Showing posts with label Richard Rohr. Show all posts
Showing posts with label Richard Rohr. Show all posts

2021/07/25

Namgok Lee 울트라 휴머니즘 - A Hunger for Wholeness

Facebook
Namgok Lee

더워지기 전에 산책 나왔다.
요즘 '울트라 휴머니즘'을 천천히 음미하듯 읽고 있다.
---
빅뱅이전, 빅뱅과 우주의 역사, 인간의 신비를  깊이 느끼며 읽고 있다.

물리학이나 복잡한 철학적 사유가 어렵지만, 크게 방해받지는 않는다.
이 신비 앞에 어떤 상상도 가능하다.

그러나 그 상상은 이미 도달한 과학의 성과 너머로 작동해야 의미가 있다.
이 책을 보면서, 공자와 석가를 비롯한 동양 정신과 서양 정신의 회통을 많이 느낀다.
읽다가 내 나름으로 주를 다는 경우도 있다.

'과학은 정신의 문을 열고, 정신은 사랑의 길을 닦는다'
이 책 뒷 표지에 나오는 글이다.
이런 인식과 의지의 보편화가 절실하다.

홍익인간, 재세이화라는 위대한 정신이 탄생한 이 땅의 지금 정신을 생각할 때, 아득한 안타까움이 느껴질 때도 있다.
대우주의 신비 앞에 어떤 상상, 믿음도 가능하겠지만, 미신과 욕망의 늪에서는 벗어나야 그 신비 앞에 바로 설 수 있지 않을까?

‘울트라휴머니즘’ 126페이지의 글을 일부 발췌 소개한다.
매력이 넘치는 글이다.

  • 그리스도를 믿는 신앙은 우리가 인간과 우주의 운명을 예측할 수 있는 새로운 기초, 즉 새로운 수준의 의식으로 사는 것이다.
  • 죽음이 더 이상 우리를 지배하지 못한다고 믿는 것은 ‘우주에 속해 있는 자기’라는 새로운 감각으로 의미 있는 삶을 사는 것이다.
  • 부활 의식은 우주적인 해방에 근거를 두고 있다. 우리는 ‘새로운 지구를 위해 새로운 사람이 되라’는 새로운 자유로 초대 받았다. 
  • 새로운 지구에서 그리스도는 ‘개성화와 신성화’라는 ‘진화의 중심’으로서, 매력적인 사랑의 힘으로서 ‘물질의 중심’을 통해 빛난다.⌋
----
Namgok Lee


수녀이자 신학자인 일리아 델리오가 저자이고, 맹영성이 번역하고, '여해와 함께 대화출판사'가 출판한 '울트라휴머니즘'을 일단 한번 읽었다,

조금 지나서 한번 더 읽어볼 생각이다.

동서양의 위대한 사상들의 '회통'을 느끼면서 읽었다.
특히 '홍익인간'을  '홍익만유'로 읽으면, 아마도 '울트라휴머니즘'이라는 말에 가장 근접할 것 같다.
그리고 과학과 종교, 물질과 정신, 지기실현(구원)과 세계진화(변혁)를 상즉하는 하나로 보는 면에서는 '재세이화'의 현대적 전개라는 생각이 들었다.

이책의 마지막 구절을 적어본다.
"현대인은 과학과 기술에 모든 돈을 쏟아부었지만, 우리가 추구하는 통합과 행복과 평화를 찾을 수 없었다.  왜냐하면 의식적이고 사랑스러운 하느님과의 일치는 과학적인 사실이라는 외적 우주가  아니라 의식이라는 내적 우주에서 형성되기 때문이다. 오직 이 내적 통합에  의해서만, 급진적인 방식으로 급진적인 행동을 통한 변화가 일어날 수 있다.
  • 과학은 정신의 문을 열고, 
  • 정신은 사랑의 길을 닦아야 한다"

떼이야르 드 샤르댕과 40년 전에 만났을 때도, 나에게 가장 크게 다가왔던 매력이 우주진화의 대여정에서 인간의식이 차지하는 비중과 역할에 대한 비전이었다.
 그 비전을 뒷받침하는  진행으로 류역사를 대관할 수 있도록 하는데 영감을 받았었다.
외적 우주와 내적 우주로 이야기하고 있지만, 그것은 대립하는 것이 아니라 하나의 우주가 나아가는 '불일불이'의 세계로 다가온다.

인류 존속의 위기를 맞으면서 '생명'이 가장 큰 화두 되고 있다.
생명의 길은 '사랑'이다.
사람과 사람이 서로 사랑하는 것을 빼고서 동물과 식물을 사랑한다는 것은 무언가 뒤틀려 있는 것이다.
자연에 대한 사랑과 사람에 대한 사랑은 하나로 이어져야 진실하다.

자연과의 모순이 심각하지 않던 시대의 위대한 선구자들이 한결같이 이야기한 것은 
사람과 사람 간의 사랑이었다.
여기서 한 걸음 더 나아가는 것이 자연(동물ㆍ식물)에 대한 사랑이다.

