Advent Week Four

(December 24th  2Sm 7:1-5,8b-12,14a-16; Rom 16:25-27; Lk 1:26-28) – READ HERE

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At its worst, which happens a lot, religion controls and patronises God. Rather than removing the human blocks and setting the spirit free in human affairs it can easily exclude the divine. Religious leaders often speak for God, telling others what God wants and doesn’t want, without ever exposing themselves to the risk of meeting God directly.

This is what David does in the first reading. He has won his battles and settled into his kingdom and then thinks ‘Oh, I should build a nice big house for God to live in which will be the Temple. What a good idea’. But God – more gently than he deserves – puts him down. ‘Do you think you can put me in a house? I bless you, not you me. But you will find me pervading everywhere in your life. That’s where I am and will always be. In you and in life.’

Paul, the former religious bigot, understood this after his transformative bout of blindness and a nervous breakdown. The truth is wider, deeper, broader and longer than can ever be expressed. The best we can do is try to express our growing wonder. And that is simply what ‘praising God’ means.

Today’s gospel of the Annunciation shows how the homeless presence of God, on earth and in the cosmos, saturates into the particular. There is a plaque in Nazareth, marking the supposed spot where Mary received her angelic visitor. It reads, ‘Et Verbum Caro Factum Est’: Here on this tiny piece of earth the infinite and eternal Word of God became flesh. The messenger explained to her her destiny. She, young and obscure, would be the house in which God dwells. She is frightened and confused. But she was conscious and responsive. She thought about it and then asked a question – how can this happen to me who am still a virgin?

It sounds like a simple fairy-tale and it is seen as such in nativity plays acted by little children around the world. The tale, however, is not only simple but profound and mysterious. How deeply it touches us, depends on whether we can suspend our scepticism and allow ourselves to be swept beyond the reserved mythical-literal dichotomy into a revelation that enters us and dwells in us for ever after.

‘Experience is the best proof’ of this and of everything else. If we can listen, be conscious and then say yes to what is beyond ordinary (dualistic) knowledge, we don’t have an experience. We become the experience.

The full celebration of Christmas depends on this surrender that is not a rejection of intelligence but an opening of the mind to the mystery dwelling in the heart. Mary doesn’t know what it all means and maybe she never did. But she teaches us the contemplative way when she simply assents to what is and knows what she doesn’t know – as we do in meditation. Her fiat, ‘may it be done to me according to your word’ allows the cosmos, materially, to become the temple that God soaks into by becoming, not only God but also human. No thing will ever be the same again.

 

 

 

Advent Week Three

(December 17th  Is 61:1-2A,10-11; 1Thess 5:16-24; Jn 1: 6-8,19-28) READ HERE

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We have to burrow deep down through disappointment and even despair to find the source of hope. Only at the place where it bubbles up from the bowels of the earth is hope more than wishful thinking, crossing your fingers, keeping up morale. This may be why prophets (and we all have a bit of the prophet in us) seem often to oscillate from the dark to the light.

Today Isaiah is all light. You would have to have a professionally hardened heart not to be moved by his vision of an event, a coming – that brings glad news to the poor, heals the broken-hearted, gives liberty to those held in bonds of fear or fantasy and sets prisoners free. At Christmas many people remember this hope, and feel connected to its pure, fresh and simple source. That is why Christmas is about a birth and children and Christmas go together so well.

This hopeful vision of the human theatre is usually buried deep in the noise and glitter and excessive indulgence of the festivities. Inevitably, we will hear about the economic impact of Christmas spending on the economy; much less about the special shelters for the homeless run by volunteers, the people who will search out and comfort those who with their families have lost home and livelihood because of war and are looked at by their new hosts with suspicion and hostility.

How do we dig down to find this spring of hope that can face the inhumanities of humanity and still not give up trying to make the world a kinder and more just place? After all, many who start off idealistically become cynical. Politics smothers purpose. And many more perhaps burn out in the process, giving themselves generously but imprudently in ways that break the mind or the body.

Paul says ‘pray without ceasing’. This hardly means spending all day in church, mosque, temple or synagogue. Nor does it mean thinking about heavenly realities all the time. It means unblocking the channel of consciousness that is the continuous pure stream of prayer in us.

