Tag Archives: John Main

October 25, 2017

Bonnevaux: The Walls of the Monastery Without Walls

By Andrew

Recently, on his blog, Fr. Laurence Freeman wrote about the “patterns and resonances in life, personal and communal, luring [us] ever deeper into the experience of meaning.” (Not a Nostalgic Reflection). Laurence wrote about the patterns and resonances of The WCCM[1], from its foundations in Montreal (40 years ago), to its growth into the global community that it is today, and the folding into this of Bonnevaux: our new international retreat centre to be, in France.

Bonnevaux is a big part of the growth happening now in The WCCM: our community that is a ‘monastery without walls’. Paradoxically, Bonnevaux has walls – ancient walls. Internationally, Bonnevaux is to be les murs du monastère sans murs (the walls of the monastery without walls).

Paradox cannot be ‘figured out’. It is not something to problem solve, something to be unlocked rationally. Paradox finds a home deeper in us, in the heart; over time it comes to a quiet and mysterious resolution there. And over time, from the heart, a gentle ‘paradoxical wisdom’ is released for us to intuit and live. As we meditate, as we attend into silence, our consciousness is infused with this wisdom of the heart.

In time, Bonnevaux will become the international heart of The WCCM. Its walls will resolve in the wall-less global community of meditators it will serve. In this it will also grow into a global agent and sign for peace. This is the vision. This is what we hope (in faith) that the patterns and resonances happening now are luring us into.

With Bonnevaux we continue on our way as part of the re-emergence of the human reality that Christianity calls the contemplative life. This re-emergence is profoundly needed today. Bonnevaux’s deep Benedictine roots sit well with the Benedictine roots of The WCCM. Benedictine roots are also human and Christian roots: one more paradox.

..I think in a deeper sense we could say that we have become the stewards of this sacred place [Bonnevaux], where the contemplative life has been lived in a spirit of service for hundreds of years. And we are pledging ourselves to continue that vision and that tradition in a contemporary way. (Laurence Freeman)

Some context for us: around 800 years ago, when Bonnevaux was first established, there was a major shift forming in Christianity: the separation of spirituality and theology. This happening has been historically personalised via a 12th century debate that happened between Bernard of Clairvaux and Peter Abelard. Bernard, a French Cistercian Monk, wanted spirituality and theology to remain united. Abelard, a French philosopher and theologian, supported the rise of theology as a discipline standing largely apart from monasteries. Bernard won the debate, however the die was cast[2].

In the last 40 years or so this separation has begun to be addressed. I see John Main and The WCCM as part of the resolution of this separation. Christian spirituality divorced from theology risks self-indulgence and a certain vagueness. Meanwhile theology apart from authentic spirituality risks staying a rarefied specialisation of the few.

In the broad context of the history of Christianity, it does seem significant that this separation of spirituality and theology that was happening whilst Bonnevaux was being established, is on its way to resolution as we become Bonnevaux’s stewards.

 

 

 

[1] The World Community for Christian Meditation

[2] David Ranson, Across The Great Divide: Bridging Spirituality and Religion Today, 11.

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June 7, 2016

Meditatio House: Goodbye, Farewell, and Community

By Andrew

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.

 

 

 

 

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April 11, 2016

Meditatio House: Woundedness and Essential Goodness

By Andrew

Here on the blog things have been a bit quiet of late. Attention has been elsewhere. The house community has been active with other things: the annual Bere Island WCCM Holy Week Retreat, and moving house. And for me personally, there has been the ongoing experience of grief with the death and passing of my mother.

For me, the Bere Island retreat was many things. Speaking generally I experienced an intensification of my inner reactivity towards others. Inward reactions that would have been more or less held in check until I could (hopefully) re-experience and process them later just poured out. It was a shock, I think, for others to see it and (in their own way) to experience it. It was a different side of the psychological me – the dark side of my moon. Andrew, unfiltered – the gap between feeling and response substantially narrowed. Response became reaction.

My sharp experience of community during the week, and the emerging experience of grief being done far away from family and friends, all this made the experience of Holy Week very difficult. Private emotions paraded themselves. Performance anxiety tightened its grip. Perfectionism swirled and coloured sight. Fear of rejection became (once again) a conscious companion. All the buttons were being pushed. My attention was claimed by, and caught in, the emotions, the wounds and the insecurities of my psyche.

Thankfully and wonderfully meditation was there to provide a balance to all this. During meditation attention was focused and re-focused on that essential goodness that is God and Self in communion deep within all of us.

