EMBODIEDPARTICIPATION

IN THEMYSTERY

Implications forthe Individual,

Interpersonal Relationships,and Society

Jorge N. Ferrer, Ramon V. Albareda, and Marina T. Romero

We postulate the exis-tence of an intelligentand creative primor-dial energy or Mysterythai is the ultimate

principle of life and reality. This Mys-tery pervades the cosmos in two polarenergetic states: the Dark Energy andthe Energv of Consciousness J Energeti-cally speaking, whereas the dark pole ofthe Mystery is dense, amorphous, andLindifferentiated, the conscious pole issubtle, luminous, and infinitely differ-entiated.

The Dark Energy is the Mystery'simmanent life and dynamic fountain ofgenerativity at all levels. The DarkEnergy is spiritual prima materia—thatis, unactualized spiritual energy in astate of transformation, saturated withpotentials and novel possibilities. Wesee matter and the physical universe asinitial manifestations of the Dark Ener-gy and as therefore having an interior orexperiential dimension. In the humanrealm, the Dark Energy is the source ofour vitality and natural wisdom, as wellas the organizing principle of ourembodiment, sexuality, and instinctivelife. We can distinguish between twostates of the Dark Energy: One containsboth the creative wisdom of the primor-

Jorge >J. Ferrer. Ph.D.. Is a core t'aculiy mcmherLil iho Calit'omiit lnsliluie of Imegr;il Sliitlics inS;m h'limcisLO. and an adjunct tacully member alilie [nstilute o! Transpersonal Psychiilojiy in PaloAlU). He js Ihc aiillior ot Revisioiiing Tnin.sper-wiuil Tlu'iiry: A PiiniciptiKiiy Vi\ii>ii of HumanSpiritiKility (2002) and the cdiior of an issue ofRi'Visitiii on ""New Hiiri/nns in CnnteiiiponirySpihluality." Ramon V. Albareda is a cliniualpsycholiigi'ii and iheoiogian. He is ihc Ibunderand directiir of Estel (Cenier of Personal Growthand School ot Integral Studies) in Barcelona.Spain. He is also the cocreator of Holistic integra-tion, an integral approach to psychospiritualgrowth and healing, and the coauthor of \Uiinlc'.\elf Id Tii'iia: Sc.Miiiliclad. Oiii-cii dvl Scr Humuuo.as well as many articles and book chapters ontranspersonal sexuality, psychospiritual develop-ment, and human integration. Marina T. Romerois the direclor of Estel in Barcelona. Spain, and anadjunct faculty member at the California Instituteof Integral Studies In Sati Hrancisco. She is thec(KTCiitor of" Holistic Integration and the coauthorof Nuvidos de la Tieira: Scxmdidad. Oni;en delScr Hiiiiiaiiii. as well as many articles and bookchapters on transpersonai sexuality, psychospiri-tual dcvelnpmcni. and human integration.

10 R e v i s i o n Vf)L. 27 No. 1

dial order of life and historically accu-mulated human tendencies aligned withthat primordial order, and the otherstores historically accumulated humantendencies that are in tension with suchprimordial order. In this context, we cansay ihat the physical body and ils vitalenergies enable human beings not onlyU> creatively participate in ihe immanentdimensions of the Mystery but also t(*filter and purify contiictive energetictendencies stored therein.

The Energy of Consciousness is theMystery's transcendent life and dynamictelos of the cosmos toward the expan-sion of outreaching love and wisdom. Inthe human realm, the Energy of Con-sciousness is the source of our self-awarene.ss and spiritual discernment, aswell as the organizing principle of thepsyche and its transcendent function.Like the Dark Energy, the Energy ofConsciousness exists in two differentstates: the energy of spiritual conscious-ness, associated with a higher knowl-edge that transcends rational under-standing, and the energy of humanconsciousness, associated with theknowledge generated by the humanmind, which can be either aligned or intension with the principles of spiritualconsciousness. Both energetic states areintimately connected to the process ofknowing, which includes the capacity toset' (to be aware of), to iindersiand (tosee beyond superficial awareness), andto comprehend (to see and understandthe inten"elationship of the various ele-ments that constitute reality, as well as todiscern its meaning). Given this con-nectedness, we can say that the mind andconsciousness enable human beings notonly lo creatively participate in the tran-scendent dimensions of the Mystery butalso to align human knowledge with itsprinciples.

