Liberación del Ego hacia una Nueva Vida

Experimentar la pérdida nos brinda oportunidades para practicar la liberación de nuestros apegos a quienes creemos ser. Richard Rohr escribe:

Alguna forma de sufrimiento o muerte —psicológica, espiritual, relacional o física— es la única manera de soltarnos de nuestro yo pequeño y separado. Solo entonces aparece el yo más grande, al que podríamos llamar el Cristo Resucitado, el alma o el verdadero yo. El proceso físico de transformación a través de la muerte lo expresa elocuentemente Kathleen Dowling Singh, quien dedicó su vida al trabajo en hospicios: «La mente ordinaria [el falso yo] y sus delirios mueren en la Experiencia de la Muerte Cercana. A medida que la muerte nos arrebata, es imposible seguir fingiendo que somos nuestro ego. El ego se transforma en ese mismo arrebato». [1] Por eso tantos maestros espirituales dicen que debemos morir antes de morir. El ego excesivamente defendido es donde residimos antes de estas muertes tan necesarias. El verdadero yo (o “alma”) se vuelve real para nosotros solo después de haber superado la muerte y haber salido mucho más grandes y sabios al otro lado. Esto es lo que entendemos por transformación, conversión o iluminación. [2]

Cualquier cosa que no sea la muerte del falso yo es una religión inútil. El falso yo fabricado debe morir para que el verdadero yo viva, o como dijo el propio Jesús: “Si yo no me voy, el Espíritu no puede venir” (Juan 16:7). Teológicamente hablando, Jesús (una buena persona individual) tuvo que morir para que Cristo (la presencia universal) surgiera. Este es el patrón universal de transformación. [3]

Referencias

[1] Kathleen Dowling Singh, La gracia al morir: Cómo nos transformamos espiritualmente al morir (HarperOne, 1998), 219.

[2] Adaptado de Richard Rohr, Diamante inmortal: La búsqueda de nuestro verdadero yo (Jossey-Bass, 2013), 62.

[3] Rohr, Diamante inmortal, 62-63.

Material extraído de las meditaciones diarias del CAC, martes 15 de abril, 2025

El Arte Del Desprendimiento Del Ego

Necesitamos formas de oración que nos liberen de fijarnos en nuestros propios pensamientos y sentimientos conscientes y de identificarnos con ellos, como si nosotros fuéramos nuestro pensamiento. ¿Quiénes somos antes de tener nuestros pensamientos y sentimientos?

Si estamos llenos de nosotros mismos, no hay lugar para otro, y ciertamente no para Dios. Necesitamos una oración contemplativa, en la que simplemente dejemos ir nuestras necesidades de ego en constante cambio, para que Algo Eterno pueda hacerse cargo.

Esto no es simple. Debido a que hemos perdido el arte del desprendimiento, nos hemos identificado casi por completo con nuestro flujo de conciencia y nuestros sentimientos.

No estoy diciendo que debamos reprimir o negar nuestros sentimientos. No estoy desafiando a nombrarlos y observarlos, pero no a luchar directamente contra ellos, identificarnos con ellos o unirnos a ellos.

Podríamos preguntar: “¿Qué tiene que ver esto con Dios? Pensé que se suponía que la oración era hablar con Dios o buscar a Dios. Esto parece estar diciendo que “la oración se trata de quitarme del medio”. Eso es exactamente lo que estoy diciendo.

Para cualquiera como nosotros el desprendimiento suena como perder, pero en realidad se trata de acceder a un sentido más profundo y amplio del yo, que ya está completo, ya contento, ya lleno de vida abundante.

Esta es la parte de nosotros que siempre ha amado a Dios y siempre ha dicho “sí” a Dios. Es la parte de nosotros la que es amor, y todo lo que tenemos que hacer es dejarlo ir y caer en él.

Una vez que trasladamos nuestra identidad a ese nivel de profunda satisfacción interior y compasión, nos damos cuenta de que estamos recurriendo a una vida que es más grande que la nuestra y de una abundancia más profunda.

Dios ya está presente. El Espíritu de Dios mora dentro de nosotros. No podemos buscar lo que ya tenemos. No podemos convencer a Dios de que venga “a” nosotros con oraciones más largas y urgentes. Todo lo que podemos hacer es volvernos más tranquilos, más pequeños y menos llenos de nuestro propio yo y de nuestra constante ráfaga de ideas y sentimientos. Entonces Dios será obvio en el presente de las cosas, y en la simplicidad de las cosas. En resumen, nunca podemos llegar allí, solo podemos estar allí. 

