Tag Archives: Community

Meditation Creates Community: A Day Together (Part 2)

Our retreat day notes continued (from part 1):

In prayer, grace quietly and gently heals the ego. Ego is then, over time, less reactive as we relate with each other. Over time our relating becomes more compassionate, kinder, more loving. We are not so self-conscious; we grow in just being with each other. And over time the lines between prayer and community become blurred. Both become each other.

For meditators, because the practice of meditation is so central to our lives, it follows that as meditators decide for a community life we would begin to meditate together.

This is why the weekly meditation groups of The WCCM are so important. In these groups the meditator’s commitment to community, wherever it may be for them, is included in their meditation practice. In time, the group itself may even become a community.

Perhaps it could be said that a meditating community is a meditation group that lives together.

Meditating together is being alone and together at the same time. Community remains balanced if its members can be both alone and together. Solitude is a part of community.

So how can it be that meditation actually creates community?

Attention on the mantra, in stillness, is a participation in the healing of the ego by grace. Over time ego and heart integrate.

As this happens what is revealed in our own experience is our true nature as human beings: we are “being-in-relationship” – with ourselves, each other, creation, God. Meditation is not reflecting on this experience; in meditation we experience who we truly are without reflection, in growing thought-less-ness, in growing stillness, and in growing silence.

We then take this experience, this new and emerging awareness of our communal human nature, into our daily and ordinary communal relating. There we discover ourselves in a new relating: one that is more and more compassionate and patient and less and less reactive and fearful. This happens as we experience together in meditation our nature as being-in-relationship.

It is not just meditation that creates community. Any practice that has us, together, giving attention into stillness and silence can help us come into contact with divinity, our true nature, and the reality of all creation as a unity.

Our true nature as being-in-relationship is the image of the divine life: being-in-love. Meditation and community enable our relating to become the expression of divine being-in-love.

Yes, it continues to be a struggle. The ego resists who we truly are. However, regular meditation practice, when done as part of the practice of community, reveals and empowers our true nature for each other and the world.

Over time community can become more about the practice of loving as ourselves in the everyday and less about fears of being alone, overwhelmed, or abandoned.

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Our retreat day finished with a labyrinth walk together. Our labyrinth walk leader, Donna, suggested that as we walked into the labyrinth we ‘release‘, simply let go, allowing as best as we could whatever was happening as we walked. The centre of the labyrinth was a space for us to ‘receive‘ whatever there was for us there. The walk out was a time to ‘return‘, gently back.

A labyrinth walk can be an invitation to self-knowledge: perhaps impatience at the person in front as they move ‘too slowly’; frustration as our thinking fails to settle into quiet; discomfort as a hidden pain emerges; learning as we realise that we are walking like a task ‘to do’, rather than as a contemplative practice that grace wants to use for our slowing into the moment.

As we walked together, weaving in and out in differing directions, we all walked at our own pace. Some were quicker than others; some would stop to experience their feet in mud (it had been raining). We paused as we let others walk; turned shoulders to give room. A flow of being together emerged.

Like meditation, walking a labyrinth helps attention to move beyond the ‘aware that we are aware’ experience of the  self-conscious mind and into simple awareness. This awareness is an inner space were we be, together; it is a space where the place of community slowly matures.


Meditation Creates Community: A Day Together (Part 1)

Recently a group of meditators gathered for a day at the  Blue Labyrinth Bush Retreat in The Blue Mountains, west of Sydney, Australia. The day included meditation and a labyrinth walk. The day was organised as an offering by the younger meditators of the Australian Christian Meditation Community in Sydney. Also included were a couple of sessions exploring the theme ‘meditation creates community’. Below is part one of the notes that I prepared for those sessions.

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The seeds of community lay in our commitments. When people are committed to something together, perhaps to a common cause or a relationship, community could happen.

Community cannot happen if we are by ourselves in our commitments.

The husband and wife who spend little or no time together; or people house sharing, eating separately, and with a TV in each bedroom; or people working for social justice by themselves.   

Community requires a certain amount of time spent together and being present to each other.

So we can say that community can begin to stir when we make the decision to be conscious of and present to each other in our commitments, seeking mutuality and support from one another.

Co-workers who start taking lunch together; or the friendship group that meets for drinks; or the social justice group.

