Wisdom, Glory, and a Song of Songs

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Glory throws symbols between the uncreated and the created, symbols like light and fire, symbols which wisdom beholds as uncreated, creative energies unifying unity and difference in ways that confusion and division conceal.  Uncreated energies wed creation in holy unions of hallowing unity and wholesome difference, a holy love-play between wisdom and glory that sees awareness as ineffable openness and presence as spontaneous oneness.   In an unceasing dance of hallowing love-play, wisdom and glory conjoin in the Holy Name ‘I AM,’ which unites wisdom’s ‘I’ with glory’s ‘AM,’ wisdom’s awareness with glory’s presence, beholding a hidden Bridal Chamber at the heart of the Holy of Holies.  The Name conceals a Song of Songs that lives this hallowing ‘between’ as sacred marriage, as mystical union which ‘throws symbols’ to signify what lies beyond speech.  Wisdom beholds symbols as theophanies, which are simultaneously uncreated and creative, bearing witness to a deifying love play between ‘I’ and ‘AM,’ between awareness and presence, wisdom and glory.  The Name itself is not the name of a monolithic ontological essence, conceived externally as a supreme being, but divine love-play between awareness and presence, a oneness that loves to burst open into a dance of two, then to abide as neither one nor two, but three, unveiling Holy Trinity.  ‘I AM’ breaks oneness open into two, and twoness open into three, releasing every confusion into differenced union and every division into wholesome difference.

‘I AM’ opens to expand and unites to contract, proceeding from oneness into many different worlds, only to return from manifold ages to fulfilled oneness again, in every moment.  ‘I’ weds ‘AM,’ awareness conjoins presence, as manifold wisdom making endless love with multiform glory, theophanies of the hidden heart of the Holy Name.  The first of seven signs in the Gospel of John offers the symbol of an anonymous wedding feast that conceals the identity of both bride and bridegroom.  The Beloved Disciple refused to profane the mystery at the heart of the Holy of Holies, concealing the Bridal Chamber so as to reveal the embrace of wisdom and glory everywhere.  Instead of what moderns call transparency, the Beloved Disciple’s Gospel offers translucency, water become wine, a symbol of love thrown between the uncreated and the created which leaps the chasm that descends into every abyss.  Wisdom ineffably opens what glory spontaneously ones, but which would otherwise threaten to confuse or divide.  Wisdom releases glory by unveiling ‘I AM’ as God’s self-revelation in his Name.  Glory lets ‘I AM’ be, so that in wisdom ‘I AM’ opens to ‘I AM,’ spontaneously opening in turn to ‘I AM.’  Together their love dance unveils Holy Tri-unity, itself a love dance inherent in the Name.  Wisdom sees what glory conceals and her seeing unveils as the Name ‘I AM,’ opening as one and three, glory longing to be loved and known, wisdom yearning to be revered and seen.

Glory bursts open when wisdom breaks through and their mutual release is the cessation of avoidance.   Apatheia is not apathy but freedom from passion in the midst of compassion, which releases passions so that in glory, alienating vanity is consumed.  Freedom from passions voids avoidance by releasing self-centred avoidance into self-emptying ‘I AM’, so that wisdom breaks open into glory.  What avoidance blocked, selfless ‘I AM’ opens, releasing wisdom into glory and glory into wisdom.  Confusion splits open to become union, without division separating what union conjoins.  External, representational thinking is utterly baffled by wisdom’s dancing joy and by glory’s freedom from every fixated version of how or why.  The desert embraced this conjoined co-inherence as it lived glory’s gift of wisdom and embraced wisdom’s love of glory.  Wisdom sees everything as glory’s gift and gives thanks for glory given.  Such glory inspires deep thanking, as in the Eucharist, ‘holy gifts unto the holy,’ which in turn inspires deep thinking.  The desert renews wisdom’s holy thinking by transforming profane thinking into hallowing thanking.  Indeed, wisdom in the desert ‘thinks’ its thanks and ‘thanks’ what it thinks, thrown together to soar above the unthinkable abyss.  Desert wisdom thinks its thanks as eucharistic thanks-giving thinks glory through, from arche to telos.  Indeed, thinking releases into thanking when thinking turns right round and sees with wisdom’s eye what glory does with what is given and received.  Thoughts are thanks, given and received, when wisdom restores glory to glory.  Glory is grace which sees everything as gift, glory giving and glory given.   Wisdom thinks and thanks, giving thanks as she thinks.  She gives thanks as she thinks through theophanies of glory as her own most intimate epiphanies of wisdom.  Her Song of Songs sings of wisdom’s love of glory, giving thanks for glory’s love of wisdom in the Bridal Chamber.  Grace-filled thinking gives thanks for the Holy of Holies, the play of love in which wisdom breaks forth into ineffable glory and glory bursts open into ineffable wisdom.  A Song of Songs was always hidden at an anonymous wedding that concealed bride and groom, veiling wisdom’s embrace of glory, turning water into wine.