Adaptado de: Richard Rohr.  A Spring within Us: A Book of Daily Meditations (Albuquerque, NM: CAC Publishing, 2016), 230-231.

The Mind of Christ

This week I have being presented with the concept of the apostle Paul as one of the most misunderstood teacher, and mystic. Having the sample of Paul, I encounter a direct message that talked to my heart at this moment in which I am interested in the process of how the non-dual mind mind is formed by prayer and embodiment practices. A beautiful summary has been presented during this week and I would like to have it near to remind me that all human being have access to the Divine Flow , that is always happening and everyone can plug in.

The Mind of Christ – Practice

We encourage you to create some space this week for intentional silence and stillness, using Father Richard’s description of contemplation and “the mind of Christ” as an entry into prayer:

In contemplative practice, we refuse to identify with any one side, while still maintaining our intelligence. We hold the creative tension of every seeming conflict and go beyond words to pure, open-ended experience, which has the potential to unify many seeming contradictions. We cannot know God the way we know anything else; we only know God subject to subject, by a process of mirroring. This is the “mind of Christ” (see 1 Corinthians 2:16). It really is a different way of knowing, and you can tell it by its gratuity, its open-endedness, its compassion, and by the way it is so creative and energizing in those who allow it.

Truly great thinkers and cultural creatives take for granted that they have access to a different and larger mind. They recognize that a Divine Flow is already happening and that everyone can plug into it. In all cases, it is a participative kind of knowing, a being known through and not an autonomous knowing. The most common and traditional word for this change of consciousness was historically “prayer,” but we trivialized that precious word by making it functional, transactional, and supposedly about problem solving. The only problem that prayer solves is us!

Material from Daily Meditations_Center of Action and Contemplation Week Mark 20 – March 25 2022

Learning to Letting Go with Centering Prayer

Learning to Let Go

Centering Prayer is a devotional practice, placing ourselves in God’s presence and quieting our minds and hearts, but as Cynthia Bourgeault explains, it doesn’t only work on that level. What the desert abbas and ammas, the author of the Cloud of Unknowing, and even Thomas Keating could not have known when he formally started teaching the practice five decades ago, was that it works on a physiological level as well, strengthening neural pathways, and making “letting go” that much easier. When it comes to releasing our strong preferences, especially our desire for power and control, it seems safe to say that some practice of kenosis is necessary for any movement forward. 

The theological basis for Centering Prayer lies in the principle of kenosis, Jesus’s self-emptying love that forms the core of his own self-understanding and life practice. . . .

The gospels themselves make clear that [Jesus] is specifically inviting us to this journey and modeling how to do it. Once you see this, it’s the touchstone throughout all his teaching: Let go! Don’t cling! Don’t hoard! Don’t assert your importance! Don’t fret. “Do not be afraid, little flock, it is your Father’s good pleasure to give you the kingdom!” (Luke 12:32). And it’s this same core gesture we practice in Centering Prayer: thought by thought by thought. You could really summarize Centering Prayer as kenosis in meditation form. . . .

Fascinating confirmation that kenosis is indeed an evolutionary human pathway is emerging from—of all places—recent discoveries in neuroscience. From fMRI data collected primarily by the California-based HeartMath Institute, you can now verify chapter and verse that how you respond to a stimulus in the outer world determines which neural pathways will be activated in your brain, and between your brain and your heart. If you respond with any form of initial negativity (which translates physiologically as constriction)—freezing, bracing, clinging, clenching, and so on—the pathway illumined leads to your amygdala (or “reptilian brain,” as it’s familiarly known) . . . which controls a repertory of highly energized fight-or-flight responses. If you can relax into a stimulus—opening, softening, yielding, releasing—the neural pathway leads through the more evolutionarily advanced parts of your forebrain and, surprisingly, brings brain and heart rhythms into entrainment. . . .

Every time we manage to let go of a thought in Centering Prayer, “consenting to the presence and action of God within,” the gesture is actually physically embodied. It’s not just an attitude; something actually “drops and releases” in the solar plexus region of your body, a subtle but distinct form of interior relaxation. . . . And in time, this gentle and persistent “inner aerobics,” undertaken under the specific banner of Centering Prayer and in solidarity with Jesus’s own kenotic path, will gradually establish that “mind of Christ” within you as your own authentic self.

We invite you to spend some time today practicing “letting go” through Centering Prayer or another practice of kenosis.

