:soarintothebluebeyond.Theveryfrustrationthattheattemptcauseshasaprovidentialpurpose,beautifullyexpressedbyGeorgeHerbert,anAngli-candivineoftheearlyseventeenthcentury,inthispoem:WhenGodatfirstmademan,

Havingaglassofblessingsstandingby;

Letus(saidhe)pouronhimallwecan:

Letus(saidhe)pouronhimallwecan:

Lettheworld’sriches,whichdispersedlie,

Contractintoaspan.

Sostrengthfirstmadeaway;

Thenbeautyflow’d,thenwisdom,honour,pleasure:

Whenalmostallwasout,Godmadeastay,

Perceivingthatalone,ofallhistreasure,

Restinthebottomlay.

ForifIshould(saidhe)

Bestowthisjewelalsoonmycreature,

Hewouldadoremygiftsinsteadofme,

AndrestinNature,nottheGodofNature;

Sobothshouldlosersbe.

Yetlethimkeeptherest,

Butkeepthemwithrepiningrestlessness:

Lethimberichandweary,thatatleast,

Ifgoodnessleadhimnot,yetweariness

Maytosshimtomybreast.

Thepunon“rest”inthelaststanza(liketheambiguouslyrelatingthirdlineintheShakespearianquatrain)brilliantlymimicsthewaywethinkwehavesomewheretolayourintellectualheadinthisworldbutinrealitydonot.“Rest”meansfirstofallthereposewe133

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thinkwehavefoundinthegoodsofthisworld.These(themeaningandtherepose)arethentakenawaywhenthatmeaningiscontradictedbythelinethatfollowsandanewandbanalmeaningisgiven:“theotherthings.”Thischangeofmeaningmimicsthewayinwhichwhatseemstobeabsolutelyanddefinitelyitturnsouttobe—becauseofbelongingtothisworld—notatallcapableofgivingusthatsatisfaction.ThepoemiscalledThePulleybecauseitdescribeswhatpullsusuptoGod.

ThelackofrestthatdrawsustoGodisalsoevidentinparadoxes,wherethelogicoflanguage,whichisexpectedtoprovideasystemfullyabletocontaintruthwithinit,contradictsitself.Theparadoxpointstothisworldnotbeingthefinalreality.MeisterEckhartusesparadoxforthispurpose,saying,“Iamgood,Godisnotgood.”

Thisappearstobeveryshockingarrogance:itflatlycontradictsJesus’ssayingthatnooneisgoodbutGodalone.However,theshockisintendedtodrawattentiontothefactthatthelanguageofourdiscourseistranscendedbyGod.Wecansaythatsomeoneorsomethinginthisworldisgood,andinthiscasetheimplicitassumptionisthatthecontrarymightbethecase:otherexamplescouldbeadducedbycontrast.Aftertheeatingofthefruitofthetreeoftheknowledgeofgoodandevil,thereisthisrangeofpossibility.SuchlanguagedoesnotworklikethisforGod.Heisthesourceofallandaboveanyparticularcharacterization.HecanbegoodonlyinthesensethatHeisalion:Heincludesitsqualitiesandistheirsource.EckhartarguesthatthelanguageofhumanqualitiesappliestoHimonlybythesortofanalogywemakewhenwesay,

“Thisman’surineishealthy,”meaningthatitsstateindicateshealthintheman.Theindirectknowledgewehavefromthestateoftheurinecorrespondstothewaytheword“good”workswhenappliedtoGod.YetwecannottrulydescribeamanintermsofhisurineandnomorecanwedescribeGodintermsofgoodness!Theparadoxissayingbyimplication,“Allourrighteousnessesareasfilthyrags.”“Good”describesaneffectthatGodhas,ratherthanGodHimself.

Philosophyaswellastheologycanuseparadoxforthissortofpurpose.SuchisthecaseinthecelebratedparadoxofEpimenidestheCretanstatingthatallCretansarealwaysliars.Theformalsys-134


temoflanguageseemstoguaranteethatthiscouldbeatruestatement,yetwecanseethatifitweretrueitwouldbecontradictedbythefactthatEpimenides—beingaCretanandthereforeonewhoalwayslies—nonethelessistellingthetruth.Thispoints(asmaywellhavebeentheintentionofitsfirstformulation)tothefactthatlanguagecannotofitselfguaranteeitsownsense.Onlyapersonthinkingnotwordsbutideascandothat.Thereforerealitycannotbeclosedupinwords:languagepointsofnecessity(asmathematicsdoes,accordingtoGödel’stheorems)beyonditself.Itshowsthatthereisarealitygreaterthanwhatitcancontain.Itwitnessestothetranscendent.Thehumanpersonismadeforthetranscendentandisproperlylordoflanguageratherthanitsservant,inawaysimilartobeinglordofcreation:alordshipthatcomesfrombeingabletorecognizethroughtheintellectwhatlanguageandnatureexpress,andnotsimplytheformsofthatexpression.

Theseformsarealwaysinsomesenseprovisional.Theycannotreplacewhattheyexpress;theycannotbeinthemselvesthestillpointoftheturningworld,theabsolutefromwhichallformscome.

T.S.Eliotgavethisfactpoeticexpression:

Wordsstrain,

Crackandsometimesbreak,undertheburden,

Underthetension,slip,slide,perish,

Decaywithimprecision,willnotstayinplace,

Willnotstaystill.

Languagestretchestowardwhereitcannotbe:“Words,afterspeech,reach/Intothesilence.”Articulatedovertime,speechyetmovesustowardthetimeless,the“alwaysnow.”

Numbers

Languageisaspecialformofsymbolism,butitisnottheonlysuch.

Numberstooaresymbols.Indeed,insomeancientlanguagessuchasHebrew,lettershavenumericalvalues,andtherebyscriptcanbechargedwithmeaningbeyondwhatthewordssay.Inourage,numbers,andmathematicsingeneral,areseenchieflyasmeansofmeasurementandcalculation,butitwasnotalwaysso.Intheepistem-135

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ologicalyouthofourrace,theyhadsacredmeaning.Thisiswhy(famously)thoseignorantofgeometrywereexcludedfromPlato’sacademy.AlthoughintheconventionaleducationofourdayPythagorasischieflymemorializedforworkingouthowtocalculatethehypotenuseofatriangle,hisrealconcernwaswiththesacredteachingthatnumbersexpressed.ThischangeinthewayinwhichnumbersareregardedisconcomitantwiththeotherturningfromacontemplativespiritthatIhavedescribed:thesortthatGalileoespousedwithhisinsistenceonmeasurementandpracticaluseattheexpenseofdiscernmentofquality.Numbersandmathematicsareofcourseidealformeasuringandforpracticalapplications,andusingthemforsuchisnotwrong.Butifthatisthewholeofwhatweallowthemtotellus,thenweareturningawayfrommeaningwrittenintheveryfabricofcreation.TheyspeaktousoftheAbsolute,ofGod.

Aboveall,thenumberonespeaksofGod.ChapterTwodiscussedatlengthhowtheoneness,orwholeness,ofGodisreflectedineveryinstanceoflifeandexistence.Italsotouchedonthequalityoftwo,expressiveofextensionandline—asdistinctfromthepointexpressingdivineunity—andthusofcreationfallenfromGod,aswhenAdamandEvepreferthedualityofthetreeoftheknowledgeofgoodandeviltotheunityofthetreeoflife.Thenumbertwo,however,alsoexpressesGod’senteringthatcreationinordertoredeemit,sinceChristhastwonatures,thedivineandthehuman.

ItspeaksthereforeofcreationreturningtoGod,aswellasfallingfromHim.

ThenumberthreeisanotherexpressionofGod,aboveallasdenotingtheHolyTrinity.Likeone,itisanumberofwholeness,having,asAristotleobserved,abeginning,middle,andend.ItdenotesthewholenessofMan:body,soul,andspirit;andthewholenessofthehumanfamily:mother,father,andchild.Threeisthespiritual;fouristhematerial.Therearefourdimensions,threeinspaceandoneintime,andtheymakepossiblethematerialcreation.Fourseasonsmarkthepassageoftime;fourdirectionsourjourneysonearth.Fourelementsconstituteourmaterialworld,andfourgospelspointusfromthisworldtothenext.

ourmaterialworld,andfourgospelspointusfromthisworldtothenext.

FiveisthenumberofMan:withlimbsoutstretchedheformsa136


pentagon,andhehasfivesenses.Manisthefullnessofcreationjustasablossomwith,mostcharacteristically,fivepetalsisthefullnessofgrowth.Sixisthenumberofperfection,thenumberofdaysinwhichcreationwascompletedandthenumberofdirectionsinspaceifwecountupanddownaswellasthepointsofthecompass.

Theperfectionofthecosmossymbolicallycomestoearthwhencrystalsofsnow,littlesix-pointedstars,fallfromthesky.CosmosinGreekmeans“order,”andsixisperfectorder,beingtheonlynumberconstitutedbothfromthesumofitsfactors(oneplustwoplusthree)andtheirproduct(onetimestwotimesthree).Itstandsforthecircle:atthesixthhouronthesixthday,ChristbroughtthecreationbacktoitsCreator.

Sevenistheunitingofthespiritual(three)withthematerial(four).TherearesevenpetitionsintheOurFather,threeaboutGodandfouraboutourlifeonearth;therearesevensacramentsthatlinkourearthlylifetoheaven;therearesevenvirtues,threetheologicaltoguideourrelationswithGod(faith,hope,andcharity)andfourcardinaltoguideourearthlyactions(prudence,justice,fortitude,andtemperance).Seven,thenumberofdaysintheweek,isthenumberoftime,wherespiritandmatterintersect.Eightisthenumberofnewlife.Jesusroseontheeighthday;Hegaveuseightbeatitudesbywhichtofindnewlife.ThefontinwhichthenewlifeofChristisgiveninbaptismischaracteristicallyoctagonal.Eightisthefirstnumberthatisacube(twotimestwotimestwo):itistheentryintoanewdimension.Withtheeightcornersofthecubegosixsurfaces,indicatingtheperfectionofahigherworld.

Thisbriefaccountofthemeaningofsomenumbersisofcoursebynomeansexhaustive.Thereismorebothabouttheseandaboutsubsequentnumbersinmysources(indicatedintheendnotes)andelsewhere.WhatIhavewrittenissimplyintendedtoindicatethatnumbersareformorethanmeasurementandanalysis.Althoughtheselatterfunctionsareemphasizedinschools,itisthecapacityofnumbersforspiritualmeaning,theirtellingoftheCreatorandHiscreation,thatistheirprimarywonder.Withthehumilityofthetrulyspiritual,theyallowthemselvestobeusedforpurposespertainingtothisworld,butthedepthoftheirbeingiselsewhere.

beingiselsewhere.

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Architecture

Languageandnumberaresymbolsthatpeopleusetoallownaturetobecomereal,thatistosay,tohavemeaning.Natureitself,however,canbefashionedsoastobecomeitsownlanguageandexpressionoftheharmonyofnumbers.Nowhereisthismorevitalforusthaninarchitecture,determiningasitdoestheverypatternofourlives.Aswithnature,thesymbolicimportancecanbeforgottenintheinterestsofefficiencyofmanipulation:LeCorbusiernotoriouslyspokeofahouseas“amachineforlivingin.”Yetarchitectureproperlypracticedformsourheartsandmindsforthecelestial.Thisismostobviouslythecasewithsacredarchitecture.Iamprivilegedandblessedtoliveinamonasteryandworshipinachurchdesignedbyamonk-architect.

Ourabbeychurchguidesthemindsandheartsofthosewho

worshipinit.ItisasymbolthroughwhichwecontemplateGod.Itsverystructureteachesusaboutprayer.Thefirst,lowest,andnar-rowestsectionistheplaceforindividual,privateprayer.TheprayeroftheChurchisrecitedbythecommunityofmonksinthewider,higher,andtallermiddlesection.Thehighestpartofthechurchisthegreattoweroverthesanctuary,whichisraisedabovetherestofthebuildingandhaschapelsoneithersideofit.Thisarchitectureemphasizesthegreatpowerofthehighestpossibleprayer,thesacrificeofJesusChrist,madepresentintheHolyMass.Thewaythelightworksinthebuildingalsoshowsusthepowerofprayer.Thearchitectsaidhewantedtomakethesunsingbeforeitcameintothechurch,anditssongisofGod,whomitmostaptlysymbolizes.

LightfromthetallwindowsinthetowerfloodsthesanctuarywherethegreatprayerofJesusisoffered;itismoremediated,byaclere-storywall,asitcomesintothechoirwheremonksrecitethepsalmodyinHisname,anditcomesmorefromthesidethanaboveinthelowestsectionofthechurchwhereprivateprayerisoffered.Everywhere,though,thelightshowsushowGodmeetsusinprayer.

Thebrickstooareexpressive.Theirricheranddarkercolorinthesanctuary,wherethehangingtabernaclecontainingtheBlessedSacrament,presenceofthe

wherethehangingtabernaclecontainingtheBlessedSacrament,presenceoftheLord,isseen,drawsthemindandhearttoworship.Inthesanctuarytowertheyformarches,whichmakeit138


seemasthoughtheyweretossedupbyonehandtobecaughtwiththeother.Thearchitectspokeofjugglingwithbricksandoffire-works.Thathehasgotthisheavymaterialtobehaveinthiswayteachesushowwe,formedofclayandweigheddownbyitsheaviness,cannonethelessaspiretoheaven,asthetowerreachestowardthesky.

Thischurchisjustoveracenturyold,butIamblessedalsotoliveinacountrywherethereremaingreatcathedralsthatmemorializeanagewhencontemplationtookprecedenceovertechnologicalprowessandremindusofthepossibilityofregainingsomethingofthatspirit.InSalisburyCathedral,forexample,itisstillpossibletoseesomeoftheoriginaloakbeams,hewnwellovereightcenturiesago,supportingtheroof.Theylackthestraightnessoftheonesputinwhenpeoplegotbetteratmanipulatingthematerialworldandareheldtogetherwithnothingmoresophisticatedthandowelling,buttheyarepartofawhole:abuildingthatwitnessestoafaiththatsawthetreesfromwhichtheyweretaken,andcreationasawhole,asanexpressionofGod.

Acathedralindeedwastheconsciousnessofacity:thearticulationofitsfaith-filledunderstandingofcreation.Italsoexpressed,andexpresses,thetheologicalvirtueofhope,withitsheaven-pointinggreattowerorspiredemonstratingthetriumphofheightoverheaviness.Itsverymakingwasademonstrationoflove,sincepeoplefromallstrataofsocietywouldhavebeeninvolvedinitscreation,andtheywouldallhavegatheredtogetherinit.Indeed,accordingtomedievaltradition,achurchbuildingrepresentstheheavenlyJerusalem:thatcitymadeoflivingstoneswherealllivetogetherinharmony,peace,andjoy.Acathedralisstillwhatitwaswhenitwasbuilt:abookinwhichthethingsofGodcanberead.ItwasbuiltassuchtoallowthosewhocouldnotreadthataccesstodivinetruththatthelearnedcouldfindintheBible.ItistolearninghowtocontemplateGodintheBible’spagesthatInowturn.

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ScriptureandHermeneutics

ScriptureandHermeneutics

OBook!InfiniteSweetness!

hisisthecentralchapterofthisbook.Itwouldbe

entirelyreasonabletostartabookaboutcontemplation

withaconsiderationofHolyScripture:afterall,

TthroughitspageswelearnaboutGodandsobeginto

turnourmindsandheartstowardHiminprayer.Itisthebeginningofmeditation,whichleadstoprayerandcontemplation.Yetourculturalcircumstancesaredifferentfromthoseoftheancientwritersoncontemplation.AsIhaveargued,therehasbeenafallingofffromanaturalandwholesomewayofknowing:wehavetoalargeextentforgottenhowtoseeandhearthingsastheyare,inourquesttogetagriponthemtomakethemwhatwewantthemtobe.

Ithasthereforeseemedrighttoreconsiderhowwecontemplatenatureandhowweusewordsbeforeconsideringthespecificallysacred.Thatreconsiderationwillinformwhatfollows.

Therearepeoplewhocanlivewiththemind-setofourage,withitssubstitutionofcontrolforreceptivity,andwhocanjustdropittopickupaBibleandopenthemselvestowhatGodissayingthroughit.

Iadmireandhonorthem,butseekformyselfandmyreadersanoutlookthatislessdemandingofspiritualstrength:onethatcancometotheBiblewithamindalreadyopentodepthofmeaningbecausethatishowithabituallyreadsnatureandliterature.Ihavebeenblessedtostudyandteachpoetry,whichcanopenthehearttothatdepthinnaturalsymbolsandinword,andIhopeIhavebeenabletosharealittleofthatblessingwithyouinwhatyouhavereadsofar.

Inthisspirit,IwanttostartourconsiderationofScripturewithsomemorepoetry.Here,then,isthefirstpartofGeorgeHerbert’spoemTheHolyScriptures:

OBook!infinitesweetness!Letmyheart

Suckeveryletter,andahoneygain,

140

ChapterFive:ScriptureandHermeneuticsPreciousforanygriefinanypart;

Toclearthebreast,tomollifyallpain.

Thouartallhealth,healththriving,tillitmake

Afulleternity:thouartamass

Ofstrangedelights,wherewemaywishandtake.

Ladies,lookhere;thisisthethankfulglass,

Thatmendsthelooker’seyes:thisisthewell

Thatwasheswhatitshows.Whocanendear

Thypraisetoomuch?thouartheaven’sLiegerhere,

Workingagainstthestatesofdeathandhell.

Thouartjoy’shandsel:heavenliesflatinthee,

Subjecttoeverymounter’sbendedknee.

Thethreequatrainspresent,inorder,theabilityofScripturetoassuagegrief,tobringhealth,andtorenewhowweseethings.IhavearguedinthepreviouschapterthatrevelationassuchisGod’sresponsetoMan’sallowingnatureandwordtobecomeopaquesothattheeternalisnolongerseenthroughthem.Scriptureisthenthecureforthesadnessandthespiritualillnessandblindnessofbeingcutofffromtheeternal.Inearliertimes,peoplewerenotsoillthattheycouldnotswallowthismedicine.Therearestillsome,asIindicatedabove,whoarestrongenoughtotakeitdirectly.Iwritethisbook,however,withspecialconcernforourculture’sneedtoberescuedfromtheepistemologicalunhealthinessofouragesothatwemightall,withthedoorsofperceptioncleansed,haveanappetiteforthemedicineofScriptureandreceivelifefromit.

ThatisthereasonwhyIhavelookedatthenaturalbeforethesacred.Yet,of

course,IhavebeenusingScripturealsofromtheverybeginning.Scripturehelpsustoseenatureandphilosophicaldiscoursearight,justasseeingthisdiscoursearighthelpsustobereadytoreceivefromScripture.Thereadinessisall.HowwereceiveScripturedetermineswhatScriptureisforus.Incallingthischapter

“ScriptureandHermeneutics,”itisnotmyintentiontoconsiderfirstScripturethenhermeneutics,asinChapterOneIconsideredfirstlightandthencolor.“Hermeneutics”isawordsimilarinmeaningto“interpretation,”butitisnotexactlythesame,sincetheideaofinterpretationincludesthepossibilityoftranslating:puttingthe141

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samemessageintoanotherlanguage.Hermeneuticsisalittledifferent:itistheartofunderstandingwhatisexpressedsothattheformofexpressionchangesfrombeingopaquetobeingtransparent.Itisaboutseeingmeaning.Soby“ScriptureandHermeneutics”ImeanScriptureastransparenttothelightofthecelestialandeternal—thatlightwhichhasbeenclosedtousbytheopacityofnatureandword.

Properlyunderstood,Scriptureisatexttransparenttosupernaturallight,butjustasyoucan(toanextent)amuseyourselfbyturningabicycleupsidedownandmakingthewheelsgoroundbyturningthepedalsbyhand,soitispossibletotakeadifferentapproachtoScripture,forexample,onethatisinterestedinscholarshipaloneorsatisfyingmerecuriosity.Asabicyclerealizesitstruebeingasameansofgettingsomewherequickerthanispossiblebygoingonfoot,soHolyScripturerealizesitstruebeingbyallowingustocontemplateGodthroughit.ItswordsestablishGodinourheartsjustasordinarywordsbuildupthenaturalworldfortheveryyoungchildorsomeonewho,likeHelenKeller,firstlearnsthemlaterinlife.

Thatiswhyitis“infinitesweetness.”Godisdelightwithoutbounds.Scriptureis“preciousforanygriefinanypart”because

“Godshallwipeawayalltears.”Itis“allhealth,healththriving,tillitmake/Afulleternity”becauseithealsthefissurebetweenusandGod,makingitpossibleforustobeopentowhatiseternalandthustotallyunbounded.It“mendsthelooker’seyes”becausebyacquir-ingtheabilitytocontemplatewhatisdivinethroughitwecansay,withtheblindmanhealedbyJesus,“WhereasIwasblind,nowIsee.”It“washeswhatitshows”becausethroughitweseewhatiswrong

nowIsee.”It“washeswhatitshows”becausethroughitweseewhatiswrongwithourlivesandthroughitwecanputitright.Itis

“heaven’sLieger”(meaning“ambassador”)becausethroughitweenterintorelationwiththecelestial.Itis“joy’shandsel”(meaninga

“firstinstallmentofapayment”andalsoa“gift”)becauseitgivesusthejoyofheaven,nowinpartandultimatelyinitsfullness.

HermeneutistandHermeneutics

HolyScriptureisnotallthisforusthroughourownskillinhermeneutics.Iwroteinthepreviouschapterofhow,whenseeinggoesbeyondwhatisseentoitssourcethattranscendsit,itfindsalsothe142

ChapterFive:ScriptureandHermeneuticsimmanentpresenceofthesourceinitsownknowing.Inotherwords,thisseeingisseeingwithGod.SoitiswithreadingHolyScripturearight.TheHolySpiritisourHermeneutist.Heis“theSpiritoftruth”whoguidesus“intoalltruth.”HerevealsthedeepmeaningofScripture.SaintPaultellsuswhatHiscentralrevelationis:“Noman,”hesays,“cansaythatJesusisLord,butbytheHolyGhost.”JesusistheWord,inGreektheLogos,andtheHolySpiritteachesusthatHeisthecentralmeaningofallthatis:thelogicofitall,wemightsay,for“allthingsweremadebyhim.”SaintJeromesaidthathewhoisignorantofScriptureisignorantofChrist,andwemightaddthatwecannotunderstandthetrueimportofScripturewithouttheHolySpirit,forHebringsustoknowJesusasLord.

Thisdoesnottakeawaythenaturalworkofhermeneutics.Gracebuildsonnature:theHolySpiritleadsustotheLordChristwhois

“theway,thetruth,andthelife,”butwecanprepareourselvesforbeingopentoaspiritualpath,forrecognizingtruthandreceivinglife,bylearningtoknowinahealthyway,bydevelopingasoundepistemology.Thathasbeenthepurposeofthefirstfourchaptersofthisbook.ItisthereforeappropriatetoapplythereflectionsoftheearlierchaptersdirectlytoHolyScripture.WhatappliestoGod’srevelationinnaturewillapplytoHisrevelationinScripture;whatappliestothehumanwordwillapplytotheholywordoftheBible.Ishalllookfirstathowthereflectionsonwholeness(mostlyinChapterTwo)apply;thenattheapplicationofthereflectionsonsymbolism;andthirdlyattheapplicationofthereflectionsonlanguage.AfterthisIshallconsiderthewayinwhichScriptureis

bestreadsoastoleadustocontemplateGod,withspecialreferencetothemonastictraditionoflectiodivinaorspiritualreading.

TheWholeThing

Isaidintheintroductionthatawayofreadingthatmurderstodissectcannotreachtheheartofmeaning.NowhereisthismoretruethaninSacredScripture.Analysiscanbeuseful,ofcourse.Adetailedexaminationoffragmentscangiveaclearerunderstandingofparticularimplications,yet“thewordofGodisquick.”Thatis,itlivesandacharacteristicoflifeisthatthepartbelongstothewhole143

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andthewholeisreflectedinthepart.Wecannotseparatepartstoreadthemunconnectedwithoutviolatinglife.Sometimespartswillyieldtheirmeaningbyspeakingonbehalfofhugeexpanses,oreventhetotality,ofScripture.Suchistheannouncementthat“theWordwasmadeflesh,anddweltamongus.”AnotherexampleisthissayingofJesus:“ThoushaltlovetheLordthyGodwithallthyheart,andwithallthysoul,andwithallthymind.Thisisthefirstandgreatcommandment.Andthesecondislikeuntoit,Thoushaltlovethyneighborasthyself.Onthesetwocommandmentshangallthelawandtheprophets.”Indeed,itwouldbeenoughsimplytoliveaccordingtothissaying:itfullyconveystheteachingoftheBible.

Likethefirstcellofanembryoorafragmentofahologram,itcontainsthewhole.OtherportionsofScripturewillyieldtheirmeaningifreadalongsidedifferenttexts:thesedifferentpartswillvaryaccordingtotheparticularmessagethatisaptforaparticularpersonataparticulartime.ThedynamicofthisisbeautifullyexpressedinthesecondpartofGeorgeHerbert’spoemquotedabove:

OhthatIknewhowallthylightscombine,

Andtheconfigurationsoftheirglory!

Seeingnotonlyhoweachversedothshine,

Butalltheconstellationsofthestory.

Thisversemarksthat,andbothdomakeamotion

Untoathird,thattenleavesoffdothlie:

Thenasdispersedherbsdowatchapotion,

ThesethreemakeupsomeChristian’sdestiny.

Sucharethysecrets,whichmylifemakesgood,

Andcommentsonthee:forineverything

Thywordsdofindmeout,andparallelsbring,

Andinanothermakemeunderstood.

Starsarepoorbooks,andoftentimesdomiss:

Thisbookofstarslightstoeternalbliss.

ThispartofthepoemalsoconveyshowScriptureismedicinethatcurestheillnessofnotbeingabletoreadthecosmos.Tousnow“starsarepoorbooks”:theskycannotbereadasitusedtobe;wedonotseeheaveninitanymore.Wearehealedfromblindnesstoheavenbyaprescription—“apotion”—madeupfromdisparate144

ChapterFive:ScriptureandHermeneuticselementsofScriptureinacombinationthatisuniqueforthepersonforwhomitisintended.Thisprescription“makesgood”thelifeanddestinyofthisparticularChristian.Knowing“howeachversedothshine”isnotenough,butwedohaveenoughlight,from“theconfigurations”thatwecanperceive,toseeourtruestateandsaywiththepoet,“Thywordsdofindmeout.”Inthisway,drawingourattentiontothecoherenceofmultipletexts,theBiblegivesusenoughlighttoreach“eternalbliss,”evenifwedonotknow“alltheconstellationsofthestory.”

ThecoherencecomesfromtheonenessoftheHolySpirit,asGeorgeHerbertexplainedinAPriesttotheTemple:“ForallTruthbeingconsonanttoitself,andallbeingpenn’dbyoneandtheself-sameSpirit,itcannotbe,butthatanindustriousandjudiciouscomparingofplacewithplacemustbeasingularhelpfortherightunderstandingoftheScriptures.”TheSpirit-givenonenessgoes

furtherthanthis:itisalsointheunityofChrist’sfollowersintheChurch,nowandthroughtheages.InthewholeofScriptureandthewholeofTraditionreceivedinthepresentandfromthepast,wefindthelightandmeaningthateludeusifwelookonlyinfragments.Whatiscutupintopiecesisdeadandcannotanimate:whathaslivingcoherencegiveslife.

Eyesalve

TheBible,likenature,hasanAuthorandsoacoherentmeaning.Itthereforemakessensetoseekthatmeaninginthewholetext,notjustinlittlesectionsofit.Inordertoexemplifythis,IshalllookatacoupleofconnectionsbetweenthefirstbookoftheBible,Genesis,andthelast,thebookofRevelation.Thefirstisconnectedwithamajorthemeofthisbook:howweseethings.Thedevilisrecommendingeatingfromtheforbidden“treeoftheknowledgeofgoodandevil”andmakeshisepistemologicalpitchtoEvethus:“Inthedayyeeatthereof,thenyoureyesshallbeopened,andyeshallbeasgods,knowinggoodandevil.”Heissayingthattheywillseethingsdifferentlywhentheyhaveeatenofthefruit:theirwayofknowingwillbedifferent.Hisclaimthattheywill“beasgods”impliesadivineperspective.Ofcourse(asweknowfromelsewhereinthe145

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Bible),“heisaliar.”Inrealitytheperspectiveislessthandivine.

God’sknowledgeisanundividedunity;Heknowsonlygood.“Theknowledgeofgoodandevil”isadividedknowledge,belongingtowhatisextended;itlackstheperceptionofeverythingasasinglewholebecauseforitthecreatedisopaque,andsoitdoesnotseethedivineunitythroughit.Independenceofthedivineunity(whichisalsoprideofjudgment)entailsdivision,conflict,andevil.TheimmediateeffectofthisnewwayoflookingisthatAdamandEveknowthattheyarenaked.Knowingthemselvesthiswayisnolongerknowingthemselvesaccordingtothedivineplanandpurposeoftheircreationwhen“Godcreatedmaninhisownimage,intheimageofGodcreatedhehim;maleandfemalecreatedHethem.”

TheydonotseeGodthroughtheirbodies,whichimageHim:theyonlyseetheirownnakedness—theirvisionstopsatwhatiscreated,nolongerseeingwhatitexpresses.Itisnolongerthecasethat“theywerebothnaked,themanandhis

wife,andwerenotashamed.”

Here,fromthebookofRevelation,isGod’struthfulpromisecorrespondingto(andundoing)thedevil’smendaciousone:

Becausethousayest,Iamrich,andincreasedwithgoods,andhaveneedofnothing;andknowestnotthatthouartwretched,andmiserable,andpoor,andblind,andnaked:Icounseltheetobuyofmegoldtriedinthefire,thatthoumayestberich;andwhiteraiment,thatthoumayestbeclothed,andthattheshameofthynakednessdonotappear;andanointthineeyeswitheyesalve,thatthoumayestsee.

The“eyesalve,”divinemedicine,restoresthevisionlostthroughthedevil’stemptation:theabilitytoseethedivineunityinandthroughallthings.Thenakedness,whichwaswhatAdamandEvewereleftwithwhentheynolongersawGodthroughHisimage,isclothedwith“whiteraiment”:thedivinerefulgence.Thewhiteisasymboloftheundifferentiatedandtranscendentperfectionofdivinesimplicity,innocentofanyevil.The“goldtriedinthefire”isasymbolofthesacredluminosity,thepurelightwonbythesufferingofChrist.TheseareofferedtoManwhothinksheiswell-offbutlooksonlyatthegoodsofthisworld,notatwhattheysignify.Thenewvisionthedevilpersuadedhimtoseekisinrealityblindness,andhe146

ChapterFive:ScriptureandHermeneuticsissofarfallenfromparadisethathehasforgottenwhatheknewbeforehisexile:thatheisnaked.

Theofferof“eyesalve”isanotherpresentationofthesigngivenbyJesusinChapterNineofJohn’sGospel.Hereisthecorrespondingnarrative:

AslongasIamintheworld,Iamthelightoftheworld.Whenhehadthusspoken,hespatontheground,andmadeclayofthespit-tle,andheanointedtheeyesoftheblindmanwiththeclay.Andhesaiduntohim,Go,washinthepoolofSiloam,(whichisbyinterpretation,Sent.)Hewenthiswaytherefore,andwashed,andcameseeing.

Jesus,thelightoftheworld—God(whoislight)withus—redoesthemakingofAdamfromthedustoftheearth,restoringhisprimordialvision.Jesusis“sent”(themeaningofthepool’sname,Siloam)byHisFathertocleanseMan’sblindness.Hemakeshiseye“single”inthesense(givenatthebeginningofChapterOnewhereitsuseinLuke’sGospelisdiscussed)ofmakingithealthy,butalsointhesenseofcuringthedoublevision—“ofgoodandevil”—thatcame

butalsointhesenseofcuringthedoublevision—“ofgoodandevil”—thatcame

throughthedevil’stemptationanddeprivedAdamoftheabilitytosee“theonething”thatisGodinHisunity,apparentinallthings.

MoreAboutTrees

ThelossandhealingofvisionisnottheonlyconnectionbetweenthefirstandlastbooksoftheBible.Thetreeoflifealsoconnectsthem.InthebookofGenesisweread,“AndoutofthegroundmadetheLORDGodtogrow...thetreeoflife...inthemidstofthegarden.”Itiscentral:EveandAdameatingoftheother,forbiddentreeisoff-center,andleadstoexile.InthemiddleoftheBiblethereisaprophecyofrestorationinEzekiel’spropheticvisionofalife-givingriverwith“verymanytreesontheonesideandontheother.”

ThisisfulfilledintheapocalypticvisionoftheNewJerusaleminthelastchapteroftheBible:

Andheshowedmeapureriverofwateroflife,clearascrystal,proceedingoutofthethroneofGodandoftheLamb.Inthemidstofthestreetofit,andoneithersideoftheriver,wastherethetree147

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oflife,whichbaretwelvemanneroffruits,andyieldedherfruiteverymonth:andtheleavesofthetreewereforthehealingofthenations.

ThetreeshavethesymbolicassociationsoutlinedinChapterThree,butthesymbolismofthetreeoflifealsoparallelsthatoftheeyesalverestoringwholenessandsinglenessofsight,sincelifeisboundupwithwholeness.ToeatfromthetreeoflifeistoknowtheonenessofGodandinthatknowledgetohavewholeness.ThestoryoftheBibleisthestoryoflosingandfindingagainthatwholeness,thestoryofthefallfromgazingupontheonenessofGodandtherecoveryofthatcontemplation.Itistheprimaryinspirationforthisbook.

NotaClosedSystem

TheBiblehasawonderfulcoherence,butitisnotaclosedsysteminwhicheverythingisexplainedbyreferencetoeverythingelse.Likehumanlanguage,it

everythingisexplainedbyreferencetoeverythingelse.Likehumanlanguage,itbreaksopenunderthepressureoftherealityitconveys.Aswesawinthepreviouschapter,humanlanguagecontainsparadoxes,suchasthatofEpimenides,becausenosystemcanwrapuprealitysothatthereisnodepthorsignificancebeyondthatsystem.Thisismostespeciallytruewheredivinerealityisconcerned.ThewordsoftheBible,humanastheyare,cannotcontainit:theycanonlyopenoutontoit.Itfollowsthatontheleveloflanguage,therewillbeparadoxes.Take,forexample,thisteachingoftheLordJesus:

Ifanymancometome,andhatenothisfather,andmother,andwife,andchildren,andbrethren,andsisters,yea,andhisownlifealso,hecannotbemydisciple.

Thiscontradicts,amongothertexts,thecommandmentgiventhroughMoses,“Honourthyfatherandthymother”;thesayingofSaintPaul,“Leteveryoneofyousolovehiswifeevenashimself”;andthatofSaintJohn,“Hethathatethhisbrotherisindarkness.”

Thispromptsustolookmoredeeplyatit.ItbeginstomakesenseinthecontextofthiscommentonHisteachingherethattheLordmakes:“Whoeverhebeofyouthatforsakethnotallthathehath,hecannotbemydisciple.”Forsakingwhatonehascarriestheimplica-148

ChapterFive:ScriptureandHermeneuticstionofforswearingownershiporprivateproperty.Itsuggeststhatthelovethatisbeingcontradictedisalovethatrelatestotheselfinthatitcherisheswhatbelongstotheself.Thereisanothersortoflovethatlovestheotherwhollyforhisorhersake.Thisisthelovethatcomeswhenonecantruthfullysay,“Ilive;yetnotI,butChristlivethinme.”ItisthelovethatcomeswhenoneforsakesselftofollowChrist,losingone’slifetofindit.ThisisthelovethatGodis,aloveofacompletelydifferentorderfromthatwhichcomesfromournaturalinclinations.ItfollowsthatwhatJesusissayingintheapparentlycontradictedpassageis,ineffect,“Clearouttheoldlove,toreplaceitwithauniversallovethatwillmuchmoretrulybenefititsobjects.”ItisasthoughHeisrecommendingknockingdownapokylittlebuildingforthesakeofbuildingamuchfineredifice.

Wecandrawmeaningfromtheseapparentcontradictionsinthissortofway,yetonthelevelofstraightforwarduseoflanguagethecontradictionsremain.Itwouldneverdotocodifylawbyusingwordslikethis.Asystemoflegalsignificancecouldnevertoleratesuchusage.Thebreakinginofdivinelight

worksdifferently.Ithastoreducewordstoimpotencebeforeit,makingthemmeantheoppositeofwhattheysay,toestablishitsLordshipovertheconventionsofhumanwordandthought.Thisischaracteristicofthewaythedivinebreaksintothehuman:thereisalwaysmoredepth(ormoreweight)thanthesystemcancontain.ItisatitsmostdramaticinthecrucifixionofChrist:inhumanterms,healthiswholenessofbody,andyetitisthroughthebreakingofahumanbodythathealthandwholeness(salvation)cometoallhumanity.SaintPaulwaspointingtothisbreakingofhumanmeaningsystemswhenhewrote,“WhenIamweak,thenamIstrong.”Iwilllookfurtherathowthissortofuseofparadoxbreaksthroughlanguage,whichsinceBabelhastendedtobetheterminusratherthantheportalofourperception,whenIlookattheteachingofChristinChapterEight.HereIsimplywanttopointoutthatScriptureisgiventoustohelpusgetbeyondtheworldlyreificationofwords,nottobecomeanotherexhibitinamuseumoflanguagethatonceuponatimeshimmeredwithaglorysuperabundantlygreaterthananythingitcouldcontain.

Ontheliterallevel,Scriptureismessyandreflectiveofthemess149

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ofhumanlife:sometimesperhapsevenshockinglyso.Yetifitweresqueakilyclean,perfectlypolishedandtotallyexplicableintermsofitself,itwouldnotspeakofGodbreakingintoourworldasthatworldreallyis.Itwouldsimplybelying.Thetruthittellsisgreaterthansuchtidycompletenessandnotliteralalone.OfthistruthIshallnowspeak.

ScriptureandSymbolism

Inthewaywethinknowadays,wetendtogetusedtothelazyassumptionthatthingsdonotmeananythinginparticular,otherthanmeaningsthatwewanttobestowuponthem.Ihavearguedagainstthisassumption,particularlyinChaptersOne,Three,andFour.IwantnowtolookattheapplicationofthisthinkingtoScripture.SometimesthesymbolisminScriptureisobvious,suchaswhenJesussays,“Iamthetruevine,andmyFatheristhehusbandman.”Aliteralidentificationisexcluded,andthemanifoldaptnessofthesymbolisclear.Thevineisaliveandinitswayatreeoflife:itdenotestheOnewhocamethatHispeoplemighthavelifeand

“haveitmoreabundantly.”Eachbranchofithasalifeofitsownandyetisnotseparate,soJesuscansay,“Iamthevine,yearethebranches”andexplainhow

separate,soJesuscansay,“Iamthevine,yearethebranches”andexplainhownotbeingseparatedfromHimisthewaytolife.Theworkof“thehusbandman”—theFather—istoremovethosebranchesthatdonotbearfruitandtoprunethosethatdosothattheymaybearmore.ThevineascultivatedexpressesHisProvidenceinjudgingthosewhoselivesarespirituallyunfruitfulandinallowingdifficultiesinfruitfullivesthatmakethemyetmorefruitful.Thefruitofthevine,grapescrushedtoproducewine,symbolizethesufferingofChristandpointtoHisPreciousBloodintheEucharist.

Tosayallthisistosaywhatispatentfromthepassageeveninourday,andthereismorethatanyreasonablycarefulreadingofChapterFifteenofJohn’sGospelwillreveal.Yetthereismeaningthatourcultureloses,becauseofwhathashappenedtothewayitreadsthebookofnature.Jesussays,“Iamthetruevine.”Thewordsusedfor

“true”and“truth”intheGreekversionoftheBiblecarrythecon-notationofdivine,ormorereal.JesusissayingthatHeismorewhat150

ChapterFive:ScriptureandHermeneuticsthevineisthanitisitself.Thevineistheexpressiononitsown(lessreal)levelofthedivinerealitythatJesusHimselfis.Weareusedtothenotionthatasymbolissomethingthatcanbeusedforourpurposes,aswhenacompanytakessomethingfromnaturetoestablishitsbrand,forexample—totakeoneassociatedwiththeoriginalepistemologicaldysfunction—anapple.Yet,asIhavearguedearlierinthisbook,natureexiststoshowuswhatisbeyonditandthushasameaningthatisgiven,nottaken.Thevineisnotco-optedbyaningeniousteachertomakehispoint;theTeacherrevealsinHimselfwhatthevineofitsnaturerevealsonitsown,lower,level.Inonesense,theIncarnationisaresponsetotheforgettingofwhatnaturemeans;itisadirectshowingofthatmeaning.

Ifwebearinmindthisreadingofnature,Scripturehasadoublepower.Itspeakswiththepowerofwordsbutalsowiththesymbolicforceofnature.AlessobviousexamplethanthatofthevineisthispromisefromthebookofRevelation:

Hethathathanear,lethimhearwhattheSpiritsaithuntotheChurches;toHimthatovercomethwillIgivetoeatofthehiddenmanna,andwillgivehimawhitestone,andinthestoneanewnamewritten,whichnomanknowethsavinghethatreceivethit.

ThisbeginswitharepriseoftheadmonitionoftheprophetIsaiah,referredtoin

ThisbeginswitharepriseoftheadmonitionoftheprophetIsaiah,referredtoinChapterFour,aboutthedistinctionbetweenopeningtheearsandhearing.Tohearistogetthemeaningaswellasthesounds.Itgoesontosaythattheonewhoresiststheallureofevilwillgettwogifts.ThefirstisdefinedintermsofthenarrativeinChapterSixteenofthebookofExodus,whereGodgivesHispeoplefoodinthedesert.Theword“manna”takesitspowerfromthoseearlierwords,indicativeofaProvidencethatmeetsneedexactly.

Thatitisqualifiedbytheword“hidden”tellsusmore.Thisisnourishmentfor“theinnerman.”TheLordworksinsecretinthesoultomakeitstrong.Thesecondgiftisthe“whitestone.”Thewhitenesshasthesamesymbolicimplicationsasinthe“whiteraiment”mentionedabove.Thestoneisanextraordinarilyrichandpowerfulsymbol.Characteristically,astoneisnotaffectedbyotherthingsinitsenvironment:rootsandsoongoarounditratherthanthroughit.Beinginthissenseimpenetrable,itisawholeinitsownright;it151

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cannotbemadeapartofsomethingelse.ItthereforesymbolizesthatinManwhichtranscendshisenvironment:hisimmortalbeing.

ThestoneisManasmicrocosm,containingallthingswithinhisspirit,ratherthanManaspartoftheexternalworldandsubjecttoitsforces.ThewholenessandimmortalitythestoneexpressescorrespondtothesequalitiesinGod,whoseimageManis.ThereforeGod,inthepersonofChrist,isalsosymbolizedbyastone.ThegiftofastoneisthusashareinthelifeofChrist,therealizationofMan’simmortaldestiny,aneternalandimperishablebeing.Itiswhitebecausethislifeisthatoflight,purity,andpeace.

Ihavedweltonthesymbolismofthestonebecauseitillustrateshowourrecoveryoftheabilitytoreadnature,tolookatitcontemplatively,facilitatesourreadingandreceivingofmeaningthroughScripture.Thetwoaresynergetic.ItisnotjustourrelationshipwithnaturethatisrelevanttohowScriptureworksforus,however:thewayinwhichwordsworkforusisalsovitallyimportantforwhatwereceivefromit.Ifwordsarejusttokensthatwemovearound,theywillnotrevealtousasmuchastheywillifwordsarekeysthatunlockbeingforus.Everythinginthelastchapter,bothaboutsymbolandaboutlanguage,isrelevanttohowwereadScripture.The

“whitestone”illustratesthiswithregardtobothsymbolandlanguage,becauseithas“inthestoneanewnamewritten,whichnomanknowethsavinghethatreceivethit.”Tolookatitwiththecarelessnessofacontemporaryepistemologyistobeabletosaytooneselfmerely,“Thatstoneisminebecauseithasmynameonit.”

Seeingnaturewithadeeperknowing,onecansay,“Thisstoneisme.”Itcanthenbeponderedinawaythattakesonedeeperthanwherewordscango.

Thewordsmattertoo,though.Theyhavepower.The“new

name”bringsaboutadepthofbeing.ItechoesGod’sfirstcreatingword,asrecordedatthebeginningoftheBible.ThroughitGodgivestothehumansoulanidentity,asAdaminparadisegavetheanimalsidentity.ThisisaparticipationintheidentityofGod.Thelastchapterexplainedhowthename,givenbyGod,replacesanamemadebypeopleforthemselves.Hereissomethingyetmoreglorious.Itisnotsimplyamatterofsomethingfactitiousbeingreplacedbysomethinguniversal.Thepersonalandparticularbecomesthe152

ChapterFive:ScriptureandHermeneuticsuniversal.ThenewnameisnotdivisivelikethatsoughtatBabel:itiswrittenbyGod,who“isoneLORD,”asonceHewroteonstoneforMoses.Yetitisgiftedtotheindividualalone.Nooneelseknowsit.Ithassomethingofthemysteryofthetetragrammaton:thesacredNameofGodnottobeprofanedbybeingutteredinpublic.

Itisnowayexternalandthereforecannotbemanipulatedorsubju-gated.Itisirreduciblebeing,containingeverything.

HistoryasSymbol

Iwillcomebacktowords,andtheirpower.Havinglookedathowtheycanworkwithanaturalsymbol,Iwantnowtoconsiderhowsymbolismworksmoreextensively.Tobeprecise,Iwanttoconsiderhowsymbolismworkswhenextendedintime.Ifitistrue,asIhavebeeninsisting,thatnaturesymbolizeswhatisbeyondit,presentingsupernaturalrealitytous,thenthereisnoreasonwhyitshoulddothisonlystatically.Thingschangeinnature,andthisreflectsthechangesinhumanlife,asintheseasonscorrespondingtodifferentphasesofaperson’slife.ButIhaveinmindnotjustcorrespondencesbetweenonenaturalthingandanotherbutcorrespondences

betweenwhatisnaturalandwhatisspiritual.Justasastoneoratreecansymbolizesomethingspiritual,socananevent.Thisisgenerallyunderstoodwhenitcomestofiction.Aqueststorycanillustratesomeonefindinghistrueself.Jesususedsuchstories,liketheoneaboutsellingeverythingtobuythe“pearlofgreatprice.”Yetthereisaprejudicethatsayssuchstoriescanonlybe“notreallytrue”—thatistosay,thatonlyfictioncancarrythemeaningthattheycontain.

Tosaythisistodivorcenaturallifefrommeaning.Itistosaythatthematerial,extendedinspaceandtime,istheultimaterealityandmeaningisahumanlyconstructedadd-on.Ihavearguedfromthebeginningofthisbookthatthisisnottrue.Realityisdeeperandgreaterthanthis,andthematerialisapresentationofit,notthethingitself.Thisbeingthecase,wedonotneedtolimitourselvestofiction(wonderfully,evenindispensably,illuminatingthoughitcanbe)whenseekingspiritualmeaning.Justassomethingthatexistsinnaturecanspeakofwhatisbeyondit,socansomethingthathappensinnature,andthiscanberecordedinhumanhistory.

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IntheageofthefathersoftheChurch,thiswastakenforgrantedwhenreadingScripture.Nowadaystheretendstobeatacitandunexaminedassumptionthatthisisafancifulandunrealwayoflookingathistory.Inreality,itisthemodernwayofthinkingthatisunreal,becauseitismaterialist.Prescinding,therefore,fromtheatomsofDemocritus,wewilllookatsomeexamplesfromScriptureofhistoryconveyingspiritualmeaning.Aswiththesymbolofthestone,typesofeventscanhaveanaturalspiritualmeaningantecedenttotheirscripturaluse.Anobviousinstanceisthejourney.Therearemanyexamples,fromHomer’sOdysseytoamodernpoliticalleadernaminghisautobiographyAJourney.Pilgrimagesarejourneysthatembodyaspiritualmeaning:amovementtowardthesacred.Theoutwardactof,forexample,walkingtowardSantiagodeCompostelagivesexpressionand—atleastbyaspiration—effectivenesstoaninwarddesireforholiness.Yetajourneydoesnotneedtobeundertakenforreligiousreasonstobeatruespiritualsymbol.EverylifeisajourneyalongtheextensionoftimetoGod;peoplemayhavegreatlyvaryingdegreesofpreparationfortheirarrivalattheirdestination,withcorrespondingdegreesoffelicity(oritsabsence)there,buttheyareallgoingtothesameplace.Thetrials

anddangersofajourneyarethedifficultieswefaceinlife,andhowweresponddeterminesourspiritualdevelopment,ourreadinessforwhenwearrive.

