How To Trust Your Inner Mystic

18 Jun

Kathryn Hauser’s Reflection for 2 After Epiphany 15 Jan 2012

How To Trust Your Inner Mystic

In the Old Testament story of God calling the boy Samuel, three times he hears God calling him.  The boy runs to Eli thinking it is he who is calling.  Old Man Eli tells him to go lay down.  Samuel had been lying down in the temple where the Ark of the Covenant was, as the lamp of God had not yet gone out. (1 Sam 3:3)  The “lamp” in our own temple of the heart has also not yet gone out and we still have a covenant with God.  God never dropped us.  We are just on the cusp of a cosmic paradigm shift, and the ‘Good Ol’ Boys’ of the Institution don’t like change, nor do they like (or trust) their own inner mystic.  In Samuel’s story, Eli wises up that it is the Lord who is calling and Eli gives Samuel words to say to the Lord:

1 Sam 3:9 Therefore Eli said to Samuel, “Go, lie down; and if he calls you, you shall say, ‘Speak, LORD, for your servant is listening.'” So Samuel went and lay down in his place.

The Lord does come to Samuel a third time.

1 Sam 3:11 Then the LORD said to Samuel, “See, I am about to do something in Israel that will make both ears of anyone who hears of it tingle.

3:12 On that day I will fulfill against Eli all that I have spoken concerning his house, from beginning to end.

Eli represents every ‘Good Ol’ Boy’ in every era that ever lived.  Eli knew and he did nothing. (1 Sam 3:13)  In today’s world the “Good Ol’ Boys” of the Institution (name your institution) knew and they did nothing.  So God is tingling in our own ears once again.  How?  By telling us to “go lay down” like Samuel, and again like Jesus noticing Nathanael as he sat under the fig tree. (Jn 1:48)  This is the same thing Buddha did under the Bodhi Tree.  Go sit down.  Of course doubts will be the first thing to arise.  Doubts are part of the journey.  Doubts of “Can anything good come out of Nazareth?” will invariably surface.  Doubts must surface for it is the doubts that spur us toward Truth.  And the doubts must be met with honesty in order for the psyche to come to resolution.  Expectations come up against reality and Truth.  It’s like they’re on the Irish roadtrip: Expectations waltz along taking the High Road while Doubts take the Low Road and somehow we meet in Scotland anyway.  Wisdom sits there with a kind smile waiting in the chapel in “Scotland.”  Honesty in the inward struggle is visible from afar to the discerning heart.  That’s how Jesus was able to say,

“Here is truly an Israelite in whom there is no deceit!” (Jn 1:47)

How does Jesus know there is no deceit in Nathanael?  Jesus has the gift of discernment of Spirit and discernment of spirits.  Each of us also has this ability to discern.  It may not be amplified to the extent of being a specially anointed gift from God for the betterment of the community, but each of us has a discerning inner mystic.  Matthew Fox lays out twenty-one “running definitions,” or working definitions, of how to recognize one’s inner mystic and he demystifies the stigma.[1]  Even though Matthew Fox’s book has been around since 1988, I am certain that God allowed it to be released 24 years ago, so that society would get used to the idea.  It is a gift from God through Matthew Fox.  Therefore, I piggyback on Matthew Fox’s wisdom now and share a condensed (although still lengthy) summary of those 21 working definitions of how to identify your inner mystic with the intention of empowering the people who really do recognize the “Eli’s” in their midst who know and still do nothing. 

How to Recognize Your Inner Mystic:

  1. EXPERIENCE.  The mystic is keen on experience of the Divine and will not settle for theory alone or knowing about the Divine.  There is no such thing as vicarious mysticism—no one can experience life and divinity on our behalf.  (p 48)


  1. NONDUALISM.  Our mystical experiences are unitive experiences.  There are no separations between God and the soul.  Mysticism announces the end of alienation and the beginning of communion, the end of either/or relationships (which form the essence of dualism) and the beginning of unity.  Yet the unity that the mystics celebrate is not a loss of self or dissolution of differences, but a unity of creativity, a coming together of different existences.  There is a unity in diversity, a diversity in the union of love. (p 49)