우주진화의 과정에서 최고봉인 인간의 의식이 어떻게 진화할지에 대한  비전이 전반적인 정치ㆍ경제ㆍ문화 ㆍ사회운동이나 행복을 추구하는 우리들의 삶에 밝은 빛으로 와 닿을 수 있으면 좋겠다.

한 차례 읽은 독후감을 남긴다.
---
Namgok Lee
4tSpounsosSrfehd  · 
‘울트라휴머니즘’ 산책②
아인슈타인의 E=mc2(자승을 표현 못함 ㅎ) 

이 방정식은 물질이 에너지로, 에너지가 물질로 변환될 수 있다는 것을 보여주었다. 
‘눈에 보이지 않는’ 에너지 세계는 ‘구체적인’ 물질세계와 직접적이고 견고한 연관성을 갖고 있다. 뉴턴은 물질 우주가 비활성 물질로 이루어져 있다고 생각했지만, 이제 우리는 물질 우주가 근본적으로 에너지라는 것을 알게 되었다. 아인슈타인도 에너지의 한 형태로서 물질이 보여주는 신비(神祕)에 당황했다.

양자 물리학에는 문제가 있었다. 예를 들면, 둘로 쪼개진 입자는 쪼개진 반 쪽 입자 사이의 광대한 거리를 거의 순간적으로 뛰어 넘어 서로 소통할 수 있다. 아인슈타인과 그의 동료들은 이것을 ‘얽힘(entanglement)’이라고 불렀다. 어떻게 그렇 수 있을까?
결국 이것은 텅 비어 보이는 광활한 우주 공간이, 사실은 텅 비어 있는 것이 아니라 복잡한 여러 층의 에너지 장(場)인 경우에만 가능하다.  아인슈타인 방정식은 우주의 탄력적인 본성이 변화를 내포한다는 아주 놀라운 통찰을 이끌어 내었다. 아인슈타인 자신은 이 통찰이 편안하지 않았다.

(註; 나는 물리학을 잘 모르지만, 이 글에서 색즉시공(色卽是空) 공즉시색(空卽是色)의 물리학적 통찰을 느낀다. 아마도 직관과 과학의 만남은 편하지 않음을 통과할 것이다) 
과학자들은 빛이 이중적인 성질을 가지며, 어떤 경우에는 파동처럼 운동하고 다른 경우에는 광자처럼 운동한다고 결론지었다. 그렇다면 빛은 파동(광파)인가? 아니면 입자(광자)인가?
답은 관찰자에게 달려 있다.

(註; 조금 비약이 있기는 한 것 같지만, 혜능의 ‘바람인가? 깃발인가?’에 대한 ‘마음이다’라고 한 대답이 연상된다)
양자 물리학은 떼이야르의 통찰력을 심화시켰다. 의식적인 선택이 이루어질 때까지 모든 것이 잠재적인 상태로 존재한다면, 의식은 어떤 의미에서 물질의 ‘내면’ 또는 ‘깊이’이다. 하지만 우주에는 또 다른 유형의 에너지가 있다. 그 에너지는 물질에도 작용하는 끌어당기는 힘, 인력(引力)이다. 이 매력적인 힘을 떼이야르는 ‘사랑 에너지’라고 부른다. 따라서 떼이야르의 ‘내면성’과 ‘외면성’은 물질의 근본적인 구조를 기술하는 반면, 방사 에너지와 접선 에너지는 근본적인 힘을 기술한다.

방사 에너지는 물질의 ‘내면성’에 해당한다. 말하자면 의식 에너지이다. 따라서 물리적인 복잡성에 비례하여 증가한다. 
접선 에너지 또는 인력 에너지는 물질의 ‘외적’인 차원이다. 그것은 사랑으로 특징지어지는 매력적인 인력의 중심 에너지이다. 따라서 사랑과 의식은 지적인 우주 생명을 자기 성찰과 의식하는 삶으로 향하게 하는 상호 관련된 에너지, 아마도 두 형태로 나타나는 같은 에너지라고 할 수 있겠다.

사랑이 깊어질수록 의식은 높아지고, 의식의 각성이 일어날수록 사랑이라는 인력도 강해진다. 물론 사랑에 빠졌을 때 마음이 변화한다는 것을 깨닫기 위해 과학자가 될 필요는 없다. 
우리가 다른 사람을 알게되고 다른 사람에게 끌리면, 앎과 사랑은 서로 얽힌 두 실체의 공생(共生)하는 에너지가 된다.

(註; 과학적인 가설(假設)이다. 나는 이 대목을 읽으며 ‘인(仁)은 애인(愛人)이며, 애인(愛人)은 지인(知人)에서 비롯한다’는 공자(孔子)의 말이 떠오른다. 인(仁)은 생명력이며, 그것은 사랑이다.)
“과학으로 정신의 문을 열고, 정신은 사랑의 길을 닦는다.”
덧붙침;  문명 전환운동은 생명 살림 운동이고, 생명 살림 운동은 사랑 운동이다.
사람끼리(동종) 적대ㆍ증오ㆍ 배척하면서 자연(동식물)을 사랑하자는 것은 본말전도까지는 아니더라도 앞뒤가 맞지 않는다.

