For Christians, disclosure about the existence of alien life, may well shake their belief systems to the core. That is because their belief systems are way too narrow. If Truth is Truth, it should be found in all places and wise discernment can lead us to uncover the Truth even if it is presented in unaccustomed ways. See below, Richard Rohr’s daily meditation as….
Creation Is the Body of God
Monday, February 19, 2018
This week I’m drawing from several theologians and spiritual teachers I respect. I hope these introductions will inspire you to seek out their work and learn more! Today I offer Sallie McFague’s (b. 1933) excellent model of creation as God’s body. I could never say it as well as she does:
[This model of the universe as the body of God invites] . . . us to do something that Christians have seldom done: think about God and bodies. What would it mean, for instance, to understand sin as the refusal to share the basic necessities of survival with other bodies? to see Jesus of Nazareth as paradigmatic of God’s love for bodies? to interpret creation as all the myriad forms of matter bodied forth from God and empowered with the breath of life, the spirit of God? to consider ourselves as inspirited bodies profoundly interrelated with all other such bodies and yet having the special distinction of shared responsibility with God for the well-being of our planet? Such a focus causes us to see differently, to see dimensions of the relation of God and the world that we have not seen before. [Doug: Ra says that in order for us to open ourselves to the Law of One (the Law, not the material), and to really accelerate on this path of enlightenment, we can follow four steps that are resonate with what was said above:
Exercise One: …[accept and embrace the fact that the] moment contains love.
Exercise Two. The universe is one being. When a mind/body/spirit complex views another mind/body/spirit complex, see the Creator. This is an helpful exercise.
Exercise Three. Gaze within a mirror. See the Creator.
Exercise Four. Gaze at the creation which lies about the mind/body/spirit complex of each entity. See the Creator.
The foundation or prerequisite of these exercises is a predilection towards what may be called meditation, contemplation, or prayer. With this attitude, these exercises can be processed. Without it, the data will not sink down into the roots of the tree of mind, thus enabling and ennobling the body and touching the spirit. 10.14]
. . . Incarnation (the belief that God is with us here on this earth) [goes] beyond Jesus of Nazareth to include all matter. God is incarnated in the world. . . . [This] suggests that God is closer to us than we are to ourselves, for God is the breath or spirit that gives life to the billions of different bodies that make up God’s body. But God is also the source, power, and goal of everything that is, for the creation depends utterly upon God. . . . [Doug: The Law of One states that the entire creation is alive (29.8) and that materiality, including us, is the Infinite Creator experiencing Itself.]
What postmodern science is telling us—that the universe is a whole and that all things, living and nonliving, are interrelated and interdependent—has been, for most of the world’s history, common knowledge. That is, people living close to the land and to other animals as well as to the processes that support the health of the land and living creatures have known this from their daily experience. We, a postindustrial, urbanized people, alienated from our own bodies and from the body of the earth, have to learn it, and most often it’s a strange knowledge. It is also strange because for the past several hundred years at least, Christianity, and especially Protestant Christianity, has been concerned almost exclusively with the salvation of individual human beings, (primarily their “souls”), rather than with the liberation and well-being of the oppressed, including not only oppressed human beings, body and soul (or better, spirit), but also the oppressed earth and all its life-forms.
In the model of the universe as God’s body, not only does postmodern science help us understand the unity and diversity of the body in liberating ways, but divine embodiment makes sacred all embodiment: neither perspective alone is as rich as both together.
[Doug: Here are a few quotes from the Law of One that speaks directly to the sacramental nature of embodiment:
4.18 Understand that all natural functions of the body have all aspects from dense to fine, and can be transmuted to what you may call sacramental.
26.38 [Regarding Sexual Energy Transfer]…The indigo-ray transfer is extremely rare among your people. This is the sacramental portion of the body complex whereby contact may be made through the violet ray with intelligent infinity. 32.6 The indigo ray is the ray of, shall we say, awareness of the Creator as self; thus one whose indigo-ray vibrations have been activated can offer the energy transfer of Creator to Creator. This is the beginning of the sacramental nature of what you call your bisexual reproductive act. It is unique in bearing the allness, the wholeness, the unity in its offering to other-self.
49.6 Each experience will be sequentially understood by the growing and seeking mind/body/spirit complex in terms of survival, then in terms of personal identity, then in terms of social relations, then in terms of universal love, then in terms of how the experience may beget free communication, then in terms of how the experience may be linked to universal energies, and finally in terms of the sacramental nature of each experience. Meanwhile the Creator lies within…]
Sallie McFague, The Body of God: An Ecological Theology (Fortress Press: 1993), vii-viii, xi, 31, 83-84.