Cynthia Bourgeault, The Heart of Centering Prayer: Nondual Christianity in Theory and Practice (Shambhala: 2016), 33, 34, 35–36.

Richard Rohr’s Daily Meditation.

Good and Bad Power

August 8 – August 13, 2021

Mystical Hope

Mystical Hope   
Thursday,  April 16, 2020

Hope is the main impulse of life. —Ilia Delio, OSF [1]

Because we are so quickly led to despair, most of us cannot endure suffering for long without some sliver of hope or meaning. However, it is worth asking ourselves about where our hope lies. My friend and colleague Cynthia Bourgeault makes a powerful distinction between what she calls ordinary hope, “tied to outcome . . . . an optimistic feeling . . . because we sense that things will get better in the future” and mystical hope “that is a complete reversal of our usual way of looking at things. Beneath the ‘upbeat’ kind of hope that parts the seas and pulls rabbits out of hats, this other hope weaves its way as a quiet, even ironic counterpoint.” She writes,

We might make the following observations about this other kind of hope, which we will call mystical hope. In contrast to our usual notions of hope:

  1. Mystical hope is not tied to a good outcome, to the future. It lives a life of its own, seemingly without reference to external circumstances and conditions.
  2. It has something to do with presence—not a future good outcome, but the immediate experience of being met, held in communion, by something intimately at hand.
  3. It bears fruit within us at the psychological level in the sensations of strength, joy, and satisfaction: an “unbearable lightness of being.” But mysteriously, rather than deriving these gifts from outward expectations being met, it seems to produce them from within. . .

[It] is all too easy to understate and miss that hope is not intended to be an extraordinary infusion, but an abiding state of being. We lose sight of the invitation—and in fact, our responsibility, as stewards of creation—to develop a conscious and permanent connection to this wellspring. We miss the call to become a vessel, to become a chalice into which this divine energy can pour; a lamp through which it can shine. . . .

We ourselves are not the source of that hope; we do not manufacture it. But the source dwells deeply within us and flows to us with an unstinting abundance, so much so that in fact it might be more accurate to say we dwell within it. . . .

The good news is that this deeper current does exist and you actually can find it. . . . For me the journey to the source of hope is ultimately a theologicaljourney: up and over the mountain to the sources of hope in the headwaters of the Christian Mystery. This journey to the wellsprings of hope is not something that will change your life in the short range, in the externals. Rather, it is something that will change your innermost way of seeing. From there, inevitably, the externals will rearrange. . . . 

The journey to the wellsprings of hope is really a journey toward the center, toward the innermost ground of our being where we meet and are met by God.
[1] Delio, Ilia, “Hope in a Time of Crisis,” The Omega Center, March 9, 2020, www.omegacenter.info/hope-in-a-time-of-crisis/ 

Adapted from Cynthia Bourgeault, Mystical Hope: Trusting in the Mercy of God (Cowley Publications: 2001), 3, 5, 9-10, 17, 20, 42. 
https://email.cac.org/t/ViewEmail/d/BEBFF876C5C032E02540EF23F30FEDED/01F5CC100F253DFD0F8C96E86323F7F9

Richard Rohr’s Daily Meditation

From the Center for Action and Contemplation

Incarnation

Incarnation

Celebrating an Eternal Advent
Tuesday, December 24, 2019

In the first 1200 years of Christianity, the greatest feast was Easter with the high holy days of Holy Week leading up to the celebration of the resurrection of Christ. But in the 13th century, a new person entered the scene: Francis of Assisi felt we didn’t need to wait for God to love us through the cross and resurrection. Francis intuited that the whole thing started with incarnate love, and he popularized what we now take for granted as Christmas, which for many became the greater Christian feast. The Franciscans popularized Christmas. Maybe their intuition was correct.

Francis realized that if God had become flesh—taken on materiality, physicality, humanity—then we didn’t have to wait for Good Friday and Easter to “solve the problem” of human sin; the problem was solved from the beginning. It makes sense that Christmas became the great celebratory feast of Christians because it basically says that it’s good to be human, it’s good to be on this earth, it’s good to be flesh, it’s good to have emotions. We don’t need to be ashamed of any of this. God loves matter and physicality.

With that insight, it’s no wonder Francis went wild over Christmas! (I do, too: my little house is filled with candles at Christmastime.) Francis believed that every tree should be decorated with lights to show their true status as God’s creations! And that’s exactly what we still do 800 years later.