사람끼리의 화해ㆍ상생ㆍ사랑과 자연 사랑은 함께 가는 것이 리에 맞다.

10 comments
최영훈
넘 어려운 테마를 그렇게 비약 상고하듯 툭 연결짓고 쓱 결론
짓는 가벼운 행마에 탄복 또 탄
복!!!
 · Reply · 4 h
Namgok Lee
최영훈 엉터리일 가능성이 더 커요. ㅎㅎ
====

울트라 휴머니즘 - 지구 공동체 의식을 갖는 인간으로  | 사이 너머 총서 6  
일리아 델리오 (지은이),맹영선 (옮긴이)여해와함께2021-06-15
원제 : A Hunger for Wholeness (2018년)
-------

목차
추천의 말
한국의 독자들에게

서론

1장 우주와 공간
중세영혼의 공간
근대성과 신의 죽음
마음먹기에 달린 문제

2장 팽창하는 우주
펼쳐지는 공간
단력 있는 우주
물질과 에너지
양자얽힘

3장 물질에 정신을 돌려줌
물질에 의식이 있는가?
의식이 모든 것의 근거인가?
떼이야르가 제안한 두가지 에너지

4장 영혼과 우주
종교와 진화
생명의 도약
오메가의 플라톤적 뿌리
버진 포인트

5장 예수, 새로운 인간
하느님과 자연
사이보그로서의 예수
한 인간으로서의 예수
양자 부활
진화는 생명으로의 부활

6장 디지털 인간
기술의 향상
기술과 생물학
사이버스페이스의 급증
종교와 트랜스휴머니즘
기술과 초월의 필요
앙리 베르그송과 근본적인 타자

7장 신비, 정신과 물질
눈에 보이지 않는 현실
뇌의 각성
자아를 넘어
정신과 감취진 질서
내면에 있는 외적 공간

8장 행성화
하느님의 창조적 활동
내적 우주의 우위
신비주의와 사상
정신권
울트라휴머니즘
호개인적인 미래
세계 종교와 수렴

결론

접기
책속에서
===========================
첫문장
1915년 봄, 지그문트 프로이트(Sigmund Freud, 1856~1939)는 빈 대학에서 2년 동안 계속될 '정신분석 입문' 강의를 시작했따.
-----------------
저자 및 역자소개
일리아 델리오 (지은이) 

워싱턴 D.C.에 위치한 워싱턴 연합신학원 교회사 교수이며 영성 연구 책임자이다. 
저서로는 『사랑 가득한 마음 아씨시 클라라의 영성』, 『십자가에 못 박힌 사랑: 십자가에 못 박히신 그리스도에 대한 성 보나벤투라의 신비주의』, 『간추린 보나벤투라: 그의 삶, 사상, 저작 개괄』등이 있다.
최근작 : <울트라 휴머니즘>,<프란치스칸 기도> … 총 3종 (모두보기)
----
맹영선 (옮긴이) 

식품화학과 환경신학을 공부한 뒤 지구와 우리 자신을 위해 실제 무엇을 어떻게 해야 하는지 계속 공부하고 있다. 
토마스 베리의 《지구의 꿈》, 《우주 이야기》, 《생태 영성》을 우리말로 옮겼다. 
포럼 지구와 사람의 ‘토마스 베리 강좌’에서 토마스 베리가 던진 우리 시대에 던진 질문에 어떻게 함께 대답할 것인지 함께 공부하고 있다.
최근작 : <지구별 생태사상가>,<암을 예방하는 식물성 식품>,<생태학적 시대의 식품과 건강> … 총 10종 (모두보기)
===
인공지능과 기술의 발전으로 인간과 기계의 경계는 희미해지고 있다. 인간과 기계의 결합인 사이보그가 인간의 신체적, 물질적 한계를 넘도록 해 주는 것은 사실이지만, 그것이 진정한 생명과 의식의 초월이라고 할 수 있을까?

영성신학자인 일리아 델리오 수녀는 이러한 미래에 우려를 표하면서도, 낙관적인 전망을 내놓는다. 진화론과 그리스도교의 조화를 주장했던 떼이야르 드 샤르댕 신부의 우주론을 중심으로, 전 지구 공동체가 사랑으로 하나 되는 울트라 휴머니즘(ultrahumanism)이라는 비전을 제시한다. 델리오 수녀가 말하는 울트라 휴머니즘은 더 큰 의식의 통합을 통해 더욱 커진 사랑의 인식으로 살아가는, 정신권 수준에 이른 전 지구적 공동체 의식을 가리킨다. 

