23. We Become What We Love

We become what we Love

and who we love
shapes what we become.
St Clare of Assisi

When I first heard about St Francis in my early 20s there was an instant appeal. He was passionate, radical and courageous; a man of faith, willing to put his life on the line for what he believed. He had a strong sense of mission and a reckless disregard for what others might think of him. He was able to let go of everything to follow his dream of imitating Jesus – and yet a practical person who begged for rocks to rebuild churches. When his father wanted his wealth returned, Francis, with naive innocence, gave him everything he had – even the clothes he was wearing! It was this ability to live life with open hands and heart that continues to appeal to people and in this way continues to 'shape what we become'.

St Clare of Assisi, on the other hand, made a much later entry into my life. At first, I felt a deep sense of pathos for her. She deeply loved Francis, but because their friendship would cause gossip, they lived apart and rarely met, yet neither were far from each other's mind or heart. And while Francis, with his energy and passion, lived the active life of mission and was always on the move, Clare, on the other hand, lived a hidden life of prayer in a convent. Yet, together, they offer us a similar passion to radically live the Gospel.

Clare, in a way, became Francis' Yin who dwelt in the shadows, while he was her Yang who danced in the sun. They both needed and desired each other, causing their love to shape their lives, and allowing their witness to bloom into a creative mission.

The Jungian analyst and author, Robert Johnson, alluded to this spiritual capacity within the lives of both men and women. He suggested it enables us to go into our own still centre every time something profound happens to us. He said it is a very creative act that requires us to be receptive but not passive.

Two lovely legends illustrate this ability their love they had for each other; and their capacity to dwell within their own still centre. The first is about Francis who was travelling with Br Leo, late one night on foot. Tired, they arrived at a well. Francis leaned over and looked into the clear water for a long time. When he came to himself, he cheerfully said to Brother Leo, “Brother Leo, lamb of God, what do you think I saw in the clear waters of the fountain?” Br Leo suggested he was looking at the moonlight that was reflected upon the water. Francis replied, “No, brother, I did not see the moon, but the face of our sister Clare, so full of holy joy, that all my weariness disappeared”.

The second story is about Clare, and occurred one midwinter evening when Francis called at the Convent to inquire whether the Sisters had all they needed? As Francis left, Clare followed him. Francis stopped and turned around. Then gently told Clare it was best they not meet because gossip would soon ruin the good their communities were doing. Clare felt sad and lost. “What will I do without you?” she asked Francis. “You are my guide and support! Will we never meet again?” Francis pointed to a bare rose bush and promised, “We will meet again when the roses bloom”. Then as he turned away, Francis noticed the rose bush that had been covered in snow, was suddenly in full bloom. Clare, smiling and content, gathered the roses for their chapel as Francis disappeared into the night.

A biographer noted that they were never separated again because they never left each other's heart. In this way, they were able to join their mutual love, and their love of Christ, with their love of the poor, so it became one great love.

Who, or what do you love? Who shapes your becoming?

Kia mau te rongo me te pai ki a koe i to haerenga
May you find peace and goodwill on your journey.

Phil

________________

 Johnson, R, She: Understanding Feminine Psychology, Harper Perennial; Revised edition (March 24, 2020)

 Johnson, R, He: Understanding Masculine Psychology, Harper & Row; Revised edition edition (1 Feb. 1991)

22. Does God Ski?

July is a month of rain and chill for us in the Southern hemisphere. From our gate I see Mount Taranaki standing resplendent, covered in a thick blanket of snow, reminding me of years gone by when I first learnt to ski.

I was in my early 30s when given oversight of a country Parish near New Zealand's Mt Hutt Ski-field. One weekend a close friend of mine came to stay and invited me to go with him for a days skiing. I had never been on skis before and viewed the sport with some disregard, with similar thoughts to that of the American humorist, Henry Beard:

Skiing is the art of catching cold and going broke
while rapidly heading nowhere at great personal risk,
and where every turn is a leap of faith.

Reluctantly, I went. And while my fledgeling efforts were embarrassing, I was captivated by the scenery. The beauty of the snow-covered mountains above and the plains that reach towards the distant coastline below was stunning. I was converted to skiing that day, and a few weeks later, I had my own ski gear and a season's ticket.