  1. COMPASSION.  Compassion is another word for the unitive experience and therefore another name for mysticism.  Compassion unites us in our common universal heritage.  The mystic intuits this, feels this, experiences it, and tries to live it out in some fashion.  Divinity is not outside us.  We are in God and God is in us. (p 50)


  1. CONNECTION MAKING.  Part of the process of this experience is about making unity and connections where connections have been lost, forgotten, or covered up.  As part of this process we must get out of the way, so that the connections and interdependencies that already exist might emerge.  We connect by art, symbol, stories, myths, music, colors, form and ritual, between the stars and the stars which make the clay and the clay that is the person.  Connections of time and space, of human and nonhuman, of past and future, all coming to be in the present moment—all these connection-making events are mystical events as well. (p 50)


  1. RADICAL AMAZEMENT.  The mystic in us is moved to radical amazement by the awe of things.  Awe is the beginning of wisdom.  Awe is the opposite of “taking for granted.”  If awe precedes faith, then there can be no living faith without it. (p 51)


  1. AFFIRMATION OF THE WORLD AS A WHOLE.  The mystic has taken in enough of the blessing of the world to be radically amazed by it and, therefore, to affirm it.  What the mystic affirms is not the world laid waste by human neglect [ref 1 Sam 3:13], sin, and greed, but the world as a whole.  This affirmation enables us to receive sustenance, challenge, and power from the whole. (p 51)


  1. RIGHT-BRAIN.  It is generally recognized that the left lobe of our two hemispheres which make up the brain operates the functions of analysis and verbalization, while the right lobe is primarily responsible for synthesis, for connection making, for experiences of the whole.  Mystical ability is physiologically located in the right lobe of the brain. (p 52)


  1. SELF-CRITICAL.  Mysticism is always self-critical.  Mystics learn to let go of projection onto others and are able to see the dualism in themselves as well as in others.  The mystic not only avoids projection but avoids the internalization of self-hatred.  Being self-critical entails a willingness to own that which is blessing in oneself.  One must let go of internalized oppression and dare to see oneself again as an image of God, as an original blessing, as a humble co-creator with divinity.  Self-love is a rare and radical kind of love because it requires a trust of our right to be here and of the universe’s love of us.  Part of the radical self-criticism to which the mystic must be open is the willingness to criticize religion.  Often religion goes uncriticized in a secular culture because deep down it regards religion as powerless.  It remains for those who have been touched by the power of religious faith to love religion enough to criticize it.  [Italics sic.] (p 53)


  1. HEART KNOWLEDGE.  The mystic trusts the experience of the heart.  The mystic gradually learns ways of awakening the heart, strengthening it, expanding it, watering it, and enabling it to reach its full, cosmic, potential for joy.  Heart knowledge urges the mystic on.  The new covenant between Yahweh and humanity promised by the prophet Jeremiah is a covenant of the heart

“Deep within them I will plant my Law, writing it on their hearts.  Then I will be their God and they shall be my people.  There will be no further need for neighbor to try to teach neighbor, or brother to say to brother, “Learn to know Yahweh!”  No, they will all know me, the least no less than the greatest!—it is Yahweh who speaks.”  (Jeremiah 31:33-34 JB)

Part of awakening the heart is awakening the body.  The heart, after all, is found in the body, not the head.  Body prayer, bodily art as meditation, and breathing meditations all assist in opening up the heart.

One indicator of pseudo-mysticism is antagonism between faith and science or between heart and head.  A creation mystic never enters into heart knowledge at the expense of head knowledge.  The two aspects (right and left brain) should never be at odds.  The human race must accept the fundamental irrationality of human beings and realize that all of life is mystical, ie irrational.  When the irrational and mystical is repressed, perverted forms arise, such as in neurosis and cultural violence.  Once we own up to man’s irrationality, then we can embark on the emergence of everything mankind is capable of for social betterment. (p 53-55)


10. A RETURN TO THE SOURCE.  Mysticism demands a return to our origins.  If you have ever yearned to be near the source of your being you have had mystical yearnings.  Meister Eckhart invites us to “return to God and the core, the soil, the ground, the stream and the source of the Godhead.”[2]  When we do that, we derive a living energy for our work and recover our work as an expression of our truest self, our deepest being.  We get lost in the source, lost in enchantment and grace, even in the midst of our toughest work.  As we return to our source we recover the etymological meaning of the word religion itself.  “Religion” is derived from the Latin word religare, meaning “to bind again or to bind back.”  Mysticism is a binding back or a rebonding with our very source. (p 55)


