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There is only the insight into Suchness (transcending

both the seer and the seen) . . . ( [A15],87).

With unitive knowledge, our New York City illustration fails.

There is no way for a person, in any sense, to actually transcend the

triad and unite with, become one with, the city - though a person

might feel united with it or feel they participate in its life. There is,

however, an apt Hindu analogy. The mystic who aspires to first-hand

knowledge of God is like someone who wants to taste sugar. To enjoy

the taste of sugar, the taster must remain distinct from sugar. The

mystic who seeks union with God, on the other hand, is like someone

who wants to become sugar. That mystic seeks actual and literal

union, until only the One remains.

The Unreal Self

But aren't we already united with our Ultimate Ground of Existence?

Yes. Every human being is already united with the God which is not a

Person. Every human being is already one with their Ultimate Ground

of Existence. We all have union with that God. But only a few of us

are conscious of it.

Such consciousness is what mystics like Hallaj claim. They claim

that they have directly experienced what is for others a theoretical

identity. So, instead of claiming identity with some God who is a

Person, mystics like Eckhart and Hallaj claim conscious union with

the God which is not a Person, of which everything, including Gods

who are Persons, are a manifestation.

Therefore, a mystic like Hallaj may not see himself as

fundamentally different from anyone else. In fact, far from feeling his

personal self is exalted, he may feel individual personhood is an

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illusion.

Why? Imagine a person who experiences their Ultimate

Substance, their real Self, which is God, the God which is not a

Person. They see, perhaps for the first time, their real, eternal Self. In

contrast, what they have previously considered their self, their ego,

may seem insignificant. Writes Underhill:

All its life that self has been measuring its candlelight

by other candles. Now for the first time it is out in the

open air and sees the sun. ([U01],200).

Therefore, the person who experiences the Ultimate Ground of

Existence as their own real Self, may well come to consider their

individual, distinct personal self as an unimportant illusion. The

Christian saint Catherine of Siena may have come to this opinion after

she heard a voice which said:

In self knowledge, then, thou wilt humble thyself;

seeing that, in thyself, thou dost not even exist."

([U01],200).

In any event, mystics who aspire to union with the God which is

not a Person often desire

[n]ot to become like God orpersonallyto participate in

the divine nature . . . but to escape from the bondage

of . . . unreal selfhood and thereby to be reunited with

the One infinite Being. ([N11],83).

And, in fact, such mystics sometimes reach the state of

. . . passing-away in the divine essence . . . He

contemplates the essence of God and finds it identical

with his own. . . . [H]e becomes the very Light.

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([N11],155-6).

The mystic who reaches such a state of union may claim identity

with God because they can find no other Self to call their own.

As the rain-drop ceases to exist individually, so the

disembodied soul becomes indistinguishable from the

universal Deity. ([N11],167)

having achieved

. . . self-annihilation in the ocean of the Godhead.

([N11],168).

Of such union, Nicholson writes:

Where is the lover[?] . . . Nowhere and everywhere:

his individuality has passed away from him.

([N11],119).

Ramakrishna likened ([G03],103) unitive experience of the

Eternal to a salt doll dissolving in the ocean. Ramakrishna himself

([L07],153) experienced this state, which is called "Nirvikalpa

Samadhi" in Hindu religious literature.

The Tragedy of Hallaj

Many scriptures hint at the identity of human self and the God which

is not a Person, or even state it outright. For example, words in the

very first chapter of the Bible.

So God created man in his own image, in the image of

God created he him; male and female created he

them. ([H08],Gn1:27).

Of course, someone who believes in a God who is a Person might

think these words mean that God has two arms, two legs, a torso, and

a head with two eyes, ears, one nose, etc., and so created us in His

7/30/2019 Brigade r

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own image. But someone who believes in the God which is not a

Person would probably interpret them as saying that we are literally,

at this very moment, an image of the Uncreated Light, the Absolute

Existence and Ultimate Ground of Existence. Like fish in an ocean of

water, we live in an ocean of Uncreated Light. From this viewpoint,

words from a Christian hymn are literally true:

Lord, Thou hast been our dwelling place

Through all the ages of our race ([H12],84),

as are words the Christian Saint Paul spoke to the people of Athens

before their high tribunal, the Areopagus,

For in him we live, and move, and have our being . . .

([H08],Acts,17:28).

Sometimes, followers of the God which is not a Person who have

realized that, in the ultimate, ontological sense, they already are the

Ultimate Ground of Existence, that their inmost self is identical with

that God - sometimes they celebrate their intimacy, union, and

identity in word and song. In some religions, their exaltations are

understood. More commonly, however, they are misunderstood, often

because our two ideas of God are confused.

For example, returning to Hallaj, it's probable that he and the

Islamic orthodoxy who executed him had two very different ideas of

God in mind. Reynold Nicholson in The Mystics of Islam describes

these two ideas, as they occur in Islam.

Both Moslem and Sufi declare that God is One . . .

The Moslem means that God is unique in His

essence, qualities, and acts; that He is absolutely

unlike all other beings. The Sufi means that God is the

One Real Being which underlies all phenomena. . . .

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144

the whole universe, including man, is essentially one

with God. . . ([N11],79-80).

Nicholson even implies that orthodox religion and mystic habitually

see God in these two different ways.

Religion sees things from the aspect of plurality, but

gnosis regards the all-embracing Unity. ([N11],74).

Therefore, Hallaj probably meant he had achieved unity with the

God which is not a Person. In fact, a few other mystics understood his

claim in exactly that way.

"I am the Absolute Truth," or, as it was translated later,

"I am God," led many mystics to believe that Hallaj

was a pantheist, conscious of the unity of being.

([S04],72).

Tragically, the Islamic orthodox did not.

Summary

Many chapters ago we posed a question: Can the scientific way of

knowing be applied to religious questions? that is, can it be applied to

the religious domain of knowing? Before we could answer this

question we had to investigate the domains of science and religion.

The third and fourth chapters showed the Ultimate Ground of

Existence lies within both domains. This common ground makes the

task of constructing a scientific religion much easier. After all, the

difference between religious monism and natural monism is one of

attitude. One regards the Eternal Substance religiously, the other does not.

Religions obtain much of their knowledge of the Ultimate from

7/30/2019 Brigade r

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writings which they suppose perfectly true. Science does not allow

itself such blind belief. Science has obtained whatever knowledge it

has of the Eternal through its investigations into physical phenomena.

But such investigations, though valuable, have failed to address life's

really important questions.

We saw in this chapter that human beings can have, and in fact

have had, direct experience of the God which is not a Person, the

Ultimate Ground of Existence.

For people who've experience It, the Real is a concrete reality;

indeed, sometimes the only Reality. For others, however, the Eternal

is a concept, an abstraction, a theoretical construct. We've seen that

Yet, although he didn't need or like anything, at one point Rajneesh

owned 80 Rolls Royces. His method of raising funds for things he

didn't like or dislike was inventive. At a fund-raising interview a

follower was given a brandy and told Rajneesh

. . . could see you were ready for a great jump, but . . .

[y]our money is a barrier . . . The time has come to . . .

give everything! . . . [Y]ou are going to feel so good, so

clean, with all this . . . off your hands! ([M15],222).

Later, the method was refined: the brandy was laced ([M15],290) with

"Ecstasy," a euphoric drug.

Once obtained, the funds might have been better spent for food

and medicine rather than Rolls Royces.

There were to be many deaths . . . from hepatitis and

other diseases which could have been cured with

proper medical attention. Rajneesh never gave

enough money for food . . . and was not concerned

when we worked too hard or slept too little. ([M15],97-

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8).

Nonetheless, Rajneesh was popular, partly because early in his

career he had

. . . a reputation as the 'sex guru'. This description

seemed to refer both to his personal tastes and the

content of many of his lectures. ([M15],55).

And he had ([M15],115-8) sexual intercourse with numerous female

disciples.

Unrestricted sex was common among his followers themselves,

also. To avoid pregnancy, sterilization ([M15],159) and vasectomy

([M15],160) were "recommended."

It was only possible to avoid the operations by being

adamant . . . and such refusal sometimes meant

having to leave the . . . workforce. ([M15],160).

Some women were as young ([M15],321) as fourteen when they were

sterilized. Years later, the doctor received ([M15],320) hundreds of

letters asking if the operation was reversible.

Since unrestricted sex was so common, it's perhaps not surprising

that when money was needed

. . . many of the girls turned to prostitution.

([M15],154).

Other followers raised money by dealing illegal drugs.

