Man, who are you so that God can fall into you? Who are you so that you can fall into God? Who are you so that Agape of God can be widespread in you? You are infinite gaping profoundness.
It is to be feared that here our contemporary obviousnesses cannot follow any more. Don't they count on a radical finiteness, a strict immanence and a total enclosure of the human reality? What remains is a simply virtual 'I', a phenomenal appearance of an 'id' in a dead end. A 'that' which wishes biological impulses. A 'that' which speaks by blind structures. A 'that' which functions with absurd mechanics. Such is not the starting obviousness of the mystic Johan Tauler. His psychology of the human depths or his spirituality of divine depths don't know any bounds. Man is infinitely open, open on a bottomless bottom. And here, in this opening, is played the decisive adventure of man with God and of God with man.
Without 'you' the mystery of God does not know where to communicate itself nor where to share itself. This mystery starts, for you, with 'your' mystery. Here the great Christian difference should immediately be marked. The divine mystery is identified with your mystery,certainly. However your mystery is already more than yours. Your mystery is embarked where you are not any more alone master on board of yourself. Where you exist deeply only in the crossing of yourself, in going through your deeper difference, in the gaping of your 'same' towards the 'Other'.
The basic essentials of your life is played and decided on another plan which is not any more that of the daily obviousnesses. An 'elsewhere' which is however closer and more present that all the mundane presences and proximities, since it coincides with your absolute interior. The interior is not a closed little world of your intimacies. The interior is an unfathomable abyss. The interior is an infinite universe. It is this interior which gives sense, order and value to your outside.
The vertical crossing emerges between ultimate heights and ultimate depths; the accent can be put on one or the other. Johan Tauler speaks more often about the abyss than of the heights. Per moments, he speaks about both at the same time, as if the inconsistency of the image underlined their inaccessibility. Bottomless altitude or culminating depth. In turn or at the same time they mean the great vertical difference compared to the horizontality of the middle, the ultimate divine mystery in man. From a Christian standpoint this verticality is not only an orientation or a projection. It is an ontological dimension of the being. It brings to light the hierarchical basis of the anthropological constitutions, and among them, below or above them, structures a dimension capable of God.
In the centre of man, where human becomes divine and where the divine becomes human, where the spirit takes a body and where the body marries the spirit, There must be a reality to which the mystics give various names. The Bible calls it quite simply the 'heart'.
The 'heart' is like an 'interface' between all the dynamics in the depths of man. Far from being postulated by the theory, the 'heart' is an experimental reality, immediate data of the spiritual experience itself. It is not discovered in surface. But all you need is to go down deep enough and find yourself quasi naturally at home.
The 'heart' is like the 'hot source' of our spiritual dynamics rich of a residual reserve of energy which remains to it since his originating creation. It is deep fidelity with the large breath of the origins. Like the small child you never cease being, the heart, at the bottom of yourself, lives in very great proximity with his first 'nativity'. It says quite 'naturally', quite 'naively', a serene 'yes' to the being, in fundamental agreement with the true nature of the things. Yet before the next thousand 'complications' of existence.
Of this interiority gaping on God, Saint Augustin delivers, through his 'Confessions', the very deep experience of an alive heart with its alive God. This God who calls me even before I call him. This God who is already there before I pray to him. This God who is more interior in me than I am in myself…
You are too great to belong only to yourself! Go down… Go down in your transcendent depths. Go with the vertical movement which delivers you to the Other one and which at the same time delivers you to your own deep truth. As soon as you begin your descent, however, a thousand reasons arise not to go down!
We are unaware of he basic essentials of our life. At the same time we know what we are unaware of. Or at least we can know. If there were not this knowledge which includes our ignorance, we could live, like the animal, free of any metaphysical concern. But that is refused to us. Our ignorance is thus not radical! Our ignorance is about a lapse of memory. Face to this amnesia, something like an 'anamnesis' becomes necessary.
|01 Human Paradox A paradoxal animal Human paradox In rupture An animal in crisis An animal 'less' (something) Premature and naked Child of the difference Child of elsewhere||02 Verticality Middle and extremes Tropism to upwards Divine instinct The vertical living Vertical interiority The personal mystery In strict immanence||03 Gaping Depths Gaping deepness Child of gaping Gaping on an other order Gaping of meaning Gaping on the questioning Gaping of matter Gaping of existence In vertical gaping Negative anthropology|
|04 Sacral Difference Sacral dimension The sacral difference Sacral crisis The archaeological sacred Sacral verticality Hiero-tropic space-time||05 Human Environment Human space Closed and open Curvature of space Negative space Space of the sense Including and included Between Alpha and Omega||06 The Matrix of Humanity Child of a culture Human matrix Culture and cultures Master speech Refusing the enclosures|
|07 The Spirit The spiritual reality How define it? Going through DIS-tinction The spirit says no Dialectics||08 Spiritual Breath Breathing Spiritual energy Making sense To signify Sense is through gaping Speech and language Symbol Faith||09 The Sense of Sense The Sense The space of the sense The house of the sense Including and included sense Confinement Master and possessor of sense|
|10 The Reason Science Constituted and constituent Scientific dialectics Bubble Between Structure and sense||11 The Meaning Demiurge of the significances Through To run here and there Mechanism Trough articulation Articulable matter||12 Systems Analysis Systemics The system Systemic operation Energy Tanks|
|13 Oïkology Impossible closing Systemic totality The house of the spirit Ecology We sinned||14 Exodus Spiritual adventure Out of safety measures Out of the cave Logos in exodus||15 Through Difference Difference Starting from difference Crossing the duality A logic of crossing Chance|
|16 Dialectics Going through 'no' Fundamental dynamics Dia-logos The fourth dimension Passover dialectics||17 Alliance Broken Alliance Rupture of the bond The prodigal son Atheism State of grace||18 History Emergence of History Impossible totalizing Trans-historic verticality The sense in exodus Between Alpha and Omega|
|19 Fertile Confrontation Singular adventure Dialectical gestation Antithesis Two revolutions Exponents A long gestation Explosiveness||20 Progress What is progress? Source of The progress Exponential acceleration The tool of progrès Why it isn't working Wedged exponential growth Progressive illusion||21 Schizoid Tautological speech Idealism Master and possessor Flirt with nothingness God driven out Without the Father Without recourse Psychosis|
|22 The Other One Arising The other one Exposed To tell the other one||23 Adventurers Components and exponents Adventurers of eschatology Today||24 Through Scandal Gaping mystery of evil Trough distance Congenital evil Entropy in the human hearth|
|25 Agape Gaping of Eros Captive desire Eros and Agape Going down Defeated entropy||26 God in You Tropism for Agape Bottomless bottom Cleaning the sources Let you fall You fall into God||Autor|