We are not proposing a dualistic sys-tem here: however, although the Energyof Consciousness and ihe Dark Energyare ultimately the same energy in dif-ferent states, we believe that their dis-tinction is crucial.- We make this dis-tinction because, as we suggest in the

remainder of this essay, the dynamicinterplay between these two polar ener-gies may be one of the primary motorsof the evolutionary process, and humanalignment with their distinct principlesmay. therefore, be fundamental forindividual, intei'pcistnial, and socialharmony.

Eet us first look brietly at the evolu-tionary process in light of this dipolaraccount of ihe Mystery.

In ils widest sense, evolution can beseen as involving the progressive differ-entiation and integration of the DarkEnergy and the Energy of Conscious-ness. In human life, it is likely that theEnergy of Consciousness historicallyemerged by means of an inhibition of theDark Energy. Ear from being an evolti-tionary mistake or aberration, this tem-porary inhibition may have been essen-tial to avoid the reabsorption of astill relatively weak, emerging self-consciousness and its values into thestronger presence that a more instinctive-ly driven energy once had in humanbeings. In other words, the inhibitionand/or regulation of the primary dimen-sions of the person—somatic, instinctive,sexual, and ceilain aspects of the eino-tional—may actually have been neces-sary at certain stages of human evolutionto allow the emergence and maturationof self-consciousness and its cognitive,emotional, and moral qualities.

If we are correct about the generaldynamics of this process, it may helpexplain the rise of a mind-centered West-ern culture that has devalued primaryqualities and values such as matter, thenatural world, the body, and sexualityand tended to see them in tension with,or even in opposition to, the flourishingof psychological, social, and spiritualqualities. In the context of the world'sreligious traditions, this may be eonneet-ed to the widespread consideration ofcertain human qualities as being spiritu-ally more "correct" or wholesome thanothers, sueh as equanimity over intensepassions, transcendence over sensuousembodiment, and chastity over sexualexploration. To put il hlunily, human-

kind's evolutionary path has been laidout in accord with a dichotomizing viewof reality that has created opposingbands that struggle against each other,with certain behaviors and values con-sidered "bad" or "lower*" and others"good" or "higher."" This form of evolu-tion, although perhaps historically nec-essary, has generated an intrapcrsonaland interpersonal model—now deeplyseated in human nature—based on con-frontation, contliet. struggle, war, andregressive or paralyzing tendencies.

Humankind is living in a unique his-torical moment. We are convinced thatthe degree to which human conscious-ness has developed enables us to take aqualitative leap forward in the evolu-tionary process. We suggest that we arenow collectively prepared to cultivateways of life based on the integration ofpolar qualities that have always beenseen as opposites. or even as mutualenemies—ways of life that, in general,are based on the integration of the DarkEnergy and the Energy of Conscious-ness. We are. of course, not talkingabout a return to a state of primordialundifferentiation of these energies, butrather of a process in which both ener-gies, while remaining clearly differenti-ated, move toward a creative synthesisthat brings forth a more integrated stateof being alfilialcd with novel qualitiesand possibilities. In other words, hav-ing developed self-reflective conscious-ness and the subtle dimensions of theheart, it may be the moment to reappro-priate and integrate ihc nn)re primaryand instinctive dimensions ol' humannature into a fully embodied participa-tion in the Mystery.' The remainder ofthis essay briefly explores a selectedsample of practical implications thatthis embodied participation may havefor Ihc individual, intciperst)nal rela-tionships, and society."̂

SUMMtR 2004 11

The Indlvidtuil DimensionPersonal Integration

The lite of each human being can beseen as a precious opportunity for con-tributing to the evolutionary integrationof the Dark Energy and the Energy ofCottsciousness. Each person incarnatesboth enertiies lo some extent and cantherefore creatively collaborate in theii"embodiment and integration. In otheiwords, a human being is a dwelling placein which these two energies can meet, befully einbodied. and bring forth novelqualities that have never before existed.

The integration of the Dark Energyand the Energy of Consciousness canbear many personal fruits. On t)ne hand,the Dark Energy provides liuman lifewith a sense of rootedness and vJtaliza-tion. without which individuals may notfeel called to or prepared for engage-ment in the sorely needed transforma-tion of their everyday life and of theworld. On the other hand, the Energy ofConsciousness grants lucidity, orienta-tion, and subtlety to human life, thusfacilitating the transformation of thephysical body and the instinctive drivesinto increasingly conscious and intel-ligent processes. This integrative processallows matter to become the experientiallocus for not only the encounter of thesetwo energetic poles, but also the emer-gence of novel potentials resulting fromtheir interaction and integration. Giventhe intrinsic value and practical advan-tages of integrating ihese energies,working toward such an integration is atask that can bring a sense of profoundmeaning to human life.