An important part of the experience of the contemplative nature of spirituality is learning to hold together these two aspects of the human condition: our woundedness and our essential goodness. Something deep in us says we are not good, that we don’t deserve to be good. And yet, the more we practice attending to the depths of us, the more our already given goodness is lavished upon us.

As attention on the mantra is deepened, clarified, and focused (thanks to a regular practice) the paradox that is woundedness and essential goodness experienced together becomes, over time, resolved. Deep in goodness awaits the healing and the mercy of Christ. Perhaps we will spend a lot of our time, both during meditation and during life in general (over many years), pulling away from this goodness, this healing, this mercy. Divine love never gives up. If we can keep meditating, the chance of us giving up on ourselves lessens significantly.

It is so important that the mantra take root in the heart. As this happens real and substantive psychological healing takes place. Memories and feelings formally locked up and suppressed can be experienced, healed, and integrated. Energy that was used to suppress, repress, and protect is released for living. Jesus, the Divine Physician at the heart of us, loves us mysteriously and wonderfully into life.

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Bere Island 2016

This healing journey to the truth of us often requires the support of others, of course. A counsellor, a therapist, a spiritual guide, an experienced and wise meditating mentor – all of these can help. The Desert Mothers and Fathers of the fourth and fifth centuries were these for many of their fellow monastics. What is important for the healing meditator is that the person they are receiving help from value meditation as a healing way. And it would be wonderful if this valuing was based on their own personal experience of meditation.

During Holy Week I experienced the both/and of the exposure of my reactivity and psychological wounds, along with the stability of attention in the goodness of being. Both happened alongside each other. The paradox of my inner life as both whole and as fractured was experienced. This was hard going. An established meditation practice can anchor us in our wholeness when the psyche becomes too tumultuous.

And remember: the mantra can be employed at any time. We don’t have to wait for our regular meditation time. The mantra sounding in the heart at any time as our psyche twists and turns can release divine healing and comfort in us for us.

Perhaps it would be best to end with some words from John Main: the one who, for many, ‘went on ahead’ into the experience of Christian meditation:

Now we must be very careful that we are not just intoxicated by the ideas of meditation, by the theory. The theory, once we begin to encounter it in practice, in our own heart, will fill us with wonder, but encounter it personally we must. That is why our daily practice is of supreme importance. What we have to learn to do is to take our potentiality absolutely seriously, to understand that the Spirit of Him who created the universe dwells in our hearts and, in silence, is loving to all, and we have to enter our own hearts to discover that Spirit within our own spirit. (The Door to Silence)

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August 24, 2015

Meditatio House: Sorting Out the Rubbish

By Andrew

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).

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June 12, 2015

Dithering: Ani DiFranco. Attention to Being as a Cure for Over Thinking

By Andrew

Knowledge gives us meaning. In our search for meaning many of us want know all about the many things and the many stories around us. This can be an important part of life, whether it be important to our work, lifestyle, temperament, compulsions.

The assumption has been that a rational approach is the best way to know and the best way to find the meaning in life. Our system of education is still very much based on the development and exercise of the rational in the pursuit of knowledge. And so we classify and name, gathering more and more information.

When the experience of a groundedness in our own being takes second place to living life rationally we risk rationality becoming the only way to find meaning and reason for existence. Without the balancing of an experience of our common humanity in being, rational pursuits can become overburdened and judgmental.

The journey from gathering and naming, to assuming and then to judging is a short one. We can all too easily and without being aware of it fall into judging people and circumstance with the limited information we have found (or have been given).

As we find meaning in this limited information we have we begin to feel secure and assured. Insecurity is offset by judgment. If we are not careful judgement of difference can become the focus of fear. This is how racism and xenophobia are born.

Fundamental meaning is found in the experience of our common humanity in being. Our rationality is meant to serve and name this experience, not take the place of it. We need being and rationality working in context and accord.

We now live in a world in which the ways many gather information are being tailor-made to their ideas and assumptions. A Google search will factor in your search history and show you results that are consistent with this history. Facebook will put on your news feed subject matter that is similar to you and your friends likes.

There is more the expectation today that research will be done for us and presented to us ‘efficiently’. This research is telling us that attention spans are getting shorter. As a result, the intelligence of many, it seems, (that very intelligence we have a rational tendency to over rely on) is being ‘dumbed down’.

An excessively rational approach views the mind as akin to a computer data base and limits the mind to the brain (existing only “behind the face”). I had a spiritual mentor once point to the palm of his hand and say “this is my mind”. It was his way of saying that the mind is an embodied reality and experience. Emotions are in the mind and are felt in the body. Thinking is done in the brain. The whole of the body in its feeling and thinking is the mind and the whole of the mind is the body.