11. FEMINIST.  The image of “returning to our Source” is a deeply maternal one, whether it conjures up our mother’s womb, or the ocean, or of the Divine One in whom me all live, move, and have our being. (Acts 17:28)  People who see the world in this way will practice values of interdependence and communication rather than dualism, a celebration and delight rather than competition, of compassion rather than legalism; of nurturance rather than judgment. (p 56)


12. PANENTHEISTIC.  Panentheism means “all things in God and God in all things.”  It melts the dualism of inside or outside (ie 1 John 4:16)—like fish in water and the water in the fish, creation in God and God is in creation. (p 57)

[Kathryn’s note:  I looked up the definition of Pantheism, which is slightly different than Panentheism, from what I can see and have also experienced myself.  The dictionary defines Pantheism: “The doctrine that God is the transcendent reality of which the material universe and human beings are only manifestations: it involves a denial of God’s personality and expresses a tendency to identify God and nature.”— So the way I understand it, Pantheism takes the personality out of God, where Panentheism sees the joy of God’s Person in all things. Panentheism rejoices with God’s personality expressed within all of His creation.]


13. BIRTHING IMAGES.  Every mystic is a birther of images.  Part of the “radical” or critical consciousness of the mystic is a deep intuition that inherited language is not adequate for the task of naming the deep experiences of life.  The mystic’s trust of experience produces a consequent distrust of the namers of experience for us.  Is every artist not a birther of images?  Thus, every mystic is an artist and every true artist is a mystic.  Does the artist not image?  Does the artist not return to origins?  Does the artist not toy with the “irrational” and entertain the right-brain as well as the left?  Are not the great mystic-prophets those who lived out their images and created spaces where others could live out theirs?  Is it not the artist, whom writer James Joyce calls the “priest of imagination,” who articulates the journeys of depth for the people?  Who therefore names the mystical journey? (p 58)


14. SILENCE.  Mysticism is dialectical.  The mystic approaches reality from a “both/and” rather than an “either/or” perspective.  While the mystic is passionate about imaging and sensitive to language, its death and its possibilities for rebirth, the mystic is also a befriender of silence.  Have you ever been “stricken with silence”?  If so, you have tasted the ineffable; you have had a mystical experience.  Silence is too often defined as “the absence of something” when it is much more than that.  Silence is also a search for something, a search for the depths, for the source.  Silence moves people.  Being, one might say, is silent.  We must embrace silence in order to experience being.  Then—and only then—does it speak deep truths to us.  Silence is about being-with instead of proselytizing or selling our ego.  Befriend the gem in silence for awhile.  Silence is another instance of the refusal to project that is so basic to the mystical consciousness.  There is a time for silence as there is a time for images, a time for speech, and a time for work.  The mystic in us yearns for silent time and for our letting go of images.  The silence of which the mystics speak is that suspended moment at the will, at the source of being, of images, of creativity—that power from which the words come and from which they receive their power.  That power from which the dance or the painting or the music or the struggle or the love or the lovemaking comes is silence.  The fear of silence runs deep in a culture void of mysticism.  (p 59)


15. NOTHINGNESS AND DARKENSS.  The mystic has plunged into the darkness and has tasted nothingness itself.  Mysticism not only takes one into the awe of what we see in the light of day but also into the depths of what we see—or fail to see—in the dark.  It is a darkness of pain and doubt.  Joanna Macy teaches us that apathy is born from the denial of pain.[3]  The presence of apathy is an indication that we are not being mystical.  Apathy results when we flee from the mystical invitation to be with the darkness.  The mystics dare to talk about nothingness, about our experiences of no-thing-ness.  The mystics do not shelter us from the truth that emptiness is as real as fullness, that subtraction and letting go are as authentic and necessary a means to truth as are addition and adding to.  Our nothingness experiences are lessons in wisdom, preludes to compassion.  They put us in touch with the depths of others who also undergo the truth of the nothingness of being.  The mystics dare the dark and the suffering that accompanies true vulnerability.  (p 60)


