The bush that burnt

It seems to me, that it is also a story depicting the revelation of God, in all the Divine’s wonder, majesty and mystery.  When we have experiences where we feel we are in the presence of the ineffable, where we feel our heart pierced by a love unmortal, where we fall away from the world into an abyss of profound love for the eternal vastness that is God, then the Divine can be known, not seen, but known.  Then it is that the Divine made manifest burns brightly.

How is the story of the burning bush relevant today?  What is the truth, the power of a story that has travelled through time burning brightly yet which has cast no shadow?  Is it a story of hope, of redemption, of the possibility of a future and a greater reality we could once barely conceive?  If we are spiritual beings in a physical body, what then is the psychospiritual meaning encoded in the story of the burning bush and how might that be applicable to our spiritual growth and development?  What is the story reflecting back to us?

Perhaps the story is a parable, a correspondence of our own relationship with God and the lifting of the veil of sleep which obscures our vision and prevents our digestion of finer influences.  If as Maruice Nicoll writes, “all sacred writings contain an outer and an inner meaning” (1984, p.1, The New Man) and if the idea behind all sacred writings is the intention to “convey a higher meaning than the literal words contain” (1984, p. 2, The New Man), how are we to understand what Moses, the burning bush, and the exodus mean?

Perhaps the story of the burning bush means different things for different people.  For me, it is a reminder of the omnipresence of God, of the sacred relationship embarked upon when we take the hand offered to us, and of the mercy of redemption, ours.

Michele T Knight Written by:

Dr Michele Knight is a Social Worker, Social Scientist, researcher and independent scholar. Her interest and research in the end-of-life has its origin in the lived experiences of her own bereavements, her near-death and shared-death events, the returning deceased and attitudinal responses to those experiences. Since 2006, she has been extensively involved in community development, support and advocacy in both a professional and community services/voluntary capacity in the areas of bereavement and grief, hospital pastoral care, and academic lecturing/tutoring. Her PhD, Ways of Being: The alchemy of bereavement and communique, explores the lived experience of bereavement, grief, spirituality and unsought encounters with the returning deceased.

Comments are closed.