If our attention is trained to focus excessively on just one part of the mind – the brain – then it is understandable that we feel the strain of this. Information comes to classify us rather than simply inform us. We come to define ourselves via what we think and how we think. Knowledge is reduced to information “in rotation”. With this idea of knowledge, an idea divorced from the experience and wisdom of being, we attempt to answer life questions independent of this experience of being. The result is dithering. People can become uncertain, indecisive, and agitated.

Meditation focuses attention on our whole being, not just on the mind as ‘brain thinking’. As the experience of being grows in us our idea of mind is transformed. At depth, mind and being are the same experience.

As we practice this attention on being, day after day, the experience becomes one of God within us and all. Our experience of being changes our idea of mind and then loses us in the Being of God. We grow in seeing as God sees and experiencing life as God experiences life: all is one in love. Compassion grows and gently replaces judgement.

We have to begin somewhere. We have to begin with ourselves and by learning to be silent with ourselves. This means simply learning to be, to be ourselves, rather than defining ourselves by what we do or what we think. As an art and a practice, meditation brings us towards this state of simple being through the still, silent repetition of the mantra. (John Main, Word Made Flesh, 8).

This is all we need do: simply and faithfully give and re-give attention to the mantra. All else has been given and awaits our discovery.

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May 19, 2015

Meditatio House: A Hat in the Wind

By Andrew

I once heard God described as a bit like a hat in the wind. Some of us may have chased a hat in the wind. It can fly from our heads, land in front of us and fly off again – just as we were about to grab a hold of it. We can end up playing a game of slow frustration with the wind as we chase our hat down the street.

Perhaps it might be better to say that our ideas of God are a bit like that hat in the wind. The wind is in fact like God, moving our ideas and assumptions on ahead of us before they have a chance to solidify into ‘fact’. There is always the tendency in us towards identifying and objectifying God through our ideas and assumptions about God. God is not an object. It is best to experience God like we experience the wind: swirling with a mind of its own, uncontrolled by us, here then gone then mysteriously here again.

The Christian experience, of course, says that this mind of God (whatever mind might mean) could be described as Agape, Love. And so we risk a word. Love does what it is. It can do nothing else. Prayer is about learning to recognise the movement of this Love as it blows in us and our lives – and to go with it. What a wonderful adventure this is!

Many mystics and contemplatives of the Christian tradition have experienced grace – another word describing the gift of God’s love-life fully given to all Creation – as kind of wind like. It can blow within us and our relating with caresses of love, holding and supporting us in the moment as we allow, and then the wind can die down, disappear just as mysteriously as it came.

The Desert Father Macarius The Egyptian (300-390 AD)*, in one of his homilies, describes the movement of grace as such:

There are moments when grace kindles up and comforts and refreshes more fully; there are moments when it retreats and clouds over, according as grace itself manages for the man’s [sic] advantage (Homily VIII, 79).

In another homily Macarius describes the working of grace in the human soul:

The spiritual influence of God’s grace within the soul works with great patience, wisdom, and mysterious management of the mind, while the man [sic] for long times and seasons contends in much endurance… Homily IX, 81).

The action of grace in our lives moves and ebbs, flows and retreats in ways that reveal a great tenderness, patience, and wisdom that is always there with us as we live the seasons of our lives.

Recently at Meditatio House we held our weekly teaching night. If Laurence is not with us we often play a recording of Laurence or John Main as the meditation teaching for the evening. It was my turn to plan and run the evening. Earlier in the day I had played for myself and picked a recording from John Main to use on the night. However, a couple of minutes before we were to start, I discovered that the iPod’s battery had failed.

It had been a particularly hard day. I was psychologically and physically drained. I had made some basic notes about the talk which I was to give as a way of introduction. I realised then that I might have to speak from these notes about the talk myself.

As I sat there in that moment of realisation, attending to the mantra as best as I could, a movement of grace began in me. It arrived gently in my gut, soothing a tightness that had been there all day. As this was going on my mind fell into quietness of a kind that I did not create. In that moment grace moved like a gentle breeze, calming and loving me for the task at hand.

Afterwards there was a quiet and simple drawing back of this grace. The wind had died down. It was time to pick up the hat and to walk on, renewed, in gratitude and humility.

* Macarius The Egyptian was also known as Macarius of Scete, or Macarius The Great. He was, in the words of Oliver Clement, “a disciple of Anthony and teacher of Evagrius” and “the organiser of the monastic life at Scete.” (The Roots of Christian Mysticism, 357. See the blog post ‘Meditatio House: The WCCM and the Skete’ for more information about the Scete, or Skete.

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April 30, 2015

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

By Andrew

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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