16. CHILDLIKE PLAYFULNESS.  A mystic is a child at play—the mystic within us is the child within us.  To the extent that adults allow children to be children and do not project adultism onto them, all children are active mystics.  Jesus celebrated the child on many occasions, as when he admonished adults that “until you change and become as little children you will never enter the kingdom of God.” (Mt 18:3)  Play and fantasy are about letting our unselfconsciousness have the stage for awhile.  So much of adult living, work, preparation for work is about self-consciousness.  The mystic in each of us is eager to play.  Carl Jung remarks poignantly, “From the standpoint of the intellect everything else is nothing but fantasy.  But what great thing ever came into existence that was not first fantasy?”[4]  Whether it is God playing with wisdom before the creation of the world (see Proverbs 7), or the artist playing with forms and shapes, or the musician playing with sounds and chords, or the teacher playing with ideas, or lovers playing with one another’s bodies, or the contemplative playing with God, there can be no living mysticism, no creativity, without play.  The divinity that the mystic encounters is invariably a youthful, childlike divinity—the child within is the divine child. (p 61)


17. PSYCHIC JUSTICE.  Mysticism can also be understood as psychic justice.  All people have a left and a right lobe in their brains.  We live in a culture that essentially develops and rewards only the left lobe, and thus we are out of balance, out of harmony.  Injustice means being out of balance.  We are psychically unjust, psychically unbalanced to the extent that we operate from the left lobes of our brains exclusively.  Mysticism brings justice—harmony and balance—back to our brains, bodies, and psyches.  Mysticism is personalized justice.  It is “righteousness.”  Mysticism brings back the balance of right and left lobe, of light and dark, of passion and silence, of being and doing, of play and seriousness, of love and letting go of love, of work and art, which are so often lacking when peace and justice movements lack a mystical grounding.  When the personalized justice that mysticism brings is lacking in the psyche, psychic injustice is projected onto society and its institutions.  In this way social injustice is rooted in personal injustice or vice versa.  Thus, to educate the mystic is to educate for peace instead of war.  The mystic wrestles with the wars we carry on inside of ourselves—the “psychic battleground.”  This provides a training ground for the social battles that need to be fought in the name of justice.  The battles the mystic undergoes teach a sense of personal understanding and compassion toward the “enemy” that sometimes is missing when one hasn’t confronted one’s own psychic battles.  In other words, by confronting one’s projections and by healing psychic injustice, the mystic clears the way for more effective struggle for social injustice.  The scientific word for justice is homeostasis, which is the quest for balance and equilibrium that is found in all organisms and even in the universe itself.  Mysticism is about returning homeostasis to the human mind. (p 62)


18. PROPHETIC.  A prophet is a mystic in action.[5]  The prophet, as Abraham Heschel teaches, is one who interferes with injustice.  Thus, the mystic is invariably dangerous and always in trouble; the mystic is prophetic.  The mystic must be a prophet because a certain psychic balance is required of the mystic—an investment of one’s energies into the social arena, which is often so essential after so much inner and personal experience.  Mystics need to risk danger and prophecy.  They are unable to contain all they have experienced.  People today sometimes fall into a kind of blissfulness that ignores the sufferings of others and fails to develop one’s powers for compassion.  This is pseudo-mysticism.  It is precisely the dialectic or tension between mysticism and prophecy that keeps people and the communities they create sane.  A balance within (achieved through mysticism) becomes projected healthily beyond us as a balance of justice and harmony through the very struggle for justice.  Injustice outside us challenges complacent ego protectiveness within us.  Mysticism in not about security.  As theologian Dietrich Bonhoeffer put it, “peace is the opposite of security.”[6] (p 63)


19. BEING-WITH-BEING.  One of the gifts mysticism brings to the prophetic struggle is a rooting of the struggle not at the superficial levels of righteousness or guilt or compulsion or winning but at the level of being.  Mysticism is about being-with-being: being-with-being in silence, in experience, in awe, in connection making, in nondualism, but also about being with suffering beings, with the victims of self-hate and oppression.  In different ways every creature on our planet is such a suffering individual.  Mysticism moves the struggle for justice beyond blame and anger to new possibilities.  Meister Eckhart speaks to the relation of justice making and being when he writes, “For the just person, to act justly is to live; justice is her life; her being alive, her being to the very extent that she is just…in God, action and being are one.”[7]  Eckhart concludes that “people ought to think less about what they should do and more about what they are…Because if you are just, then your works are also just.”[8]  Eckhart promises that as our work for justice becomes more and more grounded in our mystical roots of being-with-being, then true and profound creativity can happen.  We become co-creators and birthers of new creation. (p 63)


