If this metaphysical space is to be known,

such knowledge can be attained only by faith and grace,

not by ‘entering’ but by ‘being entered’

-this is so because the greater must reveal itself to the lesser.

Put differently, that which is immanently ‘Spirit’ can only be known receptively,

through its own intellective vision, and not any derivative faculty such as reason,

feeling or sensation. Reason can only discern conceptually,

at best reducing reality to a dualism of subject and object

(as in the case of Descartes) or catagorical postulate

(as in the case of Kant) or dialectic process

(as in the case of Hegel) – its ‘telos’ will tend to be utopian(as in the case of Marx),

fundamentalist( as in the cases of religious, political or secular dogmatism)

or anthropocentrically consencual (as in the case of Rousseau’s social contract);

while sensation or feeling even where elevated to

the level of empirical ‘science,’ can only discern reality as matter or as psyche,

quantitatively, thereby cutting it off from its transcendent

and qualitative roots, leading to an emphasis on hypertrophic subjectivism

(as in the case of Nietzsche), Psychologism(as in the case of Freud),

or reductive positivism(as in the cases of philosophical positivism and of scientism).

That which transcends us cannot be known reductively

but only by that transcendent faculty which is immanent in us-which in

Tradition is termed the ‘Intellect’

or the Self-knowing Spirit. To know is to discern BEING.

We must empty ourselves or our ‘self’ in order to know who we ARE.

We must return to the sacred emptiness of the space that is our

ontological core in order to know that which truly IS.

–M Ali Lakhani (the Distance between us, found in Sacred Web issue 31)

The same problem besets conventional science. ‘The intellectual effort to solve the mystery of the physical universe is in vain since the scientist is trying to separate himself from the universe. It is a single unit. Nature and man are not two different things.’ Thinking that they are is what transmits a misperception: the post-Cartesian world-frame that dictates duality as a model for vision. Deep ecology presages on the other hand the obsolescence of western humanism’s dominant metaphor for perception, and this is its special use as a hermeneutical tool.

We could press the point further and say that deep ecology takes us beyond any separatist dichotomies which traditionally try to distance metaphysics from practical concerns. That separatizing habit is a frequent influence on cultural judgement, by which, for instance, mystical has become synonymous with otherworldly, impractical, even inane; and down-to-earth a commendatory for what could equally be called blinkered or unimaginative. Since a rich symbol-system is essential to the imaginative life of humanity, we are reminded just how severe are the limitations of this type of dismissive judgement of the metaphysical realm. That dismissal could be likened to the global capitalist monoculture derived from the alienating perspectives of the Cartesian dichotomy, or Kantian imperative, that suggests beings other than man are simply means to be used to man’s ends. We are realizing the contrary. Human operations of destruction and appropriation evident on the level of natural ecosystems are accurately reflected in the cultural operations of judgement by which the utilitarian ethic is used to delimit the activities of the psyche and imagination. But our cultural perspective could change and develop a ‘sustainable mind-field’ to partner and revive the biophilia hypothesis, which proposed that the completeness and meaning of human being in the world depends on humans’ conviction of actual affiliation with the remainder of life (as opposed to neutral detachment or isolation, from it). Such an inclusive imaginative mind-field has in fact been the province and occupation of poetics, myth and mysticism for much longer than humanism’s recent, if persistent, denial or degrading of imagination.
Esoteric Dimensions of Deep Ecology
by Paul Davies

Hermeneutics: The science of interpretation, or interpretation theory. Church of St Mary Magdalene, Chewton Mendip
Church of St Mary Magdalene, Chewton Mendip

In the Western world, a strong belief in the objective truths of religion, which are viewed as incontrovertible, demonstrable facts, is regarded as essential to the life of faith. When asking if somebody is religious, peo- ple often inquire: “Does he or she believe?” as though accepting certain credal propositions was the prime religious activity. Indeed, faith is equated with belief, but this equation is of recent provenance. Origi- nally the meaning of the word faith was akin to trust, as when we say that we have faith in a friend or an ideal. Faith was not an intellectual position but a virtue: it was the careful cultivation, by means of the ritu- als and myths of religion, of the conviction that, despite all the dispirit- ing evidence to the contrary, life had some ultimate meaning and value. The Latin word credo (translated now as “I believe”) seems to have de- rived from the phrase cor dare: to give one’s heart. The Middle English word beleven meant to love. When Christians proclaimed: credo in unum Deum , they were not so much affirming their belief in the existence of a single deity as committing their lives to God. When St. Anselm of Can- terbury prayed in the eleventh century: credo ut intellagam (“I have faith in order that I may understand”), he was not blindly submitting to the doctrines of religion in the hope that one day these incredible asser- tions would make sense today, if he abdicated his critical intelligence. His prayer should really be translated: “I commit myself in order that I may understand.” The meaning of dogma would only be revealed when he lived a fully Christian life, embracing its mythology and rituals whole- heartedly. This attitude is foreign to modernity. Today people feel that before they live a religious life, they must first satisfy themselves intel- lectually of its metaphysical claims. This is sound scientific practice: first you must establish a principle before you can apply it. But it is not the way that religion has traditionally worked.
Karen ARmstrong (Faith an Modernity)