출처 : 여성신문(http://www.womennews.co.kr)

====
A Hunger for Wholeness: Soul, Space, and Transcendence Paperback – April 3, 2018
by Ilia Delio OSF (Author)
4.4 out of 5 stars    31 ratings
See all formats and editions
Kindle
from AUD 14.93
Read with Our Free App
 

Jesuit scientist Pierre Teilhard de Chardin, a keen observer of nature, posited two types of energy in the universe: tangential energy/energy of attraction and radial energy/energy of transcendence―in other words, love and consciousness, which correspond to the inner and outer dimensions of nature, respectively. Moreover, as theologian Ilia Delio points out, nature is never at rest; indeed, “Nature [is] on a continuous trajectory of transcendence.” “The Big Bang universe is a story of space but it is also a story of consciousness and love.” How are the inner universe and the outer universe related? “Is the inner universe the key to nature’s transcendence?” she asks. “Is science disclosing a new role for consciousness and thus a new role for spiritual transformation?” The author builds not only on the thought of Teilhard and others but also on the findings of quantum physics to deliver a thought-provoking, deeply insightful reflection on the relationship of God, humanity, and nature in an ever-evolving cosmos


Paperback
AUD 14.61 
12 Used from AUD 8.36
4 New from AUD 13.96


Editorial Reviews
About the Author
lia Delio, OSF, is a Franciscan Sister of Washington, DC. She holds the Josephine C. Connelly Endowed Chair in Theology at Villanova University, and is the author of seventeen books, several of which have won awards.
Product details
Publisher ‏ : ‎ Paulist Press (April 3, 2018)
Language ‏ : ‎ English
Paperback ‏ : ‎ 136 pages

Customer reviews
4.4 out of 5 stars

Top reviews
Top reviews from the United States
David E. Schutt
5.0 out of 5 stars Jolts
Reviewed in the United States on November 3, 2019
-
When I began reading de Chardin I found myself somewhat uncomfortable. I found that I had to learn how to read him. But he real awakening was when I realized that he was filled with optimism. It became my inner escape from conditioned institutional pessimism of my past life. Not long after that I had what he refers to as a "jolt". He said that, "we have jolts in life and if they don't kill us, we will never be the same again" . Ten years ago my son, his wife, kids and I visited family in Australia that I had never met. During our first few days we met relative after relative. One day. Something inexplicable happened. A 28 year old cousin of my daughter in law's when introduced to me, kissed me. When we looked at each other, I said, " it seems as though we have known each other for a very long time. " we spent the rest of our visit exploring the ramifications of this. I felt "vested or cloaked with Sophia. So powerful her presence came to me in that kiss. We, "breathed the other in". We sat in a group of four one morning having coffee. I ask what their experience of all this was. They told me Love and a very powerful Energy. From that experience I extracted my theme, F < Energy x Love > 1~. Force (Sophia) gives us Energy x Love, giving us unity, equality and non duality exponentially to an infinite power. I have lived this inner presence of Sophia since then. I'm a contemplative, I journal and read spiritually every day as well as meditate using Centering Prayer. As a deacon I became a thorn in the side of clericalism. I am a radical, progressive, and paradoxical Catholic. Last May I was told by our Parish priest that I was not needed. "I understand completely", I told him. He opened the door and I walked out .. We have a small group who meet every Monday for Centering Prayer. If it were not for spiritual books like this one, and others like Richard Rohr, Cynthia Bourgeault, and others, we would have little hope of connection with this new reality, from our corner of the world in Wasilla Alaska, Thank you so much. Finally I want to affirm a quote from an ancient sufi, Hafiz, " I remember well the day that God(dess) ran up and kisssed me!)
Dave
Read less
7 people found this helpful
-
Vicki
5.0 out of 5 stars mind blowing
Reviewed in the United States on November 24, 2020
Verified Purchase
I’m still digesting this book. It’s really blowing my mind. Holy Cow! Bits of brain all over the place. What a surprise in such an unassuming looking little book and soothing title.

I feel excited and confused, filled with profound awe and deeply touched in my core at once. Feeling grateful that this one got slipped onto my reading list. The concepts feel both radical and transformative. I mean I never really considered the 2nd law of thermodynamics in relation to global consciousness before, nor the notion that we are One with our technology in the process of evolution and transcendence. Holy cow. I find I have to read and reread each paragraph, section, chapter. And I’m constantly calling my poor husband over with a ‘listen to this!’