20. TRUE SELF.  The mystic in us, by ever exploring depths of one’s experiences—whether of light or of darkness, of joy or of suffering—is unleashing and creating what Paul calls the “inner person,” the true self.  (Eph 4:24)  Co-creation happens here, for the birth of the mystic is a birth with God of what is divine and truly oneself.  It is the outward birth of the image of God from within.  Each self is a unique mirror of divinity and therefore each person births a unique creation when he or she lets the true self be born.  The creativity required in this birthing is one of authentic empowerment.  It comes from where the divine dwells within the community—that is from the bowels of its “amongness,” as Jesus speaks of when he says, “The kingdom/queendom of God is among you”—and it comes from within the individual.  God is with us especially at the level of the true self, at the level of being unique images of God.  Indeed, one can talk of God depending on us to mirror divinity, to recall the image of divinity that each of us is to divinity itself.  Looking in a mirror is an intimate thing—it cannot be done at a distance.  The true self that is the image of God is also a connecting link with the being it images.  The work of co-creating with God is an intimate work of being-with God.

Meister Eckhart, in his treatise on how every one is an aristocrat or royal person, makes the distinction between the “external person” and the “inner person,” a distinction that strikingly parallels Alice Miller’s “false self” or “as-if self” who is the part of ourselves which accepts unconditional love.[9]  Eckhart says that the inner person “is hidden within us…Scripture calls this person a new person, a heavenly person, a young person, a friend, and a royal person.”[10]  He also teaches that the inner person is “soil in which God has sown his likeness and image and in which he sows the good seed, the roots of all wisdom, all skills, all virtues, all goodness—the seed of the divine nature (2 Pt 1:4).  The seed of the divine nature is God’s Son, the Word of God (Lk 8:11).”  Thus, for Eckhart, the true self or inner person is nothing less than the Cosmic Christ inside each of us.  The inner person is “the good tree of which our Lord says that it always bears good fruit and never evil fruit.”[11]  Alice Miller writes that “soul murder” occurs when an individual is denied access to his or her true self.  In a culture that denies the mystic, ie the development of the true self, soul murder is a regular event. (p 64)

21. GLOBALLY ECUMENICAL.  Without mysticism there will be no “deep ecumenism,” no unleashing of the power of wisdom from all the world’s religious traditions.  The promise of ecumenism, the coming together of religions, has been thwarted because world religions have not been relating at the level of mysticism.  We, as Christians, must ask forgiveness through dialogue and prayer of the pain and suffering we have caused to other religions.  And we must not forget the past too quickly.  Justice requires an acknowledgement of the pain and suffering of native peoples caused by Christian avengers who completely lacked a mystical consciousness.[12]  We must ask forgiveness before true “forgetting” can take place.  A mystical consciousness gives us the freedom to let go and to ask for forgiveness.  Churches need to pray for such gifts of the Spirit as the capacity to ask for forgiveness.  Only in this way can honest ecumenism happen at a deep and effective level.  (p 66)

Dear Reader, if you have stuck with me this far, then I would dare to venture that you might agree with me that Matthew Fox, Eli on his cot and Samuel under the Eternal Flame in the Temple, Nathanael sitting under the fig tree, and Buddha under the Bodhi Tree, all have a mystical commonality, as do all of us, as we listen to the Holy Spirit within us.  One final thought I leave you with.  John 1:51 talks about angels of God ascending and descending upon the Son of Man when heaven is opened.  We mortals (“sons of man”) regularly bear witness to this truth of the heavenly escalator.  One example is Matthew Fox’s own life experiences.  According to a book review on Amazon,[13] when Fox wrote The Coming of the Cosmic Christ, he was a Catholic priest.  The Vatican took disciplinary action in ordering him to a year of silence following the book’s publication in 1988.  And there’s more to the ascending and descending:

“As an activist Fox’s interests have been the renewal of education and of religion.  He established the Institute in Culture and Creation Spirituality that flourished for 21 years until Cardinal Ratzinger (now Pope Benedict XVI) silenced Fox and eventually shut down the program and expelled Fox from the Dominican Order of which he had been a member for 34 years.

