"The Christian revelation not only deconstructs the sacrificial social structures but in doing so deconstructs the conventional self which to a considerable extent is a product of these social structures. Just as the agape community toward which Christian social life aspires has as its historical backdrop the disintegration of the sacrificial community, which is its anthropological antecedent, so the Christ-centered self toward which Christian spirituality aspires has as its psychological backdrop the disintegration of the conventional self. Which is to say, the self -- its anthropological predecessor, the self that has been a component part of the social and cultural life generated sacrificial reflexes – this self, this dying self, is what
Paul called the old anthropos, the old Adam. And he declared it to be dead or dying. And that the Christian spiritual life ought to devote itself to discovering a self that does not die,"says Bailie.
The aspirant unawares soaks in light and grace, not seeing or knowing whence it comes, clinging to the conventional selfhood afforded it by the Dionysian realm. But, by that same grace, all is changed, in the twinkling of an eye, at the last trump.
And that self is ushered into the blessed realm if only for an instant. And the conventional is ripped and torn asunder (like Eustace in the Narnia Tales). And all is changed to be explored in newness and light.