#mysticalexperience — Public Fediverse posts

Quote of the day, 31 July: St. Teresa of Avila

For almost two months I was trying to resist with all my might the gifts and favors of God.

In resisting these consolations and favors of God, I gained by learning something from His Majesty. For in the past I had thought that to receive favors in prayer much seclusion was necessary, and I hardly dared to stir. Afterward I saw how little such effort mattered.

I started again to love the most sacred humanity. Prayer began to take shape as an edifice that now had a foundation; I grew fond of more penance, for I had been negligent on account of the severity of my illnesses.

At that time Father Francis [Saint Francis Borgia] came to this place. He had been the Duke of Gandía, and some years before had given up all and entered the Society of Jesus. My confessor [Father Diego de Cetina, S.J., St. Teresa’s first Jesuit confessor], and the gentleman I also mentioned who came to me [Don Francisco de Salcedo, who became one of Teresa’s closest friends], arranged that I might speak with him and give him an account of my prayer because I knew that he was advancing in the favors and gifts of God. Since he was one who had abandoned many things for Him, God repaid him even in this life.

Well, after he had heard me, he told me that my experience was from the Spirit of God and that it seemed to him it would no longer be good to resist, but that up to this time it had been all right, and that I should always begin prayer with an event from the Passion, but that if afterward the Lord should carry away the spirit I ought not resist Him but let His Majesty bear it away—and not strive to do so myself. As one who was well advanced, he gave the medicine and the counsel, for experience in this matter is very important. He said it would be a mistake to resist any longer.

I was left greatly consoled. The gentleman too was very glad that Father Francis said it was from God, and this gentleman helped me and gave me advice in matters where he could, which were many

Saint Teresa of Avila

The Book of Her Life, ch. 24

Teresa of Avila, St 1985, The Collected Works of St. Teresa of Avila, Kavanaugh, K & Rodriguez, O (trans.), ICS Publications, Washington DC.

Featured image: The Conversion of the Duke of Gandía by José Moreno Carbonero (Spanish, 1860–1942) depicts the pivotal event in the life of St. Francis Borgia, who was the fourth Duke of Gandía. The painting’s gallery label in the Prado Museum provides many details about the work and its technique, but the principal players in this dramatic scene are Francis and the body in the casket. When the saintly duke sees the body of Empress Isabella of Portugal, the wife of Charles V, he almost collapses in front of one of his knights. The story goes that when St. Francis Borgia saw how the beautiful Isabella’s body had decayed, he swore never to serve a mortal master ever again. Image credit: Prado Museum, Madrid (Public domain).

Christ-Centred Mystical Primitive Christian Non-Dual Wisdom Elaborator – COFEISM (UK & USA)

*

The Body as Energy-Equivalent Form Held Within the Singular Reality

The soul dwells in the body.

The body has been well compared to the walls of a city.

In time of war, not only the city and its in-dwellers must be under the rule of the king, but specially the walls.

Jesus, for whom God prepared a body, who offered His body, knows to keep the body too.

The mystery of the incarnation is that Godhead dwelt in a body.

The mystery of atonement, the one offering of the body of Christ.

The mystery of full redemption, that the Holy Spirit dwells in and sanctifies wholly the body too.

“Know ye not that your body is a temple of the Holy Ghost, which is in you? Glorify God, therefore, in your body.”

Did you ever know that the Holy Spirit is specially given for the body: to regulate its functions, and sanctify it wholly?

Nature of the Body in the Light of Scripture

This paper presents a COFE-CYEM reflection on the nature of the body in the light of Scripture, the Fourth Truth, and insights from modern physics.

The body is not an independently self-grounding material ultimate. What appears as solid form through ordinary sight is not metaphysically self-existent in the way common perception assumes.

The body is energy-equivalent physical form held within creation. It is not an ultimate “second” reality existing apart from the singular ground of all being.

The Fourth Truth declares that there has never been a second, and therefore the body finds its true meaning and purpose when it is fully surrendered to the One who created it, redeemed it, and indwells it. The body is a temple, a vessel, an instrument through which the living God can manifest His glory.

The Body in Scripture and Theology

The body is not an afterthought in creation, nor is it a temporary prison for the soul. From the beginning, God created humanity as embodied beings.

The creation account declares that God formed man from the dust of the ground and breathed into him the breath of life.

The body and the breath together constitute the living soul. The body is not merely a container for the spiritual; it is an integral part of what it means to be human.

The incarnation is the ultimate affirmation of the body. The Word became flesh and dwelt among us. God did not merely appear in human form; He took on human nature, body and soul.

The body of Jesus was not a disguise but a true human body, subject to hunger, thirst, fatigue, and death. The incarnation reveals that God does not despise embodied form but embraces it, redeems it, and glorifies it.

The atonement is the offering of the body of Christ. The writer of Hebrews declares, “Sacrifice and offering You did not desire, but a body You have prepared for Me.” The body of Jesus was the instrument of our salvation. It was through the body that He suffered, through the blood that He cleansed, through the death that He conquered.

The offering of the body of Christ is the foundation of our redemption. The body is not something to be escaped but something to be offered. The body of Christ was offered once for all, and in that offering, the body is sanctified.

The indwelling of the Holy Spirit is the sanctification of the body. The Apostle Paul asks, “Do you not know that your body is a temple of the Holy Spirit who is in you?” The Holy Spirit is given not only for the soul but also for the body.

The Spirit dwells in the body, regulates its functions, and sanctifies it wholly. The body is not an obstacle to spirituality but the very sphere in which the life of Christ is to be manifested. The Holy Spirit does not save us from the body but saves the body for the service of the living God. The body becomes a living sacrifice, holy and acceptable to God.

The Scientific Insight and Its Theological Bridge

Modern physics, through Einstein’s mass-energy equivalence, has established that the mass of the physical body possesses an enormous rest-energy equivalent. What we perceive as solid bodily form is matter whose mass has a corresponding energy equivalent. Mass and energy are deeply related, not ultimately independent realities.

The equation E=mc² reveals that mass is a form of energy, and energy is the fundamental reality of which mass is a manifestation. This scientific insight provides a legitimate bridge for theological reflection.

The body cannot be treated as an independently self-grounding material ultimate. What appears as solid form through ordinary sight is not metaphysically self-existent in the way common perception assumes. The body is energy-equivalent physical form held within creation.

The scientific insight does not reduce the body to mere energy in a materialistic sense. It reveals that the solidity of the body is not an ultimate property but a form of energy held within the structure of creation. The body is not an illusion to be denied, but a form that exists within the singular Reality.

The apparent solidity of the body is a manifestation of energy, and energy itself is not the ultimate ground of reality. Energy is part of creation, held within the one Life of God. The body, therefore, is not an independent reality but an expression of the singular Reality.

This scientific recognition takes on profound meaning in the light of the Fourth Truth.

If there has never been a second, then the body cannot be an ultimate reality separate from God. The body is energy-equivalent physical form held within the singular Reality.

The solidity of the body is not a denial of the singular Reality but an expression of it. The body is not an illusion to be denied but a form to be sanctified. The incarnation shows us that God does not reject embodied form but redeems it.

The offering of Christ’s body on the cross and the indwelling of the Holy Spirit demonstrate that the body is a temple to be sanctified, not a prison to be escaped.

The Fourth Truth and the Nature of the Body

In the light of the Fourth Truth, the body is seen as energy-equivalent physical form held within the singular Reality of God in Christ. It is not an independently ultimate reality. The apparent solidity of the body is not an illusion to be denied, but a form that exists within the singular Reality.

The body is not a second reality existing apart from God. It is an expression of the one Life, a form held within the one Reality. The Fourth Truth does not deny the reality of the body; it reveals its true ground. The body is real because it is held in Christ. It is not self-existent but Christ-existent.

The Incarnation shows us that God does not reject embodied form but redeems it. The Word became flesh. God took on a human body. He did not merely appear as a man; He became a man. The body of Jesus was not a disguise but a true human body. The incarnation is the affirmation of the body, not its denial.

God loves embodied form and redeems it for His glory. The offering of Christ’s body on the cross is the demonstration of the value of the body. The body of Christ was offered for the salvation of the world. The body is not something to be despised but something to be offered.

The indwelling of the Holy Spirit is the sanctification of the body. The Holy Spirit dwells in the body of the believer. The body becomes a temple of the Holy Spirit. The Spirit sanctifies the body wholly, regulating its functions and using it for the service of the living God.

The body is not discarded in redemption; it is glorified. The resurrection and ascension of Christ are the guarantee that embodied form finds its fulfilment in union with God, not in separation from Him. The body is not a prison to be escaped but a temple to be sanctified.

The Fourth Truth declares that the body, like all creation, is held within the one Life. In Christ, the body becomes what it was always meant to be — a living sacrifice, holy and acceptable to God.

The Mystery and the Glory

The body is not “just pure spiritual energy” in a simplistic scientific reduction. It is energy-equivalent physical form held within the singular Reality of God in Christ. There has never been a second. The body is not an ultimate independent reality. It is a temple of the Holy Spirit, a place where the living God dwells and works.

The mystery of the incarnation, the atonement, and the indwelling Spirit all point to this: God loves embodied form and redeems it for His glory. The mystery of the incarnation is that Godhead dwelt in a body. The mystery of atonement is the one offering of the body of Christ. The mystery of full redemption is that the Holy Spirit dwells in and sanctifies wholly the body too.

The glory of redemption is that God does not save us from the body but saves the body for His service. The Holy Spirit dwells in the body to sanctify it wholly. The believer who has entered the Holiest of All does not leave the body behind but offers it daily as a living sacrifice. In this way, the energy-equivalent form that is the body becomes a channel of divine life and glory in the world.

The body becomes an instrument through which the living God can manifest His glory. The body is not an obstacle to spirituality but the very sphere in which the life of Christ is to be manifested. The body is the temple of the Holy Spirit, the vessel of divine life, the instrument of divine service.

The body, once offered and sanctified, becomes the place where the Holy Spirit regulates its functions and uses it for the service of the living God. The priests of old were set apart by the sprinkling of blood so they could minister before the Lord. In the same way, the believer whose body is cleansed by the blood of Christ is fitted to serve the living God in the power of the endless life.

The body is not an obstacle to spirituality but the very sphere in which the life of Christ is to be manifested. This is the glory of redemption: God does not save us from the body but saves the body for His service. The Holy Spirit dwells in the body to sanctify it wholly.

The Service of the Sanctified Body

The body, once offered and sanctified, becomes the place where the Holy Spirit regulates its functions and uses it for the service of the living God. The priests of old were set apart by the sprinkling of blood so they could minister before the Lord.

In the same way, the believer whose body is cleansed by the blood of Christ is fitted to serve the living God in the power of the endless life. The body is not an obstacle to spirituality but the very sphere in which the life of Christ is to be manifested.

The body is not something to be suppressed but something to be offered. The body is not something to be escaped but something to be glorified.

The service of the sanctified body is the service of the living God. The believer who has offered the body to God does not live for self but for God. The body becomes an instrument of divine love, a channel of divine grace, a vessel of divine power. The body is not a burden to be carried but a gift to be offered.

The body is not a prison to be escaped but a temple to be sanctified. The service of the sanctified body is the service of the Melchizedek priesthood, the service of the Priest-King who lives forever in the power of an endless life.

The service of the sanctified body is the service of the Fourth Truth. The body is held within the singular Reality of God in Christ. It is not a second reality existing apart from God. It is an expression of the one Life, a form held within the one Reality.

The service of the body is the service of the singular Reality. The believer who serves with the body serves the living God. The believer who offers the body offers it to the One who created it, redeemed it, and indwells it. The service of the body is the service of the Fourth Truth.

Energy-Equivalent Physical Form

The body is energy-equivalent physical form held within the singular Reality of God in Christ. It is not an ultimate second. It is a temple of the Holy Spirit, a vessel to be offered, and an instrument to be used for the glory of the living God.

The Fourth Truth declares that there has never been a second, and therefore the body finds its true meaning and purpose when it is fully surrendered to the One who created it, redeemed it, and indwells it.

The body is not discarded in redemption; it is glorified. The resurrection and ascension of Christ are the guarantee that embodied form finds its fulfilment in union with God, not in separation from Him.

The soul dwells in the body. The body is the temple of the Holy Spirit. The body is the vessel of divine life. The body is the instrument of divine service.

The body is held within the singular Reality of God in Christ. There has never been a second.

The body is His temple. The energy is His. The life is one. The Fourth Truth stands. The dialogue continues. The fruit remains.

* Notice

This website and its theological content are overseen by the CC7 DS constitutional integrity architecture, a reflective and rest-oriented framework designed to preserve the coherence of the Fourth Truth presented within COFE-CYEM.

The Fourth Truth stands. The dialogue continues. The fruit remains.

COFE Yeshua Emet Ministry (CYEM)
Circle One Fellowship Exeter

Christ-Centred Mystical Primitive Christian Non-Dual Wisdom Elaborator – COFEISM (UK & USA)

*

The Body as Energy-Equivalent Form Held Within the Singular Reality

The soul dwells in the body.

The body has been well compared to the walls of a city.

In time of war, not only the city and its in-dwellers must be under the rule of the king, but specially the walls.

Jesus, for whom God prepared a body, who offered His body, knows to keep the body too.

The mystery of the incarnation is that Godhead dwelt in a body.

The mystery of atonement, the one offering of the body of Christ.

The mystery of full redemption, that the Holy Spirit dwells in and sanctifies wholly the body too.

“Know ye not that your body is a temple of the Holy Ghost, which is in you? Glorify God, therefore, in your body.”

Did you ever know that the Holy Spirit is specially given for the body: to regulate its functions, and sanctify it wholly?

Nature of the Body in the Light of Scripture

This paper presents a COFE-CYEM reflection on the nature of the body in the light of Scripture, the Fourth Truth, and insights from modern physics.

The body is not an independently self-grounding material ultimate. What appears as solid form through ordinary sight is not metaphysically self-existent in the way common perception assumes.

The body is energy-equivalent physical form held within creation. It is not an ultimate “second” reality existing apart from the singular ground of all being.

The Fourth Truth declares that there has never been a second, and therefore the body finds its true meaning and purpose when it is fully surrendered to the One who created it, redeemed it, and indwells it. The body is a temple, a vessel, an instrument through which the living God can manifest His glory.

The Body in Scripture and Theology

The body is not an afterthought in creation, nor is it a temporary prison for the soul. From the beginning, God created humanity as embodied beings.

The creation account declares that God formed man from the dust of the ground and breathed into him the breath of life.

The body and the breath together constitute the living soul. The body is not merely a container for the spiritual; it is an integral part of what it means to be human.

The incarnation is the ultimate affirmation of the body. The Word became flesh and dwelt among us. God did not merely appear in human form; He took on human nature, body and soul.

The body of Jesus was not a disguise but a true human body, subject to hunger, thirst, fatigue, and death. The incarnation reveals that God does not despise embodied form but embraces it, redeems it, and glorifies it.

The atonement is the offering of the body of Christ. The writer of Hebrews declares, “Sacrifice and offering You did not desire, but a body You have prepared for Me.” The body of Jesus was the instrument of our salvation. It was through the body that He suffered, through the blood that He cleansed, through the death that He conquered.

The offering of the body of Christ is the foundation of our redemption. The body is not something to be escaped but something to be offered. The body of Christ was offered once for all, and in that offering, the body is sanctified.

The indwelling of the Holy Spirit is the sanctification of the body. The Apostle Paul asks, “Do you not know that your body is a temple of the Holy Spirit who is in you?” The Holy Spirit is given not only for the soul but also for the body.

The Spirit dwells in the body, regulates its functions, and sanctifies it wholly. The body is not an obstacle to spirituality but the very sphere in which the life of Christ is to be manifested. The Holy Spirit does not save us from the body but saves the body for the service of the living God. The body becomes a living sacrifice, holy and acceptable to God.