GetTheeOutofThyCountry

TherearethreegreatjourneysinScripture,allofthemcarryingthemeaningofgoingtoGod.ThefirstisthatofAbraham.Itbeginsbecause“theLORDhadsaidtoAbram,Gettheeoutofthycountry,andfromthykindred,andfromthyfather’shouse,untoalandthatIwillshowthee.”Thelandisanidentifiablehistoricalandgeo-graphicalplace,butitsymbolizessomethingyetmorereal:heaven.

ThefactthatAbram(hisnameischangedtoAbrahamlater,asymbolofspiritualchange)hastoleavehisownfatherland,folk,andfamilyisasymbolofthespiritualnecessityofgettingbeyondthenaturalandculturalworldinordertocontemplateGod.AsIhaveexplained,boththeseworldsinprincipleexpressthedivinepres-154

ChapterFive:ScriptureandHermeneuticsencebuthavebecome,throughthedevil’sepistemologicaldevious-ness,insomesensebarrierstoknowingGod.Wehavetoleavenotsomuchnatureandculturethemselves—doingthiswithanycompletenesswouldbeharmfulevenifitwerepossible—butratherourwayofknowingthem.Inpractice,though,thisinvolvesadegreeofrealrenunciation.ItisstrikinghowclosetherequirementsforrenunciationplacedonAbrahamparallelwhatJesussaysabouthat-ingfatherandmotherandsoonintheteachingdiscussedabove.

BothexpressthedemandingcostlinessofthedynamicofabandoningourownworldsoastobeopentoGod’s.

Thereward,though,ishuge,andtheenterpriseenjoysdivineprotection.InavisionAbrahamhearstheLordsaying,“Fearnot,Abram:Iamthyshieldandexceedinggreatreward.”HisjourneynotsomuchtakeshimtoGodasbringsGodtohim.ThepowerofAbraham’sstoryisintheaweinspiringextentofhisdescendants,ofthebodyandofthespirit.Heistold,“Looknowtowardheaven,andtellthestarsifthoubeabletonumberthem....Soshallthyseedbe.”

Hisseedisthedescendantsofhisbody,thestarsofhisspirit:thelatteraretheblessedinheaven.Theseincludeamongthemthose“thatturnmanytorighteousness”—thosewhofollowAbraham’spathsofarastobecomeaspiritualfathertomany.SuchwasSaintBenedict,leavingthefamiliarityof

spiritualfathertomany.SuchwasSaintBenedict,leavingthefamiliarityofRomeforseclusionintheholycavetillheemergedcapableofleadinggenerationsthatfollowedhimtoGod.

Theimmensityoftheblessingofsuchprogenyindicatesthepowerofrenunciation,orratherwhatGodcandowhennotblocked.Abraham’sjourneybroughthimtomuchmorethanheleftbehind.

TheJourneytothePromisedLand

ThesecondgreatjourneyintheBibleisthatofawholepeople:thepeopleofIsrael.TheyhavesettledinEgypt,butwhenthereis“anewkingoverEgypt”theyfind“theirlivesbitterwithhardbondage.”Literally,thisismakingbricksandotherserviletasks,buttraditionallythishasbeeninterpretedassymbolizingtheenslavementofGod’speopletosin.Thebeautyofasymbolisthatitimpliesmorethancanbeconveyedbyaverbalequivalent,andIwouldliketosuggestaparticularaspectofthisbondagethatcorrespondsto155

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thethemeofthisbook.Thisisbeingkeptprisonerwithinthenaturalandculturalworlds:thatis,beingunabletoseewhattheyexpress,consideringnatureandlanguagetobetheterminusofreality.InsteadofknowingGod,theprisonerknowsonlythelawsthatgoverntheoperationofnaturalprocessesandtheconventionsgoverningtheuseoflanguage,consideredasarbitrarilyassigned.Thisfailurecanalsobeexpressedintermsofbeingcutofffromthelight,asymbolusedthroughoutJohn’sGospel.InadvancingthisreadingofthepeopleofIsrael’sbondage,Ineedtomakeanimportantqual-ification:Idonotforamomentimaginethatthisistheentiretyofsinandevil.Indeed,althoughIhavespokenofthemoralaspectofconversionfromthisoutlook,Idonotthinkthatitisevennecessarilysinfulinthesenseofbeingadeliberatelywilledbadchoice.ThatiswhyIthinkitmatterssomuchthatweunderstandwhatisgoingon:peopleofgoodwillareprisoners,areinthedarkness.Thisisbecausetheyaretaughtsuchthings.

Ifsomebodyisdeterminedtochooseevil,thereisnotalotonecando.WhenIworkedasaprisonchaplain,agovernoroncedescribedmyjobas“turningbadpeopleintogoodpeople,”andIthinkthatwasalittlenaive.Yetitisadifferentmattertotrustthegoodwillofpeoplewhothroughnofaultoftheirownhaveinheritedadysfunctionalepistemology.Evenifatfirsttheolder,wiserwayof

inheritedadysfunctionalepistemology.Evenifatfirsttheolder,wiserwayofknowingseemsstrange,inthelongerperspectivetruthhasagentlepersuasiveness.Itcanbealongjourney,butsowasthatoftheIsraelitestothePromisedLand.ItishighlysignificantthattheirleaderMoses“wasverymeek,aboveallthemenwhichwereuponthefaceoftheearth.”Humilityistheabilitytoseerealityasitis,notdistortingitwithamanipulativespiritthattwistsittotheprejudicesoftheself.BecauseMosesishumbleheisopentoGod,whocallshimtoleadHispeople“untoalandflowingwithmilkandhoney.”Thatlandisinterpretedbytheancientcommentatorsassymbolizingheaven.ThisisnothingotherthanseeingGodasHeis.

Itistheultimateseeingaright,theperfecthealingofhowweknow.

Itisnotallowinganything,greatorlittle,toreplaceHimandthusobscurethevisionthatalonegivesbliss.

Mosesleadsthepeopleinthedecisivebreakfromtheirbondage:thecrossingoftheRedSea.TheBibletellsthestorylikethis:156

ChapterFive:ScriptureandHermeneuticsAndMosesstretchedouthishandoverthesea;andtheLORD

causedtheseatogobackbyastrongeastwindallthatnight,andmadetheseadryland,andthewatersweredivided.AndthechildrenofIsraelwentintothemidstoftheseauponthedryground:andthewaterswereawalluntothemontheirrighthand,andontheirleft....ThustheLORDsavedIsraelthatdayoutofthehandoftheEgyptians;andIsraelsawtheEgyptiansdeadupontheseashore.

IdonotneedtointerpretthisintermsofthethemeofthisbooksinceWilliamBlakehasdoneitforme,inthepoemquotedintheintroduction:“TheAtomsofDemocritusAndNewton’sParticlesofLightAresandsupontheRedseashore.”ThepeopleofGodleavebehind,asIsaidinmycommentaryonthepoem,thereductionismofatomismanditsscientificdescendants.Theygetbeyondadefectiveepistemology,aninadequatewayofknowing.

Thisisonlythestartoftheirjourney,however.Theyaretroubledbythelureofwhattheywereusedto.Theysay,“Werememberthefish,whichwedideatinEgyptfreely;thecucumbers,andthemel-ons,andtheleeks,andtheonions,andthegarlick.”Theyaretemptedbywhattheyhaveleftbehind.Thetendencytosuccumbtobeinglockedintothelimitationofknowingthisworld(naturalandcultural)onlyforthefalsecertaintyandcomfortitgives,inpreferencetobeing

cultural)onlyforthefalsecertaintyandcomfortitgives,inpreferencetobeingvulnerabletothelivingGod,isperennial.Thatiswhythepsalmurges,“Hardennotyourheartasintheprovocation,andasinthedayoftemptationinthewilderness.”Itisajourneythroughthedesert,itselfanambivalentsymbol.Ontheonehandthedesertisaplaceofdesolationandabandonment;ontheotheraplaceofcontemplation,quiet,anddivinerevelation.Itisthesetwoforthesamereason:thenormaldistractionsofthisworldarewithdrawn.

ThejourneyendsafterthedeathofMoses.Thisissignificant.

ThejourneytoGodisultimatelyajourneybeyondthislife.InChristiantradition,thispassagebeyondourmortalexistenceissymbolizedbythecrossingofthepeopleofIsraelthroughtheRiverJordan.ThisparallelsthatthroughtheRedSea.CrossingtheRedSeais,asitwere,adeathtothethingsofthisworld;crossingtheJordanaliteralandactualdeath.MosesistheonewholeadsthroughtheRedSea,JoshuatheonewholeadsthroughtheRiverJordan.As157

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Joshuapromises,thewatersoftheJordanarepartedsothatthepeopleofGodcanpass“cleanoverJordan.”Theyarelaterremindedthroughhimoftheremarkablefactregardinghowtheytakepossessionoftheirnewland:“ThussaiththeLORDGod,...Ihavegivenyoualandforwhichyedidnotlabour,andcitieswhichyebuiltnot,andyedwellinthem;ofthevineyardsandoliveyardswhichyeplantednotdoyeeat.”ThePromisedLand,thebeatificvision,theknowledgeofGodisultimatelyHiswork:itisHewhosetsusfree,Hewholiberatesusfromourbondagewithallthatitimplies.

TheGreatestJourneyofThemAll

Thethirdjourneyisthegreatestofthemall.ThefinalstageoftheIsraelites’journeyisasymbolofitespecially,andJoshuaasymboloftheOnewhomakesit.ItisannouncedinLuke’sGospel:“Anditcametopass,whenthetimewascomethatheshouldbereceivedup,hesteadfastlysethisfacetogotoJerusalem.”ThebeingreceivedupisthecrossingoftheJordan:thedeath,resurrection,andascensionofJesus.HeisresoluteinHisundertakingofthejourneythatistoboththeearthlyJerusalem,overwhichHelovinglylaments,andtheneworheavenlyJerusalem,whereHereignsinglory.Itisajourneytowardterriblesufferingaswellasglory,asHeexplainstoHisfollowers:“WegouptoJerusalem,andallthingsthatarewrittenbytheprophetsconcerningthe

gouptoJerusalem,andallthingsthatarewrittenbytheprophetsconcerningtheSonofmanshallbeaccomplished.ForheshallbedelivereduntotheGentiles,andshallbemocked,andspitefullyentreated,andspittedon:Andtheyshallscourgehim,andputhimtodeath:andthethirddayheshallriseagain.”

ThetensionofthisoutcomehangsoverallHedoes;Hesays,

“HowamIstraitenedtillitbeaccomplished!”ItisinthecontextofthisdestinythatHegoes“throughthecitiesandvillages,teaching,andjourneyingtowardJerusalem.”ThecircumstanceofHisteachingisevenclearerinJohn’sGospel,whereitisplacedbetweenthedepartureofHisbetrayerandHisarrest.TheteachingisthereforeasmuchinthejourneyHemakesandwhitherHemakesitasinwhatHesays.IshallconsiderJesus’steachingingreaterdepthinChapterEight,butaparticularelementofitisrelevanthere.Heis,liketheIsraelites,makingajourneybeyondtheconfinesofthe158

ChapterFive:ScriptureandHermeneuticsnaturalandculturalworldsthathavekeptmankindinbondagethroughbecomingtheterminusofwhatisknowninsteadoftheexpressionofthedivine.ItisoftheessenceofHismissionthereforethatHecannotrestintheherebelow,inthecreated.When“acertainman”saystoHim,“Iwillfollowtheewithersoeverthougoest,”

Heresponds,“Foxeshaveholes,andbirdsoftheairhavenests;buttheSonofmanhathnotwheretolayhishead.”Hisfollowershavehere,likeHim,“nocontinuingcity.”Heisthesourceofconfidencethatthereismeaning,andlife,beyondwhatwehavebecomeconfinedin;Heis“theauthorandfinisherofourfaith;who,forthejoythatwassetbeforehimenduredthecross,despisingtheshame,andissetdownattherighthandofthethroneofGod.”

Prayer

Thepreviouschapteremphasizedthepowerofwords:thewordsofGodandthewordsofManwhoisinHisimage.Theyhaveanauthoritybeyondwhatisgenerallycreditedtotheminourutilitarianage.HereIwanttolookataspecialcategory:thewordsofMantoGod.Tobeprecise,IamconsideringthewordsGodgivesusthroughScripturetoaddresstoHim.Theyhavetheperformativepowerofdivinewords,buttheirutteranceisgiventous.GodgiftsHisfiattous,tomakestrongtheweakenedgripofourspeechonreality.

TherearethreeparticularprayersfromtheNewTestamentthathallowourspeech.Thefirst,theHailMary,centersourattentiononthedivinepresenceof

speech.Thefirst,theHailMary,centersourattentiononthedivinepresenceofOurSavior.ItcomesfromthewordsoftheangelGabrielandofElizabethhercousintoMary,motherofJesus.

InjoiningintheangelicsalutationandmakingourownElizabeth’swords,“Blessedartthouamongwomen,andblessedisthefruitofthywomb,”wearesayingyestotheIncarnationwiththeconsentofourhearts.InvokingattheveryheartoftheprayertheNameofJesus,announcedbytheangeland“thenamewhichisaboveeveryname,”isreachingouttoGodwhohascometosaveus,forthenameindeedmeans(inHebrew),“Godsaves.”Thefinalpetitionoftheprayer,thoughnotintheBible,drawsonitspresentationtousoftheMotherofGodandcallsforherintercessionatthosetwo159

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momentsthatcontaineverything:thepresentandthetimeofourpassing.

PrayingtheHailMaryintherosaryhelpstoformacontemplativespirit,sincethemysteriesoftherosaryfocustheattentiononJesus,toseewhomistoseetheFather.Thecentralprayerforthisformation,however,istheOurFather.AsIpointedoutwhendiscussingnumbers,itsverystructurelinksheavenandearth,withthree(thenumberofthedivine)petitionsrelatingtoGodandfour(thenumberoftheearth)aboutourterrestriallife.ItswordsarefromGodanddirectedtoGod,andthustheyhaveanespecialpower:indeed,therewasatimewhentheuninitiatedwerenotallowedtoparticipateinitsrecitation.When,taughtbytheLordJesus,wepraythewordsrecordedinthegospel,“OurFatherwhichartinheaven,Hallowedbethyname,”wearenotofcourseaddingtoGod’sholiness,butratherreverencingitsothattheeyeofourheartmaybeturnedtoit.Whenwepray,“Thykingdomcome.Thywillbedoneinearthasitisinheaven,”weareaskingthatGod’skingshipandpowerfulfillHispurposeswithusbeinghelpedtoplayourpartinthat,butalsoweareacceptingrealityasitis.Inthis(comparativelyneglected)sense,theprayerhelpsustobeopentolifeanditsbeauty,sinceitisanacceptingofthewholeofliferatherthantensingagainstapartofit.Similarly,whenwepray,“Forgiveusourdebts,asweforgiveourdebtors,”weareacceptingorcontemplatingthewholeofreality,includingpeoplewhohavedonethingsthatharmus;thisisanopeningofourselvestoGod’smercifullove.Finally,inpraying,

“Leadusnotintotemptation,butdeliverusfromevil,”weaskforhelpinnotbeingdivertedfromopennesstoGodandforprotectionfrommalignpowersthat

beingdivertedfromopennesstoGodandforprotectionfrommalignpowersthatwouldfosterthatdiversion.

ThethirdoftheprayerswithwordsdirectlyfromtheNewTestamentistheJesusPrayer,“LordJesusChrist,SonofthelivingGod,havemercyonmeasinner!”Itconflatestheappealoftheblindmenforsightwiththehumbleacknowledgmentofthepublican’sprayer,

“Godbemercifultomeasinner.”ToacknowledgethedarknesswithinoneselfinthewordsofthisprayerisalreadytobegintobeabletoseethelightthatisGod.Thesethreeprayers,God-giventhroughScripture,areanefficaciousorientationofthemindandhearttowardtheMostHigh.Primordially,languageitselfbythe160

ChapterFive:ScriptureandHermeneuticsverymeaningandtruthitdisclosedwouldhavehadthiseffect:inthesedarkertimes,aparticulardivineinterventionwithparticularwordsmakesgoodthefallingfromthebeholdingofwhatisbeyondandwithin.ThesearenottheonlyprayersfromtheBible,ofcourse:forexample,thepsalmsarehugelyimportant,butIwillreservediscussionofthemtotheconsiderationofliturgyinthenextchapter.

ALovingLetter

Addressingwords,especiallythosegivenbyHimtousforthatpurpose,toGodinprayeropensustoHim,butsodoesattendingtoHiswordstous.Thisisthebasisforthemonasticpracticeoflectiodivinaorspiritualreading.HereaveryhelpfulmodelisthecontemplativeattitudetowardnatureofwhichIwroteinthefirstsectionofthisbook,drawingattentiontoitslossandthedesirabilityofrecoveringit.ThatiswhyIdealtfirstwithourrelationtonature:ifwereadthebookofnaturearight,thenreadingthebookofScriptureinafruitfulwaywillcomeeasily.Thisisnotreadingforthepurposeofprovingordisprovingsomethingorforourownsatisfactionorforanyuseatall:itissimplybeingreceptivetowhatthewordssay.IarguedinChapterThreethatthecosmosismorefundamentallypartofwhowearethansomethingweinspect:thelatterapproach,whichwecanalsoapplytoourownbodies,isusefulforpracticalpurposes,butitislessilluminativeofthetruthofourbeingthantheformer.WecantakeScripturealsotobeintegraltowhoweare.Itsimplymakesexplicitwhatiswrittenintheheart.Itislikeaseriesofnotesthatarewrittenasareminder.Itremindsusofwhowereallyare,ofwhatisinthedepthsofourspirit.Notbeingseparatedfromit,overandagainstwhatwearecontemplating,

isoftheessenceofreadingitaright.

AwaytobeginmovingtothisclosenessistoseeScriptureasapersonalletterwrittentousoutoflovebysomeonewhoknowsusintimately:intimatelyenoughtoremindusofourdeepestaspira-tions.Beinglovedandknownlikethisawakensustowhatmatterstousatthecoreofourbeing.TeresaofAvilawrote,“Contemplativeprayerinmyopinionisnothingelsethanaclosesharingbetweenfriends;itmeanstakingtimefrequentlytobealonewithhimwho161

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weknowlovesus.”WecanaddthatcontemplativereadingofScriptureisalso“aclosesharingbetweenfriends”—receivingwhatissharedwithusbytheall-wiseGod,whoweknowlovesus.ItistakingtimetoreadHislovingletter.Ifthatlovemeanssomethingtous,wewillbeinclinedtoreaditmorethanonceandgobackoverparticularpassages.Ifthatwisdommeanssomethingtous,wewillattendespeciallytothecounselthatisbeingofferedintheletter.WewillwanttogobeyondourownconcernsandtroublesandenterintothewayofthinkingoftheOnewhowritestous.Therewillbenoneedtowriteback,sinceGodknowstheheartofMan:itisenoughthatourownheartischangedbywhatweread.

Thisreadingwillbeinthespiritoflove.Indeed,itwillbeintheHolySpiritwhoisthelovebetweentheFatherandtheWord.ThisLovewillhelpustounderstand:theLordsaid,“Heshallteachyouallthings,andbringallthingstoyourremembrance,whatsoeverIhavesaiduntoyou.”TheHolySpiritteachesgently,andbyattrac-tion.Hespeaksinourheart.AccordingtoSaintIgnatiusofLoyola,wecandiscernwhatGodwantstodrawourattentiontobyafeelingofconsolationthatcertainwordsgiveus.Itistothesewordsthatitishelpfultoreturnforfurthermeditation.Yettheintimacyofthissharingisnotmerelycozy,stilllessaflatteringintimacy.Itcanchallengeusaswellanddrawattentiontowhatneedschanginginourlife,towhatweneedtodotofindadeeperpeace.

ForthewordscomefromtheOnewhoistranscendent,aswellasimmanent.ThataspectiswellcapturedinthesewordsofPopeSaintGregorytheGreattoTheodore:

WhatisScriptureifnotaletterfromAlmightyGodtoHiscreature?IfYourExcellencylivedsomewhereelseandreceivedaletterfromanearthlymonarch,hewouldhavenopeace,hewouldnotrest,hewouldnotshuthiseyesuntilhe

hewouldhavenopeace,hewouldnotrest,hewouldnotshuthiseyesuntilhehadlearnedthecontentsofthatletter.TheKingofHeaven,theLordofMenandAngels,haswrittenyoualetterthatyoumightlive....Strivetherefore,Ibegyou,tomeditateeachdayonthewordsofyourCreator.Thusyouwilllongforthethingsofheavenwithgreaterdesire,andyoursoulwillbemoreeagerforthejoysthatarecelestial.

TheWordofGodputsusintouchwithwhatisdeepestinourheartsandwhatishighest.Thestarsinthenightskycorrespondto162

ChapterFive:ScriptureandHermeneuticswhatisdeepwithineachhumanperson.Theyspeakofanobledestiny.Scripturespeaksofthesame:“greaterdesire”and“joysthatarecelestial.”Itisaletterofferinglife:eternallife.ThislifeisnothinglessthanthelifeofGod.SaintJerome,asmentionedearlier,saidthatignoranceoftheBibleisignoranceofChrist.Ifweread,mark,learn,andinwardlydigestitsteachingthenwehaveChristlivinginus.Thisisthehighsenseinwhichitbecomessomethingnolongerexterior:itbecomesawayofmakingourownwhatSaintPaulhadreachedwhenhewrote,“Ilive;yetnotI,butChristlivethinme.”

ThislifeisaparticipationinthelovetheSonreceivesfromandgivestotheFatherthroughtheHolySpirit.ItisknowingtheFatherwhomtheSonrevealstous.ItisthecontemplationofGod.Ishallconsiderthiscontemplationatlengthinthethirdandfinalsectionofthisbook.HereIwanttoexaminefurthertheactualpracticeofspiritualreadingoftheBibleinthecontextofdevelopingacontemplativespirit.

SpiritualReading

Thisreadingispersonal.Itfollowsthatdifferentpeoplewillfindthatdifferentwordsofatextwillspeaktothem.ThesearetheonesthroughwhichGodhasgivenconsolationtowhicheachindividualwillreturn.Also,particularindividualsmayfindthatdifferentwordsfromthesametexthavethisqualityatdifferenttimesoftheirlives.Whatismostaptatonepointonone’sjourneytoGodmaybesupersededbysomethingelse.Toillustratethis,IwillconsiderthreepossibleresponsestothistextfromLuke’sGospel:

AndIsayuntoyou,Ask,anditshallbegivenyou;seek,andyeshallfind;knock,anditshallbeopeneduntoyou.Foreveryonethataskethreceiveth;andhethatseekethfindeth;andtohimthatknockethitshallbeopened.Ifasonshallaskbreadofanyofyouthatisafather,willhegivehimastone?Orifheaska

askbreadofanyofyouthatisafather,willhegivehimastone?Orifheaskafish,willheforafishgivehimaserpent?Orifheshallaskforanegg,willheofferhimascorpion?Ifyethen,beingevil,knowhowtogivegoodgiftsuntoyourchildren:howmuchmoreshallyourheavenlyFathergivetheHolySpirittothemthataskhim?

Thistextmightspeaktoaseriousseekeratanearlystageofherorhisquestsimplywiththewords“seek,andyeshallfind.”They163

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wouldbeanaffirmationandanencouragement,anindicationthatlifedoesindeedhaveameaningandthatitisworthlookingfor.ThesamepersoncouldbefurtheralonginthejourneytoGodandrevisitthesametextatatimeoftroubleanddifficulty.Atthispointthewords“everyonethataskethreceiveth”maytaketheattention,togetherwiththethemethatfollowsthem:thatevenanunholyhumanfatherisareliableprovider,sohowmuchmorecanGodbetrusted.ThisreflectioncouldencouragetrustinGod’sProvidenceandtheconvictionthatthereisagifthiddenwithinthedarknessthatisbeingendured.Finally,yetfurtheroninthejourneytoGod,therecouldbeathirstforadeeperspirituallife;hereitcouldbethepromiseoftheHolySpiritthatespeciallyclaimstheattention,andthiscouldleadtoprayerforthegiftoftheHolySpirit.Allthis,ofcourse,doesnotexhaustthe“infinitesweetness”ofthepassage:indeed,itcouldbearguedthatalltheresponsesbelongtoanearlierstageofthejourneysincetheyareaboutwhatGodcandoforthereaderratherthanwhatthereadercandoforGod.Thefinalresponse,however,doesleadtoincorporationinChrist:knowingHimasLord,andthroughHimknowingtheFather.

SevenWonderfulPromises

Inthisspiritualreading,theimportantthingisthewillingnesstohearwhatisbeingspoken.Thatistheessenceofthecontemplativespirit.“Openingtheears”isnotenough.ThispointismademostemphaticallyinthesecondandthirdchaptersofthelastbookoftheBible.Heretherearesevenwonderfulpromisesmadetotheonewhoovercomes,whoisvictoriousinthespiritualstruggle.Theyarethefollowing:eatingofthetreeoflife;beingunhurtbytheseconddeath;eatingofthehiddenmannaandreceivingawhitestonewithanameunknowntoothers;receivingpoweroverthenationsandreceivingthemorningstar;beingclothedinwhiteraimentandhavingone’snameinthebookoflife,withitbeing

confessedbytheSonbeforetheFatherandtheangels;beingapillarinthetempleofGodforeverandbeinginscribedwiththeNameofGodandHiscity,theNewJerusalem,andwiththenewNameoftheLordJesus;sittingwithHiminHisthronewiththeFatherinHisthrone.One164

ChapterFive:ScriptureandHermeneuticsofthesehasalreadybeenconsideredatlength;theothersaresimilarlyrichwithsymbolicmeaning,butIwillleavethedetailsofthemforyourownponderinginspiritualreading.ThepointIwanttomakehereisthateachofthemisaccompaniedbythesamewords:

“Hethathathanear,lethimhearwhattheSpiritsaithtotheChurches.”Exactlythesamewordsoccurseventimes:thenumberlinkingheaventoearth.TheBiblecouldhardlybeclearerabouttheimportanceofhearing,ofhavingacontemplativespirit.Thepromisesareaweinspiring.Itishardtoimaginegreaterprizesforvictorythanthese,whichincludeadivinenameanddivinekingship.

Hearing

ThewordsofJesusasHegoestoHispassionanddeathareindeedtrue:“BlessedaretheythathearthewordofGod,andkeepit.”

HearingenduresasvitaltotheChristiantradition.SaintBenedictstartshisRulewiththewords,“ListenOsontotheteachingofthemasterandinclinetheearofyourheart.”ThefirstencyclicalofPopeFrancis,owingmuchtotheworkofhispredecessornamedforSaintBenedict,explainsthespecialqualityofhearing:

Knowledgelinkedtoawordisalwayspersonalknowledge;itrecognizesthevoiceoftheonespeaking,opensuptothatpersoninfreedomandfollowshimorherinobedience.Paulcouldthusspeakofthe“obedienceoffaith.”Faithisalsoaknowledgeboundtothepassageoftime,forwordstaketimetobepronounced,anditisaknowledgeassimilatedonlyalongajourneyofdiscipleship.

Theexperienceofhearingcanthushelptobringoutmoreclearlythebondbetweenknowledgeandlove.

Thistraditionofhearing,personalcontact,andajourneyofdiscipleshipgoesbacktothewordsofJesusaboutHimselfasshepherd,reportedinJohn’sGospel:“Thesheephearhisvoice;andhecallethhisownsheepbyname,andleadeth

“Thesheephearhisvoice;andhecallethhisownsheepbyname,andleadeththemout.Andwhenheputtethforthhisownsheep,hegoethbeforethem,andthesheepfollowhim:fortheyknowhisvoice.”

Lookingandhearing:thesearethefatherandthemotherofthecontemplativespirit.SaintBenedict,fatherofmonks,tellsustoopenoureyestothedivinizinglightandwithastonishedearsto165

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listentothedivinevoicecallingeveryday.ThenextchapterconsidersanactivitythatisquintessentiallyBenedictineandinvolvesbothlookingandhearing:thecelebrationoftheliturgyandthesacraments.

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LiturgyandSacrament

TheBeginningandtheEnd

helastchapterdrewattentiontothewaythefirstand

lastbookoftheBibleareconnectedbythelossand

healingofvisionandbythetreeoflife.Thereisafur—

Ttherconnection,implicitinthebeginningbutexplicit

attheend:praiseandhonorofGod.InthebookofRevelation,thisisloudandclear:

Andavoicecameoutofthethrone,saying,PraiseourGod,allyehisservants,andyethatfearHim,bothsmallandgreat.AndIheardasitwerethevoiceofagreatmultitude,andasthevoiceofmanywaters,andasthevoiceofmightythundering,saying,Alleluia:fortheLordGodomnipotentreigneth.Letusbegladandrejoice,andgivehonourtoHim.

Inthebeginning,beforeAdamandEvefallfromgrace,itisthereinitsessence.BeforetheirknowingofGodissubverted,theycanbutpraiseandhonorHimby

BeforetheirknowingofGodissubverted,theycanbutpraiseandhonorHimbyallthattheyareanddo.Adamisthefirstpriest.BeforetheFall,hiseverymovementisliturgicalinthesensethathiswholelifeisalovingcontemplationofGod.Everygesture,everywordischargedwithameaningbeyondthemundane,filledwiththepraiseandhonorofGod.

Liturgy,theformalworshipofGod,isatoneandthesametimeamovementtorecoverthatfirsthonoringofGodinitsexuberantinnocenceandananticipationofthefinalpraiseofheaven.LikeScripturetowhichitisintimatelyrelated,itisawayofhealingourfailuretoseeandhearwhatlifereallymeans.Itisareturntothetreeoflife,toanopennesstothelife-givingwholenessofGod.ItiseyesalvetoenableustocontemplateHim.

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EmphasizingMeaning

Itisasortofemphasis.BeforetheFall,ordinarylanguageandbehaviorpraisedandhonoredGod.Nowwehavetodoitspecially.

Thereisaparallelwiththeater,which(atleastinitsancientGreekorigins)inthebeginninghadaliturgicalimport.Dramaticdiscourseandinteractionhighlightaspectsofourlifesothatwecanbetterunderstandtheirvalueandimportance.Theyconveymeaning.Thatistruefortragedyasmuchasforcomedy,asYeatsbrilliantlyobservedinhispoemLapisLazuli:

Allperformtheirtragicplay,

TherestrutsHamlet,thereisLear,

That’sOphelia,thatCordelia;

Yetthey,shouldthelastscenebethere,

Thegreatstagecurtainabouttodrop,

Ifworthytheirprominentpartintheplay,

Donotbreakuptheirlinestoweep.

Donotbreakuptheirlinestoweep.

TheyknowthatHamletandLeararegay;

Gaietytransfiguringallthatdread.

Allmenhaveaimedat,foundandlost;

Blackout;Heavenblazingintothehead:

Tragedywroughttoitsuttermost.

Thepoemgoesontoconsiderasculpture“carvedinlapislazuli,”amostpreciousstone.Lapislazuliisblue,thecolorofheaven.Tragedy,likethesculpture,conveysthecelestialimportof“allthetragicscene.”Inthegreatestdarkness,thereis“Gaietytransfiguringallthatdread”and“Heavenblazingintothehead.”Itisnotfictionalonethatconveysmeaning.Lifeassuchhasit,butonthestagewecanthroughthedramatist’sartcontemplateitwithspecialclarity.Similarly,lifeistothepraiseandhonorofGod,butintheliturgythatultimatemeaningofourlivesisrealizedwithparticularemphasis.

ThatmeaningisthecontemplationoftheFatherwithChrist.

AccordingtotheteachingofDomGuéranger,thenineteenth-centuryFrenchpriestandmonkwhofoundedthecongregationofmonkstowhichIbelong,ChristisformedinusthroughourliturgicalparticipationinthemysteriesofHislife.HeisalludingtoSaintPaulwritingtotheGalatians,whocompareshisformationofChristinthemtogivingbirth.Theyarereceivingthenewlifeofwhich168

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JesusspeakswhenHesays,“Exceptamanbebornagain,hecannotseethekingdomofGod.”Greatsaints,suchasSaintGertrude,havebeenmadethroughalifeofcontemplationrootedintheliturgy’sChrist-centeredpraiseoftheFather.InpeoplesuchasherarerealizedtheblessingsofwhichSaintPaulwrotetotheEphesians:

“BlessedbetheGodandFatherofourLordJesusChrist,whohathblesseduswithallspiritualblessingsinheavenlyplacesinChrist:...HavingpredestinatedusuntotheadoptionofchildrenbyJesusChristtohimself,accordingtothe

goodpleasureofhiswill,Tothepraiseofthegloryofhisgracewhereinhehathmadeusacceptedinthebeloved.”Aliturgicallifeisprecisely“thepraiseofthegloryofhisgrace.”SuchpraiseiscontemplationbecauseitisseeingGodasHetrulyis,wonderfulbeyondalltelling.ItgrowsfromhearingthemysteriesofthelifeofChristastheyareunfoldedinthecycleoftheliturgicalyearinspokenandsungwordsdrawnfromScripture.

AGreatRing

Aremarkablefeatureofthatyearisthatassoonasitends,itbeginsagain.Itisnotlike,forexample,theacademicyear,afterwhichthepeopleinvolvedtakeholidaysbeforebeginningthefollowingyearrefreshedbythem.Thereisnotabreakmarkingtheendoftheliturgicalyear.Theworshipofthemorningandofthemiddleofthedaybelongtooneliturgicalyear;theworshipoftheeveningbelongstothenext.Thereisnothingwhateverbywayofaninterval.Quitewhythisshouldbeissuggestedbytheselinesfromapoembytheseventeenth-centuryEnglishwriterHenryVaughan:

IsawEternitytheothernight

LikeagreatRingofpureandendlesslight,

Allcalm,asitwasbright;

Androundbeneathit,Timeinhours,days,years

Drivenbythespheres

Likeavastshadowmoved,Inwhichtheworld

Andallhertrainwerehurled.

Thesignificanceofeternitybeing“pureandendlesslight”willbeclearfromtheconsiderationofthesymbolismoflightinChapter169

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One.Thepoemalsodistinguishesitasbeinglike“agreatRing.”Inotherwords,ithasnobeginningorend.Soitiswiththeliturgy:itislikearinginwhichthereisnobreak.Itisabovethelinearmovementoftimeinwhichthereisastartand

isnobreak.Itisabovethelinearmovementoftimeinwhichthereisastartandafinish.Inthisworldoftime,wearebornandwedie.Ineternity,wesimplyare.Theliturgicalcycletakestimeandmakesofitasymbolofeternity.Itisameansbywhichwecontemplateeternity.

TheDay,aLife,andEternity

Thisisperhapsclearestinthewayinwhichthehoursorofficesofworshipofeachdayfollowthesamepattern.Thisrepetition,asitwere,stopstime,sothatthereisonlyoneday:symbolically,thegreatdayofeternity.Theofficesofeachdayalsosymbolizeahumanlife.Thissymbolismbuildsonthenaturalsymbolismofalifebeingexpressedbytheextentoftheday.Thefirstoffice,ofreadingsorvigils,correspondstothephaseoflifewhenoneislearning,involvingasitdoeslisteningtothewordsofScriptureanditsancientcommentatorsbeingread.Itis,likechildhood,atimeofstories.Itisalsothetimeofawakening,literallyandtooureternaldestiny.Lauds,theofficeofpraisethatcharacteristicallyaccompaniesthedawningoftheday,islikethefirstflushoflife.Thelittleofficesthatareinterposedduringtheworkofthedaymatchthephaseoflifewhereworkisuppermost.Theeveningofficeofves-pers,whenthesunislow,isconsonantwiththeeveningoflife.ThefinalofficeofcomplineculminateswiththerecitationoftheNuncDimittis,thesongofSimeon:“Lord,nowlettestthouthyservantdepartinpeace,accordingtothyword”;thisofficeistheyieldingofone’slifeintoGod’shands,madeexplicitintheresponsory,“Intoyourhands,OLord,Icommendmyspirit,”echoingandinunionwiththelastwordsofJesusontheCross,asreportedbySaintLuke.

Toengagewiththisofficeis,symbolically,toofferthedayofone’slifetotheFatherinunionwiththeSon.Todoiteachdayistomakeaneternalofferingofone’slife:therepetitionofthedaymakesitasitwerestandstill,asthoughitwereeternal.

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AfterthePatternofChrist

ThemostfundamentalunionwithChristisintheMass.Iwillconsiderthislaterinthechapter,buthereletuslookatsomemorelinksbetweentheofficesandthelifeofChrist.Vigils,whichisoftenprayedwhileitisstilldark,corresponds

toHistimeinthetomb,sleepingindeath.LaudsreflectsHisresurrectionsinceithappensaroundthetimeofdawn(symboloftheresurrection)andincludestheBenedictus,thecanticleofZechariah,withitscelebrationof“thetendermercyofourGod;wherebythedayspringfromonhighhathvisitedus,Togivelighttothemthatsitindarknessandintheshadowofdeath,toguideourfeetintothewayofpeace.”ItpraisesGodfortheresurrectionandanticipatestheeternalpraiseofheaven.Thelittleofficeofsext,thesixthhouraccordingtoancientreckoning,recallsHiscrucifixion,whichhappenedat“aboutthesixthhour.”PerhapsthelittleofficesingeneralcanbeseenasrecallingthehiddenlifeoftheLordinNazareth,sincetheypunctuatetheworkingday.Vespers,withitssingingofMary’scanticleofpraise,theMagnificat,recallstheIncarnationoftheLordinherexultation:

“Hethatismightyhathdonetomegreatthings;andholyishisname.”ItalsopointstotheCrossofChristbecausethegreatestofthe“greatthings”istheworkofredemptionaccomplisheduponit,andbecausetheforthcomingendingofthedayisasymbolofdeath.

ComplineastheverylastofficeisassociatedwiththissymbolandechoestheLord’sdeathaswell.ItalsorecallsthepresentationofthechildJesusintheTemplethroughSimeon’ssong.

Christ’sdeathandresurrectionaremoreclearlypatternedintheliturgicalcycleoftheweek,beingmarkedparticularlyonFridayandSundayrespectively.Theclearestpatterning,however,isintheyearlyliturgicalcycle,whichimagestheentireworkofChrist.Itisimportantthatthispatternshouldbeintheliturgy.ToignorethelifeofChristandsimplyofferpraisetotheFatheristoforgetwhatScripturesays:“NomanhathseenGodatanytime;theonlybegottenSonwhichisinthebosomoftheFather,hehathdeclaredHim.”

ToknowtheFather,torecoverthespiritofcontemplation,weneedtocometotheSonwho“willrevealHim.”Intheliturgicalyear,wearepatternedaccordingtoChristsothatwemayknowtheFather.

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InitwearemadeonewiththeOnewhosaid,“BeforeAbrahamwas,Iam”—weenterintotheeternityHeshareswiththeFatherintheloveoftheHolySpirit.

Theliturgicalyearbegins(if,inthelightofwhathasbeensaidabove,itcanbeconsideredtohaveabeginningatall)withtheseasonofAdvent.This,initself,isanindicationoftheliturgy’simpe-tustowardthetranscendenceoftime,sinceithasatriplereference.

ItrecallstheancientpropheticlongingforthecomingoftheMes-siah;itlookstoHisSecondComing,whenGodwillbeallinall;anditurgesChrist’sfaithfultoopentheirheartsthatHemaybeborninthem.ThislastisabeingcaughtupintheeternallovewithintheGodhead.OfitMeisterEckhartwrote,“Allthatcouldeverbeconceivedofdelightandjoy,ofhappinessandpleasure,isnojoyatallwhensetagainsttheblisswhichisinthisbirth.”Theseasonthatfollows,Christmas,celebratesthisbirthasithappenedinhistorybutalsotheconcomitantpossibilityofithappeninginthesouloftheindividualChristian.

ThebirthofChristinasoulimpliestheunfoldingofHislifeinthatsoul,andthisisfacilitatedandcelebratedastheliturgicalyearcontinues.TheordinarytimeoftheyearfollowingChristmastideisreminiscentofthehiddenyearsatNazareth,andLentremembersHiswrestlingwithtemptationinthedesert.Iwilllookmorecloselyatthecentralthreedaysoftheliturgy,inwhichHisdeathandresurrectionareenacted,attheendofthischapter;hereletmesimplyremarkthatthesethreedaysareasharingwithHiminthegreatestjourneyofthemall,discussedinthelastchapter.ItisajourneywithHimtotheFather.ThesevenweeksofEastertide—seventimessevendays,withallthatthisimpliesforthelinkingofheavenandearth—arebybeingacelebrationofHisresurrectionalsoacelebrationofthepossibilityofourbreakingthroughdeathintothelifeofeternity.Humanity’splaceinthislifeiscelebratedinHisascension.

PentecostcelebratesthebirthofChristinHisentireChurch,thebirthofHisBodytheChurch,throughthegiftoftheHolySpirit.

TheeternallifeinheaventhatiswonforusthroughthebirthofChrist(inhistory,inthesoul,andintheChurch)isalready,throughaglassdarkly,opentousthroughcontemplation.WeknowitaswelooktotheFatherwithChristinthepoweroftheHoly172


Spirit.Thislifethatweshare,thelifeoftheHolyTrinity,iscelebratedaweekafterPentecost.Thenextgreatfeast,oftheBodyandBloodofChrist,celebratesitsongoingsacramentalpresenceamongus.ThegreatfeastoftheAssumption

itsongoingsacramentalpresenceamongus.ThegreatfeastoftheAssumptionthatfollowssomeweekslatercelebratesthefullentryintothislifeofMary,firstamongChristians,God’smotherandthemotherofthislifeinus.

Thishasbeenaverybriefoutlineofanextraordinarilydeepandrichsubject.Ifyouwanttoconsideritmoreclosely,DomGuéranger’sTheLiturgicalYearwillbeaguideforyou.Mypointhereisthatthepatternoftheyear’scelebrationpatternsusafterChristsothatwemayshareHislifeofcontemplationoftheFather.

Itfostersinusacontemplativespirit.Itenablesustolivealreadyinasenseoutoftime,ineternity.TheordinarytimethatcomesafterPentecostuntiltheyearbeginsagain(if,oncemore,itisappropriatetotalkofliturgy,thatimageseternity,beginning)isreallyneitherordinarynortime.ItisacontinuationofanextraordinarysharinginthelifeofChrist,whichiseternal.Theimagingoftheeternalbythecyclicalintheliturgicalday,week,andyearalsocharacterizesthethree-yearcycleofgospelreadingsfortheMass,thenumberthreeexpressingGod.

SoaringAbove

Theliturgyoffersthepossibilityofcontemplatingtheeternalbeyondthematerialcreationthatwearenowalltooapttomistakeforthetermandboundaryofreality,insteadofseeingittrulyasthemessengerofreality.However,itisnottheonlyway.Assuggestedinthepreviouschapter,therosaryalsooffersanentryintothemysteriesofChrist’slife,andScriptureisameanstoalivingrelationshipwithHim.Yetthisentryintotheeternal,thissharingofeternitywithChrist,isnotsomethingthatcomestouswhetherweseekitornot.ThispointismadeinthelinesthatfollowthosequotedabovefromthepoembyHenryVaughan.Theypresentvariouscharacters(suchas,forexample,themiser)whoareasitwerebeneatheternity,caughtupbytheirpreoccupationsinthetoilsandtravailsoftime.Thefinallinesofthepoemshowusotherswhodoentereternity,contrastingthemwiththosewhoremainbelow:

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Yetsome,whoallthiswhiledidweepandsing,

Andsing,andweep,soaredupintotheRing,

Andsing,andweep,soaredupintotheRing,

Butmostwouldusenowing.

“Ofools”,saidI,“thustopreferdarknight

Beforetruelight,

Toliveingrots,andcaves,andhatetheday

Becauseitshowstheway,

Thewaywhichfromthisdeadanddarkabode

LeadsuptoGod,

Awaywhereyoumighttreadthesun,andbe

Morebrightthanhe.”

ButasIdidtheirmadnesssodiscuss

Onewhisperedthus,

ThisRingtheBridegroomdidfornoneprovide

ButforhisBride.

ThesingingandweepingispraiseofGodandsorrowfortheirsins.

ThesoaringupintotheRingcorrespondstowhatEckhart,furtheroninthesermonquotedabove,saysaboutthesoulinwhichChristisborn:

ThesoulinwhichGodistobebornmustdropawayfromtimeandtimefromher,shemustsoaraloftandstandgazingintothisrichnessofGod’s:thereisbreadthwithoutbreadth,expanselessexpanse,andtherethesoulknowsallthings,andknowsthemperfectly.

Thisisenteringeternitywherethereisnodimensionofspaceandseparation;thisisrecoveringthefullnessofknowingbecauseitisasharinginGod’sknowing;thisiscontemplationinitsintegrity.

Theoneswhopreferdarktolight(withallthatthissymbolizes)arelikePlato’sdwellersinthecavewhoprefershadows(whatbelongstothisworld)tothedaylight(therealitythatthethingsofthisworldsignify).TheydonotsoarupbecausetheRingofeternityisgivenbytheBridegroomonlytoHisBride:byChristtoHisChurch.NunsmakingtheirprofessionofconsecrationtoChristliterallyreceivearing;allwhoshareChrist’slifeintheChurch,whetherthroughtheliturgy,throughrecitingtherosary,orsimplythroughknowingHimintheScriptures,receivewhattheRingmeans:eternallife.

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TheValueofUselessness

TheliturgybelongstowhatIcalledinChapterTwointensiveliving.

Inthatchapter,intensivelivingwasconsideredwithregardtoone’srelationtospaceandthegoodsofthisworld.Thereisofcourseafurtherdimensiontoourlifeinthisworld:time.Liturgydoesfortimewhatgenerosityandsharingdoforspace:ittakesawayitsdominion.Notonlydoesitscyclicalnaturedothis:sodoesthefactthattheliturgyhasnopracticaluse.Itdoesn’tdoanything,oratleastitdoesnothingrelatingtothisworld.Itisnotaprojectofsomekind,preparingforaparticularoutcome.Andalthoughpeoplewhoarepresentatitmaybedeeplyaffectedandmayevenhavetheirliveschangedbytheexperience,itisnotprimarilycelebratedfortheirbenefit.Irememberonceaguestinamonasterybeingsurprisedthattheearlyofficeofvigilswascelebratedevenifnooneapartfromthemonksattendedit.HehadmissedthepointthatitisdirectedtoGod,notanaudience.ItscelebrationispartofcelestiallivinginthesensegiveninChapterTwo.Itjoins“thevoiceofagreatmultitude”inheavensaying,“Alleluia.”Itbelongswiththetreasuredthingsthatareuseless,thatistosay,themostvaluable.Thisstatementmayseemparadoxicalatfirstglance,butifwethinkaboutitthenitmakessense.Ifsomethinghasausethenitisundertakenforthesakeofsomethingelse:itsvalueissubordinatetothevalueofthatotherthing.Forexample,somebodymightworkveryhardforthesakeofprovidinghisfamilywithfoodandlodging.Theworkisuseful:itbringsinmoney.Yetthemoney’svalueissubordinate:itistreasuredbecauseitcanprovidethenecessariesoflifeforthemembersoftheworker’sfamily.Theyarehistruetreasure,andifthelittleonesaretooyoungtoworkandarethemselvesmorethanenoughworkfortheirmother,theywillallbeuseless.Soisthe

morethanenoughworkfortheirmother,theywillallbeuseless.Soistheliturgy.Itdoesnotmanipulateanythingtoeffectachange;itdoesnotleadtoanythingdifferentinthisworld;itopensonlytoheaven.

Thespiritoftheliturgyisexpressedinthisprayer:

OGod,whocausethemindsofthefaithfultouniteinasinglepurpose,grantyourpeopletolovewhatyoucommandandtodesirewhatyoupromise,that,amidtheuncertaintiesofthisworld,ourheartsmaybefixedonthatplacewheretruegladnessisfound.