In a world in which awe and wonder have been diminished by our ability to dissect and explain everything, this book is a religious experience. (and well the author asserts that the religious impulse is elemental to all evolution/becoming, even at the microscopic level of life itself)
Helpful
Report abuse
Lisa A Ushman
5.0 out of 5 stars Challenges my mind with new ideas or confirmation of them.
Reviewed in the United States on March 26, 2019
Verified Purchase
Excellent books. Easy to read and well planned in its presentation.
2 people found this helpful
Helpful
Report abuse
Amazon Customer
5.0 out of 5 stars Human consciousness is crossing a new threshold.
Reviewed in the United States on August 11, 2019
Verified Purchase
A masterpiece of creative integration of science and theology. Absolute must read for anyone seeking a deeper spirituality.
2 people found this helpful
Helpful
Report abuse
M R Nelson
5.0 out of 5 stars Evolving Conscious
Reviewed in the United States on March 5, 2019
Verified Purchase
Well grounded with insight into creations connectivity, our oneness! A very good read with a host of references
2 people found this helpful
Helpful
Report abuse
Robert A. Dalgleish
5.0 out of 5 stars Reformers Take Note
Reviewed in the United States on September 1, 2019
Verified Purchase
If our politicians and social reformed took the message of this book to heart our world would be headed in a much better direction.
Helpful
Report abuse
Gardener
5.0 out of 5 stars Five Stars
Reviewed in the United States on July 13, 2018
Verified Purchase
Accessible, profound.
3 people found this helpful
Helpful
Report abuse
See all reviews
Top reviews from other countries
Agnes Caldwell
5.0 out of 5 stars Interesting and Thought Provoking
Reviewed in Canada on August 16, 2019
Verified Purchase
Very interesting exploration of the human concept of the Creator of the Universe and how it has changed and continues to change. Very nice printing with a secure binding, exceptional in a small book these days. Small enough to carry around in a pocket, to be read and digested in small bites.
Report abuse
lockthescot
5.0 out of 5 stars God loves us!
Reviewed in Canada on June 16, 2018
Verified Purchase
Anyone seeking meaning to their life will find some answers here.
Report abuse
See all reviews
====
https://www.goodreads.com/book/show/36959931-a-hunger-for-wholeness

Feb 06, 2019Swood rated it really liked it
My friends Chuck Hoffman and Peg Carlson-Hoffman recommended I read this book. They are acquainted with the author, Ilia Delio.

It's a small book, packed with big ideas and she does a fine job of moving though them logically and persuasively. The conclusion she reaches is powerful and a guide for our times, our future -- that we are all connected, not just with each other, but with all things. And that if we come together we can take what it means to be human to the next level -- of consciousness? of transcendence? As explored by Teilhard de Chardin, explained by Bergson and others. She quotes dozens and dozens of thinkers -- again in nicely plotted support of her logic.

“If we want a different world, we must become different people.” .... “We must either unify or annihilate.”

I was nearly derailed early on, as I feel like she skips two crucial definitions; that of the terms “religion” and “love.” (Finally on pg 95, she offers up a definition of love, but I wish she'd done so much much sooner)

And I felt like she was speaking almost entirely from the Christian tradition/framework; although she did eventually invite other faiths into the discussion (Buddhism). As such, my own biases got in the way of the reading .... yet she did finally bring me around convincingly to her POV.

I feel like physicists, such as an Alan Lightman, might not allow her to make the leap from the revelations of “quantum physics” to consciousness -- but she actually does a pretty good job of building a case for that leap. Of course, all that stuff is beyond my grasp ... but its in my own nature to try.

A worthy and thought-provoking read. I will likely have to read it again. What she is arguing for, hoping for will need constant refreshing in this chaotic world in which we live. One might argue however, that we need to experience the level of chaos we're in now in order to see the path forward. (less)
===




alfonso luis alfaro marroquin3 years ago
Wow! What a woman! What a wonderful concept




Wayne McMillan2 years ago (edited)
Ilia is brillant.



caballero3 years ago
The Steven Hawking of theology.

2021/07/19

Richard Rohr Reorders the Universe | The New Yorker

Richard Rohr Reorders the Universe | The New Yorker


On Religion
Richard Rohr Reorders the Universe


By Eliza GriswoldFebruary 2, 2020






The seventy-six-year-old Franciscan friar Richard Rohr believes that Christianity isn’t the only path to salvation.Illustration by Ohni Lisle





Not long ago, on his way to the post office in Albuquerque, New Mexico, Richard Rohr, a seventy-six-year-old Franciscan friar, had a spiritual experience. “This light is interminably long,” he told me one morning, in late August, as we stopped at a red light while retracing his route. Rohr hates wasting time, and he had been sitting at the light fuming when a divine message arrived. “I heard as close as I know to the voice of God,” he said. The voice suggested that he find happiness where he was, rather than searching for it elsewhere. “For two and a half minutes, I’m not in control at this stoplight,” he said. Being made to sit still required a surrender to a force greater than his ego; it was an opportunity to practice contemplation, a form of meditative prayer that has equivalents in almost every religion. In Christianity, the practice dates back to the first several centuries after Christ, though it was revitalized in the twentieth century by the Trappist monk Thomas Merton. Rohr told me, “Merton pulled back the veil.”