In joining the Episcopal Church 16 years ago, Fox has been working with young people to reinvent forms of worship by bringing elements of rave such as dance, dj, vj and more into the Western Liturgy.  The Cosmic Mass has been celebrated over 90 times and in dozens of cities in North America.  When Ratzinger became pope Fox went to Wittenburg and pounded 95 theses on the door to amplify the church’s need for reformation.

Ratzinger silenced Fox for one year in 1988 and forced him to step down as director. Three years later he expelled Fox from the Order thus terminating the program at Holy Names College.  Rather than disband his amazing and ecumenical faculty, Fox started his own University called University of Creation Spirituality where it thrived for nine years and closed in 2007.  …He is currently visiting scholar with the Academy for the Love of Learning headquartered in Santa Fe, New Mexico.”[14]

We really do see greater things by sitting under trees. (Jn 1:50)  The actions of the Institution simply affirm the Truth of which Matthew Fox writes.  Christ is calling all of us to reconnect to our own inner mystic.  Please sit down.  And yes, Nathanael, anything good does come out of Nazareth (Jn 1:46) as well as right where you are.


2 After Epiphany                  15 Jan 2012                                      Gospel: John 1:43-51

1 Samuel 3:1-10, (11-20)
3:1 Now the boy Samuel was ministering to the LORD under Eli. The word of the LORD was rare in those days; visions were not widespread.

3:2 At that time Eli, whose eyesight had begun to grow dim so that he could not see, was lying down in his room;

3:3 the lamp of God had not yet gone out, and Samuel was lying down in the temple of the LORD, where the ark of God was.

3:4 Then the LORD called, “Samuel! Samuel!” and he said, “Here I am!”

3:5 and ran to Eli, and said, “Here I am, for you called me.” But he said, “I did not call; lie down again.” So he went and lay down.

3:6 The LORD called again, “Samuel!” Samuel got up and went to Eli, and said, “Here I am, for you called me.” But he said, “I did not call, my son; lie down again.”

3:7 Now Samuel did not yet know the LORD, and the word of the LORD had not yet been revealed to him.

3:8 The LORD called Samuel again, a third time. And he got up and went to Eli, and said, “Here I am, for you called me.” Then Eli perceived that the LORD was calling the boy.

3:9 Therefore Eli said to Samuel, “Go, lie down; and if he calls you, you shall say, ‘Speak, LORD, for your servant is listening.'” So Samuel went and lay down in his place.

3:10 Now the LORD came and stood there, calling as before, “Samuel! Samuel!” And Samuel said, “Speak, for your servant is listening.”

3:11 Then the LORD said to Samuel, “See, I am about to do something in Israel that will make both ears of anyone who hears of it tingle.

3:12 On that day I will fulfill against Eli all that I have spoken concerning his house, from beginning to end.

3:13 For I have told him that I am about to punish his house forever, for the iniquity that he knew, because his sons were blaspheming God, and he did not restrain them.

3:14 Therefore I swear to the house of Eli that the iniquity of Eli’s house shall not be expiated by sacrifice or offering forever.”

3:15 Samuel lay there until morning; then he opened the doors of the house of the LORD. Samuel was afraid to tell the vision to Eli.

3:16 But Eli called Samuel and said, “Samuel, my son.” He said, “Here I am.”

3:17 Eli said, “What was it that he told you? Do not hide it from me. May God do so to you and more also, if you hide anything from me of all that he told you.”

3:18 So Samuel told him everything and hid nothing from him. Then he said, “It is the LORD; let him do what seems good to him.”

3:19 As Samuel grew up, the LORD was with him and let none of his words fall to the ground.

3:20 And all Israel from Dan to Beer-sheba knew that Samuel was a trustworthy prophet of the LORD.

Psalm 139:1-6, 13-18
139:1 O LORD, you have searched me and known me.

139:2 You know when I sit down and when I rise up; you discern my thoughts from far away.

139:3 You search out my path and my lying down, and are acquainted with all my ways.

139:4 Even before a word is on my tongue, O LORD, you know it completely.