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Theliturgyisaboutfixingourheartswheretruegladnessisfound.Thatiswhyitisessentiallyajoyfulthing!Itisalsoaboutunity,withallthatthisimpliesconcerningwholenessandlifeasexplainedinChapterTwo,andaboutsinglenessofpurpose.Thatpurpose(thefixingofheartswheretruegladnessisfound)issharedbythewholeChurch:notonlytheChurchoftodaybutalsotheChurchthroughtheages.Itisatimelesspurpose,linkingthosestrivingtofixtheirheartswheretruegladnessisfoundtothosewhonolongerstrivebecausetheirheartsarethusfixedirrevocably,fortheyareinheaven.Thispurposeissingleinthatitisnotadulteratedbyanyotherpurpose:thereisnoswervingfromitastimegoeson.ThespiritofthatsinglenessiswellcapturedbyJohnHenryNewmaninapassageIwanttoquote.Heiswritingabouthowpeopleworshippedinancienttimes,butIwouldwanttoaddthatthisspiritisalivetodayinourmonasteries.Thesearehiswords:

Unwavering,unflagging,noturgedbyfitsandstarts,notheraldingforththeirfeelings,butresolutely,simply,perseveringly,dayafterday,Sundayandweek-day,fast-dayandfestival,weekbyweek,seasonbyseason,yearbyyear,inyouthandinage,throughalife,thirtyyears,fortyyears,fiftyyears,inpreludeoftheeverlastingchantbeforethethrone,—sotheywenton,“continuing

instantinprayer,”afterthepatternofpsalmistsandapostles,inthedaywithDavid,inthenightwithPaulandSilas,inthedark,intheday-break,atsun-rising,intheforenoon,atnoon,intheafter-noon,ateventide,andongoingtorest,stilltheyhadChristbeforethem;Histhoughtintheirmind,Hisemblemsintheireye,Hisnameintheirmouth,Hisserviceintheirposture,magnifyingHim,andcallingonallthatlivestomagnifyHim,joiningwithAngelsinheavenand

andcallingonallthatlivestomagnifyHim,joiningwithAngelsinheavenandSaintsinparadisetoblessandpraiseHimforeverandever.

Thefactthatthisisallonelongsentenceshowshowfarawayweareinthespiritoftheliturgyfromthecultureofthesoundbite,theurgetograspholdofthenextnewthingthattimeproffers.Thebeautyoftheliturgyisitstimelessnessandopennesstoeternity.

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DailyFare

Ihaveindicatedthestructureoftheliturgyanditsspirit.Iwantnowtolookatwhatconstitutesitsdailyfare.Afeastisnotaninap-propriatemetaphorforit,yetitisnotlikeDivesintheparable,who

“faredsumptuouslyeveryday.”Thedailybreadoftheliturgyisthepsalms.TheyareChrist’sprayertotheFather,notjustinthesensethatHewouldhaveprayedthemonearthbutalsointhesensethatinHimallofhumanityissummedup,andthepsalmscontainandoffertoGodthewholeofhumanexperience.ForreasonsgivenwhenwholenesswasdiscussedinChapterTwo,itisimportantthatwenoteditourhumanitywhenwebringitbeforeGod.Itmaybeappropriatebeforeanearthlysovereigntoputonourbestclothesandpolitelynotmentionourmoreanguishedandlesspresentablefeelings.ButGodknowseverything,anditisonlybybringingthewholeofwhoweare,bycomingbeforeHiminourintegrity,thatwecangiveHimduehonor—giveHimwhatHewants,whichisourveryselves.Hencethepsalmscontainversesofcomplaintandcursing;anguishandaggression;dissatisfactionanddesperation.

Someofthesearesometimeseditedoutforworship,butthatis,Ithink,amistake.WebringthewholeofourhumanitybeforeGod,orwebringineffectnothing.

Thatdoesnotmeanthat,wheninabadmood,monksornunspickoutpsalmsthatconveytheirfeelingsforchoralrecitation.AsNewmanobservedinthepassagequotedabove,theyarenotinthebusinessof“heraldingforththeirfeelings.”Rather,theypraywithandonbehalfofChristforthewholeofhumanity.Thusthedisciplineofthepsalmodymayobligethemtosingjoyful

humanity.Thusthedisciplineofthepsalmodymayobligethemtosingjoyfulpsalmsofpraisewhentheyarenotfeelingsoinclined.Itisamatterofreceivingthetextsastheyare.Thisbelongstothecontemplativespirit.Itdoesnotmanipulatetoimposeselfbutratherbeholdsandlistens.

ItswayofknowingisdirectednotbyselfbutbyGod,asrevealedinHisword.ItallowsitselftobedrawnintotheecstaticandjoyfulcontemplationoftheFatherbytheSon.Henceitwillinglymakesitsownwordssuchasthese:

OCOME,letussinguntotheLORD:letusmakeajoyfulnoisetotherockofoursalvation.Letuscomebeforehispresencewith177

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thanksgiving,andmakeajoyfulnoiseuntohimwithpsalms.FortheLORDisagreatGod,andagreatKingaboveallgods.Inhishandarethedeepplacesoftheearth:thestrengthofthehillsishisalso.Theseaishis,andhemadeit:andhishandsformedthedryland.Ocome,letusworshipandbowdown:letuskneelbeforetheLORDourmaker.ForheisourGod;andwethepeopleofhispasture,andthesheepofhishand.

Topraylikethisistorecoverasenseofaworldinstinctwithdivinemeaning;itistoknowGod’sdependabilityandtotrustHim;itistobehappy.

Inprayingthepsalms,webringnotjustthewholeofourhumanityinallitsvariationsofmoodbutalsothewholeoftheBibleandthewholeofsacredTraditionintoourprayer.WhatwassaidinthepreviouschapteraboutanintegratedunderstandingofScriptureappliesespeciallytoitsuseasprayer.Aboveall,webringintoourprayerChristasHelookstotheFather.Tomakethisentirecontextclearer,Iwanttolookatsomepsalmodyinmoredetail.

PoorandNeedy

LetusstartwithPsalm86.Iwilllookatitlittlebylittle.Itbegins,

“Bowdownthineear,OLORD,hearme:forIampoorandneedy.”

SaintAthanasiuscommentsthatthepsalmistspeakslikeaweak,sickmanwhoneedsthedoctortoleanovertohearhim.ThisbringstomindthedivinePhysicianwhosaid,“Theythatbewholeneednotaphysician,buttheythataresick.”Toprayasonewhois“poorandneedy”istoopenoneselftoHismercy;it

sick.”Toprayasonewhois“poorandneedy”istoopenoneselftoHismercy;itistoknowoneselftrulyas“wretched,andmiserable,andpoor,andblind,andnaked”;itistobeabletoreceivethepromisedblessing,“Blessedbeyepoor:foryoursisthekingdomofheaven.”Thehealing,themercy,theblessingareavailablebecause,asSaintPaultellsus,“Foryoursakeshebecamepoor,thatyethroughhispovertymightberich.”The

“poorandneedy”isnotjusttheonewhoprays—itisalsoChrist,towhomsheorheisunited.SaintAugustinesaysthatitisChristintheformofaservant,SaintJeromethatitisChristnearHispassion.

Inknowinginprayerourpovertyandneediness,weknowOurSaviorwhohasenteredtheheartofourneed.

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Thisisevidentinthewordsofthepsalmthatfollow:“Preservemysoul;forIamholy.”WeofferinourprayernotourownholinessbutthatofChrist,“theHolyOneofGod.”Wedothiswithtrust,sayingwiththepsalmist,“OthoumyGod,savethyservantthattrustethinthee.”OrigencommentsthattheservantofGodputsallhishopeofsalvationinGodalone.Thepsalmcontinues,“Bemercifuluntome,OLord,forIcryuntotheedaily.”Thisis,fortheChristianwhopraysit,anidentificationwiththepublicanintheparable,whoprayed“Godbemercifultomeasinner”andwasjustified.Thesingerseeksthejoyofthisjustification,continuing,“Rejoicethesoulofthyservant;foruntothee,OLord,doIliftupmysoul.”Ineffect,thisisaskingGodtoenterthesouloftheonewhoprays,forHeisthesourceofjoy.Itisimperishablejoy,asSaintAugustine’scommentarymakesclear:“Ourheartswillnotgomouldy,ifraiseduptoHim.Ifyouhadgraindowninthebasement,youwouldmoveithigherup,lestitrot.Youfindabetterplaceforyourgrain:willyouallowyourhearttomoulderonearth?Ifyouthinkitrighttotakeyourgrainupstairs,liftyourhearttoheaven....YouareinheavenifyouchooseGodasyourlove.”Thejoyisaskedforwithconfidence:“Thou,Lord,artgood,andreadytoforgive;andplenteousinmercyuntoallthemthatcalluponthee.”

TheconfidencecomesfromthefactthatitisChristHimselfspeakinginthefollowingplea:“Giveear,OLORD,untomyprayer;andattendtothevoiceofmysupplications.InthedayofmytroubleIwillcalluponthee:forthouwiltanswerme.”ToprayitistojoinwithHimwho“offeredupprayersand

answerme.”ToprayitistojoinwithHimwho“offeredupprayersandsupplicationswithstrongcryingandtearsuntohimwhowasabletosavehimfromdeath,andwasheard.”Thenextverseofthepsalm,inassertingthatGoddoesnotdivideHissovereignty,focusestheheartontheonenessofGod,saying,“Amongthegodsthereisnonelikeuntothee,OLord;neitherarethereanyworkslikeuntothyworks.”Thisuniversalitymeansthat,asthepsalmgoesontosay,“Allnationswhomthouhastmadeshallcomeandworshipbeforethee,OLord;andshallglorifythyname.”ThislookstothefinalgatheringoftheelectannouncedinthebookofRevelation:“Agreatmultitude,whichnomancouldnumber,ofallnations,andkindredsandpeople,andtongues.”AllaredrawnbythegreatnessandonenessofGod,saying179

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toHiminthewordsofthepsalm,“Thouartgreatanddoestwon-drousthings:thouartGodalone.”

Inthenextverse,thepsalmistaskstobeformedbyGod:“Teachmethyway,OLORD;Iwillwalkinthytruth:unitemyhearttofearthyname.”TocontemplateGodtruly,tocomebeforeHimwithawe,weneedaheartmadeone.OnlyaheartwholeandsimpleinitsinnocencecanbeholdHim.Heishiddenfromtheheartdividedanddissipatedamongthethingsofthisworld,andthusthepsalmistprays,“Iwillpraisethee,OLordmyGod,withallmyheart:andIwillglorifythynameforevermore.Forgreatisthymercytowardme:andthouhastdeliveredmysoulfromthelowesthell.”ThisdeliveranceisinunionwithJesus,who“wasnotleftinhell,neitherhisfleshdidseecorruption.”TheversethatfollowsinthepsalmcanbeappliedtoHimwhenHisenemies“consultedthattheymighttakeJesusbysubtilty,andkillhim.”Itlaments,“OGod,theproudarerisenagainstme,andtheassembliesofviolentmenhavesoughtaftermysoul;andhavenottheebeforethem.”Itcanalso,asOrigenobserved,refertodemonicattack.

Thepsalmends,asmanyofthepsalmsdo,witharenewedconfidenceinGodandHisqualitiesofmercy,truth,andpatience:Butthou,OLord,artaGodfullofcompassion,andgracious,long-suffering,andplenteousinmercyandtruth.Oturnuntome,andhavemercyuponme;givethystrengthuntothyservant,andsavethesonofthinehandmaid.Showmeatokenforgood;thattheywhichhatememayseeit,andbeashamed:becausethou,LORD,hastholpenme,andcomfortedme.

AChristianprayingthispsalmknowsthattheSonofMary,God’shandmaid,hasindeedbeensavedfromdeathandhell,andheorshewithHim.The“tokenforgood”hasbeengiven:itis(asSaintBedeobserved)“thesignoftheprophetJonas.”Thisishelpandcomfortindeed.

TheMotherofUsAll

IhavecommentedindetailonthispsalmtoshowsomethingoftherichnessofmeaningthatpsalmodycanhavewhenunderstoodinthecontextofthewholeBibleandthecommentaryonitbythe180


fathersoftheChurch.ItcanformourprayerinChrist,moldingussothatwe,likeHim,cancontemplatetheFather.Itdoessowithfullrecognitionofthefactthatourlifehereislimited,that“wespendouryearsasatalethatistold.”Yet,togetherwithawarenessthatthislife“issooncutoff,”itholdsbeforeusthefullnessoflife“hidwithChristinGod.”

Itwasarguedinthepreviouschapterthathistorycanbesymbolicasmuchasanythinginnature.Thissymbolismisnotabsentfromthepsalms,whichspeaknotonlyofthegreatExodusfromEgyptbutalsooftheBabylonianExile,whentheJewishpeoplewereseparatedfromJerusalem,theirhome.Thelatterisasymbolofthe

“Jerusalemwhichisabove,...whichisthemotherofusall.”Thisisourhomeland,“abettercountry,thatis,anheavenly.”TheterrestrialJerusalemsymbolizesthisbecauseitisafocalpointofpilgrimageandworship.Peoplecometothisonesacredplacetoworshipinawaythatrepresentstheircomingattheendoftheirjourneyoflifetotheoneall-holyGodtoadoreHimforeternity.AstheJewishpeoplelookfromtheirexilewithlongingtoJerusalem,sodothedenizensoftimeandspacelongfortheunboundedlifeofeternity.

Psalm137tellsthetale,orientingourgazetowardourtruehome:BytheriversofBabylontherewesatdown,yea,wewept,whenwerememberedZion.Wehangedourharpsuponthewillowsinthemidstthereof.Fortheretheythatcarriedusawaycaptiverequiredofusasong;andtheythatwastedusrequiredofusmirth,saying,SingusoneofthesongsofZion.HowshallwesingtheLORD’ssonginastrangeland?IfIforgetthee,OJerusalem,letmyrighthandforgethercunning.IfIdonotrememberthee,letmytonguecleavetotheroofof

forgethercunning.IfIdonotrememberthee,letmytonguecleavetotheroofofmymouth;ifIprefernotJerusalemabovemychiefjoy.

TheriversofBabyloncontrastwiththeriversofparadise,where“ariverwentoutofEdentowaterthegarden;andfromthenceitwaspartedandbecameintofourheads.”BabylonisidentifiedinthebookofRevelationas“thehabitationofdevils,andtheholdofeveryfoulspirit,andacageofeveryuncleanandhatefulbird.”Itsnameiscognatewith“Babel,”meaning“confusion,”forthiswasthenamegiventotheplacewhereatowerwasbuilttoreachheaven,and“theLORDdidthereconfoundthelanguageofalltheearth.”

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Themultiplicationoflanguages—becausepeoplenolongerperceivetheunityofGodthroughtheirtongueandculture,sothatthesebecomeafalseandrivalabsolute(asexplainedinChapterFour)—isassociatedwiththesinanddivisionthatcomeofseparationfromthedivineunitythatprevailsintheheavenlyJerusalem.

“Jerusalem”means“visionofpeace”—peaceflowsfromunity,thedivineunity.Thewillowsareasymbolofweeping:sorrowforsin,andthesorrowofseparationfromGod,ofexilefromtheheavenlyJerusalem.Thoughweareheldcaptivein“ourbourneofTimeandPlace,”thetimewillcomewhenourcaptivitywillpassandwewillbehappyinthatcitywhere,inSaintAugustine’swords,“wedelightinGod,wherefreefromallanxiety,weliveinunitedfellowshipwithourbrothersandsisters.”WeareinBabylonnotascitizensbutascaptives:ourtruecitizenshipisinheaven,“forherewehavenocontinuingcity,butweseekonetocome.”

Theworldinwhichweareforatimeprisonerswouldliketoseduceusintofindingjoyinwhatpasses,requiring“ofusmirth,saying,SingusoneofthesongsofZion,”yetweareforbiddento

“castpearlsbeforeswine.”Thelossofdexterityandspeech,andoftheabilitytoplaytheharp,ispreferabletonotsubordinatingeveryjoytothatofourheavenlyhomeland.Thispsalmisalamentforarealhistoricalexile,butitisalsouniversalinsingingaboutexilefromthehappinessforwhichweweremadeandtowhichallrightendeavortends.Tosingitasthisistoorientthehearttowardthathappinessandalreadytoglimpseit“throughaglassdarkly.”

thathappinessandalreadytoglimpseit“throughaglassdarkly.”

PrayingTwice

Singingisthecharacteristicwayinwhichthepsalmodyisrecitedinthemonastictradition.WordsfromthepsalmsarealsosunginGregorianchantduringtheMass.Musicissignificantintheliturgybecauseitaccomplishesthesameactionastheliturgy:takingtimeandmakingitintoasymbolofeternity.Musicassuchrepresentsthevariouschangesthatcomethroughthepassageoftime,buttheunderlyingharmonymakesawholeofit,andthiswholeisasymbolofeternity.TheonenessthatamusicalcompositionhasreflectstheonenessofGod,andthebeautyofitsordering,Hisbeauty.Saint182


Augustinefamouslysaidthattosingistopraytwice.Perhapsthisisexplainedbyanotherremarkofhistotheeffectthatsingingisthemarkofonewholoves.SungprayerreachesouttoGodwithlove.

Longingandlove:theseconnectuswiththeJerusalemabove.

SacramentsandSymbolism

Thereisalsoaformalconnection.ThatisestablishedthroughthesacramentsoftheChurch.Asacramentisanefficacioussymbol:atoneandthesametimeitdoessomethingandsignifieswhatitdoes.

Itusesbothnatureandword,particularlythewordsofScripture.

Thereisthereforeasenseinwhicheverythingwritteninthesefirsttwosectionsofthisbookhasbeenapreparationforreflectiononthesacraments.Knowingnatureandwordinacontemplativespiritenablesustoreceivewhatisbeingcommunicatedthroughthesacraments.TheyareGod’sformalmeansofgivingusHisgrace,throughwhichwehavecommunionwithHim.Yet,asScholastictheologytaught,Godisnotboundbythesacraments.AsIhaverepeatedlyinsisted,somethingofHisrealmisreflectedineverything:everyflowerthatblooms,everywordthatisspoken.Theywouldhavenoexistenceotherwise.AndGodisinnowayblockedbylackofformalapparatusfromreachingouttoanysoulwhowishestoestablishabondoflovewithHim.Thesacramentsdonotexcludeanyotherworkofgrace;rather,theyaretheworkofgraceclearly

notexcludeanyotherworkofgrace;rather,theyaretheworkofgraceclearlyandformallymanifest.Itisasthough“intheselastdays,”

whenManhasbecomesoinsensitivetothepresenceofthedivine,ithasbeennecessaryforProvidencetogivehimsomemeanshecanunhesitatinglyrelyupontoopenhimselftothatbondingwhichalonecansavehimfromthedispersionanddivisionofhissoul.

Thismeansuseswhathasalwaysspokenofthedivine.Ihopethattheearlierchaptershavegivenyousomesenseofthisspeaking:theradianceofnatureandthepoweroftheword.Sacramentssetapartassacredcertainactionsandwordssothatthedivineradianceandpowercanbereceivedbyonewhoseheartisopentothem.IndoingthistheyareinrelationtothenaturalandculturalworldswhatrevelationassuchisinrelationtotheworldbeforeMansoughttomake

“aname”forhimself,insteadofhonoringthatofGod.Tousethe183

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wordsusedinChapterFourofrevelationingeneral,theyareGodcomingintotheparticularityofthehumansituationtomakeHimselfknown.Throughthesacraments,weknowGod,wecancontemplateHim.IhaveemphasizedlookingandhearinginwhatIhavesaidaboutrecoveringacontemplativespirit,butthesacramentsinfactappealtoallfivesenses.Weseeactionsandhearwords,butwealsofeelthetouchofanointinginthesacramentsofconfirmationandextremeunction,andtasteandsmellareatworkwhenHolyCommunionisreceived,tosaynothingofthefragranceofincense.

Thesensesworktogethertoconveyonething:thehealingandredeemingpresenceofGodinChrist.Wecanthereforespeakinawayofasixthsense:thesenseofapresencereceivedthroughtheothersenses.Thissixthsenseusedtobecalledthecommonsense,meaningthatwhichthefivesenseshaveincommon—theintuitionoftherealitythattheothersenses,workingtogether,convey.Anotionofhowthesensesworktogetherisconveyedbytheawarenessthatpeoplesometimeshavethatthemeaningconveyedbyonesensecan,asitwere,betranslatedintothelanguageofanothersense,sothat,forexample,thesoprano’snotesaresweet,thebass’ssavory.

ThisisgivenpoeticexpressionbyWordsworth’sfriend,Coleridge:O!TheoneLifewithinusandabroad,

Whichmeetsallmotionandbecomesitssoul,

Alightinsound,asound-likepowerinlight,

Rhythminallthought,andjoyanceeverywhere—

Methinks,itshouldhavebeenimpossible

Nottoloveallthingsinaworldsofilled;

Wherethebreezewarbles,andthemutestillair

Ismusicslumberingonherinstrument.

Thethirdoftheselines(“Alightinsound,asound-likepowerinlight”)pointstodifferentsensesconveyingthesamething,andinviewofwhathasbeensaidinChapterOneaboutlightandinChapterFourabouttheprimordialcreatingspeechofGod,itcanalsobesaidtopointtothedivinepresenceincreation.“TheoneLifewithinusandabroad”isGodsustainingHiscreation,andthesoundsofcreationthemusicwhoseharmonyHeis.SinceGodislove,Coleridge’ssenseofthelovabilityofallcreationfollows.Itcan184


alsobeascribedtothefactthathewasonhishoneymoonwhenhewrotetheselines,butthishumanloveisinanycaseasymbolofthedivinelove,aswillbeexplainedmorefullylaterinthechapter.Coleridgeisofcoursewritingaboutthesensesworkingtogethertoconveythedivinepresenceinnatureratherthaninthesacraments,butthelatterisanintensifiedinstanceoftheformer.TheGodwhoislovemakesknowninaspecialwayinHissacramentsthegoodnessandmercyevidentinHiscreation.

Baptism

Firstamongthesesacramentsisbaptism,becauseitisthefirstsacramentofinitiation(theothersbeingconfirmationandtheEucharist).Itissometimescalled“thegatewaytothesacraments.”Itisgivenbythreefoldimmersioninorsprinklingwithwateraccompaniedbythewordsoftheminister:“IbaptizeyouintheNameoftheFather,andoftheSon,andoftheHolySpirit.”ThesymbolicimportanceofwaterhasalreadybeendiscussedinChapterThree.Itrepresents

importanceofwaterhasalreadybeendiscussedinChapterThree.ItrepresentstheOneforwhomallispossible,theOmnipotent,becauseoftheuniversalityofitspresenceandthevarietyofformsitcantake.Itisapotentsymbolofbothlifeanddeath,aptthereforefortheOnewhoismasterofbothandtranscendsthemboth,fortoHim“thedarknessandthelightarebothalike.”Onlycontingentbeing,God’snegationofnothingness,knowslifeanddeath.InChrist,inHisdescentintocontingency,Godtriumphsoverdeath.

ItisthistriumphantlifethatHesharesthroughwaterinbaptism.

Aswatercleansesfromdirt,asthegreatinundationsweptawaythewickednessoftheworld,sobaptismcleansesfromguilt.AstheIsraeliteswentthroughthewateroftheRedSeatofleefromEgyptandastheywentthroughthewateroftheJordantoenterthePromisedLand,sothroughthewaterofbaptismtheChristianescapestheconsequenceofsinandthejudgmentthatcomeswithdeath.ThethreefoldimmersionorsprinklingcorrespondsexplicitlytothethreepersonsoftheHolyTrinity,andthepowerofGod’sspeechislenttotheministerwhoinvokestheirNames,invokingalsothenameofthepersonbaptizedintokenofentryintoGod’slifefulfilling,ratherthansubtractingfrom,herorhisidentity.

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BaptismistheseedofcontemplationbecauseitinitiatesusintoChrist’slife,andthusincorporatedwecancontemplatetheFatherwithHim.ItisasharinginHisgreatjourneytotheFather,since“somanyofusaswerebaptizedintoJesusChristwerebaptizedintohisdeath.”ThatjourneyleadsultimatelytothedirectcontemplationofGod,thebeatificvision,buteventosetoutonitistoorientwhatwedotowhatisconsonantwiththatvision,since“asChristwasraisedupfromthedeadbythegloryoftheFather,evensowealsoshouldwalkinnewnessoflife.”ThenewlifeinterrogateseachprospectiveactiontoseeifitisfriendlytoGod,forinthatfriendshipisitswholesubstance.Itisguidedinthisdiscernmentandstrength-enedinitsresolvetoactonitbythegiftoftheHolySpirit,whichisgiventothepersonbaptizedasasiblingofJesus,onwhom“theHolyGhostdescendedinabodilyshapelikeadoveuponhim.”ThismanifestationduringHisbaptismisforourbenefit,namely,sothatwemayknowwhatwearereceiving.Soalsoisthevoice“fromheaven,whichsaid,ThouartmybelovedSon;intheeIamwellpleased”—anarticulationoftheinfinitelovethatistheHolySpirit,alovethatisthedynamoofour

infinitelovethatistheHolySpirit,alovethatisthedynamoofourcontemplationofGod.

Oil

Thereareothersymbolsusedinthebaptismalceremony:thewhitegarment,whoseimportwasdiscussedinChapterFive;thecandle,themeaningofwhichwillbediscussedlaterinthischapter;andoil.

Thislastisusedinseveralsacraments,andsoIwillconsideritsusehere.MyguideisGulielmusDurandus,athirteenth-centuryFrenchbishop.InhisRationaleDivinorumOfficiorum,hegivesadetailedcommentaryonthesymbolicsignificanceoftheliturgy.Inenteringintotheliturgywithaviewtorecoveringacontemplativespirit,itcanhelptogobacktoatimelikehis,whentherewasalivelyandwidespreadsenseofhowthissymbolismworked.Notallpointsofceremonialinthecelebrationofthesacramentsarethesamenowasinhisday,butsomeremain,andaboutthesehecanenlightenus.

DuringthebaptismalceremonyasitnowisintheCatholicChurch,therecomesapointwhentheparentsareaskedtoadjustthegarmentsinwhichthebabyisswaddledsothatthepriestor186


deaconcangethisthumbonhisorherchestfortheanointingwiththeoilofcatechumens.ThisisgenerallyexplainedasasignthatthechildwillneedtobetaughttheChristianFaithasheorshegrowsup,andsoitis.Durandus,however,takesusdeeper.“First,”hewrites,“itistobenotedthattherearetwosortsofanointing:theoutward,whichismaterialorcorporalandvisible,andtheinterior,whichisspiritualandinvisible.Thebodyisanointedvisiblybyoutwardanointing.”Theanointingis,asitwere,awordofGod:theexteriorthesoundHeutters,theinteriorwhatitmeans.Thiswordiswhatlinguistscall“performativelanguage.”Itdoeswhatitsays.Itisnotlikeeverydayhumanspeech,“Formythoughtsarenotyourthoughts,neitherareyourwaysmyways,saiththeLORD....Myword...thatgoethforthoutofmymouth...shallnotreturnuntomevoid,butitshallaccomplishthatwhichIplease,anditshallprosperinthethingwheretoIsentit.”Durandusexplainswhatisaccomplishedinwardlybytheanointingwiththeoilofcatechumens:“Theonetobebaptisedisanointedwithoilonthechestinwhichistheplaceoftheheartfirstofallsothatthroughthe

giftoftheHolySpirit,heorsheabjureserrorandignoranceandreceivesthefaitharight,forthejustmanlivesbyfaith,anditisthroughtheheartthatonebelievesinjustice.”ItisthroughthegiftoftheHolySpiritthatthechildwillreceivefaith,notbyparentsorpriestholdingforthtohimorher,since“nomancansaythatJesusisLord,butbytheHolyGhost.”

TheoilthenisthewordofGodperformingtheworkofteachingthechildfaith.ItisthepresenceoftheWordofGod,whoseSpiritteaches.ItisthepresenceofChrist,whosenameisderivedfrom

“chrism”(consecratedoil)—“orrather,”saysDurandus,“chrismisnamedfromChrist.”Hisnamemeans“theanointedone”:HeisanointedbytheHolySpirit,asshownatHisbaptism,andHesharesthatanointingwithHissistersandbrothers.Christasteacherisalsoatworkinthesacramentsofconfirmationandordination,againbytheanointingofoil.Hispresenceistangibleinthesetwosacraments:thehandsofthebishopwhoactsinHispersonarelaidontheheadoftheonewhoisreceivingthesacrament.Furthermore,itisaudible:thebishopsaystothepersontobeconfirmed,“BesealedwiththegiftoftheHolySpirit,”andhepraysovertheonetobe187

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ordainedfortheoutpouringoftheHolySpiritandthegiftsoftheSpiritneededforhisministry.Although“theinvisiblethingsofhimfromthecreationoftheworldareclearlyseen,”Godcondescendstouswhoseeyesarepronetoseeingwithoutbeholding;Hedoessobyactinginawayperceptiblethroughseveralsenses.Inthesacramentsofconfirmationandordination,HegivestheSpiritwhoguides“intoalltruth”tothosewhoneedthestrengthto“bereadyalwaystogiveananswertoeverymanthatasketh...areasonofthehope”thatisinthem,andtothosewhoneedinspirationtoteachthroughtheirpreaching.ThecreationdeclaresthegloryofGod,butHeteachesusalsointheintimacyofourheartsinthepersonoftheHolySpirit.Thatwemightapprehendthatwearebeingthusgifted,Hegivesthisbestandmostpersonalgiftvisibly,tangibly,andaudibly.Ournaturalsensesareinvitedtoworktogethersothatwithasensecommontothemwemightperceivetheholypresenceandbedrawnintothewaysofcontemplativelove.

Healing

Thereisafourthsacramentinwhichoilisused:theanointingofthesick.The

Thereisafourthsacramentinwhichoilisused:theanointingofthesick.ThesourcetextforthisisintheletterofSaintJames:Isanysickamongyou?lethimcallfortheeldersofthechurch;andletthemprayoverhim,anointinghimwithoilinthenameoftheLord:Andtheprayeroffaithshallsavethesick,andtheLordshallraisehimup;andifhehathcommittedanysins,theyshallbeforgivenhim.

Duranduscitesthisasreferringtotheexterioranointingandcommentsthatthisexterioranointingisthesignoftheinterioranointing,“andtheinterioranointingisnotonlyasign,thatisthemeaningofsomething,butalsoasacrament,becauseifitisworthilyreceived,itwithoutdoubteitherdoesorincreaseswhatitdesignates:healthandsalvation.”ThestateofasoulistrulyknowntoGodalone,butIhaveseenthissacramentincreasethehealthofthebody.Becauseitsintentionincludesthis,itperhapsgivestheclearestexamplesofmeaningthatGodwishestoexpresshavingobservableresults.ThemechanisticviewoflifeinthetraditionofDemocrituswouldexcludethissortofagency,butitcanbeawareofitseffects.

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Theaccomplishmentofthedeeperpurposeofthissacramentis,however,knownonlyineternity,foritisessentiallyabouthealingaperson’srelationshipwithGod.ThisisalwayswhatGodmeans—

loveisHismeaning,asJulianofNorwichtaught—andthehealingofrelationshipisthesolepurposeofthesacramentofreconcilia-tion,orconfession.Itishighlysignificantthatthishealingisreceivedthroughhearing:thespokenwordhasaspecialpowertoheal,asithastowound,for“thetongueisalittlemember,andboastethgreatthings.”ThehealingthatthissacramentgivesalsohasaguaranteeintheletterofSaintJames,whowrites,“Confessyoursinsonetoanother,andprayoneforanother,thatyemaybehealed.”TheabsolutionthatthesacramentgivesisamanifestationofthehealingwordsofChrist:“Beofgoodcheer;thysinsbeforgiventhee.”Thesupernaturalhealingbuildsonthenatural,forconfessionisacontemplationofone’sownreality,itselfaliberatingthingsince,asGeorgeHerbertwroteinthiscontext,

Smoothopenheartsnofasteninghave;butfiction

Dothgiveaholdandhandletoaffliction.

Dothgiveaholdandhandletoaffliction.

Thishonesty,thisescapefromthetangledwebweweavewhenwelabortodeceive,isaprerequisiteforlookingwithanhonestgazetowardGod,towhomallheartsareopen.ThetruthofGodisknownalongsidethetruthofoneself.Thatiswhy—totouchonwritingthatwillbeconsideredmorefullyinthenextchapter—theauthorofthegreatmedievaltreatiseoncontemplation,TheCloudofUnknowing,recommendsconfessionbeforeundertakingthedirectcontemplationofGod.Intheforgivenessofsins,GodHimselfremovesthebarriersthatimpedetheknowledgeofHim.

TheUltimateBonding

Anointingofthesickandconfessionaresacramentsthathealaperson’srelationshipwithGod.However,thegreatestsacramentofrelationship—thegreatestsacrament—istheEucharist,whichestablishescommunionbetweenGodandMan.Itisaboutthelovebetweenthem,beautifullyexpressedintheselinesbyGeorgeHerbert:

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Loveisthatliquorsweetandmostdivine,

WhichmyGodfeelsasblood;butIaswine.

Duranduspointsoutthatthechasuble,thegarmentthatthepriestputsontocelebratetheMass,symbolizescharity,withoutwhichheis“assoundingbrass,oratinklingcymbal.”Thischarity,orlove,isultimatelythebondingbetweenGodandMan,becauseGodistheperfectionandpatternofunity,thesourceofallpeaceandconcord.ItisthisthatwaslostwhenMannolongerhabituallycontemplatedGodbutrathersawonlywhatwaspresentingGod(natureandword)insteadofbeholdingwhatwasbeingpresented(thedivinepresence).Thisbookisaboutrecoveringthisbeholding;aswassaidabove,everythinginitsofarhasbeeninasenseapreparationforreflectiononthesacraments.ThisistrueaboveallfortheMass.Thewaywereceivenatureandtheword,whichweregiventousthatwemightknowandloveGod,affectsdeeplyhowmeaningfulforusistheMass,whichisourcommunionandbondingwithGod.Iwill

thereforenowconsiderinorderhoweachofthechapterssofarisrelevanttoourunderstandingoftheMass.IdonotproposetogiveanintroductoryexplanationoftheMass,asIsuspectthatmostofmyreaderswillnotneedit,butifthisisunfamiliarterritorytoyoutherearemanybooks,includingtheCatechismoftheCatholicChurch,thatwillhelp.Myemphasisisonwaysofunderstandingthatfostercontemplation.

Light,asdiscussedinthefirstchapter,isespeciallyrelevanttotheEasterliturgy;itstreatmentisthereforereservedfortheendofthischapter,whereIshalllookattheceremoniesofthefinaldaysofHolyWeekastheculmination,unlockingofthemeaning,andsummaryoftheliturgy.Color,whichthefirstchapteralsodiscussed,isimmediatelyrelevant.ThecolorofthechasublewornforMassisvariable.Themeaningofitscolor,asIhopewillbecleartoyoubynow,isnotgivenarbitrarilybyecclesiasticalauthoritybutisintheverynatureofthings.LetusbegintheexplanationofusagewithaquotationfromDurandus:“Whitevestmentsareusedonfeastsofconfessorsaintsandvirginswhoarenotmartyrsonaccountoftheirpurityandinnocence...howeverredvestmentsaretobeusedonsolemnitiesofApostlesandEvangelistsandMartyrsonaccountofthebloodoftheirpassion,whichtheyshedforChrist.”Redisalso,190


concomitantly,thecoloroflove—supremely,Christ’slove.Greenisthecoloroflifeonearthandisthereforeappropriateforwhennoextraordinarymanifestationofthecelestialisbeingcelebrated.

ChapterOneexplainedtheappropriatenessofpurple,orviolet,forpenitentialseasons,itbeingthecolorthatdenotestheupwardmovementfromearthtoheaven.Bluevestments(althoughnotuseduniversally)areforfeastsoftheBlessedVirgin,thelight-bearerwhopondersdeeply.TheaptnessofthiscolorforherwasalsoexplainedinChapterOne,andmorewillbesaidaboutitinthelastchapter.

ChapterTwoexplainedhowlife,andindeedexistence,isrelatedtothepresenceofthewhole:eachandeverythingimagestheunityofGod.ThisunderstandingofnaturehelpsustounderstandthepresenceofChristinHolyCommunion:thispresenceisundivided,howevermanyreceiveHim.Thegeneticidentitycontainedinasinglecellisanimageofthis.Aseachnewcellretainsthisidentityasitmultiplies,soeachparticleoftheconsecratedhostistheBodyoftheLord,wholeandentire,howevermanytimesitisbroken.Whendiscussing

theLord,wholeandentire,howevermanytimesitisbroken.Whendiscussingwholenessandlife,IreferredtotheteachingofAquinasthatallofGodisineachandeverything.IntheMass,thispresenceis,asitwere,raisedtoanewpower:communionwithGodnolongerdependsonaprimordialsensitivitytoHispresenceeverywhere;itisavailableexplicitlyinthesacredbanquetoftheEucharist.Thissharestheformofordinaryeating,butthegoodistheultimatenonrivalgood:wecannotdepriveanotherpersonoftheLordsimplybecausewehavereceivedHim.Hisunitywithoutrivalisreceivedwithnoprovokingofrivalry.Hispresenceiswholenessincarnateandismultipliablewithoutlimit.

TheonenessofthecommunicantwithChristintheMassisconveyedinthefourteenth-centuryEnglishpoemPiersthePlowman.Itsauthor,WilliamLangland,reportshowhefellasleepwhilemenintheoffertoryprocessionweretakingthebreadandwineuptothealtar:InmidstoftheMass,whenmenwenttooffering

Ifelleftsoonsasleep,andsuddenlyIdreamed

ThatPiersthePlowmanwaspaintedallbloody

Andcameinwithacrossbeforethecommonpeople,

AndrightlikeinalllimbstoourLordJesu.

AndthencalledIConsciencetokenmethesooth:

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“IsthisJesusthejouster”quothI“thatunjustlywasdonetodeath?

OrisitPiersthePlowman?Whopaintedhimsored?”

QuothConscience,andkneeledthen:“ThesearePiers’arms,Hiscoloursandhiscoat-armour,buthethatcomethsobloodyIsChristwithhiscross,conquerorofChristians.”

This(somewhatmodernized)extractfromthelongnarrativepoemshowsPiers,whorepresentshumannature,lookinglikeJesus.

Thedreamerconsultshisconscienceastowhoitreallyis.Thesignsofidentity

Thedreamerconsultshisconscienceastowhoitreallyis.Thesignsofidentityofthepersonhesees(thearms,thecolors,andthecoatarmor)belongtoPiers,yetthewoundedandvictoriouspersonisChrist.Theyareone:Christ,thewinnerofhealing,hasidentifiedHimselfwiththewholeofhumanity.Thatonenesscanbeseenbyawayofknowingthatdistinguisheswithoutdividingandintuitivelygraspslifeandwholenessratherthanfocusinganalyticallyinthemanneraptforconsideringwhatisdeadandfragmented.ThisintuitiveknowingcanapprehendthevivifyingtransformationthatthebreadandwineundergoonthealtarastheybecometheBodyandBloodofChrist,effectingthesanctifyingchangethatChristbringstothepeoplewhobringthemtothealtarastokensofthemselves.

ChapterThreeponderedwhatiswritteninnature,thegreatbookofGod,seeingineachcreatedthingashowingofGodandHisimage,Man.IntheMass,GodrespondstothefailuretonoticewhatisshownofHim,therestinginthecreatedthatisallowedtoblockwhatitmanifests,byHimselfbecomingwhatbelongstotimesothatwemaynotbedeprivedofHislove.Manretreatsfrometernity;theEternalOneenterstime.TheMassistheprolongationofthemiracleannouncedinthegospel:“TheWordwasmadeflesh,anddweltamongus.”NolongerdoesManneedtoseeGodthroughtheworld,forGodisintheworld.ThisisthesublimegenerosityofGodshowingitselfaccordingtotheprinciplearticulatedbySaintJohnoftheCross:“TheLordhasalwaysrevealedtomenthetreasuresofHiswisdomandHisspirit,butnowthatthefaceofevilmoreandmorebaresitself,sodoestheLordbareHistreasuresthemore.”ThemoremyopicManbecomes,themorevisibleGodmakesHimself.

ChapterFourlookedatthepowerofwords,instancingGod’screatingword.ThearchetypalpowerofHisfiatcreatedManwiththewords,“Letusmakemaninourimage,afterourlikeness.”Manfor-192


getstolistentothewordthatgiveshimbeing.God’sresponseishumblinginitsgenerosity:HeallowsMantosaythatwordthatgivesHimbeing!Firstofall,thatisMary’sfiat,“Beituntomeaccordingtothyword,”atwhichGodbecomesincarnateinherwomb;thenitisthewordofeachpriest—howeverunworthy—whosaysthewordsofconsecration,“Thisismybody...thisisthechaliceofmyblood,”atwhichGodbecomespresentintheMostHolySacramentoftheAltar.NolongerdoesManneedtohearGodthroughthewordthatHespeaksinallHiscreation(includinghimself):Mancanhimselfspeakthe

wordsthroughwhichGod

becomespresent,somuchdoesGodwanttogiveallthatHeis.

ChapterFouralsolookedatthecreedasasymbolintheoriginalsenseofatoken,onepartofwhichfitstogetherwithanother.ThecreedisproclaimedintheMassonSundaysandsolemnfeastsintokenofourconnectionwithGod.ItisasummaryofthetruthofScripture,whichisitselfameansbywhichGodreachesouttoussothatwemaybondwithHim.ChapterFive’sexplorationofhowthisworksisparticularlyrelevanttotheMass,sincethefirstpartofitistheliturgyoftheword,inwhichScriptureisreadaloudandmaybecommentedoninahomily.ThisdivinereachingoutisapreparationfortheevenmoregenerousoutreachintheliturgyoftheEucharistthatwasdiscussedabove.ThescripturaltextcanonoccasiondirectlyilluminatewhatistohappeninthislatterpartoftheMass.Forexample,thesixthchapterofSaintJohn’sGospelcontainsteachingaboutit.Jesussays,“MyFathergivethyouthetruebreadfromheaven.ForthebreadofGodishewhichcomethdownfromheaven,andgivethlifeuntotheworld.”FollowingthelineofargumentgiveninChapterFiveinconnectionwiththetruevine,wecansaythatChristismoretrulythebreadthatisbroughtuptothealtarthanthebreadisitself,evenbeforeitisconsecrated,sinceallofcreationisanexpressiononalowerleveloftheWordthroughwhomitismade.Inthissense,thebreadhasbecomeHim(byitsexistence)beforeHecomesintheappearanceofthebread(intheconsecration).Inthegreatsacrament,theshowingforthofChristtheWordbecomesmoreintenseandexplicit:always,themoreMan’seyesaredimmed,thebrighterisHispresence.

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SexasSymbol

ThischapteritselfhasofcoursebeenanintroductiontotheconsiderationoftheMass,sinceeverythingaboutthepatternoftheyearappliesparticularlytoitscelebration,andeverythingabouttheliturgyandsacramentsasameansofbondingwithGodappliesmostofalltothecommunionitoffers.Thefinalsacramenttobeconsideredisalsoaboutbonding.IhaveleftmarriagetilllastnotbecauseitistheonlysacramentthatIhavenotreceived,butbecauseitisaspecialcaseofsomethingnaturalhavingasupernaturalmeaning.

Weddingsareoftenthoughtofasgettingaministertoblessacouple,andthisisallgoodandproper.Yetsomethingmoreremarkabletakesplace.Tograspthis,itishelpfultorecallthatintheCatholictraditionthesacramentisnotinfactgivenbytheministerbutbythecoupletoeachother,andthatitisnotregardedasbeingvaliduntilitisconsummated.Thiswasabitclearerinmedievaltimeswhentherewaslessclericalinvolvement.ItouchedonthesymbolicmeaningofmarriageinChapterTwo,pointingoutthatthemarriedcoupleisanimageofthecreativeonenessofGod,butthereismoretosay.Sexualunion,whichestablishesthemarriedstate,isanaturalsymbolofunionwithGod.Initwholenessandlovearefound;inacertainway,ithealsasenseofincompleteness.Fromwhathasbeensaidinthisbookabouthowwhatisinthecosmosgivesexpressiontowhatiscelestial,itfollowsthatunionwithGodisthegreaterrealitythatisbodiedforthonthelowerlevelinsexualunion.Thelatterandlowerisalsoameanstotheformerandhigher,sincebeingmarriedfostershabitsofunselfishness.

SaintPaulwritesaboutmarriagebeingasymboloftheunionofChristwithHisChurch(thatis,theunionofGodwithallthefaithful)inthelettertotheEphesians:

Husbands,loveyourwives,evenasChristalsolovedthechurch,andgavehimselfforit....Sooughtmentolovetheirwivesastheirownbodies.Hethatlovethhiswifelovethhimself.Fornomaneveryethatedhisownflesh;butnourishethandcherishethit,evenastheLordthechurch:Forwearemembersofhisbody,ofhisflesh,andofhisbones.Forthiscauseshallamanleavehisfatherandmother,andshallbejoineduntohiswife,andtheytwo194


shallbeoneflesh.Thisisagreatmystery:butIspeakconcerningChristandhischurch.

InspeakinghereoftheunionofChristandtheChurchbeingreflectedinmarriage,SaintPaulisnotsimplypickingoutsomethingnaturaltoillustrateapoint;rather,heisdrawingattentiontoaprimordialsymbol.Theblissofunionisasymboloftheblissofthesoul’seternalunionwithGod.(ThedevilScrewtapeinC.S.

Lewis’sTheScrewtapeLetterssaysthatpleasureis“Hisinvention,notours.”)

Thatiswhysexissacred.ItpointsalsototheunionofFatherandSon,whobringforththeHolySpirit,asinthehumanfamilyfatherandmotherbringforthachild.

MoreAbouttheGreatestJourney

EverythingintheliturgyandthesacramentsisorientedtoourentryintothissupremeunionoftheHolyTrinity,inorderthatwemightloveandpraisetheFatherwiththeSoninthejoyoftheHolySpirit,butnothingmoresothanthecelebrationofthefinaldaysofHolyWeek,fromtheMassoftheLord’sSupperonThursday

eveningtotheEasterVigilonSaturdaynight.ThisbreaksintotheregularityoftheofficesasthegloryofChrist’sresurrectionbreaksintotheworld,sothatwhereHehasgonewemightfollow.Itisthepatternbywhicheverythingelseispatterned:theveryheartandmeaningofeachMass,eachliturgicalday,andeachliturgicalyear.

Itisthesummaryandsummitofallthattheliturgydoes.

Thesethreedaysactoutthegreatestjourneyofthemall,fore-shadowedbythecrossingoftheRedSeaandtheJordan,thejourneybeyondsinanddeath.Theircelebrationpassesthroughtheagonyoftheweightoftheworld’ssintoathreefolddeclarationofpeace;throughdeathtolife;throughthreehoursofdarknesstothelightofdawnaccompaniedbyacelestialmessenger“whosecountenancewaslikelightning.”TobepresentattheseceremoniesistocontemplatetheblazingofthetrailthatleadstoourHomeland;towalkonthatpathinourhearts;touniteourselvestotheOnewhohasgonebefore.Therearethreedays;threeceremonies;threestagestothejourney.Theymarkhumanity’srecoveryofthevisionofpeace,offellowshipwithGod.

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Thefirstdayisaboutlove,thesecondaboutself-effacement,thethirdabouttranscendence.Itiseasytomistakefeelinggoodaroundpeopleforlove.Trueloveislove“untotheend”thatcontinuesdespitebeing“troubledinspirit”bybetrayal;itislovethatservesothersmosthumbly;itislovethatsays,“Thisismybody,whichisbrokenforyou.”HolyThursdaypresentsthislove;itinvites

mybody,whichisbrokenforyou.”HolyThursdaypresentsthislove;itinvitesthosepresenttobeincommunionwithit.

GoodFridaypresentstheoppositeofthespiritthatwouldimposeitsownnameonwhatitsees,blindingtheeyeoftheheart.ItshowsusOnewhowhenaccused“answerednothing”andgave“neveraword”inreplytofalsetestimony;itshowsusOnewhoasksforforgivenessforthosewhowrongHim;itshowsusOnewhofinishestheworkoflovewithHisowndeath.Theministersechothisself-effacementbysilentlyprostratingthemselvesbeforethebarealtaratthestartoftheliturgy.TheuniversalsweepofintercessiongathersthetroubledofthewholeworldintotheembraceofthelimitlessgracethatthesacrificeoftheCrossbringsupontheearth.Thethriceheldhighcrosspresentsthissacrifice,andpeoplehumblethemselvesbeforeit.Finally,communionwiththissupremeloveisoffered.