I once sat down to meditate with a small group in my meditation room on Bere Island. Then an awful smell and a worrying sound of gurgling came from the nearby toilet. It was overflowing. Bad news, like we read of every day. My cousin, who is an expert in everything, came round and feared it was the septic tank. Big problem. Later as I walked around outside I saw a hole where the pipe led from the toilet to the tank. I looked in the hole and saw a stone lodged there. Hardly believing my luck and beaming with pride that I had solved the problem I plucked out the stone and everything flowed thereafter in the right way.

We don’t have to try to pray continuously. We just have to remove the blockages to enjoy what Paul calls the soundness, wholeness, of body, mind and spirit. This is the biblical understanding of the human – the triple dimension that lifts the duality of body and mind to transcendence. This third and most subtle dimension is clearly present in today’s gospel, as John the Baptist points away from himself to the ‘one who will come after’ him.

We can only say so much and see so much. We can only keep the attention on ourselves for so long. If we don’t clear the blockages in consciousness that foul up ourselves and the world, we will endlessly look and not see and chatter so much that we drown out the healing silences of life. The Baptist says ‘there is one among you whom you do not recognise.’

What a hopeful thing to say.

 

 

Advent Week Two

(December 10th,  Is 40:1-5,9-11; 2Pet:3:8-14; Mk 1:1-8) – READ HERE

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Stillness in meditation is, despite appearances, the fast lane of the spirit. Without knowing it we are covering a lot of ground and we do not become aware of it until we realise there is no going back. People stop meditating for a variety of reasons. One is impatience; another is fear that we are travelling too fast. Advent is an opportunity to readjust our awareness in the strange, fluid dimension of time in which we live and die every day. Tough love can be this wake-up call.

Isaiah today seems captivated by the melting tenderness of God. It is different but not incompatible with last week’s emphasis on the painful estrangement between the human and the divine. Actually nothing is incompatible with God. The greater the difference, the deeper the paradox to be resolved and then the greater the delight in seeing opposites united. But, the divine shepherd? If you have ever met a shepherd close to his sheep you may have been surprised by his manner. On one hand tough, unsentimental, masculine; on the other, gentle, attentive and nurturing to even the weakest runts in his flock.

In today’s gospel we meet another prophet, John the Baptist, the last of the pre-Christian ones, the same age as Jesus. The tradition has imagined him hairy, unwashed and angry, ascetical and denouncing corruption and hypocrisy. Maybe there is more to him than this. Prophets are characteristically hyper-sensitive, lonely, dysfunctional and they rarely get their message over without offending people on all sides.

But their intention (the true prophet’s) is kindly: the health and well-being of others. The call to change our mind and way of seeing things and to adjust our life-style to this new way of being is painfully kind. The people who came out into the desert to hear John asked him ‘what shall we do?’ They were – as we are often are, and more than we realise – quietly desperate.

There is not much that fills us with unconscious dread more than the glimpse of our lives trickling away from us without meaning, without discovering what we were really supposed to do with our lives, trying to keep the accusatory awareness of our mistakes and self-deception from surfacing above the waves of consciousness. Prophets get this out in the open.

But the tension between patience and urgency can resolve as we see in the letter from Peter today: ‘with the Lord one day is like a thousand years’. If we see that, then two meditations a day seem more doable. John Main said (prophetically) this was the minimum. Even if it takes a millennium to understand and comply with this, it is a truth always worth listening to.

The prophet may appear to us this coming week in many guises. In whatever outward form, tough or gentle, the effect should be the same: to make the glimpse of life’s urgency last a little longer until we steadily look the truth about ourselves in the eyes. Hard as that may be, we will not fail to sigh with relief that the truth is finally out and we can stop pretending.

 

Advent Week One

(December 3rd  Is 63:16b-17,19b, 64:2-7; 1Cor 1:3-9; Mk 13:33-37) – READ HERE

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Prophets are not fortune-tellers, much as we secretly crave to know what’s going to happen – or to think that we could see into the future. Isaiah is a prophet and his gift to us is not a prediction but a reminder – an urgent one – to be really, fully present. He is someone who has experienced God and can’t get God out of his mind – although, like any God-believer, at times he would like to be free of God. Isaiah deals with this by asking this searching question of God: ‘why do you let us wander from your ways and let our hearts harden?’