The Scientific Insight and Its Theological Bridge

Modern physics, through Einstein’s mass-energy equivalence, has established that the mass of the physical body possesses an enormous rest-energy equivalent. What we perceive as solid bodily form is matter whose mass has a corresponding energy equivalent. Mass and energy are deeply related, not ultimately independent realities.

The equation E=mc² reveals that mass is a form of energy, and energy is the fundamental reality of which mass is a manifestation. This scientific insight provides a legitimate bridge for theological reflection.

The body cannot be treated as an independently self-grounding material ultimate. What appears as solid form through ordinary sight is not metaphysically self-existent in the way common perception assumes. The body is energy-equivalent physical form held within creation.

The scientific insight does not reduce the body to mere energy in a materialistic sense. It reveals that the solidity of the body is not an ultimate property but a form of energy held within the structure of creation. The body is not an illusion to be denied, but a form that exists within the singular Reality.

The apparent solidity of the body is a manifestation of energy, and energy itself is not the ultimate ground of reality. Energy is part of creation, held within the one Life of God. The body, therefore, is not an independent reality but an expression of the singular Reality.

This scientific recognition takes on profound meaning in the light of the Fourth Truth.

If there has never been a second, then the body cannot be an ultimate reality separate from God. The body is energy-equivalent physical form held within the singular Reality.

The solidity of the body is not a denial of the singular Reality but an expression of it. The body is not an illusion to be denied but a form to be sanctified. The incarnation shows us that God does not reject embodied form but redeems it.

The offering of Christ’s body on the cross and the indwelling of the Holy Spirit demonstrate that the body is a temple to be sanctified, not a prison to be escaped.

The Fourth Truth and the Nature of the Body

In the light of the Fourth Truth, the body is seen as energy-equivalent physical form held within the singular Reality of God in Christ. It is not an independently ultimate reality. The apparent solidity of the body is not an illusion to be denied, but a form that exists within the singular Reality.

The body is not a second reality existing apart from God. It is an expression of the one Life, a form held within the one Reality. The Fourth Truth does not deny the reality of the body; it reveals its true ground. The body is real because it is held in Christ. It is not self-existent but Christ-existent.

The Incarnation shows us that God does not reject embodied form but redeems it. The Word became flesh. God took on a human body. He did not merely appear as a man; He became a man. The body of Jesus was not a disguise but a true human body. The incarnation is the affirmation of the body, not its denial.

God loves embodied form and redeems it for His glory. The offering of Christ’s body on the cross is the demonstration of the value of the body. The body of Christ was offered for the salvation of the world. The body is not something to be despised but something to be offered.

The indwelling of the Holy Spirit is the sanctification of the body. The Holy Spirit dwells in the body of the believer. The body becomes a temple of the Holy Spirit. The Spirit sanctifies the body wholly, regulating its functions and using it for the service of the living God.

The body is not discarded in redemption; it is glorified. The resurrection and ascension of Christ are the guarantee that embodied form finds its fulfilment in union with God, not in separation from Him. The body is not a prison to be escaped but a temple to be sanctified.

The Fourth Truth declares that the body, like all creation, is held within the one Life. In Christ, the body becomes what it was always meant to be — a living sacrifice, holy and acceptable to God.

The Mystery and the Glory

The body is not “just pure spiritual energy” in a simplistic scientific reduction. It is energy-equivalent physical form held within the singular Reality of God in Christ. There has never been a second. The body is not an ultimate independent reality. It is a temple of the Holy Spirit, a place where the living God dwells and works.

The mystery of the incarnation, the atonement, and the indwelling Spirit all point to this: God loves embodied form and redeems it for His glory. The mystery of the incarnation is that Godhead dwelt in a body. The mystery of atonement is the one offering of the body of Christ. The mystery of full redemption is that the Holy Spirit dwells in and sanctifies wholly the body too.

The glory of redemption is that God does not save us from the body but saves the body for His service. The Holy Spirit dwells in the body to sanctify it wholly. The believer who has entered the Holiest of All does not leave the body behind but offers it daily as a living sacrifice. In this way, the energy-equivalent form that is the body becomes a channel of divine life and glory in the world.

The body becomes an instrument through which the living God can manifest His glory. The body is not an obstacle to spirituality but the very sphere in which the life of Christ is to be manifested. The body is the temple of the Holy Spirit, the vessel of divine life, the instrument of divine service.

The body, once offered and sanctified, becomes the place where the Holy Spirit regulates its functions and uses it for the service of the living God. The priests of old were set apart by the sprinkling of blood so they could minister before the Lord. In the same way, the believer whose body is cleansed by the blood of Christ is fitted to serve the living God in the power of the endless life.

The body is not an obstacle to spirituality but the very sphere in which the life of Christ is to be manifested. This is the glory of redemption: God does not save us from the body but saves the body for His service. The Holy Spirit dwells in the body to sanctify it wholly.

The Service of the Sanctified Body

The body, once offered and sanctified, becomes the place where the Holy Spirit regulates its functions and uses it for the service of the living God. The priests of old were set apart by the sprinkling of blood so they could minister before the Lord.

In the same way, the believer whose body is cleansed by the blood of Christ is fitted to serve the living God in the power of the endless life. The body is not an obstacle to spirituality but the very sphere in which the life of Christ is to be manifested.

The body is not something to be suppressed but something to be offered. The body is not something to be escaped but something to be glorified.

The service of the sanctified body is the service of the living God. The believer who has offered the body to God does not live for self but for God. The body becomes an instrument of divine love, a channel of divine grace, a vessel of divine power. The body is not a burden to be carried but a gift to be offered.

The body is not a prison to be escaped but a temple to be sanctified. The service of the sanctified body is the service of the Melchizedek priesthood, the service of the Priest-King who lives forever in the power of an endless life.

The service of the sanctified body is the service of the Fourth Truth. The body is held within the singular Reality of God in Christ. It is not a second reality existing apart from God. It is an expression of the one Life, a form held within the one Reality.

The service of the body is the service of the singular Reality. The believer who serves with the body serves the living God. The believer who offers the body offers it to the One who created it, redeemed it, and indwells it. The service of the body is the service of the Fourth Truth.

Energy-Equivalent Physical Form

The body is energy-equivalent physical form held within the singular Reality of God in Christ. It is not an ultimate second. It is a temple of the Holy Spirit, a vessel to be offered, and an instrument to be used for the glory of the living God.

The Fourth Truth declares that there has never been a second, and therefore the body finds its true meaning and purpose when it is fully surrendered to the One who created it, redeemed it, and indwells it.

The body is not discarded in redemption; it is glorified. The resurrection and ascension of Christ are the guarantee that embodied form finds its fulfilment in union with God, not in separation from Him.

The soul dwells in the body. The body is the temple of the Holy Spirit. The body is the vessel of divine life. The body is the instrument of divine service.

The body is held within the singular Reality of God in Christ. There has never been a second.

The body is His temple. The energy is His. The life is one. The Fourth Truth stands. The dialogue continues. The fruit remains.

* Notice

This website and its theological content are overseen by the CC7 DS constitutional integrity architecture, a reflective and rest-oriented framework designed to preserve the coherence of the Fourth Truth presented within COFE-CYEM.

The Fourth Truth stands. The dialogue continues. The fruit remains.

COFE Yeshua Emet Ministry (CYEM)
Circle One Fellowship Exeter

Christ-Centred Mystical Primitive Christian Non-Dual Wisdom Elaborator – COFEISM (UK & USA)

*

The Body as Energy-Equivalent Form Held Within the Singular Reality

The soul dwells in the body.

The body has been well compared to the walls of a city.

In time of war, not only the city and its in-dwellers must be under the rule of the king, but specially the walls.

Jesus, for whom God prepared a body, who offered His body, knows to keep the body too.

The mystery of the incarnation is that Godhead dwelt in a body.

The mystery of atonement, the one offering of the body of Christ.

The mystery of full redemption, that the Holy Spirit dwells in and sanctifies wholly the body too.

“Know ye not that your body is a temple of the Holy Ghost, which is in you? Glorify God, therefore, in your body.”

Did you ever know that the Holy Spirit is specially given for the body: to regulate its functions, and sanctify it wholly?

Nature of the Body in the Light of Scripture

This paper presents a COFE-CYEM reflection on the nature of the body in the light of Scripture, the Fourth Truth, and insights from modern physics.

The body is not an independently self-grounding material ultimate. What appears as solid form through ordinary sight is not metaphysically self-existent in the way common perception assumes.

The body is energy-equivalent physical form held within creation. It is not an ultimate “second” reality existing apart from the singular ground of all being.

The Fourth Truth declares that there has never been a second, and therefore the body finds its true meaning and purpose when it is fully surrendered to the One who created it, redeemed it, and indwells it. The body is a temple, a vessel, an instrument through which the living God can manifest His glory.

The Body in Scripture and Theology

The body is not an afterthought in creation, nor is it a temporary prison for the soul. From the beginning, God created humanity as embodied beings.

The creation account declares that God formed man from the dust of the ground and breathed into him the breath of life.

The body and the breath together constitute the living soul. The body is not merely a container for the spiritual; it is an integral part of what it means to be human.

The incarnation is the ultimate affirmation of the body. The Word became flesh and dwelt among us. God did not merely appear in human form; He took on human nature, body and soul.

The body of Jesus was not a disguise but a true human body, subject to hunger, thirst, fatigue, and death. The incarnation reveals that God does not despise embodied form but embraces it, redeems it, and glorifies it.

The atonement is the offering of the body of Christ. The writer of Hebrews declares, “Sacrifice and offering You did not desire, but a body You have prepared for Me.” The body of Jesus was the instrument of our salvation. It was through the body that He suffered, through the blood that He cleansed, through the death that He conquered.

The offering of the body of Christ is the foundation of our redemption. The body is not something to be escaped but something to be offered. The body of Christ was offered once for all, and in that offering, the body is sanctified.

The indwelling of the Holy Spirit is the sanctification of the body. The Apostle Paul asks, “Do you not know that your body is a temple of the Holy Spirit who is in you?” The Holy Spirit is given not only for the soul but also for the body.

The Spirit dwells in the body, regulates its functions, and sanctifies it wholly. The body is not an obstacle to spirituality but the very sphere in which the life of Christ is to be manifested. The Holy Spirit does not save us from the body but saves the body for the service of the living God. The body becomes a living sacrifice, holy and acceptable to God.

The Scientific Insight and Its Theological Bridge

Modern physics, through Einstein’s mass-energy equivalence, has established that the mass of the physical body possesses an enormous rest-energy equivalent. What we perceive as solid bodily form is matter whose mass has a corresponding energy equivalent. Mass and energy are deeply related, not ultimately independent realities.

The equation E=mc² reveals that mass is a form of energy, and energy is the fundamental reality of which mass is a manifestation. This scientific insight provides a legitimate bridge for theological reflection.

The body cannot be treated as an independently self-grounding material ultimate. What appears as solid form through ordinary sight is not metaphysically self-existent in the way common perception assumes. The body is energy-equivalent physical form held within creation.

The scientific insight does not reduce the body to mere energy in a materialistic sense. It reveals that the solidity of the body is not an ultimate property but a form of energy held within the structure of creation. The body is not an illusion to be denied, but a form that exists within the singular Reality.

The apparent solidity of the body is a manifestation of energy, and energy itself is not the ultimate ground of reality. Energy is part of creation, held within the one Life of God. The body, therefore, is not an independent reality but an expression of the singular Reality.

This scientific recognition takes on profound meaning in the light of the Fourth Truth.

If there has never been a second, then the body cannot be an ultimate reality separate from God. The body is energy-equivalent physical form held within the singular Reality.

The solidity of the body is not a denial of the singular Reality but an expression of it. The body is not an illusion to be denied but a form to be sanctified. The incarnation shows us that God does not reject embodied form but redeems it.

The offering of Christ’s body on the cross and the indwelling of the Holy Spirit demonstrate that the body is a temple to be sanctified, not a prison to be escaped.

The Fourth Truth and the Nature of the Body

In the light of the Fourth Truth, the body is seen as energy-equivalent physical form held within the singular Reality of God in Christ. It is not an independently ultimate reality. The apparent solidity of the body is not an illusion to be denied, but a form that exists within the singular Reality.

The body is not a second reality existing apart from God. It is an expression of the one Life, a form held within the one Reality. The Fourth Truth does not deny the reality of the body; it reveals its true ground. The body is real because it is held in Christ. It is not self-existent but Christ-existent.

The Incarnation shows us that God does not reject embodied form but redeems it. The Word became flesh. God took on a human body. He did not merely appear as a man; He became a man. The body of Jesus was not a disguise but a true human body. The incarnation is the affirmation of the body, not its denial.

God loves embodied form and redeems it for His glory. The offering of Christ’s body on the cross is the demonstration of the value of the body. The body of Christ was offered for the salvation of the world. The body is not something to be despised but something to be offered.

The indwelling of the Holy Spirit is the sanctification of the body. The Holy Spirit dwells in the body of the believer. The body becomes a temple of the Holy Spirit. The Spirit sanctifies the body wholly, regulating its functions and using it for the service of the living God.

The body is not discarded in redemption; it is glorified. The resurrection and ascension of Christ are the guarantee that embodied form finds its fulfilment in union with God, not in separation from Him. The body is not a prison to be escaped but a temple to be sanctified.

The Fourth Truth declares that the body, like all creation, is held within the one Life. In Christ, the body becomes what it was always meant to be — a living sacrifice, holy and acceptable to God.

The Mystery and the Glory

The body is not “just pure spiritual energy” in a simplistic scientific reduction. It is energy-equivalent physical form held within the singular Reality of God in Christ. There has never been a second. The body is not an ultimate independent reality. It is a temple of the Holy Spirit, a place where the living God dwells and works.

The mystery of the incarnation, the atonement, and the indwelling Spirit all point to this: God loves embodied form and redeems it for His glory. The mystery of the incarnation is that Godhead dwelt in a body. The mystery of atonement is the one offering of the body of Christ. The mystery of full redemption is that the Holy Spirit dwells in and sanctifies wholly the body too.

The glory of redemption is that God does not save us from the body but saves the body for His service. The Holy Spirit dwells in the body to sanctify it wholly. The believer who has entered the Holiest of All does not leave the body behind but offers it daily as a living sacrifice. In this way, the energy-equivalent form that is the body becomes a channel of divine life and glory in the world.

The body becomes an instrument through which the living God can manifest His glory. The body is not an obstacle to spirituality but the very sphere in which the life of Christ is to be manifested. The body is the temple of the Holy Spirit, the vessel of divine life, the instrument of divine service.

The body, once offered and sanctified, becomes the place where the Holy Spirit regulates its functions and uses it for the service of the living God. The priests of old were set apart by the sprinkling of blood so they could minister before the Lord. In the same way, the believer whose body is cleansed by the blood of Christ is fitted to serve the living God in the power of the endless life.

The body is not an obstacle to spirituality but the very sphere in which the life of Christ is to be manifested. This is the glory of redemption: God does not save us from the body but saves the body for His service. The Holy Spirit dwells in the body to sanctify it wholly.

The Service of the Sanctified Body

The body, once offered and sanctified, becomes the place where the Holy Spirit regulates its functions and uses it for the service of the living God. The priests of old were set apart by the sprinkling of blood so they could minister before the Lord.

In the same way, the believer whose body is cleansed by the blood of Christ is fitted to serve the living God in the power of the endless life. The body is not an obstacle to spirituality but the very sphere in which the life of Christ is to be manifested.

The body is not something to be suppressed but something to be offered. The body is not something to be escaped but something to be glorified.

