Hi Persona —
Just for reference sake, with reference to your question, I've offered a Catholic overview of a system that seems to claim some Christian frame of reference, thereby necessarily assuming a complete overview of Christianity ... my primary issue is with common terms of reference that may not be properly understood in terms of an holistic Christian (and here I would say traditional) model.
Overall I would agree with the point that systems necessarily seek to order something that is in itself more organic, more holistic, and thus systems tend to create steps or stages that might not be accurate.
Some work system on a linear basis: you learn this, and then you learn that, and then you learn that. Others treat systems organically and holistically, you don't engage with steps or stages, but with the whole system, right from the off, and take what you can.
I think the organic model is the more real.
7. Dark Night of the Senses
From the very start, life is conditioned by the limit of its senses. You start learning something, and in so doing you're moving from the darkness of ignorance to the light of understanding.
Its not a stage in a journey, its part of the continuum.
8. Subtle consciousness.
A misnomer, I think. It's simply more informed, or more aware, or more open.
9. Dark Night of the soul
Are we talking St John of the Cross, who made the phrase famous? If so, why have we abandoned his system? You can't pluck something out of one system, something from another, and cobble something else together ...
The womb is the first dark night of the soul.
The journey then is to the light.
The problem with systems is that man is not closed within a system, but creates systems to navigate through the infinite experience — he creates forms to render the formless intelligible, to the senses, the mind and the soul, but the spirit is beyond forms.
When one is 'in the spirit' the forms of its expression are translucent to it, indeed they become transparent ... to great an emphasis on the system, is to see the letter and not the spirit.
The seeker is always drawn beyond what is known, and what is not yet known is the dark night. God, for example, is beyond sensible forms, beyond rational forms, and beyond all finite forms ... the dark night always beckons, but it is always a progress made in faith, not in knowledge, knowledge is nothing but the systematic ordering of experience.
10. Resurrection from the Dark Night
That's when you see the light ... a breakthrough. Its when you learn to read, for example, and the marks become more than strings of letters on the page. It's when the scientist or the engineer 'discovers' the next step, as another example.
11. Christ (or however you define God) Consciousness
Is one.
12. Nondual Consciousness
Same as 11 ... and yet the knower is always and infinitely greater than the sum of what is known.
Dopn't know if that helps ... as a rule, the more complex the system, the less perfect. St Bonaventure did this in seven steps, in
The Journey of the Soul into God. so I would treat that as a better system, certainly using Christian ideas.
Eckhart traverses the Dark Night in all its forms.
+++
In closing, I would not be too quick to discount Scripture — it's been proven more than enough for the realisation of everything addressed here, and more. Without it, you're really in the dark altogether ... it's way beyond systems.
If one understood symbolism, or mythology which is a linguistic system to investigate symbolism (and definitely not something 'preadolescent') then read the Johannine account of the race of the two apostles to the tomb on the morning of the Resurrection (John 20) one would see a different story.
In that account, John symbolises the intellect (that flies ahead, but cannot enter the dark — v4-5). Peter the will, the drives the intellect (from behind, it powers it) but can take that step into the dark that at which the intellect recoils (v6).
The intellect, then informed by the will, draws its conclusion — systematises its understanding (v8). But here, having understood something for themselves, in their own way, both withdraw, "The disciples therefore departed again to their home" (v10)
Only the soul (the various Marys in Scripture symbolise the soul in its many aspects) comes to true understanding (via the angels, which are divine messengers and in the Orthodox Tradition, pure intellects — v12-13) , and consequently meets her master (v14-17).
This ends with an often perplexing discourse: "Jesus saith to her: Do not touch me, for I am not yet ascended to my Father" (v17). The common assumption is that Jesus must undergo some change of state, and that he is in a period of transition ... but this is not quite accurate, according to His own words (cf John 10:30 "I and the father are one").
One might, if one dare, add to the text: "Do not touch me, for I am not yet ascended to my Father
in your eyes". Jesus is never apart from the Father, the Father is in the Son, the Son is in the Father (and They in the Holy Spirit, and He in Them). But the Magdalene has yet to see Christ as He truly is, not just man resurrected, but God ascended. If she 'touches' Him, then she fixes that form in herself, His physical resurrection becomes 'real' in that it is present to the senses. And this is the very thing He does not want, that she (and we) should know God through His manifestation in the world, in the material sense, but come to know God in God, God as God, other than the world. God in Spirit, which transcends all forms, but is immanently present in them.
"... But go to my brethren, and say to them: I ascend to my Father and to your Father, to my God and your God" (v17)
Where are His brethren? Locked in hiding (v19), in one sense, hiding from the Jews, in another hiding from the Cross, which they still did not fully understand. Locked in the system they had unconsciously created to explain their experience of Our Lord, a system that was deficient in the understanding of the deeper implication of the Passion (cf v9).
If more evidence is required, the meeting of the two disciples with the Risen Lord on the road to Emmaus (Luke 24).
Both passages contain a more complete outline of the spiritual journey, presented in an organic, holistic and meta-systematic way.
And if you want the utterly transcending exegesis, in Luke 24, only one of the two disciples is named (Cleophas), the other remains anonymous. In the Oral Tradition of the Ancient Church maintains the other disciple is you.
The way to the spirit is through the letter, not around it. Scripture is a way without compare.
+++
Something of a lenten meditation.
God bless,
Thomas