Remember, when we speak of Advent or preparing for Christmas, we’re not just talking about waiting for the little baby Jesus to be born. That already happened 2,000 years ago. In fact, we’re welcoming the Universal Christ, the Cosmic Christ, the Christ that is forever being born in the human soul and into history.

And believe me, we do have to make room, because right now there is no room in the inn for such a mystery. We see things pretty much in their materiality, but we don’t see the light shining through. We don’t see the incarnate spirit that is hidden inside of everything material.

The early Eastern Church, which too few people in the United States and Western Europe are familiar with, made it very clear that the incarnation was a universal principle. Incarnation meant not just that God became Jesus; God said yes to the material universe. God said yes to physicality. Eastern Christianity understands the mystery of incarnation in the universal sense. So it is always Advent. God is forever coming into the world (see John 1:9).

We’re always waiting to see spirit revealing itself through matter. We’re always waiting for matter to become a new form in which spirit is revealed. Whenever that happens, we’re celebrating Christmas. The gifts of incarnation just keep coming. Perhaps this is enlightenment.

Richard Rohr’s Daily Meditation

Adapted from “An Advent Meditation with Richard Rohr” (Center for Action and Contemplation: 2017), https://vimeo.com/246331333.

Unity and Diversity

Unity and Diversity

June 2 – June 7, 2019

Unitive consciousness—the awareness that we are all one in Love—lays a solid foundation for social critique and acts of justice. (Sunday)

In the Trinity, the three must be maintained as three and understood as different from one another. Yet the infinite trust and flow between them is so constant, so reliable, so true, and so faithful that they are also completely one. (Monday)

Gravity, atomic bonding, orbits, cycles, photosynthesis, ecosystems, force fields, electromagnetic fields, sexuality, human friendship, animal instinct, and evolution all reveal an energy that is attracting all things and beings to one another, in a movement toward ever greater complexity and diversity—and yet ironically also toward unification at ever deeper levels. (Tuesday)

People can meet God within their cultural context but in order to follow God, they must cross into other cultures because that’s what Jesus did in the incarnation itself. —Christena Cleveland (Wednesday)

Dr. Martin Luther King, Jr.’s observation that eleven o’clock on Sunday mornings is the most segregated hour in America still stands to challenge each congregation to examine the difference in its midst and to develop a higher capacity and moral compass to embrace it and to celebrate it. —Jaqueline Lewis (Thursday)

Nothing exists without these three interdependent energies that emerged from the first flaring forth over 13.8 billion years ago: differentiation or diversity; subjectivity, interiority, or essence; and communion or community and interconnectedness. —Joan Brown (Friday)

Practice: You Belong

At the Center’s spring conference, The Universal Christ, we read the following call and response with 2,000 people gathered in Albuquerque and thousands more online. Later we heard from so many people that this litany of welcome was powerfully moving. Read it aloud to yourself and feel truly welcomed—all of you, even the parts that culture or church have denied. Are there pieces of you not named here that you would like to recognize? Consider sharing your own welcome statement with your faith community and invite others to collaborate in making this vision more complete and actualized.

We would like to let you know that you belong. . . .

People on all parts of the continuum of gender identity and expression, including those who are gay, bisexual, heterosexual, transgender, cisgender, queer folks, the sexually active, the celibate, and everyone for whom those labels don’t apply. We say, “You belong.”

People of African descent, of Asian descent, of European descent, of First Nations descent in this land and abroad, and people of mixed and multiple descents and of all the languages spoken here. We say, “You belong.”

Bodies with all abilities and challenges. Those living with any chronic medical condition, visible or invisible, mental or physical. We say, “You belong.”

People who identify as activists and those who don’t. Mystics, believers, seekers of all kinds. People of all ages. Those who support you to be here. We say, “You belong.”

Your emotions: joy, fear, grief, contentment, disappointment, surprise, and all else that flows through you. We say, “You belong.”

Your families, genetic and otherwise. Those dear to us who have died. Our ancestors and the future ones. The ancestors who lived in this land, in this place, where these buildings are now . . . we honor you through this work that we are undertaking. We say, “You belong.”

People who feel broken, lost, struggling; who suffer from self-doubt and self-judgment. We say, “You belong.”

All beings that inhabit this earth, human or otherwise: the two-legged, the four-legged, winged and finned, those that walk, fly, and crawl, above the ground and below, in air and water. We say, “You belong.”

Adapted from “Diversity Welcome,” Training for Change, https://www.trainingforchange.org/training_tools/diversity-welcome/.

