Anyone who undertakes this adventure of striving to know God directly, soon learns that it doesn't happen instantly; there are stages to the process. Eastern Orthodox Christians often envision it as Jacob's ladder, leading to upward to God. Western saints, such as Meister Eckhart, Teresa of Ávila, and John of the Cross use other analogies, such as going deeper within the "Interior Castle." Evelyn Underhill describes the stages as awakening, purification, illumination, surrender or the "Dark Night of the soul," and divine union. Matthew Fox describes it as a four-fold path.
The usefulness of these analogies is limited. Any attempt to describe the process of awakening to the indescribable is essentially drawing a map on water. One thing is certain, however. There will be letting go—of fears, desires, and even your self. And as more is released, more is received. (Or so it appears—really we just get rid of what is blocking us from seeing God's perfect goodness that was already there all along. The wonder of God's own Self.
Mystics over the centuries have advised spiritual practice for the releasing and receiving that is the essential rhythm of this life. In more familiar terms, meditation. If you're surprised because you've never heard your minsters urge you to meditate, you're not alone. Most Christian denominations, particularly the newer ones, have little history. But the stillness of meditation, or contemplation [from con (with) + temp (time) literally, "time with" God] has been the foundation of spiritual practice from the beginning centuries to the present. It's concentrated practice in releasing.
Let go. Let God. Let go. Let God. These are the two endless rhythms of the soul in the mystical life.
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