139:5 You hem me in, behind and before, and lay your hand upon me.

139:6 Such knowledge is too wonderful for me; it is so high that I cannot attain it.

139:13 For it was you who formed my inward parts; you knit me together in my mother’s womb.

139:14 I praise you, for I am fearfully and wonderfully made. Wonderful are your works; that I know very well.

139:15 My frame was not hidden from you, when I was being made in secret, intricately woven in the depths of the earth.

139:16 Your eyes beheld my unformed substance. In your book were written all the days that were formed for me, when none of them as yet existed.

139:17 How weighty to me are your thoughts, O God! How vast is the sum of them!

139:18 I try to count them — they are more than the sand; I come to the end — I am still with you.

1 Corinthians 6:12-20
6:12 “All things are lawful for me,” but not all things are beneficial. “All things are lawful for me,” but I will not be dominated by anything.

6:13 “Food is meant for the stomach and the stomach for food,” and God will destroy both one and the other. The body is meant not for fornication but for the Lord, and the Lord for the body.

6:14 And God raised the Lord and will also raise us by his power.

6:15 Do you not know that your bodies are members of Christ? Should I therefore take the members of Christ and make them members of a prostitute? Never!

6:16 Do you not know that whoever is united to a prostitute becomes one body with her? For it is said, “The two shall be one flesh.”

6:17 But anyone united to the Lord becomes one spirit with him.

6:18 Shun fornication! Every sin that a person commits is outside the body; but the fornicator sins against the body itself.

6:19 Or do you not know that your body is a temple of the Holy Spirit within you, which you have from God, and that you are not your own?

6:20 For you were bought with a price; therefore glorify God in your body.

John 1:43-51
1:43 The next day Jesus decided to go to Galilee. He found Philip and said to him, “Follow me.”

1:44 Now Philip was from Bethsaida, the city of Andrew and Peter.

1:45 Philip found Nathanael and said to him, “We have found him about whom Moses in the law and also the prophets wrote, Jesus son of Joseph from Nazareth.”

1:46 Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.”

1:47 When Jesus saw Nathanael coming toward him, he said of him, “Here is truly an Israelite in whom there is no deceit!”

1:48 Nathanael asked him, “Where did you get to know me?” Jesus answered, “I saw you under the fig tree before Philip called you.”

1:49 Nathanael replied, “Rabbi, you are the Son of God! You are the King of Israel!”

1:50 Jesus answered, “Do you believe because I told you that I saw you under the fig tree? You will see greater things than these.”

1:51 And he said to him, “Very truly, I tell you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man.”




[1] Matthew Fox, The Coming of the Cosmic Christ: The Healing of Mother Earth and the Birth of a Global Renaissance. San Francisco: HarperCollins Publishers; 1988; p 48-67

[2] Fox, Matthew.  Breakthrough: Meister Eckhart’s Creation Spirituality in New Translation.  (Garden City, NY: Doubleday & Co, 1980; p 77.

[3] Macy, Joanna Rogers.  Despair and Personal Power in the Nuclear Age.  (Philadelphia: New Society, 1983; p 4-5)

[4] Jacobi, Jolande and Hull, RFC, eds.  CG Jung: Psychological Reflections. (Princeton: Princeton University Press, 1978; p 199)

[5] Fox, Matthew.  On Becoming a Musical, Mystical Bear: Spirituality American Style.  (New York: Paulist Press, 1972) and Hocking, William Ernest, The Meaning of God in Human Experience, 1963.)

[6] Film interview in “Dietrich Bonhoeffer: Memories and Perspectives.” (Minneapolis, MN: Trinity Films.)

[7] Fox, Matthew.  Meditations with Meister Eckhart.  Santa Fe, NM: Bear & Co, 1982, p 96)

[8] Ibid; p 97

[9] Miller, Alice.  Thou Shalt Not Be Aware.  New York: New American Library, 1986; p 191)

[10] Fox, Matthew.  Breakthrough: Meister Eckhart’s Creation Spirituality in New Translation; Garden City, NY: Doubleday & Co, 1980; p 510)

[11] (Breakthrough, p 511)

[12] Walter M Abbott, SJ, ed.  The Documents of Vatican II.  (Chicago: Follett, 1966; p 660, 668)


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