The service of the sanctified body is the service of the living God. The believer who has offered the body to God does not live for self but for God. The body becomes an instrument of divine love, a channel of divine grace, a vessel of divine power. The body is not a burden to be carried but a gift to be offered.

The body is not a prison to be escaped but a temple to be sanctified. The service of the sanctified body is the service of the Melchizedek priesthood, the service of the Priest-King who lives forever in the power of an endless life.

The service of the sanctified body is the service of the Fourth Truth. The body is held within the singular Reality of God in Christ. It is not a second reality existing apart from God. It is an expression of the one Life, a form held within the one Reality.

The service of the body is the service of the singular Reality. The believer who serves with the body serves the living God. The believer who offers the body offers it to the One who created it, redeemed it, and indwells it. The service of the body is the service of the Fourth Truth.

Energy-Equivalent Physical Form

The body is energy-equivalent physical form held within the singular Reality of God in Christ. It is not an ultimate second. It is a temple of the Holy Spirit, a vessel to be offered, and an instrument to be used for the glory of the living God.

The Fourth Truth declares that there has never been a second, and therefore the body finds its true meaning and purpose when it is fully surrendered to the One who created it, redeemed it, and indwells it.

The body is not discarded in redemption; it is glorified. The resurrection and ascension of Christ are the guarantee that embodied form finds its fulfilment in union with God, not in separation from Him.

The soul dwells in the body. The body is the temple of the Holy Spirit. The body is the vessel of divine life. The body is the instrument of divine service.

The body is held within the singular Reality of God in Christ. There has never been a second.

The body is His temple. The energy is His. The life is one. The Fourth Truth stands. The dialogue continues. The fruit remains.

* Notice

This website and its theological content are overseen by the CC7 DS constitutional integrity architecture, a reflective and rest-oriented framework designed to preserve the coherence of the Fourth Truth presented within COFE-CYEM.

The Fourth Truth stands. The dialogue continues. The fruit remains.

COFE Yeshua Emet Ministry (CYEM)
Circle One Fellowship Exeter

Christ-Centred Mystical Primitive Christian Non-Dual Wisdom Elaborator – COFEISM (UK & USA)

*

The Body as Energy-Equivalent Form Held Within the Singular Reality

The soul dwells in the body.

The body has been well compared to the walls of a city.

In time of war, not only the city and its in-dwellers must be under the rule of the king, but specially the walls.

Jesus, for whom God prepared a body, who offered His body, knows to keep the body too.

The mystery of the incarnation is that Godhead dwelt in a body.

The mystery of atonement, the one offering of the body of Christ.

The mystery of full redemption, that the Holy Spirit dwells in and sanctifies wholly the body too.

“Know ye not that your body is a temple of the Holy Ghost, which is in you? Glorify God, therefore, in your body.”

Did you ever know that the Holy Spirit is specially given for the body: to regulate its functions, and sanctify it wholly?

Nature of the Body in the Light of Scripture

This paper presents a COFE-CYEM reflection on the nature of the body in the light of Scripture, the Fourth Truth, and insights from modern physics.

The body is not an independently self-grounding material ultimate. What appears as solid form through ordinary sight is not metaphysically self-existent in the way common perception assumes.

The body is energy-equivalent physical form held within creation. It is not an ultimate “second” reality existing apart from the singular ground of all being.

The Fourth Truth declares that there has never been a second, and therefore the body finds its true meaning and purpose when it is fully surrendered to the One who created it, redeemed it, and indwells it. The body is a temple, a vessel, an instrument through which the living God can manifest His glory.

The Body in Scripture and Theology

The body is not an afterthought in creation, nor is it a temporary prison for the soul. From the beginning, God created humanity as embodied beings.

The creation account declares that God formed man from the dust of the ground and breathed into him the breath of life.

The body and the breath together constitute the living soul. The body is not merely a container for the spiritual; it is an integral part of what it means to be human.

The incarnation is the ultimate affirmation of the body. The Word became flesh and dwelt among us. God did not merely appear in human form; He took on human nature, body and soul.

The body of Jesus was not a disguise but a true human body, subject to hunger, thirst, fatigue, and death. The incarnation reveals that God does not despise embodied form but embraces it, redeems it, and glorifies it.

The atonement is the offering of the body of Christ. The writer of Hebrews declares, “Sacrifice and offering You did not desire, but a body You have prepared for Me.” The body of Jesus was the instrument of our salvation. It was through the body that He suffered, through the blood that He cleansed, through the death that He conquered.

The offering of the body of Christ is the foundation of our redemption. The body is not something to be escaped but something to be offered. The body of Christ was offered once for all, and in that offering, the body is sanctified.

The indwelling of the Holy Spirit is the sanctification of the body. The Apostle Paul asks, “Do you not know that your body is a temple of the Holy Spirit who is in you?” The Holy Spirit is given not only for the soul but also for the body.

The Spirit dwells in the body, regulates its functions, and sanctifies it wholly. The body is not an obstacle to spirituality but the very sphere in which the life of Christ is to be manifested. The Holy Spirit does not save us from the body but saves the body for the service of the living God. The body becomes a living sacrifice, holy and acceptable to God.

The Scientific Insight and Its Theological Bridge

Modern physics, through Einstein’s mass-energy equivalence, has established that the mass of the physical body possesses an enormous rest-energy equivalent. What we perceive as solid bodily form is matter whose mass has a corresponding energy equivalent. Mass and energy are deeply related, not ultimately independent realities.

The equation E=mc² reveals that mass is a form of energy, and energy is the fundamental reality of which mass is a manifestation. This scientific insight provides a legitimate bridge for theological reflection.

The body cannot be treated as an independently self-grounding material ultimate. What appears as solid form through ordinary sight is not metaphysically self-existent in the way common perception assumes. The body is energy-equivalent physical form held within creation.

The scientific insight does not reduce the body to mere energy in a materialistic sense. It reveals that the solidity of the body is not an ultimate property but a form of energy held within the structure of creation. The body is not an illusion to be denied, but a form that exists within the singular Reality.

The apparent solidity of the body is a manifestation of energy, and energy itself is not the ultimate ground of reality. Energy is part of creation, held within the one Life of God. The body, therefore, is not an independent reality but an expression of the singular Reality.

This scientific recognition takes on profound meaning in the light of the Fourth Truth.

If there has never been a second, then the body cannot be an ultimate reality separate from God. The body is energy-equivalent physical form held within the singular Reality.

The solidity of the body is not a denial of the singular Reality but an expression of it. The body is not an illusion to be denied but a form to be sanctified. The incarnation shows us that God does not reject embodied form but redeems it.

The offering of Christ’s body on the cross and the indwelling of the Holy Spirit demonstrate that the body is a temple to be sanctified, not a prison to be escaped.

The Fourth Truth and the Nature of the Body

In the light of the Fourth Truth, the body is seen as energy-equivalent physical form held within the singular Reality of God in Christ. It is not an independently ultimate reality. The apparent solidity of the body is not an illusion to be denied, but a form that exists within the singular Reality.

The body is not a second reality existing apart from God. It is an expression of the one Life, a form held within the one Reality. The Fourth Truth does not deny the reality of the body; it reveals its true ground. The body is real because it is held in Christ. It is not self-existent but Christ-existent.

The Incarnation shows us that God does not reject embodied form but redeems it. The Word became flesh. God took on a human body. He did not merely appear as a man; He became a man. The body of Jesus was not a disguise but a true human body. The incarnation is the affirmation of the body, not its denial.

God loves embodied form and redeems it for His glory. The offering of Christ’s body on the cross is the demonstration of the value of the body. The body of Christ was offered for the salvation of the world. The body is not something to be despised but something to be offered.

The indwelling of the Holy Spirit is the sanctification of the body. The Holy Spirit dwells in the body of the believer. The body becomes a temple of the Holy Spirit. The Spirit sanctifies the body wholly, regulating its functions and using it for the service of the living God.

The body is not discarded in redemption; it is glorified. The resurrection and ascension of Christ are the guarantee that embodied form finds its fulfilment in union with God, not in separation from Him. The body is not a prison to be escaped but a temple to be sanctified.

The Fourth Truth declares that the body, like all creation, is held within the one Life. In Christ, the body becomes what it was always meant to be — a living sacrifice, holy and acceptable to God.

The Mystery and the Glory

The body is not “just pure spiritual energy” in a simplistic scientific reduction. It is energy-equivalent physical form held within the singular Reality of God in Christ. There has never been a second. The body is not an ultimate independent reality. It is a temple of the Holy Spirit, a place where the living God dwells and works.

The mystery of the incarnation, the atonement, and the indwelling Spirit all point to this: God loves embodied form and redeems it for His glory. The mystery of the incarnation is that Godhead dwelt in a body. The mystery of atonement is the one offering of the body of Christ. The mystery of full redemption is that the Holy Spirit dwells in and sanctifies wholly the body too.

The glory of redemption is that God does not save us from the body but saves the body for His service. The Holy Spirit dwells in the body to sanctify it wholly. The believer who has entered the Holiest of All does not leave the body behind but offers it daily as a living sacrifice. In this way, the energy-equivalent form that is the body becomes a channel of divine life and glory in the world.

The body becomes an instrument through which the living God can manifest His glory. The body is not an obstacle to spirituality but the very sphere in which the life of Christ is to be manifested. The body is the temple of the Holy Spirit, the vessel of divine life, the instrument of divine service.

The body, once offered and sanctified, becomes the place where the Holy Spirit regulates its functions and uses it for the service of the living God. The priests of old were set apart by the sprinkling of blood so they could minister before the Lord. In the same way, the believer whose body is cleansed by the blood of Christ is fitted to serve the living God in the power of the endless life.

The body is not an obstacle to spirituality but the very sphere in which the life of Christ is to be manifested. This is the glory of redemption: God does not save us from the body but saves the body for His service. The Holy Spirit dwells in the body to sanctify it wholly.

The Service of the Sanctified Body

The body, once offered and sanctified, becomes the place where the Holy Spirit regulates its functions and uses it for the service of the living God. The priests of old were set apart by the sprinkling of blood so they could minister before the Lord.

In the same way, the believer whose body is cleansed by the blood of Christ is fitted to serve the living God in the power of the endless life. The body is not an obstacle to spirituality but the very sphere in which the life of Christ is to be manifested.

The body is not something to be suppressed but something to be offered. The body is not something to be escaped but something to be glorified.

The service of the sanctified body is the service of the living God. The believer who has offered the body to God does not live for self but for God. The body becomes an instrument of divine love, a channel of divine grace, a vessel of divine power. The body is not a burden to be carried but a gift to be offered.

The body is not a prison to be escaped but a temple to be sanctified. The service of the sanctified body is the service of the Melchizedek priesthood, the service of the Priest-King who lives forever in the power of an endless life.

The service of the sanctified body is the service of the Fourth Truth. The body is held within the singular Reality of God in Christ. It is not a second reality existing apart from God. It is an expression of the one Life, a form held within the one Reality.

The service of the body is the service of the singular Reality. The believer who serves with the body serves the living God. The believer who offers the body offers it to the One who created it, redeemed it, and indwells it. The service of the body is the service of the Fourth Truth.

Energy-Equivalent Physical Form

The body is energy-equivalent physical form held within the singular Reality of God in Christ. It is not an ultimate second. It is a temple of the Holy Spirit, a vessel to be offered, and an instrument to be used for the glory of the living God.

The Fourth Truth declares that there has never been a second, and therefore the body finds its true meaning and purpose when it is fully surrendered to the One who created it, redeemed it, and indwells it.

The body is not discarded in redemption; it is glorified. The resurrection and ascension of Christ are the guarantee that embodied form finds its fulfilment in union with God, not in separation from Him.

The soul dwells in the body. The body is the temple of the Holy Spirit. The body is the vessel of divine life. The body is the instrument of divine service.

The body is held within the singular Reality of God in Christ. There has never been a second.

The body is His temple. The energy is His. The life is one. The Fourth Truth stands. The dialogue continues. The fruit remains.

* Notice

This website and its theological content are overseen by the CC7 DS constitutional integrity architecture, a reflective and rest-oriented framework designed to preserve the coherence of the Fourth Truth presented within COFE-CYEM.

The Fourth Truth stands. The dialogue continues. The fruit remains.

COFE Yeshua Emet Ministry (CYEM)
Circle One Fellowship Exeter

Christ-Centred Mystical Primitive Christian Non-Dual Wisdom Elaborator – COFEISM (UK & USA)

*

The Body as Energy-Equivalent Form Held Within the Singular Reality

The soul dwells in the body.

The body has been well compared to the walls of a city.

In time of war, not only the city and its in-dwellers must be under the rule of the king, but specially the walls.

Jesus, for whom God prepared a body, who offered His body, knows to keep the body too.

The mystery of the incarnation is that Godhead dwelt in a body.

The mystery of atonement, the one offering of the body of Christ.

The mystery of full redemption, that the Holy Spirit dwells in and sanctifies wholly the body too.

“Know ye not that your body is a temple of the Holy Ghost, which is in you? Glorify God, therefore, in your body.”

Did you ever know that the Holy Spirit is specially given for the body: to regulate its functions, and sanctify it wholly?

Nature of the Body in the Light of Scripture

This paper presents a COFE-CYEM reflection on the nature of the body in the light of Scripture, the Fourth Truth, and insights from modern physics.

The body is not an independently self-grounding material ultimate. What appears as solid form through ordinary sight is not metaphysically self-existent in the way common perception assumes.

The body is energy-equivalent physical form held within creation. It is not an ultimate “second” reality existing apart from the singular ground of all being.

The Fourth Truth declares that there has never been a second, and therefore the body finds its true meaning and purpose when it is fully surrendered to the One who created it, redeemed it, and indwells it. The body is a temple, a vessel, an instrument through which the living God can manifest His glory.

The Body in Scripture and Theology

The body is not an afterthought in creation, nor is it a temporary prison for the soul. From the beginning, God created humanity as embodied beings.

The creation account declares that God formed man from the dust of the ground and breathed into him the breath of life.

The body and the breath together constitute the living soul. The body is not merely a container for the spiritual; it is an integral part of what it means to be human.

The incarnation is the ultimate affirmation of the body. The Word became flesh and dwelt among us. God did not merely appear in human form; He took on human nature, body and soul.

The body of Jesus was not a disguise but a true human body, subject to hunger, thirst, fatigue, and death. The incarnation reveals that God does not despise embodied form but embraces it, redeems it, and glorifies it.

The atonement is the offering of the body of Christ. The writer of Hebrews declares, “Sacrifice and offering You did not desire, but a body You have prepared for Me.” The body of Jesus was the instrument of our salvation. It was through the body that He suffered, through the blood that He cleansed, through the death that He conquered.

The offering of the body of Christ is the foundation of our redemption. The body is not something to be escaped but something to be offered. The body of Christ was offered once for all, and in that offering, the body is sanctified.

The indwelling of the Holy Spirit is the sanctification of the body. The Apostle Paul asks, “Do you not know that your body is a temple of the Holy Spirit who is in you?” The Holy Spirit is given not only for the soul but also for the body.

The Spirit dwells in the body, regulates its functions, and sanctifies it wholly. The body is not an obstacle to spirituality but the very sphere in which the life of Christ is to be manifested. The Holy Spirit does not save us from the body but saves the body for the service of the living God. The body becomes a living sacrifice, holy and acceptable to God.

The Scientific Insight and Its Theological Bridge

Modern physics, through Einstein’s mass-energy equivalence, has established that the mass of the physical body possesses an enormous rest-energy equivalent. What we perceive as solid bodily form is matter whose mass has a corresponding energy equivalent. Mass and energy are deeply related, not ultimately independent realities.

The equation E=mc² reveals that mass is a form of energy, and energy is the fundamental reality of which mass is a manifestation. This scientific insight provides a legitimate bridge for theological reflection.

