The time is now, the forever now, for all of us to be engaged. To love fully, to be mindful, to care, to show up for this life.
Elizabeth Wurtzel, ‘The New C-Word’

‘I wonder sometimes if the teacher is not the real student and beneficiary’ (George Steiner)
The time is now, the forever now, for all of us to be engaged. To love fully, to be mindful, to care, to show up for this life.
Elizabeth Wurtzel, ‘The New C-Word’
‘We either contemplate or we exploit.’ We either see things and persons with reverence and awe, and therefore treat them as genuinely other than ourselves; or we appropriate them, and manipulate them for our own purposes.
Thus Alan Jones, Soul Making: The Desert Way of Spirituality.
Some quotes from Belden Lane’s The Solace of Fierce Landscapes to complement my previous post:
The starting point for many things is grief, at the place where endings seem so absolute.
Divine love is incessantly restless until it turns all woundedness into health, all deformity into beauty, all embarrassment into laughter. In biblical faith, brokenness is never celebrated as an end in itself.
God can only be met in emptiness, by those who come in love, abandoning all effort to control …
… tragedy in one’s personal life can be trusted as a gift of God’s unfailing presence far more than trances, raptures, or visions received in so-called mystical experiences.
Referring to Moses’ and Elijah’s experience of God, Lane comments:
In both cases, their ‘seeing’ of God on the mountain was but an interlude in an ongoing struggle, given at a time when the absence of God seemed for them most painfully real. Transfiguration is a hidden, apocalyptic event, offering to those facing anguish a brief glimpse of glory to come. It incorporates a theology of hope into a theology of abandonment and loss.
The Solace of Fierce Landscapes, says Frances Young in Brokenness and Blessing, is the kind of book she would have liked to have written herself. Published by Oxford University Press, this is a well-informed exploration of desert spirituality. But it offers more than that. Talking about ‘the permeable boundaries between critical scholarship and lived experience’, Belden Lane also reflects on his own experience of spending time in wilderness places; and he gives a very personal account of his journey alongside his dying mother’s struggle with Alzheimer’s and cancer as well as his attempt to come to terms with his father’s somewhat mysterious death earlier on in his life.
The book is in three parts, which reflect the traditional three stages of the spiritual life: Purgation: Emptiness in a Geography of Abandonment; Illumination: Waiting in a Silence Beyond Language; and Union: Love as the Fruit of Indifference. These three stages, notes Lane, are symbolised by the desert, the mountain and the cloud.
There are chapters on:
And, to give you another list, which is the only way I can even begin to do justice to the book’s richness without giving an extensively long account, Lane offers insightful thoughts on:
Woven into the fabric of the book are interludes, called ‘mythic landscapes’, in which Lane takes his personal account of the journey with his dying mother as well as his repeated experiences of wilderness places as the starting point for further reflections on issues such as a spirituality of brokenness, the gift of nothingness in a desert landscape, the unexpected gifts of grief, and a spirituality of desire.
Having had some recent desert experiences myself, I have found this a rich and rewarding read.
Cave, Refectory, Road: Monastic Rhythms for Contemporary Living by Ian Adams, another short book of just under 100 pages, adopts an approach to spirituality and Christian living that seeks to learn from the strengths of the monastic tradition. It represents the movement of ‘new monasticism’, in which key monastic principles are applied to ‘regular life’ in a non-monastic setting.
Such a life finds expression in the cave, which symbolises withdrawal in order to make space for stillness, prayer and contemplation; the refectory, which stands for commitment to a place and community, for hospitality and presence; and the road, the life that is open to travel, encounter and world-engagement.
Adams offers perceptive comments on the monastic rhythm of life with its different approach to time, prioritising prayer, silence and stillness over everything else; and there are thoughtful chapters on the monastic vows of poverty, chastity, obedience and stability, which are reinterpreted as simplicity, devotion, humility and rootedness.
This is a gentle and reflective book that seeks to point the way to an authentic spirituality focused on being and living.
Perhaps I should explain the new ‘I’m not busy’ badge in the top right hand corner of this blog. I read a little book by Stephen Cherry yesterday, which is part of a Lent campaign (see http://www.notbusy.co.uk/) and a fascinating one at that. Lent is a time when Christians remember the time Jesus spent fasting in the desert. For many it is a time of giving things up. Traditionally, people would have given up certain foods, especially meat, during Lent, but these days it could be other things, such as social networking, to name only one example.
Cherry encourages us to give up busyness. Yes, that’s right, busyness!
His book, which is an ebook and a very quick read (apparently it’s the equivalent of no more than 41 printed pages), includes a number of helpful suggestions as well as a proper definition of the kind of busyness that Cherry thinks is unhelpful and even dangerous. One of his ideas is that we take 10–30 minutes each day doing absolutely nothing but living in the present and noticing the things around us. What a brilliant and truly counter-cultural suggestion!
Readers will have to turn to the book for more ideas and for Cherry’s thoughts on busyness and what he calls ‘time wisdom’, but here are some quotes on time and spirituality, the part of his book I most enjoyed, to whet your appetite:
… since time is a fundamental dimension and aspect of creation, spirituality connects us more realistically with time.
Busyness, in its new and chronic guise, is toxic to spirituality and to wellbeing precisely because it eliminates the possibility of the spiritual appreciation of the passing moment …
To give up busyness … is to seek to walk through the door of the present moment into the world of spiritual delights and challenges.
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