In the context of this process, the heartwould be the natural bridge between theDark Energy and the Energy of Con-sciousness, as well as the necessary linkfor their integration. The human heartwill only be able to play its central role inthis integration, however, if it can adoptun attitude of open reccpti\ity to andunconditional acceptance of both ener-gies and leam to become permeable tothem. Likewise, both the body and themind nui.st become porous and receptiveto the Dark Energy and the Energy of

Disembodiedspirituality—which can

exist in manydifferent degrees and at

many levels ofconsciousness—fostersindividual and socialdissociation in formsthat perpetuate the

historical dichotomybetween matter and

spirit.

Consciousness and need to be supportedin this process by the unconditionalacceptance of the heart. The mind mustbeeome humble and receptive to themessages that transcend its cognitivestructures and needs to be unconditional-ly supported in this process by the heartand the body. To be sure, this is not aneasy pnx'ess. It is not enough to changeforms and structures: deeply ingrainedvital attitudes and values must bechanged as well, and this change is onlypossible through the transformation of allthe basic levels of human beings—body,instincts, heart, mind, and conscious-ness—in bolh their individual and socialdimensions, as well as in their masculineand feminine qualities (Romero andA!bareda2()()l).

Integral Growth and Holistie Health

The integration of the Dark Energyand the Energy of Consciousness at alllevels of the individual would lead to theemergence of a new energetic axis ihatwould guide and foster his or her integralevi)lution from within, /ntei^ral growth,then, would be a developmental processin which all human ditnensions—body.instincts, heart, mind, and conscious-ness—collaboratively participate asequals in the multidimensional unfoldingof the human being (Ferrer 2003). Beinggrounded in the person's most uniquepoteniials, a genuine integral growth

would rarely follow a pregiven pathalready traveled by others, nor could it bedirected by external standards.

A personal process that graduallyintegrates the Dark Energy and theEnergy of Ct)nsciousness at all levels ofthe person would lead to a state oi' holi.s-lir health. Two central markers of inte-gral health would be the degree ofalignment of the energetic axis of theperson (vital-primary and conscious-spiritual potentials) and the degree of itscoherence with his or her struetural axis(somatic, vilal. sexual, emotional, andmental worlds). When assessing theintegral health of an individual, forexample, we would ask the followingquestions: How much is the conscious-spiritual development of the persongrounded in or aligned to his or hermost unique vital potentials—thosepoterttials that make them a uniqueembodiment of the Mystery? Have thespiritual values and ideals of the personemeiged organically from a piocess ofpersonal inlegration. or have they beenadopted from external sources and per-haps imposed over their primary world?To what extent are the person's somatic,instinctive, emotional, and mental struc-tures coherent with the energetic axiscreated by the progressive alignment oftheir vital-primary and conscious-spiritual potentials? What physicalhabits, sexual routines, emotional pat-terns, and mental schemes may need tochange or be strengthened to facilitate abetter flow of the Dark Energy and theEnergy of Consciousness through theperson's body, instincts, heart, and mind?

Coherence among the various aspectsof the person would result in a state ofvitalized peace characterized by anunconditional openness toward life anda grounded love that would naturallyengage the person in the transformationof his or her surroundings. The self-defeating pursuit of happiness throughthe acquisition of material wealth andthe self-centered collection of "good"experiences would naturally give way toa state of well-being based on the natur-al joy of living in a fully embodied way.

12 R e v i s i o n VOL. 27 No. 1

as well as in being socially engaged inthe transformation of others and tif theworld.

Embodied Spirituality

The spirituality thai woiEld emergefrom the above-mentioned processwould be vitalized, fully embodied, andsocially engaged. It also would be a cre-ative spirituality, one that harmoniouslyintegrates the various dichotomies andpolarities of lite in very diverse ways.This spirituality would contrast with thestill-prevailing disembodied spiritualitythat stands in tension with, or evenopposition to. the physical body and itsprimary impulses. Disembodied spiritu-ality—which can exist in many differentdegrees and at many levels of con-sciousness—fosters individual andsocial dissociation in forms ihal perpet-uate the historical dichotomy betweenmatter and spirit. A spirituality separat-ed from bodily grounding also foslershuman relationships based on con-frontation and struggle. It not onlymaintains the conflicts that have alwaysbeset humanity but also, by using thespiritual as a refuge and an escape fromeveryday psychosocial problems, hin-ders the transformation thai hiuiian real-ity so deeply needs.