We won’t get final answers to this kind of question, but just asking helps powerfully to clarify the human dilemma. If God is God – good, loving, caring for us – why do we go off-track so easily, so ruthlessly and so often? Why Syria? Why human trafficking? Why political prisoners and torture? Why off-shore tax havens? For that matter, why the hardening divisions associated with American and European politics? As Advent begins, this is a good question to keep fresh and to keep our waiting increasingly, not decreasingly, conscious. ‘Advent’ means that something is coming and, good or bad, is heading straight for us.

Isaiah yearns for a time when we would be ‘mindful of you in our ways,’ rather than constantly forgetting that ‘we are the clay and you the potter.’ So perhaps the answer to the human failure to be humane is not in God but in us and especially in our forgetfulness.

So, today and throughout this season, Jesus has one word for us: watch. It means make an effort to see, take heed, look both ways, be alert at all times. Watchfulness is an ancient virtue. It does not mean packing in more words, plans, reports, meetings and projections. If we are watchful these will be mercifully reduced and our decision-making and collaboration greatly enhanced. To watch means simultaneously keeping focused and expanding our field of awareness. If this balancing act is lost, we become either distracted or obsessive. Then everything falls apart.

So the answer to Isaiah’s question is not an answer, but a response. The response is a change in behaviour, a practice. The mantra coordinates that for the meditator. The sign that we are watching is what Paul, in today’s second reading, observes with spontaneous gratitude: ‘giving thanks that we do not lack any spiritual gift.’ It’s really and presently all given if we can but see it.

(I was looking up Mark Chapter 13 to check the Greek text and googled ‘Mk 13’. The search showed me a ‘bolt-action sniper’s rifle’ used by the US Seals. That’s one kind of watchfulness but not the one we should work on during Advent.)

Christmas Eve 2016

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Photo by Adrian Kingsley-Hughes (CC BY-NC-ND 2.0)

Dearest Friends

When Mary was carrying her child she must have thought ‘he is me but he is not me’. Through our long journey of faith, as we allow Christ to be formed in us, we go through the same kind of discovery of who we are and who we are not by discovering who he is.

When we think we have this problem wrapped up, we soon realise how short-sighted we were. To live in faith means to allow the mystery of Christ in us to grow and make us one with him. ‘You and I are one undivided person,’ the Risen Christ will say.

Christmas begins in the great silence of God from which the Word springs from the depth of God’s being into human existence for all to see and touch him. Our deepest response to this eternal birth in time is silence. Silence, first through the letting go of images and concepts, then in free-fall, restores us to this primal silence which is the fountain of love through all dimensions of time and space.

Many of us will be giving and receiving presents soon. Let’s remember that the gift beyond price is already in our own being waiting only to be accepted and unwrapped. Our meditation on this day of the great Gift is never more profoundly a gift to others. But let’s remember the many who have no gifts to share, and little enough hope with which to look forward. In doing so we will come closer to them and to him who was born in a stable and visited by the poor shepherds before the kings arrived.

And as our Christmas present from some politicians has been a call to make more weapons of mass destruction let us proclaim in confidence by our silence the greater power of the great healer of humanity, Jesus who is our peace.

At midnight mass tonight I will hold, with great gratitude, all of our brothers and sisters in our very blessed community in my heart. Happy Christmas!

With much love

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Forth Week of Advent

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A short walk from the retreat centre in Rio there is a path that leads you into a little Amazon. Follow it through to the end – don’t fear, you are never far from the familiar world and the path is man-made – and you find yourself immersed and welcomed as part of the endless buzz and activity of life. The ecology of the forest is a dance of such complexity and intricacy that cannot be conceptualised. To analyse it is to lose it. To grasp it as a whole needs a change of focus.

Its complex inter-systems – insects, birds, fauna, flowers, trees, parasites and all the other kinds of life that shyly avoid bipeds like you – revolve in their own worlds of survival and self-reproduction, like countless whirling galaxies. Sometimes they collide silently and the stronger prevails. But no one complains. Destruction is part of the life system. Continually, leaves flutter down, having served their purpose. They settle on the ground to decompose and disappear forgotten and become something else. All the time there is a constant vibration of noise, the origin of music, but also forms of energy beyond our few weak human senses.