Whenever a disciple was about to make a drug run,

they would ask Bhagwan whether it was a good time

to go . . . ([M15],155).

About 1980, Rajneesh and a few select followers fled India,

eventually settling on a ranch in Oregon. His other followers found

themselves abandoned. Some who had little or no money turned to

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parents or friends. Not surprisingly, others turned to

. . . the now traditional . . . ways of making a quick

buck - drug running and prostitution. ([M15],191).

The Oregon ranch soon had thousands of followers, including

can always

say

revelationis right and

the

7/30/2019 Brigade r

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accepted"fact" is

wrong. If

scientistssay the

universe is

7/30/2019 Brigade r

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fifteen totwenty

billion

years old,and

7/30/2019 Brigade r

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the Biblesays it's a

few

thousandyears old

then, say

7/30/2019 Brigade r

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fundamentalists,

science is

wrong andthe Bible

right. But

7/30/2019 Brigade r

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whathappens

when the

factis in

another

7/30/2019 Brigade r

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part of therevelation?

For

example,what

7/30/2019 Brigade r

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happenswhen

the Bible

contradictsitself? This

brings us

7/30/2019 Brigade r

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to thequestion of

internal

consistence: does the

7/30/2019 Brigade r

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bible agreewith itself?

Throughou

t the ages,many

leading

7/30/2019 Brigade r

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religiousfigures

have said it

does. Forexample, in

Inerrancy

7/30/2019 Brigade r

19/1193

And TheChurch

([I03]) we

read thatClement of

Rome

7/30/2019 Brigade r

20/1193

claimedthat the

Scriptures

wereerrorless.

([I03],23),

7/30/2019 Brigade r

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thatTertullian

was swift

to argue . .. that the

Scriptures

7/30/2019 Brigade r

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containedno

contradicto

ry materialnor error.

([I03],24),

7/30/2019 Brigade r

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that Origen. . .

perceived

theScriptures

7/30/2019 Brigade r

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as perfectand

noncontrad

ictory . . .([I03],25),

7/30/2019 Brigade r

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and,finally, that

[f]or

Augustine,it was an

article of

7/30/2019 Brigade r

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faith thatthere is no

real

discrepancy or

contradicti

7/30/2019 Brigade r

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on in all ofScripture.

([I03],49).

Augustine's definition

7/30/2019 Brigade r

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of errorwas strict.

When

Augustinedeclared

the Bible to

7/30/2019 Brigade r

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be freefrom

error, he

explicitlyrejected

the

7/30/2019 Brigade r

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presence ofinadvertent

mistakes as

well asconscious

7/30/2019 Brigade r

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deception.([I03],53).

Yet he

knewMatthew

27:9

7/30/2019 Brigade r

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attributes aquote to

Jeremiah

which is

7/30/2019 Brigade r

33/1193

It with aGod who is

a Person.

Of Pascal'sMemorial,

Evelyn

7/30/2019 Brigade r

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Underhillin her

classic

workMysticism:

A Study in

7/30/2019 Brigade r

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the Natureand

Developme

nt of Man'sSpiritual

7/30/2019 Brigade r

36/1193

Consciousnesswrites:

He seems

always tohave worn

7/30/2019 Brigade r

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it upon hisperson: a

perpetual

memorialof the

supernal

7/30/2019 Brigade r

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experience,the

initiation

intoReality,

which it

7/30/2019 Brigade r

39/1193

describes.([U01],188)

.

Shebelieves the

7/30/2019 Brigade r

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experienceconcluded

. . . a long

period ofspiritual

7/30/2019 Brigade r

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stress, inwhich

indifferenc

e to hisordinary

7/30/2019 Brigade r

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interestswas

counterbal

anced byan utter

7/30/2019 Brigade r

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inability tofeel the

attractive

force ofthat Divine

Reality

7/30/2019 Brigade r

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which hisgreat

mind

discernedas the only

adequate

7/30/2019 Brigade r

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object ofdesire.

([U01],189)

.Underhill

mentions

7/30/2019 Brigade r

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otherChristian

mystics

whoseexperience

of

7/30/2019 Brigade r

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Lightparallels

the

experienceof

Augustine,

7/30/2019 Brigade r

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Fox, andPascal.

LIGHT,

ineffableand

uncreated,

7/30/2019 Brigade r

49/1193

the perfectsymbol of

pure

undifferentiated

Being:

7/30/2019 Brigade r

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above theintellect, as

St.

Augustinereminds us,

but known

7/30/2019 Brigade r

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to him wholoves.

This

UncreatedLight is the

7/30/2019 Brigade r

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"deep yetdazzling

darkness"

of theDionysian

school,

7/30/2019 Brigade r

53/1193

"dark fromits

surpassing

brightness .. . as the

7/30/2019 Brigade r

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shining ofthe sun on

his course

is asdarkness to

weak

7/30/2019 Brigade r

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eyes." It isSt.

Hildegarde

's luxvivens,

Dante's

7/30/2019 Brigade r

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sommaluce,

wherein

he sawmultiplicity

in unity,

7/30/2019 Brigade r

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theingathered

leaves of all

theuniverse:

The

7/30/2019 Brigade r

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EternalFather, or

Fount of

Things."For well

we know,"

7/30/2019 Brigade r

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saysRuysbroec

k, "that the

bosomof the

Father is

7/30/2019 Brigade r

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our groundand origin,

wherein

our lifeand being

is begun."

7/30/2019 Brigade r

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([U01],115).

Is not the

UltimateGround of

Existence

7/30/2019 Brigade r

62/1193

our groundand origin,

root and

source aswell? Is not

Energy

7/30/2019 Brigade r

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pureIsness,

pure

Suchness,pure

undifferent

7/30/2019 Brigade r

64/1193

iatedExistence?

EasternChristian

Seers

7/30/2019 Brigade r

65/1193

Of course,other

religions

speak ofdirect

experience

7/30/2019 Brigade r

66/1193

of theEternal

Light.

Hesychasm, a mystical

tradition of

7/30/2019 Brigade r

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the EasternOrthodox

Christian

Church, isparticularl

y explicit.

7/30/2019 Brigade r

68/1193

TheEastern

Orthodox

andthe Roman

Catholic

7/30/2019 Brigade r

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churcheswere once

branches of

a singleChristian

church.

7/30/2019 Brigade r

70/1193

About1054, the

two

divided.Hesychasm

is the

7/30/2019 Brigade r

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monastictradition of

the Eastern

Orthodoxchurch that

7/30/2019 Brigade r

72/1193

expressesits

([M02],106

) "centralmystical

doctrine."

7/30/2019 Brigade r

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Hesychastmonks

claim

directexperience

of God in

7/30/2019 Brigade r

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the form ofUncreated

light.

One of thegreatest

Hesychast

7/30/2019 Brigade r

75/1193

saints livedabout a

thousand

yearsago. His

name is

7/30/2019 Brigade r

76/1193

Symeon.He's called

"the New

Theologian" to

7/30/2019 Brigade r

77/1193

indicate heranks

second

([S26],37)only to

7/30/2019 Brigade r

78/1193

theologian"par

excellence,

" Gregoryof

Nazianzus.

7/30/2019 Brigade r

79/1193

In hisThird

Theological

Discourse,Symeon

writes:

7/30/2019 Brigade r

80/1193

God islight, a

light

infinite andincompreh

ensible . . .

7/30/2019 Brigade r

81/1193

one singlelight . .

simple,

non-composite,

timeless,

7/30/2019 Brigade r

82/1193

eternal . . .The light is

life. The

light isimmortalit

y. The

7/30/2019 Brigade r

83/1193

light is thesource of

life. . . . the

door of thekingdom

7/30/2019 Brigade r

84/1193

of heaven.The light is

the very

kingdomitself.

([S25],138).

7/30/2019 Brigade r

85/1193

We've seenhow

Energy is

simple andnon-

composite

7/30/2019 Brigade r

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(notcomposed

of parts),

timelessand

eternal.

7/30/2019 Brigade r

87/1193

Symeonemphasize

d it's

possible toexperience

7/30/2019 Brigade r

88/1193

the Lightwhich is

God.

Our mindis pure and

simple, so

7/30/2019 Brigade r

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when it isstripped of

every alien

thought, itenters the

pure,

7/30/2019 Brigade r

90/1193

simple,Divine

light . . .

God is light- the

highest

7/30/2019 Brigade r

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light.([W11],132

),

andFor if

nothing

7/30/2019 Brigade r

92/1193

interfereswith its

contemplat

ion, themind - the

eye of the

7/30/2019 Brigade r

93/1193

soul - seesGod purely

in a pure

light.([W11],137

).