Even in the modern West, spiritualityis often based on an attempt lo tran-scend, regulate, or transform embodiedreality from the "higher" standpoinl ofconsciousness and ils valnes. Matter'sexperiential dimension as immanentexpression of ihe Mystery is generallyignored. This deeply embedded slmrl-sightedness leads to the conscious orunct)nscious belief that everything relat-ed to matter is unrelated lo the Mystery.This belief, in turn, conllrms that mattei"and spirit are two antagonistic dimen-sions. It then becomes necessary toabandon or condition the materialdimension in order to strengthen ihespiritual one. The Hrst step oui of thisimpasse, we suggest, is to rediscover theMystery in its immanent manifestation:thai is, to stop seeing and treating matterand the bodv as somethiuiz that is noi

only alien to the Mystery but that dis-tances us from the spiritual dimension oflife. In contrast to these views, the pro-gressive integration of matter and con-sciousness may lead to what we mightcall a state of "conscious matter." A fas-cinating possibility to consider is that acomplete embodiment and integration ofthe Dark Energy and the Energy of Con-sciotisness in tiur material existence maygradually open the doors lo extraordi-nary longevity, physical immortality, orother forms of metanormal functioningattested to by the world's mystical tradi-tions. (See, for example. Murphy 1993.)

The Interpersonal Dimension

Social Relationships: Turning Off theComparing Mind

An integralive and embodied spiritu-ality would effectively undermine thecurrent model of human relations basedon comparison, which easily leads tocompetition, rivalry, envy, jealousy,conflicl. and hatred. When individualsdevelop in harmony wiih their nioslgenuine vital potentials, human icla-tionships characterized by mutULiIexchange and enrichment would natu-rally emerge because people would ncitneed to project their own needs andlacks onto others. More specifically, theturning off of the compai-ing mindwould dismantle the prevalent hierar-chical mode of social interaction—para-doxically so extended in spiritual cir-cles—in which pei)ple automaticallylook upon others as being either superi-or or inferior, as a whole or in someprivileged respect.

This model—which ultiniately leadsto inaulhentic and unfultllling relation-ships, not to mention hubris and spiritu-al narcissism—would naturally pave iheway for an I-Thou mode of encounter inwhich people would experience othersas equals in the sense of their being bolhsuperior and inferior to themselves invarying skills und areas of endeavor(Intellectually, emotionally, artistically,mechanically, inlerpei-sonally, and soforth), bul with none of those skills

being absolutely higher or better thanothers. It is important to experiencehuman equality from ihis perspective toavoid trivializing our encounter withothers as being merely equal. Il alsowould bring a renewed sense of signifi-cance and excitement to our interactionsbecause we would be genuinely open tothe tact that not only can everybodylearn something important from us. bniwe can learn from them as well. In snm,an integral development t)f the personwould lead to a •'horizontalization oflove." We would see others not as rivalsor conipeEitors but as unique embodi-ments of the Mystery, in both its imma-nenl and ti'anscendent dimension, whocould offer us something that no oneelse eould offer and io whom we couldgive something that no one else couldgive.

Intimate Relationships: The ThirdPresence

In very general terms, in our culturethe family is based t>n a pact between aman and a woman who are supposedlyincomplete in ihemselve.s with the aim ofmaking each other whole and, thus, cre-ating a nucleus of coexistence open toprocreation. With regard to this concep-tion of the family, we could say some-thing similar to what we said regardingthe hislorical need of human conscious-ness to separate itself from the body andthe Dark Energy to permit its growth asan independent polar reality. We suggestthat the traditional family, which,although in serious crisis, still prevails inour culture, has probably been an opti-mum model for the development ofhumanity until now. As the staggeringdivorce rates and the usually unfulflllingnature of serial monogamy suggest, how-ever, it may be important to subject thismodel to an honest and thorough exami-nation, rescue its tnany positive aspects.

SUMMER 2004

and explore new models that mayemerge from the new possibilities ofhuman integration now available to us.

