Category Archives: Allurement in the Universe

Sophia in Egypt: Thirty-One

On our final night in Egypt, the sacred Sufi dances of ecstasy end. A wilder, joyous exuberance takes over within our group, an explosion of emotion, of deep gratitude, sharpened by awareness of the approaching ending.
Some of our company have prepared songs, rituals, presentations to honour our leaders, Jean and Peg, to thank Mohamed for his provision of private time for us in sacred places where we might experience prayer and ritual and to show our gratitude to Samai, our guide through Egypt.
Soon the audience spills onto the stage, and the Sufis are offering lessons in dance and movement. I watch the wildness of dance, wishing I felt free enough to express all the feelings that dance within me.

After we board the bus to return to the Mena House, I pass by Jean. I ask her if there might be a moment to talk with her before we leave Egypt.
The next morning, at breakfast in the Mena House dining room, I look for Jean, see that she is in conversation with someone. I have left my request too late. We are to leave immediately after breakfast for the airport. There will not be time to speak
with her, to share this sense that things have somehow come together in me. I feel a sharp disappointment. I want this resolution to happen
here in Egypt. I want to leave Egypt whole.

I am walking away from the dining room when Jean joins me. “You wanted to talk? Sit with me on the bus to the airport.”

And so it is that as Cairo’s exquisite ornamented mosques and modern buildings march past the bus windows, like a speeded-up time film moving from past to present, I speak with Jean.

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Cairo, Egypt

This time I am telling her a story, one I finally understand in my heart, can see in my soul, where its separate pieces are quilted together in a pattern: beautiful, harmonious,
whole.

I begin by diving into the deep end of the pool, trusting that Jean will understand if I frame my experience in terms of durative and punctual time. I speak of my experience of an ending in Mystery School, at the final session of the year before, when I had then no hope of returning. How I came home grieving, aware only when I thought it was over, how important Jean’s presence was in my life. How I had been walking in the
woods beside my home when quite suddenly without thought or intent, I was aware of her presence with me, so real that I could converse with her. And how that presence has returned at rare moments, offering me guidance, words of direction when I lose focus, most often when I am leading retreats, sessions in spirituality with women. I have come to know this as a profound gift of her presence in durative time.

Then I tell her how difficult it is for me to reconcile the real Jean in punctual time, whose energies must flow in so many directions, with the Jean who, in durative time, is wholly present to me. I share the sacred experience at sunset on the deck of the Moon
Goddess. I tell her how I spoke with her imaginal presence even as I saw her clearly across the deck, in conversation with someone else.

I pause. This all sounds rather strange even to my ears. I wonder if Jean can receive it.  I look at her, seeking some sign of understanding. I see attentive presence. I see calm receptiveness.

But I see too the woman whom I wrapped in a shawl because she was cold and grieving outside the tomb at Abu Simbel. I see the woman who one evening had fallen into an
exhausted sleep on the felucca that was taking us back to the Moon Goddess. Then, I had looked at her, as surprised as if a statue of Isis had suddenly closed her eyes and nodded off into sleep. That night when we left the felucca, I had guided her up
the steps to the ship, fearing she would fall asleep again on her
feet. Leonard Cohen’s words come to me now, something about
there being a crack in everything that lets the light in.

This is an ordinary human beside me, extraordinarily gifted,
yes, a woman who has opened her life to be a passageway for the
Holy. My glimpses of the Holy in her have drawn me to her. She
has become for me, especially here in Egypt, an experience of
the sacred feminine, real in a way that Isis or Sekhmet or Hathor
could not be. I feel a deep gratitude along with a searing awareness
that to demand, even to expect, more than a glimpse is unfair, unloving.

No one, no matter how wise and generous and loving, can live always  in a state of being awash with divinity. And in that instant of knowing, I realize something else. This is
a woman whom I would choose as a friend, someone whom I will support with prayer and grateful love all my days.

The journey from the Mena House to the airport takes about an hour, but I have now no sense of time. I know (I have been well taught!) that there will be enough time, all the time I need, so I unfold the whole story. And Jean listens, receives.

“You are a very loving person,” Jean says. “Is that what attracted you to religious life?”
I am startled into complete honesty. “No. I came to find love.”