Then one day I adventured onto the steep northern slope. By the time I realised it was beyond my skill level, there was nowhere to turn around. The only choice was to try skiing the icy slope and hope for the best. The next five minutes were so exhilarating, I went straight back up and skied it again and again. It was one of the most memorable days of my life.

The lesson I learnt that day, and have often reflected on is that transformation and growth happen when we choose to step out in trust and faith.

Developing a Spiritual Practice is similar. At first, everything is new, and may even be exciting. It is easy to give the time and effort it requires. As the weeks pass and the initial enthusiasm wanes, doubts may arise. We may even wonder whether it is worth our time?

At some point, we simply have to let go in faith and hope and trust the process. We may even have to let go of our idea of God as well, at least temporarily. If nothing else, to make sure we’re not suffocating God with our ideas and theology instead of opening ourselves and being available to directly experience the Divine Presence in the core being.

God, I want to know you, to touch you, but how?
And you answered me as I went outside.
The air was cool and moist.
The grass glistened, and a bird strutted cheekily in search of food;
small sprouts of grass peeked greenly upward.
Everything around me contained the potential for life and life itself,
then you touched me – and I touched you.
For this,
you have my greatest thanks!

Kia mau te rongo me te pai ki a koe i to haerenga
May you find peace and goodwill on your journey.

Phil

21. The Christ Symbol

The Christ is (the) 'us' we know first-hand, even if we have never heard of Jesus...
In this sense...you know Christ when you know your true self,
the Divine Self, the Spirit of Christ within.
David Steindl-Rast

Thinking about my last Blog, and how St Francis of Assisi is a significant life-symbol for me, I am also aware that he too had a Life Symbol as he sought to follow in the footprints of Christ. We see this reflected in the prayer he often used when entering a Church. It is also included in his final testament of the instruction to his brothers, dictated on the night he died, so they may be reminded the essence of their life, vision and calling was to also follow in 'Christ's footprints':

We adore you, most holy Lord Jesus Christ,
here, and in all your churches throughout all the world;
and we bless you,
because by your holy cross,
you have redeemed the world.

With that in mind, I was interested to come across an article titled, 'Jesus is not the same as Christ'. The author of the article (Chuck Queen), distinguished between the historical Jesus of Nazareth and the Christ 'to whom we are united' and in 'whom we live and have our being' (see Acts 17:28). The article suggested this 'Cosmic Christ' both preceded the historical Jesus, and is eternally present for us to experience as our authentic self. I found that food for thought for my next power-walk!

Closer to the heart of the issue is the meaning we associate with words and how the meaning changes with time. For example, our English word 'Christ' is a translation of the Greek word 'Christos' meaning 'Anointed One '. The corresponding Hebrew word is 'mashiyach', which occurs in several places in the Hebrew Scriptures. Usually, it referred to people who had been anointed with oil when given a position of authority – such as Priests, Kings and Prophets. After their anointing, they were referred to as 'mashiyach' – the Anointed Ones.

What I also found interesting, was the English translation of 'mashiyach' is 'Messiah'. The Greek translation of 'mashiyach' is 'Christos' (or 'Christ' in English). It was only later that the word 'Christ' became associated with the post-resurrection Jesus. It was never his second name.

But you might say – 'It is written in the Gospels!' – and that was because the Gospels were written after Paul's letters. By then the Jesus-followers understood that this man carried with him the anointing (Christos) of God's presence and those who also reflected this same charisma started to be called Christianoí (or 'Christians' in English. See Acts 11:26).

All that may be so. What attracts my interest, (and I referred to it in the latter part of my last Blog), this same anointing presence of God is still available to us; for us to encounter and experience and to 'live and move and have our being'. Or as Franciscan Priest, Richard Rohr,has suggested, this eternal Christ Mystery began with the beginning of time – long before humans existed – and this same Divine Presence is still present within all Creation for anyone with open eyes and heart to encounter and experience.

For me, as a Franciscan, I value St Francis and the way he mirrored the eternal Christ mystery in his life, in his calling, and in his passion to imitate the spirituality of Jesus. In doing so, he pointed a way for us to discover the vibrancy of the Christ Symbol for ourselves.