As this turning to each other starts to happen, something else happens: our personalities and temperaments begin to interact. Likes and dislikes begin to emerge. Talking with one person is easier than talking with another person. Given enough time together, some of the judgements, the hurts, the longings, the joys, the annoyances (and more) that live in us will stir and surface.

Within us there is who we truly are and there is what stops us from expressing who we truly are. What stops this expression started as a defence and a protection of who we are in the midst of an overwhelming and primal experience of the world. For most of us, defence and protection has (to some extent) taken over and assumed the role of who we are.

Whatever the case, as we turn to each other, and relating begins to happen, it is then that our egos become involved.

When egos rub there is a choice: we can practice staying present to this experience or we can opt out. Community starts to happen when we remain present to the tension of egos rubbing. We may go through periods of disassociating from the others we are committed to. We may repress the inner tension that is happening as we relate, or we may project it onto others calling them what we dislike or hate in ourselves. In community, we stay present to the patterns and ploys of the ego.

Maybe at this point we might ask ourselves: what is happening, why do I do this? With these questions honesty begins and self-knowledge can grow. For there to be community, there needs to be honesty.

So if community stirs when we are conscious of and present to each other, it begins to be nurtured when we commit to honesty, with ourselves and (when appropriate) with each other.

Many have discovered that, for them, it is too hard to do this without the divine life. This life provides context. And divinity heals us for each other in ways that we cannot do ourselves.

A common prayer life grows in the midst of this. We prayer together so that we might be able to love: ourselves, each other, the world, and God.

It is important that community prayer does not replace individual prayer. Both become a part of each other.

So if community stirs when we are conscious of and present to each other, and it begins to be nurtured when we commit to honesty, for many of us community matures as we pray, both together and alone.

The Chartres Labyrinth at The Blue Labyrinth Bush Retreat


Meditatio House: Goodbye, Farewell, and Community

After calling London home for the last two years I now find myself back in Australia. My time at Meditatio London House has come to an end.

The last two years have been, for me, an exploration and a deepening in the experience of meditation and community.

Through the years I have experienced community, both formal and informal. I have been a part of seminary and novitiate communities, as well as Christian communities intentionally set up to explore what being human together in Christ might mean. I have grown in the maturity of friendship and discovered that friendship is also community.

In other formal, live-in communities that I have been a part of, meditation was not part of the communal prayer life. As a result my meditation practice, while contained within the communal life, was not really a part of it. It was something that I did as an extra.

Meditatio House was and is different. Because the practice of meditation is placed at the heart of the communal life of prayer, divinity active in the meditator at the time of this prayer is also active in the life of the community as we meditate together. In this we experience our being together and discover that our being, in its very nature, is being-in-relationship. This being-in-relationship, the being that we give attention to at the time of meditation, is the same being expressed for each other during the everyday practicalities of life together.

Meditation done together is a powerful way of forgetting ourselves so that we can leave room for each other in our hearts and in our daily routine. We discover through the experience of meditation and community together that the invitation to leave self behind is just as active in the practice of community as it is in the practice of meditation. Meditation is a part of community; community is a part of meditation. The practice of both together is about losing egoism so that we might mature in the inner and outer life of love. Commitment to this together practice is the most important thing. Success is secondary.

Community was important to John Main. He highlighted for us the reality that community is a fruit of meditation. For John Main meditation without a maturing in community was not yet being practiced at depth; meditation was not yet sharing in the human reality of being-in-relationship.

Meditation creates community. Our true nature revealed in stillness is being in relationship. Stillness together shows that we are members of one body, and that body is Christ. (Monastery Without Walls, 29).

True community happens in the process of drawing each other into the light of true being. (Word Into Silence, 73).

A monastery [or contemplative community] is a centre of prayer only to the degree that it is a community of love. (Community of Love, 96)

There were plenty of times during my stay at Meditatio House when I got caught up in putting too much emphasis on my and others performance as community members. I would forget that community, at its heart, is about growing in the grace of acceptance: of ourselves and others and of God’s offer of Godself (Love) to us. In acceptance there is space for healing and transformation.