7/30/2019 Brigade r

94/1193

How didSymeon

know that

God is asimple,

7/30/2019 Brigade r

95/1193

non-composite,

eternal

Lightwhich can

be seen?

7/30/2019 Brigade r

96/1193

He claimedhis

knowledge

wasfirsthand.

7/30/2019 Brigade r

97/1193

I haveoften seen

the light,

sometimesit has

appeared

7/30/2019 Brigade r

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to mewithin

myself,

when mysoul

7/30/2019 Brigade r

99/1193

possessedpeace

and silence.

. .([L09],118-

9).

7/30/2019 Brigade r

100/1193

Symeon'srelation to

the Light

wasanything

but cold

7/30/2019 Brigade r

101/1193

andimpersonal

.

In histwenty-

7/30/2019 Brigade r

102/1193

fifth hymnhe writes:

- But, Oh,

whatintoxicatio

7/30/2019 Brigade r

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n of light,Oh, what

movements

of fire!Oh, what

swirlings of

7/30/2019 Brigade r

104/1193

the flamein me . . .

coming

from

7/30/2019 Brigade r

105/1193

You andYour

glory! . . .

Yougranted me

to see the

7/30/2019 Brigade r

106/1193

light ofYour

countenanc

e

7/30/2019 Brigade r

107/1193

that isunbearable

to all. . . .

Youappeared

as light,

7/30/2019 Brigade r

108/1193

illuminating me

completely

from Yourtotal light. .

. .

7/30/2019 Brigade r

109/1193

O awesomewonder

which I see

doubly,with my

two

7/30/2019 Brigade r

110/1193

sets of eyes,of the body

and of the

soul!([S26],24-

5).

7/30/2019 Brigade r

111/1193

And he leftno doubt

he

consideredthis Light

God.

7/30/2019 Brigade r

112/1193

Itilluminates

us, this

light thatnever sets,

without

7/30/2019 Brigade r

113/1193

change,unalterable

, never

eclipsed; itspeaks, it

acts,

7/30/2019 Brigade r

114/1193

it lives andvivifies, it

transforms

into lightthose

whom

7/30/2019 Brigade r

115/1193

itillumines.

God is

light, andthose

7/30/2019 Brigade r

116/1193

whom hedeems

worthy of

seeing himsee him as

7/30/2019 Brigade r

117/1193

light; . . .Those who

have not

seen thislight have

not seen

7/30/2019 Brigade r

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God, forGod is

light.

([L09],121).

7/30/2019 Brigade r

119/1193

As mightbe

expected,

theexperience

of the

7/30/2019 Brigade r

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Lightwhich is

God can

be quiteintense.

7/30/2019 Brigade r

121/1193

If a manwho

possesses

within himthe light of

the

7/30/2019 Brigade r

122/1193

Holy Spiritis unable to

bear its

radiance,he falls

7/30/2019 Brigade r

123/1193

prostrateon the

ground and

cries out ingreat fear

and

7/30/2019 Brigade r

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terror, asone who

sees and

experiencessomething

7/30/2019 Brigade r

125/1193

beyondnature,

above

words orreason. He

is then like

7/30/2019 Brigade r

126/1193

a manwhose

entrails

have beenset on fire

and,

7/30/2019 Brigade r

127/1193

unable tobear the

scorching

flame, he isutterly

7/30/2019 Brigade r

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devastatedby it . . .

([W11],113

).Some years

after

7/30/2019 Brigade r

129/1193

Symeon,the

orthodoxy

andvalidity of

the

7/30/2019 Brigade r

130/1193

Hesychastexperience

of God as

Light wasquestioned.

7/30/2019 Brigade r

131/1193

Many roseto

Hesychasm

's defense.Gregory

Palamas

7/30/2019 Brigade r

132/1193

(1296-1359) is

perhaps

themost

famous.

7/30/2019 Brigade r

133/1193

Palamasgave the

Hesychast

experienceof

Uncreated

7/30/2019 Brigade r

134/1193

Energy aphilosophic

al basis

acceptableto

Orthodox

7/30/2019 Brigade r

135/1193

Christianity.

Gregory

argued thatthe divine

energies

7/30/2019 Brigade r

136/1193

manifestthe

Godhead in

aneffulgence

of light,

7/30/2019 Brigade r

137/1193

which it ispossible

for humans

beings tosee, God

willing.

7/30/2019 Brigade r

138/1193

The lightthat

the apostles

saw on themount of

the

7/30/2019 Brigade r

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transfiguration

was

uncreatedlight, not a

7/30/2019 Brigade r

140/1193

createdeffulgence.

([P15],69).

LikeSymeon,

Palamas

7/30/2019 Brigade r

141/1193

insistsUncreated

Light is an

actualexperience,

not a

7/30/2019 Brigade r

142/1193

symbol ora metaphor

for

intellectualunderstand

ing.

7/30/2019 Brigade r

143/1193

Palamasaffirms the

utter

reality ofthe saints'

vision of

7/30/2019 Brigade r

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God,constantly

repeating

that thegrace that

reveals

7/30/2019 Brigade r

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God, likethe light

that

illuminedthe

7/30/2019 Brigade r

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disciples onMount

Tabor, is

uncreated.([M14],120

).

7/30/2019 Brigade r

147/1193

Palamas'sdefense of

the

Hesychastexperience

7/30/2019 Brigade r

148/1193

wassuccessful.

The

OrthodoxChurch

([N04],v11,

7/30/2019 Brigade r

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465)accepts his

teachings

and

7/30/2019 Brigade r

150/1193

numbershim among

its saints.

Uncreated

Light

7/30/2019 Brigade r

151/1193

Hesychastmonks

almost

alwaysdescribe

their

7/30/2019 Brigade r

152/1193

experienceof God as

an

experienceof

Uncreated

7/30/2019 Brigade r

153/1193

Light.They

associate

that Lightwith the

7/30/2019 Brigade r

154/1193

light of ascriptural

incident.

Take forexample

the term

7/30/2019 Brigade r

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"Taboritelight," with

which

hesychastsalways

describe

7/30/2019 Brigade r

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theirexperience

of God.

For theyidentify the

divine

7/30/2019 Brigade r

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reality thatreveals

itself to

the saintswith the

light that

7/30/2019 Brigade r

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appearedto the

Lord's

disciples atHis

Transfigur

7/30/2019 Brigade r

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ation onMount

Tabor.

Suchan

identificati

7/30/2019 Brigade r

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on seems tothem

justified

not merelyas

7/30/2019 Brigade r

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a symbolbut as

something

very real.([M14],116

).

7/30/2019 Brigade r

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But why isthe Light

called

Uncreated?The

7/30/2019 Brigade r

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biblicalaccount

doesn't use

that word.It says

while Jesus

7/30/2019 Brigade r

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waspraying

. . . his face

changed itsappearance

7/30/2019 Brigade r

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, and hisclothes

became

dazzlingwhite. . . .

7/30/2019 Brigade r

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Moses andElijah . . .

appeared

in heavenlyglory . . .

his

7/30/2019 Brigade r

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companions . . .

saw Jesus'

glory . . .([G02],Lk

9:29-32).

7/30/2019 Brigade r

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But Lukedoesn't call

the light

"uncreated" and

neither

7/30/2019 Brigade r

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doesMatthew

(17:1-8) or

Mark (9:2-8).

Matthew

7/30/2019 Brigade r

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uses lightimagery

when he

describesJesus' face

(Mt

7/30/2019 Brigade r

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17:2,[G02],18) as

"shining

like thesun."

7/30/2019 Brigade r

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And Marksays (Mk

9:3,[G02],4

2) Jesus'clothes

7/30/2019 Brigade r

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"becameshining

white -

whiter thananyone in

the world

7/30/2019 Brigade r

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could washthem." But

why is

the lightcalled

Uncreated?

7/30/2019 Brigade r

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Perhaps,the monks'

experience

of theLight

which is

7/30/2019 Brigade r

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Uncreatedcame first,

and

identification with the

light

7/30/2019 Brigade r

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whichshone on

Mount

Taborsecond.

7/30/2019 Brigade r

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Imaginemonks see

a reality

withinthemselves.

7/30/2019 Brigade r

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The realityis a

kind of

Light.They

realize that

7/30/2019 Brigade r

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the realityis God, that

seeing the

Light is anexperience

of God. So

7/30/2019 Brigade r

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theynaturally

identify It

with anincident in

their own

7/30/2019 Brigade r

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scriptures,the Light

that shone

at thetransfigura

tion of

7/30/2019 Brigade r

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JesusChrist on

Mount

Tabor. Butif the same

Light

7/30/2019 Brigade r

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wasexperience

d by a

Hindumystic,

would it be

7/30/2019 Brigade r

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called thelight of

Krishna?