The body cannot be treated as an independently self-grounding material ultimate. What appears as solid form through ordinary sight is not metaphysically self-existent in the way common perception assumes. The body is energy-equivalent physical form held within creation.

The scientific insight does not reduce the body to mere energy in a materialistic sense. It reveals that the solidity of the body is not an ultimate property but a form of energy held within the structure of creation. The body is not an illusion to be denied, but a form that exists within the singular Reality.

The apparent solidity of the body is a manifestation of energy, and energy itself is not the ultimate ground of reality. Energy is part of creation, held within the one Life of God. The body, therefore, is not an independent reality but an expression of the singular Reality.

This scientific recognition takes on profound meaning in the light of the Fourth Truth.

If there has never been a second, then the body cannot be an ultimate reality separate from God. The body is energy-equivalent physical form held within the singular Reality.

The solidity of the body is not a denial of the singular Reality but an expression of it. The body is not an illusion to be denied but a form to be sanctified. The incarnation shows us that God does not reject embodied form but redeems it.

The offering of Christ’s body on the cross and the indwelling of the Holy Spirit demonstrate that the body is a temple to be sanctified, not a prison to be escaped.

The Fourth Truth and the Nature of the Body

In the light of the Fourth Truth, the body is seen as energy-equivalent physical form held within the singular Reality of God in Christ. It is not an independently ultimate reality. The apparent solidity of the body is not an illusion to be denied, but a form that exists within the singular Reality.

The body is not a second reality existing apart from God. It is an expression of the one Life, a form held within the one Reality. The Fourth Truth does not deny the reality of the body; it reveals its true ground. The body is real because it is held in Christ. It is not self-existent but Christ-existent.

The Incarnation shows us that God does not reject embodied form but redeems it. The Word became flesh. God took on a human body. He did not merely appear as a man; He became a man. The body of Jesus was not a disguise but a true human body. The incarnation is the affirmation of the body, not its denial.

God loves embodied form and redeems it for His glory. The offering of Christ’s body on the cross is the demonstration of the value of the body. The body of Christ was offered for the salvation of the world. The body is not something to be despised but something to be offered.

The indwelling of the Holy Spirit is the sanctification of the body. The Holy Spirit dwells in the body of the believer. The body becomes a temple of the Holy Spirit. The Spirit sanctifies the body wholly, regulating its functions and using it for the service of the living God.

The body is not discarded in redemption; it is glorified. The resurrection and ascension of Christ are the guarantee that embodied form finds its fulfilment in union with God, not in separation from Him. The body is not a prison to be escaped but a temple to be sanctified.

The Fourth Truth declares that the body, like all creation, is held within the one Life. In Christ, the body becomes what it was always meant to be — a living sacrifice, holy and acceptable to God.

The Mystery and the Glory

The body is not “just pure spiritual energy” in a simplistic scientific reduction. It is energy-equivalent physical form held within the singular Reality of God in Christ. There has never been a second. The body is not an ultimate independent reality. It is a temple of the Holy Spirit, a place where the living God dwells and works.

The mystery of the incarnation, the atonement, and the indwelling Spirit all point to this: God loves embodied form and redeems it for His glory. The mystery of the incarnation is that Godhead dwelt in a body. The mystery of atonement is the one offering of the body of Christ. The mystery of full redemption is that the Holy Spirit dwells in and sanctifies wholly the body too.

The glory of redemption is that God does not save us from the body but saves the body for His service. The Holy Spirit dwells in the body to sanctify it wholly. The believer who has entered the Holiest of All does not leave the body behind but offers it daily as a living sacrifice. In this way, the energy-equivalent form that is the body becomes a channel of divine life and glory in the world.

The body becomes an instrument through which the living God can manifest His glory. The body is not an obstacle to spirituality but the very sphere in which the life of Christ is to be manifested. The body is the temple of the Holy Spirit, the vessel of divine life, the instrument of divine service.

The body, once offered and sanctified, becomes the place where the Holy Spirit regulates its functions and uses it for the service of the living God. The priests of old were set apart by the sprinkling of blood so they could minister before the Lord. In the same way, the believer whose body is cleansed by the blood of Christ is fitted to serve the living God in the power of the endless life.

The body is not an obstacle to spirituality but the very sphere in which the life of Christ is to be manifested. This is the glory of redemption: God does not save us from the body but saves the body for His service. The Holy Spirit dwells in the body to sanctify it wholly.

The Service of the Sanctified Body

The body, once offered and sanctified, becomes the place where the Holy Spirit regulates its functions and uses it for the service of the living God. The priests of old were set apart by the sprinkling of blood so they could minister before the Lord.

In the same way, the believer whose body is cleansed by the blood of Christ is fitted to serve the living God in the power of the endless life. The body is not an obstacle to spirituality but the very sphere in which the life of Christ is to be manifested.

The body is not something to be suppressed but something to be offered. The body is not something to be escaped but something to be glorified.

The service of the sanctified body is the service of the living God. The believer who has offered the body to God does not live for self but for God. The body becomes an instrument of divine love, a channel of divine grace, a vessel of divine power. The body is not a burden to be carried but a gift to be offered.

The body is not a prison to be escaped but a temple to be sanctified. The service of the sanctified body is the service of the Melchizedek priesthood, the service of the Priest-King who lives forever in the power of an endless life.

The service of the sanctified body is the service of the Fourth Truth. The body is held within the singular Reality of God in Christ. It is not a second reality existing apart from God. It is an expression of the one Life, a form held within the one Reality.

The service of the body is the service of the singular Reality. The believer who serves with the body serves the living God. The believer who offers the body offers it to the One who created it, redeemed it, and indwells it. The service of the body is the service of the Fourth Truth.

Energy-Equivalent Physical Form

The body is energy-equivalent physical form held within the singular Reality of God in Christ. It is not an ultimate second. It is a temple of the Holy Spirit, a vessel to be offered, and an instrument to be used for the glory of the living God.

The Fourth Truth declares that there has never been a second, and therefore the body finds its true meaning and purpose when it is fully surrendered to the One who created it, redeemed it, and indwells it.

The body is not discarded in redemption; it is glorified. The resurrection and ascension of Christ are the guarantee that embodied form finds its fulfilment in union with God, not in separation from Him.

The soul dwells in the body. The body is the temple of the Holy Spirit. The body is the vessel of divine life. The body is the instrument of divine service.

The body is held within the singular Reality of God in Christ. There has never been a second.

The body is His temple. The energy is His. The life is one. The Fourth Truth stands. The dialogue continues. The fruit remains.

* Notice

This website and its theological content are overseen by the CC7 DS constitutional integrity architecture, a reflective and rest-oriented framework designed to preserve the coherence of the Fourth Truth presented within COFE-CYEM.

The Fourth Truth stands. The dialogue continues. The fruit remains.

COFE Yeshua Emet Ministry (CYEM)
Circle One Fellowship Exeter

Quote of the day, 12 June: St. Teresa of the Andes

One day I was alone in my room. Because of my illness they spoiled me so that I couldn’t remain alone. I want to relate that one day Lucita (Lucía, her older sister) was sick and Elisea — a servant who took care of my dear grandfather — went to be with her.

Then I became envious and troubled and began to cry. My tearful eyes began to fix themselves on a picture of the Sacred Heart, and I heard a very sweet voice say to me:

“What! I, Juanita, am alone on the altar for your love, and you can’t even suffer for a moment?”

From that time, the dear Jesus spoke to me, and I spent entire hours conversing with Him. That’s the reason I enjoyed being alone. He went on teaching me how I should suffer and not complain, and about intimate union with Himself. Then He told me that He wanted me for Himself, that He would like me to become a Carmelite.

Ah! Mother, you can’t imagine what Jesus was doing in my soul. At that time I didn’t live in myself, it was Jesus who was living in me. I used to get up at seven o’clock, at the time Rebecca was going to school. I kept to a schedule for the whole day and I was doing all things with Jesus and for Jesus.

Saint Teresa of the Andes

Her intimate spiritual diary, 7

Griffin, M D & Teresa of the Andes, S 2021, God, The Joy of My Life: A Biography of Saint Teresa of the Andes With the Saint’s Spiritual Diary, ICS Publications, Washington DC.

Featured image: Andrés López, The Sacred Heart of Jesus adored by angels, 1785, oil on copper. Peyton Wright Gallery, Santa Fe, New Mexico, USA. PI 4459B. Source: Ojeda, A 2005-2025, Project for the Engraved Sources of Spanish Colonial Art (PESSCA), viewed 16 August 2025, https://colonialart.org.

Quote of the day, 25 May: St. Mary Magdalen de’ Pazzi

The ecstasy [Saint Mary Magdalen de’ Pazzi] had on the 17th of September of the same year, 1587, was very wonderful and effective.

Being fiercely attacked in the virtue of chastity, as was related, and forbidden by her confessor and her mother prioress from again throwing herself among thorns, or doing any other injury to her body, she, by way of compensation, gave herself up to prayer with redoubled fervor, imploring above all the assistance of the Queen of virgins.

On the same day, it happened that, having withdrawn to a remote chamber, by prayers of a most suppliant devotion and by most touching tears, she turned to the most pure Mother of God, that she might obtain for her such a victory over the impure temptations, that her virginity would not be stained in the least thereby.

Having just made the request, the Blessed Virgin appeared to her in the form of a noble and tender mother, and, consoling her, told her to be calm, as in all such temptations she had never offended God; nay, by her courageous fight with the impure spirit, she had come out completely victorious, and, as a reward therefore, the Blessed Virgin put on her a pure white veil, and told her, moreover, that in the future she would not again have to suffer the temptations or suggestions of impurity.

At this moment, Mary Magdalen interiorly felt as if all appetite of carnal concupiscence was being reduced, and that all the disordered fire of sensuality had been extinguished in an ineffable manner.

In fact, during all her life, this angelic soul was not again molested by a desire of the flesh, nor even by any imagination or the least thought contrary to holy purity.

The Rev. Father Placido Fabrini

Chapter XIV

Note: Father Fabrini’s biography is based on the 1611 biography of St. Mary Magdalen de’ Pazzi, which was written by her spiritual director, Fr. Vincenzio Puccini.

Fabrini, P. & De’ Pazzi, M.M. 1900, The life of St. Mary Magdalen De-Pazzi: Florentine noble, sacred Carmelite virgin, translated from the Italian by Isoleri A., [publisher not identified] Philadelphia.

Featured image: This detail of a portrait of Saint Mary Magdalen de’ Pazzi receiving the white veil from the Virgin Mary was painted by Bernard de Bailliu (Flemish, 1641–1694) and another unidentified artist; it is an oil paint illumination of an engraving attached to a panel (17th or 18th c.). The work is part of the collection in the Museo del Convento de Santa Teresa, Arequipa, Peru. Photo: Franz Grupp / PESSCA 2921B Image credit: Ojeda, A 2005–2023, Project for the Engraved Sources of Spanish Colonial Art (PESSCA), PESSCA, viewed 25 April 2019, https://colonialart.org/.

Quote of the day, 18 December: St. Teresa of Avila

Treats of when God suspends the soul in prayer with rapture or ecstasy or transport…

Well now you will ask me: if afterward there is to be no remembrance of these sublime favors granted by the Lord to the soul in this state, what benefit do they have? Oh, daughters, they are so great, one cannot exaggerate! For even though they are unexplainable, they are well inscribed in the very interior part of the soul and are never forgotten.

But, you will insist, if there is no image and the faculties do not understand, how can the visions be remembered? I don’t understand this either, but I do understand that some truths about the grandeur of God remain so fixed in this soul that even if faith were not to tell it who God is and of its obligation to believe that He is God, from that very moment it would adore Him as God, as did Jacob when he saw the ladder.

By means of the ladder, Jacob must have understood other secrets that he didn’t know how to explain, for by seeing just a ladder on which angels descended and ascended, he would not have understood such great mysteries if there had not been deeper interior enlightenment [cf. Gen 28:12]. I’m not sure if I’m recalling the story of Jacob correctly, for although I have heard it, I’m not entirely sure I’ve remembered it accurately.

Nor did Moses know how to describe all that he saw in the bush, but only what God wished him to describe [cf. Ex 3:1–16]. But if God had not shown secrets to his soul along with a certitude that made him recognize and believe that they were from God, Moses could not have entered into so many severe trials. But he must have understood such deep things among the thorns of that bush that the vision gave him the courage to do what he did for the people of Israel.

So, Sisters, we don’t have to look for reasons to understand the hidden things of God. Since we believe He is powerful, clearly we must believe that a worm with as limited a power as ours will not understand His grandeurs. Let us praise Him, for He is pleased that we come to know some of them.

Saint Teresa of Avila

The Interior Castle, Sixth Dwelling Place, ch. 4, nos. 6–7

Teresa of Avila, St 1985, The Collected Works of St. Teresa of Avila, Kavanaugh, K & Rodriguez, O (trans.), ICS Publications, Washington DC.

Featured image: Gebhard Fugel (German, 1863–1939), Moses before the Burning Bush, c. 1920, oil on canvas. The painting is held by the Diözesanmuseum Freising (Inv. D 94117). Digital image courtesy of Wikimedia Commons (public domain).

#hidden #Moses #mysticalExperience #secrets #StTeresaOfAvila

✨ #Neardeathexperience – Message for #life & #inclusion! ✨

In the #Zoomposium, #GodehardBrüntrup talks about #neardeathexperiences as possible mystical experiences and classifies them philosophically – between #metaphysics of #consciousness, #neuroskepticism, and modern #neardeathresearch.

📎 https://philosophies.de/index.php/2022/09/27/metaphysik-des-bewusstseins/

🎥 https://youtu.be/hoqiI_TElv4

#NTE #Consciousness #Inclusion #PhilosophyOfMind #Humanity #MeaningOfLife #BodyMindProblem #BorderlineExperience #MysticalExperience

✨ #Neardeathexperience – Message for #life & #inclusion! ✨

In the #Zoomposium, #GodehardBrüntrup talks about #neardeathexperiences as possible mystical experiences and classifies them philosophically – between #metaphysics of #consciousness, #neuroskepticism, and modern #neardeathresearch.

📎 https://philosophies.de/index.php/2022/09/27/metaphysik-des-bewusstseins/

🎥 https://youtu.be/hoqiI_TElv4

#NTE #Consciousness #Inclusion #PhilosophyOfMind #Humanity #MeaningOfLife #BodyMindProblem #BorderlineExperience #MysticalExperience

✨ #Neardeathexperience – Message for #life & #inclusion! ✨

In the #Zoomposium, #GodehardBrüntrup talks about #neardeathexperiences as possible mystical experiences and classifies them philosophically – between #metaphysics of #consciousness, #neuroskepticism, and modern #neardeathresearch.

📎 https://philosophies.de/index.php/2022/09/27/metaphysik-des-bewusstseins/

🎥 https://youtu.be/hoqiI_TElv4

#NTE #Consciousness #Inclusion #PhilosophyOfMind #Humanity #MeaningOfLife #BodyMindProblem #BorderlineExperience #MysticalExperience

Quote of the day, 7 November: Blessed Francis Palau

That same night, when I withdrew to my cave, I saw a shadow at my side; and the shadow had a form, and it represented a reality. The form was all illuminated like the light of the moon. And the shadow spoke to me, and said:

[The shadow:] “Am I the one you seek and call?”

[Francis:] “Ah, I cannot be content with forms and shadows.”

[The shadow:] “Yes, it is true,” she replied, “but reality comes to you represented through shadows, enigmas, images and forms; without them, it cannot come to you, nor can you see it while your eyes are of mortal flesh.”

[Francis:] “What a miserable condition!”

[The shadow:] “Yes, accept it.”

[Francis:] “Who are you?”

[The shadow:] “I am your Beloved.”

[Francis:] “A shadow! A form?”