I discovered that in a community of love any failure at loving makes our growth in love possible. How? When we fail to love, our fear of being ultimately unlovable can stir. If the people around us can show us the compassion and forgiveness that God has for us (even just a little), this deep lie of our own unlovableness can be exposed (become conscious) to us. In this exposure we have the chance to see and accept this unlovableness as the lie it is. With others around us behaving counter to this lie, we have the opportunity to grow in the experience of love. In time the love already within us and for us can move into our awareness and be consciously experienced. In this experience we are then freed to express love for others. This dynamic of love in human relationship is oftentimes imperceptible. All that is needed, however, is for one or two of us to be open just enough to the reality of this love, a love that is always with us.

Meditation creates community out of the energy of paradox. In the light of the experience of meditation we see ourselves and others as united and no longer as alienated. We are then free to act on the basis of what we really see. (Laurence Freeman, John Main: The Expanding Vision, 126)

Just as there is, at the surface, a paradox in saying a mantra that leads to silence, so there is a paradox in living and meditating with others who are disturbing to us. These paradoxical experiences, in time, lead to the peace of an integrated psyche. This is because integration seems to require an inner and relational tension. In meditation this tension is attention on the mantra. In community this tension is attention on the other and what is happening within me for this person to be experienced as disturbing.

This tension becomes the catalyst for change and growth – if we can stay present to it. This tension, when experienced in the present moment, becomes a part of the process of healing. It becomes a doorway into integration. Consequently it is not a tension that saps energy. It becomes the creative tension of the Holy Spirit – a tension moving within us as we meditate and live together.

Another part of my experience at Meditatio House was the opportunity to be in an environment that openly encouraged gifts and gave space for practice. During the course of the last ten years or so the desire in me to be a writer has grown. This continued at Meditatio House. The house gave me the change to practice writing. The life of the house also provided the opportunity to get back into playing guitar. I was also able to practice teaching meditation. These three things: writing, guitar, and teaching are what I am invited to continue doing after life at Meditatio House. And like the talents gifted to everyone, they are gifts for everyone. Our giftedness comes alive in the Spirit when it is done for others.

My thanks and deep appreciation to Laurence, Henriette, and to all the others I lived with while at Meditatio House. We were gift to each other in ways obvious and mysterious, seen plainly and to be seen in time.

 

 

 

 


Meditatio House: Stability, Growth, and Change

As some of you may already know, Meditatio House has moved. We have moved from Hamilton Road, Ealing (West London) to Cloudesley Square, Islington (Central London) – Zone 3 to Zone 1 for people familiar with the London Tube zones.

Suburban life is now somewhat more cosmopolitan. Down the road is the well-known Chapel Market (one of London’s famous street markets), and all the cafés and trend that is Upper Street, Islington. Angel Tube Station is not far away.

The first room set up at Cloudesley Square was the meditation room. It is somewhat smaller than the one at Ealing. It was important that this room be up and running as soon as possible. The prayer life of the community and our meditation together is central. The meditation room is the heart of the house. As we unpacked the rest of the house meditating together in the meditation room helped to maintain a sense of stability.

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We all need some kind of stability. As our world becomes increasingly mobile and fast changing, for many of us we can no longer rely on our physical circumstance to provide enough stability. I think of my own life here as an example of this: here I am on the other side of the world from Australia (the country of my birth). And in Australia I don’t really have a ‘place’ of my own. I have a hometown, but not a physical home.

For many, stability of environment helps them with the human experience of growth and change. A lack of external stability can make the inner experience of growth and change difficult.

It is said that the internal of the spiritual life is about pitching tents rather than building houses. Growing in the divine life within us means growth and change becomes not only necessary, but expected and eventually welcomed. It is this growth and change that helps to integrate our self-consciousness with its forgotten roots: God and the mystery of our deepest self. To build a house is to settle down within us at one ‘place’ on this journey back into Love. At some point we may decide that we have had enough of change and just want to stay in the one spot, the one place of growth that we have come to.

Pitching a tent is about settling with the knowledge that, at some point, we will be on the move again. Eventually, the God of love and change will entice us to move on, deeper into forgetting ourselves and being re-membered into love. The extent to which we are responsive to this enticement is the extent to which we have embraced inner tent living.