Thethirdday,thegreatday,“thedaytheLORDhasmade”inwhichwerejoiceandareglad,isthedaythat(throughaglassdarkly)revealseternitytous.Itshowsusthat“thelightshinethindarkness;andthedarknesscomprehendeditnot”—itcannotbeswallowedupbecause“thedarknessandthelightarebothalike”toGod.BothsymbolizeHim,yetonthisnightlightespecially.InthegreatEasterVigil,thislight,showingGodvictorious,iskindledfromsacredfire.Thepaschalcandle,itsmalleablewaxasymbolofthesufferingSavior,withfivegrainsofincensethrustintoindicateHiswounds,islitfromthisfire.Threetimesitisliftedupwiththeannouncement“thelightofChrist,”asthecrosswasliftedupthedaybefore:itisthesameOneliftedup,andviewedwithoutfragmentationitisthesameliftingup—thedarknessandthelightarebothalike—andthewordsHespokearefulfilled:“I,ifIbeliftedupfromtheearth,willdrawallmenuntome.”Thepeoplefollowthepaschalcandleintothechurchandlighttheircandlesfromit.TheExultetissunginitspraise,proclaimingthatitis“afireintomanyflamesdivided,yetneverdimmedbysharingofitslight.”Thiscor-196


respondstothefactthatthelifeoftherisenChristisnotaterrestrialgood,diminishedbysharing,butacelestialoneunlimitedbytimeandplaceandwhollypresentwhereveritisreceived.

ThenawholepanoramaofScriptureisread,startingwithsevenreadingsfromtheOldTestament—thenumbersignifyingthe

unionofearth(four)withheaven(three).Theseincludethestoryofthecreationoftheearth,thecrossingoftheRedSea(anticipatingtheexodusJesuswastoaccomplishinJerusalem),andthesacredpromise,“Anewheart...alsowillIgiveyou,andanewspiritwillIputwithinyou:andIwilltakeawaythestonyheartoutofyourflesh,andIwillgiveyouaheartofflesh.”TheyarefollowedbytworeadingsfromtheNewTestament,takingthenumbertonine:thenumberofheavenmultipliedbyitself.Thefirstproclaimsthatthisgreatjourneyisalsoourjourney,“forifwehavebeenplantedtogetherinthelikenessofhisdeath,weshallbealsointhelikenessofhisresurrection.”ThefinalreadingisthegospelproclamationofChrist’svictoryoverdeath,Histranscendingofthelimitationsofthislifeherebelow,wherespaceandtimeseparate,anddecayandlossdissolve.Thepreacherthenpropoundsthemomentousimplicationsofthereadings.

Inthethirdsectionoftheceremoniesofthethirdday,oursacramentalincorporationintoChristrisenfromthedeadiscelebrated.

Thisisaccomplishedfirstbybaptism(orsimplytherenewalofbaptismalpromisesifthereisnoonetobebaptized)andthenbytheEucharist,inwhichtherisenLordbecomespresenttous,fulfillingonceagainthosewordswhich,likeallofGod’swords,dowhattheymean:“Peacebeuntoyou.”ThisisthepeaceofbeingmadewholethroughourentryintothewholenessofGod’seternallifethatcannotbetakenaway.Thewholecelebrationofthiswonder,greaterthanthecreationoftheworld,isendedwiththesimpledeclarationofpraise:thanksbetoGod,alleluia,alleluia!

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PARTTHREE

ContemplatingGod

“Andthisislifeeternal,thattheymightknowthee

theonlytrueGodandJesusChrist,whomthouhastsent.”

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ChapterSeven:

TheFatherofMercies

BeginningAgain

tmayseemthateverythinghasnowbeensaid.Wehave

seenhowhumanperceptionhasbecomedulledinits

beholdingofnatureanditslisteningtotheword,and

IhowGodinHisProvidencehasusedtheseinaspecial

waytoleadhumanitybacktoHim.Yetequallyitcouldbearguedthatnothinghasyetbeensaid:IhaveonlybeendealingwithmeansofknowingGod,whethernaturalorsacred,andhavenottouchedonthedirectcontemplationofGodasHeisinHimself.Indeed,IcouldrepeatwhatIsaidatthestartofChapterFivewhenfirstbroachingthesubjectofScripture:itwouldbeentirelyreasonabletostartabookaboutcontemplationhere,bypassingeverythingthathasbeensaidandbeginningwiththedirectgazetowardGodasHeisinHimself.Indeed,manybooksaboutcontemplationdostartatthispoint.

Themorediscerningofthesebooks,however,assumeatleastafamiliaritywith

Themorediscerningofthesebooks,however,assumeatleastafamiliaritywithScripture,liturgy,andthesacraments.AndthebestwritersonthesesubjectswouldnotpresumetobeabletowrapthemupsoastoprecludethemfromopeningintothemysteryofGodinwaysbeyondthekenoftheirdiscourse.Thetruthisthatbothwhathasbeendiscussedalreadyinthisbookandwhathasnotyetbeendiscussedareneeded.InfinishingwhatIhavewritten,IambeginningwhatIhavetowrite.Letmeexplainwhy.

IfwetrusttoourcelebrationoftheliturgytobringGodtous,weareinthepositionofthosementionedinthepsalmthatsays,“Sometrustinchariots,andsomeinhorses.”Thatistosay,wehavesubstitutedmeansforend.Thepsalmgoeson,“ButwewillrememberthenameoftheLORDourGod.”Significantly,theNameoftheLordcouldnotordinarilybespoken:thetetragrammatonwastoosacredforutterance.ThisconveysthetruththatGodisbeyondhuman201

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speaking.IfwesayourliturgicalcelebrationhasgotHimnailedupinabox,thereisnotruthinus.NatureaftertheFallbecameopaqueforMan,whoallowedittoreplaceforhimwhatitwasintendedtoconvey,asthoughmistakinganenvelopefortheletterinsideit.

ChapterFourexplainedhowafurthersuchfallisconveyedinthestoryofthetowerofBabel:hereaculturalorlanguagesystembecomestheabsolute,thenameManmakesforhimself,replacingtheNameoftheLord.Itisentirelypossibleforthisopacity,thisreplacingofmeaningwithmeans,tohappenwithregardtotheexplicitlysacred.Ihavealreadycommented,inChapterFive,onhowtheBiblecannotbeaclosedsystem.Neithercantheliturgyorthesacraments.Iftheyaremerelyself-referential,theyareclosedtothedivine.

Theattempttomakeofthemaclosedandself-sufficientsystemfrustratestheirpurpose.Iftheheartrestsinthethingsofnatureandthewordsusedbytheliturgyandthesacraments,thatisjustareligiouslypretentiousversionofmakinganidolofthenaturalworldandhumanculturalorlanguagesystems.ItistheFallagain,afallfromahigherlevel.Thesameistrueoftheologicalsystemsthatpretendtocontainalltruth.TotheconstructorsofthesetheLord’swordstothelawyersspeak:“Yehavetakenawaythekeyofknowledge:yeenterednotinyourselves,andthemthatwereenteringinyehindered.”UnlessthereisasenseinwhichitfallssilentbeforethemysteryofGod,theologycannotspeakofHim.Therecanbenosayingitall.

Toputallthisintheologicalterms,weneedtosupplementthecataphaticwiththeapophatic.ThecataphaticwayofdoingtheologyismakingpositivestatementsaboutGod.Itisnotenoughonitsown.Wealsoneedtheapophaticway,whichisdenyingthatsuchstatementshaveanyfinaltruth.ThisisbecauseGodcannotbeentirelydefined(withtheimplicationsoflimitationthatdefinitionhas)withwordsandconceptsthatareappropriateforandorientedtowardHiscreation,thosebeingthesortatourdisposal.Thatwouldbeasifwetriedtotalkaboutacookentirelyintermsofthefoodsheproduced.Wecouldsay,“Sheisablancmangesortofperson,”or,“Sheischaracterizedbyhersignaturedishofsteakwithlightlyfriedonions,”butwewouldhavetoaddthatthisdoesn’t202

ChapterSeven:TheFatherofMercies

reallygivethefullpictureofherlife.Thecookmightnotevenbeawoman!SoinourcontemplationofGod,weneedtobeabletoletgoofthelimitationsthatourworld-andtime-relatedwordsandconceptshaveandtogobeyondthemtoHisbarereality.Itiswithrecoveringcontemplationinthissensethatthislastsectionofthisbook(particularlythischapter)ischieflyconcerned.

GodinOrdinaryLife

Yetitisnotgoodeitherjusttocastoneselfstraightintothevoid,tryingtoactasifonehadnobodyorsenses.Atotalabstractionfromcreationisverydifficultforus,anditispsychologicallyunhealthytorushheedlesslyintoit.GodisknowninparticularcircumstanceseventhoughHeisnevertiedtoanyparticularcircumstances.Thewholeisknowninthepart,butthepartisnevertheonlywaythewholecanbeknown.Godisthereinordinarylife,butifordinarylifeweredifferent,Hewouldstillbethere.ThecircumstancesortheformofourlifecanneverthemselvesbeGodforus.

Thereisaparallelpointtobemadeaboutlanguage.JustasnatureshowsGodbutdoesnotcontainorlimitHim,solanguagecanspeakofGodbutcannotcontainorlimitHim.Thisistrueevenofsacredformulationslikethatofthecreed.SaintJohnoftheCrosscomparedtheexpressionofthetruthsoffaithtosilverplatingongold:thesilverisvaluable,butnotasvaluableasthatwhichitcovers.Thetruthsoffaitharevaluable,butnotasvaluableastherealityofGodthattheyhide;theyareorientedtorationaldiscursivethought,symbolizedbythemoonratherthanthesun.TheseconsiderationsaregermanetomyuseofpoetrytoillustratewhatIamsayingaboutcontemplatingthesuper-terrestrial.Poetry

toillustratewhatIamsayingaboutcontemplatingthesuper-terrestrial.Poetrysayssomethingthatcanbeunderstood,butitsaysnothingthatcanbetieddowninthesenseofalegalortechnicaldefinition.Itisopen.

Sohereissomemorepoetry,inthiscasetoillustratetheabovepointthatGodisknowninordinarylife:

OWORLDinvisible,weviewthee,

Oworldintangible,wetouchthee,

Oworldunknowable,weknowthee,

Inapprehensible,weclutchthee!

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Doesthefishsoartofindtheocean,

Theeagleplungetofindtheair—

Thatweaskofthestarsinmotion

Iftheyhaverumouroftheethere?

Notwherethewheelingsystemsdarken,

Andourbenumbedconceivingsoars!—

Thedriftofpinions,wouldwehearken,

Beatsatourownclay-shuttereddoors.

Theangelskeeptheirancientplaces;—

Turnbutastone,andstartawing!

’Tisye,’tisyourestrangèdfaces,

Thatmissthemany-splendouredthing.

Thatmissthemany-splendouredthing.

But(whensosadthoucanstnotsadder)

Cry;—anduponthysosoreloss

ShallshinethetrafficofJacob’sladder

PitchedbetwixtHeavenandCharingCross.

Yea,inthenight,mySoul,mydaughter,

Cry,—clingingHeavenbythehems;

Andlo,Christwalkingonthewater

NotofGennesareth,butThames!

ThepoemiscalledTheKingdomofGod,andthefirststanzaexpressesboththefactthatthecelestialrealmisinvisible,intangible,unknowable,andinapprehensible,andthefactthatweneverthelessperceiveit.Intheologicalwords,ittakesbothanapophaticandacataphaticapproach.Thesecondstanzahintsathowthisperceptionoccurs.Justasthefishandtheeagleareintheirelementanddonothavetoleaveittofindit,soinGod“weliveandmove,andhaveourbeing.”WecouldsaythatitisinourknowingthatweknowGod.ItisnotonethingratherthananotherparticularthingthatshowsusGod;rather,itisthefactthatweknowaparticularthing.Atthedeepestlevel,thatisasharinginHiscreatingandsustainingpresence,andevidencethatHeis.“Thedriftofpinions”—thewingsofanangeloreventheHolyGhost—isthere,butcharacteristicallywearenotopentoit.Ourdoorsare“clay-shuttered”

becausewearefocusedontheoutward,material,andpassingrather204


thantheinward,spiritual,andeternal,whichinfactneverleavesus.

Itis“estrangèdfaces”thatstopusfrombeingaware:theangelsarethereasever,butwearelookingthewrongway.The“many-splendouredthing”istheunlimitedpossibilityandgloryofGod.

ThepoemisnottellingustobuyatraintickettoCharingCrossstationandwalkbytheRiverThamesinordertofindthisglory.ItissayingthatGodwaseventhereforthepoet,FrancisThompson,whoknewtimesofparticularderelictionthereabouts.Godisineverything.YetGodtranscendseverything,sothereisalsoasenseinwhichHeisnowhere.Thepracticeofgoingaparttopray,ofretreatingfromthebusinessofordinarylife,ofleadingasolitaryandsecludedlifeinquestofGod,doesthereforehaveapurpose.

Godishiddeninmystery.HowthendowecontemplateHiminHishiddennessandmystery?Letusstartbygoingbacktotheliturgyforamoment.

TheFather

ThecharacteristicprayeroftheliturgyisdirectedtotheFatherthroughtheSon.ThepraiseofthepsalmodyisofferedtotheFatherintheSon.YetcomparedtotheSon,theFatherhasverylittleexplicitattentionintheliturgy.Indeed,onecouldsaythatHehasonlythethirdpartofafeastdedicatedtoHim:theFeastoftheHolyTrinity,whichHeshareswiththeSonandtheHolySpirit.ThereisasensethereforeinwhichthemysteryofGod,Hishiddenness,belongsespeciallytotheFather.JesustellsusthatnooneknowstheFather“savetheSon,andhetowhomsoevertheSonwillrevealhim.”HeindicatesthatthisrevelationisinHisownpersoninthewords,“HethathathseenmehathseentheFather.”WecometoJesusbytheHolySpirit,sowecansaythattheSonandtheSpiritbringustotheFather.SaintIrenaeusteachesthattheSonandtheSpiritarethetwohandsthroughwhichGodcreatedtheworld;wecanseethemalsoasthetwohandsbywhichHeredeemstheworld.

TheyarethehandsbywhichtheFatherclaspstoHisbreasttheprodigalwhohaswanderedtoafarcountrywherehehasspentallhisliving.Thatclaspingispossibledespitethefactthat“nomanhathseenGodatanytime,”because“theonlybegottenSon,which205

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isinthebosomoftheFather,hehathdeclaredhim.”WecanbeclaspedtotheFather’sbreastbecauseofourincorporationintotheSon,whoisalreadythere.Whatisinthatbreast?Love,evidently,since“Godislove.”Thatlovecallstous,andwithourlovewecallback:“Deepcallethuntodeep.”

Yetthemysteryremains.WeknowthatwereachouttotheFatherwithChristin

Yetthemysteryremains.WeknowthatwereachouttotheFatherwithChristinthepoweroftheHolySpiritbyourlove,yetHeremainshidden.ItisnotanoversightthattheFatherissolittleshownintheliturgy:theliturgyonpainofbeingungodlycannotcontainandexplainthedivinemystery,andthispaucityofrepresentationacknowledgesandplacesbeforeusthismystery.TheSpiritandtheSonbringusintothemystery.Eventhename“Father”speaksofmystery.Bydefinition,afatherisonewhowastherebeforeusandknowswhatwedonotknow.MyownfatherfoughtintheSecondWorldWarandhaddirectknowledgeofwhatcanonlybehistorytome.GodtheFatherisall-knowingandmorehiddenthanahumanfather:JulianofNorwichsaidthatManinthislifeisblindandcannotseeGod,ourFather,asHeis.Aswiththecookandher(his?)blancmange,weknowHimratherbyHisgifts.Asanearthlyfatherdoes,Heknows“howtogivegoodgifts.”

Likethefatherofyoungchildren,Heknowswhatourneedsare.Heis“theFatherofmercies,andtheGodofallcomfort.”

TouchingtheTruthofGod

ReachingouttotheFatherisessentiallyamysteryoflovereachingouttolove,orratherofloveseekingtoreturnlove,since“hereinislove,notthatwelovedGod,butthathelovedus.”Yetloveseeksthetruthofthebeloved.Withoutit,canitbeanythingbutasentimentalfantasy?Onthehumanlevel,wewouldnottakeseriouslyonewhosaidhelovedanotherandyetcouldgivenoaccountofseeingorhearingthatotheroratleastofsomegraspoftheother’sreality.Canlovingandknowingultimatelybeseparate?IfweloveGod,thenwhatkindofknowingcanbeinvolved?AlthoughthefocusofmyconsiderationofthemysteryofGodisontheFather,theSonandtheSpiritareinessencenolessmysterious.Loveforthemtooisunseeing:SaintPeterwritesoftheSon,“Whomhavingnotseen,yelove,”

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andtheLordsaystoNicodemusthattheSpiritislikethewind—

“thou...canstnottellwhenceitcomethandwhitheritgoeth.”Thequestionscomedowntothisone:HowcanwetouchthetruthofGod?Therestofthischapterpursuesthisquestion.Iwillfirstofalllookindepthatacoupleof

chapterpursuesthisquestion.IwillfirstofalllookindepthatacoupleofpertinentScripturesayings,andthenIwillconsidertheteachingoftwooldEnglishwritersonthesubject.

OneThingNeedful

OneportionofScriptureisquotedaboveallothersonthesubjectofcontemplatingGod.Itsimportancemeritsitsquotationinfull:Nowitcametopass,astheywent,thatheenteredintoacertainvillage:andacertainwomannamedMarthareceivedhimintoherhouse.AndshehadasistercalledMarywhichalsosatatJesus’

feet,andheardhisword.ButMarthawascumberedaboutmuchserving,andcametohim,andsaid,Lord,doestthounotcarethatmysisterhathleftmetoservealone?Bidherthereforethatshehelpme.AndJesusansweredandsaiduntoher,Martha,Martha,thouartcarefulandtroubledaboutmanythings:Butonethingisneedful:andMaryhathchosenthatgoodpart,whichshallnotbetakenawayfromher.

Maryinthispassageistraditionallythemodelofthecontemplative.SittingatJesus’sfeet,shehearsHisword;shehearsGod.ThecontemplativeisonewhohearsGod.WhatwassaidinChapterFouraboutthepowerofwordsisveryrelevanttothishearing.

God’swordcreatesthecosmosandMan,itssummaryandHisimage.HiswordinChristre-createsMan,restoresHisimageinhimsothathebecomeslikeChristandfittobeholdtheFatherwithHim.Maryhearsandismadewhole.Sheentersthewholeness,theonenessoftheHolyTrinity.Shewithher“onething”iscontrastedwithMarthawithher“manythings.”The“onethingneedful”istheundoing,throughthiscontemplation,ofthedivisionthatenteredtheworldwiththefruitofthetreeoftheknowledgeofgoodandevil.Dualityandseparationandthewillfulchoosingofthisratherthanthat,asthoughManwereGod,thearbiterofall,leadtopeoplebeing“troubledaboutmanythings.”Thereisalossofwholenessandlife,asdiscussedinChapterTwo.ThewaybacktoGodis207

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thewaythatgoesbeyonddistinctionanddualitytofindHiswholeness.Itisthewayofanunfragmentedepistemology.NicholasofCusa,cardinalandscholarofthefifteenthcentury,criesouttoGodthus:Ihavediscoveredthattheplace

thefifteenthcentury,criesouttoGodthus:Ihavediscoveredthattheplacewhereyouarefoundunveiledisgirdedaboutwiththecoincidenceofcontradictories.Thisisthewallofparadise,anditistherethatyoureside.Thewall’sgateisguardedbythehighestspiritofreason,andunlessitisoverpow-ered,thewaywillnotlieopen.Thus,itisontheothersideofcoincidenceofcontrariesthatyouwillbeabletobeseenandnowhereonthisside.

The“spiritofreason”correspondstowhatIcalled“solidbodythinking.”Inspace,onethingbeingtherecontradictsanother.Inthespiritualrealm,itisnotlikethat.Forexample,asMeisterEckhartobserved,God’sjusticeandHismercyarethesamething,and,asSaintAugustineobserved,Godcanbecontainedinthesmallestthingbutcannotbelimitedbythelargestthing.InHim,allisone.

“Reason,”inthesenseofthewayofthinkingthatisadaptedtoourwayofknowingthematerial,willnotreachHim;rather,itkeepsusoutsideHisrealm,inwhich“thewolf...shalldwellwiththelamb,andtheleopardshallliedownwiththekid;andthecalfandtheyounglionandthefatlingtogether;andalittlechildshallleadthem.”Thisisanon-adversarialrealm;the“littlechild”isChristtheLord,theWordincarnatewhogathersallthatarecontraryintounity.Toenterthisrealm,wehavetogobeyonddividingintothisandthat,beyondchoosingonethingoranother:wehavetoaccepttotallyeverythingthatis,turningfromanypartialityorimpositionofself,inlovingunionwiththewillofGod.

TheauthoroftheanonymousEnglishmedievaltreatiseTheCloudofUnknowing(whoseteachingwillbediscussedmorefullylaterinthischapter)writes—intermssimilartothoseofNicholasofCusa—aboutGodnotbeingfoundbyrationalchoicebetweencontrarypairs,andhowtoreachHimbygoingbeyondthis.Thelanguageoftheoriginalisverybeautiful,butIwillmodifyitslightlyhere(andinsubsequentquotationsfromthesameauthor)foreaseofreading.Heexplains,208


SilenceisnotGod,norisspeakingGod;fastingisnotGod,noriseatingGod;solitudeisnotGod,norisbeingincompanyGod;norevenanyofalltheothersuchtwocontraries.Heishidbetwixtthem,andmaynotbefoundbyanyworkofthysoul,butonlybyloveofthineheart.Hemaynotbeknownbyreason.Hemaynotbethought,acquired,ordiscoveredbyunderstanding.ButHemaybelovedandchosenwiththetrue,lovingwillofthineheart.

lovedandchosenwiththetrue,lovingwillofthineheart.

ChoosetheeHim;andthouartsilentlyspeakingandspeakinglysilent,fastinglyeatingandeatinglyfasting;andsoforthforalltheremnant.

Thedistinctionbetween“soul”and“heart”isineffectthedistinctionbetweenthehumanfacultythatthinksandactsinthisworldandthefacultywithinthatsimplybeholdsorhearstheimmutablethingsofGod—theintellect,asdefinedinChapterOne.WecannotreachGodbydistinctionandanalysis,onlybyreachingoutinlovefromourimmortalandtranscendentspiritualcenter.Thatisadeeperthingthananyspiritualpracticesuchassilence,fasting,orsolitude.Itisneitheranyofthesenortheiropposites.

ItmaybeobjectedtowhatIhavejustsaidthatloveisanactofthewillandthereforecannotbelinkedtotheworkoftheintellect.Yetwillisinvolvedinknowing:thisisanactofintentionality,asphe-nomenologicalphilosophersputit.WecanturnoursoulstoGodornot.Thedistinctionbetweenloveandknowledgeismoreananalyticonethanadescriptiveone:inrealitytheyworktogether,theyareaspectsofthesamerelation.ItouchedonthisknowinginvolvingwillingnesswhenIspokeinChapterFourofreadingasymbol.CertainlyitcanbesaidofGod—asitissaidofsomepeople—thattoknowHimistoloveHim.Thereversecouldalsobesaid,thattoloveHimistoknowHim.Differentschoolsofspiritualityhaveemphasizeddifferentaspects,butthedifferenceismoreinthemodeofexpositionthaninwhatisbeingexpounded.Iftheseconsiderationsaboutknowingandlovearenowgenerallylosttoview,thatisbecausetheepistemologythatistacitlyadoptedinourepochisonethatgivesafalseimpressionofpassivityintheknowingself:asthoughitwereacinemascreenontowhichprojectionismade.Yetthatneglectsthefullrealityofthehumanmind,which—asarguedinChapterThree—isinpartnershipwithnaturetoputinplacewhatit209

TheMeaningofBlue

perceives.Itfollowsthat,evenifitsrelationshipwithGodmustberadicallydifferentfromthatwithnaturesinceManisacreatureandGodtheCreator,itdoeschoosewhetherornottobeinthatrelationship,howeverpassiveitmightbe.Andthatchoiceisoneoflove.

Beforeleavingthesubjectoftranscendingcontraries,Iwanttoadduceathirdtextbyatwentieth-centurywriterwithanintuitionsimilartothoseofthetwo

ecclesiasticalauthors.SamuelBeckettinsistedthatthisisnotapoembutratherashortstory,althoughitisverypoetic.IthasbeenhauntinglysunginGermantranslation.ItiscalledNeither:toandfroinshadowfrominnertooutershadow

fromimpenetrableselftoimpenetrableunself

bywayofneither

asbetweentwolitrefugeswhosedoorsonce

nearedgentlyclose,onceawayturnedfrom

gentlypartagain

beckonedbackandforthandturnedaway

heedlessoftheway,intentontheonegleam

ortheother

unheardfootfallsonlysound

tillatlasthaltforgood,absentforgood

fromselfandother

thennosound

thengentlylightunfadingonthatunheeded

neither

unspeakablehome

Hereboththeselfandtheworldveiltheineffable,anditisalwaystheonenotpaidattentiontothatseemstoofferhopeoffinallyseeingit.Yetthishopeis“heedlessoftheway”thatisbyneither.The“unheardfootfallsonlysound”echoesFrancisThompson’s“O

WORLDinvisible,weviewthee”—inbothcasesthereisanapprehensionofsomethingbeyondwhatsensescanperceive,yetreceivedasthoughthroughasense.The“footfalls”(alsothetitleofashortplaybyBeckettaboutasolitary

sense.The“footfalls”(alsothetitleofashortplaybyBeckettaboutasolitarywoman)suggestapresence.Finally,thereisanendtolookinginthewrongplaces,a“haltforgood.”Thesoundends.Itwasnomorethantheeffectofthepresence,andthe“lightunfading”(theimmutabledivinepresence)isknownwhereit210


hadhithertonotbeenlookedfor,“onthatunheeded/neither”—

the“coincidenceofcontraries,”asNicholasofCusaputit.“Heishidbetwixtthem,”asthemedievaltextputit.There,whereGodis,isheaven,ishome.Itcannotbespokenof.

Thisquestforwhatisbeyondourthinkingisthe“goodpart”

spokenoftoMartha;itmeansgoingbeyondorbetwixtourselfandtheworld,goingbeyondorbetwixtthedualityofoursublunarylife,goingbeyondorbetwixtanypairofopposites.Marthais“cumbered”becauseshehasmadeanabsolute(whichsheexpectshersistertoobey)ofwhatbelongstothisworld.TheonlytrueabsoluteisGod,inwhomallthingsareone.ToseehowwebeholdHis“lightunfading,”letusturntoanotherScripturetextthatisvitaltothewholecontemplativetradition.

PurityofHeart

“Blessedarethepureinheart:fortheyshallseeGod.”TheotherbeatitudesfromtheSermonontheMountwillbelookedatinthenextchapter,butthisoneneedstobeconsiderednow.ContemplationoftheFather—beholdingGod,listeningtoGod—dependsonpurityofheart.ItisthesinequanonofseeingGod.Theeyeoftheheartneedstobesingle,tobewhole,becausewithoutthiswholenessthereisinsufficientlikenessforanyperceptionofGod—likerecognizeslikeandGodisperfectwholeness.AnyadulterationofmotiveinthequestforGodisdisabling;anywantingHisgiftsinpreferencetoHimisablockontheway;anydivisioninhowweseefrustratesthevisionoftheOnewhoisGod.Thatdivisionisneverinwhatis,stilllessinGod:itisonlyinthehumanheart.Itcanbedividedbyaselfishwish,byafailureintheconfidencethatHeisallinall,byseeinginadividedway.ThatselfishnessisahindrancetoopennesstotheGodofloveisobviousenough,andthattrustandbeliefinHimarethe

greatenablersofthequestforHimisclearlycentraltothespiritualteachingoftheChristiantradition—butperhapsinthisageitismoredifficulttograsptheneedforundividedseeing.Thatisbecausewearesotrainedtoknowbywhatworksforgettingwhatwewant:seeingisallowedtobecomethesameasdividingandjudgment.

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HowperniciousthisisforseeingGodisclearfromtheparablethatJesusspoke“untocertainwhichtrustedinthemselvesthattheywererighteous,anddespisedothers.”Oftwomenpraying,one“stoodandprayedthuswithhimself,God,Ithankthee,thatIamnotasothermenare.”Theothersaid,“Godbemercifultomeasinner.”Thelatteronlyis“justified.”Morethananythingelseinthegospels,self-righteousnessisexcoriated.WilliamBlakespeaksinthesameveinwithprophetictrenchancy:“InHellallisSelfRighteousness;thereisnosuchthingasForgivenessofSin;hewhodoesForgiveSinisCrucifiedasanAbettorofCriminals.”Self-righteousnessdivides;forgivenessunites.Judgingotherscreatesacenterthatcannotincludeall:onlyGod’smercycandothat.“Judgenotthatyebenotjudged,”teachestheLord,becausejudgmentleavesthesouldividedandthereforenotcapableofthemercifulunitythatisGod.

Suchisitsjudgment.

Itcouldbeobjectedthatjudgingpeopleisnotatallthesameasjudgingthings.Thisistrue,yettojudgeeitherisnottoseewhole.

Thedangeristhatthedivisionandjudgmentthatgowithanalysisbecomeadominantepistemologicalmodel,sothatjustasnatureislookedatwithaviewtoitsusefulnessorfriendlinesstoourparticularpurpose,soarepeople.Thisofcoursehappenswhenpeopleareviewedintermsoftheireconomicfunction.Theyarejudged.

Indeed,theparticularboastoftheunjustifiedPhariseeintheparablejustcitedis,“IgivetithesofallthatIpossess.”Judgingnaturetoachieveanoutcomethatisbeneficialtoothersoroneselfcan,incontext,bemeritorious,yetpeoplearenotseparatefromnature,andthisoutlook,thiswayofknowing,canalltooeasilydrifttoincludethem.Thereisaproperjudgmentofpeople,butitcanonlyeverbeprovisional,foraparticularpurpose,aswhenwejudgewhetherornotapersonshouldbeemployedinaspecifiedcapacity.

personshouldbeemployedinaspecifiedcapacity.

Thereisanimproperjudgmentofnature:rapacious,depredatory,andinviolationofthespiritofGodthatinhabitsit.Thatcanspreadnotonlytothemalignjudgmentofpeople(under,asBlakewasacutelyaware,thecolorofmoralvirtue)butalsotothejudgmentofGodHimself.Initscommonform,thisisthedespisingofGodbecausesuchandsuchanillexistsintheworld.Ofcourse,itisnecessarytobeanarbiterofrighteousnesstobeabletomakethisclaim.

212


YouneedtoblockGodbytakingHisplace.YouneedtodivideyourselffromGod.

Thatisultimatelyhell.Heavenandhellisthegreatdivorce,asC.S.Lewisputit.ItisnotactuallyadivisionmadebyGodinthesensethatHewantsanyonenottoreceiveHismercy.Itisratheradivisioninthesoulreflectedinitsspiritualdestiny.Itisinrealitythesamelightthatilluminatestheblessedinheaventhatradiatestowardthoseinspiritualtorment.Godisneverotherthanone.Itissimplythatinthelattercaselightisperceivedunderitsaspectofduality.Thatistosay,itisknowninitsinteractionwiththematerial,theextendedratherthanunified.Andlight’sinteractionwiththematerialisfire.Thesymbolismofnaturemakesthepointclear:thereisasingleradiance,andwecanreceiveiteitherasone,thatis,spiritually,orasdivided,thatis,materially.Wecanchooseunityordivision:thelightofheavenorthefireofhell.Thatisthesame,aswillbeclearfromChapterTwo,asthechoicebetweenlifeanddeath:eternallifeor“theseconddeath”identifiedinthebookofRevelationwith“thelakeoffire.”

JoyandWoe

Initsfundamentaloutlookontheworld,people,andGod,singlenessofheartdoesnotjudge.Itacceptsall.EverythingthatishasbeengivenpermissiontobebyGod:whoarewetocountermandthat?

Thisisnottosaythatwedonotworktoremoveevils:thatwedo,buttheheartisnotcaughtupinthejudgmentandanalysisneededforthis.Theheart

contemplatesallasone.ChapterTwowillhavemadeclearthatthisincludesallofone’sownexperience.Itmeansnottensingagainstthedifficultparts.ThatiswhyBlakewrote,ManwasmadeforJoy&Woe,

Andwhenthiswerightlyknow,

Thro’theWorldwesafelygo.

WearesafebecauseweacceptGod’swillinboththegoodandthebad.LikeSaintThérèse,Blakeunderstoodthatthedifficultaspectshavetheirpurpose,andgavethisinsightanexpressionsimilartothatoftheweaverpoemcitedinChapterTwo:213

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Joy&Woearewovenfine,

AClothingfortheSouldivine;

Undereverygrief&pine

Runsajoywithsilkentwine.

ThedifferencebetweenthejoyandthewoeisthatthejoyisforeverforthosewhoarepureinheartandcanseethewholeherebelowandconcomitantlythebeatificvisionofthesupremeUnityinheaven.Thewoe“isbutforamoment.”

Thismeansthatcomplainingisnotconsonantwithacontemplativespirit.ThatiswhySaintBenedict,fatherofWesternmonasticism,issoinsistentthatmonksshouldnot“murmur.”Thisisnotbecausehewantsmonkstohaveadifficultlife:heisalsoinsistentthattheirneedsshouldbeproperlycateredfor.Itisjustthattheyshouldnotallowbitternessorresentmentaboutanythingthatseemsimperfecttothemtoeatintotheirsinglenessofheart.Theyseektheperfectionofacceptingtheimperfect.Theyaspiretofollowthegospelinjunction,“Beyeperfect,evenasyourFatherwhichisinheavenisperfect.”Theywanttohavethatwholeness,oneness,andpurityofheartthatenablesthemtocontemplateGod.Howisthistobefound?

God’sWork

Toanswerthisquestion,IwillnowturntothetwooldEnglishwritersIpromisedtoconsiderinconnectionwithtouchingthetruthofGod.Theywillbeourguideinthequestforpurityofheartthatenablesustotouchit.TheyarefirstthemedievalauthorofTheCloudofUnknowing(whohasalreadybeenintroduced)andsecondAugustineBaker,theseventeenth-centuryEnglishBenedictinemonkwhodidmuchtopreservetheteachingoftheCloudauthor.

ThelatterwasalsoawareofthedoctrineofthegreatCarmeliteteachersofcontemplativeprayer,SaintTeresaofAvilaandSaintJohnoftheCross.HewasthereforeachannelthroughwhichthecontemplativespiritwaskeptaliveinEnglandevenwhentheoldwayofknowingwasbeinglostfromthecultureingeneral,justastheearlierEnglishauthorwashimselfatransmitterofancientChristianwisdom.WiththesetwoIwilllookfirstofallatprayer;214


thenatwhatneedstobeforgottenforthepurposesofcontemplativeprayer;nextattheexperienceofthetotalmysteryofGod;followingthatattheconcomitantsenseofourwretchednessinthelightofGod’sglory;andfinallyatthegoalofunionwithGod.

ThefirstthingtobesaidisthattheworkofprayerisGod’swork.

Ourwholeoutlookinthesedaysisonefashionedbythenotionthatwemakeourworldandourselvesaswewantthemtobe.Prayer,especiallycontemplativeprayer,startsfromthepremisethatGodisthegroundofourbeingandthereforewearecontingent.UnlikeGod,wedonothaveabsolutebeing.Inprayer,therefore,itisGodwhofashionsusratherthanwewhopresentdesignproposalstoHim.OurpartisessentiallygivingHimpermissiontodothis,sinceinHisloveHewillnotviolateourfreedom.Theprojectmanage-mentisallHis.HenceTheCloudofUnknowingteaches,“HewillbeseentoworkasHepleases,whereHepleases,andwhenHepleases.”

TheBookofPrivyCounselling,arelatedtreatise,says,“ItisnecessarythatAlmightyGodwithHisgracealwaysbethechiefstirrerandworker,eitherdirectlyorindirectly;andthou,oranyotherlikeuntothee,shallbeonlytheconsenterandsufferer:savingthatthisconsentandthissufferingshallbe,inthetimeofthiswork,activelyinclinedtoandmadecapableofthiswork.”ThisinclinationandcapacityareofcoursealsogiftsofGod.

Specifically,ourprayeristheworkoftheHolySpirit.AsSaintPaulsays,“Weknownotwhatweshouldprayforasweought:buttheSpirititselfmakethintercessionforuswithgroaningswhichcannotbeuttered.”ItistheHolySpiritwhobringsustoChrist,incorporatesusintoChrist,andformsusinChristthroughtheliturgyandthesacraments.TheCloudauthortakesthisforgranted:heisconcernedwithhowtheprayergoesafterthis.HetellsushowtheHolySpiritinspiresustopraytotheFatherintheSon.Wearetopraywith“asharpdartoflonginglove.”Thisisdirectedatthe“thickcloudofunknowing”thathidesGod.ThelongingisdirectedtowardthemysteryofGod,hiddeninthedepthsofourintuitionratherthanintheelaborationofourthoughts.Ourguideadvises,Whenthou...feelestbygracethatthouartcalledofGod,LiftupthineheartuntoGodwithahumblestirringoflove,andmean215

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Godthatmadethee,andredeemed,andhathgraciouslycalledtheetothiswork:andreceivenootherthoughtofGod.Andyetnotallthesebutifitpleases;foranakedintentiondirecteduntoGodsufficeth,withoutanyothercausethanHimself.Andifitpleasestheehavethisintentwrappedandfoldedupinoneword,forthoushouldsthavebetterholdthereupon,taketheebutalittlewordofonesyllable;forsoitisbetterthanoftwo,forevertheshorteritis,thebetteritaccordethwiththeworkofthespirit.

AndsuchawordisthiswordGODorthiswordLOVE.Choosethouwhichofthetwothouwilt,oranotherasitpleaseththee:thatwhichthoulikestbestofonesyllable.Andfastenthiswordtothineheart,sothatitnevergoesthenceforanythingthatbefalleth.

TheemphasisisonsimplicityofthoughtaboutGodandsimplicityofaddresstoGod.ThesereflectthesimplicityofGod:Hissimpleunity.Thetrendistointegrity.Thisisinthesensethatthisprayerleadstohonestandrightlivingandalsointheconcomitantsenseofleadingtoonenessandlife.InGod,rightlivingandlifeassucharenotdivorced.ThereisnoseparationinHim.

Weliveinaworldthatisgivenitscoordinatesofspaceandtimebyseparation.AugustineBakerteachesthespiritualtraditionofhowtomovetheattentioninprayerfromthistothedivineunity:Hethatwouldbecomespiritualoughttopractisethedrawingofhisexternalsensesinwardlyintohisinternal,therelosingand,asitwere,annihilatingthem.Havingdonethis,hemustthendrawhisinternalsensesintothesuperiorpowersofthesoul,andthereannihilatethem

internalsensesintothesuperiorpowersofthesoul,andthereannihilatethemlikewise;andthosepowersoftheintellectualsoulhemustdrawintothatwhichiscalledtheirunity,whichistheprincipleandfountainfromwhencethosepowersdoflow,andinwhichtheyareunited.Andlastly,thatunity(whichaloneiscapableofperfectunionwithGod)mustbeappliedandfirmlyfixedonGod.

ThetrendistounitywithinthatenablesopennesstoGod’sunity.

SomethingofthisinternalunityissuggestedbythereflectionsinthepreviouschapterinconnectionwiththesacramentsandtheverseofColeridgethatwascitedabouthowwecanperceiveapresencewithmorethanonesense,or,moreaccurately,withthesense216


thatiscommontoallthesenses.ThereisaninwardselfwithinwhichGoddwells,andHispresenceisperceivedwithasimilarlycommoninnersense.Baker’sexpressionofthisprocessisveryabstract,andhisuseoftheword“annihilate”mayseemnegative.

However,theapophaticspiritualtraditionteachesthatweneedtodenywhatislessrealforthesakeofapprehendingthatwhichismorereal.Whatisperceivedbysensesdirectedoutwardbelongstothepassingandthereforerelativelyinsubstantial;whatisapprehendedbytheunifiedheartofourbeingcontainsandtranscendsallofthis.Thiscontemplativeapprehensionis“apure,simple,andreposefuloperationofthemind,intheobscurityoffaith”bywhichasoul“simplyregardsGodasinfiniteandincomprehensibleverity,andwiththewholebentofthewillrestsinHimas(her)infinite,universal,andincomprehensiblegood.”Thesimplicityisall.

Forgetting

Thissimplicityisthegoalofcontemplativeprayer,andthecloseritapproachesthissimplicity,thelessitcanbeexpressed.ItcanstartwithwordsandthoughtsthattaketheirformfromthisworldandgraduallybecomemoreimmaterialinaprocessthatBakercompares—becauseofitslackofobviousness—towheatgrowing.Itisamovementfromtheoutwardtotheinward.Traditionally,thiscantaketheforminanindividual’slifeofdecidingto“leavetheworld”

toenteranenclosedreligiouslife.Ihaveputthetraditionalphraseinquotationmarkstoindicatethatthedifficultiesofordinarylivingintheworldareinno

markstoindicatethatthedifficultiesofordinarylivingintheworldareinnowayescapedbythemovement.Yetthephrasedoesexpresswhatissymbolizedbythedecision:theaspirationtomovefromwhatisoutwardanddispersedtoaninner,immaterialrealitywherewhatisgraspedbythesensesceasestocommandtheheart.ThisaspirationisexpressedinthispoembyGerardManleyHopkins:ELECTEDSilence,singtome

Andbeatuponmywhorlèdear,

Pipemetopasturesstillandbe

ThemusicthatIcaretohear.

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Shapenothing,lips;belovely-dumb:

Itistheshut,thecurfewsent

Fromtherewhereallsurrenderscome

Whichonlymakesyoueloquent.

Beshellèd,eyes,withdoubledark

Andfindtheuncreatedlight:

Thisruckandreelwhichyouremark

Coils,keeps,andteasessimplesight.

Palate,thehutchoftastylust,

Desirenottoberinsedwithwine:

Thecanmustbesosweet,thecrust

Sofreshthatcomesinfastsdivine!

Nostrils,yourcarelessbreaththatspend

Nostrils,yourcarelessbreaththatspend

Uponthestirandkeepofpride,

Whatrelishshallthecenserssend

Alongthesanctuaryside!

Ofeel-of-primrosehands,Ofeet

Thatwanttheyieldofplushysward,

Butyoushallwalkthegoldenstreet

AndyouunhouseandhousetheLord.

And,Poverty,bethouthebride

Andnowthemarriagefeastbegun,

Andlily-colouredclothesprovide

Yourspousenotlaboured-atnorspun.

Thepoemisaboutwithdrawingfromthethingsofthesensesandhowthatleadstogreaterawarenessbecauseofopennesstothedivine.ItiscalledTheHabitofPerfection.Itisaboutgettingintothehabitofbeingperfectevenasour“Fatherwhichisinheavenisperfect”andabouttakingthemonastichabit.EachsenseisdrawninwardasBakeradvises.Silenceisanewkindofmusicleadingto“pasturesstill”—thephraseevokestheGoodShepherdandthestillnessoftakinginthewholeasdiscussedinChapterTwo.Silence,whichhasa“greatvalue”accordingtoSaintBenedict,involvesnotspeaking,asurrendertoGodwhoisthesourceofallspeech.Thewithdrawalofthesenseofsightfrombeingcaughtinthisworldisinquestof“theuncreatedlight.”Thisiswhat“simplesight”—the218


single,undividedeyeoftheheart—seeks.Thesenseoftasteisgivenlessscope,withconfidenceinthepromise,“Blessedareyethathungernow:foryeshallbefilled.”Thesenseofsmellisdirectedtowhatisbeyondthisworldthroughtheincenserisingtoheaven.ThesenseoftouchhascontactwiththeLordJesusin

incenserisingtoheaven.ThesenseoftouchhascontactwiththeLordJesusintheconsecratedhost,whichitcan“unhouseandhouse”—takeoutofandreturntothetabernacle.Itisaweddingtopoverty,amarryingintoakingdomaspromisedbytheLordwhenHesaid,“Blessedbeyepoor:foryoursisthekingdomofheaven.”Thisabandonmentofthethingsofthisworldisnotthesameasbeingabandonedinthisworld.Thereisnoneedtotake“thoughtforraiment”—like“theliliesofthefield,”theonewhoseeks“firstthekingdomofheaven”willfindthatclothingandeveryothermaterialneed“shallbeadded.”Thisisawithdrawalfromtheoutwardtobededicatedtoitssource,God.HecanbutreciprocatethelovethismovementtowardHimexpressesandasLordofallgiveallthatisneeded.Itisallaboutlove:asBakerwrites,“Allourperfectionconsistsinastateoflove.”

LoveforgetsallexcepttheBeloved.AndsoTheCloudofUnknowingtellsus,“Putacloudofforgettingbeneaththee,betwixttheeandallthecreaturesthathaveeverbeenmade.”ThisisthesameadvicethatBakergivesintellingustodrawexternalsensesinward.Itmayappearthatthisleavesuswithnothing,buttheCloudauthorasksandanswersaverypertinentquestion:“Whoisitthatcallsitnothing?Surelyitisourouterman,andnotourinner.OurinnermancallsitAll.”Theappearanceof“nothing”doesnotmatter,therefore,since“thoughouroutwardmanperish,yettheinwardmanisreneweddaybyday.”TheinwardmanliveswiththeimmortallifeofGodHimself.Thisistrulyall,wereitbutknown.Itisonlythedevi-antepistemologyofrecentcenturiesthatislimitedtoseeingnothing.

LoveinquestoftheBelovedleavesbehindtheoutwardthingsthatcanbeperceivedbythesenses.Italsoneedstoleavebehindwhatitsthoughtcangrasp,since

ofGodHimselfcannomanthink.AndthereforeIwillleaveeverythingthatIcanthink,andchooseformylovethatthingthatIcannotthinkbecauseHemaywellbeloved,butnotthought.ByloveHemaybegottenandheld;butbythoughtneither.And219

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thereforethoughitbegoodsometimestothinkofthekindnessandtheworthinessofGodinparticularandthoughitmaybeilluminatingandcontributetocontemplationneverthelessinthisworkitshallbecastdownandcoveredwithacloudofforgetting.

TheBookofPrivyCounselling(atreatiseattributedtothesameauthor)supplementsthisteachingofTheCloudofUnknowingwiththeadvice,“LookthatnothingremainsinthyworkingmindbutanakedintentstretchingintoGod,notclothedinanyspecialthoughtofGodinHimself,howHeisinHimselforinanyofHisworks,butonlythatHeisasHeis.”Theworkingoftherationalmindcomparedtothisoperationis,thetreatiseaffirms,asthemoontothesunat“thebrightesttimeofmidsummerday.”Theformer’slightcannotsurvivetheadventofthelatter:“Assoonasasoulistouchedwithtruecontemplation,asitisinthisnoblemakingnothingofitselfandmakingallofGod,thensurelyandtrulythendiethallman’sreason.”ThiscomparisoncorrespondstowhatwassaidinChapterOneaboutthemoonrepresentingthelightofMan’sreasonandthesunGod’struth.Thejourneyfromonetotheotheris,aswassaidthere,thejourneyfromthebraintotheheart,giventhattheheartisnotunderstoodinanymerelysentimentalsensebutratherastheseatoftheintellect,bywhichweapprehendGodwithoutratiocination.Theauthorofthesepreciousmedievaltreatisesisteachingushowtomakethatjourney.

Thisteachingcorrespondstothemoresystematizedexpositionofthesixteenth-centurySpanishCarmelite,SaintJohnoftheCross.