Rohr is slight, with a white beard and the starry eyes of a person who spends long periods in silence. Over the past four decades, he has gained a devoted following for his provocative vision of Christianity. He runs the Center for Action and Contemplation, a meditation hub and religious school that its residents refer to as Little Vatican City. The campus is made up of a cluster of adobe casitas strung out on a dusty road outside Albuquerque; small shrines to St. Francis and St. Clare dot the land between the runnels of an ancient aquifer, which still courses with water from a nearby river, feeding the garden. Rohr wakes around 5:45 a.m. each day and spends an hour praying wordlessly. “I’m trying to find my way to yes,” he told me, adding that he often wakes up in a state of no. “As in, ‘No, I do not want to be followed around by Eliza today,’ ” he said, smiling impishly. After that, he heads to the center and leads a morning session that includes a twenty-minute contemplation, a daily gospel reading, and the ringing of a Buddhist singing bowl. The center’s classes also include Hindu and yogic methods of integrating the body into prayer, along with teachings drawn from indigenous spiritual traditions that focus on the sacredness of the earth.



More conservative Christians tend to orient their theology around Jesus—his death and resurrection, which made salvation possible for those who believe. Rohr thinks that this focus is misplaced. The universe has existed for thirteen billion years; it couldn’t be, he argues, that God’s loving, salvific relationship with creation began only two thousand years ago, when the historical baby Jesus was placed in the musty hay of a manger, and that it only became widely knowable to humanity around six hundred years ago, when the printing press was invented and Bibles began being mass-produced. Instead, in his most recent book, “The Universal Christ,” which came out last year, Rohr argues that the spirit of Christ is not the same as the person of Jesus. Christ—essentially, God’s love for the world—has existed since the beginning of time, suffuses everything in creation, and has been present in all cultures and civilizations. Jesus is an incarnation of that spirit, and following him is our “best shortcut” to accessing it. But this spirit can also be found through the practices of other religions, like Buddhist meditation, or through communing with nature. Rohr has arrived at this conclusion through what he sees as an orthodox Franciscan reading of scripture. “This is not heresy, universalism, or a cheap version of Unitarianism,” he writes. “This is the Cosmic Christ, who always was, who became incarnate in time, and who is still being revealed.”

“All my big thoughts have coalesced into this,” he told me. “It’s my end-of-life book.” His message has been overwhelmingly well-received. A podcast version of Rohr’s book has been downloaded more than a million times. He has also attracted some high-profile followers. Rohr named his Jack Russell terrier Opie, as a nod to Oprah Winfrey, whom he considers a personal friend; he has appeared twice on her “SuperSoul Sunday” program and has been to dinner at her home in Montecito. “We really connect,” he told me. “She knows I’m not seeking fame or money.” He is also revered by Melinda Gates and is close to Bono. “He’ll just drop me a little love note,” Rohr said. “He’s a very loving person.” Both Gates and Bono have attended private retreats with Rohr. The friar, who has taken a vow of poverty and lives as a modern-day hermit, seems tickled by his occasional brushes with fame.

Many of Rohr’s followers are millennials, and he believes that his popularity signifies a deep spiritual hunger on the part of young people who no longer claim affiliation with traditional religion. These people, whom sociologists call the “nones,” have grown in number, from sixteen per cent to twenty-three per cent of American adults, between 2007 and 2014. “People aren’t simply skeptical anymore, or even openly hostile to the church,” he told me. “They just don’t see a relevance.” Rohr doesn’t believe that most nones are secular, as many assume; he thinks that they are questioning traditional labels but hoping to find a spiritual message that speaks to them. His reach is based, in part, on his willingness to be fearless in his critique of conservative Christianity, which he often talks about as a “toxic religion.” He attempts to strike a difficult balance: calling out the flaws in contemporary Christianity while affirming its core tenets. “People confuse Richard as a deconstructionist when they hear him talk about toxic religion,” Michael Poffenberger, the executive director of the Center for Action and Contemplation, told me, “It’s not an attack on religion; it’s an introduction to the sacredness of everything.”

Rohr lives in Little Vatican City, in a one-room cottage behind a garden of succulents. He asked me not to disclose the exact location. “You’d be amazed at the amount of people who just want to say they met with you,” he told me one afternoon, while sitting in the large, open space that serves as his living room, kitchen, and study. (During my time in New Mexico, one such devotee returned several times, having driven nearly a thousand miles to seek Rohr’s blessing, which the friar gave each time). Rohr spends most of his day in the hermitage, perched on a ladder-back barstool, where he does his writing. “It’s going to sound so woo-woo, but I just sit down and it comes,” he told me. His computer sits atop a bookshelf crammed with biographies of contemporary mystics, including Merton and Thomas Keating. On a shelf by the fireplace, he keeps a fragment of bone belonging to Thérèse of Lisieux, a nineteenth-century saint. He told me that, on a recent trip to France, while standing in the infirmary room where Thérèse died, he saw a butterfly and knew, by divine inspiration, that it was a gift from her. “I felt like I was levitating,” he said, adding, with a smile, “I was not.” The butterfly was trying to escape the room, and he managed to pry open the old window and free it.