This reality of inner growth and change can make external stability more important. A marriage, a family, a community, a monastery – all of these have been attempts to make the external stable and supple enough to be a support for growth and change. But what can we do if the external is in flux, no longer providing enough support? Alternatively, what can we do if the external has become too rigid, too fixed in its patterns and ways and no longer at the service of growth?

If we somehow lose touch with the divine life in and around us (the initiator of growth) and our attention is too much on our self-consciousness (without a contemplative balance), the danger is that we will become too fixed, rigid, within ourselves as we over-identify with self-consciousness. As this happens, in time, our living environments can begin to reflect this inner fixedness and become, instead, a distraction away from change and growth. A too stiff personality becomes the foundation of living rather than our being in God.

Alternatively, if our external environment is too unstable the danger is that we can become (again) too fixed, hard within ourselves in response to this instability.

Meditation can help. Practicing it is a commitment to tent living. And when a couple, a family, a community practices meditation together it ensures that the external – the physical and relational circumstances of our lives – are to some degree a reflection of our tent living, supple enough to embrace growth and change.

The moving of the Meditatio House community to Cloudesley Square is a reflection of the change that can happen due to the uncertainty of life. It is also an acceptance of the invitation to have the external of life supple enough to nurture our growth together into the Divine Life.

The commitment to meditation, and to meditating together, gives us a stable practice amid internal and external change.

The paradox is that meditation, as a contemplative practice, not only encourages in us growth and change, it also deepens us in the experience of an ultimate stability in God. As we pitch and re-pitch our tents, we carry the home that is the cell of our heart everywhere we go. Home is where the heart is. The heart is the home of divinity and our true selves. Everywhere we go our heart goes too.

Cloudesley Square:


Meditatio House: Sorting Out the Rubbish

To be fit for the great task of life, we must learn to be faithful in humble tasks. (John Main)

The sixth step of humility is that we are content with the lowest [position] and most menial treatment, and regard ourselves as a poor and worthless worker in whatever task we are given… (The Rule of St. Benedict)

At Meditatio House we share around the chores, those things that need to be done to maintain a household. We share in the cooking, the cleaning, and yard tasks, anything that needs doing. This is thoroughly in keeping with the ordinary practice of living, and consistent with the Rule of Benedict. We use the Rule as a guide for our communal commitment and experience.

The Rule of Benedict is a wisdom text for the Christian spiritual life. The Rule is a guide to the integration of communal and personal living so that both serve a human life growing in love and the experience of this love as divine. It is a practical document that sees growing into love as an applied, ordinary, self-forgetting, and relational happening (1).

The three basic dynamics of the Rule are prayer, reading, and work. Prayer is central and has a communal foundation; reading is food for the intellect and heart; and work (anything from writing to lawn mowing) asks for a focus that is less on self and more on the needs of the community at hand. These three dynamics are, of course, interchangeable: prayer is also a work and work, when done with present moment attention, is prayer; reading can also be a work of attention, and a prayer (Lectio Divina). And so on.

One task we take turns at doing is dealing with the rubbish and food scraps. There are three bins in our kitchen: one for plastics, one for paper, and one for non-recyclable rubbish. There is also a couple of ‘bucket bins’ near the sink that receive compostable scraps and non-compostable scraps. Once a week everything gets sorted into separate containers which then get put out onto the street for collection. There is even a street container for non-recyclable scraps (other scraps are put in the compost out the back). This scrap container can be particularly messy and smelly.

Of all the household tasks we do, maintaining the rubbish and preparing it for collection would have to be the most menial.

The Rule sees this sorting of the household rubbish as part of our growth in self-knowledge and humility.

It is a task that has the potential to help create in someone a deeper appreciation of their own humanity. All a person need do is be faithful to the task and gently attentive to their responses and reactions whilst doing it. As we work with our bodies we can become aware of what God is doing with our soul.

Our lives, like scraps and rubbish, can be rather commonplace and somewhat messy. The conscious mind (or ego) can tend to avoid (largely via repression) the ‘mess’ of us and be inclined to reject the reality that we are just another ordinary, everyday, commonplace person.

Yet contemplative prayer and community can help us to see that the ordinary and everyday is where we experience our deep, mysterious and divinely given uniqueness. It is a uniqueness that the ego does not create, although the ego does try to cover it up with its own version of uniqueness (a version that generally wants to avoid the mess and rubbish).