We suggest that more integrated inti-mate relationships would not be basedon the complementary compensation ofpathological lacks in the individual part-ners that originated at frustrated devel-opmental junctures, especially thosehaving to do with the absence of appro-priate parental love and validation inearly childhood. In contrast, emergingmodels of partnership would be basedon relationships of mutual exchange andenrichment between two people whoalready enjoy a satisfactory state ofindividual well-being, achieved througha natural or therapeutic process, andwho together decide to create a sharedvital project. Each partner would takeresponsibility for the development ofhis or her own identity, and they wouldcocreate a "third identity" emergingfrom their interrelation—a "third pres-ence" that would gradually constitutetheir joint vital project.

The vital projects of this new modelof relationship could be extremelydiverse. For some partners, the mainobjective may be procreation (that is.conceiving and raising biological chil-dren). For others, the goal might be per-sonal integral growth, with each mem-ber of the partnership drawing on thevital potential of the other to supportand enhance their own psychospiritualactualization. Other partnerships mayfocus on the development of a joint ormutually supportive social, cultural, orprofessional project. In some cases, acouple's "third identity" may involveopenness to a third person, which alsocould take a variety of forms (for exam-ple, temporary or indefinite, secondaryor primary, emotional or sexual, and soforth; see Albarcda and Romero [1991]for a discussion of some of these possi-

bilities). As people become more wholeand are freed from certain basic fears(of abandonment, of unworthiness, ofengulfmcnt). now possibilities tor theexpression of embodied love may openup that may be seen as natural, safe, andwholesome rather than as undesirable,threatening, or morally questionable. Inthis new model of partnership, forexample, gross and subtle forms of jeal-ousy would gradually turn into "com-persion," or the experience of genuinejoy (in contrast to contraction and fear)in relation to one's partner's construc-tive connection to others. This topicwould obviously require a deeper explo-ration, but we believe that "compersion"can be seen as the extension of certaincontemplative qualities, such as sympa-thetic joy innulila in Buddhism), [o therealm of interpersonal and intimate rela-tionships. The important point is that, asChristian mystic Richard of St. Victorput it in his reflections on the Trinity,mature love between lover and belovednaturally reaches beyond itself toward athird reality (children, a shared project,another person).^ and this opening maybe crucial both to overcome codepen-dent tendencies and to foster the health.creative vitality, and even longevity ofintimate relationships.

Community Living: Toward aSustainable Cooperation

New models of relationships can bedeveloped within many different socialstructures—for example, in a familystructure similar to the one prevailingtoday but organized in a way that moreexplicitly honors and attends to theneeds of each person, the needs of thecouple, and the social needs of the larg-er community within which they live.They also could be developed in thecontext of a small community, in whichseveral couples—along with individualswho have chosen a lifestyle that doesnot include a partner—live together in atemporary or indefinitely extendedarrangement.

We believe that in the future thiscommunal structure could become gen-

eralized because, if well organized anddeveloped, it would enjoy many advan-tages over the traditional model of thenuclear family. One advantage wDuld bethat the nucleus of coexistence wouldaddress both the individual and socialdimensions that are characteristic of allhumans. Ant)ther important advantageis that it would permit sabbatical peri-ods for community members. Housingwould be more economical, and expens-es could be shared by all. allowing for asabbatical period for each member on arotating basis or for those who mayneed it at certain personal or profession-al junctures. Children born in the com-munity could be raised primarily bytheir parents but would simultaneously.and in a familiar setting, develop socialties that would function as a bridge fortheir socialization stage. This structurewould also free the parents from thefeeling of "slavery" that young childrentoo often provoke, enabling them tocontinue cultivating their personalgrowth, social relationships, and leisureactivities.

The SocidI Dimension

Economy: From Competition toSolidarity

It is becoming increasingly clear thatour modern capitalist society, based onproductivity and consumption, offerslittle, if any, hope of finding a way outof the current global crisis. Raw materi-als are fuiite and will one day run outunless we instigate more sustainablepolicies. Furthermore, competitionbetween companies and corporations iscreating increasingly more aggressivehuman relationships. The ethos of com-petitive capitalism foments rivalry, con-frontation, and even war between com-panies, institutions, social classes,countries, and, perhaps very soon, civi-lizations. It is crucial that we realize thatthis is a natural consequence of the sys-tem itself—a system thai, step by step.is creating human relationships inwhich people tend to see others either asdangerous enemies from whom they

14 R e v i s i o n V(JL. 27 No.

need to defend themselves or as polen-tial allies who can help them becomestronger in their fight for security anddominance. It is clear that this way oflife is shaping a pernicious future for thecoming generations.

