Part Three: Cultivating Ecstatic Emergence

Today is Pentecost Sunday in the Christian Liturgical calendar, often called the birthday of the church. If there is one descriptive word we could give to the first Pentecost, it would be “ecstatic.” If the church was, indeed, born in an outpouring of ecstatic joy that looked to onlookers like drunken behavior — times have changed!

Sacred ecstasy has not only been dismissed in past centuries, it continues to be impeded by a number of barriers and hurdles in our culture and religious traditions. This presence of energetic ecstasy is not a pursuit of happy feelings or wild behavior, but a vital experience and aspect of consciousness necessary for our spiritual evolution into greater liberation and enlightenment.

But many of us may feel blocked or have a hard time moving into this experience. Why is that? Here are four of the ways that the sacred ecstatic is being minimized or dismissed today in many, if not most Christian circles.

Part Two: Christianity as an Ecstatic Tradition

In the last few decades, there have been thousands of studies and hundreds of books published with the goal of increasing happiness and helping people lead more satisfying lives. More people are in therapy, support groups, and mentoring relationships than ever before.

So why aren’t we happier? Self-reported measures of happiness have stayed stagnant for over the 40 years they have been researched. We don’t seem to be getting any happier, despite all our efforts. Most people would settle for just feeling a little better and don’t even consider the possibility of something even more significant such as ecstasy.

As Christians, do we think our Christianity makes us a lot happier? What about ecstatic? Unfortunately, most Christians will have a similar answer there. The author of Sacred Ecstasy, Bradford Keeney, says, “It is vitally important to acknowledge how spiritual ways too often and too quickly become emotion-less, motion-less, sense-less, heart-less, body-less, soul-less, spirit-less, mystery-less, and divine-less as they devolve from ecstatic embodiment to the abstract discourse of talking heads and the routines of ritual guardians.”

I want to focus on this deep, expansive, happiness and joy we call ecstasy, and how we might discover it once again in our Christian spirituality. Let’s begin by looking at how the Christian tradition began in riots of joy and mystical events of ecstasy—and then changed down through the centuries, sometimes evolving, sometimes regressing.