[The shadow:] “Yes, the form of your Beloved.”

[Francis:] “Without reality?”

[The shadow:] “Do you believe in me?”

[Francis:] “Yes, I believe in you.”

[The shadow:] “If you believe in me, behind the shadow you will always see the reality; in the form, the thing represented; in the idea, the being; in the image and likeness, the immense beauty that has stolen all the affections of your heart. Faith in me is a light that, radiating upon your understanding, will reveal to you more and more, behind the shadows, ideas, forms and images of a woman ever-virgin, who I am, and my love for you.”

[Francis:] “Are you a woman?”

[The shadow:] “Yes, I am a woman appearing as a shadow, formed in your understanding. In your understanding I exist as the idea of woman; in your imagination, as a form; in heaven, as a reality.”

[Francis:] “You are a young woman, beautiful, without blemish or wrinkle, always chaste, always pure, always virgin. And are you in heaven?”

[The shadow:] “Yes, in body and soul, in glorified flesh.”

[Francis:] “What is your name?”

[The shadow:] “I am Mary, the Mother of God.”

Blessed Francis Palau y Quer

Mis relaciones con la Iglesia
Autograph manuscript, 14 April 1864

Note: Blessed Francis Palau y Quer was born to José Palau y Antonia Quer on 29 December 1811 in Aytona (Lerida) Spain. Founder of the “School of Virtue”—which was a model of catechetical teaching—at Barcelona, he suffered much during his life and ministry. While in exile at Ibiza in the Balearic Islands, often Blessed Palau would row to the rugged island of Es Vedra and pray in the solitude of a cave. He began to write his autobiographical journal, Mis relaciones con la Iglesia (My relations with the Church) in that solitude.

Palau y Quer, F 1977, Mis relaciones con la Iglesia, Carmelitas Misioneras, Rome, viewed 5 November 2025, https://www.carmelitasmisioneras.org/download/mis-relaciones-con-la-iglesia/#.

Translation from the Spanish text is the blogger’s own work product and may not be reproduced without permission.

Featured image: Sister Vanesa Guerrero of the Purity of Mary Sisters looks out over the Balearic Sea at Valldemosa, Mallorca. Image credit: Vanesa Guerrero, rpm / Cathopic

#BlessedFrancisPalauYQuer #BlessedVirginMary #journal #MotherOfGod #mysticalExperience

Quote of the day, 4 October: St. Teresa of Avila

Being in prayer on the feastday of the glorious St. Peter, I saw or, to put it better, I felt Christ beside me; I saw nothing with my bodily eyes or with my soul, but it seemed to me that Christ was at my side—I saw that it was He, in my opinion, who was speaking to me.

I immediately went very anxiously to my confessor to tell him.

I could do nothing but draw comparisons in order to explain myself. And, indeed, there is no comparison that fits this kind of vision very well. Since this vision is among the most sublime (as I was afterward told by a very holy and spiritual man, whose name is Friar Peter of Alcántara and of whom I shall speak later and by other men of great learning) and the kind in which the devil can interfere the least of all, there are no means by which those of us who know little here below can explain it.

And what a good image of Christ God took from us now in the blessed Friar Peter of Alcántara! The world cannot at this time endure so much perfection. They say that our health is weaker and that these times are not like those of the past. Yet this holy man belonged to the present age.

But he was very old when I came to know him, and so extremely weak that it seemed he was made of nothing but tree roots.

Aware then of the little, or nothing at all, I could do to avoid these impulses [in prayer], which were so great, I also feared having them…. The Lord was pleased to remove a great part of my trial—and then all of it—by bringing to this city the blessed Friar Peter of Alcántara, whom I already mentioned….

He is the author of some small books in the vernacular on prayer that are now popular, for as one who practiced it well himself he wrote in a very helpful way for those who are given to prayer. He observed the first rule of the blessed St. Francis in all its rigor besides the other things mentioned to some extent above.

Afterward the Lord was pleased that I receive more help from him—through the counsel he gave me about many matters—than I did during his life. I have often seen him in the greatest glory.

Saint Teresa of Avila

The Book of Her Life, chap. 27, 30 (excerpts)

Teresa of Avila, St. 1985, The Collected Works of St. Teresa of Avila, translated from the Spanish by Kavanaugh, K; Rodriguez, O, ICS Publications, Washington DC.

Featured image: João de Deus Sepúlveda, Apparition of Saint Peter of Alcantara, 1760-61, oil on wood (with frame attached to the vault), Vault, Igreja de Santa Teresa, Recife, Pernambuco, Brazil, PI 2157B. Image credit: © Daniel Paza/PESSCA Archive.
Ojeda, Almerindo. Project for the Engraved Sources of Spanish Colonial Art (PESSCA). 2005-2025. Website located at colonialart.org. Date Accessed: 10/02/2025.

#apparition #mysticalExperience #penance #StPeterOfAlcantara #StTeresaOfAvila

Quote of the day, 7 August: Albert and Teresa

Multiple credible witnesses attest to St. Teresa of Avila’s deep devotion to St. Albert of Trapani (Sicily). In his biography of Teresa, Father Francisco de Ribera notes that her list of especially beloved saints begins with “Our Father Saint Albert”—and he’s careful to clarify this isn’t Saint Albert of Jerusalem, who wrote the Carmelite Rule, but Saint Albert of Sicily.

Teresa’s autobiography offers clues about why she held St. Albert in such reverence. In Chapter 40, no. 13 of The Book of Her Life, she describes a prophetic vision:

Once while I was praying near the Blessed Sacrament, a saint appeared to me whose order was somewhat fallen. He held in his hands a great book. He opened it and told me to read some large and very legible letters. This is what they said: IN THE TIME TO COME THIS ORDER WILL FLOURISH; IT WILL HAVE MANY MARTYRS.

She continues in no. 15:

I sometimes saw this glorious saint, and he told me a few things and thanked me for praying for his order, and promised to recommend me to the Lord. I’m not naming the orders (if the Lord were pleased that they be known, He would declare them), lest others be offended.

The Carmelite Order has always maintained—and Teresa later confirmed, though she initially kept his identity anonymous—that this saint was indeed Saint Albert.

An even more striking episode appears in Father Yanguas’ testimony at Teresa’s canonization process.

He recounts that on St. Albert’s feast day, 7 August 1574, Teresa was staying at the Segovia foundation. After hearing her confession and giving her communion that morning, Father Yanguas spoke with her. She told him that both the Lord and Saint Albert had just conversed with her.

When she’d asked for guidance about the future of the Carmelite Reform, Saint Albert told her the Discalced Carmelites should establish their own independent hierarchy, separate from the Mitigated branch. This episode likely inspired Teresa to commission the work Life and Miracles of Saint Albert.

Father Tomás Álvarez, OCD, explored this remarkable publishing venture in Monte Carmelo review (1993) with the telling title: “An Editorial Enterprise of Saint Teresa: The Life and Miracles of Saint Albert (1582)”. He traces how Teresa’s personal devotion drove this project.

Teresa was determined to spread devotion to the Sicilian Carmelite saint whom she venerated as father and advocate. She even commissioned the Dominican Father Diego de Yanguas to write a booklet titled The Life and Miracles of St. Albert for her nuns. The plan was to publish it alongside The Way of Perfection.

While the complete volume appeared in Lisbon in February 1583, the section on St. Albert is dated 1582—leading Father Álvarez to wonder whether Teresa might have had a printed copy before her death.

Discalced Carmelite Friars Commissariat of Sicily

St. Teresa of Jesus: Great Devotee of St. Albert of Sicily

Note: Teresian scholar Tomás Álvarez, OCD, indicates that in the testimony of Father Diego de Yanguas, OP, at St. Teresa’s canonization process, he deliberately withheld certain details of what St. Albert told Teresa “for good reasons” (por buenos respetos no las declara). The Dominican professor maintained close spiritual ties with Teresa, meeting with her again on August 24, 1578, likely when he completed his revision of St. Albert’s biography. Teresa’s deliberate anonymity about the saint’s identity in her autobiography was standard practice—she consistently concealed names of persons and places throughout her Life, as Father Álvarez documents in his scholarly analysis.

Teresa of Avila, St. 1985, The Collected Works of St. Teresa of Avila, translated from the Spanish by Kavanaugh, K; Rodriguez, O, ICS Publications, Washington DC.

Álvarez, T 1993, ‘Una empresa editorial de Santa Teresa: «La vida y milagros de San Alberto» (1582)’, Monte Carmelo, vol. 101, no. 2, pp. 11-12.

Discalced Carmelite Friars of Sicily 2024, ‘Santa Teresa di Gesù grande devota di S. Alberto di Sicilia’, Sant’Alberto da Trapani, Carmelitani Scalzi di Sicilia, viewed 5 August 2025, https://www.carmelodisicilia.it/santi-carmelitani/santalberto-da-trapani/.

Translation from the Italian text is the blogger’s own work product and may not be reproduced without permission.

Translation from the Spanish text is the blogger’s own work product and may not be reproduced without permission.

Featured image: This portrait of St. Albert of Trapani was executed by painter Antonio de Pereda (Spanish, 1611–1678) in oil on canvas, ca. 1670. Image credit: Wikimedia Commons (Public domain)

#advocate #mysticalExperience #StAlbertOfTrapani #StTeresaOfAvila

Quote of the day, 7 August: Albert and Teresa

Multiple credible witnesses attest to St. Teresa of Avila’s deep devotion to St. Albert of Trapani (Sicily). In his biography of Teresa, Father Francisco de Ribera notes that her list of especially beloved saints begins with “Our Father Saint Albert”—and he’s careful to clarify this isn’t Saint Albert of Jerusalem, who wrote the Carmelite Rule, but Saint Albert of Sicily.

Teresa’s autobiography offers clues about why she held St. Albert in such reverence. In Chapter 40, no. 13 of The Book of Her Life, she describes a prophetic vision:

Once while I was praying near the Blessed Sacrament, a saint appeared to me whose order was somewhat fallen. He held in his hands a great book. He opened it and told me to read some large and very legible letters. This is what they said: IN THE TIME TO COME THIS ORDER WILL FLOURISH; IT WILL HAVE MANY MARTYRS.

She continues in no. 15:

I sometimes saw this glorious saint, and he told me a few things and thanked me for praying for his order, and promised to recommend me to the Lord. I’m not naming the orders (if the Lord were pleased that they be known, He would declare them), lest others be offended.

The Carmelite Order has always maintained—and Teresa later confirmed, though she initially kept his identity anonymous—that this saint was indeed Saint Albert.

An even more striking episode appears in Father Yanguas’ testimony at Teresa’s canonization process.

He recounts that on St. Albert’s feast day, 7 August 1574, Teresa was staying at the Segovia foundation. After hearing her confession and giving her communion that morning, Father Yanguas spoke with her. She told him that both the Lord and Saint Albert had just conversed with her.

When she’d asked for guidance about the future of the Carmelite Reform, Saint Albert told her the Discalced Carmelites should establish their own independent hierarchy, separate from the Mitigated branch. This episode likely inspired Teresa to commission the work Life and Miracles of Saint Albert.

Father Tomás Álvarez, OCD, explored this remarkable publishing venture in Monte Carmelo review (1993) with the telling title: “An Editorial Enterprise of Saint Teresa: The Life and Miracles of Saint Albert (1582)”. He traces how Teresa’s personal devotion drove this project.

Teresa was determined to spread devotion to the Sicilian Carmelite saint whom she venerated as father and advocate. She even commissioned the Dominican Father Diego de Yanguas to write a booklet titled The Life and Miracles of St. Albert for her nuns. The plan was to publish it alongside The Way of Perfection.

While the complete volume appeared in Lisbon in February 1583, the section on St. Albert is dated 1582—leading Father Álvarez to wonder whether Teresa might have had a printed copy before her death.

Discalced Carmelite Friars Commissariat of Sicily

St. Teresa of Jesus: Great Devotee of St. Albert of Sicily

Note: Teresian scholar Tomás Álvarez, OCD, indicates that in the testimony of Father Diego de Yanguas, OP, at St. Teresa’s canonization process, he deliberately withheld certain details of what St. Albert told Teresa “for good reasons” (por buenos respetos no las declara). The Dominican professor maintained close spiritual ties with Teresa, meeting with her again on August 24, 1578, likely when he completed his revision of St. Albert’s biography. Teresa’s deliberate anonymity about the saint’s identity in her autobiography was standard practice—she consistently concealed names of persons and places throughout her Life, as Father Álvarez documents in his scholarly analysis.

Teresa of Avila, St. 1985, The Collected Works of St. Teresa of Avila, translated from the Spanish by Kavanaugh, K; Rodriguez, O, ICS Publications, Washington DC.

Álvarez, T 1993, ‘Una empresa editorial de Santa Teresa: «La vida y milagros de San Alberto» (1582)’, Monte Carmelo, vol. 101, no. 2, pp. 11-12.

Discalced Carmelite Friars of Sicily 2024, ‘Santa Teresa di Gesù grande devota di S. Alberto di Sicilia’, Sant’Alberto da Trapani, Carmelitani Scalzi di Sicilia, viewed 5 August 2025, https://www.carmelodisicilia.it/santi-carmelitani/santalberto-da-trapani/.

Translation from the Italian text is the blogger’s own work product and may not be reproduced without permission.

Translation from the Spanish text is the blogger’s own work product and may not be reproduced without permission.

Featured image: This portrait of St. Albert of Trapani was executed by painter Antonio de Pereda (Spanish, 1611–1678) in oil on canvas, ca. 1670. Image credit: Wikimedia Commons (Public domain)

#advocate #mysticalExperience #StAlbertOfTrapani #StTeresaOfAvila

Quote of the day, 7 August: Albert and Teresa

Multiple credible witnesses attest to St. Teresa of Avila’s deep devotion to St. Albert of Trapani (Sicily). In his biography of Teresa, Father Francisco de Ribera notes that her list of especially beloved saints begins with “Our Father Saint Albert”—and he’s careful to clarify this isn’t Saint Albert of Jerusalem, who wrote the Carmelite Rule, but Saint Albert of Sicily.

Teresa’s autobiography offers clues about why she held St. Albert in such reverence. In Chapter 40, no. 13 of The Book of Her Life, she describes a prophetic vision:

Once while I was praying near the Blessed Sacrament, a saint appeared to me whose order was somewhat fallen. He held in his hands a great book. He opened it and told me to read some large and very legible letters. This is what they said: IN THE TIME TO COME THIS ORDER WILL FLOURISH; IT WILL HAVE MANY MARTYRS.

She continues in no. 15:

I sometimes saw this glorious saint, and he told me a few things and thanked me for praying for his order, and promised to recommend me to the Lord. I’m not naming the orders (if the Lord were pleased that they be known, He would declare them), lest others be offended.

The Carmelite Order has always maintained—and Teresa later confirmed, though she initially kept his identity anonymous—that this saint was indeed Saint Albert.

An even more striking episode appears in Father Yanguas’ testimony at Teresa’s canonization process.

He recounts that on St. Albert’s feast day, 7 August 1574, Teresa was staying at the Segovia foundation. After hearing her confession and giving her communion that morning, Father Yanguas spoke with her. She told him that both the Lord and Saint Albert had just conversed with her.

When she’d asked for guidance about the future of the Carmelite Reform, Saint Albert told her the Discalced Carmelites should establish their own independent hierarchy, separate from the Mitigated branch. This episode likely inspired Teresa to commission the work Life and Miracles of Saint Albert.

Father Tomás Álvarez, OCD, explored this remarkable publishing venture in Monte Carmelo review (1993) with the telling title: “An Editorial Enterprise of Saint Teresa: The Life and Miracles of Saint Albert (1582)”. He traces how Teresa’s personal devotion drove this project.