The discovery of our unique selves can involve facing, experiencing, and accepting our own psychological mess. This process engenders humility. Ego shuns humility because it would mean this repressed mess is becoming conscious and being integrated (faced, experienced, and accepted). Meditation and community living assist this integration via their focus on keeping us attentive to God and our deep selves in an other-centred context.

Psychological integration that happens in other-centred environments (one such as a prayerful community) means the slow death of egocentricity. This can be quite a challenge for us.

Egocentricity is that pattern of life where a person has been fooled into the belief that ego is the centre of consciousness and must remain as such if the person is to survive and thrive. The hidden assumption is that all of life’s happenings must first pass through the prism of the conscious mind. For this to even have a chance of happening ego must exert lots of energy to maintain the illusion that it is the centre of our universe. We are all, to some extent, egocentric.

When our inner mess starts to leak into our conscious mind (as it does) this is a threat to ego’s command and control illusion. So it pushes back with repression and more attempts at control. This can last only so long. As our mess seeps in, ego’s control falters. As egocentricity is threatened this gives opportunity for a growth in humility. This is why egocentricity sees humility as weakness: humility is about the de-centring of ego. And as humility grows, it lays the ground for a healthy maturing into other-centredness and God.

Without humility there can be no authentic transformation in God and no discovery of our true selves in God. A lack of humility is a sign that we are still too caught up in the operations of egocentricity.

The root of the word ‘humility’ is the Latin word humus, which means soil or earth. In other words, to be down to earth, being realistic, honest and truthful, to avoid the temptation to act as if we are the divine centre of the universe (2).

Food scraps, though messy and smelly, are tomorrow’s rich humus.

Doing menial and messy everyday tasks can run counter to ego’s attempts at avoiding the mess of life, its own de-centring, and humility. Continuing in these menial and messy tasks, then, is important if we are to continue away from egocentricity and into the heart of God.

Sorting the rubbish is a down to earth practice. It can encourage in us a developing self-honesty. In this way it is not unlike meditation. Meditation is about engaging in the daily, down to earth practice of experiencing and embracing the truth of life; doing so faithfully with diminishing expectation. This can sound like a waste of time to an ego that wants enlightenment yesterday and on its terms.

(1) The community at Meditatio House produce a blog called The Rule of Benedict: Reflections From Christian Meditators. Have a look.

(2) Peter Ng, ‘The Contemplative Executive’, in John Main: The Expanding Vision (29).


Hospitality, Community, and the Centrality of Prayer

The below was preached as a sermon to the community Benedictus Contemplative Church on July 18, 2015.

Mark chapter 6, verses 30 to 34, 53 to 57.

The Greek word used in verse 34 by Mark, translated as compassion is splagchnizomai (splangkh-nid’-zom-ahee). It means something like to be moved deeply in the guts. Here is a deep visceral reaction in Jesus, one without thought, a reaction of human and divine solidarity with the sick, the powerless, the suffering. In this reaction is the revelation that the divine life is completely, fully committed to the human experience – with us, healing, saving, and empowering us to live a life in the simple freedom of the loving present moment.

In this Gospel story struggling humanity experiences, in Jesus, the God life. And this is how it is with us today. In our contemplative practice we too experience God in Jesus. We experience Christ consciousness.

In this experience, in ways mysterious, the struggles of our inward human lives are healed, saved, transformed.

We experience in Christ an ontological union, or a union of being between human and divine life, the same union of being that Mark has Jesus acting from in tonight’s Gospel.

In the risen Jesus human and divine life are fully present to, and alive in each other. Christian prayer is about learning to be more and more present, more and more attentive, to this union of being within us.

To give attention to this union requires solitude. The Gospel for today has Jesus going with his disciples to a deserted place to rest, a place of solitude. The more we practice prayer the more we discover that this solitude, this deserted place of rest, is within us, within our own hearts. On the way into this deserted place we experience our inner struggles, those things within that, like the crowd in the Gospel, can demand our attention on this journey into solitude. And just like in the Gospel, these struggles – be they struggles with distractions or struggles with deeper psychological wounds (wounds that can sometimes be at the root of our distraction) – when these struggles come into contact with the divine life they are (over time) healed.