The integrative process we proposemay have a profound effect on theeconomy and on business practices.Once people start working toward theintegration of the Dark Energy and theEnergy of Consciousness in their lives,maximum productivity and economicprofits will cease to be the main goalsof businesses. The primary incentivefor workers would shift from economicreward to personal fulfillment, whichwould be facilitated by work that takesplace in a setting of harmony and col-laboration that is aligned with, and fos-ters the development of. their own vitalpotentials and capabilities. The resultwould be a qualitatively enhanced, sus-tainable level of productivity. Thismodel would not only foster an internalstructure of autonomous cooperationand solidarity among workers but alsowould help each company see othercompanies not as rivals or competitorsbut as entities with which they couldestablish a relationship of mutualexchange and collaboration. The cur-rent vision that gives priority to quanti-tative production and competitionwould be replaced by one in which pri-ority is given to qualitative production,the sustainability of each company.and cooperative solidarity with othercompanies.

Politics: From '*"Will to Service"

to Power" to

If we take into account all that hasbeen said so I'ar, it becomes clear thatthe understanding and practice of poli-tics wt)uld also change radically. Poli-tics would no longer be driveii by thewill to power and domination butwould, instead, be motivated by the sin-cere desire to serve others. Authoritywould be based neither on power nor ona specific office or position but wouldemerge from the coherence of the inner

Needless to say, itwould still be

possible and importantto make qualitativedistinctions amongtraditions, but these

distinctions would notbe based on a

priori doctrines orhierarchically posited

paradigmaticspiritual contents.

and outer person, made evident in his orher personal behavior and devotion toserving the comnnmity. Thus, politi-cians would govern from an attitude ofservice and humility, ensuring thai thesocial structures under their responsibil-ity function as well as possible. Socialstructures inspired by more integratedstates of being would not be pyramidal,in the sense that a few give orders whilethe rest conform. Rather, they would beegalitarian structures in which each per-son would have a specific function dif-ferent from and complementary to ihoseof the rest,, but each with the same dig-nity—the dignity intrinsic to the fact ofbeing human.

Political parties would not be gov-erned by a specific right-wing or left-wing ideology, nor would voting beseen as a question of "party loyalty" thatoften leads people into deep contradic-tions between what they see. leel. andthink and how they vote. In conti-ast.political parties would be based oncoherence with and affinity for issuesaimed at enhancing the quality of lifefor everybody. In voting, members oi" aparty would be encouraged to be truth-tul and authentic in supporting thoseinitiatives they find most coherent andrealistic, even if they come from anoth-er party. Alternative political partieswould never be called "the opposititin'"

but, rather, worthy "interlocutors'" withwhom one interacts for mutual enrich-ment and with whom one cooperates forthe common good.

Police, if they existed, would nothave as their primary function imposingthe law and punishing those who failedto abide by it; they would function aseducators and mediators to help citizenstake responsibility for their own tasksand learn to cooperate in the improve-ment of their communities and socialstructures (Lerner 2000). Jails wouldbecome therapeutic and educationalinstitutions devoted to the healing andtransformation t>f those who, for a vari-ety of reasons (such as ethnic marginal-ization. tnaterial mi.sery. violent child-hood, and perhaps even karmictendencies), display a socially dysfunc-tional or harmful behavior. Because oftheir transformative power, deep experi-ential therapies such as nonordinarystates of consciousness work and theuse of entheogens would becomeimportant adjuncts in the rehabilitationof many of these individuals. The intro-duction of these technologies of trans-formation could even turn jails into ini-tiation temples that wt)ukl facilitate areconnection with the sacred and themeaning of lite.

Religion: From Competing ReligiousTraditions to a Common SpiritualFamily

The ethos of comparison, competi-tion, and conflict besets even the realmof religion. Explicitly or implicitly, reli-gious traditions look down on oneanother, each believing that deep down.their truth is more complete or final orthat it is the (.)nly one that can lead tosalvation oi- enlightenment. This com-petitive predicament has profoundlyaffected how people from different cre-dos engage one another and. even today,engenders all types of religious con-flicts, quairels. and holy wars.

