The Cloud Of Unknowing

The spirit that possesses health is the one which has no images of the things of this world at the time of prayer.  Evagrius Ponticus

Find God by allowing him to find you.

That means inviting him to come, making your self available, letting your Self go, allowing God to experience you as you are, and Him/Her has you are capable.    Bill Fulbright

In Buddhism, Hinduism the goal is nirvana, satori, samadhi with the culmination of all one’s efforts being the attainment of these states of enlightenment.  Since we can define these states, and acquire them, are they the final stage in our growth or are they another notch on the spiritual belt?

God is infinite.  How can we settle for a particular state of enlightenment, when it is clear his face will be hidden from us eternally?  Not that this is a bad thing. 

If we have nothing to strive for, then what do we become?  Do we become complacent with our state?   Desire for more spiritual closeness to God is also unceasing.  And will continue to be unceasing as it is part of our human nature to have such a desire.  This desire is focused on satiety of our spiritual striving.

God is ever expanding, ever inaccessible, always infinite, and ungraspable.  This sounds like we will never see God in a final state.  Very likely yes, that is the truth.  But so is the Really Real, which is God.  We will always have room to grow -  in knowledge, intimacy, receiving inspiration, expressing His light. 

In the quest for becoming spiritual millionaires, this is the ultimate acquisition:  one that will always appreciate in value!  Our growth along the way becomes secondary to the desire to know and to have.  This secondary growth accrues to our nature and the fruits of it are our knowledge, compassion, understanding, and hopefully actions that can improve our lives and the world around us.

So how do we satisfy this desire?  How do we ever attain full communion with God and with His infinite being?  First by understanding our limitations as humans and our inability to conceive of His infinite inaccessibility…….  Now here comes the paradox!!

Because of his infinite inaccessibility, he draws us forward in our quest for satiety of our spiritual desire.  If we choose to accept the challenge, we will grow and become closer, have a deeper and more intimate experience, drop off the dross of our unnecessary behaviors and attachments and become what we are intended to be - a becoming being - eternally expanding through God’s love for us.

Is this enough to give us hope?  Absolutely.  In God’s infinite love for us he has made every effort to provide points of refernce and examples through Jesus, the Holy Spirit, the Virgin Mary, her appearances, the Ascensions of Moses, Elijah, etc., the ultimate redemption of the new Adam: Jesus and his infinite love for us described through a finite act…. If you think about it God has left many breadcrumbs for us to follow.  

There are many paths one can follow to be growing closer to God.  We are each on our own path - so there is only where we are for the moment and our understanding of that as it is.  It is only through our desire for satiety do we have new illuminations, revelations, spurts of growth, and change our minds, hearts and choices for action.

“I will put you on a rock” (Ex 33:22) This is a great if not the greatest paradox of all: that the same thing is both standing still and on the move.  So through God’s leadership we can understand that our desire to ascend is facilitated through the act of being still.

For me, I have found much to be inspired with, and much to resolve my dissonance by learning to be still and to accept the ascension of my own knowledge through the act of being still.  This is the paradox.  Let me say that again:  that by being still you will be on the move.  Ascent and action through stillness.  

I am grateful for the grace of leadership from God, Jesus and the Holy Spirit to allow me to stumble through my own discoveries to uncover the greatest Reality of all.

When Moses saw the burning bush, it was seen in the light.  But when he ascended Mt. Sinai, it is quite the opposite of the first theophany (Ex 314)

Gregory of Nyssa - from The Life of Moses, Book 2:
“Then the Diety was seen in the light, now is it seen in the cloud.  We should not, however suppose that this is out of harmony with the sequence of ideas so far considered.  The sacred text teaches us that religious knowledge is a light quite distinct from the one we first encounted.  In fact, what is thought the opposite of piety is indeed darkness while the turning away from darkness takes place by sharing the light.  However, the further the mind advances and the greater and more perfect its attention to, and knowledge of, the realm of reality becomes, the nearer, in fact, that it draws close to contemplation, so much the more is it aware of the unavailability of the divine nature to human knowledge.

The mind leaves behind all that appears, not only what the senses grasp, but also whatever the intelligence seems to behold and ever seeks to move further inward, until it penetrates by reason of the activity of the intelligence to what is unseen and incomprehensible and therre sees God.  For it is precisely in this that true knowledge of what is sought consists, and precisely in the that seeing consists, that is in NOT seeing, because we seek wha lies be yond all knowledge, shrouded by incomprehensibility in all directions, as it were by some cloud.  Hence the mystical John, the same who penetrated into the shining clould, says that “No one has ever seen God” (Jn: 1:18).  But by this denial he insists that the knowledge of the divine nature is unavailable not only to men, but also to all rational creatures.