Might nota Buddhist

identify

7/30/2019 Brigade r

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such a lightwith the

pure

Essence ofMind or

the Clear

7/30/2019 Brigade r

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Light ofthe Void?

Could it be

thatmystics of

all times

7/30/2019 Brigade r

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andcultures

have had

visionof the same

Eternal

7/30/2019 Brigade r

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Light? Wasthe Islamic

mystic,

Sumnun,speaking

7/30/2019 Brigade r

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of thatLight when

he wrote

I haveseparated

my heart

7/30/2019 Brigade r

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from thisworld -

My heart

and Thouare not

separate.

7/30/2019 Brigade r

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And whenslumber

closes my

eyes,I find Thee

between

7/30/2019 Brigade r

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the eye andthe lid.

([S04],62)?

And wasAngelus

Silesius, a

7/30/2019 Brigade r

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Christianmystic of

the 17th

centurywhose

simple,

7/30/2019 Brigade r

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clear verseshave a

Zen-like

quality,speaking of

that

7/30/2019 Brigade r

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same Lightwhen he

wrote:

7/30/2019 Brigade r

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A heartawakened

has eyes:

perceivesthe Light

7/30/2019 Brigade r

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in dark ofnight.

([B05],109)

?And how

might a

7/30/2019 Brigade r

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scientistwho

happened

to see thatLight

speak

7/30/2019 Brigade r

200/1193

of It? Asthe E in

E=mc2?

Probablynot. If they

7/30/2019 Brigade r

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spoke of Itat all, it

would

probablybe in a

7/30/2019 Brigade r

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religiouscontext.

Essenceand

Energies

7/30/2019 Brigade r

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We'll seeother

mystics'

records ofthe Light,

7/30/2019 Brigade r

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but let'spause to

consider a

question.Of God, St.

7/30/2019 Brigade r

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Paulwrites:

He alone is

immortal;he lives in

7/30/2019 Brigade r

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the lightthat no one

can

approach.No one has

ever seen

7/30/2019 Brigade r

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him; noone can

ever see

him.([G02],1T

m 6:16).

7/30/2019 Brigade r

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If Paul wasright, then

the mystics

are wrong.They didn't

see God at

7/30/2019 Brigade r

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all. Who iswrong,

Paul or

them?Paul, I

believe.

7/30/2019 Brigade r

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It isprobably

worth re-

emphasizing that this

7/30/2019 Brigade r

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book'sworld view

agrees with

somebeliefs of

established

7/30/2019 Brigade r

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religionsand

disagrees

withothers.

Since

7/30/2019 Brigade r

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religionsdisagree

among

themselves,no world

view

7/30/2019 Brigade r

214/1193

couldpossibly

agree with

all beliefsof all

religions.

7/30/2019 Brigade r

215/1193

So Iusually

don't

remarkwhen a

point I'm

7/30/2019 Brigade r

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makingdisagrees

with some

religion oranother,

except

7/30/2019 Brigade r

217/1193

when thedisagreeme

nt, like the

one we'rediscussing

7/30/2019 Brigade r

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now,brings up

an

interestingpoint.

7/30/2019 Brigade r

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Can Godactually be

directly

experienced. Can God

be seen?

7/30/2019 Brigade r

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VladimirLossky in

The

MysticalTheology of

7/30/2019 Brigade r

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the EasternChurch

writes:

It would bepossible to

draw up

7/30/2019 Brigade r

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two sets oftexts taken

from the

Bible andthe

Fathers,

7/30/2019 Brigade r

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contradictory to one

another;

the first toshow the

inaccessibl

7/30/2019 Brigade r

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e characterof

the divine

nature, thesecond

asserting

7/30/2019 Brigade r

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that Goddoes

communica

te Himself,can be

known

7/30/2019 Brigade r

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experimentally,

and can

really beattained to

in union . .

7/30/2019 Brigade r

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.([L08],68).

(Lossky, in

fact, drawsup such a

list in the

7/30/2019 Brigade r

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secondchapter of

The

Vision ofGod

([L09]), a

7/30/2019 Brigade r

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book whichtreats the

above

contradiction in

7/30/2019 Brigade r

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greatdetail.) He

continues:

Thequestion of

the

7/30/2019 Brigade r

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possibilityof any real

union with

God, and,indeed, of

mystical

7/30/2019 Brigade r

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experiencein general,

thus poses

forChristian

theology

7/30/2019 Brigade r

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theantinomy

of the

accessibility of the

inaccessibl

7/30/2019 Brigade r

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e nature.([L08],69).

The

EasternOrthodox

Church

7/30/2019 Brigade r

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resolvesthis

scriptural

contradiction by

distinguishi

7/30/2019 Brigade r

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ng betweenthe essence

of God,

which isinaccessibl

e, and the

7/30/2019 Brigade r

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"energies"of God,

which are

. . . forcesproper to

and

7/30/2019 Brigade r

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inseparablefrom God's

essence, in

which Hegoes forth

7/30/2019 Brigade r

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fromHimself,

manifests,

communicates, and

7/30/2019 Brigade r

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givesHimself.

([L08],70).

Thefamous

philosophe

7/30/2019 Brigade r

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rImmanuel

Kant has a

similaridea: he

defines

7/30/2019 Brigade r

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. . .

noumena,

the thingsin

themselves,

7/30/2019 Brigade r

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which wecan

never

know, andthe

phenomena

7/30/2019 Brigade r

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, theappearance

s,

which areall that our

senses can

7/30/2019 Brigade r

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tell usabout.

([D04],329)

.An analogy

to both

7/30/2019 Brigade r

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ideas mightbe this: No

one has

ever reallyexperience

d fire's

7/30/2019 Brigade r

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essence;they've

only

experienced fire's

energies,

7/30/2019 Brigade r

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that is, seenits light,

felt its heat,

or heardthe sound

7/30/2019 Brigade r

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of itsburning.

Similarly,

the Godwhich is

not a

7/30/2019 Brigade r

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Personmay be

considered

(compare[U01],109)

transcende

7/30/2019 Brigade r

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nt,inaccessibl

e, and

unknowable. From

this

7/30/2019 Brigade r

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viewpoint,Energy is

not

identicalwith the

God which

7/30/2019 Brigade r

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is not aPerson

but rather

is thatGod's first

emanation,

7/30/2019 Brigade r

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theprimary

manifestati

onupon which

the entire

7/30/2019 Brigade r

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universe isbased. This

distinction

may beapplied to

the

7/30/2019 Brigade r

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ChristianTrinity so

that the

Father istranscende

nt

7/30/2019 Brigade r

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can alwayssay

revelation

is right andthe

accepted

7/30/2019 Brigade r

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"fact" iswrong. If

scientists

say theuniverse is

fifteen to

7/30/2019 Brigade r

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twentybillion

years old,

andthe Bible

says it's a

7/30/2019 Brigade r

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fewthousand

years old

then, sayfundament

alists,

7/30/2019 Brigade r

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science iswrong and

the Bible

right. Butwhat

happens

7/30/2019 Brigade r

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when thefact

is in

anotherpart of the

revelation?

7/30/2019 Brigade r

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Forexample,

what

happenswhen

7/30/2019 Brigade r

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the Biblecontradicts

itself? This

brings usto the

7/30/2019 Brigade r

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question ofinternal

consistence

: does thebible agree

with itself?

7/30/2019 Brigade r

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Throughout the ages,

many

leadingreligious

7/30/2019 Brigade r

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figureshave said it

does. For

example, inInerrancy

And The

7/30/2019 Brigade r

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Church([I03]) we

read that

Clement ofRome

claimed

7/30/2019 Brigade r

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that theScriptures

were

errorless.([I03],23),

that

7/30/2019 Brigade r

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Tertullianwas swift

to argue . .

. that theScriptures

7/30/2019 Brigade r

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containedno

contradicto

ry materialnor error.

([I03],24),

7/30/2019 Brigade r

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that Origen. . .

perceived

theScriptures

7/30/2019 Brigade r

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as perfectand

noncontrad

ictory . . .([I03],25),

7/30/2019 Brigade r

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and,finally, that

[f]or

Augustine,it was an

article of

7/30/2019 Brigade r

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faith thatthere is no

real

discrepancy or

contradicti

7/30/2019 Brigade r

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on in all ofScripture.

([I03],49).