Later, I will understand that these words are the essence of my journey to Egypt. I came to find love. Later, I will write this discovery in a poem:

Egypt is where I learned about love.
Not a lost coin, forever sought in vain,
Not a boon for which I begged, helpless, empty,
Not a burden I placed on others who could not receive.
Rather, a gift, poured into me from Love
Until, overflowing with joy, I poured it forth.

That is Egypt’s gift to me. I know it has its origins in the Love within the Universe that I have come to call the feminine face of God, the tender love that brought me here, that revealed itself in so many ways, as Isis, as Hathor, as Sekhmet, as Jean, in tomb and temple, in pyramids, in the depths of the Red Sea, here on the bus approaching the Cairo Airport.

Now I know in my whole being the call from that sacred presence to finally Send Sorrow Packing, to release the inauthentic constructs of sorrow that have
clouded my relationships. I feel the harmony of a symphony whose opening chords in September have moved through darkness and light, to finally resolve in closing notes of quiet beauty.

I feel held by love.

Encounter with Sophia in Egypt

It is nearly two years since I began to write these weekly blogs about the Awakening of Sophia, the Sacred Feminine Presence. This awakening is happening in many different ways, in many different places around our planet, among people of many religious backgrounds as well as people who have no connection with any formal religion. The awakening is pervasive, subtle, invitational, gentle, powerful, loving, alluring… it slips the bonds of theology, psychology, sociology. It is too elusive for formal religions to catch hold of it, to define or tame it.

 

Yet for those who open their hearts to its call, for those who listen with trust, who begin to follow its gentle guidance, its winding pathways, this awakening is blossoming into a relationship of loving, co-creative partnership with a Sacred Presence. This presence has been known on our Earth for Millennia. Though she was forgotten for a time, she is returning in our time because we need her and she needs us. Her Time is Now.

 

Joseph Campbell, writing of the presence the Sacred Feminine, notes that:
By the time of the birth of Christ, there was an exchange, not only of goods, but also of beliefs, throughout the civilized world. The principal shrine of the Goddess at that time in the world of the Near East was Ephesus, now in Turkey, where her name and form were of Artemis; and it was there, in that city, in the Year of our Lord 431, that Mary was declared to be what the Goddess had been from before the first tick of time: Theotokos (Mother of God).

Campbell adds this compelling question:

And is it likely, do you think, after all her years and millennia of changing forms and conditions, that she is now unable to let her daughters know who they are? (in Goddesses :“Mysteries of the Feminine Divine” p. xxvi; Copyright Joseph Campbell Foundation, New World Library, Novato Calif. 2013)

It is time now for me to begin to share with you my own journey with this Sacred Feminine Presence. The startling overture came by way of a Journey to Egypt. Here is the story:

It is night. It is always night when a story is told. But this night is part of the story, envelops and transforms it, embraces the ending.

The room holds the darkness gently, the darkness holds the woman. The room watches her as she stands alone, holding in her outstretched hands a crown of mithril silver laced with emerald. The woman bows before the image of Isis, then places the crown on the head of the Queen of Earth and Heaven. The room does not see Isis or the silver shimmer of the crown. It sees only the woman. It has seen so many others come and go. The room sighs, feeling bored, unaware of the story, unimpressed with its quiet ending.

 

 

image of goddess Isis

image of the Goddess Isis

To find the beginning, leave the dark room, go back three months, take the stairway to the left. On the second floor, follow the corridor signed “Sisters’ Residence”. Halfway along, on the left side, enter the room where a woman sits alone. It is years, decades, since she has lived in her community’s central house. The days and weeks before she can return to her quiet house by the river stretch before her like a featureless desert.

 

“I need an adventure,” she says aloud, and before the words have ceased to bounce in the room’s quiet, her eyes have found what she needs. On the shelf above her writing desk, sitting among the dozen volumes she has brought with her, is a book about Ancient Egypt, written by her guide and teacher, Jean Houston: The Passion of Isis and Osiris: Gateway to Transcendent Love . The woman reaches for the book, surprised by its weight in her hand, opens it. There is a soft sucking noise as all the air in the room vanishes and the light disappears.