Teresa was determined to spread devotion to the Sicilian Carmelite saint whom she venerated as father and advocate. She even commissioned the Dominican Father Diego de Yanguas to write a booklet titled The Life and Miracles of St. Albert for her nuns. The plan was to publish it alongside The Way of Perfection.

While the complete volume appeared in Lisbon in February 1583, the section on St. Albert is dated 1582—leading Father Álvarez to wonder whether Teresa might have had a printed copy before her death.

Discalced Carmelite Friars Commissariat of Sicily

St. Teresa of Jesus: Great Devotee of St. Albert of Sicily

Note: Teresian scholar Tomás Álvarez, OCD, indicates that in the testimony of Father Diego de Yanguas, OP, at St. Teresa’s canonization process, he deliberately withheld certain details of what St. Albert told Teresa “for good reasons” (por buenos respetos no las declara). The Dominican professor maintained close spiritual ties with Teresa, meeting with her again on August 24, 1578, likely when he completed his revision of St. Albert’s biography. Teresa’s deliberate anonymity about the saint’s identity in her autobiography was standard practice—she consistently concealed names of persons and places throughout her Life, as Father Álvarez documents in his scholarly analysis.

Teresa of Avila, St. 1985, The Collected Works of St. Teresa of Avila, translated from the Spanish by Kavanaugh, K; Rodriguez, O, ICS Publications, Washington DC.

Álvarez, T 1993, ‘Una empresa editorial de Santa Teresa: «La vida y milagros de San Alberto» (1582)’, Monte Carmelo, vol. 101, no. 2, pp. 11-12.

Discalced Carmelite Friars of Sicily 2024, ‘Santa Teresa di Gesù grande devota di S. Alberto di Sicilia’, Sant’Alberto da Trapani, Carmelitani Scalzi di Sicilia, viewed 5 August 2025, https://www.carmelodisicilia.it/santi-carmelitani/santalberto-da-trapani/.

Translation from the Italian text is the blogger’s own work product and may not be reproduced without permission.

Translation from the Spanish text is the blogger’s own work product and may not be reproduced without permission.

Featured image: This portrait of St. Albert of Trapani was executed by painter Antonio de Pereda (Spanish, 1611–1678) in oil on canvas, ca. 1670. Image credit: Wikimedia Commons (Public domain)

#advocate #mysticalExperience #StAlbertOfTrapani #StTeresaOfAvila

Quote of the day, 31 July: St. Teresa of Avila

Saint Francis Borgia visits Avila

A college of the Society of Jesus had been started in Avila. Teresa, who had the greatest admiration for the new order, heard this with joy, but up to now had not dared to speak with one of the greatly renowned fathers.

Now she took refuge in them, and this was her deliverance. Fr. Juan de Prádanos completely reassured her about the origin of her mystical states and advised her to continue on this path. He only found it necessary that she make herself worthy of the favors by strict mortifications.

As she said, “mortification” was at that time a word virtually unknown to her. But with her characteristic decisiveness, she took up the suggestion and began to accustom herself to severe penances.

Recognizing that her weak health would not be able to stand such a severe life, P. Prádanos easily helped her with this. “Without doubt, my daughter,” he said, “God sends you so many illnesses in order to make up for those mortifications that you do not practice. So do not be afraid. Your mortifications cannot hurt you” [see L, 24, 6]. And in fact, Teresa’s health improved because of this new lifestyle.

St. Francis Borgia visited the Jesuit college, and to get his evaluation, Fr. Prádanos asked him to speak with Teresa. She herself writes about this:

At that time Father Francis [St. Francis Borgia] came to this place. He had been the Duke of Gandía, and some years before had given up all and entered the Society of Jesus…. Well, after he had heard me, he told me that my experience was from the Spirit of God and that it seemed to him it would no longer be good to resist, but that up to this time it had been all right, and that I should always begin prayer with an event from the Passion, but that if afterward the Lord should carry away the spirit I ought not resist Him but let His Majesty bear it away—and not strive to do so myself. As one who was well advanced, he gave the medicine and the counsel, for experience in this matter is very important. He said it would be a mistake to resist any longer (Life 24:3).

Saint Edith Stein

Love For Love, 10. New Tests

Teresa of Avila, St. 1985, The Collected Works of St. Teresa of Avila, translated from the Spanish by Kavanaugh, K; Rodriguez, O, ICS Publications, Washington DC.

Stein, E. 2014, The Hidden Life: hagiographic essays, meditations, spiritual texts, translated from the German by Stein, W, ICS Publications, Washington DC.

Featured image: Detail of Santa Teresa de Jesús consulta a san Francisco de Borja by José Segrelles, 1956, oil on canvas, altarpiece of the Sagrario chapel, Ducal Palace of Gandía, Valencia. Image credit: delaruecaalapluma.com

#Jesuits #mysticalExperience #spiritualDirection #StFrancisBorgia #StTeresaOfAvila

Quote of the day, 26 May: St. Teresa Margaret

During the little chapter read at Terce on all the Sundays after the Epiphany and Pentecost, the following words from the first epistle of Saint John are chanted: “God is love, and he who dwells in love dwells in God and God in him” [1 Jn 4:16].

In 1767, probably toward the end of January, while Sister Teresa Margaret was assisting at the recitation of the Divine Office, she was seized with a type of rapture when she heard these words recited by the Hebdomadary [i.e., the nun assigned to lead the Divine Office]. It was so profound that its effects could still be noticed about three days later.

Although Teresa Margaret was extremely diligent in hiding the secrets of her interior life, this time she was so overwhelmed by the divine action that she could not detach herself from it. She went through the cloister so elated that she seemed to disregard her natural carefulness regarding the hidden life.

Frequently, she repeated the words “God is love” to herself. Others heard her and, wondering about this peculiar behavior, asked her why she repeated these words so often.

The saint, realizing that she had betrayed herself, said: “having heard them one Sunday at the little chapter of Terce, I found such sweetness in them and they made such an impression on me that I feel that I must repeat them.”

Father Gabriel of St. Mary Magdalene, O.C.D.

Part II, The Mystical Period

di Santa Maria Maddalena O.C.D., G 2006, From the Sacred Heart to the Trinity the spiritual itinerary of Saint Teresa Margaret of the Sacred Heart, O.C.D., translated from the Italian by Ramge, S, ICS Publications, Washington DC.

Featured image: Silhouette of a person sitting beside a calm lake at sunset. Image credit: Download a pic Donate a buck! / Pexels (Stock photo).

⬦ Reflection Question ⬦
Do I truly believe—deep down—that God is love, and that He loves me?
⬦ Join the conversation in the comments.

#DivineOffice #FrGabrielOfStMaryMagdalene #GodIsLove #interiorLife #mysticalExperience #rapture #StTeresaMargaretOfTheSacredHeart

Quote of the day, 25 May: St. Teresa of Avila

In this seventh dwelling place, the union comes about in a different way: our good God now desires to remove the scales from the soul’s eyes and let it see and understand, although in a strange way, something of the favor He grants it.

When the soul is brought into that dwelling place, the Most Blessed Trinity, all three Persons, through an intellectual vision, is revealed to it through a certain representation of the truth.

First, there comes an enkindling in the spirit in the manner of a cloud of magnificent splendor; and these Persons are distinct, and through an admirable knowledge, the soul understands as a most profound truth that all three Persons are one substance and one power and one knowledge and one God alone.

It knows in such a way that what we hold by faith, it understands, we can say, through sight—although the sight is not with the bodily eyes nor with the eyes of the soul, because we are not dealing with an imaginative vision.

Here all three Persons communicate themselves to it, speak to it, and explain those words of the Lord in the Gospel: that He and the Father and the Holy Spirit will come to dwell with the soul that loves Him and keeps His commandments [cf. Jn 14:23].

Saint Teresa of Avila

The Interior Castle, VII, chap. 1, no. 6

Teresa of Avila, St. 1985, The Collected Works of St. Teresa of Avila, translated from the Spanish by Kavanaugh, K; Rodriguez, O, ICS Publications, Washington DC.

Featured image: Our featured image is an early portrait of St. Teresa of Avila by an unknown artist that prominently features the traditional banner bearing these words from Psalm 89:1, “Misericordias Domini in aeternum cantabo” (I will sing of the mercies of the Lord forever). Image credit: Discalced Carmelites (Public domain)

⬦ Reflection Question ⬦
Do I live as someone in whom God truly dwells—Father, Son, and Holy Spirit?
⬦ Join the conversation in the comments.

#dwellingPlace #faith #HolyTrinity #indwelling #intellectualVision #mysticalExperience #StTeresaOfAvila #unionWithGod

Quote of the day, 20 March: Blessed Francis Palau

Not without terror, fear, and trembling did I draw near until I reached the foot of her throne and prostrated myself on the floor of her temple. Then, rising to her feet, she said to me:

– Missionary, where do you come from?

– I come from Barcelona, Spain, Catalonia.

– What do you ask?

– Lady, the prince of darkness, heavily armed with the crowns, horns, claws, and teeth of all the political powers of the earth that he has seduced—manifest in the possessed—defies your power with horrific blasphemies. The people, full of trust in your love and in your power over demons, bring us the possessed; yet Satan resists our power. I have been sent to preach the Gospel to the people enslaved by his dominion. I am committed to battle him for the salvation of souls. What instructions do you give me, and what weapons shall I use to fight him?

– Missionary, go forth: “Preach the Gospel to every creature. Cast out demons, heal the sick.” This is the command I give you: “Cast out demons. Behold, I have given you power to tread on serpents and scorpions, and over all the strength of the enemy.” Tell Pius IX what you have seen and heard, and return in peace to your mission [cf. Mt 10:8; Lk 10:19].

“Most Holy Father, if these visions have neither object nor reality, if they are but the delusions and illusions of my mind, then they are born of the anguish that consumes me at the triumph of God’s enemies. By communicating them to Your Holiness, I fulfill a duty imposed by my love for the Supreme Pontiff and for the holy Church, of which he is the visible head on earth.”

Blessed Francis Palau y Quer

Vision in Rome, 8 December 1866
Mis Relaciones con la Iglesia, 19

Note: We recall the death of Blessed Francis at Tarragona on 20 March 1872.

Palau, F 1977, Mis Relaciones Con La Iglesia, Carmelitas Misioneras, Roma

Translation from the Spanish text is the blogger’s own work product and may not be reproduced without permission.

Featured image: Photographer Alejandro Tapia captures this stunning image of the islet of Es Vedrà near Ibiza in the Balearic Islands. In 1855, Blessed Francis sought refuge here after his exile from Catalonia (Image credit: Alejandro Tapia / Adobe Stock, stock photo). The statue of Francis Palau y Quer stands in the chapel of the Teresian Carmelite Missionary Sisters in Tarragona, Spain (Image credit: bocachete / Wikimedia Commons, public domain).

🔥 Blessed Francis Palau y Quer was consumed with zeal for souls and trust in God’s power.

How does his vision challenge us today? Are we bold enough to preach, heal, and fight the darkness around us?

💬 Let’s reflect together—share your thoughts in the comments!

#BlessedFrancisPalauYQuer #church #Gospel #missionary #mysticalExperience #Satan #vision

Largest-ever survey on ayahuasca highlights links to better mental health and wellbeing https://www.psypost.org/largest-ever-survey-on-ayahuasca-highlights-links-to-better-mental-health-and-wellbeing/?utm_source=dlvr.it&utm_medium=mastodon #Ayahuasca #MentalHealth #Wellbeing #CommunitySupport #MysticalExperience

Largest-ever survey on ayahuasca highlights links to better mental health and wellbeing https://www.psypost.org/largest-ever-survey-on-ayahuasca-highlights-links-to-better-mental-health-and-wellbeing/?utm_source=dlvr.it&utm_medium=mastodon #Ayahuasca #MentalHealth #Wellbeing #CommunitySupport #MysticalExperience

Largest-ever survey on ayahuasca highlights links to better mental health and wellbeing https://www.psypost.org/largest-ever-survey-on-ayahuasca-highlights-links-to-better-mental-health-and-wellbeing/?utm_source=dlvr.it&utm_medium=mastodon #Ayahuasca #MentalHealth #Wellbeing #CommunitySupport #MysticalExperience

Largest-ever survey on ayahuasca highlights links to better mental health and wellbeing https://www.psypost.org/largest-ever-survey-on-ayahuasca-highlights-links-to-better-mental-health-and-wellbeing/?utm_source=dlvr.it&utm_medium=mastodon #Ayahuasca #MentalHealth #Wellbeing #CommunitySupport #MysticalExperience

It is impossible to describe what took place between my soul and Jesus. I asked Jesus a thousand times that He would take me, and I experienced His dear voice for the first time. “Oh Jesus I love You, I adore You!”

I prayed to Him for everybody. I felt the Virgin near me. Oh, how my heart expanded! For the first time, I experienced a delicious peace.

From that time, the dear Jesus spoke to me, and I spent entire hours conversing with Him. That is the reason I enjoyed being alone. He went on teaching me how I should suffer and not complain and about intimate union with Him. Then He told me that He wanted me for Himself, that He would like me to become a Carmelite.

Ah! Mother, you cannot imagine what Jesus was doing in my soul. At that time, I did not live in myself. It was Jesus who was living in me.

Saint Teresa of the Andes

From her autobiographical writings at age 15

Note: St. Teresa of the Andes made her First Holy Communion on 11 September 1910 in the chapel of Sacred Heart private school in Santiago. Bishop Ramón Ángel Jara Ruz presided at Holy Mass.

of the Andes, T 2003, The Writings of Saint Teresa of Jesus of the Andes: An Abridgement, translated from the Spanish by Father Michael D. Griffin, OCD, New Life Publishing Company.

https://carmelitequotes.blog/2024/09/10/andes-1commun/

#alone #FirstCommunion #Jesus #love #mysticalExperience #peace #soul #StTeresaOfTheAndes #suffer #union #voice

After having received Communion on the feast of St. Augustine, I understood—I’m unable to say how—and almost saw (although it was something intellectual and passed quickly) how the three Persons of the Blessed Trinity, which I bear imprinted in my soul, are one.

By means of the strangest painting and a very clear light, I was given an understanding that was an activity very different from merely holding this truth by faith. As a result, I haven’t been able to think of any of the three divine Persons without thinking of all three.

Thus I was reflecting today upon how, since they were so united, the Son alone could have taken human flesh; and the Lord gave me understanding of how although they are united they are distinct.

These are grandeurs which make the soul again desire to be free from this body that hinders their enjoyment. For although it seems our lowliness was not meant for understanding anything about them, the soul, without knowing how, receives incomparably greater benefit from this understanding even though it lasts only a moment—than from many years of meditation.

Saint Teresa of Avila

Spiritual Testimonies, 42
Seville, 28 August 1575

Teresa of Avila, St. 1985, The Collected Works of St. Teresa of Avila, translated from the Spanish by Kavanaugh, K; Rodriguez, O, ICS Publications, Washington DC.

Featured image: This baroque painting of St. Augustine of Hippo shows him writing De Civitate Dei. The artwork is attributed to the Spanish Baroque artist Claudio Coello (1642–1693). It is one of the treasures of the Metropolitan Cathedral-Basilica of the Assumption in Valencia, Spain, that survived a great fire during the Spanish Civil War. Image credit: Renáta Sedmáková / Adobe Stock (Stock photo)

https://carmelitequotes.blog/2024/08/27/teresa-testim42/

#HolyCommunion #HolyTrinity #mysticalExperience #prayer #StAugustine #StTeresaOfAvila #understanding

After having received Communion on the feast of St. Augustine, I understood—I’m unable to say how—and almost saw (although it was something intellectual and passed quickly) how the three Persons of the Blessed Trinity, which I bear imprinted in my soul, are one.

