Introduction (Divine Energy: God Beyond Us, Within Us, Among Us) (Dorr, Donal)

There is a lot of interest today in the notion of spiritual energy. It is not a theoretical interest, a desire to understand the nature of this energy and how it relates to other kinds of power. Rather it is a practical interest, a hunger to get in touch with a spiritual life-energy, to experience it, to be moved by it. This concern is a symptom of a deep spiritual hunger which is typical of our time.

There is a tendency for social analysts, commentators, and theologians to play down this spiritual hunger. One reason is that it seems rather out of place in our increasingly technological and secularised world. A second reason is that no adequate language has as yet been developed to articulate this spiritual need. On the one hand, much of the older religious terminology seems out-of-date, over-pious, escapist, and dualistic. On the other hand, the more recent vocabulary in which people speak about spiritual energy remains the 'in' language of a minority, who are often dismissed as spiritual 'freaks'. This language-difficulty strengthens the sense of a spiritual vacuum in the lives of many people of our time.

Very recently the need for spiritual values has come to be recognized more clearly by those who are committed to social development and to the construction of a more humane and peaceful world.{1} This recognition provides a context in which dialogue between the different religious traditions of the world can flourish. But more importantly, it opens up the possibility of a deeper dialogue between the mainstream inhabitants of our modern secularised world and those who still find nourishment of spirit in the ancient religious traditions.

Over the past hundred years there has, of course, been a rich dialogue of word and of life between Christians and humanists of various kinds. Some of the fruits of this dialogue are a greatly enriched understanding of democracy, freedom of conscience, respect for human rights, pluralism, social justice, liberation, and participation. But this dialogue between Christians and humanists has focused mainly on ethical and political issues. There is need now for a further dialogue on overtly religious or spiritual matters. Christians will find their main partners in this new dialogue among the people whom we may call the 'searchers', that is, those who have recognized their spiritual hunger and have consciously adopted or worked out some spirituality which offers them spiritual nourishment.

The purpose of this book is to contribute to this spiritual dialogue. I have written elsewhere about social justice, liberation, and democracy. But in this book my focus is on spiritual energy, which I shall try to show is ultimately divine energy, a share in God's own life. I believe that this divine energy has been flowing in creation from the beginning, since God's Spirit and God's Word were sent into our world to shape it and give it life, to be present with us, bringing us liberation, new hope, and the fulfillment of our destiny.

In exploring the notion of divine energy I am really speaking about the ways in which we encounter God. The heart of the Christian faith might be called the 'Emmanuel experience', that is, an awareness that 'God is with us', present and involved in every aspect of our lives. The whole Christian message is simply an attempt to express-for ourselves and for others-what is involved in this experience. This articulation in words is very important since it helps us to enrich the faith experience, to safeguard its purity and to communicate it to others.

There are three central aspects to this 'Emmanuel event'. First, the God who is 'beyond', that is, the transcendent God, who is disclosed to us in a variety of ways as the God who awaits us with the compassion of a mother in infinite degree{2} and with the boundless love of a Prodigal Father; second, the God 'within', that is, the God who as immanent Spirit moves secretly within each of us and in our world; and third, the God 'among' us, that is, Jesus who came as the living human Word of God to share our lives and play a crucial role in our history.{3} This book is an exploration of these different aspects of the presence of God with us.

The first chapter explores some of the many ways in which people find the transcendent God, the God 'beyond' us, the One who awaits us. Some people find God in nature, others in the experience of being healed or of falling in love. For some, the gift of a child opens a door to God, while for others God becomes present through the struggle for human liberation.

The next chapter goes on to look at 'the God within'. It is concerned with the divine Spirit who touches the deepest part of the human spirit, bringing inspiration and commitment as well as hope, joy, peace and life energy. The first part of the chapter is devoted to a study of how the divine Spirit touched the prophets of the Bible. This leads on to a reflection on prophets in our secular history and in the world today. The final part of the chapter looks at how prophetic movements can take root in our world-and how difficult it is for them to retain their prophetic edge.