 

The passageway is dark, the air thick with dust and something much older. The woman is aware of the need for caution, but she feels no fear. Someone is walking beside her and though she cannot see the face, she knows the voice of her guide who whispers, “Hurry. The storyteller is waiting.”

 

Amber light draws them forward into a small cave-like room. Some dozen others, children, women and men, are seated in a circle around a wizened woman robed entirely in red. The old one smiles as they enter, gesturing towards cushions on the floor.

The storyteller lifts her head, closes her eyes and begins to speak in a voice both intimate and eons away, as though she is reading a story painted on the walls of a royal tomb in Ancient Egypt. Her words fall like bright jewels upon the room’s silence.

There is at first only One, Atum, the Perfect One.
But Atum is lonely, and creates the story.
Atum makes Air and Wetness, Earth and Sky.
Geb, the Earth and Nut, the Sky become lovers.
Nut gives birth to Ra, the sun
and Thoth, the silver moon.

The guide whispers that they must leave now. “Write down all that you saw and heard and understood. In the morning, go outside while it is still dark. You must see the sunrise.”
Then she is gone and the woman steps out of the book, back to her room.

 

Next morning, the sky is still black as the woman walks outside. A suffused light swallows the darkness. The woman feels both expectant and unsure, as people must have felt as they waited for the dawn millennia ago. It has come before, but can she be certain it will come again? Light is embracing the earth, drawing trees, low bushes, the tall flowers into silhouette. Earth herself waits, as the woman waits, hopeful, patient. And then it comes, a sliver of fire in the eastern sky, a vermillion burning. The woman and the earth together move under its passionate presence. It fills their gaze with rose red rapture. This is Holy, the woman thinks, for the first time. She looks around the mist-soaked morning and wonders how anyone could despair, as she herself so often does.

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She goes indoors, makes coffee, hurries to her room, climbs back into the book.

(to be continued)

Powers of the Universe: Radiance

 

The mystics intuited Radiance long before the physicists described it. Hildegard of Bingen, the astonishing 12th c. abbess and genius, wrote:

From my infancy until now, in the 70th year of my age, my soul has always beheld this Light, and in it my soul soars to the summit of the firmament and into a different air….The brightness which I see is not limited by space and is more brilliant than the radiance around the sun …. I cannot measure its height, length, breadth. Its name, which has been given me, is “Shade of the Living Light”….Within that brightness I sometimes see another light, for which the name “Lux Vivens” (Living Light) has been given me. When and how I see this, I cannot tell; but sometimes when I see it, all sadness and pain is lifted from me, and I seem a simple girl again, and an old woman no more!

All the powers of the universe are one, seamlessly involved with one another, present everywhere in the universe, coursing through us, trying to bring forth Radiance. In his concluding talk in the DVD series, “The Powers of the Universe” Brian Swimme speaks about Radiance.

The most powerful presence of Radiance is the sun. In its core, the sun creates helium out of compressed hydrogen, releasing light. The process of fusion generates photons. Light emanates in waves which collapse into photon particles, creating light. The sun is also giving off messenger particles called gravitons that mediate the gravitational interaction by penetrating the earth, pulling the earth to the sun. We see the light, and feel the gravitational pull.

The moon also has Radiance, but not from creating light through fusion as the sun does.

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The photons that come from the moon are created by the sun’s activity on the moon. The moon releases the light thus created, also bathing us with gravitons, to which the earth responds, as in the tides of the seas.

It is an ongoing activity of the universe to radiate. Even in the depths of the earth, everything radiates LIGHT. Radiance is the primary language of the universe.

We are frozen light… Brian Swimme says that every being we meet holds fourteen billion years of radiance. The twentieth century mystic Thomas Merton saw with clarity the gap between this stunning reality and our capacity to see it, and wondered how we might tell people that they are walking around shining like the sun!

Yet, by a willingness to see deeply, we can develop a subtle spirit that responds to the depths of spirit in another, a container that responds to the beauty of the other. The archetypal example of this kind of depth perception, Swimme says, is a mother beholding her child. What is a mother seeing in the eyes of her child? This is the depth perception of beauty. When we look into the eyes of another do we see colour and shape only as in a surface, machine-like mentality or do we see flowing, radiating out of the eyes, the essence, the fullness of the person, his or her depth? Light is a flow of emotions: light as joy, sadness, pouring out from another. Think what can happen with one glance where we fall in love so deeply that the rest of our life is changed: we contain the Radiance that is streaming out of another.