It is only when Moses has increased in knowledge that he confesses that he beholds God in the cloud, that is, that he knows that the divine is by nature something above all knowledge and comprehension.  For Scripture says, “Moses entered the darkness where God was” (Ex 20:21).  Who is God?  “He who,” as David says, “made the darkness his hiding place” (Ps18:12).  For David also had been initiated into the secret mysteries in that very same shrine.

Once arrived there he is once again taught by reason what he had already learnt through the cloud.  The reason for this is, I think, that our conviction on this matter might be more firmly grounded once it had been assured buy the divine voice….”

This is an awesome day to remember, because it acknowledges Jesus’ ascension into heaven.

After having been crucified, buried, descended to Hell, and risen to the Right Hand of God, he came back to show himself to his disciples and others close to him.

Then, after 40 days, he took his body with him as he ascended body, spirit and soul into the heavens.  That is simply amazing.  It is not something that happens to the guy next to you.  In fact, the reality of it is very hard to grasp.

While I will not go into the entire history of ascensions, they have happened.  Within the Jewish tradition there are several known ascensions: Enoch, Elijah, Ezra, Baruch and Moses.  There are many resources, both Christian and Jewish that confirm all these ascensions.  One is Dictionary of Jesus and the Gospels.  More can be found on Google or the new search engine WolframAlpha.

The reasons for the ascensions can be attributed to a given attained spiritual state, or simply by the Grace of God.  In any event, all should be studied in order to begin understanding this powerful type of event.

More to come on this topic….

Jazz musicians find it, blues musicians find it, poets find it, physicists find it.  Freedom through form.  Why not mystics?  I believe even the most iconoclastic among us yearns for some sort of form.  Some of the greatest minds, philosophers and mystics have been found in cloisters, cells, or strict orders such as the trappists.  

Passionately seeking and/or finding God may take one through many unexpected pathways.  Many of us have followed our hearts, curiosity or noses into these pathways - some require a good deal of learning and discipline in order to be a good student.

While studying music most of my life, I have had to exert huge discipline to learn and practice the skills needed to express myself, and find my ‘voice.  Similarly, I have studied many religions, many pathways, and have become diligent practitioners of the disciplines needed to experience the “path”.  This includes all sorts of meditation techniques, diet restrictions, spiritual practices and beliefs.  All of which one needs to experieince the benefits of said path.  Even if one goes from one path to another - it is all part of a greater path - to true self discovery.

Upon declaring my intent to go into the Lay Cistercians, I apparently surprised a few who thought it would be too “catholic” or too “rigid”.  I believe that this process of formation, while appearing to be limited, stolid, rigid, for those who seek to be “pulled along” by authoritative directives will provide a benchmark for my chosen path of spirituality.  

One of my mentors is a Trappist monk, who was surprised at my choice.  I know him to be a most iconoclastic guy, full of passion and fire about his spirituality, and yet…. he has chosen one of the strictest forms of monastic observances as his home for the past 72 yrs - joining as a young man.  Also advised by his friends that he would probably not make it since he was such a free spirit.  He is now a blazing light of inspiration and practical theology that challenges even the most fundamental beliefs.  It is clear to me that he has found freedom through form.

Jazz musicians use the theory of music and their skills acquired through much discipline (passion) to express themselves with improvisation within the form of a song by playing all around the chord changes and within the chord changes and key centers.  I believe an adroit mystic will have studied the many pathways of religion and expressions of God in many cultures to be comfortable and adroit at managing the abstracts of mysticism.  

Many mystics have done none of these things, but rather allowed their passion to know God to be their only guide.   Many have allowed this same passion to drive them through these paths.  Mine finally drove me into the Catholic faith, and further into the beautiful and compelling mysticism I found in it.  I am now finding friends who have made the journey through the decades and found themselves now in the heart of Catholic mysteries. 

I am grateful to God for the twists and turns, and for the courage to stay on this path of discovery, as it has found me now deep within the studies of ancient texts, contemplative practices and modern revelations.  In accepting this discipline I have found more contentment through my commitment than I would ever have expected, as well as refining the burn of my own flame.  I can only hope for the grace of receiving a deeper call to devotion and passionate practice of the contemplative path.  +++

I have finally requested acceptance into the Lay Cistercian formation at the Monastery of the Holy Spirit in Conyers, GA.  I don’t know if or when the good brothers and Fathers will review, consider and decide on my candidacy.  I have considered this an important step in my alignment with the Rule of Benedict, as it has been a very good influence on my core beliefs, and part of my ongoing spiritual formation. 

As I reviewed the observances of the Lay Cistercian, I realized that I am in the midst of doing or have been doing  the following (by no means on a strict basis, but mindfully as possible) for the past few years.  I like having the form or definition of the observances as a standard against which I can strive to achieve:We strive for fidelity to a lifestyle that includes the following contemplative observances as a way to order our lives toward God. We see these observances as instruments for a life of contemplative discipline.