Perhaps due to the evolutionarydynamics described earlier, j-eligious tra-ditions have tended to focus on the subtlerealms of consciousness and their vision-

SUMMI-K 2004 15

ary hindscupes (the realm of transcendentEnergy of Consciousness) and to over-look the more indeterminate and creativedimensions of the Mystery (the reahn ofimmanent Dark Energy). They have,therefore, been unable to Und much eom-mon ground among their spiritual cos-molojzies and ultimates because theEnergy of Consciousness containsalready differentiated, transformed, andhistorically enacted spiritual energiesthat tend to display more fixed forms anddynamics (specific cosmological motifs,archetypal configurations, mysticalvisions, spiritual states). If we choose tosee the various spiritual ultimates not ascompeting to match a pregiven spiritualreferent but as creative transformationsof an indeterminate Mystery, then theconflict over claims of alternative reli-gious truths vanishes like a mirage. Inthis light, the threatening snake we sawin the basement can now be recognizedas a peaceful and connecting rope.Ratber than being a source of conflict ora cause for merely considerate tolerance,the diversity of spiritual truths and cos-mologies would become a reason forwonder and celebration—wonderinspired by the inexhausiible creativepower of the Mystery and celebration ofour participatory role in such creativity.as well as of the eEiierging possibilitiesfor mutual enrichment that arise out ofthe encounter of traditions.

Needless to say, it would still be pos-sible and important to make qualitativedistinctions among traditions, but thesedistinctions would not be based on a pri-ori doctrines or hierarchically positedparadigmatic spiritual contents. Rather,they would be grounded in a rich varietyof markers and practical fruits (existen-tial, cognitive, emotional, interperson-al), perhaps anchored around two basicspiritual tests, which we may call theegocentrism test (that is, to what extentdoes a spiritual tradition, path, or prac-tice free its practitioners from gross andsubtle forms of narcissism and self-centeredness?) and the dissociation test(that is, to what extent does a spiritualtradition, path, or practice fosler the

Perhaps as humanbeings gradually

embody both the

transcendent and

immanent dimensionsof the Mystery—a

twofold incarnation, soto speak—we will

realize that it is here, inthis plane of concretephysical reality, thatthe cutting edge of

spiritual transformationand evolution is

taking place.

blossoming of all dimen.sions of the per-son?). (For further discussion of thesetests, see Ferrer |2()02) and Kripal|2(K)3|.) This approach would renderobsolete and inappropriate the rankingof spiritual traditions according to doc-trinal paradigmatic standpoints andwould invite a more nuanced and com-plex evaluation based on the under-standing that traditions, like humanbeings, are always both higher andlower in relation lo one another, but //)diffeivnt rciiards.

Finally, this interreligious approachmay lead to a shift from searching for aglobal spirituality organized around asingle ultimate vision to recognizing analready existent .spiritual litinum family(hat branches out from the same creativeroot. In other words, traditions may beable to find their longed-for communionnot so much in a single spiritualmegasystem or global vision (in therealm of the Energy of Consciousness),but in their common roots (in the realmof the Dark Energy)—that is. in thatdeep bond constituted by the indetermi-nate dimension of the Mystery iti whichall traditions participate and with whichthey cocreate their spiritual visions.

Like members of a healthy family, reli-gious people may then stop attemptingto impose their particular vision on oth-ers and might instead become a support-ive, enriching, and powerful force forthe creative spiritual individuation ofother practitioners, both within and out-side of a single tradition. This empow-erment of individual spiritual creativitymay lead to the emergence not only of arich variety of coherent spiritual per-spectives that can potentially be equallygrounded in the Mystery but also of acommon-—nonabsolutist and contextu-ally sensitive—global ethics. It isimportant to stress, however, that thisglobal ethics cannot arise out of ourhighly ambiguous moral religious pasthut needs to be forged in the fire of con-temporary interreligious dialogue andcooperative spiritual inquiry.'' In otherwords, it is likely that any future globalethics will not be grounded in our pastspiritual history but in our criticalreflection of such history in the contextof our present-day moral intuitions.Besides its obvious relevance for regu-lating interfaith conflicts, searching fora global ethics may be a ei'ucial step inbringing about the mutual respect andopenness among practitioners necessaryfor sustaining and invigorating boththeir common roots and their individualspiritual blossoming.