When, on a sleepless night, Swimme suggests, we go outdoors and see the stars, difficulties melt away and we are smothered with deep peace. Something glorious is streaming into us, something so deeply felt that we find peace in our at-homeness in the universe. When we look down and see fireflies (flashing to interest their mates) we realize we are participating in an amazingly sacred event.

We are drawn into the depth of things and when we go there we find the future direction of the universe. The earth makes rubies and sapphires out of elements that come together, that explode and sparkle with Radiance, as though the universe is trying to tell us something about our aliveness in the realm of possibility!

We sit by the ocean, drawn into what is really real, something that is attempting to establish a deep bond with us. The magnificence of ocean/sand/sky wants to sparkle forth like a sapphire. We feel what reverberates out, Swimme says, as if completing the beauty that’s there.

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We enter into relationship with the Radiance of the universe through resonance and that is the primary form of prayer. Reverberation is the primary sacrament. We become the radiance that is flooding the world. If the resonance is deep enough, it fills our being so that we reverberate with the being of the other. The Radiance becomes the being. We are resonant with another when we begin to reverberate with the one we see. We are then in a non-dual relationship with another. There is great joy in developing this level of interaction with life.

Teilhard de Chardin, the French Jesuit priest and paleontologist who died in 1955, wrote:

Throughout my whole life during every moment I have lived, the world has gradually been taking on light and fire for me, until it has come to envelop me in one mass of luminosity, glowing from within…The purple flash of matter fading imperceptibly into the gold of spirit, to be lost finally in the incandescence of a personal universe…This is what I have learnt from my contact with the earth – the diaphany of the divine at the heart of a glowing universe, the divine radiating from the depth of matter a-flame. (The Divine Milieu)

 

Powers of the Universe:Transformation

Transformation is among the most stunning of the powers of the universe. Unlike the power of transmutation which creates small changes over time, transformation is sudden, dramatic.

A few summers ago, at our community’s holiday place, Mary noticed a nymph crawl out of the lake to attach itself to a plant. Mary, who has spent some twenty summers tending our lake, observing the life it contains, clearing deadwood, decay and weeds from its floor, knew what was about to happen. She carefully carried the plant with the nymph still attached up to the lodge. Then she invited everyone to come and watch the miracle. Within an hour the adult nymph had shed its tight skin, expanded its new body. Before our wondering eyes, this pale, fragile, newly-emerged creature, its transparent wings delicate, took flight as a dragonfly. Transformation.

 

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In his DVD series “Powers of the Universe”, Brian Swimme notes that while transmutation is the power of change at the individual level, transformation is change that is worked into the whole universe by the individual.

Scientists believe that the universe was aiming towards life from the beginning, yet the universe had to transform itself over and over through almost 10 billion years to get to LIFE. Early events in the universe are present in the early structures to which they gave birth. Within stars, the birth of the universe is re-evoked, returning to its earlier stages.

Galaxies come to birth holding different eras in their structures. Galaxies enable planets which enable life.

These are transformative events leading to a time when more of the universe is present in one place.

Life is a way of holding a memory of an event. For example, in photosynthesis cells learn how to interact with the sun. That learning process is remembered in the genes so it can be folded back out. Now that whole event of photosynthesis is here. It’s not a “one-off”. More of the universe is folded into it. The memory is passed on by cells.

With the invention of sexuality, two beings fuse, the memories they carry shuffled together in new ways. The ancestral tree remembers, folds itself into a new being, shuffling events, shuffling genes so new combinations can arise.

The energy that permeates the solar system has been there for all time. Elements of the earth came from the stars. Life holds together all these ancient events.

A colossal interweaving enables this moment to exist. We can’t say the universe is simply here “by luck”. Swimme says that the universe is aiming to participate in the creation of community, attempting to become involved in a four-dimensional way in every place to activate community. We have to orient ourselves to the reality that the universe is aiming towards this.

We are invited into a huge responsibility as part of this unfolding. An individual’s experience can become the source for the recoding of the planet. All of cultural DNA can be recoded. The way in which we organize ourselves is recoding the genetics of other species. With the appearance of the human we have the possibility of the transformation of the planet.