Augustine's definition

7/30/2019 Brigade r

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of errorwas strict.

When

Augustinedeclared

the Bible to

7/30/2019 Brigade r

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be freefrom

error, he

explicitlyrejected

the

7/30/2019 Brigade r

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presence ofinadvertent

mistakes as

well asconscious

7/30/2019 Brigade r

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deception.([I03],53).

Yet he

knewMatthew

27:9

7/30/2019 Brigade r

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attributes aquote to

Jeremiah

which is

7/30/2019 Brigade r

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It with aGod who is

a Person.

Of Pascal'sMemorial,

Evelyn

7/30/2019 Brigade r

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Underhill inher classic

work

Mysticism:A Study in

the Nature

7/30/2019 Brigade r

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andDevelopme

nt of Man's

SpiritualConsciousn

ess writes:

7/30/2019 Brigade r

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He seemsalways to

have worn

it upon hisperson: a

7/30/2019 Brigade r

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perpetualmemorial of

the supernal

experience,the

7/30/2019 Brigade r

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initiationinto Reality,

which it

describes.([U01],188)

.

7/30/2019 Brigade r

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Shebelieves the

experience

concluded. . . a long

period of

7/30/2019 Brigade r

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spiritualstress, in

which

indifferenceto his

ordinary

7/30/2019 Brigade r

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interestswas

counterbala

nced by anutter

7/30/2019 Brigade r

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inability tofeel the

attractive

force of thatDivine

Reality

7/30/2019 Brigade r

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which hisgreat

mind

discerned asthe only

adequate

7/30/2019 Brigade r

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object ofdesire.

([U01],189)

.Underhill

mentions

7/30/2019 Brigade r

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otherChristian

mystics

whoseexperience

of

7/30/2019 Brigade r

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Lightparallels the

experience

ofAugustine,

7/30/2019 Brigade r

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Fox, andPascal.

LIGHT,

ineffableand

uncreated,

7/30/2019 Brigade r

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the perfectsymbol of

pure

undifferentiated Being:

above the

7/30/2019 Brigade r

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intellect, asSt.

Augustine

reminds us,but known

7/30/2019 Brigade r

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to him wholoves.

This

UncreatedLight is the

7/30/2019 Brigade r

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"deep yetdazzling

darkness"

of theDionysian

school,

7/30/2019 Brigade r

301/1193

"dark fromits

surpassing

brightness .. . as the

7/30/2019 Brigade r

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shining ofthe sun on

his course is

as darknessto weak

7/30/2019 Brigade r

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eyes." It isSt.

Hildegarde'

s lux vivens,Dante's

somma

7/30/2019 Brigade r

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luce,wherein

he saw

multiplicityin unity, the

7/30/2019 Brigade r

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ingatheredleaves of all

the

universe:The Eternal

Father, or

7/30/2019 Brigade r

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Fount ofThings.

"For well

we know,"says

Ruysbroeck

7/30/2019 Brigade r

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, "that thebosom

of the

Father isour ground

and origin,

7/30/2019 Brigade r

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wherein ourlife

and being is

begun."([U01],115)

.

7/30/2019 Brigade r

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Is not theUltimate

Ground of

Existenceour ground

and origin,

7/30/2019 Brigade r

310/1193

root andsource as

well? Is not

Energy pureIsness, pure

Suchness,

7/30/2019 Brigade r

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pureundifferenti

ated

Existence?

7/30/2019 Brigade r

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EasternChristian

Seers

Of course,other

religions

7/30/2019 Brigade r

313/1193

speak ofdirect

experience

of theEternal

7/30/2019 Brigade r

314/1193

Light.Hesychasm,

a mystical

tradition ofthe Eastern

Orthodox

7/30/2019 Brigade r

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ChristianChurch, is

particularly

explicit.The Eastern

7/30/2019 Brigade r

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Orthodoxand

the Roman

Catholicchurches

were once

7/30/2019 Brigade r

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branches ofa single

Christian

church.About

1054, the

7/30/2019 Brigade r

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twodivided.

Hesychasm

is themonastic

tradition of

7/30/2019 Brigade r

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the EasternOrthodox

church that

expressesits

7/30/2019 Brigade r

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([M02],106)"central

mystical

doctrine."Hesychast

7/30/2019 Brigade r

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monksclaim

direct

experienceof God in

the form of

7/30/2019 Brigade r

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Uncreatedlight.

One of the

greatestHesychast

saints lived

7/30/2019 Brigade r

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about athousand

years

ago. Hisname is

Symeon.

7/30/2019 Brigade r

324/1193

He's called"the New

Theologian"

toindicate he

ranks

7/30/2019 Brigade r

325/1193

second([S26],37)

only to

theologian"par

7/30/2019 Brigade r

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excellence,"Gregory of

Nazianzus.

In his ThirdTheological

7/30/2019 Brigade r

327/1193

Discourse,Symeon

writes:

God is light,a light

infinite and

7/30/2019 Brigade r

328/1193

incomprehensible . . .

one single

light . .simple,

non-

7/30/2019 Brigade r

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composite,timeless,

eternal . . .

The light islife. The

light is

7/30/2019 Brigade r

330/1193

immortality.The

light is the

source oflife. . . . the

7/30/2019 Brigade r

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door of thekingdom

of heaven.

The light isthe very

7/30/2019 Brigade r

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kingdomitself.

([S25],138).

We've seenhow Energy

is simple

7/30/2019 Brigade r

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and non-composite

(not

composed

7/30/2019 Brigade r

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of parts),timeless and

eternal.

Symeonemphasized

it's possible

7/30/2019 Brigade r

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toexperience

the Light

which isGod.

7/30/2019 Brigade r

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Our mind ispure and

simple, so

when it isstripped of

7/30/2019 Brigade r

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every alienthought, it

enters the

pure,simple,

Divine

7/30/2019 Brigade r

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light . . .God is light

- the highest

light.([W11],132

),

7/30/2019 Brigade r

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andFor if

nothing

interfereswith its

7/30/2019 Brigade r

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contemplation, the

mind - the

eye of thesoul - sees

7/30/2019 Brigade r

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God purelyin a pure

light.

([W11],137).

7/30/2019 Brigade r

342/1193

How didSymeon

know that

God is asimple,

7/30/2019 Brigade r

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non-composite,

eternal

Light whichcan be

seen? He

7/30/2019 Brigade r

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claimed hisknowledge

was

firsthand.I have often

seen the

7/30/2019 Brigade r

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light,sometimes

it has

appearedto me

within

7/30/2019 Brigade r

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myself,when my

soul

possessedpeace

7/30/2019 Brigade r

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and silence.. .

([L09],118-

9).Symeon's

relation to

7/30/2019 Brigade r

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the Lightwas

anything

but cold andimpersonal.

7/30/2019 Brigade r

349/1193

In histwenty-fifth

hymn he

writes:- But, Oh,

what

7/30/2019 Brigade r

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intoxicationof light, Oh,

what

movementsof fire!

7/30/2019 Brigade r

351/1193

Oh, whatswirlings of

the flame in

me . . .coming

from

7/30/2019 Brigade r

352/1193

You andYour glory!

. . .

You grantedme to see

the light of

7/30/2019 Brigade r

353/1193

Yourcountenanc

e

that isunbearable

to all. . . .

7/30/2019 Brigade r

354/1193

Youappeared as

light,

illuminatingme

completely

7/30/2019 Brigade r

355/1193

from Yourtotal light. .

. .

O awesomewonder

which I see

7/30/2019 Brigade r

356/1193

doubly,with my

two

sets of eyes,of the body

and of the

7/30/2019 Brigade r

357/1193

soul!([S26],24-

5).

And he leftno doubt he

considered

7/30/2019 Brigade r

358/1193

this LightGod.

It

illuminatesus, this light

that never

7/30/2019 Brigade r

359/1193

sets,without

change,

unalterable,never

eclipsed; it

7/30/2019 Brigade r

360/1193

speaks, itacts,

it lives and

vivifies, ittransforms

7/30/2019 Brigade r

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into lightthose whom

it illumines.

God is light,and those

7/30/2019 Brigade r

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whom hedeems

worthy of

seeing himsee him as

7/30/2019 Brigade r

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light; . . .Those who

have not

seen thislight have

not seen

7/30/2019 Brigade r

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God, forGod is

light.

([L09],121).As might be

expected,

7/30/2019 Brigade r

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theexperience

of the Light

which isGod can

7/30/2019 Brigade r

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be quiteintense.

