In exploring our communal body and seeking to come into more of our intersubjective experience of intrabeing, we have primarily evoked the metaphors of The Body of Christ and a Living Ecosystem.
Now, in this liturgy of intrabeing, we move through the following written, visual, and auditory portals into further inhabiting dynamics of this deeper reality of not just who, but what we truly are. So much more than ourselves alone.
Read MoreWhile we may be drawn to the idea of expanding beyond the trappings of our confined, individual self, coming into this experience may be difficult for many of us. We are so entrained to our separate self, our singular self-referentialism constantly running in the patterns of our mind and personal body. Culturally, especially in the West, so much of what we are surrounded by constantly reinforces the story of separation.
Coming into the experience of our communal body, our collective sense of being, inhabiting more than our selves alone—the mystical body of Christ not just as a collection of separate parts but a living, evolving organism of divine being—is something that will take time, intentionality, and dedicated practice.
If we sense deep within ourselves, we may recognize a soul longing for this way of becoming. An alluring desire to come more into the lived experience of being more than just the single person we are—because we also are this “more” in the truth of our whole being.
Read MoreAs we now reach part eight of this series, we have been with our two primary, fundamental orientations regarding Beloved Community. Parts 1-4 went through the different aspects of divine reality we integrate into our holistic experience of communion. And after, we have been considering different components of healthy and effusive mutuality, which relate to the interplay and integration of both the I and the We.
Now, we turn to how we inhabit the reality of this communal body, so that we can not only just spiritually experience the dynamics of the body of Christ, but also create and bear life from this larger being—which is who we truly are. We are this and we can act from this in service to the loving evolution of Christianity and the world.
Rooted in the ground of trust, with our capacity for connectedness growing more and more, and bearing life from the vitality of our spiritual intimacy, we find a whole new level of collective participation in a holistic vision of inhabiting the mystical body of Christ communally.
Read MoreThis week, we invite you into several movements of meditative reflections. Each section offers a dynamic of Being born out of our spiritual intimacy. Or perhaps, rather, a way our Being that bears us into spiritual intimacy.
Read MoreFor our becoming invitation this week, we are invited into pathways of deepening intimacy with both one another, and—in the cosmotheandric wholeness of our beloved community—with spirit guides and living nature/material reality.
Read MoreIn moving from Me to We, we are recalibrating from self-referentialism to healthy and effusive mutuality, which means that we relate with one another in ways that are generous, overflowing, and serving so much more than ourselves alone.
To be more precise, we are actually integrating both the I & and We in generative mutuality, as we don’t leave behind our precious personhood and sacred uniqueness. Rather, we bring our deeper, more essential-self-being into relationship and in community. In this way, we find we are not so attached to the old patterns and lesser stories of the self-referential “me.”
Rooted in the ground of trust, with our capacity for connectedness growing more and more, we are able to come into greater, generative, spiritual intimacy amidst beloved community.
Read MoreAs we have moved with the beckoning into holistic trust with “the other,” and taken steps of becoming into trust with ourselves and others, we can come more and more into the ways of being where trust is the ground upon which we walk, the intrinsic pattern underneath, and the woven fabric of our lives in beloved community—our communal being.
This way of being in/as trust can only be inhabited, not simply thought about. It can only be walked, not drawn on a map. It has to be embodied in presence here and now rather than idealized in the abstract. And it only exists in the shared presence of communion.
Read MoreDeepening trust opens the door to post-tribal community rooted in the field of love. It is from this ground of trust that we can walk together in companionship and entanglement, which is our third quality of divine communion in living community.
Read MoreDeep community cannot happen without trust. And trust is a tricky thing. How do we choose who to trust? How is trust built? What if we over-trust and innocently subject ourselves to something harmful? What degree of trust is appropriate for relationships in spiritual community?
Read MoreFrom the beckoning of our invitation to greater capacity for connectedness, and the loving ways and practices of becoming to grow our hearts in post-tribal ways, we now welcome another core quality of divine communion in living community, our beingin and of the field of love.
The field of love is a place of our most natural being. It is somewhere we go and something that is always around us. It is the ground of our relational being. The heart of our inter-abiding presence in communal being.
And it is here, now.
Come, let’s walk through this field of love together.
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