It is very difficult to go on this journey into solitude alone. The disciples, in the Gospel, did it together, with Jesus.  Thankfully, it is possible to experience our own unique solitude in God together. In this experience we also experience our struggles and healing together.

This together into solitude and struggle, so that healing happens and Christ may be lived and experienced, is just one part of the dynamic of Christian community.

In the decision to be together and to embrace our solitude together, in the experience of a practical giving and receiving of love for each other, and in the commitment to a common prayer life which transcends egocentricity so that we may be more in love together – it is in the practice of these things together where Christian community is born and lived.

I experienced this threefold dynamic at Mediatio House.

This dynamic can be, at times, an uncomfortable, even painful experience. And it’s also an experience that has within it great purpose, meaning, and fulfilment.

A couple of examples of this dynamic in action from my experience at Meditatio House:

Hospitality

The commitment to hospitality at Mediatio House is a very practical way in which we, at the house, grow in other centred loving. People come to the house all the time: to pray with the community, for day activities, for lunch, meetings, accommodation. Our challenge is to be and become people of welcome, to be present to the people who come to the house, to give them our attention.

The Community

People from all over the globe come to the house to live. This can be for a few weeks, to 6 months, to 12 months and beyond. In this experience there are cultural challenges as well as challenges of personality and temperament.

Parker J. Palmer writes

…community always means the collision of egos. It is less like utopia than like a crucible or a refiner’s fire. In this process God wants us to learn something about ourselves, our limits, our need for others. In this process is the pain of not getting our way, but the promise of finding the Way.

There have been times in the last 12 months where I have experienced this collision of my ego and other egos. I have been involved in heated discussions around how I and others have been living with each other. I have witnessed the struggle of fellow members as they discover through experience the deep seated ways in which the human reaction of self-preservation via isolation can flare.

I have discovered myself sitting in judgement of another’s controlling and anxious ways only to discover that under my judgement is a denial of the ways I tend towards the control of others so that I may not experience anxiety.

I have experienced the ebb and flow, the back and forth, of humility and pride.

My pride says ‘I can do this myself’, it says ‘I don’t require relationship’. It develops in isolation, both physical and psychological. It often grows subtly, quietly. Or it can spring up in reaction to someone’s critique about the way I am living, or not living. Unchecked it grows into arrogance. When I am in the midst of it I am caught in the illusion that God is absent.

There comes a point in all of this when the experience of isolation becomes prominent enough for me to be honest about it – with myself, with God, with others. In the eventual turn back to community and relationship is the turn back to grace and the realisation that I need God and that community (where ever I am experiencing it) is a vital part of the way to God. In this realisation humility grows its roots a little deeper. My time at Meditatio House has been a humbling experience. Humility is pride’s antidote. Only a life growing in humility can truly grow in God.

The Centrality of Prayer  

At the centre of all of this was (and is) the three times a day of prayer and meditation. At these times we gathered together as a community with whatever was going on within and between us.

At these times we practiced attention off any struggles that were going on and attention on the divine life within. We were like the crowd in Mark’s Gospel – focusing on the presence Christ. Looking back, during these times I experienced the forgetting of struggle and the silent emergence of healing and integration. This emergence would not have happened in the same way if I was living by myself and meditating by myself. We all need crucibles, a refiner’s fire. Community is mine.

And as this emerging happened I discovered in myself a slow growing acceptance of fellow community members. I discovered myself living in a love for them that I did not have to make happen. I could let go. We grew in simply being with each other.

So what about Benedictus and this threefold dynamic of solitude together, practical giving in love, and communal prayer?

Solitude and together: Our service each week in an example of being both together (at the service) and in solitude together (as we spend time in silence within the service). We come and experience God alone and together.

Our times of commitment to contemplative prayer outside of this service are also done together and alone.

Practical giving in love: Acts of service for the Benedictus community, as well as for those who form a part of our communal experience  generally (partners, family, work, friends) – these acts can reveal us to ourselves. Attention to our inner lives can help us to see our motivations for giving and living as they happen within our commitments.

This practical giving is an act of self-giving: things here such as the centrepiece, wine and cheese, staying just a little longer after the service to say hello to people we may not know yet.