If a manwho

possesses

7/30/2019 Brigade r

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within himthe light of

the

Holy Spiritis unable to

bear its

7/30/2019 Brigade r

368/1193

radiance, hefalls

prostrate on

the groundand cries

7/30/2019 Brigade r

369/1193

out in greatfear and

terror, as

one whosees and

7/30/2019 Brigade r

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experiencessomething

beyond

nature,above

words or

7/30/2019 Brigade r

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reason. Heis then like

a man

whoseentrails

have been

7/30/2019 Brigade r

372/1193

set on fireand,

unable to

bear thescorching

7/30/2019 Brigade r

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flame, he isutterly

devastated

by it . . .([W11],113

).

7/30/2019 Brigade r

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Some yearsafter

Symeon,

theorthodoxy

7/30/2019 Brigade r

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and validityof the

Hesychast

experienceof God as

Light was

7/30/2019 Brigade r

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questioned.Many rose

to

Hesychasm's defense.

Gregory

7/30/2019 Brigade r

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Palamas(1296-

1359) is

perhaps themost

famous.

7/30/2019 Brigade r

378/1193

Palamasgave the

Hesychast

experienceof

Uncreated

7/30/2019 Brigade r

379/1193

Energy aphilosophic

al basis

acceptableto Orthodox

Christianity.

7/30/2019 Brigade r

380/1193

Gregoryargued that

the divine

energiesmanifest the

7/30/2019 Brigade r

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Godhead inan

effulgence

of light,which it is

possible

7/30/2019 Brigade r

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for humansbeings to

see, God

willing. Thelight that

7/30/2019 Brigade r

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the apostlessaw on the

mount of

thetransfigurati

on

7/30/2019 Brigade r

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wasuncreated

light, not a

createdeffulgence.

([P15],69).

7/30/2019 Brigade r

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LikeSymeon,

Palamas

insistsUncreated

7/30/2019 Brigade r

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Light is anactual

experience,

not asymbol or a

metaphor

7/30/2019 Brigade r

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forintellectual

understandi

ng.Palamas

affirms the

7/30/2019 Brigade r

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utter realityof the

saints'

vision ofGod,

constantly

7/30/2019 Brigade r

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repeatingthat the

grace that

revealsGod, like

the light

7/30/2019 Brigade r

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thatillumined

the disciples

on MountTabor, is

uncreated.

7/30/2019 Brigade r

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([M14],120).

Palamas's

defense ofthe

Hesychast

7/30/2019 Brigade r

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experiencewas

successful.

TheOrthodox

Church

7/30/2019 Brigade r

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([N04],v11,465)

accepts his

teachingsand

7/30/2019 Brigade r

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numbershim among

its saints.

Uncreated

Light

7/30/2019 Brigade r

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Hesychastmonks

almost

alwaysdescribe

their

7/30/2019 Brigade r

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experienceof God as

an

experienceof

Uncreated

7/30/2019 Brigade r

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Light. Theyassociate

that Light

with the

7/30/2019 Brigade r

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light of ascriptural

incident.

Take forexample the

term

7/30/2019 Brigade r

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"Taboritelight," with

which

hesychastsalways

describe

7/30/2019 Brigade r

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theirexperience

of God.

For theyidentify the

divine

7/30/2019 Brigade r

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reality thatreveals

itself to

the saintswith the

light that

7/30/2019 Brigade r

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appeared tothe Lord's

disciples at

HisTransfigurat

ion on

7/30/2019 Brigade r

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MountTabor. Such

an

identification seems to

them

7/30/2019 Brigade r

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justified notmerely as

a symbol

but assomething

very real.

7/30/2019 Brigade r

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([M14],116).

But why is

the Lightcalled

Uncreated?

7/30/2019 Brigade r

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The biblicalaccount

doesn't use

that word. Itsays while

7/30/2019 Brigade r

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Jesus waspraying

. . . his face

changed itsappearance,

7/30/2019 Brigade r

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and hisclothes

became

dazzlingwhite. . . .

7/30/2019 Brigade r

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Moses andElijah . . .

appeared in

heavenlyglory . . .

his

7/30/2019 Brigade r

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companions. . .

saw Jesus'

glory . . .([G02],Lk

9:29-32).

7/30/2019 Brigade r

411/1193

But Lukedoesn't call

the light

"uncreated"and neither

7/30/2019 Brigade r

412/1193

doesMatthew

(17:1-8) or

Mark (9:2-8). Matthew

uses light

7/30/2019 Brigade r

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imagerywhen he

describes

Jesus' face(Mt

17:2,[G02],

7/30/2019 Brigade r

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18) as"shining

like the

sun."And Mark

says (Mk

7/30/2019 Brigade r

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9:3,[G02],42) Jesus'

clothes

"becameshining

7/30/2019 Brigade r

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white -whiter than

anyone in

the worldcould wash

7/30/2019 Brigade r

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them." Butwhy is

the light

calledUncreated?

Perhaps, the

7/30/2019 Brigade r

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monks'experience

of the

Light whichis

Uncreated

7/30/2019 Brigade r

419/1193

came first,and

identificatio

n with thelight

7/30/2019 Brigade r

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whichshone on

Mount

Taborsecond.

7/30/2019 Brigade r

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Imaginemonks see a

reality

withinthemselves.

7/30/2019 Brigade r

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The realityis a

kind of

Light. Theyrealize that

the reality is

7/30/2019 Brigade r

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God, thatseeing the

Light is an

experienceof God. So

they

7/30/2019 Brigade r

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naturallyidentify It

with an

incident intheir own

scriptures,

7/30/2019 Brigade r

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the Lightthat shone

at the

transfiguration of Jesus

Christ on

7/30/2019 Brigade r

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MountTabor. But

if the same

Lightwas

experienced

7/30/2019 Brigade r

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by a Hindumystic,

would it be

called thelight of

7/30/2019 Brigade r

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Krishna?Might not a

Buddhist

identifysuch a light

7/30/2019 Brigade r

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with thepure

Essence of

Mind or theClear Light

7/30/2019 Brigade r

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of theVoid?

Could it be

that mysticsof all times

and cultures

7/30/2019 Brigade r

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have hadvision

of the same

EternalLight? Was

the Islamic

7/30/2019 Brigade r

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mystic,Sumnun,

speaking

of thatLight when

he wrote

7/30/2019 Brigade r

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I haveseparated

my heart

from thisworld -

7/30/2019 Brigade r

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My heartand Thou

are not

separate.And when

slumber

7/30/2019 Brigade r

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closes myeyes,

I find Thee

between theeye and the

7/30/2019 Brigade r

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lid.([S04],62)?

And was

AngelusSilesius, a

Christian

7/30/2019 Brigade r

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mystic ofthe 17th

century

whosesimple,

clear verses

7/30/2019 Brigade r

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have a Zen-like quality,

speaking of

that

7/30/2019 Brigade r

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same Lightwhen he

wrote:

7/30/2019 Brigade r

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A heartawakened

has eyes:

perceivesthe Light

7/30/2019 Brigade r

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in dark ofnight.

([B05],109)

?And how

might a

7/30/2019 Brigade r

442/1193

scientistwho

happened to

see thatLight speak

7/30/2019 Brigade r

443/1193

of It? As theE in

E=mc2?

Probablynot. If they

7/30/2019 Brigade r

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spoke of Itat all, it

would

probably bein a

7/30/2019 Brigade r

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religiouscontext.

Essenceand

Energies

7/30/2019 Brigade r

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We'll seeother

mystics'

records ofthe Light,

7/30/2019 Brigade r

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but let'spause to

consider a

question. OfGod, St.

Paul writes:

7/30/2019 Brigade r

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He alone isimmortal;

he lives in

the lightthat no one

7/30/2019 Brigade r

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canapproach.

No one has

ever seenhim; no one

can

7/30/2019 Brigade r

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ever seehim.

([G02],1Tm

6:16).If Paul was

right, then

7/30/2019 Brigade r

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the mysticsare wrong.

They didn't

see God atall. Who is

wrong, Paul

7/30/2019 Brigade r

452/1193

or them?Paul, I

believe.

It isprobably

worth re-

7/30/2019 Brigade r

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emphasizing that this

book's

world viewagrees with

some

7/30/2019 Brigade r

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beliefs ofestablished

religions

anddisagrees

with

7/30/2019 Brigade r

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others.Since

religions

disagreeamong

themselves,

7/30/2019 Brigade r

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no worldview

could

possiblyagree with

all beliefs

7/30/2019 Brigade r

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of allreligions.