Kia mau te rongo me te pai ki a koe i to haerenga.
May you find peace and good will on your journey.

Phil

_______­________________

• David Steindl-Rast) Deeper Than Words: Living the Apostles' Creed, Image, 2010.

• Queen, C, Jesus is not the same as Christ, https://baptistnews.com/article/jesus-is-not-the-same-as-christ/#.XwzyYBJS-00

20. Life Symbols

'We live by symbols.
Who controls our symbols, therefore controls our life.

Mr Justice Holmes

This past week my wife and I were formally professed into the Secular Franciscan Order. While it was a special occasion, it also reminded me that Franciscan spirituality has been part of my life since I was an undergraduate in the 1960s. I was reflecting on this during my 'power-walk' today, and how St Francis is a significant symbol for me – one that offers a lens that brings into focus a certain perspective of my life that has shaped my values and spirituality, and to some degree, my future, as suggested by Justice Holmes in the quote above. As I walked, one thought led to another, as I considered three possible perspectives (or Life Symbols) that could influence our psychological and spiritual life and the choices we make.

1.'The Lineal Perspective'.

We find this view echoed in Shakespeare's 'As You Like It':

All the world's a stage, And all the men and women merely players:
They have their exits and their entrances... until our 'second childishness'
followed by 'mere oblivion'?

This Lineal perspective considers our life began at our conception (or birth) and progresses through the years until old age and eventually death claims us. We find this view in the Hebrew Scriptures (eg Ps 6:5; 30:9; 88:10-11; 115:17; Is 38:18) or reflected in Dylan Thomas's poem, Do not go gentle into that good night.' Many religious traditions add to this lineal perspective by saying death is not the end but a doorway into a new way of living. We find this belief for example, in Christianity, based on the resurrection of Jesus.

2. 'Circular – or Recycling – Perspective'.

This view adds to the one above by suggesting we live in a circular universe. One example of the is by Jane Cull in her article on 'The Circularity of Life' (Ecologist,4 Nov 2014).

No living system is ever out of circularity, including human beings. Even in death, the molecules and cells... become reabsorbed back into the circularity of life.

While all life is in a constant state of change as the cells in our body wear out and die, the components are being recycled and replaced – until our life ends. This view reflected in the following Buddhist poem:

All compounded existence is impermanent; flashing like

lightening, fleeting as a soap bubble. All that is conceivable is

subject to destruction; the universe and environment and sentient

beings within it. Death is inescapable...

Any future we have is found in our children and in the good we leave behind us.

3. 'The Spiral Perspective'.

This perspective combines elements from both the above views, but is more open-ended and expansive. One popular saying on the web suggests:

The Spiral is a sacred symbol that represents the journey and change of life as it unfolds;
taking a labyrinth-like passage that leads to Source

This perspective sees all life as a sacred spiral that once began by the mind and breath of God at the moment of creation, and continues to flow in a never-ending personal journey. We are never left alone because this same Divine Source continues to hold us and sustain us. In this way, the spiral symbol is the pathway between the inward and outward world, that links and subtly holds all things together, as expressed in this simple ritual I use each morning:

Spreading out my arms, palms face up I say:

Infinite God in whom I live, and move and have my being – I open myself to your infinite love.

Bring my hands forward and together I say:

Intimate God, you always with me – closer than my breathing, nearer than my hands and feet.

Placing my hands over my belly-centre I say:

Inner God, you are within me bringing life and energy to every cell of my body –
let your love and life flow through me in everything I do this day.

These are just three perspectives I thought of on my walk – you may think of others. What do you think?

Kia mau te rongo me te pai ki a koe i to haerenga
May you find peace and good will on your journey.

Phil

19. Divine Mystery

Some years ago I invested in an interactive biofeedback programme for my computer called 'Healing Rhythms'. It offered a range of training and information to help quieten your mind, find an inner balance and develop a personal practice. Inspirational messages were provided by a range of people including Deepak Chopra. I found some of the things he said helpful, and was reminded of this when I recently came across a copy of Deepak Chopra's book 'How to Know God – The Soul's Journey into the Mystery of Mysteries'.