Richard Rohr’s Daily Meditation

From the Center for Action and Contemplation

Summary: Week Twenty-three

Unity and Diversity

June 2 – June 7, 2019

The Universal Christ: Contemplative Retreat June 15, 2019

Nancy Moran and I have been working together to lead this retreat. Our intention is to bring the message of the Universal Christ in a contemplative environment. We really give thanks to Contemplative Outreach Northeast Ohio for allow us to plan this retreat, to the Center of Action and Contemplation for the use of the videos from the latest conference on March 28-31, 2019 and to Laurel Lakes retirement Community for allow us use this place and for all help provided to make this event free of charge for our community.

The Universal Christ: Another Name for Every Thing
Saturday, June 15, 2019
Contemplative Retreat

What if Christ is a name for the transcendent within of every “thing” in the universe?
What if Christ is a name for the immense spaciousness of all true Love?
What if Christ refers to an infinite horizon that pulls us both from within and pulls us forward, too?
What if Christ is another name for every thing—in its fullness?
—Richard Rohr
Christ is more than Jesus’ last name. Jesus is a person whose example we can follow. Christ is a cosmic life principle in which all beings participate. The incarnation is an ongoing revelation of Christ, uniting matter and spirit, operating as one and everywhere. Together—Jesus and Christ—show us “the way, the truth, and the life” of death and resurrection.
On June 15, join Contemplative Outreach Northeast Ohio for Centering Prayer, contemplative teachings and practices, and reflection with 3 videos featuring Richard Rohr during the March 28 – 31, 2019 Conference in Albuquerque, New Mexico.
Registration required for lunch planning. NO FEE. Free will offering will be accepted. Date and Time Saturday, June 15, 2019 9:00 am to 4:00 pm (8:30 am to 9:00 am Registration. Please arrive early so we can start promptly at 9:00 am) Location and Directions Laurel Lake Retirement Community  200 Laurel Lake Dr. Hudson, OH 44236 Contact Information To RSVP for this event, please contact Nancy Moran at email nancymoran94@gmail.com, no later than June 12. For further information: contact Josefina Fernandez at email fucsina@mac.com Retreat leaders Nancy Moran and Josefina Fernandez
More Information Click here for more information about the schedule on the website of Contemplative Outreach Northeast Ohio.

Indwelling Spirit

May 19 – May 24, 2019 Richard Rhor Meditations

When the Spirit is alive in people, they wake up from their mechanical thinking and enter the realm of co-creative power. (Sunday)

I believe all of history has been the age of the Spirit. Creation just keeps unfolding. (Monday)

The Holy Spirit shows up as the central and healing power of absolute newness and healing in our relationship with everything else. (Tuesday)

The work of the Holy Spirit in our lives is to reveal to us the truth of our being so that the way of our being can match it. —Wm. Paul Young (Wednesday)

We continually experience the Holy Spirit as both a divine counterpart to whom we call, and a divine presence in which we call—as the space we live in.—Jürgen Moltmann (Thursday)

The goal of the spiritual life is to allow the Spirit of Christ to influence all our activity, prayer as well as service. Our role in this process is to provide conditions in our lives to enable us to live in tune with [Christ’s] Spirit. —Richard Hauser (Friday)

Practice: Litany of the Holy Spirit

And I will ask the Father, and he will give you another Comforter and Helper to be with you forever, the Spirit of Truth. . . . You know this Spirit, for it abides with you and will be in you. —John 14:16-17

Many years ago, during a hermitage stay in Arizona, I had a particularly strong sense of the Holy Spirit, the One who is fully available to all of us “if we but knew the gift of God” (John 4:10). I slowly composed this prayer litany—imagining many names and movements of the Spirit—to awaken and strengthen this Presence within us.

Pure Gift of God
Indwelling Presence
Promise of the Father
Life of Jesus
Pledge and Guarantee
Defense Attorney
Inner Anointing
Homing Device
Stable Witness
Peacemaker
Always Already Awareness
Compassionate Observer
God Compass
Inner Breath
Mutual Yearning
Hidden Love of God
Implanted Hope
Seething Desire
Fire of Life and Love
Truth Speaker
Flowing Stream
Wind of Change
Descending Dove
Cloud of Unknowing
Uncreated Grace
Filled Emptiness
Deepest Level of Our Longing
Sacred Wounding
Holy Healing
Will of God
Great Compassion
Inherent Victory

You who pray in us, through us, with us, for us, and in spite of us.
Amen, Alleluia!

What names for the divine Comforter and Helper would you add? What would it feel like to receive the gift of this intimate companionship?