So I usually

don'tremark

when a

7/30/2019 Brigade r

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point I'mmaking

disagrees

with somereligion or

7/30/2019 Brigade r

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another,except

when the

disagreement, like the

7/30/2019 Brigade r

460/1193

one we'rediscussing

now, brings

up aninteresting

point.

7/30/2019 Brigade r

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Can Godactually be

directly

experienced. Can God

be seen?

7/30/2019 Brigade r

462/1193

VladimirLossky in

The

MysticalTheology of

7/30/2019 Brigade r

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the EasternChurch

writes:

It would bepossible to

draw up

7/30/2019 Brigade r

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two sets oftexts taken

from the

Bible andthe Fathers,

7/30/2019 Brigade r

465/1193

contradictory to one

another; the

first toshow the

7/30/2019 Brigade r

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inaccessiblecharacter of

the divine

nature, thesecond

asserting

7/30/2019 Brigade r

467/1193

that Goddoes

communicat

e Himself,can be

known

7/30/2019 Brigade r

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experimentally,

and can

really beattained to

7/30/2019 Brigade r

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in union . . .([L08],68).

(Lossky, in

fact, drawsup such a

list in the

7/30/2019 Brigade r

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secondchapter of

The

Vision ofGod

([L09]), a

7/30/2019 Brigade r

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book whichtreats the

above

contradiction in

7/30/2019 Brigade r

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greatdetail.) He

continues:

Thequestion of

the

7/30/2019 Brigade r

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possibilityof any real

union with

God, and,indeed, of

mystical

7/30/2019 Brigade r

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experiencein general,

thus poses

forChristian

theology the

7/30/2019 Brigade r

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antinomy ofthe

accessibility

of theinaccessible

7/30/2019 Brigade r

476/1193

nature.([L08],69).

The Eastern

OrthodoxChurch

7/30/2019 Brigade r

477/1193

resolves thisscriptural

contradictio

n bydistinguishi

ng between

7/30/2019 Brigade r

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the essenceof God,

which is

inaccessible, and the

"energies"

7/30/2019 Brigade r

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of God,which are

. . . forces

proper toand

7/30/2019 Brigade r

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inseparablefrom God's

essence, in

which Hegoes forth

7/30/2019 Brigade r

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fromHimself,

manifests,

communicates, and

7/30/2019 Brigade r

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givesHimself.

([L08],70).

The famousphilosopher

Immanuel

7/30/2019 Brigade r

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Kant has asimilar idea:

he defines

. . .

noumena,

7/30/2019 Brigade r

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the things inthemselves,

which we

cannever know,

and the

7/30/2019 Brigade r

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phenomena,the

appearances

,which are

all that our

7/30/2019 Brigade r

486/1193

senses cantell us

about.

([D04],329).

7/30/2019 Brigade r

487/1193

An analogyto both

ideas might

be this: Noone has

ever really

7/30/2019 Brigade r

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experiencedfire's

essence;

they've onlyexperienced

7/30/2019 Brigade r

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fire'senergies,

that is, seen

its light, feltits heat, or

heard the

7/30/2019 Brigade r

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sound of itsburning.

Similarly,

the Godwhich is not

a Person

7/30/2019 Brigade r

491/1193

may beconsidered

(compare

[U01],109)transcenden

t,

7/30/2019 Brigade r

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inaccessible, and

unknowable

. From thisviewpoint,

Energy is

7/30/2019 Brigade r

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not identicalwith the

God which

is not aPerson

7/30/2019 Brigade r

494/1193

but rather isthat God's

first

emanation,the primary

7/30/2019 Brigade r

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manifestation

upon which

the entireuniverse is

based. This

7/30/2019 Brigade r

496/1193

distinctionmay be

applied to

theChristian

Trinity so

7/30/2019 Brigade r

497/1193

that theFather is

transcenden

texistence,

and the Son

7/30/2019 Brigade r

498/1193

or Logos isthe Father's

first-born,

the firstmanifestatio

n through

7/30/2019 Brigade r

499/1193

which theuniverse is

made.

God hasreal

existence in

7/30/2019 Brigade r

500/1193

the worldinsofar as

He

creates theworld, i.e.,

gives it

7/30/2019 Brigade r

501/1193

existence bygiving it a

share in His

own realexistence in

7/30/2019 Brigade r

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and throughthe

energies.

([M03],72).Therefore,

the Logos is

7/30/2019 Brigade r

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theUncreated

Light

consideredas the

7/30/2019 Brigade r

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Root of theuniverse,

exterior to

one's self.Paul

7/30/2019 Brigade r

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picturesJesus, the

Logos, in

this way:Who is the

image of

7/30/2019 Brigade r

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the invisibleGod, the

firstborn of

everycreature;

For by him

7/30/2019 Brigade r

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were allthings

created . . .

And he isbefore all

things, and

7/30/2019 Brigade r

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by him allthings

consist.

([H08],Col,1:15-17).

7/30/2019 Brigade r

509/1193

And what isthe Spirit?

The same

Root andSource seen

7/30/2019 Brigade r

510/1193

interiorly,as

one's own

UltimateGround of

Existence.

7/30/2019 Brigade r

511/1193

Jewish

Seers

Let's nowturn to other

religions

7/30/2019 Brigade r

512/1193

andexamine

what

Jewish,Islamic,

7/30/2019 Brigade r

513/1193

Hindu, Sikhand

Buddhist

seers sayabout the

7/30/2019 Brigade r

514/1193

Light whichis God.

Jewish

records I'vefound aren't

as explicit

7/30/2019 Brigade r

515/1193

asHesychast

descriptions

ofUncreated

Light. Yet,

7/30/2019 Brigade r

516/1193

someJewish

mystics do

speakof divine

Light. In

7/30/2019 Brigade r

517/1193

fact, RabbiKook

expressed

the mystic'sgoal in

7/30/2019 Brigade r

518/1193

terms ofLight.

The divine

lightsustains all

7/30/2019 Brigade r

519/1193

life, is to befound in

everything

that exists,and is also

7/30/2019 Brigade r

520/1193

the goal ofall

creation . . .

[T]hemystic's

goal is to

7/30/2019 Brigade r

521/1193

perceiveand

experience

this divinelight and to

7/30/2019 Brigade r

522/1193

be unitedwith the

universe.

([C16],30).Was Kook,

a man who

7/30/2019 Brigade r

523/1193

undoubtedly believed

in a God

who is aPerson,

speaking of

7/30/2019 Brigade r

524/1193

the Godwhich is not

a Person?

Perhaps. It'shard

7/30/2019 Brigade r

525/1193

to see howperceiving

the radiance

of someGod who is

a Person,

7/30/2019 Brigade r

526/1193

separatefrom

creation,

would unitea mystic

with the

7/30/2019 Brigade r

527/1193

universe.But

perceiving

theuniverse's

ultimate

7/30/2019 Brigade r

528/1193

Substanceunites a

mystic with

theuniverse in

an obvious

7/30/2019 Brigade r

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and intimateway.

In any case,

Kookidentifies

light with

7/30/2019 Brigade r

530/1193

God. Hewrites of

([K05],221)

"the light ofEn Sof, the

light of the

7/30/2019 Brigade r

531/1193

living God"and says

that

holy men,those of

pure

7/30/2019 Brigade r

532/1193

thought andcontemplati

on,

jointhemselves,

in their

7/30/2019 Brigade r

533/1193

innersensibilities,

with the

spiritualthat

pervades

7/30/2019 Brigade r

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all.Everything

that is

revealedto them is

an

7/30/2019 Brigade r

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emergenceof light, a

disclosure

of the

7/30/2019 Brigade r

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divine . . .([K05],208)

,

and alsowrites of

([K05],225)

7/30/2019 Brigade r

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the "light ofeternity . . .

in which the

temporaland the

eternal

7/30/2019 Brigade r

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merge inone whole."

Might not a

vision ofEternal

Light merge

7/30/2019 Brigade r

539/1193

thetemporal

and eternal

- forinstance,

the table

7/30/2019 Brigade r

540/1193

and itsEternal

Basis - into

one whole?

7/30/2019 Brigade r

541/1193

IslamicSeers

The next

religionwe'll

discuss is

7/30/2019 Brigade r

542/1193

Islam. TheKoran,

Islam's

scripture,

7/30/2019 Brigade r

543/1193

speaks ofAllah's

Light.

Allah is thelight of the

heavens and

7/30/2019 Brigade r

544/1193

the earth.His light

may be

compared toa niche that

7/30/2019 Brigade r

545/1193

enshrines alamp,

the lamp

within acrystal of

star-like

7/30/2019 Brigade r

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brilliance. .. . Light

upon light;

Allahguides to

His light

7/30/2019 Brigade r

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whom Hewill.

