This solitary monk seeks, first, theosis, union with God, through kenosis, a gradual emptying of self. He flees not from the world, but more deeply into it. True love, true passion, involves more than one–other persons, animals, plants, cosmos–wherein this engagement changes both, in vulnerability, and then, re-creation of newness in the One.He knows that others fail to understand the eremitic call, and, mock it, in fact, as the delusions of a mad man. Why? Because they fear the death and new life to which this witness points. Frankly, sometimes, so does he. Like ice-cold water landing on one unexpectedly, it brings others to attention, if only for a minute. Sometimes, they like not what they see in themselves.
In a world more consumed with instant gratification and technique than deep knowing and passion, he stands as a beacon of a life throbbing with possibility, living in the moment, ever so intimately. But he is not a symbol, and rejects this tendency of others to make him or anything so. He speaks, silently, to the freedom of the real, not some prepackaged notion of what, or who, he is.
He, likewise, speaks to experiencing life in its fullness, with all the risk that entails. Nothing less can be done as one who celebrates an ever-deepening Reality, who becomes flesh in us each moment. As Irenaeus says, “God became human that humans might become God.” This only happens when we truly love with our whole selves, sacrificially.
It is about being an EXCLAMATION POINT OF GOD!!!!!!! Being authentically one’s self, and offering that to the Beloved, creates a wonderful, yet dangerous, opportunity.
This hermit’s life is found standing among the Flames That Do Not Consume: transfigurative light that sears the dross only to expose the new life in Christ. In order to approach this call with humility, this monk finds his cell wherever he happens to be at the present moment. He is to wait upon the movement of the Holy Spirit, chanting Psalms and being prayer, letting go in total surrender, for the Mother to gather chicks under her wings and feed them. This monk knows that his hermitage stands in his heart; it is, in fact, wherever he finds himself. He must live in a state of silence and meditation. He prays the Liturgy of the Hours with the Church, past-present-future. He receives Eucharist weekly (daily when possible) and does lectio divina finding the living Christ there, welcoming the hermit to union with God joined by the Holy Spirit.
He participates in the liturgical life of his parish as Lector and Chalice Bearer, and remains open to other opportunities that may benefit him and others. He remains on guard, however, over too much involvement, which can hinder stability. He honours the body-temple by moderate eating and exercise. He lives chastely with his beloved in blessed monogamy. Likewise, he strives to love all whom he meets, honouring the Divine within them no matter how apparent or not. Fully expressing an Incarnational spirituality, he lives sensually–feeling, tasting, smelling, seeing and hearing the Divine every moment of every day. In play, writing poetry and prose, he experiences the erotic, juicy, and playful God. He knows never to take himself too seriously, prefering to stand in a long line of holy fools. He experiences solitude whether in a crowd or by himself, knowing the embrace of his Beloved. Silence is a wonderful teacher, standing in stark contrast to the cacophony of modern life.
In radical hospitality, he honours all sacred traditions that form the Weaver’s tapestry, knowing that the Divine speaks in many ways. He learns more about his God through having walked among others, without syncretism. He honours the fullness of Christ who says that we shall do even greater things than He (John 14:12).
The hermit, furthermore, does not attach himself to things, rather serves as stewards of them. Finally, he maintains an attitude of knowing No-Thing. .. Brother Yossi Lopez-Hineynu