Looking down I see a perfect impatiens walleriana, the little five petalled flower of pastel colours I have on my balcony in London and that we call Dizzy Lizzie. It is a bridge between worlds but you are still the only human being in this particular parallel universe.

Walk out of the forest past the retreat house, you find well-manicured gardens, part of the tamer human ecology. Forest becomes garden. Low paid workers, now in their homes in the favella, keep it neat and tidy for those who have leisure to enjoy, but perhaps have also lost the calmness necessary for leisure. The flowers have the look of flowers that are looked at, the origin of cosmetics.

What if, from within and beyond these great artless symphonies of wild nature and the self-conscious aesthetics of human culture another vibration were to emerge? It comes silently, concealing itself in the very forms in which it is clothed. It is the source of both worlds including all worlds yet to be. In those perhaps the self-regarding human will be unknown. It is the primal utterance that brings existence out of being and leads it back to being. As leaves flutter down so universes expire. But this originating Word is the base line of all time and space.

We wait for it. It is coming. It is here. It is moving on, completing its big purpose, with or without us. But it has come to its own, as gloriously, movingly human as a newborn. Utterly weak so that it can reveal itself as the power of life to those who recognise it and are not too busy to listen to it during their short span of days. It was why a good Advent makes for a Happy Christmas – all year.

A very happy Christmas and peaceful new year to us all.

Laurence Freeman

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Third Week of Advent

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I once met a young businessman from a very troubled part of the world. I noticed that in an earlier conversation with others about the political situation he kept aloof and said nothing. Later, alone, he told me that he didn’t do politics because ‘they (politicians) are all the same’. I thought, well they are the same inasmuch as they are all imperfect; but their way and degree of being imperfect is not the same. I asked him how his business was going and he brightened up. ‘It’s going very well. Hard, risky. But you can do very good business in a crisis’. It was for me the saddest point of my visit and threw a lurid light on the future of our broken democracies.

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I was similarly surprised when people tell me that they didn’t vote in the recent US election because ‘one side was as bad as the other’. Reflection on the meaning of Advent should throw light on all dimensions of our life – not only the interior and solitary but also the ways we are obliged to interact responsibly in the world. Most moral decisions – and all decisions are moral – are not black and white. Many situations, especially in this post-truth world where extremism is rising, force us to choose the lesser of two evils. The greater evil, linked to moral cowardice, could be not to choose at all because we are waiting for a perfect set of circumstances to arrive to match our prescription of reality.

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Keeping Advent trains us in realism. We choose to wait – without fantasy – for a good that will never fit into a packaged scenario of our imagination. We learn to believe in a good beyond what we can desire. We await a degree of goodness, of plenitude that has already begun to influence us from the first time we hear about the good news. We may dismiss it as myth or false consolation, not worthy of a modern sceptical rationalist. Or we may get impatient and doubt it will ever break through. But if we get the Advent spirit we learn what it means to ‘wait in joyful hope’ as one of the prayers of the Advent liturgy puts it.

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Joyful hope is not the same as celebrating an arrival, a homecoming. The time dimension hasn’t yet been penetrated by the eternity that sweeps up and unifies all dimensions including those we have not yet discovered. Chronology has not yet been bathed in ontology. Doing the daily stuff has not yet been illuminated by the radiance of being. Just knowing that all this is yet to come lifts the spirit and gives encourages us to engage with the hard decisions of the times.

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But at least we’re getting there. Knowing that much strengthens our trembling knees and saves us from the precipice of cynicism where our only loyalty becomes to ourselves. The delay is only the time it takes us to us to drop over into another kind of precipice by letting go of our defences, to recognise and believe what is coming towards us. In that instant we see that incarnation happens when we stop fantasising and accept reality.

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It is not only the eternal Word that is made flesh. Time and eternity are partners in a marriage. We too need to become incarnate. Then we recognise what we are hurtling towards. We realise that what is coming towards us is also here. It is concealed in its self-revealing until we have been shaken up and transformed by the peaceful collision of Christmas.