Oneness—The Outcome of Mysticism

[Mysticism] has already spread extensively throughout the Roman
Catholic and Protestant mainline churches. And it has now crossed
over and is manifesting itself in conservative denominations as
well–ones that have traditionally stood against the New Age. Just
as a tidal wave of practical mystics has hit secular society, so it
has also in the religious world. [Meditation proponent Philip] St.
Romain makes one observation in his book that I take very seriously.
Like his secular practical mystic brethren, he has a strong sense of
mission and destiny. He predicts:

“Could it be
that those who make the journey to the True Self are, in some
ways, demonstrating what lies in store for the entire race? What
a magnificent world that would be–for the majority of people to
be living out of the True Self state. Such a world cannot come,
however, unless hundreds of thousands of people experience the
regression of the Ego in the service of transcendence
[meditation], and then restructure the culture to accommodate
similar growth for millions of others. I believe we are only now
beginning to recognize this task.”1

A book titled
Metaphysical Primer: A Guide to Understanding Metaphysics
outlines the basic laws and principles of the New Age movement.
First and foremost is the following principle:

You are one with
the Deity, as is all of humanity … Everything is one with
everything else. All that is on Earth is an expression of the One
Deity and is permeated with Its energies.2

St. Romain’s
statement was, “[T]he Ground [God] that flows throughout my being is
identical with the Reality of all creation.”3 The two views are
identical!

St. Romain came to this view through standard contemplative prayer,
not Zen, not yoga but a Christian form of these practices. The
lights were also a reoccurring phenomenon as one contemplative
author suggested:

Christian
literature makes reference to many episodes that parallel the
experiences of those going a yogic way. Saint Anthony, one of the
first desert mystics, frequently encountered strange and sometimes
terrifying psychophysical forces while at prayer.4

Unfortunately, this experience was
not confined to St. Anthony alone. This has been the common
progression into mystical awareness throughout the centuries, which
also means many now entering the contemplative path will follow
suit. This is not just empty conjecture. One mystical trainer wrote:

[T]he classical
experience of enlightenment as described by Buddhist monks, Hindu
gurus, Christian mystics, Aboriginal shamans, Sufi sheiks and Hebrew
kabalists is characterized by two universal elements: radiant light
and an experience of oneness with creation.5

Without the
mystical connection there can be no oneness. The second always
follows the first. Here lies the heart of occultism.

This issue is clearly a serious one to contend with. Many
individuals, using terms for themselves like spiritual director, are
showing up more and more in the evangelical church. Many of them
teach the message of mystical prayer. (Excerpt from A Time of Departing,
2nd ed., pp. 48-50)

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Notes:
1. Philip St. Romain, Kundalini Energy and Christian Spirituality (New York, NY: Crossroad Publishing Company, 1995), pp.75-76.
2. Deborah Hughes and Jane Robertson-Boudreaux, Metaphysical
Primer: A Guide to Understanding Metaphysics (Estes Park, CO:
Metagnosis Pub., 1991), p. 27.
3. St. Romain, Kundalini Energy and Christian Spirituality, op.
cit., p. 107.
4. Willigis Jager, Contemplation: A Christian Path (Triumph
Books, 1994), p. 72.
5. Michael J. Gelb, The How to Think Like Leonardo da Vinci
Workbook (New York, NY: Dell Publishing, 1999), p. 142.