Soaring upwards
Can be like reaching down

Pushing forward

Can be like pushing back

Going right

Can be like Going left

Within is within

All things begin

And end at the cross roads

–GraalBaum 2013



This world-mountain was Nizir to the Chaldeans, Olympus to the Greeks, Hara Berezaiti to the Persians of the Avesta, the later Alborz and Elburz; a transfer, as says Mme. Ragozin, of ‘mythical heavenly geography to the earth.’ This mountain—the solar hill of the Egyptians—we shall again refer to in the next two or three chapters. At its apex springs, the heaven tree on which the solar bird is perched. From its roots spring the waters of life—the celestial sea, which, rushing adown the firmament, supplies the ocean which circumscribes the earth or falls directly in rain. At their fountain these springs are guarded by a goddess. In Egypt Nut, the goddess of the oversea, leans from the branches of the heavenly persea and pours forth the celestial water. In the Vedas, Yama, lord of the waters, sits in the highest heaven in the midst of the heavenly ocean under the tree of life, which drops the nectar Soma, and here, on the ‘navel of the waters,’ matter first took form. In the Norse, the central tree Yggdrasil has at its roots the spring of knowledge guarded by the Norns, the northern Fates; two swans the parents of all those of earth, float there. In Chaldea the mighty tree of Eridu, centre of the world, springs by the waters. The Avesta gives a very complete picture—Iran is at the centre of the seven countries of the world; it was the first created, and so beautiful, that were it not that God has implanted in all men a love for their own land, all nations would crowd into this the loveliest land. To the east somewhere, but still at the centre of the world, rises the ‘Lofty Mountain,’ from which all the mountains of the earth have grown, ‘High Haraiti;’ at its

summit is the gathering place of waters, out of which spring the two trees, the heavenly Haoma (Soma), and another tree which bears all the seeds that germinate on earth. This heavenly mountain is called ‘Navel of Waters,’ for the fountain of all waters springs there, guarded by a majestic and beneficent goddess. In Buddhist accounts, the waters issue in four streams like the

Eden from this reservoir, and flow to the cardinal points, each making one complete circuit in its descent. In the Persian Bundahish there are two of these heavenly rivers flowing east and west. To the Hindus the Ganges is such a heavenly stream. ‘The stream of heaven was called by the Greeks Achelous.’ The Nile in Egypt, the Hoang-Ho in China, and the Jordan to the Jews, seem to have been celestial rivers. This mountain of heaven is often figured in Christian art with the four rivers issuing from under the Throne of God.

Sir John Maundeville gives an account of the earthly Paradise quite perfect in its detailed scheme. It is the highest place on earth, nearly reaching to the circle of the moon (as in Dante), and the flood did not reach it. ‘And in the highest place, exactly in the middle, is a well that casts out the four streams’—Ganges, Nile, Tigris, and Euphrates. ‘And men there beyond say that all the sweet waters of the world above and beneath take their beginning from the well of Paradise, and out of that well all water come and go.


It is precisely the challenge involved

in using inadequate words

that drives the mind

beyond all words…

At the borders of speech

we open ourselves

to the positive value of silence….

Literary reading,

through its complexity, its music,

its suggestiveness, points to a fuller realm of being.

–Edward k Kaplan (citing Abraham Joshua Heschel)

Revelation is a cloudburst, a downpour,

yet most of us are like moles, burrowing,

and whatever stream we meet is underground

–Abraham Joshua Heschel

Zen emptiness is not the emptiness of nothingness, but the emptiness of fullness in which this equation takes place: zero=infinity. The Godhead is no other than this equation. In other words when God as Creator came out of the Godhead he did not leave the Godhead behind. He has the Godhead with him all along while engaging in the work of creation. Creation is continuous, going on till the end of time, which really has no ending and therefore no beginning. For creation is out of inexhaustible nothingness.


–Thomas Merton



THE universe is God’s book,
And he to whom the vision of the Divine
Has been vouchsafed
Reads therein and understands.
Substance is its consonants and accidents its vowels,
And different creatures are its signs and pauses.
The first verse is “Universal Reason,”
The second “Universal Soul,” the “verse of light,”
And this is as a brightly shining lamp.
The third is the “Highest heavens,
The fourth “The Throne.”
After there are seven transcendent spheres,
The “chapter of the seven limbs,”
And forms of the four elements,
Then Nature’s three kingdoms
Whose verses none can count.
And last of all came down the soul of man



“The world was created with ten utterances.

But could God not have created her with a single utterance?

Rather, it is to teach you how precious the earth is,

and how much reward for those who cherish her and how great the consequences for those who abuse her”


— Babylonian Talmud, Avot 5:1





Sometimes you really feel the presence of God in the world, and in your life, And sometimes, you have trouble accessing that sense of Divine Presence. Rabbi Zalman Schachter-Shalomi calls God “The Great Cosmic Flasher.” More ancient rabbis put it this way: “The Sacred Wellspring (God) is both revealed and concealed. “God is always present, and at times that presence is conspicuous, and at times mysterious. But never absent.

-Sefer Ha’Zohar, (Vol 1, f39b)


Ten Spheres


When you train yourself to hear the voice of God in everything, you attain the quintessence of the human spirit. Usually the mind conceals the divine thoroughly by imagining that there is a separate mental power that constructs the mental images. But by training yourself to hear the voice of God in everything, the voice reveals itself to your mind as well. Then the right in mind, you discover revelation.

–Daniel C Matt: The Essential Kabbalah: The Heart of Jewish Mysticism




To find the Tao, there is nowhere you need to search.

If it is nit inside you, it is not the Tao



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