Aletheia and Veritas - Inceptual Contemplation
3.0 Inceptual Contemplation
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Entering the Dark Night on the Trail of the Dogmatic Creed, Mary Magdalene’s syntax shone atop the lamp posts separating the pathway from the Night. The Trail within the lit border remained concealed as darkness while the lights circumscribing its borders revealed a flowing progression into the distance. The mist had disappeared in the gleaming of the pure night. The purity of the darkness was shimmering and divine. The Night concealed a gathering of concrete possibilities made apparent by the orderly flow of the Trail. The Trail was a revealing expression of one possibility, one with repeatable value for others. It was a pathway for pilgrims. Magdalene’s light revealed the Trail in both its ontic and ontological splendor. Only Magdalene’s syntax shone, but through the aurora, the Holy Spirit threw open the entire panorama of the Divine Night.
Standing on a hilltop overlooking the valley, I sensed Joan of Arc at my side. We stood in silence surveying the hidden beauty before us. The soft lights disappeared into the distant horizon. The journey to the Mystical Kingdom required that we pass through the valley of inceptual thinking. We were leaving the verdant meadows of descriptive generation engulfed in the shimmering unfolding of the Combined Hearts of Joan and Therese. The gathering in the language of the Kingdom with my saintly sisters had ushered us to the ridge, present between the previous descriptive panorama and the astonishment of aletheia before us.
A gleaming aurora of possibilities lay concealed in the Night. In sacred silence, Magdalene’s light constituted the path of orderly correlation with the Kingdom concealed over the horizon. From the hilltop at the border of Jehannian, Thérèsian descriptive phenomenology, Magdalene launched me into a Second Wind of aletheian unconcealment flowing across the open frontier below. The journey on the Trail of the Dogmatic Creed with Joan and Thérèse had passed from descriptive devotion to inceptual unconcealment of “that which is” shimmering around and over the Combined Hearts.
Mary Magdalene had appeared in my dream to imbue me in the charism of inceptual thinking. At the feet of Jesus in Bethany, she had inceptually contemplated the shining aletheia around the man, Jesus Christ. This unfolding of the person of Jesus was “the better part,” just as the light engulfing the Combined Hearts of Joan and Thérèse was the better part of my devotion to these saintly sisters. Magdalene brought the Kingdom of God on earth as it is in Heaven while contemplating inceptually as a hermit in Provence. The Combined Hearts brought me to the Kingdom of France in heaven in the same manner, as I contemplated inceptually, sharing Magdalene’s mode of being. Holy devotion to St. Mary Magdalene is inceptual contemplation in union with her repentant, contrite, all-loving heart oriented only to Jesus Christ in service to his most Holy Mother, Mary.
Holy devotion to St. Mary Magdalene unites us to Mystical France through the Combined Hearts of St. Joan and St. Thérèse, True Devotion to the Immaculate Heart of Mary, and adoration of Jesus Christ at his feet in the Eucharist.