The word 'God' evokes a wide range of understandings, descriptions and beliefs. I wonder what response and meaning the word 'God' has for you? And if someone asked you, 'Who is God?' How would you respond?

In chapter 3 of Chopra's book, he writes about 'The Seven Stages of God' and suggests we are all entitled to hold an understanding of God that we feel is real. This is a vastly different approach to the doctrinal summaries formalised in the various Christian Creeds and Catechisms!

What appealed to me was Chopra's inclusiveness – and the way he responds to the mystery of God. He suggests God reveals and captivates each of us differently. I wonder how you respond to that suggestion? Are you able and willing to live with that inclusiveness – or do you want to say there is only one right understanding of God (that being the one you have grown to appreciate)?

I see a similar approach to Chopra in Rabbi Arthur Green's Jewish Mystical understanding of God. Green reminds us that in the Hebraic tradition, Moses received the Divine Name 'Y-H-W-H' (Exodus 3:13-14). Because of the sacred mystery held within this revelation to Moses, the Hebraic faith has a long prohibition on writing or speaking this sacred name. Instead, the Jewish writers used a range of alternative words, such as 'Adonai' meaning 'My Lord', 'Elohim' meaning 'God', and 'HaShem' means 'Name', and 'Hakadosh baruch hu meaning 'The Holy One, Blessed Be He'.

Another reason for this prohibition is that the four Hebrew letters hold a multitude of interpretations. For example, they form both a verb and a noun. One translation being: 'that which was, is and will be'. When spoken the letters make the sound of a breath – and while utterly without form they contain all the faces of humanity, and each face imaging the face of God. The Name also includes all genders – and no gender.

For example one interpretation of this Sacred Name is that the first Hebrew letter is a masculine point without shape and form while encompassing all existence, while the second letter is the most primitive of feminine energy. Together they birth and encompass all that exists, and everything that will exist.

The third letter belongs to us. It is the Divine Word that is already enfleshed within each one of us (as it was in Jesus) and we perceive incompletely through our human intellect. The fourth letter is Shekinah, whose divine glory radiates through the cosmos as light. She is the divine feminine mother who is always seeking us, without reserve, helping us to discover wholeness and purpose through works of compassion and mercy. She invites us to reflect her beauty and light as we become co-partners with the Divine and reveal the mystery of God's face to others.

Are you interested and willing to live within the mystery of this eternal breath of God? It may not feel as comforting as being presented with a list of articles of faith to believe, but God is not of our making and understanding – we were created in God's image and likeness, not the other way round. What meaning do you take from that?

Ultimately God lives in the unknown, and Chopra suggests when we can embrace that mystery fully, we will be at home – and free.

Kia mau te rongo me te pai ki a koe i to haerenga

May you find peace and goodwill on your journey.

Phil

_________________

• Chopra, Deepak, How to Know God – The Souls Journey into the Mystery of Mysteries, Harmony Books, 2000.

• Green, Dr Arthur, Seek My Face: A Jewish Mystical Theology, Jewish Lights; 2003.

18. Just Breathe

'Everyone, by the very fact they exist, is already in the presence of God.
So to live in the presence of God should be as natural as breathing
the air which surrounds us'.
Fr Henri Le Saux

Once upon a time, a master invited his student
to accompany him on a journey.
He didn't tell the student where they were going,
or how long the journey would take,
or what might happen on the way
or even the purpose of making the journey.
The student, of course, was naturally curious,
but his master said no more
so they set off together in silence.
After a while, the student couldn't contain his curiosity any longer.
'Where are we going?' he asked.
His master just smiled and said,
'If we are not there yet, you may never know.'
The answer made no sense to the student,
so he tried again. 'Are we there yet?'
The master replied, 'There is no there – only here.'
Puzzled, the student lapsed back into silence.
The day wore on, and his master showed no sign of stopping,
so the student finally asked, 'What time is it?'
The master answered, 'Now'.
The student was tired. His feet hurt; he was hungry and confused.
'Why do you give such cryptic answers?' he demanded.
The master simply answered, 'Why do you ask questions?
Just breathe in – breathe out.'