Way Of Life

Holy Eucharist. Daily reception of the Holy Eucharist is seen as an expression of our union with Christ and with one another.

Liturgy of the Hours. Praying of one or more Hours of the Divine Office each day allows us to participate in the prayer of Christ for His Church.

Lectio Divina. To encounter the Word of God we allow a period of at least 20 minutes a day for lectio divina and meditation.

Silence and Solitude. As Lay-Cistercians we strive to develop a contemplative dimension within our lives by seeking opportunities for silence and solitude.

Devotion to Mary, Our Blessed Mother. We pray the Rosary daily as a devotion to Our Blessed Mother and bring our day to a close by praying the Salve Regina.

Special Devotions. Lay-Cistercians have a special devotion to Jesus in the Blessed Sacrament; the Holy Trinity; Our Lady of the Assumption, Patroness of the Cistercians; Saints of the Cistercian Order; as well as personal patrons.

The Sacrament of Reconciliation. Lay-Cistercians are encouraged to receive the Sacrament of Reconciliation on a monthly basis, or more frequently if desired. This is consistent with living a life of continuous conversion.

Community Gathering Days. Lay-Cistercians meet monthly for a day of prayer, study and community sharing. During this time we receive on-going formation from our Spiritual Father(s) which facilitates our endeavor to incorporate contemplative spirituality into our daily lives. Community members are encouraged to seek additional opportunities for prayer and sharing with one another as time and personal circumstance permit.

Annual Retreat. The Lay-Cistercian Community spends one weekend each year in a retreat at the monastery. Members are encouraged to schedule additional retreat time throughout the year.

Work, Material Goods and Supporting the Church. We strive to approach our work in the world with an attitude of reverence, balance, and thanksgiving. We care for all material goods entrusted to us as gifts from God.
Lay-Cistercians are encouraged to contribute to the Church and the poor according to their means. When possible, we are associated with the Spiritual and Corporal Works of Mercy of the monastery.

My family is in support of it, and perhaps, one day they will decide it is a good way of life.  Not that they don’t already, but as a committed state, time will tell.  I hope that by my choices and example, I can learn, and by my consistency and practice I can inspire.

Bill
Webmaster - http://thecloudofunknowing.com

Learning to trust oneself, forgive oneself and others is a fundamental to becoming comfortable with your Self/self.  When practicing contemplation learning to allow mental, emotional, visual, physical and auditory distractions to pass without attachment provides a gentle and forgiving release and return to one’s true surrender to God’s prescence within.

I am simply restating the premise of the recoined Centering Prayer method of using one’s “intent to consent” to God’s prescence within you.  After trying many of the meditation approaches, where one has to follow a tradition or mantra, or method seems to reinforce duality (the idea that what you want is “over there”), when in fact the truth is, all you have to do is accept what you have, and understand that God is waiting for you to invite him “in”.  You already have the power to access this relationship simply by opening your self by using your repeated intent to consent (surrender) (invitation) to allow God in to your space.

You will not be transformed into a bliss-ninny, Jesus Freak, om-chanting, nut case, but will receive a subtle relationship with God, who will lovingly accept all your issues, faults, etc..  It is His allowing that allows US to grow.  This is such an elegant thing…

I was always afraid that if I completely surrendered to God, I would lose control of my life.  What I have lost is my fear, not my control.  I am much more able to flow with the synchronicity of events in my life and love more.

For, if we must place any confidence in the All Wise and most trustworthy Theology, things Divine are revealed and contemplated in proportion to the capacity of each of the minds, since the supremely Divine Goodness distributes Divinely its immeasurableness (as that which cannot be contained) with a justice which preserves those whose capacity is limited.
- Dionysius(PseudoDionysius)

This quote from “Dionysius the Areopagite - Work” is a powerful admission and confirmation that one’s formation and capcity to receive is actually judged and determined compassionately by God so that one is graced gently according to their capcity to receive.  Contemplative prayer allows God an intimate relationship with the practioner so that He can do the work that needs to be done,  experience what He needs to experience, or distribute Divine Goodness as to the practitioner’s capacity.

I just love this thought and what it actually means.  To me it means I have to create space by cleaning up my own space in order to be blessed with God’s Grace.   In order to create this space, I have to release those things, thoughts, beliefs that are cluttering that space.  In order to release these things, I have to do the ‘work’ it takes to allow the release to be complete!

Centering Prayer or Contemplative Prayer as handed down from the days of Jesus (or before), has survived mainly in the monasteries as a practice reserved only for those who had the natural urge to be contemplatives.  This practice was passed on generation after generation until the anonymous author wrote “The Cloud of Unknowing”, and on until 1970 when Fr. Thomas Keating, Wm. Meninger, and Fr. Basil Pennington put the process into a more modern format.

This approach to intimacy with God is as old as at least our Christian beginnings.  Perhaps it is an application of knowledge acquired in Jesus’ travels.