Phase IV - Flux:
Transformation: Perception is at
the heart of this movement: "Revelation has meaning only to a
seeing being". (Panikkar, p. 148) In trying to understand this pattern
of movement about the meaning of human beings in relationship
with one another, the dynamic and wholistic worldview has
emerged to oppose the static and restrictive coded formula type of
morality pervasive in the mechanistic worldview. The
interconnectedness and interrelatedness of our humanity can no
longer be viable if disconnected from reality. The newest and most
comprehensive way of "reading" or intuiting reality "Being Seer" is
found in Panikkar's (1993) profound spirituality of the unitive,
holistic experience of three inseparable entities of reality: the
cosmos, the human and the divine intuited as The Cosmotheandric
Experience. This new emerging spirituality that is a unifying
religious consciousness replaces the "old habits of mind" in the
evolutionary process for a possible reconstruction of reality.
Panikkar captures the vision of our human history in its
palpable and hopeful dimensions and never
out-of-body-soul experience. (See also Antonio
Damasio in Decartes' Error, 1994.) We are embodied
spirits growing towards the fullness of Christ in the
image and likeness of God. He uncovers three very
fundamental human attitudes in the unfolding of
consciousness as "Kairological Moments: 1. The three
moments -Ecumenic, Economic, Catholic - are present
in each one; 2. They are compatible with other
schemes; 3. They present a markedly temporal
character and even a certain historical sequence but do
not follow the sequential pattern of linear and
quantifiable time logically or even dialectically." (p. 20)
It is important to understand the idea of a unified
cosmos to understand the single, dynamic, resonant
self: "the divine, the cosmic and the human all belong to
the real and interpenetrate one another, so that
everything has anthropomorphic features, as well as
divine and material dimensions...Both the cosmic and
the divine are irreducible dimensions of the real which
cannot be co-opted by Man, although they meet in
Man, just as Man meets in them." (P. 150) The world
then is a living being full of nature's beings with vital
energy through whom God works to work change in
beings: "objective thinking limits itself to a set of
external criteria in order to distinguish Life from
death...we shall never discover the life behind any sort
of objectification." (p. 142) Life is not static by
dynamic: "It follows that morality must be dynamic, as
is the life from which it derives, if it is to be faithful to
the demands of history." (Janssens, p. 242)
This movement towards creative growth; this
increasing recognition of the evolution of
consciousness as spirituality coming to terms with its
wholeness, is an interdependent process by independent
seekers. The Emerging Paradigm of Growth Values
considers and is respectful of personhood: the
subjective and the moral is person, not object as
suggested by the Old Paradigm of Protection Values.
(Robbins, 1985). The paradigms collect changing
perspectives in their movement from a traditionally
influenced "mechanistic" point of view to a more
liberating and Christian-centred responsibility; from a
safe and unquestionable code of ethics, to a more
personal choice of action, leading to integrative and
holistic growth on what it means to be an embodied
spirit in communion. (Gaudium et Spes, 1965; Selling,
1988; Janssens )
Transformation: Perception is at
the heart of this movement: "Revelation has meaning only to a
seeing being". (Panikkar, p. 148) In trying to understand this pattern
of movement about the meaning of human beings in relationship
with one another, the dynamic and wholistic worldview has
emerged to oppose the static and restrictive coded formula type of
morality pervasive in the mechanistic worldview. The
interconnectedness and interrelatedness of our humanity can no
longer be viable if disconnected from reality. The newest and most
comprehensive way of "reading" or intuiting reality "Being Seer" is
found in Panikkar's (1993) profound spirituality of the unitive,
holistic experience of three inseparable entities of reality: the
cosmos, the human and the divine intuited as The Cosmotheandric
Experience. This new emerging spirituality that is a unifying
religious consciousness replaces the "old habits of mind" in the
evolutionary process for a possible reconstruction of reality.
Panikkar captures the vision of our human history in its
palpable and hopeful dimensions and never
out-of-body-soul experience. (See also Antonio
Damasio in Decartes' Error, 1994.) We are embodied
spirits growing towards the fullness of Christ in the
image and likeness of God. He uncovers three very
fundamental human attitudes in the unfolding of
consciousness as "Kairological Moments: 1. The three
moments -Ecumenic, Economic, Catholic - are present
in each one; 2. They are compatible with other
schemes; 3. They present a markedly temporal
character and even a certain historical sequence but do
not follow the sequential pattern of linear and
quantifiable time logically or even dialectically." (p. 20)
It is important to understand the idea of a unified
cosmos to understand the single, dynamic, resonant
self: "the divine, the cosmic and the human all belong to
the real and interpenetrate one another, so that
everything has anthropomorphic features, as well as
divine and material dimensions...Both the cosmic and
the divine are irreducible dimensions of the real which
cannot be co-opted by Man, although they meet in
Man, just as Man meets in them." (P. 150) The world
then is a living being full of nature's beings with vital
energy through whom God works to work change in
beings: "objective thinking limits itself to a set of
external criteria in order to distinguish Life from
death...we shall never discover the life behind any sort
of objectification." (p. 142) Life is not static by
dynamic: "It follows that morality must be dynamic, as
is the life from which it derives, if it is to be faithful to
the demands of history." (Janssens, p. 242)
This movement towards creative growth; this
increasing recognition of the evolution of
consciousness as spirituality coming to terms with its
wholeness, is an interdependent process by independent
seekers. The Emerging Paradigm of Growth Values
considers and is respectful of personhood: the
subjective and the moral is person, not object as
suggested by the Old Paradigm of Protection Values.
(Robbins, 1985). The paradigms collect changing
perspectives in their movement from a traditionally
influenced "mechanistic" point of view to a more
liberating and Christian-centred responsibility; from a
safe and unquestionable code of ethics, to a more
personal choice of action, leading to integrative and
holistic growth on what it means to be an embodied
spirit in communion. (Gaudium et Spes, 1965; Selling,
1988; Janssens )
| on attitude..... change lies in this word power that can't be bestowed it's invitational taking hold by the holder opening the door Mary Angela Nangini |