The mystics and poets intuited this before the scientists sought proof. The poet Rainer Maria Rilke wrote a century age that, We are the transformers of Earth. Our whole being, and the flights and falls of our love, enable us to undertake this task.

Swimme asks what laws we are proud of: ending slavery? votes for women? laws to protect animals?
Where else do we see possibilities for transformation?

And what of the seismic shifts happening in our purchase of food? What of our growing need to know where our food comes from? Our choices based on local sourcing? farmers’ markets sprouting everywhere? What of clothing purchases now that we know more of the sweat shops in Bangladesh and China?

From small transmutations in our personal lives, we can consciously seek the larger changes that will alter the planet, testing them for their coherence within the powers of the universe, asking whether these changes will contribute to the enhancement of life, becoming transformative. We are part of the unfolding of the four dimensions of the universe. The universe is present now, enfolded in the work we do.

One of the clearest descriptions of the experience of transformation at the personal level comes to us from the 20th century mystic, Caryll Houselander. After a long illness, a bout of scrupulosity, Caryll had an experience of God that removed her obsessive fears and gave her a profound peace. She writes:

It was in the evening, I think. The room was dark, and the flames of firelight dancing on the wall seemed almost to cause me pain when I opened my eyes….I no longer attempted to translate my torment as particular sins; I had realized in a dim, intuitive way that it was not something I had done that required forgiveness, but everything I was that required to be miraculously transformed.

Jean Houston advises that when we are moving into an experience of transformation we should go looking for guidance from the mystics, writers and poets who have experienced this. Welcome beauty into our lives. Know that we have within us a visionary process which is a source for the recoding of the planet. All the codings for the life of the unborn future are available in us.

We are the recoding, the reset button.

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We are the transformers of Earth. Our whole being, and the flights and falls of our love,

enable us to undertake this task.(Rainer Maria Rilke)

Sophia and the Universe: Allurement

The process through which the universe unfolds into radiance is our process as well, our story, and our most urgent call in this time. As Jean Houston reminds us: All the powers of the universe are seamlessly one, trying to bring forth radiance. These powers can be understood mystically as within ourselves waiting to assist us to bring forth a world that works for everyone.

Brian Swimme, in his DVD series Powers of the Universe, describes ten interwoven powers: Centration, Allurement, Emergence, Homeostasis, Cataclysm, Synergy, Transmutation, Transformation, Interrelatedness and Radiance. Centration is the coming together in one life of the entire 13.8 billion year process of evolutionary development.

Allurement is what holds everything together. At the heart of the universe, Allurement holds the earth in thrall to the sun, the moon to the earth, the tides to the moon, our very blood to the surges of the sea. The planets are lured by the sun to orbit ceaselessly around it, while our galaxy spins, in harmony with other galaxies, in one great dance of desire and longing.

The universe is bound together in communion, each thing with all the rest. The gravitational bond unites all the galaxies; the electromagnetic interaction binds all the molecules; the genetic information connects all the generations of the ancestral tree of life. (Brian Swimme)

4.5 billion years ago, the earth and the sun discovered one another, coming forth in a powerful field of allurement and attraction. Swimme notes that the action of chlorophyll, the green pigment found in most plants, responsible for absorbing light to provide the energy needed for photosynthesis, only works on our planet. It is an inter-creation with our sun, the earth being shaped by that which it loves. Atoms respond to allurement, becoming stars, becoming part of a gravitational field, becoming themselves a source of allurement even though, Swimme adds, “they have no idea why they are responding.”

After they were birthed, the Magellanic Clouds, nearest neighbour to our Milky Way Galaxy, stopped making stars for eight billion years. Four billion years ago, this luminous mass was drawn into an encounter with the Milky Way that ignited its star-making capacities…it’s been making stars ever since!

On our planet, sexuality began some 300 million years ago and allurement has been developing ever since in life forms. Life wants to deepen the journey that begins with allurement, Swimme says. We can think of ourselves as the place where the universe houses its power of allurement, wanting it to burst into conscious self-awareness. The power of allurement is at work within us. Swimme suggests that if we are attracted, we have already been acted upon; and we are molded by what we love. As with the earth and the sun, through the work of adoration we allow the Beloved to begin to shape who we are.

