Our Theotic Journey from Icon to Sacrament

from image to likeness, participatorily, and icon to identity, perichoretically

When we peel away the discursive layers (aphairesis) of kataphasis & apophasis in certain of life's ineffable, encounters, rather than being left with nothing, we may or not be led to immanence in transcendence & transcendence in immanence. Zen gets us this far, for example, thru a cultivation of Maritain's intuition of being.

Are there more distinctions to be had for our journeys beyond representation to real-ization, becoming & identification?

What's going on when, for example, Zen gets Christianized?

Maritain's connaturality hints at something more, beyond intuiting that we share naked existences & participatory essences. There's a robustly interrelational & personal dynamism that makes intuition & self-communication possible in the first place. At least, I more broadly conceive our con-naturing beyond essential participations to include hypostatic identities.

For example, if we distinguish between Christo-Pneumato-logical particular presences & Pneumato-Christo-logical universal presences, does that distinction also reduce, respectively, to presences w/ vs w/o becoming?

Temporally & provisionally, perhaps, but not ultimately.

For example, how do we dustinguish between our encounters w/various embodiments of Logos, conceived as Maximian multiple incarnations? temporally, proleptically,  eschatologically, protologically?

Perhaps we journey - not just essentially from image to likeness, participatorily, but- hypostatically, from icon to Sacrament, perichoretically?

That is - from mere microcosmic iconic signs (significations) to mutually constituted particulars/w identities (exemplifications) grounded in the macrocosmic, cosmotheandric Christ?