The third chapter develops the topic of 'the God within' by examining various 'channels' which the Holy Spirit may use to touch our lives. For instance, the Spirit of God may be at work in the unconscious processes which find expression in our dreams-and sometimes, too, in inspirations which break through suddenly into consciousness. The Spirit may also be present in the deep symbols of our culture, or in the energies which flow into our spirits through close contact with nature. The chapter concludes with a reflection on other sources or channels of spiritual energy which are available to us and which are often ignored in our secularised world.

In the fourth chapter I move on to the topic 'God among us'. I have entitled the chapter 'Jesus the Human One' because it deals mainly with the human character of the historical Jesus. I suggest that the key to understanding him lies in the Gospel phrase which is commonly translated as 'the Son of Man' and which it is better to translate as 'the Human One'. Jesus is the one who unveils what it means to be authentically human. This involves challenging all forms of domination both at the personal level and in the structures of society. Jesus also shows that the power of healing is part of our human birthright. In exploring and revealing the full extent of what it means to be fully human, Jesus at the same time reveals God. In fact he is the living image of God, the Word of God come to live among us.

In the fifth chapter we look at a second major aspect of the life and work of Jesus, namely, the salvation and redemption which he accomplished. I suggest that a good starting-point for an understanding of redemption is the notion of Jesus as scapegoat. I go on to consider the Cross as a transformation of energy by Jesus. By comparing his achievement with that of other great humans such as Joan of Arc and Nelson Mandela, I suggest a way in which we can express the reality of redemption and resurrection in the language and thought categories of our time.

Chapter six looks at the revival of interest in the life of the spirit and in the whole notion of spiritual energy which has been taking place in the midst of our secularised world. This leads to an examination of various aspects of that amorphous spiritual movement called 'the New Age'. I then go on to engage in a 'dialogue of life' with this movement, starting from an examination of some of the various practices and interests of New Age people.

The seventh chapter begins with a comparison between our world and the situation in very early Christian times: in each case there is a deep spiritual hunger which the Christian faith is uniquely qualified to meet. This is followed by an examination of the notion of spiritual energy and an account of how our understanding of it can be enriched by an analysis of the words and actions of Jesus. The question of whether spiritual energy can be called divine energy is then considered. This leads on to a discussion of coincidence and providence-and the role of prayer as an instrument of providence.

The concluding chapter is an attempt to gather its various threads together in the form of a proclamation of faith, making use of the kind of language which is found meaningful by spiritual people today.

In writing this book I have tried to be as simple as possible while referring occasionally in the notes to some of the more complex theological issues which arise. I have tried to liven the book by giving examples from my own experience. I am very aware that the mysteries I am writing about cannot be adequately described in this way, since they have baffled even the greatest mystics and theologians. But my hope is that this personal style of writing will find occasional echoes in the hearts and the experience of some of those who today who are deeply engaged in a spiritual journey of search for new meaning and purpose in their lives.

There is today a widespread hunger for God or for some kind of spiritual energy or life, however it may be named.{4} Many people find that their spiritual need is not being met. They find conventional theology too heavy and abstract. On the other hand, they find that many of the books of popular devotion are too pious and superficial. Increasingly, they are turning to non-Christian sources to meet their hunger for a spirituality which is both deep and alive. My prayer is that this book may touch a chord in some of these searchers. I shall be very happy if it helps even a small proportion of those who search for a deeper meaning in life, and for a movement of divine energy within them, to be more in touch with the God who awaits them, the God who is within them, and the God who shares our human life.

I take this opportunity to express my thanks above all to my sister Ben Kimmerling for her painstaking and creative critique of successive versions of the text. I am also grateful to my friends Michael Murphy, Imelda Smyth, and Noel Bradley for their helpful suggestions and to Mary Inglis and Judy Buhler of Findhorn for inspiration. I am very much indebted to the Executive of the Irish Missionary Union under whose sponsorship this book was written, to its staff, and particularly to Tom Kiggins its Executive Secretary for unwavering encouragement and support. My thanks also go to Michael Gill of Gill and Macmillan for his patience and encouragement, and to St Patrick's Missionaries, especially my colleagues and friends, Richard Burke, Victor Dunne and Joe Flynn, in Kiltegan House, Maynooth, for their warmth and humour which lightened the work of writing this book.