Heexplainsthemakingofthejourneyintermsofgrowthinthethreetheologicalvirtues:faith,hope,andlove.FaithisthereachingouttoGodwithouttheevidencingofthesensesandreasonthatwehavejustconsidered.Thevirtueofhope(inGod)isconsideredbyJohnoftheCrosstotakeoverthehumanmemory,andthiscorrespondstotheadviceinTheCloudofUnknowingaboutforgetting,sinceifinthetimeofcontemplationanythingotherthanGodoccupiesthemind,“thenisthatthingabovetheeforthetime,andbetwixttheeandthyGod.”TurningtheattentionofthesoultolessthanGodisathwartingofthesoul’slonging,afrustrationofitshope.Man’sthoughtisworthmorethanalltheworld,andGodaloneistrulyworthyofit.Thethirdtheologicalvirtue,love,isof220


courseexercisedinthe“sharpdartoflonginglove”directedtowardGodinthecloudofunknowing.

InofferingGodattention,itisimportanttowithdrawitnotonlyfromthesenses,reason,andthememoryofthingsbutalsofromanyqualitiesofone’sownbeing.Theauthorofthetreatisesdescribesitasan“offeringup”ofa“nakedblind

Theauthorofthetreatisesdescribesitasan“offeringup”ofa“nakedblindfeelingofthineownbeing,”

advising,“Lookever...thatitbenakedandnotcladwithanyqualityofthybeing.Forifthouclotheitwithanyquality,aswiththeworthinessofthybeingorwithanyotherpersonalconditionthatfallethtothebeingofman,...thenasfastthougivestmeattothywits,bythewhichtheyhaveoccasionandstrengthtodrawtheetomanythings,andsotobescattered.”JustasGodisapprehendedinHissimplicity,sotheoneprayingoffershimselforherselfincompletesimplicity.

Unknowing

Theworkofcontemplationisdifficultnotonlybecauseonehastoforgetsenses,reason,memory,andone’sveryself,butalsobecausewhatiscontemplatedisattheoutsetveryunclear.Oneisina“cloudofunknowing.”Itisa“blindbeholdingofGod.”Itrequiresgreatperseverance,asisimpliedbythisexhortation:“Ifthouwiltstandandnotfall,ceaseneverinthineintentbutbeatevermoreonthiscloudofunknowingthatisbetweentheeandthyGodwithasharpdartoflonginglove,andbeloathtothinkofanythingunderGod,andgonotthenceforanythingthatbefalleth.”TheCloudofUnknowingcitesasayingofDionysius,anearlyEasternChristianwriterwhosethoughtwasfoundationalfortheapophatictradition:“ThebestknowingofGodisthatwhichisknownbyunknowing.”

TheapparentparadoxpointsustotheutterinefficacyofanyepistemologyofthisworldasawaytoreachGod.ItisonlywhenweknowthatwehavenosuchknowledgeofHimthatwecanbeopentoHim.AllourpretendedknowledgeblocksHim.

AugustineBakerexplainsthismorefullyinthisexpositionoftheteachingofTheCloudofUnknowing:

Thesoullosesallremembranceofitselfandofallcreatedthings,andallthatsheretainsofGodisaremembrancethatHecannotbe221

TheMeaningofBlue

seennorcomprehended.Allcreatures,therefore,beingremoved,andnoparticulardistinctimageofGodadmitted,thereremainsinthesoulandmind,asitwere,anothingandmereemptiness,whichnothingismoreworththanall

itwere,anothingandmereemptiness,whichnothingismoreworththanallcreatures,foritisallthatwecanknowofGodinthislife;thisnothingistherichinheritanceofperfectsouls,whoperceiveclearlythatGodisnothingofallthatmaybecomprehendedbyoursensesorunderstanding.Thestate,therefore,ofsuchsouls,forasmuchasconcernsknowledge,isworthilycalledthe“cloudofunknowing”andthe“cloudofforgetting”bytheauthorofthatsublimetreatisesocalled;andthisisthemostperfectandmostangelicalknowingthatasouliscapableofinthislife.

BeingaStinkingLump

ToknowGodlikethisrequiresusto“strivetoworkatperfecthumility.”Onlyemptinessofselfcanaccommodatetheall-capaciousemptinessofGod.Thismeansacknowledgingsin,thoughwithoutgoingintodetailsthatdistract.TheCloudauthoradvisesus,“Feelsinasalump,thouknowestnotatallwhat,butnoneotherthingthanthyself.Andcrythenspirituallyalwaystheonething:‘Sin,sin,sin;help,help,help!’”Feelingsinas“alump,...noneotherthingthanthyself”istheanguishofbeingotherthanGod:separatedandcontingent.Yettoknowthatoneisthislump,thiscongealingofseparation,isthebeginningofhealing;torecognizeone’spowerlessnessistobeabletoinvokehelp;toknowone’snothingnessistobeopentowhattheinnermanacknowledgestobeGod’sall.Itisamatteroffacingreality.

W.B.YeatsgavepoeticexpressiontothisrestinginthedarknessoftheheartthatisthefoundationofallaspirationinhispoemTheCircusAnimals’Desertion:Isoughtathemeandsoughtforitinvain,

Isoughtitdailyforsixweeksorso.

Maybeatlast,beingbutabrokenman,

Imustbesatisfiedwithmyheart,although

Winterandsummertilloldagebegan

Mycircusanimalswereallonshow,

Thosestiltedboys,thatburnishedchariot,

LionandwomanandtheLordknowswhat.

LionandwomanandtheLordknowswhat.

222


Hedescribesthethemesthathadengrossedhimandreflects,Playersandpaintedstagetookallmylove,

Andnotthosethingsthattheywereemblemsof.

Thisisarecognitionthatthe“circusanimals”wereformsinwhichherested,andnotrealityitself.Thisisonlyfoundwithin,soheconcludesthepoemwiththiscouplet:

Imustliedownwherealltheladdersstart

Inthefoulragandboneshopoftheheart.

Thisiseschewingrestinginwhatisintendedtopointbeyonditselfandrecognizingtheneedtoknowoneselfasasinful“lump.”Onlyfromone’sownsinfulrealitycanonereachouttoGod.Itisnecessarytofacethatdarkness.

ThiscorrespondstotheteachingofSaintJohnoftheCrossthatwasconsideredinChapterOneinconnectionwiththesymbolismofdarkness.Thedarknightofthesensesisthewithdrawalfromrestinginwhatoursensesconveytous;thedarknightofthespiritislettinggoofwhatourmindscantellusevenofspiritualtruths.

Subjectivelyitisaterriblething:

Allothersorrowsarecomparedtothisasgametoearnest.Forhesorrowsearnestlywhoknowsandfeelsnotonlywhatheis,butthatheis....Thissorrow,ifitbetrulyconceived,isfullofholydesire;andelsemightnevermaninthislifeabideorbearit.Forwereitnotthatasoulweresomewhatfedwithamannerofcomfortofhisdoingright,heshouldnotbeabletobearthepainthathehathoftheknowingandfeelingofhisbeing.ForasoftashewouldhaveatrueknowingandafeelingofhisGodinpurityofspirit,asfarasispossiblehere,hefeelsthathemaynot—forhefindsalwayshisknowingandhisfeelingasitwereoccupiedandfilledwithafoulstinkinglumpofhimself.

AugustineBakersimplycallsit“thegreatdesolation.”HesaysGodpermitsthe

AugustineBakersimplycallsit“thegreatdesolation.”HesaysGodpermitsthesoul“tofeelhernaturalinfirmity.”Inthisstate,

“shenowseesherownnaturalmiserysoperfectly(yea,andcanseenothingbutit)thatshecannotseehowGodcancomfortherifHewould.”Suchisthesubjectiveexperience,yetobjectivelysomethingwonderfulishappening:223

TheMeaningofBlue

Shepractisestranquillityofmindinthemidstofatempestofpassionsinsensitivenature;sheexercisesresignationwithouttheleastcontentmenttoherselftherein;shelearnspatienceinthemidstofimpatience,andresignationinthemidstofirresignation;inaword,sheyieldsherselfasapreyuntoAlmightyGod,tobecastintothismostsharppurgatoryoflove,whichisanimmediatedispositiontoanestablishedstateofperfection.

BeingMadeOnewithGod

TheCloudofUnknowingsaysthisstateofperfectionis“tobemadeonewithGodinspiritandinloveandinaccordanceofwill.”TheBookofPrivyCounsellingputsitinsimilarterms:“Isaythatperfectionofman’ssoulisnothingelsebutaunionmadebetwixtGodanditinperfectcharity.Thisperfectionissohighandsopureinitself,abovetheunderstandingofman,thatitmaynotbeknownorperceivedinitself.”AugustineBakersaysthatinthisunion“thereisneithertimenorplace”andthat“thishappystate”is“themostperfectthatthesouliscapableofinthislife,beingalmostanentirereparationandrestitutionofthesoultothestateofprimitiveinnocence.”

Itis,ineffect,areturnofthesoultothechildhoodoftherace.Itis“astateofloveandanentireconformitywiththedivinewill.”Itiscalled“theunionofnothingwithnothing,”because“thesoul,beingnowherecorporallyorsensibly,iseverywherespirituallyandimmediatelyunitedtoGod,thisinfinitenothing.”

Thismakessenseinanotherwayifwereflectthat“nothing”

appliedtoManandGodcanhavedifferentmeanings.SaintThomasAquinaswrotethat“whatevernaturallypertainstosomethinginitselfispriortowhatthatthingonlyreceivesfromanother.Acreaturedoesnothavebeing,however,exceptfromanother,for,consideredinitself,everycreatureisnothing,andthus,withrespecttothecreature,nonbeingispriortobeingbynature.”ThisestablishesthatManisbasicallynothing,sincethatiswhathewasbefore

establishesthatManisbasicallynothing,sincethatiswhathewasbeforereceivingbeingfromGod—thisbeingisanaddedcharacteristic,asitwere.

Saintshavealwaysrecognizedthis.SaintThérèse,forexample,comparedherdependenceonGodforallthatshehadtoabeautifulviewoftreeslitupbythesun:itwouldbenothingifthesunwerenotthere,andsowouldshewithoutGod.God,ontheotherhand,224


appearstobenothingwhenviewedbysensesorientedtothecreated.

Theycanseeonlyan“insubstantialpageant”;Godisnotthat,andthusHeisinvisibletothem.InunionwithGodourrealnothingbecomesonewithHisapparentnothing.Nothingbecomessomething:itisarepeatoftheprocessofcreation,inwhichnothingbecamesomething.Toputitanotherway,itisafullembracingofbeing.

AbbotLouisofBloishasthistosayaboutit:

Itisagreatthing,anexceedinggreatthing,inthetimeofthisexile,tobejoinedtoGodinthedivinelightbyamysticalanddenudedunion.Thistakesplacewhenapure,humble,andresignedsoul,burningwithardentcharity,iscarriedaboveitselfbythegraceofGod,andthroughthebrilliancyofthedivinelightshiningonthemind,itlosesallconsiderationanddistinctionofthingsandlaysasideall,eventhemostexcellentimages;andallliquefiedbylove,and,asitwere,reducedtonothing,itmeltsawayintoGod.ItisthenunitedwithGodwithoutanymedium,andbecomesonespiritwithHim,andistransformedandchangedintoHim,asironplacedinthefireischangedintofire,withoutceasingtobeiron....For,beingraisedabovetheoperationofitsnaturalpowers,itreachesitssilentandtranquilessence;whereissimplicityandunity,andwhereGodinhabits;andhavingfoundtheEternalTruth,itpossessesinexhaustibleriches.

Thebeing“reducedtonothing”isseveringourtiestotheevanescentand“beingdeliveredfromthebondageofcorruptionintothegloriouslibertyofthechildrenofGod.”Whatseemstobeourlife,playedoutintimeandspace,is“suchstuffasdreamsaremadeon.”

UnionwithGodisanawakeningtoourtrue,immortaldestiny,astheprincein

C.S.Lewis’snovelTheSilverChairescapestheenchantmentofthewickedwitch,designedtopersuadehimthatthereisnosuchthingaslifeaboveground,withasunratherthanalamp,alionratherthanacat.ItistheWordofGodbeingspokeninuswhen—inMeisterEckhart’swords—“thepowershavebeencompletelywithdrawnfromalltheirworksandimages.”Theseworksandimagesareourengagementwithwhatpasses,andthewithdrawalcorrespondstowhatBakerwroteaboutthemovementinward.ThespeakingoftheWordofGod,thesharingofHislife,is225

TheMeaningofBlue

thefinaltriumphofintensiveoverextensiveliving.Itisthetriumphofwholenessoverfragmentation.

TheConnectionwithEarlierChapters

Iappreciatethatthetalkinthischapterofclouds,darknight,andnothingnessmayseemfarremovedfromwherewebegan,contemplatingtheblueskyandthinkingofheaven.Thegreatdesolationmayseemverydifferentfromthehappinessthatis“aflowerthatgrowsineveryvale,”referredtoinChapterThree.TheforgettingofwhatthoughtcangraspmayseematvariancewithwhatwassaidinChapterFouraboutthesignificanceandpoweroftheword.Thecohesionisthis:whatIwroteaboutnatureandlanguagespeakingtouswasintendedtoconveythattherewassomethingbeyondthem.Theyarenotthetermandgoalofourknowing.Theypointbeyondthemselves.Thischapterhasbeenaboutwhattheypointto:GodinHismystery,Godasmystery.IthasbeennamedforGodtheFatherbecause,revealingHimselfthroughtheSonandHolySpirit,HeremainsasFatherrelativelyunknown.Thefirstsixchaptersareintendedtoshowthatthismysteryexistsoratleasttoencourageconfidenceandtrust(faith)initsexistence.Yetyoumaystillaskwhy,ifthethingsofnatureandspeecharesomanygladmessengersoftheradiancebeyondbeing,therehasbeenanemphasisinthischapteronwithdrawingsensesandattentionfromthem.

Theanswerisimplicitintheearlierchapters:theyhavebecomeinpracticeasubstituteforwhattheytellof.C.S.LewismakesthepointinhisbookTheDiscardedImagethatinthemedievalwayofthinkingtheimportantthingaboutwriterswasthattheygavefametoothers;itwasonlyinlatertimesthattheywerethoughtofasbeingfamousinthemselves.Inprimordialtimes,natureandwordgaveglorytoGod;latterly,theyhavebeengloriedinforthemselves.

Onewayoftalkingaboutthisistosaythatpeoplehavebecomeaddictedtothem.Itislikeanaddictiontoalcoholoropiates.Thesehaveagooduseasfoodandanalgesic,butwhentheybecomesubjectivelyanecessitythattheaddictedpersoniscompelledtogetinviolationofallothervalues,thenthewaytotacklethis(asinthetwelvestepsofAlcoholicsAnonymous)isforthepersontorecog-226


nizethatthereisanunmanageabledifficultywiththesubstanceconcerned,togiveitupcompletely,andaskGodforhelp.Thisdoesnotmeanthatitisbadinitself:justthat,forthispersonatthistime,nothavingitisthelesserevil.Itisinthisspiritthatthe(remarkablyunanimous)teachingaboutthepathtounionwithGoddirectstheseekertowithdrawfromthethingsofsenseandtheworkingsofthemind.Thathasitsdifficulties.Therearedarknightsandthefeelingofbeinga“stinkinglump.”Yetthesearelikethewithdrawalsymptomsofarecoveringaddict.Thedarknightsarethecravingsoftheaddict;thefeelingofbeinga“stinkinglump”iscoldturkey.Theoutcomeisfreedomfromaddictiontowhatwillnottrulysatisfy,sinceManismadeforandfindshishappinessinGodalone.

ItwillnothaveescapedyournoticethatinwritingofthewaytounionwithGodIhaveusedmanyquotationsfromotherauthors.

ThatisbecauseIhavenotwantedtopretendtobequalifiedtospeakofthisinawaythatIamnot.AllIbringisadeepconvictionthatthedestinationisrealandthattheundertakingofthejourneyisworthallthatwehave.Thisisnottosaythatitisalwaysaccomplishedinthislife:forsomethefinalwithdrawalfromwhatthesensesofferhappensonlywiththesurrenderofdeath.Yet,“Aman’sreachshouldexceedhisgrasp,/Orwhat’saheavenfor?”Itisbyreachingforthisultimateprizethatwewillfindourselvesgoingintherightdirectionwhenwedie,atwhichpointGodwillsupplytheremainingmomentumneeded.Andthereissomethinggainedbybeingonthispath,eveninthislife.LouisofBloiswritesofthosewho“althoughtheydonotattaintothisheightinthetimeofthisexile,yetfeelinthemselvesacertainsimplicityofthought,when,excludingtumultfromtheirminds,theydwellinsilence,humbly,calmly,andlovinglyuponthejoyfulpresenceofGod.”Thisisnosmallgood.

Furthermore,thespiritualmasterswhoseteachingIhavebeenexpoundinginsistthatoneshouldnotenteronthepathofimage-lesscontemplationwithoutaclear

thatoneshouldnotenteronthepathofimage-lesscontemplationwithoutaclearcallingtoitfromGod.Itisfollyforanon-swimmertoleapintotheocean.Thewisethingistolearntoswimintheshallowendofaswimmingpool.Self-awarenessandtheguidanceofotherswillindicatewhenthetimecomesfortheoceandepths.GodinHisProvidencemakesprovisionforusto227

TheMeaningofBlue

learnhowtomovethroughthewatersofeternityinawayconsonantwithwhatwecanmanage.AsIhaverepeatedlysaid,HehasrevealedHimselftousthroughtheSonandtheHolySpirit.Theremainingtwochaptersarededicatedtotheserespectively.

228

ChapterEight:

ChristtheWordIncarnate

Recapitulation

hereisonlyonemorechapterafterthisone,soitis

appropriatenowtobegintogathertogetherthe

threadsofthisbookwithaviewtoafinalweaving.This

TchapterisaboutChrist,sothiswillechothepurposeoftheAuthorofcreation:to“gathertogetherinoneallthingsinChrist,bothwhichareinheaven,andwhichareonearth;eveninhim.”Hehasofcoursebeenpresentthroughout,forHeis“AlphaandOmega,thebeginningandtheend,thefirstandthelast.”YethereIwanttoreflectmoreparticularlyonhowthewaysofknowingconsideredintheearlierchapters,particularlythepreviousone,areconnectedwithChrist’sworkandteaching.Then,inthefinalchapter,abouttheHolySpirit,wecanlookatwhattheSpirit’scommunicationtousofthisworkandteachingmakesofus:what,indeed,itistohaverecoveredacontemplativespiritandtolookwithChristtowardtheeternalFather.

TocontemplatewithChristortobeonewhoinHim“hathseentheFather”is,firstofall,towantthetruth.Heis“theway,thetruth,andthelife”—thewaytothetruththatgiveslife.Hepraysforthosefollowingthisway,saying,“Thisis

thetruththatgiveslife.Hepraysforthosefollowingthisway,saying,“Thisislifeeternal,thattheymightknowtheetheonlytrueGodandJesusChrist,whomthouhastsent.”ItisinknowingthetruthofGodthatlifeisfound.InGod’sonenessisourlife.Yetitisnecessarytowantthetruthforitsownsake.Hencethewayofknowingthatwaslookedatintheintroduction,theinterrogationofnaturetogainanadvantageoverit,hastobeputaside.Ifithasbecometheonlywayofknowing,ithastobeunlearnedassuch.ItisonlyincomingtoJesus,toGod,forHisownsakethatwecaneverknowHim.Ithastobefortruth,notusefulness.BlakebluntlyexpressedthedistancebetweenHiswayandBacon’swayinthiscouplet:229

TheMeaningofBlue

ToteachDoubtandExperiment

CertainlywasnotwhatChristmeant.

Indeed,Christ’ssternestwordsareforthosewhodisturbfaith.

Hisfollowers,withtheirchildlikefaith,areprotectedbythismale-diction:“Whososhalloffendoneoftheselittleoneswhichbelieveinme,itwerebetterforhimthatamillstonewerehangedabouthisneck,andthatheweredrownedinthedepthofthesea”!Helinksfaithtowholenessandhealth,sayingexactlythesamewordstotheblindman,theleper,andthewomanwithahemorrhagewhentheyarecured:“Thyfaithhathmadetheewhole.”FaithisknowingGod,knowingwholenessandlife.Faithseesbeyondthesenses,for,againinBlake’swords,ThisLife’sfiveWindowsoftheSoul

DistortstheHeavensfromPoletoPole

AndleadsyoutoBelieveaLie

Whenyouseewith,notthro’theEye.

Thisseeingoffaithisthroughtheeye:inotherwords,itseesthroughthesensationthattheeyebrings.Itdoesnotseewithit:thatis,usedataderivedfromthesensesforthepurposesofcalculationtomanipulatenature.Itintuitivelygraspsthewholethatistransmittedthroughtheeyebythesignsofnature.ItisclearfromamarginalannotationinhismanuscriptofthispoemthatBlakehadBaconinhissightsinwritingthis.Theempiriometricenterprisewillnotbringus

totheSavior.Childliketrustdoes.Itdoesnothaveitsvisionblockedbydoubtandexperiment,andcanbehold“theLordfromheaven.”

Toit,“thegreaterlight”and“thelesserlight”and“thestars”speakoftheOnewhois“thelightoftheworld.”Itcansaytothesettingsun,Ifwithexultanttread

ThoufoottheEasternsea,

Orlikeagoldenbee

StingtheWesttoangryred,

Thoudostimage,thoudostfollow

ThatKind-MakerofCreation,

Who,ereHellashailedApollo,

Gavethee,angel-god,thystation;

230

ChapterEight:ChristtheWordIncarnateThouartofHimatypememorial.

LikeHimthouhang’stindreadfulpompofblood

UponthyWesternrood;

AndHisstainedbrowdidvaillikethinetonight,

YetliftoncemoreItslight,

And,risen,againdepartedfromourball,

ButwhenItsetaroseinHeaven.

Childlikefaithknowsthat“Therelivesthedearestfreshnessdeepdownthings.”ItlookstowardthesunandseesthroughitthefreshnessoftheuncreatedLight,“thetrueLight,whichlightetheveryman.”ThroughtheredofitssettingitseestheloveforwhichChristshedHisblood;throughthebrightnessofitsrisingitseesthenewlifeHewonforus;throughthebluethatcomesfromitsmid-day

seesthenewlifeHewonforus;throughthebluethatcomesfromitsmid-dayshiningitseestheempyreanhomeofHisblessedones.

ThisfaithseesChristthrougheverylivingthingbecauseHeis

“theresurrection,andthelife,”andlifeiswholeness.ItseesHisdivineunitythrougheachthingthatis.Itseesthroughthewonderfulbondofnature,the“goldensection”—whichdividesalengthsothattheratioofthewholetothelongersegmentequalstheratioofthelongertotheshortersegment—theOnewhoisableto“gathertogetherinone.”ItseesHimthroughthewholenessofthehumanbody,articulatedwiththeproportionsofthegoldensection;itseesHimthroughthewholenessofeachfamilyandeachcommunityandinthewholenessofHisChurch.

SeeingHimthrougheveryinstanceofwholeness,thisfaithbelievesHispromisetothosewhofollowHim:“Iamcomethattheymighthavelife,andthattheymayhaveitmoreabundantly.”IttrustsinHiswholenessasthegiftofthisabundance;ittruststhatHiswholenesscontainsthewholeofhumanityandcanmakeeachhumanpersonwhole;itisconfidentthatHeisthetrueselfofthehumanraceandthattofindHimistofindone’strueself.ItrecognizesHimasthattrueselfineveryperson,especiallythehungry,thethirsty,theindigent,thesick,andtheimprisoned.Itjoyfullylovesthemasitstrueself.SuchisthecontemplationofChrist.

ThecontemplationofChristseesHimthroughallthings“madebyhim.”Itsees(forexample)Hisdependabilitythrougheveryrock;Hisinnocenceineverylamb;Hissacrificeineverybull;Hisglorious231

TheMeaningofBlue

lifeineverybutterfly;Hiswarmththroughthefireofeveryhearth;Hisgracethroughthebubblingofeverystream;Hiscelestialbeautyineveryflower;Hisloveineveryprovisionoffood;Hisguidanceineveryeventoflife;HisinvitationtoshareHislifeineverygoodtobedone;Hisblessingineverygoodreceived;Histruthinallthatis.

Itcandothisbecauseitanswersthequestion“WhomsayyethatIam?”withthedeclaration,“ThouarttheChrist.”ItknowsHeistheOnewhowasinthebeginningandbywhomallthingsweremade.ItknowsthatHeistheWordofGod,themeaningofcreation,theessentialmeaningofbeing.

TheWordofGod

Iwanttoreflectalittlemoreonthis,becauseitbearsonhowwecometothatlife-givingcontemplationof“theonlytrueGodandJesusChrist”andhowwelivewithoneanotherinthatspirit.Lookingup“theword”(πlogoq)inaGreeklexiconyieldsmorethantwolargepagesofquotations.TheyincludeitsfirstuseinJohn’sGospel,whereitisdefinedas“thewordofwisdomofGod,personifiedashisagentincreationandworldgovernment.”Thewordalsocarriestheimplicationsofgeneralandearliermeanings.Itmeansatoneandthesametimetheinteriorandtheexteriorword:thatwhichisthoughtandthatwhichisspoken.Itmeansreason,anditmeanslaw.IntheSeptuagint(aGreekversionofpartoftheBible)“thetenwords”(πidekalogoi)aretheTenCommandments.Itmeansdivineutteranceororacle,or,ifonegoesfarenoughback,persuasivespeech.Ourword“logic”isconnected.

AllofthismeaningilluminateswhatiswritteninthelettertotheHebrews:“GOD,whoatsundrytimesandindiversmannersspakeintimepastuntothefathersbytheprophets,hathintheselastdaysspokenuntousbyhisSonwhomhehathappointedheirofallthings,bywhomalsohemadetheworlds.”InHisSon,Godnotonlyshowsusthemeaningattheheartofcreation:HerevealsHisinnerself.ThatiswhyChristteaches,asSaintMatthewsays,“asonehavingauthority.”HeisboththeauthorofcreationandGod’sexplanationofeverything.

Yetperhapsthatoldestmeaning,“persuasivespeech,”isthemost232

ChapterEight:ChristtheWordIncarnateimportant.ItmeansthatGodrespectsourfreedom.Contemplation,thissideoftheSecondComing,isnothavingsomethingthrustuponuswillwe,nillwe.Godspeaksin“astillsmallvoice,”

notinwind,earthquake,orfire.Godspeaksinsuchawayastoinviteourattentionandthenelicitouragreement,notsoastoimposeHiswillonus.AndindoingthatHealsoallowsustoagreewithoneanother.Inagodless,postmodernviewoflife,thereisnoagreement:onlyarbitraryindividualviewswithatbestamutualtolerance,atworstanimpositionbyviolenceofaprevailingview.Inagodlyviewoflifebornofcontemplation,theauthoritativeWordofGodwinsagreementfrompeopleandthereforeamongthem.IfwelistentoHim,peaceandfreedomtothoseofgoodwillfollowfromGodspeakingtous.GodspeakingallowsustorespondtoHimandtootherpeopleinfreedom.WecanseethatHedoesnotwanttothreatenus.Heappealstousfirstasalittle

WecanseethatHedoesnotwanttothreatenus.Heappealstousfirstasalittlechild,andthenasamanwhocansuffer.

Healsodevelopsourfreedom,sothat(asexplainedinChapterThree)webecomechildrenofProvidence,lessconstrainedbythematerialbecauselinkedtoGodwhotranscendsthematerialandguidesallthings.Jesussays,“Ifyecontinueinmyword,thenareyemydisciplesindeed;andyeshallknowthetruth,andthetruthshallmakeyoufree.”JesusistheWord,throughwhomweknowthetruthofGod,whoisspirit,andinwhomthereisnoconstraintoftimeandplace.InGodwearefreefromtheseconstraints.HenceIsaiahprophesiedthatJesuswouldsetprisonersfree.PrisonersoftimeandplacearesetfreebyHim,and,asHesays,“IftheSon...shallmakeyoufree,yeshallbefreeindeed.”Itisasthough,insteadofdealingwithapersonsittingatacomputerwhocanonlygiveuswhatthecomputer—thatis,thesystem—allows,wearedealingwiththetopmanagerwhocanbypassanythinginthesystem.Wenolongeraremerelysubjecttothelawsofnature—thesystem—butareincommunicationwiththeOnewhoisresponsibleforthesystemandcanoverrideit.

ItmaybethatwehaveonlyglimpsesofthatinparticularactsofProvidenceandthereportsofoccasionalmiracles,buttheseglimpsesprepareusforourgreatestfreedom,forwhenweleavetheworldofconstraintoftimeandplacebehind.Theyspeaktousof233

TheMeaningofBlue

ourtruehome.ThatisthehomewhichJesushasleftfortheconstraintofswaddlingbandsandtheCross,becomingaprisonersothatwemight“befreeindeed.”

ItthereforemattersgreatlythatweshouldhearHim.SaintJohnoftheCrosssays,“TheFatherspokeoneWordwhichwasHisSon,andthisWordHealwaysspeaksineternalsilence,itmustbeheardbythesoul.”Ithelpsgreatlythereforeinthisifwecultivateaninnersilence.Forthispurposeanoutwardsilencecanbehelpful,andsocanasimplificationoflifesoasnottobe“troubledaboutmanythings.”Acontemplativespiritwalksquietlywithoutperturbation.

AMostExcellentBook

Wecanunderstandthislisteningashearingasingleword,anditisindeedsingle

Wecanunderstandthislisteningashearingasingleword,anditisindeedsingleinthesenseofbeingone—wholeandcontainingallthings.Yet,beingadaptedtousasweare,itisalsogiventousinmanywords.Itisineffectabook.AbbotLouisofBloisdescribedthelifeofChristas“amostexcellentbook.”Hearingthewordsofthisbookenablesustounderstandlife,creation,andindeedthewholecaboodle.Itisapatternforustofollow,or,better,containsaSpiritthatcanguideus,aSpiritwhoispresenttouswhenwegraspChrist’slifeintuitivelybyreflectingonit.Itisabookmostworthcontemplating:notonlythebookofthelifeofChristwhenHewalkedthisearthinthefleshbutalsoHislifethroughtheSpiritinHisbodytheChurch,particularlyinthosememberswhohavebeenmostopentoHisholiness.

Wecanalsoreadandreflectonthebookofthatlifethroughwhatisliterallyatext:theBible.ThiswasdealtwithatsufficientlengthinChapterFiveforittobeunnecessarytosaymuchmorehere.Iwantsimplytoaddthatthisreflectionis,ifundertakeninacontemplativespirit,onewiththecontemplationofChristineverythingelse:nature,otherpeople,theeventsofourlife,andsoon.ItisnotasthoughwestudytheBibleforabitthentakeabreakandlatergoouttohavealookatChristinnature.TheveryunityofourlifeissomethingthroughwhichwecontemplateHim,sothatcontemplationincludeseverything,eveneatingandsleeping,forindeedHeateandslept.

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ChapterEight:ChristtheWordIncarnateBookscanhavepicturesinthemthatillustratewhattheyteach,andtheliturgyandsacramentsoftheChurchcanbeseenassuchinthisbookofthelifeofChrist.ChapterSixdealtwiththisatlength,sohereagainIwantsimplytotiethisthreadtogetherwiththeothersandtosaythatitbelongstotheunityofthecontemplationofChrist.Itconveysthemeaninginlifeasawholeandshowswhatitisconcernedwith.Thislittlemedievalpoem,TheSacramentoftheAltar,conveysthemysteryofitall:Itseemswhiteandisred;

Itisquickandseemsdead;

Itisfleshandseemsbread;

Itisoneandseemstwo;

ItisGod’sbodyandnomore.

Wecouldsayofthewholecreation,“Itisoneandseemstwo.”Thedualityofitisfinallyappearance:itisoneinGod—eternally,thatis.

Theredoflove,asexpressedinthesacrificialsheddingofblood,isattheheartofit;itallhaslife,whatevertheappearance;itallshowsChrist;itallexpressesGod.TheEucharisticinterpretationofthepoemismoreobvious:theappearanceofbreadcoversthelivingpresenceofChrist,whichistherewhateverfractiontakesplace.

MoreAboutPrayer

OneundertakinginthebookofChrist’slifeissolitaryprayer—

“whenhehadsentthemultitudesaway,hewentupintoamountainaparttopray:andwhentheeveningwascome,hewastherealone.”Thebeingalonecontrastswiththemultitudes,reflectingthedifferencebetweentheonenessofGodandthemultiplicityofcreation.Themountainindicatesclosenesstoheavenandrisingabovethethingsofthisworld,sensuallyapprehended.ChristisdoingherewhatisdescribedinTheCloudofUnknowing:reachingupbeyondthemanythingsofthisworldtodivineunity.HeistouchingthetruthofGod.Whenweundertaketheseeminglydauntingandsolitaryworkofprayerdescribedinthistreatise,weareinonesensenotaloneatall.Christisprayingwithus.Heisourmodelandalsoourhumancomfortandsupport.TheSpirit—HisSpirit—bringsustoHim,bindsustoHim,and“itselfmakethintercessionforus.”If235

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wefeelourselvestobeinthenightinthewaydescribedbySaintJohnoftheCrossandtobeonourowneventotheextentofhavingothersagainstus,wecanlookintothelifeofChristandseehowwhenthosearoundHimwere“filledwithmadness;andcommunedonewithanotherwhattheymightdotoJesus,...Hewentoutintoamountaintopray,andcontinuedallnightinprayertoGod.”Itmayfeelisolatedanddesolated,butinfactwearenotsomuchprayingtoGodasinGod.

ThereisapoembyGeorgeHerbert,simplycalledPrayer,thatconveyssomethingofhowitisinfactGod’swork:

Prayer,theChurch’sbanquet,Angel’sage,

God’sbreathinmanreturningtohisbirth,

Thesoulinparaphrase,heartinpilgrimage,

TheChristianplummetsoundingheavenandearth;

Engineagainstth’Almighty,sinner’stower,

Reversedthunder,Christ-side-piercingspear,

Thesixdays’world-transposinginanhour,

Akindoftune,whichallthingshearandfear;

Softness,andpeace,andjoy,andlove,andbliss,

ExaltedManna,gladnessofthebest,

Heaveninordinary,manwelldrest,

TheMilkyWay,thebirdofParadise,

Church-bellsbeyondthestarsheard,thesoul’sblood,

Thelandofspices,somethingunderstood.

Itis“God’sbreath”thatrises.Theimagesinthepoemworkagainsteachotherandareparadoxical,conveyingtheunknowncharacterofGodandHiswork.The“engine”andthe“tower”areinstrumentsofwar,andyetprayerisalso“softness,andpeace.”The“plummet”

sounds“heavenandearth,”suggestingthatitcompletelytranscendstheoperationsofspace,withinwhichitmightbeexpectedtosoundonlyearth,withadownwardmotion.“Reversedthunder”isalsoagainstexpectationandimpliesthatsomethingisbeingdirectedatGodthatonlycomesfromGod.Theideaoffightingthe“Almighty”

isevenmoreparadoxical.ItcanonlybeGodatworkhere:“Christian”meanstheplummetisChrist’sasmuchasitisHisfollowers’.

“Thesixdays’world-transposinginanhour”suggeststhewonder236

ChapterEight:ChristtheWordIncarnateofanevengreatermarvelthanthecreationoftheworld,thenewcreationinChristproclaimedbySaintPaul:“IfanymanbeinChrist,heisanewcreature:oldthingsarepassedaway;beholdallthingsarebecomenew.”Itissomethingfaraway(“theMilkyWay...beyondthestars...thelandofspices”)andyetsomethingveryintimate(“thesoul’sblood”).Itistheultimateharmony(“akindoftune”)ofthedisparatethatcomesfromtheonenessofGod.

Thereisevenaparadoxinthefinalidentificationofprayeras

“somethingunderstood,”sincethecontradictorinessoftheimagessuggestssomethingthatcannotbeknownintermsofthisworld.

PrayeristheunknownknowingoftheCloud;itisthemysteriousworkthatGodHimselfaccomplisheswithinus;itisourrealizationofourlifewithinGod.

Itisareversalofentropiccollapse,withChristrestoringthefreshnessofthefirstcreation.When“theLORDGodformedmanofthedustoftheground,andbreathedintohisnostrilsthebreathoflife;andmanbecamealivingsoul,”thespiritualanimatedthematerial,butthegradualfallingawayfromGodleftManmoreandmorevulnerabletotheblindunfreedomofmatter.IntheprayerofChrist,freedomiswonagain,and“thoughouroutwardmanperish,yettheinwardmanisreneweddaybyday.”DecayanddeathultimatelydonotmatterbecausethespiritofManismadenew.

Thisisagoodpointtoclarify,bydrawingtogetheritsvariousthreads,whatIhavebeensayinginthisbookaboutMan’sgradualfallingawayfromGod.Mybasicthesisisthatacontemplativespirithasbeenlostandthatitcanberecovered,andatvariouspointsinthebookIhavereferredtodifferentstepsinthisfallingaway.(Ofcoursethesestepsdonotindicatethewholehistoryofthematter,whichisbeyondthescopeofthisbook:obviouslywhatcomeslaterispreparedforbywhatcomesearlier.)Inchronologicalordertheyarethefollowing:thefirstFallofMan,whentheabilitytoknowallasonewaslostbytheeatingofthefruitofthetreeoftheknowledgeofgoodandevil;thebuildingofthetowerofBabel,whenlanguageandculturebecameopaquetothecelestial;andthenewwayoflookingatthingsthatdevelopedaroundtheseventeenthcentury,whennaturebegantobeinterrogatedratherthanbeheld.ThislasthasbeenamajorfocusinthesensethatIhavebeenconcernedwith237

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showingtheneedtoundotheepistemologicaloutlookoftheserecentcenturiesinfavorofawaythatallowsustobeawareofdepthofbeingratherthanthatlimitsustowhathelpsustousethings.

Theaimistorecoverawarenessofmeaningandtheaptitudeforcontemplation,includingfinallythecontemplationofGod,inwhomalliscontained.Yetinanothersense,themostrecentstageoffallingisnotthemostsignificant,sincethewholeofthefallingawayfromGodiscontainedingerminthatfirstFall.Foreachandeveryfallingaway,theremedyisthesame:theprayerofChrist.

ThatisthemanifestationofGod’suttergenerosity:thefurtherwegoawayfromHim,thefurtherHeispreparedtogotobringusback.Itiswrongtolookbacktoagesoffaithwithbitterness,becausethereisaspecialgraceattachedtoourownageforpreciselythisreason.GodinChristcomeshoweverfarweareawayfromHim.Infact,HebecomespreciselywhatthelastchapterquotedtheCloudauthorassayingwebecome(subjectively,atleast)whenwesetouttoreachGodincontemplation:astinkinglump.SaintPaulsaysasmuchwhenheteachesthatGod“hathmadehimtobesinforus,whoknewnosin;thatwemightbemadetherighteousnessofGodinhim.”ThisburdenfelluponhiminthegardenofGethse-mane,when“beinginanagonyheprayedmoreearnestly:andhissweatwasasitweregreatdropsofbloodfallingdowntotheground.”HisderelictionontheCross,whenHecriesout,“MyGod,myGod,whyhastthouforsakenme?”isourunknowing.Heentersthecloudofourunknowing,thatwemightknowGod.ThecloudovershadowsHimontheCrossasacloudovershadowedHimwhenHewastransfigured.Hebears“ourgriefs”and“oursorrows”—thedesolationofnotknowingGod.Yet,allthewhileHedidknowHisFather,whocouldsay,“Byhisknowledgeshallmyrighteousservantjustifymany.”TheapparentcontradictionofnotknowingandknowingisimplicitintheteachingofTheCloudofUnknowing;italsorecallsthecitationfromNicholasofCusainthelastchapter,whichsaysthattheplacewhereGodisfoundis“girdedaboutwiththecoincidenceofcontradictories.”ChristreallysuffersyetreallyknowsthedelightofcommunionwithHisFather.Thisistheexperienceoftheonewhopraysinhisgreatsorrowbeing“somewhatfedwithamannerofcomfortofhisdoingright,”alsocitedinthe238

ChapterEight:ChristtheWordIncarnatelastchapter,andtheexperienceofSaintThérèse(citedinChapterTwo)thathelpedhertounderstandthatChristin

Hisagonynonetheless“enjoyedallthedelightsoftheTrinity.”Hebringsthesedelightstowhereweare,althoughthatisagonyforHim.InHisbodybeingtorn,ourvisionismadewhole:itbecomesindeedbeatific.

BeingMadeConformable

AsHecomestowhereweare,soarewecalledtobewhereHeis.Inorderto“knowhim,andthepowerofhisresurrection,”SaintPaulseeks“thefellowshipofhissufferings,beingmadeconformableuntohisdeath.”ThisistheteachingofJesus,whosaid,“Ifanymanwillcomeafterme,lethimdenyhimself,andtakeuphiscrossdaily,andfollowme.”ThereisasacrificialaspecttotheChristianspiritualpath.Toputthethingsofsenseunderoneselfinacloudofforgetting,asdescribedinthepreviouschapter,isasacrifice:takingthe“habitofperfection”isleavingtheworld.YettoonedoingthisthesewordsofShakespearemaybeaddressed:“Thoulosesthere,abetterwheretofind.”ThepromiseofJesus—“SeekyefirstthekingdomofGod;andallthesethingsshallbeaddeduntoyou”—assuresusnotonlyofGod’sProvidenceforournaturalneedsifweareonthisquestbutalsoofthefactthatinChrist,theWordofGod,wefindtheessenceofallthings,since“withouthimwasnotanythingmadethatwasmade.”InGod,nothingisneglected;allthingsareinHim.

Thereforetheaspectofsacrificeofthisspiritualpathappearsfromtheperspectiveofthisworld:infollowingit,wearelosingthingsasweareusedtoknowingthem;wegetthembackintheiressencewhenwehavelearnedtoknowindepth—whichistosay,inGod.

Thesubordinationoftheaccustomedouterknowingisthecross;theinnerknowing—theknowingasGodknows—isbeingwithintheblissfullifeoftheHolyTrinity.Seenfromthisperspective,suchasubordinationisagooddealratherthanasacrifice:likethe“onepearlofgreatprice”whichmorethanmeritedthemerchant’ssaleofallthathehad.

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TwinSisters

Inonesense,thepaththatinvolvesgivinguplifeasweknowitforthesakeof

Inonesense,thepaththatinvolvesgivinguplifeasweknowitforthesakeoffindinglifeasGodknowsitissimplyaboutlearningtoknowdifferently.However,inmakinghowweknowmyfocusinthisbook,Iamnotwantingtominimize,stilllesscontradict,otherperspectivesonthegreatmysteryofsalvation.TheunambiguouswitnessofScriptureandTraditionisthatChrist’sofferingofHimselfisanactofinfiniteloveandthatweenterintothelifeofGodbyreciprocatingthatlove.ItislovethatmotivatedChristtoofferupthesacrificeofHislifeinthisworldsothat,accordingtothespiritualequivalentofNewton’sthirdlawofmotion,anunboundedblessingshoulddescendonpeopleinthisworld.Yetloveandknowledge—iftheycanbeseparatedatall—aretwinsisters.Theirrelationshipwasdiscussedinthepreviouschapter,butIwanttoaddheresomeexplanationofwhyitseemsgoodtometogivethelattersisterparticularattentioninourowntime.

Thereisaprevalentwayoflookingthatdividesourlifeinto,ontheonehand,what(initsview)canbeknownand,ontheotherhand,whatisprivate,arbitrary,orevenmerelysentimental.Thiskillssavingtruth.Wholenessislife,andtheseparationofknowledgefromloveisdeathtothespirit.Havingdividedthetwosisters,thisprevalent(butmistaken)wayoflookingcanpickthemoffindividually.Toknowledgeitsays,“Youcanonlyverifythematerial,andthatbywayofmeasurementandexperimentation:youarenotrelatedtothesourceofmeaningorvalue.”Toloveitsays,“Ofcoursewelikeyoubecauseyoumakepeoplefeelgood,butyouronlyclaimtobehereisthatindividualshavechosentoinviteyou:youdonothaveanobjectiveortrueclaim—thatbelongstoknowledge.”

Anintegratedwayoflookingdoesnotdividethesesisters.Inthewholenessthatbelongstothecontemplativespirit,theyareone.Yetitisknowledgeinparticularwhowillleadusoutofthedarknessoftheprevailingepistemology,becauseofthewayweare.Itisnatural(andinnormalcircumstanceswholesome)togiveapriorityofrespecttowhatiscommonlyidentifiedastrueandgood.Ifwesay“Ibelievethisistrue,thougheverybodyelsethinksotherwise”and“Ichoosethisbecauseitisgoodforme,eventhoughitisbadfor240

ChapterEight:ChristtheWordIncarnateeveryoneelse,”welayourselvesopentosuspicionofbeingmadandbad.Love,beingentirelyconfinedtotheprivate,isindangerofbeingsodismissed!Trueknowledgecanrescuehersisterbytravelingtotherealmbeyondthisworld,to“theothersideofcoincidenceofcontraries,”wheretheyareone.Thisisthewaytoaddressthesituation

prophesiedinSaintMatthew’sGospelinthesewords:“Andmanyfalseprophetsshallrise,andshalldeceivemany.Andbecauseiniquityshallabound,theloveofmanyshallwaxcold.”Yetthedangerdoesnotaffectlovealone.Theisolationofloveismodernthinking,butnowinpostmodernthinking,knowledge—evenwhenallowedonlyaveryrestrictedscope—isbeingconfinedtotheprivate,whereshecanbeaccused(bythosetowhoseagendasheisinconvenient)ofbeingmadandbad.Theanswertothisthreatistheintegration,themakingwhole,thehealingofknowledge.Thatis,ontheonehand,thebuildingofaconsensus(hersistermighthelphere)and,ontheotherhand,theseeingofthingsinanundividedway,wheretheyareoneandthereforealive.Ifwedothis,weseethingsfromGod’sperspectiveand,toquoteShakespeareagain,“takeupon’sthemysteryofthings/AsifwewereGod’sspies.”Inaword,theanswerisGod.

MoreAboutParadox

ThereturntoGodisthehealingofknowledgeandtherescueoflove.Inthiswelook“untoJesustheauthorandfinisherofourfaith;whoforthejoythatwassetbeforehimenduredthecross,despisingtheshame,andissetdownattherighthandofthethroneofGod.”

Heteachesusthewaybeyond“theothersideofcoincidenceofcontraries”thatisthewaytoparadise.Itfollowsthat,asseenwithawayofknowingadaptedtothisworld,itisgoingtoseemparadoxical.Itisonlywherewhatisdividedisunitedthatitescapesparadox.Thatdivineperspectiveisthegoalthatisreachedbywayofparadox.

Jesus,“theauthorandfinisherofourfaith,”presentsthistousintwoways,whichIwillconsiderinturn.Thefirst,andmoreimportant,isbywhatHedid.ThesecondisbyHisteaching.

TheworkofJesus—thatHesuffered,died,androseagain—wasthefirstaspecttobeproclaimed.Alreadythereareparadoxesappar-241

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ent.Whatbringsthegreatestblessingtotheworld,itsgreatestwork,isinasensethegreatestpassivity:thepassion,thesufferingandbeingputtodeath.Thisimplicitlyshowsusthatitisthecontemplativespirit—thereceivingratherthan

imposing—thatisthewaytowholenessandlife.Allowingourselvestobefashionedisawork—theCloudauthorcallsitsuch—butliketheworkofChristitisoneinwhichthingsaredonetous.Theyarebothworksoflove,which

“sufferethlong.”Another,andgreat,paradoxisinJesusenduringtheCrossanddespisingtheshame“forthejoythatwassetbeforehim.”ItmakesmorestraightforwardsensetothinkofHimundergoingwhatHedidoutoflove,sothatalthoughHesuffers,othersbenefit.YetbythisaccountHeunderwentitthatHemighthavejoy.

ThatjoymightincludethejoyoflovingotherswhowouldbenefitandoflovingHisFatherwhowilledthis,butthetextimpliesthatjoybeckoneddirectlyinwhatwasabouttohappen.Liketheunknowingknowing,thesorrowfuljoyishiddenwithin.TheveilistornandtheMostHolymadeknown;thegoodsofthisworld—itslifeandhonor—hidethegoodthatistheirsource,andtoknowthatgoodisjoysupreme.

MoreTwins

ThebiggestparadoxoftheCrossanditsbiggestchallengetohowweknowthingsintheworld,however,isthatdeathleadstolife.

Thisisbroughtoutintheopeninglinesofthepoemaboutthesettingsunquotedabove:

ALPHAandOmega,sadnessandmirth,

Thespringingmusic,anditswastingbreath—

ThefairestthingsinlifeareDeathandBirth,

AndofthesetwothefairerthingisDeath.

