By en:User:Rickjpelleg, first uploaded to en.wikipedia
on 20:13, 28 October 2005
[Public domain], via Wikimedia Commons
In a spiritual journey, our spirits move like the sun crossing the sky. It’s a false perspective in the same way – only our lower minds, our egos, do the movement. Our essential selves do not exist in space and time – in the Bhagavad Gita, it is written that the “soul is birthless, eternal, imperishable, and timeless and is never destroyed when the body is destroyed.”
All the struggle for status and wealth is scrabbling in dirt after flickering patterns of sunlight filtered through leaves. All our fearful gasping for breath is futile grabbing at fitful breezes.
We created beings make things through wrong interpretation, yet the made things have no essential substance. All this world becomes your own fragmented reflection if you try to claim the shifting sands. Everything we make here dissolves like a sand castle before the incoming tide.
All that is real does not cease to exist. We are real, but most of this world isn’t.
One way of understanding the world is that everything here has been provided as instruments of our recovery. In this view, we have undergone a fundamental separation that steadily increases our suffering. The suffering leads to crucifixion, and that leads to resurrection. We wander the vale of tears as we journeying souls discover our way back to our first cause.
Another way of understanding the world is that everything here has been provided as instruments of our creation. We chosen ones were created instead of all the other possibilities that could have been created. In this view, our lives are the very process of creation itself – not such that we are creating ourselves, but rather that we are being guided into full reality and existence.
Both views are thought-relations between our eternal selves and that which we behold. There is something of the truth in both. But the truth, being as immortal and immutable as the divinity it emanates from, is better perceived when we collapse the timeframes.
At this very moment, we have always existed, are just being created, and are being perfected in our creation. Just now, we both lost God and reunited with Him. We suffer and are free of suffering, we are crucified and resurrected simultaneously, and we both wander and lounge at Heaven’s gate. We sleep and dream illusions, yet are fully awake and at the right hand of God.
All the prophets are manifesting all the miracles right now, just for you. Just now, all the saints are writing directly to you and all the mystics are trying to convey the gleaming truth beyond language specifically to you. Time, space, and all the worlds are dissolved in the spiritual instant.
If you look one way, your lost loved ones are forever beyond your reach. Turn ninety degrees, and they are with you now. Turn another ninety, and you have forever been engaged in loving conversation with them. The journey is only a stance you take. The journey is only a perspective, what you see when your lower mind looks up at your higher self.
There is no real gap of time or space between you and others, you and God, you and happiness, or you and enlightenment. That distance, or any other distance you might imagine, vanishes in the spiritual instant.
Beyond the shifting sands, everything appears instantly when you turn your head.
Before God, the intervals of time and place are nothing. His eternity is all time and His immensity all place. For God, nothing has been, all is; nothing is out of Him, all is in Him. From this point of view, which is that of the Christian occupied in contemplating his Saviour, we have not to go back eighteen centuries to make the journey of the Holy Land, in order to find ourselves at Bethlehem or at Calvary. Bethlehem, Calvary, are before our eyes, and Jesus Our Saviour is born there, dies there today, even this very moment. Thus it is for our instruction, for the redemption and salvation of our souls, that the Man-God now comes into the world, now suffers, now dies.
St. Ignatius, The Spiritual Exercises of St. Ignatius