Ground and Network; Life and Death

Nearly two years ago now, Rhiannon Grant published a post on her blog Brigid, Fox and Buddha considering the question of what, if anything, Liberal Quakers think about life after death. Now, Rhiannon is far better qualified than I to say what they may or may not think, and an interesting discussion ensued in her comments section. But the question, when I revisited her blog, set me thinking.

Merlin Sheldrake, in his fascinating book Entangled Life, discusses the all way life, on this planet at least, is underpinned by fungal networks, mycorrhizal webs connecting tree to tree, plant to animal, bacterium to lichen. He remarks, of his research on fungal networks, facilitated as it is by international academic and commercial scientific networks, “It is a recurring theme: look at the network, and it starts to look back at you.” (Sheldrake, Merlin. Entangled Life (p. 240). Random House. Kindle Edition.)

Much of our unthinking outlook on things, even in the twenty-first century, is conditioned by a Cartesian, atomistic outlook inherited from the seventeenth century. This has crept into our religious and spiritual thinking too, so that we tend to understand God as a “thing” over against other things, and we ourselves as separate individual selves who continue, or don’t continue, after death. Perhaps this is as wrong a way of looking at life as was the early Darwinian view of evolution as divergence, separation, of organisms (Sheldrake, op cit., pp. 80-82) rather than as interconnection, often cooperative interconnection, within ecosystems.

For a long time now, Paul Tillich’s understanding of God as “Ground of Being”, beyond being, not to be understood as object vis à vis any subject but preceding the subject-object disjunction (Theology of Culturep.15) has sense made perfect sense to me. Tillich somewhere in Systematic Theology refers to God as Ground of Being as “Being-itself” – a concept which has always appeared to me to be pretty much equivalent to Meister Eckhart’s Istigkeit, “isness“!

If God is indeed the Ground of Being, that which underlies as well as overarches all things, the ground in which, as Christ, “He is before all things, and in [whom] all things hold together” (Colossians 1:17 NIV) then his relation to “things” in creation, human and other beings included, is, at least metaphorically, much more like the relation of a network to its nodes than anything else I can think of. Our own lives, then, are “hidden with Christ in God” (Colossians 3.3) – as Paul says, we have already died; how then can we die? (see Colossians 3.1-4!) But is this an atomistic, separate continuation, a life lived “in Heaven” rather than in Dorchester, merely? That neither seems likely nor accords with my own experience at all. Our true life is lived in God, in the Ground of Being, the isness of God. That goes on – death is consumed in life, darkness by light.

The Third Sunday of Advent

“And you, child, will be called the prophet of the Highest; For you will go before the face of the Lord to prepare His ways, To give knowledge of salvation to His people By the remission of their sins, Through the tender mercy of our God, With which the Dayspring from on high has visited us; To give light to those who sit in darkness and the shadow of death, To guide our feet into the way of peace.”

(Luke 1:76-79 NKJV)

The universe is filled with light, threads and vast floods of light, streaming through apparent emptiness, illuminating all that is made, bringing life to all that is alive. And the darkness has not overcome it.