We need to be aware of the tenderness of the human, remembering that what we’re attracted to is also wounded; it is true of bio-regions as well as of communities and individuals that membranes guard our sensitivities. The intensity of attraction, the power of allurement, can, over time, dissolve these protective membranes, allowing for mutual enhancement and mutual healing.

Our capacity for self-reflection enhances our desire to merge, to be a presence of joy and pleasure, to evoke a depth of feeling and well-being in the other. This desire is so deep that we learn to feel what the beloved is feeling; we desire to be a cause of joy.

And for us humans these powers of love go beyond the partnership of human lovers, expanding into a partnership with the Divine, allowing us to become a presence of love wherever we are: with persons, with other life forms, with the planet herself, through our awareness of the interconnectedness of all of life.

In the process of loving, the Mystics become our friends, our teachers, our guides. They lived in the power of allurement through their love relationship with the Sacred Presence at the heart of the Universe. Writing in the thirteenth century, Mechtild of Magdeburg exults in a passionate love with and for the Holy One:

I cannot dance, O Lord, unless Thou lead me. If Thou wilt that I leap joyfully, then must Thou Thyself first dance and sing! Then will I leap for love, from love to knowledge, from knowledge to fruition, from fruition to beyond all human sense. There will I remain and circle evermore.

Hafiz, the Sufi mystic poet of fourteenth century Persia, teaches us:
Know the true nature of your Beloved. In His loving eyes, your every thought, Word and movement is always, Always beautiful.

As the mystics did, we draw unto ourselves, and are lured towards, the love that holds the universe together. We allure all we require to grow in that love, within the calling, the shape of destiny that is uniquely ours. And we ourselves can be principles of allurement. Again, Hafiz says it well:
There is only one reason we have followed God into this world: To encourage laughter, freedom, dance and love.

Swimme believes that by allowing allurement to unfurl in our consciousness, we can develop:
*passionate absorption in the world of others with a capacity to enter deeply into its reality
* a wide spectrum of feelings and moods because of the ability to absorb the needs and feelings of persons and places
*an amazing capacity to become completely overwhelmed in situations that seem trivial, such as sitting by a pond
* a sensitivity to beauty in all its forms.

The challenge for someone deeply drawn by allurement is to maintain a sense of identity. (Am I a cloud or a raven?) Allurement is balanced by the opposite pull of centration.

Yet if we allow ourselves to be drawn by beauty, releasing ourselves into the field of our allurements, we’ll create a mutually-enhancing lure to beauty. And in doing so, we will discover something that Swimme wrote many years ago in his book The Universe is a Green Dragon: Your allurements draw you into the activity of evoking the life about you.

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Swimme tells how he was lured by the wonder of the stars to study physics. One day a student of his changed his major from music to physics. This is how the universe works, Swimme believes. We are captivated by the beauty of the universe. We pursue this beauty. Others are captivated through us.

Jean Houston advises us to have leaky margins, to be able to fall in love with everything. We live then with delight in the other, experiencing the energy and generativity that come with loving.

Sophia and the Powers of the Universe

Today we begin our exploration of the powers of this universe where Sophia resides as spiritual animator of life.

The cosmological Powers of the Universe
are coursing through us moment by moment.
To become aware of these powers is to touch the Source of Life.
Brian Thomas Swimme, Evolutionary Cosmologist

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In the introduction to his DVD set “The Powers of The Universe”, Brian Swimme offers this summary of the ten powers, held together in Seamlessness:

Centration: the coming together in one life of the entire evolutionary development

Allurement: what holds it all together; in societies, the values and ideals that help them cohere

Emergence: the Universe is a story, not a place or a thing, always bringing forth newness

Homeostasis: the Universe holds onto its achievements: the oyster shell – it works!

Cataclysm: the Universe sometimes destroys its achievements purposely in addition to accidental destruction

Synergy: complexification as things come together; diversity creates more complex systems

Transmutation: newness begins, builds

Transformation: always, always newness is being created

Inter-relatedness: when diversity and commonality come together, as now on the planet: people are discovering diverse gifts, beginning to have common concerns

Radiance: a new evolutionary reality, as Teilhard de Chardin foresaw, something beyond what has been until now.