MysticaltwinsofTimeinseparable,

Theyoungerhaththeholierarray,

Andhaththeawfullersway:

Itisthefallingstarthattrailsthelight,

Itisthebreakingwavethathaththemight,

Thepassingshowerthatrainbowsmaniple.

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ChapterEight:ChristtheWordIncarnateDeathandBirtharetwins,andthefinalwordsofthewell-knownso-called“PrayerofSaintFrancis”bringouttheirconnection:“Itisindyingthatweareborntoeternallife.”Theyare“alphaandomega,”which,inthecontextoftheScripturetextquotedatthebeginningofthischapter,identifiesthemwithChrist,whois“AlphaandOmega,thebeginningandtheend,thefirstandthelast.”

InHim,becauseHeisGod,allcontrariesarereconciled:thepowerless,swaddledbabyandtheOnewhom“eventhewindandtheseaobey”;theOnewhoisjudgedyetjudgesall;“theLambthatwasslain...thatlivethforeverandever.”DeathandBirthare“twinsofTime”becausetheirdwellingisonlyintime,onthisside“ofcoincidenceofcontraries.”Time,likeallthatbelongstocreation,comesofGod’sdenialofnonbeing,andthusithasthisdoubleaspectofnothingnessandbeing.DeathandBirthare“mysticaltwins”becausebytheirconsanguinitytheypointto“thewallofparadise,”whichis“thecoincidenceofcontradictories.”Theytakeustoheaven.

Thefinallinesofthepoem(whichimmediatelyfollowthepassagequotedfirstaboutthesettingsun)explainsmorefullytheirclosenessandultimateidentity,onaccountoftheSavior’sgreatworkthatislikethegloriouslybeautifulsettingsun:ThushathHeuntodeathHisbeautygiven:

Andsoofallwhichforminheriteth

Thefalldothpasstheriseinworth;

Forbirthhathinitselfthegermofdeath,

Butdeathhathinitselfthegermofbirth.

Itisthefallingacornbudsthetree,

Thefallingrainthatbearsthegreenery,

Thefern-plantsmoulderwhenthefernsarise.

Thefern-plantsmoulderwhenthefernsarise.

Forthereisnothinglivesbutsomethingdies,

Andnothingdiesbutsomethinglives.

Tillskiesbefugitives,

TillTime,thehiddenrootofchange,updries,

AreBirthandDeathinseparableonearth;

Fortheyaretwainyetone,andDeathisBirth.

Nature(theoak,therain,thefern)givesclues,butthefinalonenessofDeathandBirthisfoundinGod:inChrist,whobyHisdeath243

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givesusbirthintoeternallife,andintheFather,intothelifeofwhosehousewegothroughourowndeath.

Thisistheprimaryparadox,butthereisaconcomitantone:separationisunity.Jesussays,“Itellyouthetruth;ItisexpedientforyouthatIgoaway:forifIgonotaway,theComforterwillnotcomeuntoyou;butifIdepart,Iwillsendhimuntoyou.”TheSpiritofUnity,whichunitesustoChristandtooneanother,comesbecauseJesusisseparatedfromHisfollowers.ThereisaparalleltothisinpeoplewhoseparatethemselvesfromthesocietyofothersinordertoseekGod:itmayseemtobetotalseparation,butinthedeepersensethereisatotalunityinthepresenceoftheSpiritofLovethattheirrelativelysolitarylifehasenabledthemtoopenthemselvesto.

Theseventeenth-centuryEnglishpoetJohnDonnegavethisexpressioninhispoemAHymntoChrist,writtenontheoccasionofhisquittingtheshoresofhisnativeland:IsacrificethisIslanduntoThee,

AndallwhomIlov’dthee,andwholov’dme;

WhenIhaveputourseas’twixtthemandme,

PutthouThyseabetwixtmysinsandThee.

Asthetree’ssapdothseektherootbelow

Inwinter,inmywinternowIgo,

Wherenonebutthee,th’Eternalroot

OftrueLoveImayknow.

God,astheeternalrootoftruelove,isthesourceofallloving;toknowHimiseternallifebecauseHeinthatloveunitesuswithall,andthatwholenessislifeindeed.This—thequestforlifeandlight—motivatesthepoettochooseseparationanddarkness:SealthenthisbillofmyDivorcetoAll,Onwhomthosefainterbeamsoflovedidfall;

Marrythoseloves,whichinyouthscatteredbe

OnFame,Wit,Hopes(falsemistresses)toThee.

ChurchesarebestforPrayer,thathaveleastlight:

ToseeGodonly,Igooutofsight:

Andto’scapestormydays,Ichoose

AnEverlastingnight.

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ChapterEight:ChristtheWordIncarnateAbstractingfromtheseparticularexamples,wecouldsaythatdistinctionalwaysimpliesunity:creationwouldsimplynotcohereifitweremerelyfragments.AllthatismanifeststheonenessofGod.

ApparentlyparadoxicaljuxtapositionspointustoHisunity.

AstonishingDoctrine

ThistakesustothesecondwayinwhichJesusleadsustothedivinewayofknowingandtheknowingofthedivine,leadsusintothelifeoftheHolyTrinity:throughHisteaching.Itissocharacterizedbyparadoxthat“thepeoplewas

astonishedathisteaching.”ParadoxislinkedwitheschewingwhatthecontemporaryFrenchphilosopher,JeanBorella,hascalled“epistemicclosure.”Thisislimitinghowmuch(orhowdeeply)weknowbyusingconceptsthatallowonlyacertainaspect(orcertainaspects)ofwhatweareconsideringtobetakenintoaccount.Atoneextremethereisclosure,whichconsidersonlywhatcanbemeasured,andnoqualitycanbeperceived;attheoppositeextreme,whereparadoxopensupdiscourse,thereisdis-closure,andGodHimselfisbeheld.ItisofcoursetothisdisclosurethatthedoctrineofJesustends.Itisspiritual,notsolidbody,thinking.ItgoesbeyondwhatismerelyrationallyapprehendedtoreachtheheartorintellectofMan.

Themostobviouslyparadoxicalteachingwehavealreadytouchedupon;itisputinitsmostunqualifiedforminSaintLuke’sGospel:

“Whosoevershallseektosavehislifeshallloseit;andwhosoevershalllosehislifeshallpreserveit.”Itconveystheliteraltruthofdeathbeingnecessaryforbirthintoeternallife,butitisnotanexhortationnottobotherwithseatbeltsandsoon.Thespiritualmeaningisthatinseekingtopreserveouregoiclifeinvestedinmatterandorientedtowardpartialadvantage,welosethelifefoundinGod.Bytranscendingthisegoiclife,withdrawingfromthemerelysensualandimitatingtheuniversalbeneficenceofGod,weenterintoHislife.

Subjectively,fromthepointofviewofonelivingentirelyinthisworld,thisisadeath;objectively,itisbeing“bornoftheSpirit.”Thespiritualjourneyisaquesttodiebeforewediesothatevenwhileonearthourlifemaybe“hidwithChristinGod.”Here,“DeathisBirth”—ateachingthatnecessarilyshockstheuninitiated.

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ThissenseofparadoxispresentthroughouttheteachingofJesus,sometimesinwaysthatourfamiliaritywiththetextsrenderslessthanobvious.Forexample,intheparableoftheGoodSamaritan,theanswertothequestion“Whichnowofthesethree,thinkestthou,wasneighboruntohimthatfellamongthethieves?”isobviously“theSamaritan,”sinceheistheonewho“hadcompassion”onthewoundedtraveler“andwenttohimandbounduphiswounds.”

Yet“neighbor”meansonewhoisnear,andtheSamaritansarebydefinitiondistantfromtheJews(towhomthisparablewasfirsttold),sincetheyworship

distantfromtheJews(towhomthisparablewasfirsttold),sincetheyworshipapartfromJerusalem,whichJewssay“istheplacewheremenoughttoworship.”Thefar(theSamaritan)isthenear(thecompassionate)inGod,whoisallcompassionandlove.TheepisodethatimmediatelyfollowsthisparableintheBibleisthestoryofMarthaandMary,whichwehavealreadylookedat.Ittoohastheaspectofparadox:Marthawhoisdoingwhatappearstobethegoodthing(feedingtheLord)isreprimanded,andMarywhoisapparentlyneglectingthegood(bynotdoingthis)iscommended.Again,theresolutionoftheparadoxisinthehigher,divineunityinwhichnothingisneglected.

Peter,likewise,isreprimandedforwhatseemsentirelygood:hewantstostoptheLordfromsuffering“manythingsoftheeldersandchiefpriestsandscribes”andbeingkilled.HeistoldverybluntlybyJesus,“Thouartanoffenceuntome.”Theseeminggoodisbutanearthlyone:therealgoodistheFridayonwhich,inthedepthsofthespiritwhereallmenareone,Jesusbreaksthrougheverythingthatblocksaccesstothedivineunity.Theultimategoodisthedivinepresence.Thismeansinpracticeopennesstothatpresence,since“Godislove”andalwayswantstogivethatgoodtous.

Fromaperspectivethatlimitsitselftopartialgoodsbelongingtothisworld,thatleadstoparadox.HenceSaintPaulcanwritecounterintuitively,“Itakepleasureininfirmities,inreproaches,innecessities,inpersecutions,indistressesforChrist’ssake:forwhenIamweak,thenamIstrong.”HehasbeentoldbyGod,“Mystrengthismadeperfectinweakness.”ThisisbecauseGodcanworkbestwhenwearenotgettinginHisway.Itisasthough,togobacktotheimageofGodasacookpreparingamarvelouscreation,itdoesreallyhelpifwedonotobtrudeourselvesinthekitchensaying,“I246

ChapterEight:ChristtheWordIncarnateknowyoulikelightlyfriedonions—I’llchopsomeupforyounow,”

whensomethingelsealtogetherisinthemindoftheCreator—itwouldbebetterforustobeoutofthewaysippingsherryinthelivingroom.Ournourishmentisthegoal;thebestwecandoistoletthecookcook.

JesusHimselfgoesasfarastopresentmoralweaknessasstrength:theapparentlybadasgood.Hetellsthetaleofasteward,whowasaccusedofwastinghismaster’sgoodsandbroughttoaccount,who“calledeveryoneofhislord’sdebtorsuntohim”withaviewtobeingreceivedbythem“intotheirhouses.”Tothisend,hereducedtheirdebt,and,surprisingly,“thelord

houses.”Tothisend,hereducedtheirdebt,and,surprisingly,“thelordcommendedtheunjuststewardbecausehehaddonewisely.”OneeditionoftheBiblehasanendnotepointingoutthatalthoughthelordcommendedtheprudencehedidnotcondonethedishonesty,butthismissesthepoint.

Itcomesbacktothedivineunity.GodinChristidentifiesHimselfwithallhumanity,especiallythoseinneed.Heisthelordinquestion,sowhenwithapparentdishonestythestewardislettingpeopleofftheirdebts,heisdoingpreciselywhathismasterwantshimtodo.“Blessedarethemerciful:fortheyshallobtainmercy”andbereceivedinto“everlastinghabitations.”

GivingGodPermission

AlltheseparadoxespointtoGodasthesupremegood;theyopenmindsandheartstotranscendentreality.Asindicatedabove,opennesstothisrealityisourultimategoodsinceonlythepresenceofGodcanreallymakeushappy.Thisistheheartofrecoveringacontemplativespirit.Jesussays,“Behold,Istandatthedoor,andknock:ifanymanhearmyvoice,andopenthedoor,Iwillcomeintohim,andwillsupwithhim,andhewithme.”InWilliamHolmanHunt’scelebratedpaintingofJesussostanding,TheLightoftheWorld,thisdoorisdepictedasshutandhavingnohandleontheoutside.Itcanthereforeonlybeopenedfromtheinside.ThisrepresentsthepermissionthatChristseeksfromustoenterourliveswithHislight.

Godalwaysgraciouslyrespectsourfreedom;HewillnotforceHiswayin.ThewholeofthespirituallifeconsistsingivingGodpermission.Itisseekingnotsomuchtofashionastobefashioned.Itis247

TheMeaningofBlue

aimingnotsomuchtochangetheworldastobechangedbyGod.Itistowanttosaynotsomuch“Ihavedonegreatthings”as“Hethatismightyhathdonetomegreatthings.”Wesimplyhavetogivepermissionforthemtobedonetous,andweshallbeblessed.

Jesustellsushow.NinetimesinHisseminalteachingonthemountHeindicateswhotheyarewhoareblessed.EachoftheseninecategoriesofpeoplegivesaparticularpermissiontoGod.Inasense,theyareallcontainedinthefirst,whichisessentiallygivingGodpermissiontobeGod.Thispermissionisthebeginningandtheendoftheentirespiritualjourney.Itisthebeginningbecause“hethatcomethtoGodmustbelievethatheis.”Itistheendbecauseitisonlywiththe

comethtoGodmustbelievethatheis.”ItistheendbecauseitisonlywiththefinalsurrenderofallthatwearetoHim

“thatGodmaybeallinall.”IfitseemsoddthatGodshouldneedpermissiontobeGod,wehaveonlytorecallthatantecedenttothegiftofHimselfneedstobethegiftoffreedomtoacceptthatgift.

Thisstartswithcreation,amarvelofGodgivingground:givingspaceforbeingtobeandearthtobecreated.Themiracleofthehumanpersonistheculminationofthismarvel,inwhichHeallowsthepersontobeHisimageandambassadorincreation,acceptingornotHiskingship.AnevengreatermarvelisHisreachingoutinChrist,who,whenthatkingshiphasbeenrefused,waitspatientlyatthedoor.ItisHewhosaystous,“Blessedarethepoorinspirit:fortheirsisthekingdomofheaven.”

ThisisaboutgivingGodpermissiontobeGod,becausetobepoorinspiritistoknowthatwearenotGodanddonotprovideforourselves.ThelifeoftheegoisafalsesimulacrumofHim.Theonewhoispoorinspiritacknowledgesthisandyieldsuptheillusionthategoismistruelife.TheGreekwordfor“poor”(ptvxoq)isthesameasthewordfor“beggar,”whichcomesfromtheGreekwordmeaning“cringe”(ptvssv).TobepoorinspiritistoknowthatwereceiveeverythingfromGod.ItistogotoGodwithemptyhandstoreceiveeverythingasagiftfromHim.Itistoknowthatwehavenorighteousnessofourown.AnoutstandingexemplarofthisopennesstoreceivingGodasGodisSaintFrancisofAssisi,whorenouncedhisentireearthlyinheritancebeforehisfatherbystrippinghimselfnakedandsaying,“UntilnowIhavecalledyoufatherhereonearth,butnowIcansaywithoutreservation,‘OurFather248

ChapterEight:ChristtheWordIncarnatewhoartinheaven,’sinceIhaveplacedallmytreasureandallmyhopeinHim.”ThisisallowingGodtobeGod:all-providing,all-sustaining,all-merciful.Theonewhogivesthispermissionisgiven“thekingdomofheaven,”whichisnothinglessthanGod’skinglypower.Givingupeverythingisbeinggiveneverything.Thereceptivityisall.

AspectsofReceptivity

Thenextpermissionthatwearetaughttogiveisanaspectofthis.ItisgivingGodpermissiontoprovide.Itisproposedinthispromise:

“Blessedaretheythatmourn:fortheyshallbecomforted.”Thismayseemmore

“Blessedaretheythatmourn:fortheyshallbecomforted.”ThismayseemmorelikegivingGodpermissiontotakeawayfromusandtobeonlyaboutacceptingandmourningourlosses.YetGod,theall-generous,doesnottakeanythingawaywithoutwantingtogivesomethingbetter.Moredeeplyunderstood,thispromiseisaboutallowingGodtogiveuswhatHewantstogivebyacceptingtheemptinessinourlivesasaspaceinwhichtoreceiveit.Heis“theGodofallcomfort”andwantstocomfortuswithnothinglessthanHimself.Everylossisanopportunitytoallowthis.Indeed,itisoftenattimesofbereavementthatpeopleareespeciallycomfortedbyHispresence.Thereceptivityisall,andlosscanincreaseit.

AnotheraspectofallowingGodtobeGodisgivingHimpermissiontobeLord.ThisisacceptingthatwearenotourselvesLord.

Thosethatdothisarepromisedtheearth:“Blessedarethemeek:fortheyshallinherittheearth.”ChapterThreetouchedonhowthispromiseworks,pointingouthowtheBiblebearswitnesstotherelationbetweenMan’sclosenesstoGodandthefecundityoftheearth.IfwearehumbleenoughtoallowGodtobeLord,Hewillblessuswiththeearth,foritanditsfruitareHis.Godseeksalsopermissiontosatisfyus.Wecanchoosetoallowthisbyseekingtodowhatisright,sincethatiswhatfulfillswhoweare.Hence,“Blessedarethosewhichdohungerandthirstafterrighteousness:fortheyshallbefilled.”InthishungerwearefilledwithnothinglessthanGod.Weneedonlynottobesatisfiedwithourselves,nottobebloatedinourcomplacency.Thatcannottrulyfeedus:onlyGodcan.Heisourtruesatisfaction.

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TobetrulyreceptivetoGod,weneedtobewillingtoreceiveHismercy.Itmayseemunnecessarytosaythatsinceofcoursewewanttoreceivemercy,yetsometimesthisisanunrealisticwishforadividedmercy:mercyfortheselfbutnotforothers.Thatcannotbe,formercyisoneandundividedinGod,andeitherHismercifulpresenceisallowedinoritisnot.Hence,“Blessedarethemerciful:fortheyshallobtainmercy.”ObtainingmercyisthesameasgivingpermissiontoGodtheall-mercifultobepresent;thatpresenceentailsbeingmercifultoothers—itisnotpossibleforittobedivided.“Freelyyehavereceived,freelygive”isnotsomuchanexhortationasametaphysicalnecessity.

Thenextpromisegivenisallaboutreceptivity:“Blessedarethepureinheart:

Thenextpromisegivenisallaboutreceptivity:“Blessedarethepureinheart:fortheyshallseeGod.”Ihavealreadyconsidereditatlength.ItisaboutbeingwillingtolistentoGod,havingaheartforHim,openandwillingtohear.ItisaboutgivingHimpermissiontospeak.ItisworthaddingthatitisalsoaboutgivingHimpermissiontobepresent.ItistheredeemingpresenceofChristandthepurify-ingpresenceofthefireoftheHolySpiritthatmakeuswholeofheartsothatwecanlistentoGod.Wegivepermissionforthat,openingthedoortoChristandsaying,“Come,HolySpirit!”

SofarIhaveconsideredthepromisesattachedtoallowingGodtobepresentaskingandlord;astheOnewhoisrighteousandmerciful;astheOnewhohealsandmakeswhole.ThenextpromiseisattachedtogivingHimpermissiontobeaFather:“Blessedarethepeacemakers:fortheyshallbecalledthechildrenofGod.”ItisinknowingGodasFatherthatweknowothersasbrothersandsistersandallhumanityasasinglefamily.AllthesepermissionsforGodtobepresentaremadestronganddefinitivebygivingHimpermissiontostay.WegivethatwhenwedonotwaverfromcommitmenttowhatHewantswhenitcausestroubleforus.ThepromiseattachedtothisisthesameasthatattachedtoallowingHimtobepresentasGod.Thiscommitmentandrewardareexpressedinthebeatitude“Blessedaretheywhicharepersecutedforrighteousness’sake:fortheirsisthekingdomofheaven.”ThefinalblessednessiswhentheinnerpresenceofGodsoreplacesoutwardconsiderationsthatone’sreputationcanbetrashedandHeisstillallowedtostay:“Blessedareye,whenmenshallrevileyou,andpersecuteyou,andshallsayall250

ChapterEight:ChristtheWordIncarnatemannerofevilagainstyoufalsely,formysake.”Tothisisattachedthepromise,“Greatisyourrewardinheaven.”

WeAreInvited

ThisteachingofChristisalsoaportraitofChrist.TheCrucifiedOneistheshowingforthoftheblessednessofthebeatitudes.HesupremelyallowsGodtobeGod:Heis“theexpressimageofhisperson.”OntheCrossHegivesGodthefinalpermission,allowingHimselftobetaken“outofthisworlduntotheFather.”Hislifeandteachingareone.Theyinviteustobe“buriedwithHimbybaptismuntodeath:thatlikeasChristwasraisedupfromthedeadbythegloryoftheFather,evensowealsoshouldwalkinnewnessoflife.”

Theyinviteustodiebeforewediesothatwe“shallnotbehurtoftheseconddeath”afterwedie.TheyinviteustobeonewithHimasHeisonewiththe

death”afterwedie.TheyinviteustobeonewithHimasHeisonewiththeFather,findinginHimhealingandwholeness.

ItistheHolySpiritwhogathersusintothisunity.HeistheSpiritofcontemplation,thelovewithwhichtheSongazesupontheFather.WecannotactuallyseetheSpirit,whoislikethewindwhich“blowethwhereitlisteth,”butwecanseetheeffectsoftheSpiritaswecanseetheeffectsofthewind.Thefinalchapter,therefore,willlookatwhatcharacterizesapersonwhohasrecoveredacontemplativespirit.Itismygoaltobesuchaperson,andIhopethatbythispointIhavehelpedyoutoclearoutofthewaysomethingofwhatmightstopyoufromwantingittobeyourgoal,ifindeedyouarenotalreadyrunningtherebeforeme.

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ChapterNine:

TheSpirit

BeingChildlike

hisbookstartedwithaquotationfromtheBible.Itis

timetorevisititsinceitpointstowhatapersonwith

contemplativespirithasbecome:“VerilyIsayuntoyou,

TExceptyebeconvertedandbecomeaslittlechildren,ye

shallnotenterintothekingdomofheaven.”SuchapersonhasrespondedtotheSavior’sadmonition,“Yemustbebornagain.”Sheorhehas,bythepoweroftheHolySpirit,becomeasalittlechild.

Thebookstartedwithpoetryalso,andthisisthebestwayofdescribingthisstate.ThomasTraherneexpressedinapoemcalledAnInfantEyehowsuchaoneseestheworld:AsimpleLightfromallContagionfree,

Abeamthat’spurelySpiritual,anEye

That’saltogetherVirgin,Thingsdothsee

Ev’nlikeuntotheDeity:

Thatis,itshinethinanheavenlySense,

Androundabout(unmov’d)itsLightdispence.

Thereisnocontagion:nolookingforanybaseadvantage.Thegazeissimple:itseesallasone,withoutcomplication.Itisspiritual:itseesthedeepspiritualrealityofthings.Itisvirgin:ithasnotbeencorruptedbyafalsewayoflooking.ItlooksthewayGodlooks,fromHispointofview,bringingthingstolightwithoutbeingdisturbedbythem.Itseesfromtheveryheartofallthatis.TrahernecommentselsewhereontheScriptureverseaboutbecoming“aslittlechildren”thatwearetobecomesuch“inthepeaceandpurityofalloursoul”sothat“onlythosethingsappear,whichdidtoAdaminParadise,inthesamelightandinthesamecolors:GodinHisworks,Gloryinthelight,Loveinourparents,men,ourselves,andthefaceofHeaven:Everymannaturallyseeingthosethings,totheenjoymentofwhichheisnaturallyborn.”

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ChapterNine:TheSpirit

HenryVaughan,anotherEnglishpoetoftheseventeenthcentury,writesaboutwhatthisislikefromhisownrecollectionsofchildhood:

Happythoseearlydays,whenI

Shinedinmyangel-infancy!

Herecallsanawarenessoftheeternalinnature:

Whenonsomegildedcloud,orflower,

Mygazingsoulwoulddwellanhour,

Andinthoseweakergloriesspy

Someshadowsofeternity.

Trulyseen,theworldisamanifestationofeternity.Itsradianceisthereforthosewitheyestosee.Vaughanexplainsthathefeltthroughallthisfleshlydress

witheyestosee.Vaughanexplainsthathefeltthroughallthisfleshlydress

Brightshootsofeverlastingness.

Traherne’smostfamousandmostpoeticproseisonthesametheme,recallinghisownchildhoodvision:

Thecornwasorientandimmortalwheat,whichnevershouldbereaped,norwaseversown.Ithoughtithadstoodfromeverlastingtoeverlasting.Thedustandstonesofthestreetwereaspreciousasgold:thegateswereatfirsttheendoftheworld.ThegreentreeswhenIsawthemfirstthroughoneofthegatestransportedandravishedme,theirsweetnessandunusualbeautymademyhearttoleap,andalmostmadwithecstasy,theyweresuchstrangeandwonderfulthings.TheMen!Owhatvenerableandreverendcreaturesdidtheagedseem!ImmortalCherubims!AndyoungmenglitteringandsparklingAngels,andmaidsstrangeseraphicpiecesoflifeandbeauty!Boysandgirlstumblinginthestreet,andplay-ing,weremovingjewels.Iknewnotthattheywerebornorshoulddie;Butallthingsabidedeternallyastheywereintheirproperplaces.EternitywasmanifestintheLightofDay,andsomethinginfinitebehindeverythingappeared;whichtalkedwithmyexpectationandmovedmydesire.

Thisislivinginthemoment,intheeternalnow.Everythingisseeninitsstillnessbyasoulnotsoldtothedevicesofchange.Eternityisapprehendedasitwouldhavebeenintheinnocenceofourrace.

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TheMeaningofBlue

Knowingknowsnobounds:theheartisunconfinedandreachesbeyondwhatappears.ThereisanawarenessofGodthrougheverything,correspondingtothesoul’snaturalyearningforthedivine.

Wonder

Aboveall,thereiswonder.Thisisessentialforthinking,forphilosophy,andindeedforlife.G.K.Chestertonwrote,“Theworldwillneverstarveforwantofwonders;butonlyforwantofwonder.”Thewayweseethingsdetermineswhoweare,howweundertakethings,andindeedwhetherweundertakeanythingatall.TrahernewroteapoementitledWonderthatrecallshowthisquality

illuminatedhischildhood:HowlikeanAngelcameIdown!

HowBrightareallThingshere!

WhenfirstamongHisWorksIdidappear

OHowtheirGLORYdidmeCrown?

TheWorldresembledHisEternity,

InwhichmySouldidWalk;

AndeveryThingthatIdidsee,

Didwithmetalk.

TheSkiesintheirMagnificence,

TheLively,LovelyAir;

OhowDivine,howSoft,howSweet,howfair!

TheStarsdidentertainmySense,

AndalltheWorksofGODsoBrightandpure,

SoRichandGreatdidseem,

Asiftheyevermustendure,

InmyEsteem.

ANativeHealthandInnocence

WithinmyBonesdidgrow,

AndwhilemyGODdidallhisGloriesshew,

IfeltaVigourinmySense

ThatwasallSPIRIT.Iwithindidflow

WithSeasofLife,likeWine;

InothingintheWorlddidknow,

But’twasDivine.

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Theworldreflectstheeternalrealm.Everythingtalkswiththechild:itallhasmeaning.Everythingheseesisgraspedinitsspiritualessence.HeineffectseesGod.ThepoemcontinuesbeyondwhatIhavecitedinthespiritoftheprosepassagequotedabove.

ThefinalstanzaisofspecialinterestforindicatingtheconstituentsoftheEdenicstateofchildhood:itshowsownershipanddivisiontobeabsentfromit.Theword“proprieties”initmeans“properties”

inthesenseofsomethingbelongingtoonepersonratherthananother.Hereitis:

Proprietiesthemselvesweremine,

AndHedgesOrnaments;

Walls,Boxes,Coffers,andtheirrichContents

DidnotDividemyJoys,butallcombine.

Clothes,Ribbons,Jewels,Laces,Iesteemed

Myjoysbyothersworn;

Formetheyalltowearthemseemed

WhenIwasborn.

Underoneaspect,pursuingthespiritualgoalofcompleteintegrationmeansgivingupeverything.Underanother,andthisistheoneinviewhere,itmeansenjoyingeverything.Andthislatter—thatofthechild—isthemorereal:indeed,itenduresforalleternity.

ItishavingthehandsopentoreceiveeverythingfromGod,ratherthanclosedwithamiserlygraspononelittlething.Thechild(whichistosay,thespirituallyintegratedperson)asitwereownsownershipitself(“Proprietiesthemselvesweremine”).Thatmeansthathehasenteredintothecompleteonenessthatcontainseveryotheroneness(includingindividualshavingthisorthat).Ontheliterallevel,thechilddoesnotknowthatthisisso-and-so’slandheiswalkingonandthatoverthereissomeoneelse’s:tohimitisjustland.Onthespirituallevel,theenlightenedsouldoesnotdistinguishbetween“mine”(thoughtofasgood)and“yours”(thoughtofasbad).Toputitanotherway,thissouldoesnotknowgoodandevilforitisnolongeraffectedbytheeating“Ofthatforbiddentree,whosemortaltaste/Broughtdeathintotheworld,andallourwoe”:everythingjustis—therearenolongerparticularthingsonwhichaparodyofGod’sblessinghasbeenbestowedbytheself.

Divisionsremain,buttheyarewithintheunity,enrichingrather255

TheMeaningofBlue

thanlimiting:hedgesareornaments;walls,boxes,andcofferscombineratherthandividethejoytakeninthem.

Totheunenlightenedeye,thismightseemunrighteous.Alittlechildcanbeforgivenfornotknowingthatsomethingbelongstoanotherperson,butforagrownpersontoactasthoughhedoesn’tissimplydishonest.Yetthismisseswhatiswronginthinkingofanythingasbeinginanabsolutesense“mine.”Inreality,itallbelongstoGod.Allthatcanreallybe“mine”isadutytouseitinaparticularwayataparticularmoment.Theworstofthisattitude,though,isthatitseverelylimitsourjoy.Atthedeeperlevel,prescindingfromtheconceptofownershipofotherpeople’spropertyisnottheintellectualpreludetothieverybutthenecessarypre-conditionforunselfishconviviality.Itenablesonetodelightinwhatisgoodforothers,withoutcastinguponittheblightofthethought,“Thatisnotgoodbecauseitisnotmine.”Itispreciselythevirtuethatistheoppositeofenvy.Itdoesnotcurseothers’joyasnotbeingitsownorlimititsjoytowhattheself(actingasthoughitwereGod)“blesses”asitsown:ittakesjoyineverything.Sothechildinthepoemesteemsfinerywornbyothersasthoughtheyworeitforhim.Itisthesameforthespirituallyintegratedpersonasforthechild.ItisallhisbecauseitisGod’sandGodishisbecauseheisGod’s.Thereisscripturaljustificationforthis:SaintPaul,writingtotheCorinthians,sayssimply,“Allthingsareyours.”Itisthemind-setofheaven,where

everyone’shappinessbelongstoeveryone.Itisparadisalliving.

CommunityandGratitude

Ihopeitisclearbynowthatsomeonewhohasrecoveredacontemplativespirit(becomeagainasalittlechild)willbehappy.Howcouldsheorhenotbe,withallthehappinessonearthandinheavenatherorhisdisposal?Suchapersonfeelsnoneedtolimitjoytowhatbelongstotheselfandthereforeknowsunlimitedjoy.

Thisfindingjoyinothers’blessingsbuildscommunity;thatcommunityisthebeginningofanewculture,onethatreceiveseverythingandeveryoneasagift.Thisiswhateverythingandeverypersontrulyis:agiftfromGod—thereisnootherfountormotive256


ofexistence.Foreveryperson,tobereceivedasagiftistoberecognizedandacknowledgedinhisorhertruebeing.Thisrecognitionmakesiteasiertoreceiveothersasagift,andsoitgoeson.Thejoythatsurpassesthelimitsoftheselfspreads,andlittlebylittleanewwayofknowingcomesabout—orrathertheoldwayofknowingthatwehadwhenwewerenewtothisworld,andthatourracehadinitsinfancy.Thatishowourculturecanbetransformed.Ignoringthelimits,boundaries,anddivisionoftheselfandits“knowledgeofgoodandevil,”ourculturecanlearntorefusenothinggood,sothatthegoodthereistobeseenisalwaysrecognized.Peoplecanrejoicetogetherinthisgood.

Thereisaconcomitantqualitythatmakesforcourteousandhappyliving:gratitude.Ifthereisgoodallaround,itisnaturaltobegrateful.Itcanactuallyworktheotherwaytoo,whichiswhyhabitualgratitudeisahelpfulspiritualpractice.IfonemakesapointofsayingthankyoutoGodforallthegoodthingsofthedayinone’seveningprayer,onenoticesthegoodmore.Thatleadstoalesspartialandmoreintegratedheart:itisawayintothewholenessofGod,awayofreceivingtheultimategood.Infact,gratitudeissoimportantspirituallythatMeisterEckhart,thegreatChristianmysticandteacher,wasabletosay,“IfamanhadnomoretodowithGodthantobethankful,thatwouldsuffice.”Ifyouaregrateful,youhavenoticedGod’sgoodness!Youhave(toquoteWordsworth)“aheart/

Thatwatchesandreceives.”Thereceptivityisall.

Thatwatchesandreceives.”Thereceptivityisall.

PleasureandPain

Itmaybethoughtthatthisideathatlifecanbelivedfullofchildlikewonder,happiness,andgratitudeisatadnaive.Thefactofthematter,itmightbecountered,isthatpeople’sperspectivesareunavoid-ablyalteredbythepromiseofpleasureortheprospectofpain.

Childrenliveotherwiseonlybecauseoftheirlackofexperience.

Whenwegetolder,wearenotjustgoingtobehappyforotherpeople,wearegoingtomeshorclashwiththemaccordingtowhethertheygiveuspleasureorcauseuspain.YetScripturepresentsanalternative.SaintPeterexhortshisreaderstoadifferentwayofrelating:257

TheMeaningofBlue

SeeingyehavepurifiedyoursoulsinobeyingthetruththroughtheSpirituntounfeignedloveofthebrethren,seethatyeloveoneanotherwithapureheartfervently:beingbornagain,notofcorruptibleseed,butofincorruptible,bythewordofGod,whichlivethandabidethforever.

Thisisthelovethatcomeswithbeingbornagainwiththepureheartofachild.Itisalove,however,thatdoesnotgrowoldandweary.Itisincorruptible,becauseitcomesfromtheeternalSpiritofGod.AnothersayingofSaintPetercanhelpustounderstandhowthislovecantranscendthepromiseofpleasureortheprospectofpain,or,toputitanotherway,howitcanescapethepassionsofhopeandfear.Hewrites,“OnedayiswiththeLordasathousandyears,andathousandyearsasoneday.”God’srelationtotimeisnotthesameasours.Hehasitallatonce;wehaveitspreadout,onebitafteranother.Itislikeabicyclewheel.God,ineternity,isatthecentralpointofthehub.Heissomuchatthecenter,thatalthoughthewheelisgoinground,Heremainsstill.We,intime,areattheoutsideofthetire.WearesomuchontheoutsidethatforusmovementcompletesthecirclethatinGodisallpresentinasinglepointandthusatonce.YettimedoesnothavethatfullnessofrealitythatisthereinthatpointwhereGodis.Thereistotalandabsolutereality.Therelativerealityoftimeiscontingent,dependentforwhatsubstanceithasonGod.IthoversbetweenthereallyrealofGodandtheunrealityofnothingness.Timeisspreadoutverythinly;inGodthereisnoextension.

thinly;inGodthereisnoextension.

Thesameistruefortheother,spatial,dimensionsofcreation.

Godistheabsolute,thegiverofbeing,thesourceofallpossibility.

Toincludetheminourconsideration,wecanimagineinsteadofawheelasphere.Godisperfectlystillatthecenterofthissphere,forinHimthereisnoextension.Extensionbelongstothecreated.

Physicalthingsarecontingent—dependentfortheirrealityonGod—andchangeable.Theyarespreadoutandmoveabout.TheyarethereforeweakernotonlythanGodbutthanwhatisspiritual.

Theirmutualassaultsaretheactionoftheweakontheweak.Thetrulystrong,thetrulyreal,thespiritual,cannotbehurtinthisway:nothingelsecantakeitsspacebecauseitisnotextendedanddoes258


notsufferfromthelimitationofspace.Itperdures;whatbelongstospaceandtimeisweakandisthereforeallgoingtoend.

Shakespeareexpressedthisinamorepoeticalway.InTheTempest,Prosperohas,byhismagicalart,putonashow,whichendswithasuddennessthatisdisconcerting.Hecomments,Ourrevelsnowareended.Theseouractors,

AsIforetoldyou,wereallspirits,and

Aremeltedintoair,intothinair;

Andlikethebaselessfabricofthisvision,

Thecloud-cappedtowers,thegorgeouspalaces,

Thesolemntemples,thegreatglobeitself,

Yea,allwhichitinherit,shalldissolve;

And,likethisinsubstantialpageantfaded,

Leavenotarackbehind.Wearesuchstuff

Leavenotarackbehind.Wearesuchstuff

Asdreamsaremadeon,andourlittlelife

Isroundedwithasleep.

Lifeinspaceandtime,evenlifeinthemostmagnificentpalaces,issuchstuffasdreamsaremadeon.Itwillallbedissolved.

Inthelightofthis,andofwhathasjustbeensaidabouttimeandspacehavingonlyarelativerealitycomparedtotheabsoluterealityofGod,pleasureandpainnolongerhaveanecessarilydirectiveforceforthosewithheartspurifiedbytheSpiritofGod.Insteadofvaluingthingsthatbelongtotimeandspace,suchaheartvalueswhatbelongstoeternity.Itseesthatpleasurecannotbeputintoabankaccount.Oneexperienceofpleasurefollowedsometimelaterbyanotherdoesnotmeantherearenowtwoexperiencesofpleasure.Thefirstoneisforgotten.Althoughthecircumstancescanberememberedandsimilarpleasurecanagainbesought,thepleasuredoesnotremain.Agoodmealhadtenyearsagonolongerpleases.

Withregardtopleasure,oneplusonedoesnotequaltwo.

Similarly,suchaheartcanseethatpaindoesnotaccumulatelikeabaddebt.Oneexperienceofpainfollowedsometimelaterbyanotherdoesnotmeantherearenowtwoexperiencesofpain.

Health,ofcourse,candecline,butpaindisappearswithtime.Withregardtopain,oneplusonedoesnotequaltwo.Itfollowsfromthisthatpleasureseekingandpainavoidancearenotthehighestvalues.

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Theyneednotcompel,fortheyarelimitedtotime,whichhasonlyanambiguousreality.OnlyGodisreallyreal.HealoneistheabsolutepointofreferencefortheSpirit-purifiedheart.ThepurityofheartthatissoughtinHimandgivenbyHimlivesunendingly,unlikepleasureandpain,andallthepageantofthisworld.ThepointisforcefullymadebythispoemofHerbert,whichhecalledVirtue—anotherwordforpurityofheart:SweetDay,socool,socalm,sobright,

Thebridaloftheearthandsky,

Thedewshallweepthyfalltonight;

Forthoumustdie.

SweetRose,whosehueangryandbrave

Bidstherashgazerwipehiseye,

Thyrootiseverinitsgrave,

Andthoumustdie.

SweetSpring,fullofsweetdaysandroses,

Aboxwheresweetscompactedlie,

MyMusicshowsyehaveyourcloses,

Andallmustdie.

Onlyasweetandvirtuoussoul,

Likeseason’dtimber,nevergives;

Butthoughthewholeworldturntocoal,

Thenchieflylives.

Gold

Thefinalconflagrationoftheapocalypsecanturntheworldtocharcoal,and“asweetandvirtuoussoul”willstilllive.Ithasagreaterrealitythaneverythingmaterial.Symbolically,itisthe“goldtriedinthefire”offeredtousbyChrist.ThefireofthefinaldissolutionisnothingotherthanthepresenceofGodmeetingtheimpuritythatissofallenfromHimthatitnolongerhasbeingenoughtokeepitinexistence.Thepurifiedsoulhasalreadymetthatfire.ThisistheHolySpirit,whichwhenthefollowersofChrist“wereallwithoneaccordinoneplace”appearedtothemintheformof“cloventongueslikeasoffire,anditsatuponeachofthem.”ThisSpirit260

satuponeachofthem.”ThisSpirit260


purifiestheheartofeachpersonwhowantstobeinwardlytransformedsoastohaveaheartofgoldwhereoncetherewasatar-nishedheart.ItisthefireofwhichJesusspoke,saying,“Iamcometosendfireontheearth.”TheSpiritspreadsasfiredoes,thoughfrompersontopersonratherthanfromthingtothing.InTheLivingFlameofLove,SaintJohnoftheCrossgivesanimageofthepurifiedsoulasalogsothoroughlyablazethatitisnolongerpossibletodistinguishwhichisthelogandwhichisthefire.Thisdoesnotcontradictthesymbolofgold,sincegoldistraditionallyassociatedwiththesun,whichisfire.Itisthenoblestofmetalssinceitisnotinitsessencesubjecttodecayoralteration;suchisthesoulpurifiedbythefireoftheSpirit.It,likegold,isthepresenceofthatSpiritintheworld.Asthesubstanceofgoldcannotbealteredbyheatorbyacid,sothepurifiedsoulsharesintheimmutabilityofGod.

LiketheinnocentchildinTraherne’spoemWonder,thepurifiedsoulsensesthatallisspirit.Indeed,threeofthefourtraditionalelementssymbolizetheSpirit.AiristheSpiritespeciallywhenexperiencedaswind,aswhen“suddenlytherecameasoundfromheavenasofarushingmightywind,anditfilledallthehouse.”WatersymbolizestheSpiritbecauseitimitatestheuniversalpresenceofGodandcleansesthebodyastheSpiritcleansesthesoul;italsorevivifiesthesoulaswaterrevivifiesthebody.Fire’ssymbolizingoftheSpirithasjustbeenexplained;thatleavesearth,whichistheheaviestandleastspiritualofthetraditionalelements.YetevensolidmatterappearsasasymboloftheSpiritwhenitisgold.Andtothepurifiedsoul,everythinghasagoldenaspect:itisallseenintermsofwhatisnoblestaboutit.ItisseenfromtheperspectiveofGod,who“saweverythingthatHehadmade,andbeholditwasverygood.”ItisseenasthemanifestationofHisprovidentialpurpose.

SeeingtheBigPicture

Itisseeingthe“upperside”ofwhatiswovenontheloom,asintheweaverpoemcitedinChapterTwo.Evenbeforetheshuttlesfallsilent,thatcaninacertainsensebeseen.ThreadsofSpiritandmatterareinterwovenintherichfabricofourlifeonearth.Theformer261

TheMeaningofBlue

arethegoldenthreads;thesilverthreadsarethereflectionoftheSpiritintheunderstandingofthemind.Theinnereyeofthepurifiedheartwillseethese,andtheywilldefinethepattern.Itisnotthatthevistainitselfisdifferentforsuchaheart:itissimplyseendifferently.AsT.S.Eliotwrote,“Theendofallourexploringwillbetoarrivewherewestartedandknowtheplaceforthefirsttime.”

ApoeticaccountofthiskindoflookingisgivenbyTraherne:PureEmptyPowersthatdidnothingloathe,

DidlikethefairestGlass,

OrSpotlesspolishedBrass,

ThemselvessoonintheirObjectsImageclothe.

DivineImpressionswhentheycame,

DidquicklyenterandmySoulinflame.

’TisnottheObject,buttheLight

ThatmakethHeaven;’TisaPurerSight.

Felicity

Appearstononebutthemthatpurelysee.

Loathingnothing(asinthefirstline)isnotrefusingtoseeanypartofthepicture:itisthatwholeandwholesomeseeingreferredtoinChapterTwo.“DivineImpressions”arereceivedbythepersonwhoseesthewholeandseesthewholeineachthing:one,thatis,whocontemplatesGodandseesHimineverything.Whatexactlyisseendoesn’tmatter:whatmattersisthepurityofsight.Thisisquitesimplythewaytohappiness.

Torecoveritistorecoverouressentialbeing.Earlierinthepoem,Trahernedescribesthisbeing(aspriortoitsclothinginabody)thus:

ThenwasmySoulonlyAlltome,

ALivingEndlessEye,

ALivingEndlessEye,

JustboundedwiththeSky

WhosePower,whoseAct,whoseEssencewastosee.

IwasanInwardSphereofLight,

OranInterminableOrbofSight,

AnEndlessandaLivingDay,

AvitalSunthatroundaboutdidray

AllLife,AllSense,

AnakedSimplePureIntelligence.

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Seeing(orknowing)isoftheessence.Traherneidentifiesthispureseeingwithlight,rhyming“light”with“sight.”Thisisconsonantwiththeactiveorcreativeaspectofseeing:itisaparticipationinthedivine“lettherebelight.”ItechoesthewordsfromScripturequotedinChapterOne:“Whenthyeyeissingle,thywholebodyalsoisfulloflight.”Italsofitswiththetraditionalideathatpurifiedsoulsradiatelight,beingwhatJesuscallsHisfollowers—“thelightoftheworld.”Thisisrepresentedindepictionsofsaintsbyhalos,paintedingoldtoindicatespiritualpurity.TheendlessandlivingdayoftheinwardsphereoflightcorrespondstoGod’seternity,thevantagepointofanaked,simple,pureintelligence.Itseesallinthelightofeternity.

Thatmeansthatthingsareseendifferentlyfromhowtheywouldbeseenbyunpurifiedsouls.PerhapsitistosuchsoulsthatSaintPauladdressesthereproach,“Whathastthouthatthoudidstnotreceive?”Thepurifiedsoulreceivesallasgift.ParticipatinginthereciprocalloveoftheHolyTrinity,whichistheSpirit,itcanonlyreceivewhatcomesitswayasanexpressionoflove.IthasthereforewhattheCloudauthorcalls“akindofwell-pleasedness.”MeisterEckhartsaysthatwhenyoureachthisstage,“whatwaspreviouslyanobstacletoyouisnowagreathelp.”Difficultthingsthatcauseasoulnotyetpurifiedto

stumbleactuallyhelponethatispurified.ItisasthoughthefireoftheSpirithassosetitalightthatabigdamplogistoitbutfueltothefire,althoughitwouldhavesmotheredalesserconflagration,andagreatgustofwindisasitweretheactionofagiantbellows,althoughitwouldhaveblownoutasmallerblaze.EachpassingproblemrootsitsfaitheverdeeperinGod,whoneverchanges;eachtreacheryrootsitshopeeverdeeperinGod,whoisalwaysfaithful;eachcoldnessfromanothercompelsitslovetoembraceGod,whoselovenevergrowscold.

SaintThérèseofLisieux,whowassuchasoul,said,“Ialwaysseethegoodsideofthings.”Forher,sufferingwasaspiritualopportunityinvitinghertobeclosertoGod,hergreatestgood.IfGodisall-loving,thenitisnecessarilythecasethatHeintendsgoodineverything:itisonlyamatterofhavingtheinwardeyetoseeit.Thatsuchpositivevisionissoveryheroicneednotdiscourageusfromtakingstepstowardit.Itisnotaquestionofbeingeithersopureofsoul263

TheMeaningofBlue

thateverythingmakesushappyorsoimpureinouroutlookthateverythingmakesusmiserable.Justseeingonegoodaspectinadifficultsituationisastepintherightdirection.OncewebegintolooktowardGod,HewilldrawustowardHimselfandthepuresightoftheinwardeye.SaintlyexemplarsremindusthatGodcanworkthismiracleinpeople.AsWilliamBlakepointedout,thedifferencebetweenadevilandanangelisonlythewaytheyseethings.Ourlifeisgiventousthatwemightwalktowardtheangelicperspective.

WithoutPartiality

ThisperspectiveexpectseverythingfromGod.Blakewrote,“ItisnotbecauseangelsareholierthanMenordevilsthatmakesthemangels,butbecausetheydonotexpectholinessfromoneanother,butfromGodonly.”ItisfromGodonlythatwisdomcomes,for“thewisdomthatisfromaboveisfirstpure,thenpeaceable,gentle,andeasytobeintreated,fullofmercyandgoodfruits,withoutpartiality,andwithouthypocrisy.”Beingpureofheartandsoulinvolveshavingnoaffectation,puttingupnobarrierstoothers,andbeing“withoutpartiality.”Thatistosay,theonlyagendaisGod’sagenda.SaintPetersaid,“Godisnorespecterofpersons:ButineverynationhethatfearethHim,andworkethrighteousness,isacceptedwithHim.”ThepureinheartsharetheuniversalacceptanceofGod.Theyarenotpartial.