1. Find a comfortable, relaxed position, either standing, sitting or lying down.
2. Take a deep breath, and as you release the breath, begin to relax your body.
3. Now be aware the air you are breathing is part of an immense ocean that surrounds you – an ocean full of the presence of God. Don’t try to imagine it; just know God is present in your breathing. So when you draw the air into your lungs, you are bringing God into your inner depths, and you are also receiving God’s power and presence with each breath. When you breathe out, you are letting go and relaxing into an awareness – or the arms – of the Divine presence.
4. Stay with this awareness for as long as you wish.

Kia mau te rongo me te pai ki a koe i to haerenga
May you find peace and goodwill on your journey.

Phil.

___________________

Le Saux, Henri, OSB, Abhishiktananda, Prayer, Westminster Press, 1972

Dyer, Phil, Be Still & Know, Tawera Press,2020, p71

17. Learning to Breathe

While my sense of sight is one tool I use as part of my spiritual practice, my breath offers another tool to help calm my busy mind. It also draws my attention to the different breathing centres in my body – my head, chest and abdominal centres – each with their separate function and purpose.

So when I wish to become centred and still, I begin by focusing on the sensation of the air entering and leaving my body through my nostrils or mouth. I am also aware of my thoughts – and note them without conversing with them – as I let them float away on each out-breath.

After a few minutes, I move my attention to my chest and feel the movement of my chest expanding and contracting with each breath. This is also my heart region so I note any emotion that arises with my breathing – and let this also float away on my out-breath.

When I am ready, I turn my attention next to my abdomen, and consciously use my abdominal muscles to draw in each breath – then relax them on each exhalation. This area of my body is associated with the 'Ground of my Being', or my 'Soul-centre' – the place where we especially hold God's image and presence, a living blueprint of whom we are created to be (1). It is here, 'At the centre of your being' you have the answer,', says Mary Jane Ryan in her book, 'Grateful Heart, where 'you know who you are and you know what you want'... as I sit, quietly present to the Presence of God, in my breathing body.

I find this Prayer-Meditation practice helps me to rest in mindful stillness – but it is more than that. When I was Warden of a Retreat Centre, a Sati Meditation Group used our chapel for their meetings. Their teacher, Roshi John Garrie, drew on several traditions to develop a mindfulness practise he taught as "Sati". In his book, 'The Way is Without Flaw', Roshi John taught that 'Within stillness, which is sometimes approached through silence, sometimes through movement, and always through breathing, there is the way to freedom'. We do this, by using our breathing body, as we focus on the air rising and falling with each breath, in the motion of a backward circle.

So starting at my navel region, I followed my breath expanding up the front of my body with each in-breath, then follow the sensation down my back as I let the breath flow out until I rest once more in the Soul-centre of my Being – until my body calls for a new breath. All I need to do is to be in my body and follow the breath – and that is enough. The body knows what to do, and given space, it becomes my teacher.

This practice was a special gift to me and one I came to value so much when my wife Jane died from cancer. It was so refreshing amid all that was happening, to lie on the floor and just breathe and be. That is what I needed most. A way to be. It became my 'life raft', to use a Buddhist phrase, and those of you who have had to support someone you love dearly through the journey of terminal cancer will know what I mean.

As breath is spirit,
fully breathe in this moment
taking time with eternity.
Let the stillness soak into your being...
Release, like a trust, fall into the arms of God
focusing on the presence of the eternal...
Breathe in and out
resting and soaking in the
presence of God.(2)

Kia mau te rongo me te pai ki a koe i to haerenga
May you find peace and goodwill on your journey.

Phil.

______________

(1) The Catechism of the Catholic Church, Continuum International, 2nd edition, 2000. See para:362-368.

(2) Holmes, B, What Everyone Should Know About Breath Prayer http://contemplativemonk.com/breath-prayer/

• Dyer, Phil, Pathways to the Fountain – A Christian-Buddhist Exploration, Tawera Press, 2015.

• Garrie, J, The Way is without Flaw: The Teachings of John Garrie Roshi, UK, Sati Press, 1998, p11.

• Keating, T, Intimacy with God,http://www.norumbega.net/path/iwg.html#ch14 Ch 8.