(Sura 24:35,

[K07],217).And the

Sufis, who

7/30/2019 Brigade r

548/1193

are Islam'smystics,

call

themselves([N11],1)

"the

7/30/2019 Brigade r

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followers ofthe Real",

and speak

of "a pillarof light

7/30/2019 Brigade r

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formedfrom the

souls of . . .

saints" and"the

preexistent

7/30/2019 Brigade r

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light ofMuhammad

"

([S04],56),as well as

the "light of

7/30/2019 Brigade r

552/1193

God"([S04],60)

which

guides themystic.

7/30/2019 Brigade r

553/1193

Ghazzali isone of the

most

famousSufis. His

7/30/2019 Brigade r

554/1193

The Nichefor

Lights

([A03])"shows a

highly

7/30/2019 Brigade r

555/1193

developedlight

metaphysics

- God isthe Light"

([S04],96).

7/30/2019 Brigade r

556/1193

Moreover,Ghazzali

believed

mystics cansee

7/30/2019 Brigade r

557/1193

actuallyZechariah

11:13. If

not aconscious

deception,

7/30/2019 Brigade r

558/1193

wasn't thisat

least a

mistake?Could

Augustine

7/30/2019 Brigade r

559/1193

avoidseeing it as

one or the

other?He could.

Augustine'

7/30/2019 Brigade r

560/1193

sexplanatio

n ([I03],44)

was asfollows.

7/30/2019 Brigade r

561/1193

Under theinspiration

of the Holy

Spirit, thename

7/30/2019 Brigade r

562/1193

"Jeremiah" first

came to

Matthew'smind. Then

Matthew

7/30/2019 Brigade r

563/1193

realized thequote was

actually

Zechariah's but

decided the

7/30/2019 Brigade r

564/1193

Holy Spirithad

allowed

"Jeremiah" to come

to mind to

7/30/2019 Brigade r

565/1193

indicate"the

essential

unity of thewords of

the

7/30/2019 Brigade r

566/1193

prophets."So

Matthew

bowed "tothe

7/30/2019 Brigade r

567/1193

authorityof the

Holy

Spirit" andwrote

"Jeremiah

7/30/2019 Brigade r

568/1193

" instead ofthe correct

reference,

Zechariah.Augustine

illustrates

7/30/2019 Brigade r

569/1193

howreligious

believers

defendscripture's

7/30/2019 Brigade r

570/1193

"inerrancy" and

"harmoniz

e" itsinconsisten

cies.

7/30/2019 Brigade r

571/1193

Augustineknows

Matthew

27:9 iswrong. Yet

he can't

7/30/2019 Brigade r

572/1193

make asimple

correction

oracknowled

ge a simple

7/30/2019 Brigade r

573/1193

mistake.Why? Why

can't he

improvescripture

7/30/2019 Brigade r

574/1193

and makeit more

truthful

andconsistent

by

7/30/2019 Brigade r

575/1193

correctinga simple

error?

Because hisway of

knowing

7/30/2019 Brigade r

576/1193

doesn'tallow it.

The

principlethat

7/30/2019 Brigade r

577/1193

scripture iswritten by

God and

alreadyerror-free

7/30/2019 Brigade r

578/1193

preventshim from

acknowled

ging andcorrecting

a simple

7/30/2019 Brigade r

579/1193

mistake.Instead,

he's forced

to find an"explanati

on" that

7/30/2019 Brigade r

580/1193

upholds theinerrancy

of

scripture.Augustine

takes the

7/30/2019 Brigade r

581/1193

safe,though not

entirely

truthful,path.

Rather

7/30/2019 Brigade r

582/1193

actuallyZechariah

11:13. If

not aconscious

deception,

7/30/2019 Brigade r

583/1193

wasn't thisat

least a

mistake?Could

Augustine

7/30/2019 Brigade r

584/1193

avoidseeing it as

one or the

other?He could.

Augustine'

7/30/2019 Brigade r

585/1193

sexplanatio

n ([I03],44)

was asfollows.

7/30/2019 Brigade r

586/1193

Under theinspiration

of the Holy

Spirit, thename

7/30/2019 Brigade r

587/1193

"Jeremiah" first

came to

Matthew'smind. Then

Matthew

7/30/2019 Brigade r

588/1193

realized thequote was

actually

Zechariah's but

decided the

7/30/2019 Brigade r

589/1193

Holy Spirithad

allowed

"Jeremiah" to come

to mind to

7/30/2019 Brigade r

590/1193

indicate"the

essential

unity of thewords of

the

7/30/2019 Brigade r

591/1193

prophets."So

Matthew

bowed "tothe

7/30/2019 Brigade r

592/1193

authorityof the

Holy

Spirit" andwrote

"Jeremiah

7/30/2019 Brigade r

593/1193

" instead ofthe correct

reference,

would liketo turn as

we would

7/30/2019 Brigade r

594/1193

like to turnas we

conclude

thischapter.The

first of

7/30/2019 Brigade r

595/1193

thesecommontop

ics or

problems isa time-

honoured

7/30/2019 Brigade r

596/1193

one,centringround the

idiographic

snomothetic

dichotomy

7/30/2019 Brigade r

597/1193

thatseparates

and unites

the socialsciences at

would like

7/30/2019 Brigade r

598/1193

to turn aswe

conclude

thischapter.The

first of

7/30/2019 Brigade r

599/1193

thesecommontop

ics or

problems isa time-

honoured

7/30/2019 Brigade r

600/1193

one,centringround the

idiographic

snomothetic

dichotomy

7/30/2019 Brigade r

601/1193

thatseparates

and unites

the socialsciences at

7/30/2019 Brigade r

602/1193

would liketo turn as

we

concludethis

chapter.The

7/30/2019 Brigade r

603/1193

first ofthese

commontop

ics orproblems is

a time-

7/30/2019 Brigade r

604/1193

honouredone,centring

round the

idiographic

snomothetic

7/30/2019 Brigade r

605/1193

dichotomythat

separates

and unitesthe social

sciences at

7/30/2019 Brigade r

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would liketo turn as

we

concludethis

chapter.The

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first ofthese

commontop

ics orproblems is

a time-

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honouredone,centring

round the

idiographic

snomothetic

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dichotomythat

separates

and unitesthe social

sciences at

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one and theone and the

same

time.Acentral point of

contention,

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especiallyduring the

early debate

aboutexceptiona

lismingeog

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raphy(Schaefer

1953),this

axis hadbeen a

dominant

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one in thehuman and

socialscienc

es at leastsince the

7/30/2019 Brigade r

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Methodenstreit

in the

GermanStaatswissen

schaften

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duringthesecond

half of the

nineteenthcentury

(Strohmaye

7/30/2019 Brigade r

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r 1997b).Isgeography a

scienceconc

entrating onthe

specific,on

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differenceand the

uniqueness

of place(s)?Or is itsgoal

to uncover

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law-likestructures

that apply

underobservable

conditions

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andwhichcan

be used for

planningand other

socially

7/30/2019 Brigade r

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relevantpurposes?

Human

geographyhasfound

many

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differentanswers to

these

questionsduring the

course of

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thetwentiethce

ntury and

haswitnessed

seemingly

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stableconfiguratio

ns vanish

every sooften.Take,f

or

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instance,theresurrection

of a concern

forparticularity

within the

7/30/2019 Brigade r

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postmodernparadigm:w

as this a

return to anearlier

geographica

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l practice orsomething

altogetherne

w anddifferent?

Was it a

7/30/2019 Brigade r

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child of itstime just

like any

otherepistemolog

ical

7/30/2019 Brigade r

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break andthus

necessarily

a form oflocalknow

7/30/2019 Brigade r

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ledge (Ley2003)?

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Geographical

visions23

Mention ofparticularit

yshould

remind usnot to

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overlook asecond axis

thatstructur

edgeographic

theories

7/30/2019 Brigade r

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during thetwentieth

century.Oft

en hiddenbeneath

theidiograp

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hicnomothetic

divide,the

differencebetween

generality

7/30/2019 Brigade r

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andparticularity

isthought by

many to besynonymou

s with the

7/30/2019 Brigade r

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former.However,one

can well

imagineanomothetic

approach to

7/30/2019 Brigade r

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particulars,just as

idiographic

concerns forgeneralities

exist.Implic

7/30/2019 Brigade r

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it in thisdifference,t

herefore,is

little lessthan the

importance

7/30/2019 Brigade r

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of scale(Marston20

00) or the

reminderthat the

geographies