Naming the Unnameable. Dr. Rev. Matthew Fox

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СКАЧАТЬ worlds…are transcended. The greatest relief we can obtain is available when we touch the ultimate, ‘Tillich’s ‘ground of being.’…Life is no longer confined to time and space.” Thich Nhat Hanh equates “nirvana” and “God” and “ground of being” when he says: “God as the ground of being cannot be conceived of. Nirvana also cannot be conceived of. If we are aware when we use the word ‘nirvana’ or the word ‘God’ that we are talking about the ground of being there is no danger in using these words.”

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      God Is the Cause of Wonder

      Being is not just a fact or a thing. Being fills us with wonder for there is an “immense preciousness of being,” says Rabbi Heschel, which “is not an object of analysis but a cause of wonder.” Heschel asks: “Who lit the wonder before our eyes and the wonder of our eyes?” We become struck by an “unmitigated wonder” and we ask about the universe: “Who could believe it? Who could conceive it?” And “How shall we ever reciprocate for breathing and thinking, for sight and hearing, for love and achievement?” Because of being, an “awareness of the divine…intrudes first as a sense of wonder.”

      Einstein concurs when he says: “There is no true science which does not emanate from the mysterious. Every thinking person must be filled with wonder and awe just by looking up at the stars.” Awe moves us beyond knowledge to wisdom. Aquinas observes that what the scientist, the poet and the philosopher all share in common is this: Each “is concerned with the marvelous.” Indeed, “amazement (admiratio) is the beginning of philosophy and science” and “one meditates on creation in order to view and marvel at divine wisdom.”

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      God Is the Mind of the Universe

      At the conclusion of his ground-breaking book, The Self-Organizing Universe, physicist Erich Jantsch asserts: “God is…the mind of the universe.” He defines “mind” as “self-organization dynamics at many levels, as a dynamic which itself evolves. In this respect, all natural history is also history of mind.” Jantsch draws an accurate conclusion when he compares the paradigm of self-organization in science with the experience of the mystics over the ages: “This connectedness of our own life processes with the dynamics of an all embracing universe has so far been accessible only to mystic experience. In the synthesis, it becomes part of science which in this way comes closer to life.”

      Where and Who is God in all this? Jantsch continues: “The divine, however, becomes manifest neither in personal nor any other form, but in the total evolutionary dynamics of a multilevel reality. Instead of the numinous, we may also speak of meaning. Each of us would then, in Aldous Huxley’s terms, ‘be Mind-at-large’ and share in the evolution of this all-embracing mind and thus also in the divine principle, in meaning…. The God-idea does not stand above and outside of evolution as an ethical norm, but in true mysticism is placed into the unfolding and self-realization of evolution.”

      If God is the “mind” of the universe, we should remember that “mind” is not without heart or love. Mind is inclusive of love wherever we see mind at work.

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      God Is Evolution and Pure Potential

      Jantsch maintains that God abandons himself many times in a sequence of evolution in which he transforms himself. God is thus “not absolute, he evolves himself—he is evolution. Since we have called the self-organizing dynamics of a system its mind, we may now say that God is not the creator, but the mind of the universe.” The “‘God-structure’ is neither form nor quantity, but the non-unfolded, the totality of undifferentiated qualities. It is pure potential.”

      This last point is especially striking since in the Aristotelian tradition adapted by Thomas Aquinas God is called “pure act.” The idea of God as “pure potential” indicates some feminist influence in tapering down mere Yang energy with some Yin energy. It holds up the Creative and Motherly dimension to Divinity in a special way.

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