Emergence

The epigenesis of any idea is born of personal experience, the innate need within, through genetic impulses hidden deep within us.


Deep within our essence,  a seed is primed and waiting, which acts as the primary itch  for emergence. Metaphorically the seed may be buried, locked in  box, put away, forgotten, discarded, rotten, infertile. However emergence, just like a seed, waits for the moment when all the conditions are right; even if spring hasn’t come through the dates on the calendar, or that the ground has not yet completely thawed. As we know from our botany the driving force of the germinating seed is to seek light, as it bursts through the ground, emergent, looking for its life giving source.

Seed-germinated.jpg

We too have this moment; for some of us it is life long, for others it is temporary, as our winter of discontent becomes too intense and our nights grow too long. For many this awakening comes by seeming accident, by chance, through perhaps a strange encounter, a gentle smile from a stranger, a unknown element that entered our life and touched the seed that lay waiting. For many, in these contemporary technological dominant times, the emptiness within prompts a deep expression to find the Source, a Purpose that we have yet not reached or known. Put off by established models of worship, of knowing, thousands seek the path back to their Source. They seek to tune into a signal of unparalleled strength, a clear tune, a cadence of beauty, a tonal range that spans everything. This is the starting point. This is the inner journey through the inner heart– the path of Remembrance. The seeking out of spirit.

 The hexagram (Star f David) The descent of Love through the Holy Spirit

The hexagram (Star f David) The descent of Love through the Holy Spirit

Emanation theory (after Plotinus) purports or suggests that we start from The Primary principle (The Absolute, The Father, The hen (Greek)), which, as it is wanting to be known (The Son, Intellect / Nous [Greek] overflows and drips out (Latin emanare), sending Itself outward to know Itself (The Word or Logos, the Ruh or Spirit). This Spirit flow through time and space until it metaphorically and literally, in our case, falls onto and into matter [psyche, tou pantos].  This essence figuratively turns around and emerges slowly through time back to its Source, evolving or emanating back through successive layers of being towards its Origin. This philosophical emanation model is found in almost all religious and philosophical beliefs, but which often gets rejected later, after their inclusion, as polytheistic or unacceptable ‘imported’ beliefs. Professor Huston Smith, a contemporary American philosopher, in his book Forgotten Truths tells us that Reality may be divided (at a minimum) into four planes of existence. This is a common theme in almost all philosophical traditions. These four planes can be called 1] The Infinite or Absolute (Monism), [2] the Celestial or Divine (God), [3] the Intermediate and psychic, and [4] the Terrestrial or Physical. The Absolute produces the Spiritual Reality (God) and this manifestation can be summarized as the base of the inverted triangle below. The Divine produces the Intermediate – the triangle itself and the arrival point, the apex is the descent of spirit into matter.

 The ascending triangle, as emergence of essence back to Source

The ascending triangle, as emergence of essence back to Source

Transmission of this emanation exegesis

The journey is defined  as the pathway along The Great Chain of Being, or Emanation Theory. The journey into our inner heart  is the practice of Remembrance. It can be found back in Mesopatamian writings, espoused by Plato, his pupil Plotinus, and Aristotle, brought into Christianity by St Augustine and the Eastern Orthodox Church by St. Gregory Palamas, St Gregory of Nyssia and many others, incorporated into the Kaballah (Isaac Luria) and Islamic and Sufi (Al-Kindi, ibn Sindi,  ibn al-Arabi, al-Farabi) thought and  knowledge in the end of the first millenia, struggled through the teaching and writings of St Therese and Tomas Aquinas, brought into this Century by Ernst Schumacher, clarified and elaborated in Eastern Orthodoxy by Nikolay and son Vladimir Lossky and developed and reorganised through the luminous works of Clare Graves and Ken Wilber in the last forty years, and in parallel, by Solihin and Alicia Thom.

The following articles relate to the journey: