God is Me: The divinisation of Self in mysticism


La France. C’est moi (Louis XIV “France is me”).

 Here are a few examples of Roman Catholic mystics who teach the divinisation of those in whom God is confirmed in the soul. The quotations are from “Mystical Marriage and Divinisation in True Life in God” written by a hermit nun living in Wales:

Alphonsus Liguori

“In the spiritual marriage, the soul is transformed into God and becomes one with Him, just as a vessel of water, when poured into the sea, is then one with it.”

Teresa of Avila in “The Interior Castle”

“Besides, this company it enjoys gives it far greater strength than ever before. If, as David says, ‘With the holy thou shalt be holy,’ doubtless by its becoming one with the Almighty, by the union of spirit with spirit, the soul must gather strength, as we know the saints did, to suffer and to die…”

John of the Cross, “The Spiritual Canticle”

“This (the spiritual marriage) is, beyond all comparison, a far higher state than that of espousals, because it is a complete transformation into the Beloved; and because each of them surrenders to the other the entire possession of themselves in the perfect union of love, wherein the soul becomes Divine, and, by participation, God, insofar as it is possible in this life. I believe that no soul ever attains to this state without being confirmed in grace in it, for the faith of both is confirmed; that of God being confirmed in the soul…For granting that God has bestowed upon it so great a favour as to unite it to the most Holy Trinity, whereby it becomes like unto God, and God by participation, is it altogether incredible that it should exercise the faculties of its intellect, perform its acts of knowledge and of love, or, to speak more accurately, should have it all done in the Holy Trinity together with It, as the Holy Trinity Itself?

Anne Madeleine de Remuzat

I found myself all at once in the presence of the Three adorable Persons of the Trinity…I understood that Our Lord wished to give me an infinitely purer knowledge of His Father and of Himself than all that I had known until that day…How admirable were the secrets that it was given to me to know in and by this adorable bosom!…My God, Thou hast willed to divinise my soul, so to say, by trans-forming it into Thyself, after having destroyed its individual form.”

In Newsweek, Sept 2005, appeared a feature article  “Spirituality in America.” It said: “Americans are looking for personal, ecstatic experiences of God.” The article went on to describe the Catholic use of Buddhist’s teachings. For example, Father Thomas Keating, the abbot of St. Joseph’s Abbey, noticed how attracted Roman Catholics were to the Eastern religious practices As a Trappist monk, meditation was second nature to the Abbot. Americans, like everybody else, is looking for transcendental prayer, transcendental meditation (TM), which could, it seems, also stand for “Trappist Meditation.” I recently heard Thomas Keating, the Trappist monk, say that the goal of contemplation is to discover that the self and the “Other,” which is God are identical.

Chris Rosebrough’s “Fighting for the faith” exposes the Christianese in so many seeker-drivel churches today. In his “The Inventor Of Centering Prayer Teaches Us What It Is For.” These seeker-driven churches focus on a variation of one message” “Grab your vision; let your creative pants down.” Lately, though, they’re raising the vision higher and higher into prayer itself. This is where “centring prayer” comes into the picture, which can be summarised as “go into your closet, close the door, sit down, shut up, your mind, and let God.” In so doing, you will come to see that…, but let’s hear from a famous Trappist monk, Thomas Keating, one of the inventors, perhaps the main inventor, of “centering prayer,” who is the feature speaker on “The Inventor Of Centering Prayer Teaches Us What It Is For.” Here is a snippet from Keating (Minute 20 ff).

Questioner: What is the journey from the false self to the true self?

Keating: “The spiritual journey is the realisation, not just the information, the interior conviction that there is a higher power or a God, or to make it as easy as possible, an Other, capital O. Second step: to try to become the Other, capital O.”

I used to read Paul Brunton avidly. He coined the term “Overself,” which is the source of all being, which is found deep in the the human heart. That centre, said Brunton is the “Overself.” In his notebooks, published after his death, he wrote:

“No one can explain what the Overself is, for it is the origin, the mysterious source of the expanding mind, and beyond all its capacities. But what can be explained are the effects of standing consciously in its presence, the conditions under which it manifests, the ways in which it appears in human life and experience, the paths which lead to its realization… The point where man meets the infinite is the Overself, where he, the finite, responds to what is absolute, ineffable and inexhaustible being, where he reacts to That which transcends his own existence–this is the Personal God he experiences and comes into relation with. In this sense his belief in such a God is justifiable.”

The Overself is the point where the One Mind is received into consciousness. It is the ‘I’ freed from narrowness, thoughts, flesh, passion, and emotion–that is, from the personal ego…Because of the paradoxically dual nature which the Overself possesses, it is very difficult to make clear the concept of the Overself. Human beings are rooted in the ultimate mind through the Overself, which therefore partakes on the one hand of a relationship with a vibratory world and on the other of an existence which is above all relations. A difficulty is probably due to the vagueness or confusion about which standpoint it is to be regarded from. If it is thought of as the human soul, then the vibratory movement is connected with it. If it is thought of as transcending the very notion of humanity, and therefore in its undifferentiated character, the vibratory movement must disappear. It is a state of pure intelligence but without the working of the intellectual and ideational process. Its product may be named intuition. There are no automatically conceived ideas present in it, no habitually followed ways of thinking. It is pure, clear stillness.”

That capital O – call it the “Other,” call it the Overself is, in reality, the SELF, the uber dragon in the dungeon of the soul, not glorifying, but lauding Self over, God. The seeker seeks to become God, not to worship Him. A fantasy game – “Dungeons and dragons” where “one person gets to be the dungeon master and he plays the role of the quote – “supreme god” in the world. He creates a world for his players. His tools are maps, dice, miniature figures, rule books, and so forth. And a game can last for several years. And the players will play through those years for hours and hours and hours. What is the ultimate fantasy of man? The ultimate fantasy of man is that man should be God. This speaks of that fantasy. (John MacArthur, “Reasons for the wrath of God 4).

The “self is God” defines Buddhism in a nutshell. Thomas Merton, another Trappist monk, and the most famous of modern Roman Catholic monks says: “I see no contradiction between Buddhism and Christianity. The future of Zen is in the West. I intend to become as good a Buddhist as I can.”

And not only now and zen”, as a Yiddish “Jubu” (Jewish Buddhist) might say. (Thomas Merton’s “I intend to become as good a Buddhist as I can”: All roads, including to Rome, lead Home). 

The pure, clear stillness of Home.