Adapted from Richard Rohr, The Naked Now: Learning to See as the Mystics See (The Crossroad Publishing Company: 2009), 168-169.

The Cosmic Christ

https://cac.org/the-cosmic-christ-2015-11-05/

The Cosmic Christ
Thursday, November 5, 2015

Franciscan mysticism has a unique place in the world through its absolutely Christocentric lens, although the Franciscan emphasis is actually nothing more nor less than the full Gospel itself. Most Christians know about Jesus of Nazareth, but very few know about the Christ, and even fewer were ever taught how to put the two together (which we are trying to do in these meditations). Many still seem to think that Christ is Jesus’ last name. By proclaiming my faith in Jesus Christ, I have made two acts of faith, one in Jesus and another in Christ. The times are demanding this full Gospel of us now.

Though it overlaps with many aspects of non-Christian mysticism—such as nature mysticism, Islamic Sufi mysticism (ecstasy and joy), Hindu mysticism (unitive consciousness and asceticism), Buddhism (non-violence and simplicity), and Jewish prophetic oracles—Franciscan mysticism is both deeply personal and cosmic/historical at the same time. [1] We must know that Franciscanism is not primarily about Francis of Assisi. It is about God, and the utter incarnate availability of God. In fact, when some fixate on Francis and Clare too long their spirituality invariably becomes sentimental, cheap, and harmless. Franciscan mysticism is about an intuition of Jesus as both the Incarnate Human One and the Eternal Cosmic Christ at the same time. (For a deeper exploration of the Cosmic Christ, see my meditations from earlier this year.)

The first and cosmic incarnation of the Eternal Christ, the perfect co-inherence of matter and Spirit (Ephesians 1:3-11), happened at the Big Bang 13.8 billion years ago. Christians believe that Jesus of Nazareth was the human incarnation of that same Mystery a mere 2,000 years ago, when we were perhaps ready for this revelation. Christ is not Jesus’ last name, but the title of his historical and cosmic purpose. Jesus presents himself as the “Anointed” or Christened One who was human and divine united in one human body—as our model and exemplar. Peter seems to get this, at least once (Matthew 16:16), but like most of the church, he also seems to regress. Christ is our shortcut word for “The Body of God” or “God materialized.” [2] This Christ is much bigger and older than either Jesus of Nazareth or the Christian religion, because the Christ is whenever the material and the divine co-exist—which is always and everywhere.

Ilia Delio writes, “The conventional visualization of the physical world was changed by Einstein’s special theory of relativity, which showed that matter itself was a form of energy. . . . For all practical purposes, energy is the ‘real world.’” [3] There it is: science revealing that everything is both matter and energy/spirit co-inhering as one; this is a Christocentric world. This realization changes everything. Matter has become a holy thing and the material world is the place where we can comfortably worship God just by walking on matter, by loving it, by respecting it. The Christ is God’s active power inside of the physical world. [4]

Delio continues: “Through his penetrating view of the universe Teilhard found Christ present in the entire cosmos, from the least particle of matter to the convergent human community. ‘The Incarnation,’ he declared, ‘is a making new . . . of all the universe’s forces and powers.’ Personal divine love is invested organically with all of creation, in the heart of matter, unifying the world.” [5] For many years, imitating Teilhard de Chardin, I used to end my letters with his own complementary close,

“Christ Ever Greater!” This had little to do with my hopes for the expanding of organized Christianity, not that there is anything wrong with that. I think we are all sad to admit that organized Christianity has often resisted and opposed the true coming of the Cosmic Christ. The coming of the Cosmic Christ is not the same as the growth of the Christian religion. It is the unification of all things.

Gateway to Silence:
Evolving toward love

References:
[1] Adapted from Richard Rohr, “Franciscan Mysticism: A Cosmic Vision,” Radical Grace, Vol. 25, No. 1 (Center for Action and Contemplation: 2012). You can read the full article in the Fall 2015 issue of CAC’s newsletter, the Mendicant.

[2] Adapted from Richard Rohr, Immortal Diamond: The Search for Our True Self (Jossey-Bass: 2013), 77.

[3] Ilia Delio, The Unbearable Wholeness of Being: God, Evolution, and the Power of Love (Orbis Books: 2013), 24-25.

[4] Adapted from Richard Rohr, Christ, Cosmology, and Consciousness (Center for Action and Contemplation: 2010), MP3 download.

[5] Delio, The Unbearable Wholeness of Being, 127.