Out of seamlessness, a person is here (centration) seeing the universe involved in her unfolding. Through allurement, she begins to pursue dreams which emerge in relationships. Through homeostasis she finds her role in society, where she fits in …but then cataclysm where things fall apart… marriage, health, job… One way or another, the person’s cataclysm will relate to the present cataclysm of the planet. The collapse of what one thought was real eliminates illusion, a glimmer of the need for synergy, a larger vision for the community and for others. Transmutation comes from awareness that I need to change parts of my life (consumerism? militarism? competition?) This can lead to a deep unlearning, a metanoia, metamorphosis, connecting one to the origins of things, developing a creative vision for moving forward, a vision that itself needs to be tested internally against the other powers of the universe…moving one towards transformation where inter-relatedness happens at a more elegant level as one sees the light in the other, and finally radiance.

Recalling that we are beings in whom the Universe resides, we begin our exploration of Swimme’s teaching with the first power that he identifies in the Universe: Centration.

CENTRATION, Swimme teaches, is the coming together in one life of the entire evolutionary development. What if? he asks, what if the role of the human after 13.8 billion years, is to allow the Powers of the Universe to be enhanced and advanced though us? What if we understood that the Universe is centered on us, with the aim of bringing forth another form of life, one that will draw life itself forward? Our challenge, Swimme says, is to learn how to participate in this process by removing obstacles so that the power of centration can proceed. The main obstacle, he says, is that modern individual consciousness prevents our appreciation that the WHOLE is real, and has its own intentions.

 

How would our lives look if we opened ourselves to allow the power of centration to grow in us? The shift in consciousness, should we as a species open ourselves to this fully, would rival the shift that occurred when, in the sixteenth century Copernicus declared that the earth revolved around the sun, not the sun around the earth….

 

In 1905, Einstein realized that life is not boxed in with a clock ticking beside it but rather that space and time in the Universe depend upon the observer, that the Universe rises up with respect to a particular orientation. Half a century later, Carl Jung would understand that each of us experiences the universe in our own way.

 

The story of the evolution of life holds the teachings we require to allow the power of centration to be enhanced through us. Life created the membrane to allow creation to withstand the onslaught of the sea. Swimme advises that in this time when our planet is threatened with destruction we too need to develop a permeable barrier whose intelligence will determine what goes through and to find a way to keep out what is leading to degradation, refusing to give entry.

We need also to identify and amplify what we do want to pass through the membrane: those elements which will enhance our journey into ourselves.

 

The second thing required for the development of life is a catalyst that, like the molecule, accelerates the process. For this, Swimme suggests we find a way to contact the primordial energy of nature, to drop into contact with the Universe, knowing that the Universe is longing to center itself in a new way. Spend time in a storm, by the waves of a shore, beside a bird-feeder, Swimme suggests. Find a way to channel this energy of 13.8 billion years.

Reflecting on Centration:

What would change in my life if I were more fully open to the power of Centration, understanding that my life is part of a WHOLE? How would my life be different if I saw it as a journey for which the UNIVERSE holds intention, holds a hope for something far beyond what I can see or imagine?

How do I /we develop an intelligent sieve, a membrane with wisdom to keep out of my consciousness what would harm me while recognizing and allowing the passage of elements that will enhance and assist the journey to the sacred centre of my life?

What ways have I found and which do I seek that will bring me into closer contact with the power of nature? Knowing that the Universe is longing to be more fully centred in me, how do I encourage this closeness?

Mystics, the Universe and Sophia

As we awaken to the presence of Sophia in our lives, we are coming to know her as creative partner of the Love at the heart of our universe. In the Book of Proverbs, Wisdom/ Sophia speaks:

The Lord created Me at the beginning of His work, the first of His ancient acts.
I was established ages ago, at the beginning of the beginning, before the earth…
When He established the heavens, I was already there.
When he drew a circle on the face of the deep,
When He made firm the skies above,
When he established the fountains feeding the seas below…
I was beside Him, the master builder.
I was His daily delight, rejoicing before Him always.
Rejoicing in His inhabited world, and delighting in the human race.
(Proverbs 8: 22-31)

For the next several weeks, we take on the magnificent task of exploring the new story of the evolutionary universe, seeking within it a new way of knowing the Love at its deep heart. Mystics, like Julian of Norwich, Teilhard de Chardin, and Hildegard of Bingen were so in tune with the sacred centre of themselves that they intuited things about life in the universe that are only now being affirmed scientifically.