Thisentailsnotsimplybeingunselfishbut,furthermore,notseeingwithpartiality.Thatiswhyitmattersthatweshouldnotacceptasanabsolutethewayofknowingthatisprevalentinourculture.

Thisiscalculating.Itmeasuressoastobendtoaparticularandpartialpurpose.SaintThérèseofLisieuxboldlysaidthatGodwasbadatarithmetic.ShemeantsimplythatHeisnotcalculating:Hegivesusfarmorethanwedeserve.Theabundanceofthenaturalworldwitnessestothisfecundityofgrace.Yetweliveinasocialmilieuinwhich,evenifeverythingisnotreducedtoitsfinancialimplications,ittendstobeassessedaccordingtomeasurementratherthanquality.C.S.Lewisofferedaninterestingreflectiononthespiritinwhichthisapproachwasborn.HearguesinTheAbolitionofManthatmagicandsciencewerethefruitofthesameseed:“Onewas264


sicklyanddied,theotherwashealthyandthrove.Buttheyweretwins.Theywerebornofthesameimpulse.”InEnglishLiteratureintheSixteenthCentury,headds,“Baconandthemagicianshavetheclosestpossibleaffinity,”andheobservesinBacon“acontemptforallknowledgethatisnotutilitarian”andaseekingofknowledge“forthesakeofpower.”Magicisallaboutmanipulationofnatureforthesakeofpartialadvantage;theBaconianempiriometricenterprisehasasimilaragenda—itappears,inLewis’swords,inan“unhealthyneighborhood”and“inauspicioushour.”ItcannotthereforebethoughttosharethepurelightthatisaparticipationinGod’swayofknowing.Ofcourse,inbringingthistonoticeIamnotarguingthateitherthepioneersorthepresent-daypractitionersofthiswayofknowingareungodlyorevil:IamsimplyaffirmingthatthiswayofknowingcannotbeallowedanabsolutesuzeraintywithoutcuttingusofffromGod.

Hispurewisdomiswithoutpartialityandalso“peaceable,gentle.”Forthepureofheart,avoidanceofviolenceisnotpowerlessness.Blakeunderstoodthis.HedramatizedinapoemafutiletakingtoarmstorightinjusticeinwhichThehandofVengeancefoundtheBed

TowhichthePurpleTyrantfled;

Theironhandcrush’dtheTyrant’shead,

AndbecameaTyrantinhisstead.

Andhecontrastswiththisfutilitythetruepowerofsufferingandprayer:

...vaintheSword&vaintheBow,

TheynevercanworkWar’soverthrow.

Thehermit’sPrayer&theWidow’stear

AlonecanfreetheWorldfromfear.

ForaTearisanIntellectualThing,

AndaSighistheSwordofanangelKing,

AndthebittergroanoftheMartyr’swoe

IsanarrowfromtheAlmighty’sBow.

Thetearis“intellectual”inthesenseofbelongingtotheheartorintellectofaperson:tothatcenterwhichiscapableofunmediatedcontactwiththelightofGod.Godisalmighty,sowhatHeresponds265

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to—thesufferingandprayerofHispeople—hasrealpower,ifwhatonehasinmindispowertodogoodratherthantogainapartialandpassingadvantage.

God’sMother

Suchisthepowerofthepureinheart.Onepersonaboveallhasit.

Indeed,withthecourageofmyconvictions,Ihaveputthisbookunderherprotection.SheistheepitomeofeverythingIhavebeensayingaboutthepuresoul,exceptthatwithhertherewasnoneedforanyprocessofpurification:shehasalwayshadperfectpurity.Iwillstartwithafifteenth-centuryEnglishpoemabouther—“makeless”inthesecondlinemeans“peerless,”and“ches”inthefourthmeans“chose.”Hereitis:Isingofamaiden

Thatismakeless:

Kingofallekings

Tohersonsheches.

Hecameallsostill

Therehismotherwas,

AsdewinAprille

Thatfallethonthegrass.

Hecameallsostill

Tohismother’sbower,

AsdewinAprille

Thatfallethontheflower.

Hecameallsostill

Therehismotherlay,

AsdewinAprille

Thatfallethonthespray.

Motherandmaiden

Wasnevernonebutshe:

Wellmaysuchalady

God’smotherbe.

Thepoemisexplicitthatthereisnotanyonelikeher,yetnonethelesssheisthemodelofallwhoaspiretotheperfectcontemplation266


ofGod,sinceitisonlythroughhavingHisWord,whichshesolovinglyreceived,dwellinginusthatwecanhopetoenterintotheknowingandlovingoftheFatherinthepoweroftheSpirit.SoIwillfirstgothroughthepoem

theFatherinthepoweroftheSpirit.SoIwillfirstgothroughthepoemreflectingonwhatshecanteachusandthenlookatwhatemerges(andotherrelevantconsiderations)inthelightofScripture.

ThefirstpointtonoteisthatshechosetobethemotheroftheKingofkings.ItmayseemthatsuchamarvelisentirelyGod’sdoing.Inasensethatistrue,yetHechoosestodoitonlywiththeconsentofthewomanconcerned.ThereisalwaysthathugerespectandcourtesyonHispart.AsitwasforMary,soitisforus.IfwewanttoknowGodthroughtheWordthatHehasspoken,wehavetoconsenttothepresenceofthatWord.Knowing,asIhopeIhaveshown,issomethingwechoosetodo.Weactivelypayattentiontowhatwecontemplate.Beholdingismorethanhavingeyes;hearingismorethanhavingears.Knowledgeiscooperation.WegiveGodpermissiontobebeheldbyus.WemakeHisWordwelcome.

HisWordistheKingofkings.Heissovereignoverallpowers.

ThatmeansthatinwelcomingHim,wefindourselvesattheheartofeveryactandpresenttoeverypresence.Weknowfromwithin.

Thatisadifferentwayofknowingcreation,awaythatknowstheessentialbeingofeachthing;itistheonlywaytoknowGod,who

“isaSpirit.”

ThemiddlethreestanzasofthepoemareaboutGod’sworkinthecomingoftheWord.Itis“allsostill.../AsdewinAprille.”Thethricesayingemphasizeswhathasalreadybeenalludedto:thatGodspeaksin“astillsmallvoice.”Itcannotbeotherwise:GodinHimselfistheperfectreposeofomnipotence—itisonlytheweakwhofeeltheneedtomakeascene.ItisinstillnessandquietnessthatweknowHim;itisinareceptivitythatmirrorsMary’sthatwemakeHimwelcome;itisastheearthopentotheblueoftheskythatwebecometheplacewherethedewfalls.Thethreemiddlestanzasarenearlythesame,imitatingthealmostimperceptibledew-likewayinwhichGodcomes,buttherearetwovariations:inthesecondline,indicatinganincreasingintimacywithMary,andinthefourth,indicatinganincreasingfecundity.Godcomeswhere“hismotherwas...tohismother’sbower...therehismotherlay”and“asdew...thatfalleth267

TheMeaningofBlue

onthegrass...ontheflower...onthespray.”Soitiswiththelifeofgrace:Godbecomesmoreintimatelypresentverygently,andspiritualgrowthandfecunditycomelikethegrowthofaseedtoonewho“knowethnothow.”

KnowingGodinvolvesboththeactivityofchoice(indicatedinthefirststanza)andthepassivityofwaitinguponHim(indicatedinthemiddlethreestanzas).ThefinalstanzaputsthesetogetherbydescribingMaryas“motherandmaiden.”Outwardly,theseareopposites,butintheGod-bearertheyareone.SheisthefruitfulmotherbyherownconsentbutalsothevirginwhoallowsnothingofthisworldtooccludeherreceptivitytotheMostHigh.

ThefinalstanzaalsopicksupthesecondlineofthefirstbyemphasizingtheuniquenessofGod’smother.IfweturnnowtoScripture,weseethatthisisnobarriertoourimitationofherperfectreceptivity.ThatismadeclearbythispassagefromSaintMark’sGospel:Therecamethenhisbrethrenandhismotherandtheysaiduntohim,Beholdthymotherandthybrethrenwithoutseekforthee.

Andheansweredthem,saying,Whoismymother,ormybrethren?Andhelookedroundaboutonthemwhichsatabouthim,andsaid,Beholdmymotherandmybrethren!Forwhosoever

shalldothewillofGod,thesameismybrother,andmysister,andmother.

God’smotheriseachofthosewho“satabouthim.”ThatotherMary,Martha’ssister,isthereforeequallyHismotherbecauseshe

“satatJesus’feet,andheardhisword.”Sheknows“onethingisneedful”—beingreceptivetotheLord.TolistentotheLord,topray

“thywillbedone,”tolivealifeformedbythisattentionandprayer:thisistoshareintheuniqueprivilegeofMary,theMotherofGod.

Sheindeedsharesherprivilegewithus.Sheis,toquoteWordsworthagain,“ourtaintednature’ssolitaryboast,”andsothroughherthehumanraceitselfhearsthewords,“ThouhastfoundfavourwithGod.”TheblessingofGoduponhercomesuponusifwejoinourselvestoherbyimitation.HerownconsenttoGod’splanmodelsoursforus.Itisanagreementtothesewordsoftheangel:“TheHolyGhostshallcomeuponthee,andthepoweroftheHighest268


shallovershadowthee:thereforealsothatholythingwhichshallbebornoftheeshallbecalledtheSonofGod.”ItissayingyestotheHolySpirit,whodeclaresthat“JesusistheLord.”Itisawelcomingof“thatholything”throughwhomweknowtheFather,thepresenceofHisWord.Itisabelievingthatthemiracleofthetransformationofthehumanheartandsoulcanbeaccomplished,“forwithGodnothingshallbeimpossible.”Aboveall,itissaying,“BeholdthehandmaidoftheLord;beituntomeaccordingtothyword.”Ahandmaidisreceptivetotheleastindicationoftheonesheserves;thosewhocontemplatesaywiththepsalmist,“Astheeyesofamaidenuntothehandofhermistress;sooureyeswaitupontheLORDourGod,untilthathehavemercyuponus.”Oureyestoosay,“Beituntomeaccordingtothyword,”becausetheyknowthattheywerefashionedbythatWord,anditisonlybybeingmadeanewthroughHimthatourseeingcancontemplatethegloryoftheFather.Itisnotsimplyamatterofdoingwhatisrightoravoidingwhatiswrong:itisinone’sverybeingthatthisfashioninganewhappens.Itrequiresareceptivityasofwaxtotheseal;theharptotheharpist;themirrortothelight.

Thisisthebeginningofthecontemplativelife.ThemannerofitscontinuanceisannouncedinMary’scanticleofpraise,whichisliterally—thatis,liturgically—adailypartofcontemplatives’lives:MysouldothmagnifytheLord,AndmyspirithathrejoicedinGodmySaviour.Forhehathregardedthelowestateofhishand-maiden:for,behold,fromhenceforthallgenerationsshallcallmeblessed.Forhethatismightyhathdonetomegreatthings;andholyishisname.Andhismercyisonthemthatfearhimfromgenerationtogeneration.Hehathshewedstrengthwithhisarm;andhehathscatteredtheproudintheimaginationoftheirhearts.

Hehathputdownthemightyfromtheirseats,andexaltedthemoflowdegree.Hehathfilledthehungrywithgoodthings;andtherichhehathsentemptyaway.HehathholpenhisservantIsrael,inremembranceofhismercy;Ashespaketoourfathers,toAbraham,andtohisseedforever.

ThecontemplativemagnifiestheLord:likeJohntheBaptistshesays,

“Hemustincrease,butImustdecrease.”HerjoyisinGod,notinwhatpasses.Sheknowsthatinhumblingherselfshewillbeexalted.

269

269

TheMeaningofBlue

SheisblessedbecauseshegivespermissiontoGodforwhatHewills.

SheprefersthattheAlmightyshoulddothingstoherratherthanthatsheshouldexerciseherownpower.ShetotallyrespectsHim.

Sheknowsthattheproudheartcanknownothing,thehumbleandreceptivehearteverything.ShehungersforGod,whosheknowsshowsmercyasHeeverhas.

TobeacontemplativeistoallowoneselftobeimpressedbyGod:togivethethingsthatspeakofHimdueweight.SoMary,whenshehadheardwhatwassaidbytheshepherdsabouttheangelicannouncementof“tidingsofgreatjoy,”“keptallthesethings,andponderedtheminherheart.”AndwhenshedidnotunderstandwhatherSonsaidabouttheclaimsofHisFather’sbusiness,she“keptallthesesayingsinherheart.”ThecontemplativedoesthesamewithHiswordsgiventousthroughtheScriptures.

Sheisnotexemptfromsuffering,likeMary,whowastoldbySimeon,“Aswordshallpiercethroughthyownsoul.”SheknowsthatthewordGodspeaksintheeventsofourlives,asintheScriptures,is“quick,andpowerful,andsharperthananytwo-edgedsword,piercingeventothedividingasunderofsoulandspirit,andofthejointsandmarrow,andisadiscernerofthethoughtsandintentsoftheheart.”Yetshehasconfidenceandtrustthatthediscernmentissothatthepathtotruejoymaybefoundandthat“thedividingasunder”issothatherimmortalspiritmaybefreedfromwhatpassessoastobefitfortheenjoymentofparadise.InherheartshestandswithMary“bythecrossofJesus”andwiththeApostleJohnreceivesherashermother.Sheknowshersorrow,butalsoherfaith.Shewaitswithherinthe“upperroom...withoneaccordinprayerandsupplication,”readytoreceivetheHolySpirit.

Mary,thecontemplativeparexcellence,standsforthewholeChurchasshepraysbythepoweroftheSpirittotheFatherinthenameoftheSon.PopeSaintJohnPaulII,speakingtoyoungpeople,identifiedheras“thebestTeacherforachievingknowledgeofthetruththroughcontemplation.”Hehighlightedtheimportanceoflearningfromherforthecultureofourtimeinthesewords:Thedramaofcontemporarycultureisthelackofinteriority,theabsenceofcontemplation.Withoutinteriorityculturehasnocon-270

contemplation.Withoutinteriorityculturehasnocon-270


tent;itislikeabodythathasnotyetfounditssoul.Whatcanhumanitydowithoutinteriority?Unfortunately,weknowtheanswerverywell.Whenthecontemplativespiritismissing,lifeisnotprotectedandallthatishumanisdenigrated.Withoutinteriority,modernmanputshisownintegrityatrisk.

Thelackofinterioritycomesfromamaterialistepistemologythatisonlywillingtoknowwhatcanbemeasuredinspaceandtime.ItthreatenstheintegrityofManbecauseitcanseeonlyinafragmentedway,andasistheknowing,soistheknower.Maryis,accordingtothesaint,“theincomparablemodelofcontemplationandwonderfulexampleoffruitful,joyfulandenrichinginteriority.”

Sheshowsusthewaytorecoveringacontemplativespirit.

Aswassaidinthefirstchapter,hercolorisblue.Thisisbecausesheisthepureone,theimmaculatelyconceived;sheistheQueenofHeaven;sheistheonewholooksontheearthfromtheplaceoflight.Iwanttocomebacktothatcolornow,sinceitisbothhercolorandthatofeverycontemplative.ItisthecolorwhosemeaningIseek;itisthecolorofwhereIwanttobe;itisthecolorofmyheavenlyhome.InthefirstchapterIconsidereditaslightbeckoningtowardparadise;inthislastIwanttoconsideritaspigment,thetraceonearththatpointstoheaven.

Ultramarine

ImentionedbrieflyitstraditionalsourceinChapterSixwhenconsideringYeats’spoemLapisLazuli.Thispreciousstonewasusedtomakethebluepigmentknownas“ultramarine.”Itwasnoteasytofind,hencethenameofthepigment,whichmeans“beyondthesea.”TheseainquestionwouldhavebeentheMediterranean,considered(asitsnameimplies)asbeingthemiddleoftheearth.TraditionalChristianmaps,suchastheMappaMundipreservedinHerefordCathedral,showJerusalemastheircentralpointbecauseitisspirituallycentral.However,lapislazulicamefrombeyondthere:farthertotheeast.Symbolically,itcomesfromaplacethatJerusalemonlyrepresents:paradise,thehomeofourfirstparents.

TheMappaMundimarksthisasitsmosteasternpointwithapictureofAdamandEvebeingexpelledfromit.Itistheplacewhere271

TheMeaningofBlue

thesunrises—theorient,theplaceoftheoriginofmankind.TheeastsymbolizesalsotheresurrectionofChrist,throughwhomparadiseisrestored.Blueisthecolorofparadise,andthestoneusedforitspigmenttraditionallycomesfromthedirectionofparadise,fromitsveryapproach.Lapislazuliisthestoneofparadise.

ItiscelebratedinalongpoemaboutstonesbyaFrenchbishopoftheeleventhandtwelfthcenturies,MarbodedeRennes.Itis,hewrites,

Bynaturewithsuperiorhonoursgraced,

Asgemofgemsaboveallothersplaced.

Heclaimsforitthepowertobringpeace:

Itssoothingpowercontentionsfiercecontrols,

Andinsweetconcordbindsdiscordantsouls.

Itsheavenlyradiancerequiresapurityfromonewhousesit:Buthewhodarestowearthisgemdivine

Likesnowinperfectchastitymustshine.

Comingfromtheearth,however,lapislazuliitselfneedstobepurifiedforitstruemeaningtoemerge,justastheheartneedstobepurifiedbeforeitcanseeGod.Ithasanadmixtureofcalciteandpyriteinit,producingwhitestreaksandspecksofgoldamidstitsblue—asitwere,cloudsandstarsintheskystoppingitfrombeingentirelyblue.Theseneedtoberemovedtoproducepureultramarine.Thecalciteischaracterizedbytheelementearthandthepyritebytheelementfire.Theremovaloftheseleavesapureultramarine,whichischaracterizedbytheelementwater.Thiselementisnotidentifiedwithwatercompletelyliterally:itisratherthefluidessenceofcreation.Theresultoftherefiningprocessthereforeisasolidthatrepresentsthefluid,or,togiveitssymbolicmeaning,itisanembodimentofthespiritual.UltramarinehasallthesymbolicimplicationsofwateroutlinedinChaptersOneandThree:itrepresentstheuniversalpresenceof

wateroutlinedinChaptersOneandThree:itrepresentstheuniversalpresenceofGod;itistheliquidcounterpartoflight;itisthesignofeternity.Anditscoloristhecolorofwater:blue.Thepigment,thewater,andthecolormeanthesamething:thepresenceoftheSpiritthatgiveslife,thepromiseofparadise,thehopeofheaven.

272


Concomitantly,theyareassociatedwiththequalitiesthatmakeasoulreceptivetothisspirituallifeandheavenlyhappiness.Thesearethemselvesaptlysymbolizedbywater,which,toquoteadistinguishedcommentatorontheuseofultramarine,“iscompletelyobedient.”Hegoeson:Andwaterobeyswithgracebecausewheneveritistransformed,itstransformationsareunfailinglybeautiful.Unifyingblanketsofsnowarecountlessfiligreecrystals,glisteningdewdropsareinnu-merableperfectspheres,andintangiblemistsmagicallyarise,softlyenvelopandsilentlyvanish.Whenliquidwaterscattersorgathers,itsmovementsarealwaysfluent,ifnothypnotic.Itfollowssmooth,elegant,economicalcurvestoassumewhatevershapecircumstancesaskofit....Water’sgracefulobedienceistheresultofbeingcompletelyin-tunewiththerealitiesaroundit.Ithasnoselfishagenda.Itdoesnotcalculateornegotiatebutinstantly,self-lesslyandunconditionallydoeswhateverisrequiredofit.

Thisofcourseisthestateofasoultotallyreceptivetotheprompt-ingsoftheSpirit.Itfollowsthatcontemplatingwateroritsembodiment,ultramarine,orsimplythecolorblueintheiressence,tendstomakeasoulfitforheaven.Itmakestheonecontemplatinglikewhatiscontemplatedinitsmanifestation(eventotheextentofbecomingidentifiedwithit)andthuscapableofknowingthatwhichismanifestthroughit:theheavenlyrealities.Suchistheintentionbehindthefourteenth-centurydiptych(twopaintingshingedtogether)altarpiecereproducedonthecoversofthisbook:KingRichardIIofEngland(depictedontheleftside)contemplates,withthehelpoftheintercessionofsaints,theVirginandangelscladinultramarineblueandholdingouttohimtheSaviorChildofferinggoldenandimmutablepurity(depictedontherightside).Maryisstellamaris,thestarofthesea,theonewhoperfectlyembodiesthisessenceofobedientwater:“Beituntomeaccordingtothyword.”Theultramarineblueinherroberesonateswiththesoulanddrawsittoreceptivity,areceptivitythatisopentotheheaventhatitimages.

Beingdifficulttofindanddifficulttorefine,ultramarinewashistorically

Beingdifficulttofindanddifficulttorefine,ultramarinewashistoricallyparticularlyexpensive.Infact,itisrecordedashavingbeenliterallyworthitsweightingold:thecolorofheavenhad,asitwere,thevalueoftheheartreadyforheaven.Lapislazuliwasusedmedic-273

TheMeaningofBlue

inallyaswellasformakingpaintpigment.Inparticular,itwasusedforhealingdiseasesoftheeye.Itwasthereforeusedtoputrighthowpeoplesee.ThebluestonemakingwholetheeyesothatitcanseetheblueofheavenpointstotheSpiritmakingwholetheeyeoftheheartsothatitcanlooktowardtheheavenlyhomeland.Themeaningofblueisrelatedtotheseeingaswellastheseen.Ultimately,theyareone,forGodisonlyseeninGod.Themeaningofblue,thepigmentofwhichisrareonearthbuttheheavenlylightofwhichweseeabundantlyaswelooktowardthesky,isthedivinelyinspiredlongingforGodinthehumanheart.Whatisseeninearthandskyspeaksofwhatisintheheart.Theyareone,andtheycallustotheworkoffulfillingourdeepestdesire:theEdenprojectoftheheart;thequestforpurity;thepreparationforseeingGod.

Sapphire

TheoldGreekwordforsapphire(såpfeiroq)issaidtohavebeenusedforlapislazuli.IntheGreekversionofthebookoftheprophetEzekiel,itisusedtoindicatetheappearanceofthethroneofGod:“Abovethefirmament...wasthelikenessofathrone,astheappearanceofasapphirestone:anduponthelikenessofthethronewasthelikenessastheappearanceofamanaboveuponit.”FromthisthroneandtheOneuponitradiates“thegloryoftheLORD,”

beforewhichtheprophetfallsonhisface.

ThebookofExodus(intheGreekversion)describesthatuponwhichGodstandsassapphire:

ThenwentupMoses,andAaron,Nadab,andAbihu,andseventyoftheeldersofIsrael:AndtheysawtheGodofIsrael:andtherewasunderHisfeetasitwereapavedworkofasapphirestone,andasitwerethebodyofheaveninhisclearness.AnduponthenoblesofthechildrenofIsraelHelaidnotHishand:alsotheysawGodanddideatanddrink.

EvagriusPonticus,afourth-centurymonkandtheologian,alludestothistext

EvagriusPonticus,afourth-centurymonkandtheologian,alludestothistextwhenexplaininganexperienceofonepurifiedinheartpraying:

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Whenthemind—afterhavingstrippedofftheoldman—hasbeenreclothedinonewhocomesfromgrace,thenitwillseeitsstate,atthemomentofprayer,similartosapphireortothecolorofthesky.ThisiswhatScripturedescribesastheplaceofGod—whatwasseenbytheancientsonMountSinai.

IntheknowingofthepurifiedheartistheKnown.Theblueisintheseeingaswellasintheseen.Themeaningisthesame:itistheplaceofGod.ThisisbothheavenandtheheartthathasbeenpurifiedsoastobeabletobeholdHim.TheseeingbecomespossiblebothbecauseofthepurificationandbecauseofGod’sgiftofHislight.Evagriusexplains:Ifonewishestoseethestateofthemind,lethimdeprivehimselfofallrepresentations,andthenhewillseethemindappearsimilartosapphireorthecolorofthesky.Buttodothatwithoutbeingpassionlessisimpossible,foronemusthavetheassistanceofGodwhobreathesintohimthekindredlight.

This“kindredlight”isthelightofGodexperiencedwhentheintellectorheartisinastatethatispureandpreparedforit.This“stateofthemindisanintellectualpeak,comparableincolortothesky.

Ontoit,therecomes,atthetimeofprayer,thelightoftheHolyTrinity.”

ThisisseeinginthelightofGod,whichcolorsthemindwiththecolorofheaven.Thisistrueknowing.Thiswholebookhasbeenaboutknowing,soIoweyoubeforeIfinishitaconclusionabouthowwetrulyknow.

TheFinalWordonPrayer

Theanswerissimple:trueknowingcomesfromprayer.Evagriuswrites,“Prayeristhestateofmindthatcomestobefromthesingle-lightoftheHolyTrinity.”PrayerisanenteringintothelightofGodthatshowsusthingsastheytrulyare:utterlydependentontheirCreatorandspeakingofHim.Itisnotnecessarytomasteranency-clopediatoknowtruly:itisenoughtopray.AsingleHailMarysaidfromtheheartisamoretrueknowingthanthemasteryofashelffullofacademicjournals.Itcomesfromtheheartandgoestothe275

academicjournals.Itcomesfromtheheartandgoestothe275

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heart:tothemostpureheartofMaryandthroughhertotheheartofGod.Wehavecultivatedtoomuchknowledgeoftheperiphery.Itistimetoreturntotheheart;togobacktothatfirstinnocenceofourlifeandofourrace;tobeginagainfromtheplacewherewetouchourMaker.Aprayer,anyprayer,fromtheheartissoprecioustoHimthatthewonderisthatwecouldhaveeverimaginedthatanythingelsecouldbemoreimportant.Helongsforawordfromtheheartmorethananylovereverlongedforatokenoflove.Givingitisforustootheperfectionoflove.Itisourstogive.Wecandoitnow.

So,attheendofallthesewords,Ihaveonewordforyou:pray.

Andifthesewordshavehelpedinanywayatall,oreveniftheyhaven’t,thenIaskyourprayerformealso.ImakeShakespeare’svaledictionmyown:

...myendingisdespair

UnlessIberelievedbyprayer,

Whichpiercesso,thatitassaults

Mercyitself,andfreesallfaults.

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Notes

Initialquotation:MartinHeidegger,Poetry,Language,Thought,translatedbyAlbertHofstadter(NewYork,1975)p.223.Thetitleofthelec-ture,“…PoeticallyManDwells…,”isacitationfromHölderlin’spoemInLovelyBlueness.


“VerilyIsay…”Matthew18.3.

BiblequotationsarefromtheKingJamesVersion.

SomePoetry:“Weneedtorecover…”EvangeliiGaudium(Rome,2013)paragraph264;“trueloveis…”ibid.paragraph215;“Therewasatime…”OdeonIntimationsofImmortalityfromRecollectionsofEarlyChildhoodlines1–9;“Exceptaman…”John18.3.

TheDoorsofPerception:“Ifthedoors…”TheMarriageofHeavenandHell;“willingsuspension…”BiographiaLiteraria,Chapter14.

JustaMonk:“Faithcomethbyhearing”Romans10.17.

SomeMorePoetry:“tothee/Scienceappears”BookTwo,lines216–26;

“yewhoarefed”BookEight,lines430–35.

TheAtomsofDemocritus:“Formanhasclosedhimselfup…”TheMarriageofHeavenandHell;apoem—“Mockon,Mockon…”;Democrituswas…—SylviaBerryman,“Democritus,”TheStanfordEncyclopediaofPhilosophy(Fall2010edition),EdwardN.Zalta(ed.),URL=http://

plato.stanford.edu/archives/fall2010/entries/democritus/;IlSaggiatore

—HenriBortoft,TakingAppearanceSeriously(Edinburgh,2012)p.39.

Newton’sParticlesofLight:“byconvention”SylviaBerryman,“Democritus,”TheStanfordEncyclopediaofPhilosophy(Fall2010edition),EdwardN.Zalta(ed.),URL=http://plato.stanford.edu/archives/fall20

10/entries/democritus/paragraph2—AtomistDoctrine.

Galileo,Violence,andRape:“Icannotsufficientlyadmire…”HenriBortoft,TakingAppearanceSeriously(Edinburgh,2012)p.37;Kant,

“afteraplan…”HenriBortoft,TheWholenessofNature(Edinburgh,1996)p.17,quotingCritiqueofPureReason,translatedbyNorman277

TheMeaningofBlue

KempSmith(London,1964)p.20;Bacon—ibid.p.243,quotingCaro-lineMerchant,TheDeathofNature(London,1982)p.168;“afragilemythology…”PeterKingsley,Reality(PointReyes,CA,2003)p.254.

SolidBodyThinking:Plotinus—RobertBolton,TheKeysofGnosis(Hillsdale,NY,2004)p.66,quotingEnneads3,6,6;“Fearnotthem…”Matthew10.28;“calculativethinking”HenriBortoft,TheWholenessofNature(Edinburgh,1996)p.174;Itsartisticexpression…—OwenBarfield,SavingtheAppearances:AStudyinIdolatry(Middletown,CT,1988)p.94;“ignorantarmies…clashbynight”MatthewArnold,DoverBeach.

GettingThingsDone:AnintelligentbookaboutBritain’sprisons—

AndrewCoyle,ThePrisonsWeDeserve;ParadiseLost,endupeatingnotfruitbutashes—BookTen,lines564–66.

TheReceptiveHeart:Solomonasks…—1Kings3.5–14;“Andthisislifeeternal…”John17.3;“withouthimwasnotanythingmade…”John1.3;“Thereissomesoulofgoodness…”Shakespeare,HenryV,Act4,Scene1,lines4–5;“Inthesweatofthyface…”Genesis3.29.

AFreshLook:“gardeneastward…”Genesis2.8;“Natureisonlysqualid…”LooktotheLand(Hillsdale,NY,2003)p.114.

ReadingNature,Word,andGod:Benedictineteacher—LouisofBlois,TheRuleoftheSpiritualLife(London,1871)Chapter28;aphilosopher-monk—DomIlltydTrethowan.

Tradition:anauthorofthelastcentury—seeTheEssentialWritingsofFrithjofSchuon(Shaftesbury,1991).

PARTONE:CONTEMPLATINGNATURE“FortheinvisiblethingsofHim…”Romans1.20.

ChapterOne:LightandColorGodIsLight:“Thelightofthebody…”Luke11.34–36;“falsesecondarypower”Wordsworth,ThePrelude(versionof1805),BookTwo,line221;

“Godislight”1John1.5;Platosawthesunasasymbol…—C.H.

Dodd,TheInterpretationoftheFourthGospel(Cambridge,1953)p.139;thePoimandressays…—ibid.p.33;PhiloofAlexandria—ibid.pp.55–

56;Othertraditionstestify—J.C.Cooper,AnIllustratedEncyclopaediaofTraditionalSymbols(London,1978)pp.96–97;“GodisaSpirit”John4.24;“Godislight…”1John1.5.

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Notes

AGloryPassedAway:“TheRainbowcomesandgoes…”OdeonIntimationsofImmortalityfromRecollectionsofEarlyChildhoodlines10–18;

“ORose…”Blake,TheSickRose;Theroseisaveryrichsymbol…—

J.C.Cooper,AnIllustratedEncyclopaediaofTraditionalSymbols(London,1978)pp.141–42.

LetThereBeLight:“AndGodsaid…”Genesis1.3;“Inthebeginning…”

Genesis1.1;thelastbookoftheBibledeclares…—Revelation22.5;“onthingsabove…”Colossians3.2;“everygoodgift…”James1.17;“Thesunshallbenomorethylight…”Isaiah60.19;“thereisnovariableness…”James1.17.

GodintheDark:AccordingtoNicholasofCusa…—NicholasofCusa:SelectedSpiritualWritings,translatedandintroducedbyH.LawrenceBond(NewYork,Mahwah,NJ,1979),introduction,p.46;“theearthwaswithoutform…”Genesis1.2;“Goddividedthelight…”Genesis1.4;Itisnotessentiallyevil…—J.C.Cooper,AnIllustratedEncyclopaediaofTraditionalSymbols(London,1978)p.50;“Anhorrorofgreatdarkness…”Genesis15.12;“whenthe

sunwentdown…Asmokingfurnace”Genesis15.17;“Theenduranceofdarkness…”TheCollectedWorksofSt.JohnoftheCross,translatedbyKieranKavanaugh,OCD,andOtilioRodriguez,OCD(Washington,DC,1979)p.685;“darknesswasuponthefaceofthedeep…”Genesis1.2;“AndGodsaid,Lettherebelight…”Genesis1.3;“InHimwelive…”Acts17.28.

TheSunandtheMoon:“AndGodsaid,Lettherebelights…”Genesis1.14;“Letthembeforlights…”Genesis1.15;“trailingcloudsofglory…”

OdeonIntimationsofImmortalityfromRecollectionsofEarlyChildhoodlines65–66;“Godmadetwogreatlights…”Genesis1.16;coatsofskins—Genesis3.21;Traditionally,thesunandthemoon…—RenéGuénon,SymbolsofSacredScience(Hillsdale,NY,2004)pp.410–12;SaintThomasAquinas’sdefinitions…—ibid.pp.413–14,quotingDeVeritateq.xv,a.1—Ratiodiscursumquemdamdesignat,quoexunoinaliudcognoscendumanimahumanapervenit;intellectusverosimplicemetabsolutamcongnitionem(sinealiquomotuveldiscursu,statiminprimaetsubitaacceptione)designarevidetur.

TheMotherofAllJourneys:SaintBenedict…inhisRule…—Chapter41;

“inpart…”1Corinthians13.9;“facetoface”Corinthians13.12.

TheStarsAlso:“madethestars…”Genesis1.16;“Andtheythatbewise…”

Daniel12.3;“thesoulthatrises…”OdeonIntimationsofImmortalityfromRecollectionsofEarlyChildhoodline60;Shenoticedstars…—

ThérèsedeLisieux:OeuvresComplètes(Paris,1992)p.97.

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ChildrenofLight:“walkas…”Ephesians5.8;“towalkinthelight”1John1.7;“putonthearmouroflight”Romans13.12;“thelightoftheworld”

Matthew5.14;“believeinthelight…maybethechildren…”John12.36;

“goodworks…shinebeforemen”Matthew5.16;“thelightoftheLORD”Isaiah2.5;“aschildrenoflight”Ephesians5.8;“shineaslights…”Philippians2.15;“asthestars…”Daniel12.3.

“asthestars…”Daniel12.3.

TheDayspringfromonHigh:“theoneMorningStar…”theExultetintheEasterVigilliturgy;“thedayspring…”Luke1.78;“thelightshineth…”

John1.5;“Thepeoplewhichsatindarkness…”Matthew4.16;“foralight…salvationunto…”Isaiah49.6;“shallhavethelight…thelightoftheworld”John8.12;“thetrueLight…”John1.9;“Iamcomealight…”

John12.46;“thouwilllight…”Psalm18.28;“mylight…”Psalm27.1;“O

sendout…”Psalm43.3;“OlordmyGod…”Psalm104.1–2;“hisfacedidshine…”Matthew17.2;“thedarknessispast…”1John2.8;“thedarknesscomprehendeditnot”John1.5;“upontheface…”Genesis1.2;

“Anditwasabout…”Luke24.44–45;“IntheendoftheSabbath…”

Matthew28.1–3;“Fearnotye…”Matthew28.5–6;“Thenopenedhe…”

Luke24.45;“thedayspringfromonhigh…”Luke1.78.

Color:“bythethingsthataremade…”Romans1.20;Ifyoulookatthesky—HenriBortoft,TheWholenessofNature(Edinburgh,1996)pp.43–44,citingGoethe’swork.

TheMeaningofBlue:J.C.Cooper,AnIllustratedEncyclopaediaofTraditionalSymbols(London,1978)p.40;UdoBecker,TheContinuumEncyclopediaofSymbols,translatedbyLanceW.Garmer(London,2005)p.43;RichardRohrandAndreasEbert,TheEnneagram:AChristianPerspective,translatedbyPeterHeinegg,p.125;thereisnoexplicitmentionofthiscolor—Gladstone,StudiesonHomerandtheHomericAge(Oxford,1858);“ourtaintednature’s…”inhispoemTheVirgin;“Untothepure…”Titus1.15;“inspiritandintruth”John4.23.

TheRedHorse:UdoBecker,TheContinuumEncyclopediaofSymbols,translatedbyLanceW.Garmer(London,2005)p.43;J.C.Cooper,AnIllustratedEncyclopaediaofTraditionalSymbols(London,1978)pp.40–

41;“Andtherewentoutanotherhorse…”Revelation6.4;“asblood”

Revelation6.12;“thesevenangels…thevialsofthewrathofGod…”

Revelation16.1;“…upontherivers…”Revelation16.4;“shallthesunbedarkened…”Matthew24.29;“theelementsshallmelt…”2Peter3.10;

“darknessoverthewholeland…”Mark15.33;“withaloudvoice…”

Mark15.34;Heismadesin…—2Corinthians5.21;“untotheend”John13.1;theScottishpoet—RobertBurns,ARed,RedRose.

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Notes

GreenGrowstheGrass:“Othegreenness…”HildegardofBingen:SelectedWritings,translatedbyMarkAtherton(London,2001)p.35;J.C.Cooper,AnIllustratedEncyclopaediaofTraditionalSymbols(London,1978)p.40;UdoBecker,TheContinuumEncyclopediaofSymbols,translatedbyLanceW.Garmer(London,2005)entryfor“green.”

TheyClothedHimwithPurple:J.C.Cooper,AnIllustratedEncyclopaediaofTraditionalSymbols(London,1978)p.40;UdoBecker,TheContinuumEncyclopediaofSymbols,translatedbyLanceW.Garmer(London,2005)p.319;“awayintothehall…thewholeband…”Mark15.16–17;theancientdyeused…—SpikeBucklow,TheAlchemyofPaint:Art,ScienceandSecretsfromtheMiddleAges(London,2009)p.208.

HowColorsRelate:twotriangles—RenéGuénon,SymbolsofSacredScience(Hillsdale,NY,2004)p.336;“putonChrist”Galatians3.27;“allthingsweremade”John1.3;“Godislight”1John1.5.

TheRainbow:“Thisisthetoken…”Genesis9.17;“Theappearanceofthebow…”Ezekiel1.28;reignsonarainbow—UdoBecker,TheContinuumEncyclopediaofSymbols,translatedbyLanceW.Garmer(London,2005)p.243;“droppethasthegentlerain…”Shakespeare,TheMerchantofVenice,Act4,Scene1,lines185–86;Talmudicthought—UdoBecker,op.cit.p.243;assimilatedtotheserpent—RenéGuénon,SymbolsofSacredScience(Hillsdale,NY,2004)p.375–76;symbolofChrist—John3.14;ofthedevil—Genesis3.1.

UnweavingtheRainbow:“destroyedallthepoetry…”citedinPenelopeHughes-Hallet,TheImmortalDinner:AFamousEveningofGeniusandLaughterinLiteraryLondon,1817(Chicago,2002)p.138;“Donotallcharms

fly…”Lamia,PartTwo;“Thereismerelyaninability…”Lud-wigWittgenstein,RemarksonColour,editedbyG.E.M.Anscombe,translatedbyLindaL.McAlisterandMargareteSchättle(Oxford,2007)section2,paragraph12;“peeringeyes”EdgarAllenPoe,SonnettoScience.

ChapterTwo:LifeandWholenessLifeandLight:“Withtheeisthefountain…”Psalm36.9;“Inhimwaslife…”John1.4;“theresurrection…”John11.25;“thelightoftheworld…”John8.12;“mighthavelife…”John10.10;“thetrueLight…”

John1.9;“greentree”Luke23.31.

BeyondTimeandSpace:“Ichoosethemall”—JechoisistoutinThérèsedeLisieux:OeuvresComplètes(Paris,1992)p.84.

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ThePatternHeHasPlanned:popularverses—JustAWeaverbyBenjaminMalachiFranklin;“Thesufferingsofthispresenttime”Romans8.18;

“Yoursorrow…”John16.20.

Adam,Eve,andUs:“thetree…”Genesis2.9;“hidthemselves…”Genesis3.8;“Thywill…”Matthew6.10;“haveitmoreabundantly”John10.10.

LookingatDarknessWithin:thebeamtothemote—Luke6.41–42.

LovingWelcome:“knowledgeofgoodandevil”Genesis2.9;“Peace,peace…”Jeremiah6.14;“Repentwhat’spast…”Hamlet,Act3,Scene4,line150;asDanteobserved…—E’nlasuavolontadeènostrapace,TheDivineComedy:Paradiso,Canto3,line85;“murmuring”RuleofSaintBenedict,Chapter34;“notyeaandnay”2Corinthians1.19;anentiretherapy—RogerianTherapy,developedbyCarlRogers.

WholenessofSpirit:“theseconddeath”Revelation20.6;intheDeca-logue—Deuteronomy5.20;“Comeyeblessed”Matthew25.34;“ForIwasanhungred…”Matthew25.35–36.

SeeingtheWhole:“theimaginationofthewhole…”ThePrelude(versionof1805),BookThirteen,line65;“Mymainconcern…”quotedinHRH

thePrinceofWales,TonyJuniper,andIanSkelly,Harmony:ANewWayofLookingatOurWorld(London,2010)p.180;“eideticintuition”RobertSokolowski,IntroductiontoPhenomenology(Cambridge,2000)Chapter12;“fortheinvisiblethings…”Romans1.20;“littlebit(twoinches)ofivory”lettertoJ.EdwardAusten,16December1816.

TheMusicofEternity:“withaneyemadequiet…”TinternAbbeylines47–49;Heisenberg—HRHthePrinceofWales,TonyJuniper,andIanSkelly,Harmony:ANewWayofLookingatOurWorld(London,2010)p.180;“eternalpower…thethingsthataremade”Romans1.20.

AllIsEverywhere:TheScholasticslinked…—RenéGuénon,SymbolsofSacredScience(Hillsdale,NY,2004)p.410,footnote10;Aquinastaught…—SummaTheologiae1a.8,3;“toseeaWorld…”AuguriesofInnocenceline1;“therearediversitiesofgifts…thesamespirit”

1Corinthians12.4;“allthemembers…allthemembersrejoice”

1Corinthians12.26.

TheSpiritualLifeofaPotato:HenriBortoft,TakingAppearanceSeriously(Edinburgh,2012)pp.73–74;“darkSatanicMills”Anddidthosefeet…

intheprefacetoMilton:APoemline8.

CreaturesGreatandSmall:theBibletellsus—John10.14.

Heaven:“nothingissecret”Luke8.17.

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Notes

Holiness:Christthanked…—Matthew11.25;Tosuchbelongsthekingdom—Mark10.14;toilinthevineyard—Matthew20.1–16.

FamilyandCommunity:“Iamcome…”John10.10.

TheCatholicChurch:“Thereisonebody…”Ephesians4.4–6;“Thattheyall…”John17.21;“thattheymaybe…”John17.22–23.

God:“wasnotanything…”John1.3;

LifeandDeath:“See,Ihaveset…”Deuteronomy30.15.

Stillness:“Whoeversavesalife…”MishnahSanhedrin4:5;“OurLordintheGarden…”J’entredanslaVie:DerniersEntretiens(Paris,1983)p.58;

“PeaceIleavewithyou…”John14.27;“Allwassadness…”ManuscritsAutobiographiques(Lisieux,1957)p.15;“Bestill…”Psalm46.10;“nothinginparticular”SpiritualLetters(London,2003)p.v;“howtofindstillness…”PeterKingsley,Reality(PointReyes,CA,2003)p.94;theWordthroughwhich…findeternallife—John1.3,17.3.

ThePresentMoment:thesacramentofthepresentmoment—thetitleofabookbyJean-PierredeCaussade,SJ;“Behold,now…”2Corinthians6.2;“theseal’swidespindriftgaze…”HartCrane,Voyagessection2;

“Twolads…”Act1,Scene2,lines63–65;“becomeaslittlechildren…”

Matthew18.3;“nothoughtforthemorrow”Matthew6.34;“AlltimebelongstoHim…”PreparationoftheEasterCandle.

IntensiveLiving:“Abideinme…”John15.4;everythingneededshouldbewithin—RuleofSaintBenedict,Chapter66;asthefirstChristiansdid—Acts2.44–45;theabbotistolook…—RuleofSaintBenedict,Chapter55;castoutallsense…—exueomnemproprietatem,SpeculumMonachorum—InstructioVitaeAscenticae,part8inOperaQuaeQui-demConscripsitOmnia…(Cologne,1672)p.443;“ourbourneofTimeandPlace”Tennyson,CrossingtheBarline13.

CelestialLiving:“hidwithChrist…”Colossians3.3;“Godshallwipeaway…”Revelation21.4;“therearealsocelestialbodies”1Corinthians15.40;“thedoorsbeingshut”John20.26;“endurethuntoeverlastinglife”John6.27;“Hethateatethmyflesh…”John6.56.

DifferenceandHierarchy:“O,whendegreeisshak’d…”TroilusandCressida,Act1,Scene2,lines101–10;“Eachthingmeets…”ibid.lines110–24;“mighthavelife…”John10.10;“thewolfcatcheththem…”

John10.12.

FragmentationinOurTime:“intinyshreds…”PeterKingsley,Reality(PointReyes,CA,2003)p.122;“Seeingmanythings…”Isaiah42.20;ppp

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“distractedfromdistraction…”FourQuartets—BurntNortonpartIII;

“nothoughtfor…”Matthew6.34.

FragmentedThought:animalstobeineffectmachines—LettertotheMarquisofNewcastle,16November1646;acommonmind—AndréGushurst-Moore,TheCommonMind(Tacoma,2013).

EntropicCollapse:RobertBolton,TheOrderoftheAges(Hillsdale,NY,2001)Chapters9and10;“theshadowofdeath”Luke1.79;“theearthwaswithoutform…”Genesis1.2.

ABinaryWorld:Platothoughtthattwo…—J.C.Cooper,AnIllustratedEncyclopaediaofTraditionalSymbols(London,1978)p.114;“thetreeoftheknowledge…”Genesis2.17;nolongerasone—RenéGuénon,SymbolismoftheCross,translatedbyAngusMacnab(London,1975)pp.47–

48;“thetreeoflife”Genesis2.9.

Recovery:“allforYou…”TheCollectedWorksofSt.JohnoftheCross,translatedbyKieranKavanaugh,OCD,andOtilioRodriguez,OCD

(Washington,DC,1971)p.676;“allforme…”ibid.;“Aconditionofcompletesimplicity…”T.S.Eliot,FourQuartets—LittleGiddingV;

“sellethall”Matthew13.44;“lovetheLordthyGod…”Matthew22.37.

ChapterThree:ManandCosmosTheGreatBookofGod:“Andthevisionofall…”Isaiah29.11–12;“thegreatbookofGod”TheRuleoftheSpiritualLife,Chapter28,inSpiritualWorksofLouisofBlois,AbbotofLiesse,editedbyJohnEdwardBowen(London,1871);Omnismundicreatura…—AlanusdeInsulis;

“exemptfrompublichaunt…”AsYouLikeIt,Act2,Scene1,lines15–17;Hemade,maleandfemale…—Genesis1.27;“Tomethemeanestflower…”OdeonIntimationsofImmortalityfromRecollectionsofEarlyChildhoodlines204–5;herbodywasanenvelope—inalettertoMèreAgnèsdeJésus,ThérèsedeLisieux:OeuvresComplètes(Paris,1992)pp.593–94.

Water:J.C.Cooper,AnIllustratedEncyclopaediaofTraditionalSymbols(London,1978)pp.188–89;asymboloftheHolySpirit—SaintCyrilofJerusalem,CatecheticalInstructions16(DeSpirituSancto);distinguishedbyHisindistinction—MeisterEckhart:PreacherandTeacher,translatedbyBernardMcGinn(Mahwah,NJ,1986)p.169;asymbolofHismercy—Shakespeare,TheMerchantofVenice,Act4,Scene1,lines184–86;“Forinthewilderness…”Isaiah35.6–7;“Othatthouhadsthearkened…”Isaiah48.18;ariverpouringfromtheTemple—Ezekiel284

Notes

47.1–5;“Everythingshalllive…”Ezekiel47.9;Onitsbanks—Ezekiel47.12;“apureriverofwater…”Revelation22.1;“Whosoeverdrinketh…”John4.14;“Hethatbelievethonme…”John7.38;“Thisspakehe…”John7.39.

