Bottomless bottom

Man, who are you so that God can fall into you? Who are you so that you can fall into God? Who are you so that Agape of God can be widespread in you? You are infinite
gaping profoundness.

It is to be feared that here our contemporary obviousnesses cannot follow any more. Don't they count on a radical
finiteness, a strict immanence and a total
enclosure of the human reality? What remains is a simply virtual 'I', a phenomenal appearance of an 'id' in a dead end. A 'that' which wishes biological impulses. A 'that' which speaks by blind structures. A 'that' which functions with absurd mechanics. Such is not the starting obviousness of the mystic Johan Tauler. His psychology of the human depths or his spirituality of divine depths don't know any bounds. Man is infinitely open, open on a bottomless bottom. And here, in this opening, is played the decisive adventure of man with God and of God with man.



Without 'you' the mystery of God does not know where to communicate itself nor where to share itself. This mystery starts, for you, with 'your' mystery. Here the great Christian difference should immediately be marked.  The divine mystery is identified with your mystery,certainly. However your mystery is already more than yours. Your mystery is embarked where you are not any more alone master on board of yourself. Where you exist deeply only in the crossing of yourself, in going through your deeper difference, in the gaping of your 'same' towards the 'Other'.

The basic essentials of your life is played and decided on another plan which is not any more that of the daily obviousnesses. An 'elsewhere' which is however closer and more present that all the mundane presences and proximities, since it coincides with your absolute interior. The interior is not a closed little world of your intimacies. The interior is an unfathomable abyss. The interior is an infinite universe. It is this interior which gives sense, order and value to your outside.

The vertical crossing emerges between ultimate heights and ultimate depths; the accent can be put on one or the other. Johan Tauler speaks more often about the abyss than of the heights. Per moments, he speaks about both at the same time, as if the inconsistency of the image underlined their inaccessibility. Bottomless altitude or culminating depth. In turn or at the same time they mean the great vertical difference compared to the horizontality of the middle, the ultimate divine mystery in man. From a Christian standpoint this verticality is not only an orientation or a projection. It is an ontological dimension of the being. It brings to light the hierarchical basis of the anthropological constitutions, and among them, below or above them, structures a dimension capable of God.

In the centre of man, where human becomes divine and where the divine becomes human, where the spirit takes a body and where the body marries the spirit, There must be a reality to which the mystics give various names. The Bible calls it quite simply the 'heart'.




The 'heart' is like an 'interface' between all the dynamics in the depths of man.
Far from being postulated by the theory, the 'heart' is an experimental reality, immediate data of the spiritual experience itself. It is not discovered in surface. But all you need is to go down deep enough and find yourself quasi naturally at home.



The 'heart' is like the 'hot source' of our spiritual dynamics rich of a residual reserve of energy which remains to it since his originating creation. It is deep fidelity with the large breath of the origins. Like the small child you never cease being, the heart, at the bottom of yourself, lives in very great proximity with his first 'nativity'. It says quite 'naturally', quite 'naively', a serene 'yes' to the being, in fundamental agreement with the true nature of the things. Yet before the next thousand 'complications' of existence.

Of this interiority gaping on God,
Saint Augustin delivers, through his 'Confessions', the very deep experience of an alive heart with its alive God. This God who calls me even before I call him. This God who is already there before I pray to him. This God who is more interior in me than I am in myself


 


You are too great to belong only to yourself!
Go down… Go down in your transcendent depths. Go with the vertical movement which delivers you to the Other one and which at the same time delivers you to your own deep truth. As soon as you begin your descent, however, a thousand reasons arise not to go down!

We are unaware of he basic essentials of our life. At the same time we
know what we are unaware of. Or at least we can know. If there were not this knowledge which includes our ignorance, we could live, like the animal, free of any metaphysical concern. But that is refused to us. Our ignorance is thus not radical! Our ignorance is about a
lapse of memory. Face to this amnesia, something like an 'anamnesis' becomes necessary.

 

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01 Human Paradox
A paradoxal animal
Human paradox
In rupture
An animal in crisis
An animal 'less' (something)
Premature and naked
Child of the difference
Child of elsewhere
 
02 Verticality
Middle and extremes
Tropism to upwards
Divine instinct
The vertical living
Vertical interiority
The personal mystery
In strict immanence
 
03 Gaping Depths
Gaping deepness
Child of gaping
Gaping on an other order
Gaping of meaning
Gaping on the questioning
Gaping of matter
Gaping of existence
In vertical gaping
Negative anthropology
 
 
04 Sacral Difference
Sacral dimension
The sacral difference
Sacral crisis
The archaeological sacred
Sacral verticality
Hiero-tropic space-time
 
05 Human Environment
Human space
Closed and open
Curvature of space
Negative space
Space of the sense
Including and included
Between Alpha and Omega
 
 
06 The Matrix of Humanity
Child of a culture
Human matrix
Culture and cultures
Master speech
Refusing the enclosures
 
07 The Spirit
The spiritual reality
How define it?
Going through
DIS-tinction
The spirit says no
Dialectics
 
08 Spiritual Breath
Breathing
Spiritual energy
Making sense
To signify
Sense is through gaping
Speech and language
Symbol
Faith
 
 
09 The Sense of Sense
The Sense
The space of the sense
The house of the sense
Including and included sense
Confinement
Master and possessor of sense
 
10 The Reason
Science
Constituted and constituent
Scientific dialectics
Bubble
Between
Structure and sense
 
11 The Meaning
Demiurge of the significances
Through
To run here and there
Mechanism
Trough articulation
Articulable matter
 
 
12 Systems Analysis
Systemics
The system
Systemic operation
Energy
Tanks
 
13 Oïkology
Impossible closing
Systemic totality
The house of the spirit
Ecology
We sinned
 
 
14 Exodus
Spiritual adventure
Out of safety measures
Out of the cave
Logos in exodus
 
15 Through Difference
Difference
Starting from difference
Crossing the duality
A logic of crossing
Chance
 
16 Dialectics
Going through 'no'
Fundamental dynamics
Dia-logos
The fourth dimension
Passover dialectics
 
17 Alliance
Broken Alliance
Rupture of the bond
The prodigal son
Atheism
State of grace
 
 
18 History
Emergence of History
Impossible totalizing
Trans-historic verticality
The sense in exodus
Between Alpha and Omega
 
19 Fertile Confrontation
Singular adventure
Dialectical gestation
Antithesis
Two revolutions
Exponents
A long gestation
Explosiveness
 
20 Progress
What is progress?
Source of The progress
Exponential acceleration
The tool of progrès
Why it isn't working
Wedged exponential growth
Progressive illusion
 
21 Schizoid
Tautological speech
Idealism
Master and possessor
Flirt with nothingness
God driven out
Without the Father
Without recourse
Psychosis
 
 
22 The Other One
Arising
The other one
Exposed
To tell the other one
 
 
23 Adventurers
Components and exponents
Adventurers of eschatology
Today
 
24 Through Scandal
Gaping mystery of evil
Trough distance
Congenital evil
Entropy in the human hearth
 
25 Agape
Gaping of Eros
Captive desire
Eros and Agape
Going down
Defeated entropy
 
 
26 God in You
Tropism for Agape
Bottomless bottom
Cleaning the sources
Let you fall
You fall into God
 
 
 
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