We also know about the practicality, the effort, and self offering of loving and being loved by a partner, family, and friends.

Communal prayer: This service is our communal prayer. The silence at its heart is the place in which we are growing in the giving of our whole selves to the divine energy at the heart of Creation which sustains us for loving and integrates ego with Self. After this silence our inner lives are freed just that little bit more to be in love with ourselves and each other.

At Meditatio House, as a residential community encouraging others to grow in love and Self, the volume is turned up on this three fold dynamic. It’s a bit like living in a hot house. The volume is turned up on a dynamic which is already a part of any life committed to growing in love and prayer together.

On this loving, contemplative, and communal journey we are all on, where ever we are on it, what is happening is that our whole humanity is growing into a union with the divine life. Jesus shows us that this growing in union is possible. His risen life with and in us is the way divinity comes alive in us and the way we come alive in the divine life.

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Meditatio House: Growing in the God-human’s Yes.

We are living in an age when the possibilities for the development of human consciousness have been radically transformed by the resurrection of Christ. Every human consciousness has undergone this transformation because in his risen and universal consciousness we have access to the Father, the source and goal of human life and indeed all creation. We live in an age of the infinite mystery realised in Christ and in us. Meditation is simply openness to that reality. (John Main, Word Made Flesh, 3. Italics added).

In Christ Jesus (the God human) humanity can now be a full human participant in the divine life. This is the startling gift and message of Easter.

Jesus’ full yes to God (in his life, death and resurrection) can be our yes to God happening within God and us now.

The fullness of divine Love as transformative of the human condition resides in our human consciousness waiting for our acceptance of Jesus’ yes to his Father as our yes. This yes of Christ is what the Christian grows into over a lifetime.

All that stands in the way of what God can do in us (and with us) is our unbelief in what God can do. All other impediment is gone, dissolved in the yes of Jesus.

The Son of God, Jesus Christ, who was proclaimed to you by us, that is, by me and by Silvanus and Timothy, was never Yes-and-No; his nature is all Yes. For in him is found the Yes to all God’s promises and therefore it is ‘through him’ that we answer ‘Amen’ to give praise to God. It is God who gives us, with you, a sure place in Christ and has both anointed us and marked us with his seal, giving us as pledge the Spirit in our hearts. (2Cor1:19-22).

In the depths of our being we already are what our egos desire to be of themselves. This is what the Reality of Christ consciousness reveals and makes possible in our human lives. Humility and faithfulness (part of any yes of the human creature to its Creator) are the foundations of the realisation of this revelation in human development. Our deepening acceptance of this (as we grow in the yes of Jesus) is perhaps the key to any ongoing human and Christian transformation in this material part of life. With humility and faith Divine Love transforms us into love here and now.

The resurrection appearances of the Gospels are God’s imprimatur on all of this.

In meditation, as we  give attention to the mantra, we grow in openness to what God has done in Jesus and what God wants to do in us through Jesus. And what is this doing of God? It is nothing less than the transcendence of ego consciousness. Ego consciousness is transcended as we grow in this openness. This transcending of the ego is “the hinge that allows us to swing into the Mind of Christ” (Laurence Freeman). In meditation we transcend into the yes of Christ. Our yes to Jesus and the yes of Jesus to God become one. We then experience ourselves in the divine life and discover this life as Home.

This growing openness is a pilgrimage in itself. It is why we are always beginners in meditation. We are always beginning humbly and faithfully from any point on the way.

The Easter season, Eastertide, is a time to reflect on just what the divine life can do in and for human consciousness and human life. We need more than one day (Easter Sunday) for it all to begin to sink in. It is profoundly and radically freeing. Psychologically, it is the integration of our conscious selves (ego) and the unconscious (where the source of Self and God are at our depths).

Internal and external growth in self-forgetting is key to this process of integration. Meditation and community (where ever we find it) can be where the external and the internal work together for integration, for salvation. Our life at Meditatio House is where we are experiencing this working together – often in ‘fear and trembling’.

Eastertide, as the ongoing celebration of the Risen Christ, is also a celebration of what we have become in this Christ and what we are becoming because of this Christ: Beloved Daughters and Sons of God. In one way or another, Love will have its way.

Waiting for the Sun 6

 


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