Trees:J.C.Cooper,AnIllustratedEncyclopaediaofTraditionalSymbols(London,1978)pp.176–79;RenéGuénon,SymbolismoftheCross,translatedbyAngusMacnab(London,1975)Chapter9;“Aman’sreachshouldexceedhisgrasp…”AndreadelSartolines97–98;implicitverticalpole—RenéGuénon,SymbolsofSacredScience(Hillsdale,NY,2004);“itssupportingcentralcedarpole…”TheSilkenTent,lines5-7;

“Andletitbe…”2Samuel5.24;“IAMTHATIAM”Exodus3.14;“thetreeoflife…”Genesis2.9;“fruiteverymonth…forthehealing…”Revelation22.2;

“thetreeoftheknowledge…”Genesis2.17;aninvertedtree—RenéGuénon,SymbolsofSacredScience(Hillsdale,NY,2004)Chapter51;“Lookuntotherock…”Isaiah51.1.

Birds:J.C.Cooper,AnIllustratedEncyclopaediaofTraditionalSymbols(London,1978)pp.20–23;“theHolyGhostdescended…”Luke3.22;

“cameintohim…”Genesis8.11;SaintBenedicthadavision—PopeSaintGregory,TheDialogues,BookTwo,Chapter34;theeagle…—J.C.

Cooper,op.cit.p.58;“youthisrenewed…”Psalm103.5;“Beholdthefowls…”Matthew6.26;“seekthosethings…”Colossians3.1;“setyouraffection…”Colossians3.2.

ContemplatingtheCosmos:“Theheavensdeclare…”Psalm19.1;“theinvisiblethings…”Romans1.20;“theinnocentbrightness…”OdeonIntimationsofImmortalityfromRecollectionsofEarlyChildhoodline196;“wasnotanythingmade…”John1.3;“Hethathathseenme…”

John14.9;“theinvisiblethings…evenhiseternalpower…”Romans1.20;“movedupontheface…”Genesis1.2;“Lettherebelight”Genesis1.3;“Wedonotwantmerely…”“TheWeightofGlory,”asermonintheChurchofSaintMarytheVirgin,Oxford,onJune8,1942.

TheCentralityofMan:“Theletterkilleth…”2Corinthians3.6;“Itisthou,Oking…”Daniel4.22;“hewasdriven…”Daniel4.33;“Whosoeverwillsave…”Luke9.24;“thespiritgivethlife”2Corinthians3.6;inperceivingthecosmoswefindourselvesatthecenteretseq.—JeanBorella,LaCriseduSymbolismeReligieux(Paris,2008)pp.24–44.

AllThisIsMine:“Youneverenjoy…Tillyoucansing…”CenturiesofMeditation(London,1960)thefirstcentury,section29;“Allthingsareyours…allareyours…”1Corinthians3.21–23;“Tocometopossess…”

TheCollectedWorksofSt.JohnoftheCross,translatedbyKieran285

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Kavanaugh,OCD,andOtilioRodriguez,OCD(Washington,DC,1979)p.67;asAbbotJohnChapmanpointedout—SpiritualLetters(London,2003)p.v;

“Whoeverknowshowtodie…”op.cit.p.681;

“Whoeverwilllosehislife…”Luke9.24;“aslittlechildren…enterinto…”Matthew18.3;“Theskiesweremine…boundsnor…”op.cit.

thirdcentury,section3;“Godsaid…”Genesis1.26;thechildlikewhomthegospel…—Mark10.15;“WhenIconsider…”Psalm8.3–9.

MyWorld,MyBody:Thehumansoul…containsthecosmos—RobertBolton,SelfandSpirit(Hillsdale,NY,2005)p.37;“Thefantasiaofafallengentleman…”T.E.Hulme,TheEmbankment;“Oifwebutknew…”GerardManleyHopkins,BinseyPoplars;“Thankstoourbodies…”EvangeliiGaudium(Rome,2013)paragraph215.

Theurgy:“thewindsandthesea”Matthew8.27;“greaterworks”John14.12;“Theeffectualferventprayer…”James5.16–18;“Cursedistheground…”Genesis3.17–19.

TheEarthMourneth:“Theearthmourneth…”Isaiah24.4–5;thoserebelling—Jeremiah5.23–24;“Youriniquities…”Jeremiah5.25;“Howlongshallthelandmourn…”Jeremiah12.4;givesthemtheiridentity—

Genesis2.19.

HealingandHarmony:“Weknowthatallthings…”Romans8.28.

WorkingbutinAlliance:“thefirst/Poeticspirit…”ThePrelude(versionof1805),BookTwo,lines275–76;“abatedorsuppress’d”ibid.,BookTwo,line278;“afteryears”ibid.,BookTwo,line276;theangelsoflittlechildren—Matthew18.10;“Evenasanagent…”ThePrelude(versionof1805),BookTwo,lines272–75;“Hismind…”ibid.,BookTwo,lines245–50;“spreads,/Tenaciousoftheforms…”ibid.lines253–54;“Whatexistsforthinking…”PeterKingsley,Reality(PointReyes,CA,2003)p.190;“Selfandworld…”HenriBortoft,TakingAppearanceSeriously(Edinburgh,2012)pp.201–2;Plotinus…observed…—HRHthePrinceofWales,TonyJuniper,andIanSkelly,Harmony:ANewWayofLookingatOurWorld(London,2010)p.305;“GodisaSpirit”John4.24.

ManasMicrocosm:RobertBolton,SelfandSpirit(Hillsdale,NY,2005)Chapter3;RobertBolton,TheOrderoftheAges(Hillsdale,NY,2001)pp.82–

85;therearethosewhogivethemselvestoprayer—RobertBolton,KeysofGnosis(Hillsdale,NY,2004)p.85.

OfferingItUp:RobertBolton,KeysofGnosis(Hillsdale,NY,2004)Chapter10;“Loveyeyourenemies…”Luke6.35;“Withthesamemeasure…”Luke6.38;“Whenthoumakestafeast…”Luke14.13–14.

InaSenseEverything:“Thesoulisinasense…”animaestquodammodo286

Notes

omnia,Aristotle,DeAnima,BookThree,Chapter8—medievalLatintranslationquotedinHenriBortoft,TakingAppearanceSeriously(Edinburgh,2012)p.226;“TheSoul,theImagination…”ThePrelude(versionof1805),BookThirteen,line65;“istheexpress/Resemblance…”ibid.,BookThirteen,lines86–90;“inourlifealone…”

Dejection:AnOdeline48;“Ah!fromthesoulitself…”ibid.lines53–58.

HeartofMan,HeartoftheWorld:atthesameangle—HRHthePrinceofWales,TonyJuniper,andIanSkelly,Harmony:ANewWayofLookingatOurWorld(London,2010)p.128;theheartofManistheheartoftheworld—RenéGuénon,SymbolsofSacredScience(Hillsdale,NY,2004)p.406;asacredcave—PopeSaintGregory,TheDialogues,BookTwo,Chapter1;“closet…praytothyFather”Matthew6.6.

PARTTWO:CONTEMPLATINGTHEWORD“InthebeginningwastheWord…”John1.1.

ChapterFour:SymbolandLanguageHalfaSixpenceandtheCreed:Languageisinasense…—RenéGuénon,SymbolsofSacredScience(Hillsdale,NY,2004)p.7;derivedfromtheGreek—OxfordEnglishDictionary;anappealtoustoremember—JeanBorella,HistoireetThéorieduSymbole(Lausanne,2004)p.81;“pleasanttothesight…”Genesis2.9;asPhiloofAlexandriaobserved…—C.H.

Dodd,TheInterpretationoftheFourthGospel(Cambridge,1953)p.141;AccordingtoEriugena—JeanBorella,op.cit.p.53.

BeyondBeing:…inthesamebookoftheBibleinfact,love—1John4.8;

“Behold,whenIcome…”Exodus3.13–14;“Inhimwelive…”Acts17.28;Deoesseestdareesse—citedinVladimirLossky,ThéologieNégativeetConnaissancedeDieuChezMaîtreEckhart(Paris,1998)p.205;Beingisonlythesymbol…—JeanBorella,LaCriseduSymbolismeReligieux(Paris,2008)p.294.

GodKnowsBest:“inpart…throughaglass…”1Corinthians13.12;Beingexistsbecause…—JeanBorella,HistoireetThéorieduSymbole(Lausanne,2004)p.235;“thecovering…”Isaiah25.7;“facetoface”1Corinthians13.12.

DepthofBeing:hebelievesthatforms…—JeanBorella,HistoireetThéorieduSymbole(Lausanne,2004)p.104;Toundertakethis…—JeanBorella,LaCriseduSymbolismeReligieux(Paris,2008)p.55;“ofmakingmanybooks…”Ecclesiastes12.12;comesfromtheGreekword—

287

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OxfordEnglishDictionary;“alwayspartakes…”J.C.Cooper,AnIllustratedEncyclopaediaofTraditionalSymbols(London,1978)p.7;whatweseeismeaning—HenriBortoft,TheWholenessofNature(Edinburgh,1996)p.131;incompletenessonitsownlevel—JeanBorella,HistoireetThéorieduSymbole(Lausanne,2004)p.87;“thegloriousliberty…”Romans8.21.

AllaboutGod:thebeautyofarose…—JeanBorella,LaCriseduSymbolismeReligieux(Paris,2008)p.13note;“Everythingthatexists…”RenéGuénon,SymbolsofSacredScience,translatedbyHenryD.Fohr(Hillsdale,NY,2004)p.10;“Indeed,therearetraces…”OwenBarfield,PoeticDiction:AStudyinMeaning(Middletown,CT,1973)pp.79–80;ChapterThreeofSaintJohn’sGospel—verses5and8;“contemplationbywhich…”Bonaventure,TheSoul’sJourneyintoGod,translatedbyEwertCousins(NewYork,1978)p.69;“Thewholeofthisperceptibleuniverse…”RevuedesSciencesPhilosophiquesetThéologiques,Volume95,Number2(Paris,2011)p.363(universusenimmundusistesensilisquasiquidamliberestscriptusdigitoDei,hocestvirtutedivinacreatus,etsingulaecreaturaequasifiguraequedamsunt,nonhumanoplacitoinventae,seddivinoarbitrioinstitutaeadmanifestandametquasiquodammodosignificandaminvisibilemDeisapientiam);“corporeal…andvisiblecreature…”ibid.p.348(corporea…etvisibiliscreatura,iamipsescriptusintusacforis;utpereaquaefactasuntintellecta,eaquaefecitSapientiaconspicuatur).

MissingthePoint:onlytotheextent…—JeanBorella,HistoireetThéorieduSymbole(Lausanne,2004)p.157;“Welooknot…”2Corinthians4.18;“Fortheinvisiblethingsofhim…”Romans1.20;“verygood”

Genesis1.31.

EyestoLook;EarstoHear:“Seeingmanythings…”Isaiah42.20;Toreadasymbol…—JeanBorella,HistoireetThéorieduSymbole(Lausanne,2004)p.81;“Ifthouwouldestbelieve…”John11.40;“Christ,whoistheimage…”2Corinthians4.4;tohaveseenHim…—John14.9;“thelightoftheknowledge…”2Corinthians4.6;“Faithcomethbyhearing”

Romans10.17;thefaiththatperceives…—PopeFrancis,LumenFidei(Rome,2013)section29.

ThePowerofWords:“AndGodsaid,Lettherebelight…”Genesis1.3;

“AndGodsaid,Lettheearthbringforthgrass…”Genesis1.11;“AndGodsaid,Lettheearthbringforththelivingcreature…”Genesis1.24;

“Forastherain…”Isaiah55.10–11;“AndIsaachisfather…”Genesis27.32–35;“Andoutoftheground…”Genesis2.19;impliessomething288

Notes

unforeseen—JeanBorella,LaCriseduSymbolismeReligieux(Paris,2008)p.356;ancienttraditionsagree—RenéGuénon,SymbolsofSacredScience,translatedbyHenryD.Fohr(Hillsdale,NY,2004)p.9.

AConfusionofLanguages:“Andthewholeearth…”Genesis11.1–4;Peoplejourneyfromtheeast…tomakeHimselfknown—JeanBorella,LaCriseduSymbolismeReligieux(Paris,2008)pp.358–61;“Goto,letusgodown…”Genesis11.7;subsequentchapter—Genesis12.

TheNameoftheLord:“Singandrejoice…”Zechariah2.20;“allnations”

Isaiah2.2;“Theyshallbeattheirswords…”Isaiah2.4;“everymanheard…”Acts2.6–8;“whosoevershallcall…”Acts2.21;“everlearning…”2Timothy3.7;“hathintheselastdays…”Hebrews1.2–3.

TheWordWasMadeFlesh:“theway,thetruth…”John14.6;theWordmadeflesh—John1.14;whoisGod—John1.1;“allthings…”John1.3;

“Theyarespirit…”John6.63;“thewordsofeternallife”John6.68;Heavenandearth…—Mark13.32;madeclean—John15.3;healed—

Luke7.7;cometofaith—John4.41;“TheimagedWord…”HartCrane,Voyages,laststanza.

WordsGiveUsMeaning:metaphysicalorsupernaturalessence—JeanBorella,LaCriseduSymbolismeReligieux(Paris,2008)p.356;Wordsdisclosetous—HenriBortoft,TheWholenessofNature(Edinburgh,1996)pp.310–11;theuseofwordsinpoetry—HenriBortoft,TakingAppearanceSeriously(Edinburgh,2012)p.139;HelenKeller…“Wewalkeddownthepath…”HenriBortoft,TheWholenessofNature(Edinburgh,1996)p.312,quotingHelenKeller,TheStoryofMyLife(London,1959)p.23;“Languageisthehouseofbeing”—“LetteronHumanism”inBasicWritings,translatedbyDavidFarellKrell(London,2008)p.147.

Poetry,Puns,andParadoxes:“Likeasthewaves…”Shakespeare,Sonnet60;someeditors—StephenBooth,Shakespeare’sSonnets:EditedwithAnalyticCommentary(NewHaven,CT,andLondon,1977)p.239;Aftertheeatingofthefruit…—Genesis3;nooneisgood…—Matthew19.17;

“Allourrighteousnesses…”Isaiah64.6;paradoxofEpimenides—JeanBorella,LaCriseduSymbolismeReligieux(Paris,2008)pp.297–309;

“Wordsstrain…”T.S.Eliot,FourQuartets—BurntNortonV;“Words,afterspeech…”ibid.;“alwaysnow”ibid.

Numbers:J.C.Cooper,AnIllustratedEncyclopaediaofTraditionalSymbols(London,1978)pp.113–18;WolfgangHeld,TheQualityofNumbers1to31(Edinburgh,2012);thetreeoftheknowledge…—Genesis2.17.

Architecture:“amachineforlivingin”VersUneArchitecture(1923);a289

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monk-architect—DomPaulBellot;theconsciousnessofacity—ÉmileMâle,TheGothicImage(London,1961)p.398;representstheheavenlyJerusalem—ibid.p.397;abook—ibid.p.390.

ChapterFive:ScriptureandHermeneuticsOBook!InfiniteSweetness!:“Godshallwipeaway…”Revelation21.4;

“WhereasIwasblind…”John9.25.

HermeneutistandHermeneutics:“theSpiritoftruth”John14.17;“intoalltruth”John16.13;“Noman…”1Corinthians12.3;“allthingsweremade…”John1.3;“theway…”John14.6.

TheWholeThing:“thewordofGodisquick”Hebrews4.12;“theWordwasmadeflesh…”John1.14;“Thoushaltlove…”Matthew22.37;

“ForallTruth…”APriesttotheTemple,Chapter4,quotedinTheEnglishPoemsofGeorgeHerbert,editedbyC.A.Patrides(London,1974)p.77.

Eyesalve:“treeoftheknowledge…”Genesis2.17;“heisaliar”John8.44;AdamandEveknow—Genesis3.7;“Godcreatedman…”Genesis1.27;

“theywerebothnaked…”Genesis2.25;“Becausethousayest…”Revelation3.17–18;Thewhiteisasymbol—J.C.Cooper,AnIllustratedEncyclopaediaofTraditionalSymbols(London,1978)p.41;asymbolofthesacredluminosity—ibid.p.74;“Aslongas…”John9.5–7;“single”Luke11.34;“theonething”Luke10.42.

MoreaboutTrees:“Andoutoftheground…”Genesis2.9;“verymanytrees…”Ezekiel47.7;“Andheshowedme…”Revelation22.1.

NotaClosedSystem:“Ifanyman…”Luke14.26;“Honourthyfather…”

Deuteronomy5.16;“Leteveryoneofyou…”Ephesians5.33;“Hethathateth…”1John2.11;“Whoeverhebe…”Luke14.33;“Ilive…”Galatians2.20;losingone’slife…—Luke9.24;thelovethatGodis—1John4.16;“WhenIamweak…”2Corinthians12.10.

ScriptureandSymbolism:“Iamthetruevine…”John15.1;“haveitmoreabundantly”John10.10;“Iamthevine…”John15.5;carrytheconno-tation…—C.H.Dodd,TheInterpretationoftheFourthGospel(Cambridge,1953)

pp.171–73;“Hethathathanear…”Revelation2.17;“theinnerman”Ephesians3.16;Characteristically,astone…—RobertBolton,SelfandSpirit(Hillsdale,NY,2005)Chapter1;symbolizedbyastone—1Peter2.6;“isoneLORD”Deuteronomy6.4.

HistoryasSymbol:“pearlofgreatprice”Matthew13.46;amodernpoliticalleader—TonyBlair.

290

Notes

GetTheeOutofThyCountry:“theLORDhadsaid…”Genesis12.1;“Fearnot,Abram…”Genesis15.1;“Looknowtowardheaven…”Genesis15.5;

“thatturnmany…”Daniel12.3.

TheJourneytothePromisedLand:“anewkingoverEgypt”Exodus1.8;

“theirlivesbitterwithhardbondage”Exodus1.14;“wasverymeek…”

Numbers12.3;“untoaland…”Exodus3.8;“AndMosesstretchedout…”Exodus14.21–22;“ThustheLORD…”Exodus14.30;“Hardennotyourheart…”Psalm95.8;anambivalentsymbol—J.C.Cooper,AnIllustratedEncyclopaediaofTraditionalSymbols(London,1978)p.50;

“cleanoverJordan”—Numbers3.17;“ThussaiththeLORD…”Joshua24.2;“Ihavegivenyou…”Joshua24.13.

TheGreatestJourneyofThemAll:“Anditcametopass…”Luke9.51;lovinglylaments—Luke19.41–42;“WegouptoJerusalem…”Luke18.31–

33;“HowamIstraitened…”Luke12.50;“throughthecities…”Luke13.22;betweenthedeparture…—John13.30–17.26;“acertainman…”

Luke9.57;“Foxeshaveholes…”Luke9.58;“nocontinuingcity”

Hebrews13.14;“theauthorandfinisher…”Hebrews12.2.

Prayer:theangelicsalutation—Luke1.28;“Blessedartthou…”Luke1.42;

announcedbytheangel—Luke1.31;“thenamewhichisabove…”Philippians2.9;itspresentationtousoftheMotherofGod—John19.27;toseewhom…—John14.9;“OurFather…”Matthew6.9;“Thykingdomcome…”Matthew6.10;“Leadusnot…”Matthew6.13;theappealoftheblind…—Matthew9.27,Mark10.48;“Godbemerciful…”Luke18.13.

ALovingLetter:“Contemplativeprayer…”TheBookofHerLifechapter8

inTheCollectedWorksofSt.TeresaofAvila,translatedbyKieranKavanaugh,OCD,andOtilioRodriguez,OCD(Washington,DC,1976)Volume1,p.67;“Heshallteach…”John14.26;“WhatisScripture…”PopeSaintGregorytheGreat,Letters4.31;“Ilive…”Galatians2.20;theSonreveals—Matthew11.27.

SpiritualReading:“AndIsayuntoyou,Ask…”Luke11.9–13;knowingHimasLord—1Corinthians12.3;knowingtheFather—Matthew11.27.

SevenWonderfulPromises:“Openingtheears”Isaiah42.20;Theyarethefollowing:eating…—Revelation2.7,11,17,26–28,and3.5,12,21;“Hethathathanear…”Revelation2.7,11,17,28,and3.6,13,22.

Hearing:“Blessedarethey…”Luke11.28;“Listen…”RuleofSaintBenedict,Prologue;“Knowledgelinked…”PopeFrancis,LumenFidei(Rome,2013)section29;“Thesheephearhisvoice…”John10.3–4;tellsustoopen…—etapertisoculisnostrisaddeificumlumen,attonitisauri-291

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busaudiamusdivinacotidieclamansquidnosadmonetvox,RuleofSaintBenedict,Prologue,verse9.


TheBeginningandtheEnd:“Andavoice…”Revelation19.5–7.

EmphasizingMeaning:theteachingofDomGuéranger…—prefacetoL’AnnéeLiturgique;SaintPaul…—Galatians4.19;“Exceptaman…”

John3.3;“BlessedbetheGodandFather…”Ephesians1.3,5–6.

AGreatRing:“IsawEternity…”TheWorld.

TheDay,aLife,andEternity:“Lord,nowlettestthouthyservant…”Luke2.29;thelastwordsofJesus…—Luke23.46.

AfterthePatternofChrist:“thetendermercyofourGod…”Luke1.78–

79;“aboutthesixthhour”Luke23.44;“Hethatismighty…”Luke1.49;Simeon’ssong—Luke2.29–32;“NomanhathseenGod…”John1.18;

“willrevealhim”Matthew11.27;“BeforeAbrahamwas…”John8.58;

“Allthatcouldever…”Sermons&Treatises,Volume1,translatedandeditedbyM.C.O’Walshe(Shaftesbury,1987)Sermon29,p.220;throughaglass…—1Corinthians13.12.

SoaringAbove:“ThesoulinwhichGod…”Sermons&Treatises,Volume1,translatedandeditedbyM.C.O’Walshe(Shaftesbury,1987)Sermon29,pp.216–17.

TheValueofUselessness:“thevoiceofagreatmultitude…”Revelation19.6;“OGod,whocause…”collectfortheMassforthetwenty-firstSundayinordinarytime;“Unwavering,unflagging…”LecturesonJustification,Chapter13.

DailyFare:“faredsumptuously…”Luke16.19;“Ocome…”Psalm95.1–7.

PoorandNeedy:LaTraditionMéditelePsautierChrétien(Paris,1974)pp.466–69;“Theythatbewhole…”Matthew9.12;“wretched,and

miserable…”Revelation3.17;“Blessedbeyepoor…”Luke6.20;“Foryoursakes…”2Corinthians8.9;“theHolyOneofGod”Mark1.24;“Godbemerciful…”Luke18.13;wasjustified…—Luke18.14;“offeredupprayers…”Hebrews5.7;“Agreatmultitude…”Revelation7.9;“wasnotleftinhell…”Acts2.31;“consultedthattheymight…”Matthew26.4;

“thesignoftheprophetJonas”Matthew12.39.

TheMotherofUsAll:“wespendouryears…”Psalm90.9;“issooncutoff”Psalm90.10;“hidwithChristinGod”Colossians3.3;“Jerusalemwhichisabove…”Galatians4.26;“abettercountry…”Hebrews11.16;292

Notes

Psalm137…—LaTraditionMéditelePsautierChrétien(Paris,1974)pp.741–45;“ariverwentoutofEden…”Genesis2.10;“thehabitationofdevils…”Revelation18.2;“theLORDdidthere…”Genesis11.9;symbolofweeping—J.C.Cooper,AnIllustratedEncyclopaediaofTraditionalSymbols(London,1978)p.192;“ourbourneofTimeandPlace”AlfredLordTennyson,CrossingtheBarline13;“wedelightinGod…”ExpositionofthePsalms121–150,translatedbyMariaBoulding,OSB(NewYork,2004)p.237;“forherewehave…”Hebrews13.14;“castpearlsbeforeswine”Matthew7.6;“throughaglassdarkly”1Corinthians13.12.

SacramentsandSymbolism:“intheselastdays”Hebrews1.2;make“aname”forhimself—Genesis11.4;“O!TheoneLife…”TheAeolianHarplines25–33;Godislove—1John4.16.

Baptism:“thedarknessandthelight…”Psalm139.12;“somanyofus…”

Romans6.3;“asChristwasraisedup…”Romans6.4;“theHolyGhostdescended…fromheaven…”Luke3.22.

Oil:“itistobenotedthattherearetwosorts…”GulielmusDurandus,RationaleDivinorumOfficiorum(Antwerp,1614)BookOne,Chapter8,p.38;“Formythoughts…”Isaiah55.8;“Myword…thatgoethforth…”

Isaiah55.11;“Theonetobebaptised…”GulielmusDurandus,ibid.;

“nomancansay…”1Corinthians12.3;“chrismisnamed…”GulielmusDurandus,op.cit.,BookOne,Chapter8,p.39;“theinvisiblethingsofhim…”

Durandus,op.cit.,BookOne,Chapter8,p.39;“theinvisiblethingsofhim…”Romans1.20;“intoalltruth”John16.13;“bereadyalways…”1Peter3.15.

Healing:“Isanysick…”James5.14–15;GulielmusDurandus,RationaleDivinorumOfficiorum(Antwerp,1614)BookOne,Chapter8,p.38;asJulianofNorwichtaught—“lovewaswhatHemeant…OurLord’smeaningwaslove”TheRevelationsofDivineLove,translatedbyElizabethSpearing(London,1998)section86,p.179;“thetongueisalittlemember…”James3.5;“Confessyoursins…”James5.16;“Beofgoodcheer…”Matthew9.2;“Smoothopenhearts…”Confession;recommendsconfession—TheCloudofUnknowing,Chapter28.

TheUltimateBonding:“Loveisthatliquor…”TheAgony;Duranduspointsout…—GulielmusDurandus,RationaleDivinorumOfficiorum(Antwerp,1614)BookThree,Chapter7,p.71;“assoundingbrass…”

1Corinthians13.1;theCatechismoftheCatholicChurch—seeSectionTwo,Chapter1,article3;“Whitevestmentsareused…redvestmentsaretobeused…”GulielmusDurandus,op.cit.,BookThree,Chapter18,p.83;eachparticle…—RobertBolton,SelfandSpirit(Hillsdale,NY,293

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2005)p.15;“InmidstoftheMass…”Btext,Passus19,lines4–14;“TheWordwasmadeflesh…”John1.14;“TheLordhasalwaysrevealed…”

TheCollectedWorksofSt.JohnoftheCross,translatedbyKieranKavanaugh,OCD,andOtilioRodriguez,OCD(Washington,DC,1979)p.666;“Letusmakeman…”Genesis1.26;“Beituntome…”

Luke1.38;“MyFathergivethyou…”John6.32–33.

SexasSymbol:“Husbands,loveyourwives…”Ephesians5.25,28–32;“Hisinvention…”TheScrewtapeLetters(London,1942)p.49.

MoreabouttheGreatestJourney:threefolddeclarationofpeace—John20.19,21,26;threehoursofdarkness—Mark15.33;dawn…messenger

“whosecountenance…”Matthew28.1–3;“untotheend”John13.1;

“troubledinspirit”John13.21;lovethatservesothers—John13.4–17;

“Thisismybody…”1Corinthians11.24;“answerednothing”Matthew27.12;“neveraword”Matthew27.14;asksforforgiveness—Luke23.34;Onewhofinishes—John19.20;“thedaytheLORD…”Psalm118.24;

“thelightshineth…”John1.5;“thedarknessandthelight…”Psalm139.12;“I,ifIbeliftedup…”John12.32;Jesuswastoaccomplish—Luke9.31;“Anewheart…”Ezekiel36.26;“forifwehavebeenplanted…”

Romans6.5;“Peacebeuntoyou”John20.19.

PARTTHREE:CONTEMPLATINGGOD

“Andthisislifeeternal…”John17.3.


BeginningAgain:“Sometrustinchariots,andsomeinhorses”Psalm20.7;

“Butwewillremember…”ibid.;“Yehavetakenaway…”Luke11.52.

GodinOrdinaryLife:“weliveandmove…”Acts17.28.

TheFather:“savetheSon…”Matthew11.27;“Hethathathseenme…”

John14.9;bytheHolySpirit—1Corinthians12.3;SaintIrenaeusteaches—AgainstHeresies,BookFour,Chapter20,paragraph1;theprodigal—Luke15.11–32;“nomanhathseen…theonlybegottenSon…”John1.18;“Godislove”1John4.16;“Deepcallethuntodeep”

Psalm42.7;“howtogive…”Luke11.13;Heknowswhatourneedsare—

Matthew6.32;“theFatherofmercies…”1Corinthians1.3.

TouchingtheTruthofGod:“hereinislove…”John4.10;“Whomhavingnotseen…”1Peter1.8;“thou…canstnottell…”John3.8.

OneThingNeedful:“Nowitcametopass…”Luke10.38–42;thetreeof294

Notes

theknowledge…—Genesis2.17;“Ihavediscovered…”TheVisionofGodinNicholasofCusa:SelectedSpiritualWritings,translatedbyH.

LawrenceBond(Mahwah,NJ,1997)pp.251–52;“thewolf…”Isaiah11.6;

“SilenceisnotGod…”TheEpistleofDiscretioninTheCloudofUnknowingandRelatedTreatises,editedbyPhyllisHodgson(Exeter,1982)p.115;hauntinglysung—bytheZeitgenössischeOper.

PurityofHeart:“Blessedarethepureinheart…”Matthew5.8;allinall—

1Corinthians15.28;“untocertain…”Luke18.9;“stoodandprayedthus…”

Luke18.11;“Godbemerciful…”Luke18.13;“justified”Luke18.14;“InHell…”TheLastJudgementinBlake’sPoemsandProphecies(London,1970)p.369;“Judgenot…”Matthew7.1;“Igivetithes…”

Luke18.12;thegreatdivorce,asC.S.Lewisputit—inabookofthattitle;“theseconddeath…thelakeoffire”Revelation20.15.

JoyandWoe:“Manwasmade…”AuguriesofInnocencelines56–58;“isbutforamoment”1Corinthians4.17;shouldnot“murmur”—forexample,inChapters34and40oftheRuleofSaintBenedict;theirneedsshouldbeproperlycateredfor—forexample,inChapters31and48oftheRuleofSaintBenedict;“Beyeperfect…”Matthew5.48.

God’sWork:“Hewillbeseen…”Chapter34;“Itisnecessarythat…”TheCloudofUnknowingandRelatedTreatises,editedbyPhyllisHodgson(Exeter,1982)p.88,lines21–25;“Weknownot…”Romans8.26;“asharpdart”Chapter6;“thickcloud”ibid.;“Whenthou…”op.cit.,Chapter7;“Hethatwouldbecome…”HolyWisdom;or,DirectionsforthePrayerofContemplation,ThirdTreatise,FourthSection,Chapter1,paragraph10;“apure,simple,andreposeful…”ibid.paragraph5.

Forgetting:compares…towheatgrowing—HolyWisdom;or,DirectionsforthePrayerofContemplation,ThirdTreatise,FourthSection,Chapter2,paragraph18;“Fatherwhichisinheaven…”Matthew5.48;“greatvalue”RuleofSaintBenedict,Chapter6;“Blessedareyethathunger…”

Luke6.21;“Blessedbeyepoor…”Luke6.20;“thoughtforraiment”

Matthew6.28;“theliliesofthefield”Matthew6.28;“firstthekingdomofheaven”Matthew6.33;“shallbeadded”ibid.;“Allourperfection…”

HolyWisdom;or,DirectionsforthePrayerofContemplation,ThirdTreatise,FourthSection,Chapter6,paragraph3;“Putacloudofforgetting…”Chapter5;“Whoisitthatcalls…”Chapter68;“thoughouroutwardman…”2Corinthians4.16;“ofGodHimself…”TheCloudofUnknowing,Chapter6;“Lookthatnothingremains…”TheCloudofUnknowingandRelatedTreatises,editedbyPhyllisHodgson(Exeter,1982)p.75,lines18–21;“thebrightesttime”ibid.p.82,line19;“Assoon295

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as…”ibid.p.85,lines13–16;“thenisthatthing…”Chapter9;“offeringup…nakedblindfeeling…Lookever…”ibid.p.86,lines24–31.

Unknowing:“blindbeholding”TheBookofPrivyCounsellinginTheCloudofUnknowingandRelatedTreatises,editedbyPhyllisHodgson(Exeter,1982)p.86,lines13–14;“Ifthouwiltstand…”Cloud,Chapter12;“Thebestknowing…”ibid.,Chapter70;“Thesoullosesallremembrance…”HolyWisdom;or,DirectionsforthePrayerofContemplation,ThirdTreatise,FourthSection,Chapter2,paragraph25.

BeingaStinkingLump:“strivetowork…”Cloud,Chapter14;“Feelsinasalump…”ibid.,Chapter40;“alump…”ibid.,Chapter66;“Allothersorrows…”ibid.,Chapter44;“thegreatdesolation”HolyWisdom;or,DirectionsforthePrayerofContemplation,ThirdTreatise,FourthSection,Chapter5;“tofeelhernaturalinfirmity”ibid.paragraph3;“shenowsees…”ibid.paragraph6;“Shepractisestranquillity…”ibid.

paragraph8.

BeingMadeOnewithGod:“tobemadeone…”Cloud,Chapter67;“Isaythat…”TheCloudofUnknowingandRelatedTreatises,editedbyPhyllisHodgson(Exeter,1982)p.87,lines27–30;“thereisneithertimenorplace”HolyWisdom;or,DirectionsforthePrayerofContemplation,ThirdTreatise,FourthSection,Chapter1,paragraph15;“thishappystate…”ibid.paragraph17;“astateoflove…”ibid.,Chapter6,paragraph3;“theunionofnothingwithnothing…”ibid.,Chapter6,paragraph8;“whatevernaturallypertains…”DeAeternitateMundi(priusenimnaturaliterinestunicuiquequodconvenitsibiinse,quamquodexaliohabetur.Esseautemnonhabetcreaturanisiabalio;sibiautemrelictainseconsideratanihilest:undepriusnaturaliterestsibinihilumquamesse);“insubstantialpageant”Shakespeare,TheTempest,Act4,Scene1,line153;“Itisagreatthing…”TheSpiritualMirror,Chapter11,paragraph1inSpiritualWorksofLouisofBlois,AbbotofLiesse,editedbyJohnEdwardBowen(London,1871)pp.185–86;“beingdelivered…”

Romans8.21;“suchstuff…”Shakespeare,TheTempest,Act4,Scene1,lines156–57;“thepowers…”MeisterEckhart:Sermons&Treatises,Volume1(Shaftesbury,1989)p.7.

TheConnectionwithEarlierChapters:C.S.Lewismakesthepoint—The

DiscardedImage(Cambridge,1964)pp.213–14;“Aman’sreach…”RobertBrowning,AndreadelSartoline98;“althoughtheydonot…”TheSpiritualMirror,Chapter11,paragraph2inSpiritualWorksofLouisofBlois,AbbotofLiesse,editedbyJohnEdwardBowen(London,1871)pp.188–89.

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ChapterEight:ChristtheWordIncarnate

Recapitulation:“gathertogetherinone…”Ephesians1.10;“AlphaandOmega…”Revelation22.13;“hathseentheFather”John14.9;“theway,thetruth,andthelife”John14.6;“Thisislifeeternal…”John17.6;“ToteachDoubt…”TheEverlastingGospellines45–46;“Whososhalloffend…”Matthew18.6;“Thyfaithhath…”Mark10.52,Luke17.19,andMatthew9.22;“ThisLife’sfiveWindows…”TheEverlastingGospellines96–100;amarginalannotation—Blake’sPoemsandProphecies,editedwithanintroductionbyMaxPlowman(London,1970)p.351;

“theLordfromheaven”1Corinthians15.47;“thegreaterlight…thelesserlight…thestars”Genesis1.16;“thelightoftheworld”John8.12;

“Ifwithexultanttread…”FrancisThompson,OdetotheSettingSun;

“Therelivesthedearestfreshness…”GerardManleyHopkins,God’sGrandeurline10;“theresurrection,andthelife”John11.25;“goldensection”ScottOlsen,TheGoldenSection:Nature’sGreatestSecret(Glas-tonbury,2006);“gathertogetherinone”John11.52;“Iamcome…”

John10.10;especiallythehungry…—Matthew25.44–45;lovesthemasitstrueself—Mark12.33;“madebyhim”John1.3;everyrock—

1Corinthians10.4;Hissacrificeineverybull—LouisCharbonneau-Lassay,TheBestiaryofChrist,translatedandabridgedbyD.M.Dooling(NewYork,1992)p.20;“Whomsayye…Thouart…”Mark8.28;HeistheOne…—John1.1–3.

TheWordofGod:“theonlytrueGod…”John17.3;aGreeklexicon—Lid-dellandScott,AGreek-EnglishLexicon(Oxford,1968)pp.1057–59;

“GOD,whoatsundrytimes…”Hebrews1.1–2;“asonehavingauthority”Matthew7.29;“astillsmallvoice”1Kings19.12;notinwind…

1Kings19.11–12;“Ifyecontinue…”John8.31–32;Isaiahprophesied—

Isaiah42.7;“IftheSon…”John8.36;“TheFatherspokeoneWord…”

MaximsandCounsels#21inTheCollectedWorksofSt.JohnoftheCross,translatedbyKieranKavanaugh,OCD,andOtilioRodriguez,OCD

(Washington,DC,1979)p.675;“troubledaboutmanythings”Luke10.41.

AMostExcellentBook:“amostexcellentbook”TheSpiritualMirror,Chapter10,paragraph7inSpiritualWorksofLouisofBlois,AbbotofLiesse,editedbyJohnEdwardBowen(London,1871)pp.179–80;TheSacramentoftheAltar,slightlyadaptedfromMedievalEnglishLyrics,editedbyR.T.Davies(London,1968)p.196.

MoreaboutPrayer:“whenhehadsent…”Matthew14.23;“itselfmakethintercession”Romans8.26;“filledwithmadness…”Luke6.11–12;“If297

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anymanbe…”2Corinthians5.17;“theLORDGodformedman…”

Genesis2.7;“thoughouroutwardman…”2Corinthians4.16;“hathmadehim…”2Corinthians5.21;“beinginanagony…”Luke22.44;

“MyGod…”Matthew27.46;acloudovershadowedHim—Mark9.7;

“ourgriefs…oursorrows”Isaiah53.4;“Byhisknowledge…”Isaiah53.11;“enjoyedallthedelights…”J’entredanslaVie:DerniersEntretiens(Paris,1983)p.58.

BeingMadeConformable:“knowhim,andthepower…”Philippians3.4;

“Ifanymanwillcomeafterme…”Luke9.23;“Thoulosesthere…”

KingLear,Act1,Scene1,line252;“Seekyefirst…”Matthew6.34;“withouthim…”John1.3;“onepearlofgreatprice”Matthew13.46.

TwinSisters:“theothersideofcoincidenceofcontraries”TheVisionofGodinNicholasofCusa:SelectedSpiritualWritings,translatedbyH.

LawrenceBond(Mahwah,NJ,1997)p.252;“Andmanyfalseprophetsshallrise…”Matthew24.11–12;“takeupon’s…”KingLear,Act5,Scene3,lines16–17.

MoreaboutParadox:“untoJesus…”Hebrews12.2;“theothersideofcoincidenceofcontraries”TheVisionofGodinNicholasofCusa:SelectedSpiritualWritings,translatedbyH.LawrenceBond(Mahwah,NJ,1997)p.252;“sufferethlong”1Corinthians13.4;“forthejoy…”

Hebrews12.2.

MoreTwins:“AlphaandOmega…”Revelation22.13;“eventhewind…”

Mark4.41;“theLambthatwasslain…”Revelation5.12;“thatlivethforever…”Revelation5.14;“thecoincidenceofcontraries”TheVisionofGodinNicholasofCusa:SelectedSpiritualWritings,translatedbyH.

LawrenceBond(Mahwah,NJ,1997)p.252;“Itellyouthetruth…”

John16.7.

AstonishingDoctrine:“thepeoplewasastonished…”Mark11.18;

“epistemicclosure”inHistoireetThéorieduSymbole(Lausanne,2004)p.97ff.andinLaCriseduSymbolismeReligieux(Paris,2008)p.243ff.;

“Whosoevershallseek…”Luke17.33;“bornoftheSpirit”John3.6;“hidwithChrist…”Colossians3.3;“Whichnowofthesethree…”Luke10.34;“hadcompassion…andwenttohim…”Luke10.33–34;“istheplacewhere…”John4.20;“manythingsoftheelders…”Matthew16.21;“Thouartanoffence…”Matthew16.23;“Godislove”1John4.16;

“Itakepleasureininfirmities…”2Corinthians12.10;thetaleofasteward—Luke16.1–9;“calledeveryone…”Luke16.5;“intotheirhouses”

Luke16.4;“thelordcommended…”Luke16.8;OneeditionoftheBible—theCatholicRevisedStandardVersion;GodinChristidentifies298

Notes

Himself…—Matthew25.31–46;“Blessedarethemerciful…”Matthew5.7;“everlastinghabitations”Luke16.9.

GivingGodPermission:“Behold,Istandatthedoor…”Revelation3.20;

“Hethatismighty…”Luke1.49;“hethatcomethtoGod…”Hebrews11.6;“thatGodmaybe…”1Corinthians15.28;“Blessedarethepoorinspirit…”Matthew5.3;“Untilnow…”Bonaventure,TheSoul’sJourneyintoGod,TheTreeofLife,TheLifeofSaintFrancis,translatedbyEwertCousins(London,1978)p.194.

AspectsofReceptivity:“Blessedaretheythatmourn…”Matthew5.4;

“theGodofallcomfort”2Corinthians1.3;“Blessedarethemeek…”

Matthew5.5;“Blessedarethosewhichdohunger…”Matthew5.6;

“Blessedarethemerciful…”Matthew5.7;“Freelyyehavereceived…”

Matthew10.8;“Blessedarethepure…”Matthew5.8;“Blessedarethepeacemakers…”Matthew5.9;“Blessedaretheywhicharepersecuted…”Matthew5.10;“Blessedareye,whenmenshallrevileyou…”

Matthew5.11;“Greatisyourreward…”Matthew5.12.

WeAreInvited:“theexpressimage…”Hebrews1.3;“outofthisworld…”

John13.1;“buriedwithhim…”Romans6.4;“shallnotbehurt…”Revelation2.11;“blowethwhereitlisteth”John3.8.


BeingChildlike:“VerilyIsay…”Matthew18.3;“Yemustbebornagain”

John3.7;“AsimpleLight…”Traherne’sPoemsofFelicity,editedfromthemanuscriptbyH.I.Bell(Oxford,1910)p.10;“inthepeaceandpurity…allthingsappear…”CenturiesofMeditation(London,1960)thethirdcentury,section5;“Happythoseearlydays…”etseq.—TheRetreat;“Thecornwasorient…”ibid.thethirdcentury,section3.

Wonder:“Theworldwillnever…”TremendousTrifles;“HowlikeanAngelcameIdown!”ThePoeticalWorksofThomasTraherne,editedbyGladysI.Wade(London,1932)p.5;“Ofthatforbiddentree…”JohnMilton,ParadiseLost,Book1,lines2–3;“Allthingsareyours”1Corinthians3.23.

CommunityandGratitude:“Ifamanhadnomore…”Sermons&Treatises,Volume1,translatedandeditedbyM.C.O’Walshe(Shaftesbury,1989)Sermon27,p.209;“aheart/Thatwatches…”TheTablesTurned.

PleasureandPain:“Seeingyehavepurified…”1Peter1.22–23;“OnedayiswiththeLord…”2Peter3.8;“Ourrevelsnowareended…”TheTempest,Act4,Scene1,lines148–58.

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Gold:“goldtriedinthefire”Revelation3.18;“wereallwithoneaccord…”

Acts2.1;“cloventongues…”Acts2.3;“Iamcometosendfire…”Luke12.49;“suddenlytherecame…”Acts2.2;“saweverything…”Genesis1.31.

SeeingtheBigPicture:“Theendofallourexploring…”TheWasteland;

“PureEmptyPowers”stanza6ofThePreparativeinThePoeticalWorksofThomasTraherne,editedbyGladysI.Wade(London,1932)p.13;

“ThenwasmySoul…”stanza2ofThePreparativeinThePoeticalWorksof

ThomasTraherne,editedbyGladysI.Wade(London,1932)p.12;“lettherebelight”Genesis1.3;“Whenthyeyeissingle…”Luke11.34;“thelightoftheworld”Matthew5.14;“Whathastthou…”1Corinthians4.7;

“akindofwell-pleasedness”Chapter49;“whatwaspreviously…”

MeisterEckhart:SelectedWritings,translatedbyOliverDavies(London,1994)Sermon25,p.228;Itisasthough…nevergrowscold—LukeBell,ParadiseonEarth(Rattlesden,1993);“Ialwaysseethegoodsideofthings”ThérèsedeLisieux:OeuvresComplètes(Paris,1992)p.1004.

WithoutPartiality:“Itisnotbecause…”TheLastJudgementinBlake’sPoemsandProphecies(London,1970)p.369;“thewisdomthatisfromabove…”James3.17;“Godisnorespecterofpersons…”Acts10.34–35;HearguesinTheAbolitionofMan…—MichaelWard,PlanetNarnia:TheSevenHeavensintheImaginationofC.S.Lewis(Oxford,2008)p.107;InEnglishLiterature…—ibid.;observesinBacon…—op.cit.

p.144;“unhealthy…inauspicious…”op.cit.p.107;“ThehandofVengeance…”TheGreyMonkinBlake’sPoemsandProphecies(London,1970)p.333;“…vaintheSword…”op.cit.pp.332–33.

God’sMother:“Isingofamaiden…”slightlyadaptedfromMedievalEnglishLyrics,editedbyR.T.Davies(London,1968)p.155;“isaSpirit”

John4.24;“astillsmallvoice”1Kings19.12;“knowethnothow”Mark4.27;“Therecamethen…”Mark3.31–35;“satatJesus’feet…”Luke10.39;“onethingisneedful”Luke10.42;“ourtaintednature’s…”inhispoemTheVirgin;“TheHolyGhostshallcome…”Luke2.35;“JesusistheLord”1Corinthians12.3;“forwithGod…”Luke2.37;“Beholdthehandmaid…”Luke2.38;“Astheeyesofamaiden…”Psalm123.2;“Hemustincrease…”John3.30;“tidingsofgreatjoy”Luke2.10;“keptallthesethings…”Luke2.19;“keptallthesesayings…”Luke2.51;“Aswordshallpierce…”Luke2.35;“quick,andpowerful…”Hebrews4.12;

“bythecrossofJesus”John19.25;withtheApostleJohn…—John19.26;“upperroom”Acts1.13;“withoneaccord…”Acts1.14;“thebestTeacher…Thedramaofcontemporaryculture…theincomparablemodelofcontemplation…”Madrid,3May2003.

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Ultramarine:SpikeBucklow,TheAlchemyofPaint:Art,ScienceandSecretsfromtheMiddleAges(London,2009)Chapter2;“Bynaturewith…Itssoothingpower…Buthewhodares…”MarbodedeRennes,DeLapidibus,translatedbyJ.M.Riddle,SudhoffsArchiv,Beiheft20

(Wiesbaden,1977)pp.42–43,citedinSpikeBucklow,TheRiddleoftheImage:TheSecretScienceofMedievalArt(London,2014)Chapter2;adistinguishedcommentator—SpikeBucklowinChapter4ofTheRiddleoftheImage:TheSecretScienceofMedievalArt(London,2014);thefourteenth-centurydiptych…—op.cit.,Chapter4;Maryisstellamaris…—op.cit.,Chapter5;“Beituntome…”Luke1.38.

Sapphire:“Abovethefirmament…”Ezekiel1.26;“thegloryoftheLORD”

Ezekiel1.28;“ThenwentupMoses…”Exodus24.9–11;“Whenthemind…”WilliamHarmless,SJ,andRaymondR.Fitzgerald,SJ,TheSapphireLightoftheMind:TheSkemmataofEvagriusPonticusinTheologicalStudiesVolume62(2001)p.518;“Ifonewishesto…”op.cit.

p.521;“stateofthemind…”ibid.

TheFinalWordonPrayer:“Prayeristhestateofmind…”WilliamHarmless,SJ,andRaymondR.Fitzgerald,SJ,TheSapphireLightoftheMind:TheSkemmataofEvagriusPonticusinTheologicalStudiesVolume62

(2001)p.526;“myendingisdespair…”TheTempest,epilogue,lines15–

18.

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