Conclusion

As should be obvious, a shift such asthe one we envision is not an easy task;however, we Hrmly believe that it isnecessary if we wish to avoid a very dif-Hcult and complicated future for subse-quent generations. Far from beingUtopian, the admittedly visionarychanges we propose may actually bevital for a more sustainable and fulfill-ing life for the global human communi-ty in the long run. To start moving in thedirection of such a shift, it is crucial thatwe begin seeing human life as both aprecious opportunity and a privilegedplace frotii which to establish relation-ships, based on embodied love, thatcontribute to the progressive attunement

16 R e v i s i o n Voi. 27 No. 1

of humanity tti the iranscendent andimmanent dimensions of the Mystery.

We suggest that the integration of theDark Energy and the Energy of Con-sciousness in human reality may be seenas an "incarnational process" ii] the sensethat it fosters the creative transformationof the embodied person and the world,the spiritualization of matter and the sen-suous grounding of spirit, and. ultimate-ly, [he bringing together of Heaven andEarth. Perhaps as human beings gradual-ly embody both the transcendent andimmanent dimensions of ihc Mystery—atwofold incarnation, so fo speak—wewill realize that it is here, in this plane ofconcrete physical reality, that the cuttingedge of spiritual transformation and evo-lution is taking place. For then the planetEarth may gradually turn into an Embod-ied Heaven, a unique place in the cosmoswhere beings can learn to express andreceive embodied love in all its forms.

NOTES

!. Note thiit we are not iifccssarily equat-ing this Dark Energy with the scientific term"dark energy.'" which is supposed lo coin-posL" about 73 perccnl of the Liniverse. In anyevent, the adjective "dark" does not havenegative connotations but simply refers to aprimary energetic state in which all polen-tialilies are still LindiflerenlialcJ and. there-lore, cannot be seen by ihe "light" of con-sciousness.

2. See Heron (I99H) lor another dipolaraci-'OLint of spirituality that, we believe, isfully harmonious with the one introduced inthis essay.

3. For a sophisticated phenomenologicalaccount of the centrality of integrating pri-mary and conscious potentials for an embod-ied spiritual life, see Washburn (2004).

4. Whereas we believe that the variousindigenous. Western, and Eastern nadilionsare equally capable of achieving this inte-grallnn—which can be nauirally advancedand manifested in cultute-speeific ways—the following letTeeiions apply more to themodern West simply because it is the cul-tural matrix from within we speak. In otirview, we should stress here, no tradition canbe legitimately considered "superior" or"more evolved" than any other as a whole.Furthermore, dtie to their eulli\atit)n of dis-tinct human potentials and qualities, it islikely that traditions may be able to mutual-ly foster their growth if they were to meet inthe spirit of genuine openness, culturalhumbleness, and reciproeal transformation.

5. We want to ihank Jaeob Sherman forpro\iding us with this important insight byRiehard of St. Vielor.6. I (Joige N. Ferrer) am indebted toJclTrey

J, Kripal (2()()3) for kindly challenging iheresidual "moral perennialisni" insinuated inmy previous work. For an excellent collec-tion of essays exploring the elhieal status ofreligion and myslieism. see Barnard andKripal (2()()2).

RKFI:RE:NCKS

Albarcda, R. V., and M. T. Romero. l')91.dc la licmi: Sc.xiicilidcid.

del scr hitmauo. Barcelona: Hogar delI.ibro.

Barnard. G. W.. and J. J. Kripal. eds. 2002.Crossiiiii hoiiiidarics: Ess{iys on ihecihical shilii.s of myslicisni. New York:Seven Bridges Press,

Ferrer, J. N. 2002. Revisiimiiifi iranspersonultheory: A participatory vision of luiiniinspirituality. Albany: SUNY Press.

. 2003. Integral transpermativepractiee: A participatory perspective.Journal of Transpersonal Psychology^.•Sd): 21-42,

Heron. J, 1998. Sacred science: Person-centered iiiiitiiry into the spiritual and thestihtlc- Ri)os-on-Wye, Lhiited Kingdom:PCCS Books.

Kripal. J. J. 2003. In the spirit o'f Hermes:Reflections on the work of .lorge N.Fener. Tikkun 18(2): 67-70.

Lerner. M. 2()()(), Spirit iiialters.Charlottesville. VA: Hampton Roads.

Murphy, M, 1993. The future of the body:lixploralioiis into the further evolution ofluiiiian nature. New York: Jeremy P.Tare her/Peri gee.

Romero. M. T. and R. V. Albareda. 2001.Born on Earth: Sexuality, spirituality, andhuman evolution. RcVision 24(2): ." -̂14.

Washburn. M. 2004. Embodied spiritualityin a \acred world. Albany: SUNY Press.

2004 17