Rohr grew up amid a more conventional Catholicism. He was born in Topeka, Kansas, in 1943. He comes from a long line of wheat farmers who were hit first by the Dust Bowl and then by the Great Depression. “Daddy had to leave the farm and work on the railroad, painting cars,” Rohr told me. The Rohrs were devout, and Richard attended Catholic school for a dollar a month. “I don’t have any nun horror stories,” he told me. “My experience of the nuns was of happy people. I think that’s one reason I became religious.” He didn’t witness any instances of sexual abuse in his church community. “We didn’t know the word ‘pedophilia,’ ” he said. “But I guess it must have been happening.” The only teaching he remembers receiving about sex was “don’t do it.” “That wasn’t helpful at all,” he said.


At fourteen, Rohr read “The Perfect Joy of St. Francis,” a novel about the life of the saint, and decided to become a friar. He came of age during the progressive era of the Second Vatican Council, when Catholics were challenging the narrow conceptions of church doctrine and calling for a greater engagement with the world. As a novice, he worked in an Acoma Pueblo community, in New Mexico, conducting surveys for the Church on religious belief in the area. Though the community was largely Christian, people also followed traditional religious practices: mothers walked outside with their children just before dawn to greet the sun, a meditation ritual that dates back at least eight hundred years. “We thought we knew something about contemplation,” he told me. “But we were not the only ones.”


VIDEO FROM THE NEW YORKER

Leonard Cohen on Preparing for Death



Rohr was ordained in 1970, clad in hippie vestments. “In the seventies, Jesus was in,” he said. As a young priest, he led retreats for teen-agers; at one, a group of high-school jocks began speaking in tongues. People flocked to hear Rohr speak, and audio cassettes of his sermons travelled all over the country. His taped retreats were adapted into his first books, which made him a kind of Catholic celebrity. “I became a little demigod,” he told me, ruefully. He started a radical Christian community in Cincinnati, called New Jerusalem, but, by the mid-eighties, he began to feel that it wasn’t sufficiently focussed on global social action. He returned to New Mexico, where he started the Center for Action and Contemplation, in 1987, and the Living School, a two-year, low-residency religious-studies program, in 2014. In the center’s early days, the staff held weekly protests at a nuclear-weapons research facility and worked with a women’s coöperative in Mexico.

Rohr came to his thinking about the Universal Christ through early Franciscan teachings. In the thirteenth century, Francis rebelled against a Catholic Church that had become fixated on its own pomp and hierarchy; he renounced worldly goods, lived in a cave, and found God in nature, revealed to him in figures such as Brother Sun, Sister Moon, Brother Fire, and Sister Water. “His was an entirely intuitive world view,” Rohr said. Later, Franciscan theologians gave heft to Francis’s holistic universe by tying it to scripture—for example, to a passage of Colossians that reads, “The Son is the image of the invisible God, the firstborn over all creation. For in him all things were created: things in heaven and on earth, visible and invisible. . . . He is before all things, and in him all things hold together.” This, they argued, was evidence that God is present in the natural world.

Rohr gave this presence a name. For him, the Cosmic Christ is the spirit that is embedded in—and makes up—everything in the universe, and Jesus is the embodied version of that spirit that we can fall in love with and relate to. (Their simultaneous distinctness and oneness can be difficult for an outsider to grasp; Rohr describes “The Universal Christ” as a sequel to “The Divine Dance,” his book about the mysteries of the Trinity.) He uses many of the same verses as the early Franciscans to support his claims. “Christ’s much larger, universe-spanning role was described quite clearly in—and always in the first chapters of—John’s Gospel, Colossians, Ephesians, Hebrews, and 1 John, and shortly thereafter in the writings of the early Eastern fathers,” he writes. He believes that, after the schism between the Eastern and Western Churches, in 1054 A.D., the Eastern Church held onto a more expansive vision of Christ, but the Western Church increasingly focussed on Jesus the man. “We gradually limited the Divine Presence to the single body of Jesus, when perhaps it is as ubiquitous as light itself—and uncircumscribable by human boundaries.” The notion of Jesus as a god-king—wearing a golden crown and seated on a throne—was pushed by political rulers, who used it to justify their own power, but it limited our understanding of divinity. “It was like trying to see the universe with a too-small telescope,” Rohr writes.
ADVERTISEMENT



One of the benefits of Rohr’s work is its attempt at radical inclusivity. “Jesus without worship of Christ invariably becomes a time- and culture-bound religion, often ethnic or even implicitly racist, which excludes much of humanity from God’s embrace,” he writes. According to his teachings, you don’t have to follow Jesus or practice the tenets of any formal religion to come by salvation, you just have to “fall in love with the divine presence, under whatever name.” For young people who have become disillusioned with the conservative churches of their childhood—which preached Christianity’s supremacy over other religions and taught that nonbelievers would go to Hell—his message is especially welcome. Many progressive schools of Christianity teach that non-Christians can go to Heaven, but the idea of the Universal Christ allows Rohr to make a robust argument based on a version of orthodoxy, rather than on a vague sense of egalitarianism. His followers appreciate his scriptural rigor. “He’s not coming in and saying, ‘I saw a daisy, now everybody love each other,’ ” Tim Shriver, a longtime student of Rohr’s and the chairman of the Special Olympics, told me. “He’s trying to create a new ur-understanding of religion that isn’t bound by separation, superiority, and fighting.”