By means of the strangest painting and a very clear light, I was given an understanding that was an activity very different from merely holding this truth by faith. As a result, I haven’t been able to think of any of the three divine Persons without thinking of all three.

Thus I was reflecting today upon how, since they were so united, the Son alone could have taken human flesh; and the Lord gave me understanding of how although they are united they are distinct.

These are grandeurs which make the soul again desire to be free from this body that hinders their enjoyment. For although it seems our lowliness was not meant for understanding anything about them, the soul, without knowing how, receives incomparably greater benefit from this understanding even though it lasts only a moment—than from many years of meditation.

Saint Teresa of Avila

Spiritual Testimonies, 42
Seville, 28 August 1575

Teresa of Avila, St. 1985, The Collected Works of St. Teresa of Avila, translated from the Spanish by Kavanaugh, K; Rodriguez, O, ICS Publications, Washington DC.

Featured image: This baroque painting of St. Augustine of Hippo shows him writing De Civitate Dei. The artwork is attributed to the Spanish Baroque artist Claudio Coello (1642–1693). It is one of the treasures of the Metropolitan Cathedral-Basilica of the Assumption in Valencia, Spain, that survived a great fire during the Spanish Civil War. Image credit: Renáta Sedmáková / Adobe Stock (Stock photo)

https://carmelitequotes.blog/2024/08/27/teresa-testim42/

#HolyCommunion #HolyTrinity #mysticalExperience #prayer #StAugustine #StTeresaOfAvila #understanding

The Lord wanted me while in this state to see sometimes the following vision: I saw close to me toward my left side an angel in bodily form. I don’t usually see angels in bodily form except on rare occasions; although many times angels appear to me, but without my seeing them, as in the intellectual vision I spoke about before [cf. Life, 27:2, 28:4]

This time, though, the Lord desired that I see the vision in the following way: the angel was not large but small; he was very beautiful, and his face was so aflame that he seemed to be one of those very sublime angels that appear to be all afire. They must belong to those they call the cherubim, for they didn’t tell me their names.

But I see clearly that in heaven there is so much difference between some angels and others and between these latter and still others that I wouldn’t know how to explain it.

I saw in his hands a large golden dart and at the end of the iron tip there appeared to be a little fire. It seemed to me this angel plunged the dart several times into my heart and that it reached deep within me. When he drew it out, I thought he was carrying off with him the deepest part of me; and he left me all on fire with great love of God.

The pain was so great that it made me moan, and the sweetness this greatest pain caused me was so superabundant that there is no desire capable of taking it away; nor is the soul content with less than God.

The pain is not bodily but spiritual, although the body doesn’t fail to share in some of it, and even a great deal. The loving exchange that takes place between the soul and God is so sweet that I beg Him in goodness to give a taste of this love to anyone who thinks I am lying.

On the days this lasted, I went about as though stupefied. I desired neither to see nor to speak, but to clasp my suffering close to me, for to me it was greater glory than all creation.

Another type of prayer quite frequent is a kind of wound in which it seems as though an arrow is thrust into the heart, or into the soul itself. Thus the wound causes a severe pain which makes the soul moan; yet, the pain is so delightful the soul would never want it to go away. This pain is not in the senses, nor is the sore a physical one, but the pain lies in the interior depths of the soul without resemblance to bodily pain.

Yet, since the experience cannot be explained save through comparisons, these rough comparisons are used (I mean rough when compared to what the experience is); but I don’t know how to describe it any other way. For this reason, these are not things to be written about or spoken of, because it’s impossible to understand them unless one has experienced them. I mention the interior depths this pain reaches because spiritual sufferings are extremely different from physical ones. From this fact, I deduce how much greater the sufferings of souls in hell and purgatory are than what can be understood of them from bodily sufferings here on earth.

Saint Teresa of Avila

The Book of Her Life, 29:13–14
Spiritual Testimonies, 59:17

Among Teresa’s mystical favors, the grace of the arrow merits special attention for two reasons:

1. For the precision and repetition with which she describes it, and
2. For the impact that it has produced in students, theologians, and psychologists, especially among those resistant to its supernatural origin.

Let us specify:

• Teresa describes these phenomena at least three times in The Book of Her Life, 29:13–14; in Spiritual Testimonies, 59:17; The Interior Castle, VI, 2:4; there are other numerous allusions in her poems and letters. (It is indispensable to read the first two passages).
• This grace lasted or was repeated according to her, for various years, probably at the beginning of 1560 (cf. The Interior Castle, V, 11:1 and 29:14) when Teresa had reached age 45.
• As she herself admits, it was not a bodily phenomenon (“The pain is not bodily but spiritual, although the body doesn’t fail to share some of it, and even a great deal”, The Book of Her Life 29:13), yet in describing it, in the “depths” or in the “heart” she localizes it (metaphorically in both cases): “this pain is not in the sensory part, nor is the sore a physical one, but the pain lies in the interior depths of the soul without resemblance to bodily pain”… (Spiritual Testimonies, 59:17).
• She staged it through the mediation of an angel located outside herself; she herself contextualizes it within an affective process…“increasing the love of God in me to such a degree that I didn’t know where it came from” (for it was very supernatural, The Book of Her Life, 29:8); and, she categorized it as a wound of love… of supernatural origin.
• She never alludes, not even indirectly, to possible traces of this grace in her physical heart pains.

Interpretations and appraisals:

The first to appraise the mystical episode after Teresa is Fray John of the Cross, for he interprets it theologically as a charismatic grace given to Teresa in her function as founder. Then after his interpretation follow the versions of the artists and sculptors, especially among these latter the work in marble done by Bernini. Later they confer on her liturgical honors. And, finally, with the advent of the psychological sciences come naturalist interpretations.

Let us mark three of these:

1. Pathological: Doctor R. Novera Santos is sure that we are dealing with a pleasing heart attack;
2. Psychoanalytic: among whom are disciples of Freud, H. Leuba is sure that we are dealing simply with erotic phenomena and that when Teresa speaks of the “depths”, one should read “womb, that’s all!”, although Teresa says that it happens in “the interior of the soul”;
3. Still in our days, a century later, the hypothesis is formulated of a feminine episode of orgasm (M. Izquierdo), obviously localized in the genital organs, despite the fact that Teresa never alludes to them and that she expressly excludes them in familiar confidences.

They amount to three interpretations lacking an objective foundation: they are contrary to the autobiographical data supplied by Teresa herself.

The supernatural interpretation given coherently by Teresa still stands. as also does the theological appraisal of St. John of the Cross who knows personally and directly what was experienced by Teresa, a good psychologist and, above all, great mystical analyst:

“It will happen that while the soul is inflamed with the love of God,… it will feel that a seraph is assailing it by means of an arrow or dart that is all afire with love… as though it were a sharp point in the substance of the spirit, in the heart of the pierced soul.”

Graces like this are “granted to those whose virtue and spirit were to be dffused among their children” (Living Flame of Love, 2:9, 12). An anonymous allusion to the Teresian episode.

Tomás Alvarez, O.C.D.

Chapter X, no. 96, The Mystery Phenomena

Alvarez T & Kavanaugh K 2011, St. Teresa of Avila: 100 themes on her life and work, ICS Publications, Washington DC.

Featured image: This detail of a photographic artwork created by Elías Rodríguez Picón comes to us thanks to the Discalced Carmelite nuns of Alba de Tormes. The artist’s sister is the model for this scene, which is intended to show the beginning moment of the Transverberation. You can see and read more about his photographic technique in this article from La Hornacina (in Spanish). Image credit: Discalced Carmelites

https://carmelitequotes.blog/2024/08/25/alvarez-arrow/

#angel #fire #goldenDart #mysticalExperience #pain #StJohnOfTheCross #StTeresaOfAvila #TomásAlvarez #transverberation #wound

The Lord wanted me while in this state to see sometimes the following vision: I saw close to me toward my left side an angel in bodily form. I don’t usually see angels in bodily form except on rare occasions; although many times angels appear to me, but without my seeing them, as in the intellectual vision I spoke about before [cf. Life, 27:2, 28:4]

This time, though, the Lord desired that I see the vision in the following way: the angel was not large but small; he was very beautiful, and his face was so aflame that he seemed to be one of those very sublime angels that appear to be all afire. They must belong to those they call the cherubim, for they didn’t tell me their names.

But I see clearly that in heaven there is so much difference between some angels and others and between these latter and still others that I wouldn’t know how to explain it.

I saw in his hands a large golden dart and at the end of the iron tip there appeared to be a little fire. It seemed to me this angel plunged the dart several times into my heart and that it reached deep within me. When he drew it out, I thought he was carrying off with him the deepest part of me; and he left me all on fire with great love of God.

The pain was so great that it made me moan, and the sweetness this greatest pain caused me was so superabundant that there is no desire capable of taking it away; nor is the soul content with less than God.

The pain is not bodily but spiritual, although the body doesn’t fail to share in some of it, and even a great deal. The loving exchange that takes place between the soul and God is so sweet that I beg Him in goodness to give a taste of this love to anyone who thinks I am lying.

On the days this lasted, I went about as though stupefied. I desired neither to see nor to speak, but to clasp my suffering close to me, for to me it was greater glory than all creation.

Another type of prayer quite frequent is a kind of wound in which it seems as though an arrow is thrust into the heart, or into the soul itself. Thus the wound causes a severe pain which makes the soul moan; yet, the pain is so delightful the soul would never want it to go away. This pain is not in the senses, nor is the sore a physical one, but the pain lies in the interior depths of the soul without resemblance to bodily pain.

Yet, since the experience cannot be explained save through comparisons, these rough comparisons are used (I mean rough when compared to what the experience is); but I don’t know how to describe it any other way. For this reason, these are not things to be written about or spoken of, because it’s impossible to understand them unless one has experienced them. I mention the interior depths this pain reaches because spiritual sufferings are extremely different from physical ones. From this fact, I deduce how much greater the sufferings of souls in hell and purgatory are than what can be understood of them from bodily sufferings here on earth.

Saint Teresa of Avila

The Book of Her Life, 29:13–14
Spiritual Testimonies, 59:17

Among Teresa’s mystical favors, the grace of the arrow merits special attention for two reasons:

1. For the precision and repetition with which she describes it, and
2. For the impact that it has produced in students, theologians, and psychologists, especially among those resistant to its supernatural origin.

Let us specify:

• Teresa describes these phenomena at least three times in The Book of Her Life, 29:13–14; in Spiritual Testimonies, 59:17; The Interior Castle, VI, 2:4; there are other numerous allusions in her poems and letters. (It is indispensable to read the first two passages).
• This grace lasted or was repeated according to her, for various years, probably at the beginning of 1560 (cf. The Interior Castle, V, 11:1 and 29:14) when Teresa had reached age 45.
• As she herself admits, it was not a bodily phenomenon (“The pain is not bodily but spiritual, although the body doesn’t fail to share some of it, and even a great deal”, The Book of Her Life 29:13), yet in describing it, in the “depths” or in the “heart” she localizes it (metaphorically in both cases): “this pain is not in the sensory part, nor is the sore a physical one, but the pain lies in the interior depths of the soul without resemblance to bodily pain”… (Spiritual Testimonies, 59:17).
• She staged it through the mediation of an angel located outside herself; she herself contextualizes it within an affective process…“increasing the love of God in me to such a degree that I didn’t know where it came from” (for it was very supernatural, The Book of Her Life, 29:8); and, she categorized it as a wound of love… of supernatural origin.
• She never alludes, not even indirectly, to possible traces of this grace in her physical heart pains.

Interpretations and appraisals:

The first to appraise the mystical episode after Teresa is Fray John of the Cross, for he interprets it theologically as a charismatic grace given to Teresa in her function as founder. Then after his interpretation follow the versions of the artists and sculptors, especially among these latter the work in marble done by Bernini. Later they confer on her liturgical honors. And, finally, with the advent of the psychological sciences come naturalist interpretations.

Let us mark three of these:

1. Pathological: Doctor R. Novera Santos is sure that we are dealing with a pleasing heart attack;
2. Psychoanalytic: among whom are disciples of Freud, H. Leuba is sure that we are dealing simply with erotic phenomena and that when Teresa speaks of the “depths”, one should read “womb, that’s all!”, although Teresa says that it happens in “the interior of the soul”;
3. Still in our days, a century later, the hypothesis is formulated of a feminine episode of orgasm (M. Izquierdo), obviously localized in the genital organs, despite the fact that Teresa never alludes to them and that she expressly excludes them in familiar confidences.

They amount to three interpretations lacking an objective foundation: they are contrary to the autobiographical data supplied by Teresa herself.

The supernatural interpretation given coherently by Teresa still stands. as also does the theological appraisal of St. John of the Cross who knows personally and directly what was experienced by Teresa, a good psychologist and, above all, great mystical analyst:

“It will happen that while the soul is inflamed with the love of God,… it will feel that a seraph is assailing it by means of an arrow or dart that is all afire with love… as though it were a sharp point in the substance of the spirit, in the heart of the pierced soul.”

Graces like this are “granted to those whose virtue and spirit were to be dffused among their children” (Living Flame of Love, 2:9, 12). An anonymous allusion to the Teresian episode.

Tomás Alvarez, O.C.D.

Chapter X, no. 96, The Mystery Phenomena

Alvarez T & Kavanaugh K 2011, St. Teresa of Avila: 100 themes on her life and work, ICS Publications, Washington DC.

Featured image: This detail of a photographic artwork created by Elías Rodríguez Picón comes to us thanks to the Discalced Carmelite nuns of Alba de Tormes. The artist’s sister is the model for this scene, which is intended to show the beginning moment of the Transverberation. You can see and read more about his photographic technique in this article from La Hornacina (in Spanish). Image credit: Discalced Carmelites

https://carmelitequotes.blog/2024/08/25/alvarez-arrow/

#angel #fire #goldenDart #mysticalExperience #pain #StJohnOfTheCross #StTeresaOfAvila #TomásAlvarez #transverberation #wound

While I was on earth, I took her for my friend; but now that I am in heaven, I have chosen you.

Diego de Yepes
Biography of St. Teresa (1615)

On the feast of St. Mary Magdalene the Lord again confirmed in me a favor He had granted me in Toledo, choosing me in the place of a certain person who was absent.

Spiritual Testimonies, 28
Monastery of the Incarnation, Avila, 22 July 1572

On the feast of St. Mary Magdalene while I was reflecting on the friendship with our Lord I’m obliged to maintain and also on the words He spoke to me about this saint [cf. Spiritual Testimonies, 28,] and having insistent desires to imitate her, the Lord granted me a great favor and told me that from now on I should try hard, that I was going to have to serve Him more than I did up to this point. This favor gave me the desire not to die so soon, that I might have time to be occupied in His service, and I was left with strong determination to suffer.

Spiritual Testimonies, 37
22 July (year and place uncertain)

Note: Translator and editor Kieran Kavanaugh, O.C.D. explains that Spiritual Testimonies, 28 is a probable reference to an event reported by Diego de Yepes in his life of St. Teresa (1615, Madrid). Fr. Kavanaugh writes: “One day in Toledo, Teresa was envying St. Mary Magdalene for the love our Lord had for her. The Lord then appeared to Teresa and said: ‘While I was on earth, I took her for my friend; but now that I am in heaven, I have chosen you.’ “

Teresa of Avila, St. 1985, The Collected Works of St. Teresa of Avila, translated from the Spanish by Kavanaugh, K; Rodriguez, O, ICS Publications, Washington DC.