Julian of Norwich, fourteenth century English mystic, writes that God showed her:
in my mind’s eye…something small, no bigger than a hazelnut, lying in the palm of my hand, and I perceived that it was as round as any ball. I looked at it and thought “what can this be?” And I was given this general answer: It is everything which is made. I was amazed that it could last, for I thought that it was so little that it could suddenly fall into nothing. And I was answered in my understanding: It lasts and always will, because God loves it; and thus everything has being through the love of God. (Showings, Colledge and Walsh p. 130)

Look now at the photo that has become a major icon in our lifetime:

earth from Apollo 17

(earth from Apollo 17)

Seven hundred years after Julian saw the earth as something small…as round as any ball in the palm of her hand, the U.S. Astronaut James Irwin wrote:

The Earth reminded us of a Christmas tree ornament hanging in the blackness of space. As we got farther and farther away it diminished in size. Finally it shrank to the size of a marble, the most beautiful marble you can imagine. That beautiful, warm, living object looked so fragile, so delicate, that if you touched it with a finger it would crumble and fall apart. (p. 158 The Hand of God)

If you have ever had, in a moment of deep prayer, in an out-of-body or near-death experience, a knowing beyond that available through your senses, you, like Julian, have had a mystical experience. Mystics fascinate philosophers, psychologists and scientists especially now when perceptions by mystics and physicists about the universe are coming into startling coherence.

Who or what is mystic? Theologian Margaret Brennan offers a response that opens the door where we all might enter with grace:

Mystics are people who come in touch with the sacred source of who they really are and are able to realize and experience that in their lives. When we have come in touch with the deep centre of ourselves/our lives we realize that we are more than what we seem to be, that there’s something deeper in ourselves than meets the eye.

Evelyn Underhill, early 20th c. English scholar and mystic, gives this descriptor:

Mysticism…is the direct intuition or experience of God; and a mystic is a person who has, to a greater or less degree, such a direct experience – one whose religion and life are centred, not merely on an accepted belief or practice, but on that which (s)he regards as first-hand personal knowledge.

In Awakening Universe, Emerging Personhood, 2002, Mary Conrow Coelho speaks of the relevance of mystics for us today:

The contemplative tradition certainly provokes many questions about the nature of matter, the identity of the person, the meaning of the word God.
It once seemed impossible to understand and accept the contemplative’s claims, given Western assumptions about matter and God. But now this has changed. Within the new story of the evolutionary universe and the new cosmology and new physics by which it is informed, the contemplative tradition finds a central place.

When the 20th c. Physicist David Bohm said that we are “frozen light” did he know that in the 12th century, Hildegard had proclaimed that “every creature has a radiance”?

The mystics intuited the interconnection of all of life long, long before physicists in our time made the same discovery. Hildegard of Bingen wrote: Everything that is in heaven, on the earth and under the earth is penetrated with connectedness…with relatedness.

W.T. Stace, a contemporary scholar of mysticism writes: The whole multiplicity of things which comprise the universe are identical with one another and therefore constitute only one thing, a pure unity. The Unity, the One…is the central experience and the central concept of all mysticism, of whichever type.

He quotes the medieval Dominican Mystic Meister Eckhart:

All that a (person) has here externally in multiplicity is intrinsically One. Here all blades of grass, wood and stone, all things are One. This is the deepest depth.

20th century mystic Thomas Merton experienced this oneness with life: One only ceases to be absurd when, realizing that everything is absurd when seen in isolation from everything else, meaning and value are sought only in wholeness. The solitary must return to the heart of life and oneness, losing himself, not in the illusion but simply in the root reality, plunging through the center of his own nothingness and coming out in the all, which is the void, and which is, if you like, the Love of God. (Journals, June 20, 1966)

As we journey together into the insights now available to us about our universe, we shall also be deepening our understanding of ourselves, for we are beings who live in the universe and the universe lives in us.