Rohr’s ideas have gotten him into trouble in the past. William Paul Young—a self-described fundamentalist Christian and the author of “The Shack,” a Christian novel that has sold over twenty million copies—told me that, though he is Rohr’s friend, he worries that the friar’s teachings will be misunderstood. Young people who are frustrated with their churches might misread Rohr’s work as advocating a vague spirituality that is entirely unconnected with the scriptural Christ. “The danger of universalism is that nothing matters, especially Jesus,” he said. “Some of Rohr’s followers can read it that way.” According to Rohr, during the early seventies, a group of local Catholics secretly recorded his sermons in an effort to have him excommunicated. They delivered the tapes to the late Cardinal Joseph Bernardin, then the Archbishop of Cincinnati, who reviewed them and determined that they were within the bounds of the Church’s teachings. (The current office of the Archdiocese had no knowledge of the incident.) Grumblings have persisted, but Rohr continues to preach what he believes. “I’m too old for them to bother me anymore,” Rohr told me.

Three years ago, Rohr was diagnosed with an aggressive form of prostate cancer. A year and a half ago, while alone in his home, he had a severe heart attack. He rang a friend, who ordered him to call 911 for an ambulance. Rohr refused; he didn’t want to die in the presence of strangers, so his friend raced over to rush him to the hospital. As they pulled out of his driveway, Rohr said goodbye to the little house where he’d lived for twenty years, the trees, the dumpster. “I was ready to go,” he told me. “But, anyway, here I am.” Rohr is undergoing chemotherapy, and the cancer is now in remission, though he has reconciled himself to his mortality. “What did we ever lose by dying?” he asked me. Rohr also has Grover’s disease, an autoimmune condition that makes his skin itch. “And it’s wrinkly,” he said. He noted that the apostle Paul speaks of the tent of the body being folded up, shrivelling and declining as it prepares to depart. “My belief is that the two universal paths are great love and great suffering,” he told me. For much of his life, Rohr has used suffering as a spiritual tool to help him learn to be humble. “I pray for one humiliation a day,” he told me. “It doesn’t have to be major.”

Rohr has an easier time talking about the end of his life than his students and followers do. In Albuquerque, his colleagues are quietly thinking about how his teachings can live on after he dies. Poffenberger, the executive director of the Center for Action and Contemplation, moved to New Mexico from Washington, D.C., in 2014, to help answer this question. “We mentally plan for two years,” he told me. Poffenberger came to Rohr’s work in 2009, after working as an activist and becoming disillusioned by the political system in Washington. He attended one of Rohr’s wilderness men’s retreats (it involved drum circles) and began to follow his teachings. Poffenberger has been attempting to apply the principles of movement ecology, the study of what makes social movements succeed, to Rohr’s wide-ranging ideas. “It’s not just about one’s own individual spiritual journey,” he said. “It’s how that’s tied to social transformation.” He is hoping, for example, to harness Rohr’s large following in support of youth climate strikes and the Reverend William Barber’s Poor People’s Campaign. Perhaps, Poffenberger thinks, as adherence to traditional religions dwindles, social action will become a more relevant form of spiritual practice.

On the morning before I left Albuquerque, I sat with the two men in Rohr’s office, which is crowded with statues of dancing Shivas and other gifts from admirers and friends. They began talking about Rohr’s penchant for icons, which hang on the walls of his hermitage and office. He has forty depictions of Jonah being consumed by a whale, including several funky renditions, and he identifies with the prophet. “I’ve been held safe and spit up on the right shore while preaching a message that no one wanted to hear,” he said. He is also a devotee of ancient Christian iconography, and of iconography from the Eastern Orthodox Church—both of which offer a glimpse into religious thinking that is not dominated by contemporary Western dogmas.


One of his favorite images is Andrei Rublev’s fourteenth-century depiction of the Holy Trinity, in which Jesus, God, and the Holy Spirit form a balanced triangle, none more important than the other. “Until we get the Trinity right, our metaphysics is off,” he told me. “We pulled Jesus out of the Trinity, gave him a white beard and white skin.” Rohr has heard that, on the original, which is hanging at the State Tretyakov Gallery, in Moscow, there’s a residue of glue. (The gallery could not confirm this.) “I’m convinced it was a mirror,” Rohr said. In his book, he describes the Cosmic Christ as a kind of mirror, in which we can see the form of all of creation. “The Christ mirror fully knows and loves us from all eternity, and reflects that image back to us,” he writes. He believes that Rublev’s work evokes this metaphor, inviting the viewer to see herself not as fallen and cut off from God but as an integral part of the divine.




Eliza Griswold, a contributing writer covering religion, politics, and the environment, has been writing for The New Yorker since 2003. She won the Pulitzer Prize for general nonfiction for “Amity and Prosperity: One Family and the Fracturing of America,” in 2019.


Alisa Childers I Blog

Alisa Childers I Blog