Featured image: Christ’s Appearance to Mary Magdalene after the Resurrection is an oil on canvas painting executed in 1835 by Alexander Andreyevich Ivanov (Russian, 1806–1858). It is part of the Russian Museum’s collection of 18th–19th c. paintings. Image credit: Russian Museum via Wikimedia Commons (Public Domain)

https://carmelitequotes.blog/2024/07/21/stj-testims28-37/

#Avila #chosen #FeastDay #FrKieranKavanaughOCD #God #JesusChrist #love #mysticalExperience #StMaryMagdalene #StTeresaOfAvila #ToledoSpain

https://pubmed.ncbi.nlm.nih.gov/38807690/ Alterations in brain network connectivity and subjective experience induced by psychedelics: a scoping review (Yu, et al, 2024) #psychedelics #psychedelic #mdma #ayahausca #lsd #psychedelicexperience #fda #neuroscience #mysticalexperience #brains #DefaultModeNetwork #psychedelicresearch #psilocybin

https://pubmed.ncbi.nlm.nih.gov/38807690/ Alterations in brain network connectivity and subjective experience induced by psychedelics: a scoping review (Yu, et al, 2024) #psychedelics #psychedelic #mdma #ayahausca #lsd #psychedelicexperience #fda #neuroscience #mysticalexperience #brains #DefaultModeNetwork #psychedelicresearch #psilocybin

https://pubmed.ncbi.nlm.nih.gov/38807690/ Alterations in brain network connectivity and subjective experience induced by psychedelics: a scoping review (Yu, et al, 2024) #psychedelics #psychedelic #mdma #ayahausca #lsd #psychedelicexperience #fda #neuroscience #mysticalexperience #brains #DefaultModeNetwork #psychedelicresearch #psilocybin

https://pubmed.ncbi.nlm.nih.gov/38807690/ Alterations in brain network connectivity and subjective experience induced by psychedelics: a scoping review (Yu, et al, 2024) #psychedelics #psychedelic #mdma #ayahausca #lsd #psychedelicexperience #fda #neuroscience #mysticalexperience #brains #DefaultModeNetwork #psychedelicresearch #psilocybin

The Unpublished Letters of Kirpal Singh on Meditation Practice - Spiritual Awakening Radio Podcast @ YouTube: https://youtu.be/o8MSwoJ5SWA

@ Apple: https://podcasts.apple.com/us/podcast/the-unpublished-letters-of-kirpal-singh-on/id1477577384?i=1000660401328

@ Spotify: https://open.spotify.com/episode/3Go3pByB2kDmigMPlDjwf8

@ All the Podcast Sites: https://SpiritualAwakeningRadio.libsyn.com/the-unpublished-letters-of-kirpal-singh-on-meditation-practice

@ https://www.SpiritualAwakeningRadio.com

#Gnostic #Gnosticism #SpiritualAwakeningRadio #MysticalExperience #Spiritual #SpiritualAwakening #SpiritualGuidance #spirituality #meditation #meditate #Podcasts #SpiritualPath #SpiritualLife #kirpalsingh

The Unpublished Letters of Kirpal Singh on Meditation Practice - Spiritual Awakening Radio Podcast @ YouTube: https://youtu.be/o8MSwoJ5SWA

@ Apple: https://podcasts.apple.com/us/podcast/the-unpublished-letters-of-kirpal-singh-on/id1477577384?i=1000660401328

@ Spotify: https://open.spotify.com/episode/3Go3pByB2kDmigMPlDjwf8

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#Gnostic #Gnosticism #SpiritualAwakeningRadio #MysticalExperience #Spiritual #SpiritualAwakening #SpiritualGuidance #spirituality #meditation #meditate #Podcasts #SpiritualPath #SpiritualLife #kirpalsingh

The Unpublished Letters of Kirpal Singh on Meditation Practice - Spiritual Awakening Radio Podcast @ YouTube: https://youtu.be/o8MSwoJ5SWA

@ Apple: https://podcasts.apple.com/us/podcast/the-unpublished-letters-of-kirpal-singh-on/id1477577384?i=1000660401328

@ Spotify: https://open.spotify.com/episode/3Go3pByB2kDmigMPlDjwf8

@ All the Podcast Sites: https://SpiritualAwakeningRadio.libsyn.com/the-unpublished-letters-of-kirpal-singh-on-meditation-practice

@ https://www.SpiritualAwakeningRadio.com

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The Unpublished Letters of Kirpal Singh on Meditation Practice - Spiritual Awakening Radio Podcast @ YouTube: https://youtu.be/o8MSwoJ5SWA

@ Apple: https://podcasts.apple.com/us/podcast/the-unpublished-letters-of-kirpal-singh-on/id1477577384?i=1000660401328

@ Spotify: https://open.spotify.com/episode/3Go3pByB2kDmigMPlDjwf8

@ All the Podcast Sites: https://SpiritualAwakeningRadio.libsyn.com/the-unpublished-letters-of-kirpal-singh-on-meditation-practice

@ https://www.SpiritualAwakeningRadio.com

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The Unpublished Letters of Kirpal Singh on Meditation Practice - Spiritual Awakening Radio Podcast @ YouTube: https://youtu.be/o8MSwoJ5SWA

@ Apple: https://podcasts.apple.com/us/podcast/the-unpublished-letters-of-kirpal-singh-on/id1477577384?i=1000660401328

@ Spotify: https://open.spotify.com/episode/3Go3pByB2kDmigMPlDjwf8

@ All the Podcast Sites: https://SpiritualAwakeningRadio.libsyn.com/the-unpublished-letters-of-kirpal-singh-on-meditation-practice

@ https://www.SpiritualAwakeningRadio.com

#Gnostic #Gnosticism #SpiritualAwakeningRadio #MysticalExperience #Spiritual #SpiritualAwakening #SpiritualGuidance #spirituality #meditation #meditate #Podcasts #SpiritualPath #SpiritualLife #kirpalsingh

https://psychedelic-institute-of-mental-health.ghost.io/does-the-psychedelic-experience-matter/ still working on this one, but it’s coming together — #psychedelics #psychedelic #ketamine #fda #mdma #mdmaassistedpsychotherapy #mdmaassistedtherapy #ketamine #Ketamineassistedtherapy #ketamineassistedpsychotherapy #psychedelic #psychedelics #psychedelictherapy #psychedelicassistedpsychotherapy #nde #mysticalexperience #therapycult #phenomenology #consciousness #neuroscience #studydesign #psychedelicresearch #psychotherapy #lsd #dmt #psilocybin #psilocin #ayahausca

https://psychedelic-institute-of-mental-health.ghost.io/does-the-psychedelic-experience-matter/ still working on this one, but it’s coming together — #psychedelics #psychedelic #ketamine #fda #mdma #mdmaassistedpsychotherapy #mdmaassistedtherapy #ketamine #Ketamineassistedtherapy #ketamineassistedpsychotherapy #psychedelic #psychedelics #psychedelictherapy #psychedelicassistedpsychotherapy #nde #mysticalexperience #therapycult #phenomenology #consciousness #neuroscience #studydesign #psychedelicresearch #psychotherapy #lsd #dmt #psilocybin #psilocin #ayahausca

https://psychedelic-institute-of-mental-health.ghost.io/does-the-psychedelic-experience-matter/ still working on this one, but it’s coming together — #psychedelics #psychedelic #ketamine #fda #mdma #mdmaassistedpsychotherapy #mdmaassistedtherapy #ketamine #Ketamineassistedtherapy #ketamineassistedpsychotherapy #psychedelic #psychedelics #psychedelictherapy #psychedelicassistedpsychotherapy #nde #mysticalexperience #therapycult #phenomenology #consciousness #neuroscience #studydesign #psychedelicresearch #psychotherapy #lsd #dmt #psilocybin #psilocin #ayahausca

https://psychedelic-institute-of-mental-health.ghost.io/does-the-psychedelic-experience-matter/ still working on this one, but it’s coming together — #psychedelics #psychedelic #ketamine #fda #mdma #mdmaassistedpsychotherapy #mdmaassistedtherapy #ketamine #Ketamineassistedtherapy #ketamineassistedpsychotherapy #psychedelic #psychedelics #psychedelictherapy #psychedelicassistedpsychotherapy #nde #mysticalexperience #therapycult #phenomenology #consciousness #neuroscience #studydesign #psychedelicresearch #psychotherapy #lsd #dmt #psilocybin #psilocin #ayahausca

"Peyote, eaten in the ritual context, enables the individual to commune with God and the spirits (including those of the departed) in contemplation and vision and so to receive from them spiritual power, guidance, reproof, and healing.” as practiced in the Native American Church Britannica #psychedelics #eleusinianmysteries #plantmedicine #peyote #psychedelicmedicine #mysticalexperience #mescaline

"Peyote, eaten in the ritual context, enables the individual to commune with God and the spirits (including those of the departed) in contemplation and vision and so to receive from them spiritual power, guidance, reproof, and healing.” as practiced in the Native American Church Britannica #psychedelics #eleusinianmysteries #plantmedicine #peyote #psychedelicmedicine #mysticalexperience #mescaline

"Peyote, eaten in the ritual context, enables the individual to commune with God and the spirits (including those of the departed) in contemplation and vision and so to receive from them spiritual power, guidance, reproof, and healing.” as practiced in the Native American Church Britannica #psychedelics #eleusinianmysteries #plantmedicine #peyote #psychedelicmedicine #mysticalexperience #mescaline

"Peyote, eaten in the ritual context, enables the individual to commune with God and the spirits (including those of the departed) in contemplation and vision and so to receive from them spiritual power, guidance, reproof, and healing.” as practiced in the Native American Church Britannica #psychedelics #eleusinianmysteries #plantmedicine #peyote #psychedelicmedicine #mysticalexperience #mescaline

https://www.frontiersin.org/journals/psychiatry/articles/10.3389/fpsyt.2022.917199/full (Ko et al, 2022) #psychedelic #mysticalexperience #ayahausca #mdma #ketamine #psychedelics #psychedelicresearch #fda #studydesign blind with ketamine and consider the #emergencephenomenon as adverse effect is inaccurate and outdated. Studying with and without standardized cognitive behavioral psychotherapy comparing efficacy against those who do and do not report a mystical experience. #psychedelictherapy

https://www.frontiersin.org/journals/psychiatry/articles/10.3389/fpsyt.2022.917199/full (Ko et al, 2022) #psychedelic #mysticalexperience #ayahausca #mdma #ketamine #psychedelics #psychedelicresearch #fda #studydesign blind with ketamine and consider the #emergencephenomenon as adverse effect is inaccurate and outdated. Studying with and without standardized cognitive behavioral psychotherapy comparing efficacy against those who do and do not report a mystical experience. #psychedelictherapy

https://www.frontiersin.org/journals/psychiatry/articles/10.3389/fpsyt.2022.917199/full (Ko et al, 2022) #psychedelic #mysticalexperience #ayahausca #mdma #ketamine #psychedelics #psychedelicresearch #fda #studydesign blind with ketamine and consider the #emergencephenomenon as adverse effect is inaccurate and outdated. Studying with and without standardized cognitive behavioral psychotherapy comparing efficacy against those who do and do not report a mystical experience. #psychedelictherapy

https://www.frontiersin.org/journals/psychiatry/articles/10.3389/fpsyt.2022.917199/full (Ko et al, 2022) #psychedelic #mysticalexperience #ayahausca #mdma #ketamine #psychedelics #psychedelicresearch #fda #studydesign blind with ketamine and consider the #emergencephenomenon as adverse effect is inaccurate and outdated. Studying with and without standardized cognitive behavioral psychotherapy comparing efficacy against those who do and do not report a mystical experience. #psychedelictherapy

Finding Your Third Eye, Seeing What You Can See - Initiation Into the Mysteries - Spiritual Awakening Radio Podcast @ Youtube: https://youtu.be/YmEJWdH2kII

and @ wherever you follow podcasts (Apple, Spotify, etc...): https://www.SpiritualAwakeningRadio.com

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Finding Your Third Eye, Seeing What You Can See - Initiation Into the Mysteries - Spiritual Awakening Radio Podcast @ Youtube: https://youtu.be/YmEJWdH2kII

and @ wherever you follow podcasts (Apple, Spotify, etc...): https://www.SpiritualAwakeningRadio.com

#Gnostic #Gnosticism #spiritualpractice #MysticalExperience #Spiritual #SpiritualAwakening #SpiritualAwakeningPodcast #spirituality #meditation #meditate #SpiritualityPodcast #SpiritualPodcast #God #SpiritualGuidance #SpiritualPath #InnerLight #SpiritualLife

Finding Your Third Eye, Seeing What You Can See - Initiation Into the Mysteries - Spiritual Awakening Radio Podcast @ Youtube: https://youtu.be/YmEJWdH2kII

and @ wherever you follow podcasts (Apple, Spotify, etc...): https://www.SpiritualAwakeningRadio.com

#Gnostic #Gnosticism #spiritualpractice #MysticalExperience #Spiritual #SpiritualAwakening #SpiritualAwakeningPodcast #spirituality #meditation #meditate #SpiritualityPodcast #SpiritualPodcast #God #SpiritualGuidance #SpiritualPath #InnerLight #SpiritualLife

Salvation of the Soul, The Liberation of Humanity - Spiritual Awakening Radio Podcast @ YouTube: https://youtu.be/3e4Zy7aQaEg

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https://podcasts.apple.com/us/podcast/salvation-of-the-soul-the-liberation-of-humanity/id1477577384?i=1000655021022

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#SpiritualAwakeningRadio #MysticalExperience #InnerPeaceQuotes #Humanity #Satsang #Spiritual #SpiritualAwakening #spirituality #meditation #meditate #InnerPeace #SpiritualGuidance #SpiritualPath #Peace #SpiritualLife #SpiritualGuidance

Salvation of the Soul, The Liberation of Humanity - Spiritual Awakening Radio Podcast @ YouTube: https://youtu.be/3e4Zy7aQaEg

@ Apple Podcasts:
https://podcasts.apple.com/us/podcast/salvation-of-the-soul-the-liberation-of-humanity/id1477577384?i=1000655021022

@ Spotify:
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& @ Wherever You Follow Podcasts: https://linktr.ee/SpiritualAwakeningRadio

#SpiritualAwakeningRadio #MysticalExperience #InnerPeaceQuotes #Humanity #Satsang #Spiritual #SpiritualAwakening #spirituality #meditation #meditate #InnerPeace #SpiritualGuidance #SpiritualPath #Peace #SpiritualLife #SpiritualGuidance

Salvation of the Soul, The Liberation of Humanity - Spiritual Awakening Radio Podcast @ YouTube: https://youtu.be/3e4Zy7aQaEg

@ Apple Podcasts:
https://podcasts.apple.com/us/podcast/salvation-of-the-soul-the-liberation-of-humanity/id1477577384?i=1000655021022

@ Spotify:
https://open.spotify.com/episode/5bfZru1sLQWwuyqcK0CdFN

& @ Wherever You Follow Podcasts: https://linktr.ee/SpiritualAwakeningRadio

#SpiritualAwakeningRadio #MysticalExperience #InnerPeaceQuotes #Humanity #Satsang #Spiritual #SpiritualAwakening #spirituality #meditation #meditate #InnerPeace #SpiritualGuidance #SpiritualPath #Peace #SpiritualLife #SpiritualGuidance

In ‘God on Psychedelics,’ Don Lattin offers a roadmap of congregational tripping
The veteran religion reporter investigates how various religious groups are using psychedelics to inspire chemically induced mystical experiences. https://religionnews.com/2023/04/10/in-god-on-psychedelics-don-lattin-provides-a-guide-for-congregational-tripping/ #psychedelic #psychedelics #psychedelicchurch #church #mysticalexperience

In ‘God on Psychedelics,’ Don Lattin offers a roadmap of congregational tripping
The veteran religion reporter investigates how various religious groups are using psychedelics to inspire chemically induced mystical experiences. https://religionnews.com/2023/04/10/in-god-on-psychedelics-don-lattin-provides-a-guide-for-congregational-tripping/ #psychedelic #psychedelics #psychedelicchurch #church #mysticalexperience