─ Chapter Seven ─ Witnesses

Callum lay on his bed, staring up to the ceiling. He studied the intricate coving that had been meticulously painted. His thoughts turned again to Folina, then he drifted into a deep sleep. He was startled by the loud banging on the door.

‘Come on sleepy head, it’s time for dinner!’

‘Okay Hannah, I’ll be down in a minute.

As Callum walked in he could see the rest had almost finished their starter.

‘The carrot and onion soup is very tasty’, said Patrick.

‘I’m not very hungry, I’ll skip the starter.’

‘You alright?’ enquired Sarah.

‘Yea, just a bit dozy, I lay down for five minutes and fell asleep.’

‘You had that same dream again, didn’t you?’ enquired Val.

‘I did dream but not that one.’

‘That was quite some session earlier eh?’, interjected Leonard.

No-one responded which created an awkward atmosphere.

‘Did I say something wrong?’

‘No Leonard,’ replied Folina in an assuring way, ‘I think people are just concentrating on eating rather than talking right now.

They gathered in the drawing room at eight.

‘Shall we talk about dinner?’, suggested Val.

Everyone nodded.

‘I suggest we each say what we thought happened’, said Patrick.

Nods all round.

‘I felt like shit,’ said Hannah. ‘I offered to go and check on Callum to escape the strange atmosphere. It was like a cloud had descended on us and we did not know what to do about it. As soon as I left I felt lighter. When I came back down it seemed the cloud had got thicker. It was weird.’

After a short pause Sarah spoke.

‘Yes, I felt it too. My appetite vanished. I wanted desperately to run along the beach and scream. I love you all yet I did not want to be with you. When Callum joined us I started to feel brighter. I actually enjoyed the desert. What happened?’

‘When I got to my room’ said Val, ‘I thought I was having a heart attack. I started to breath fast, I went all clammy, I had palpitations. I sat on the bed and asked Spirit to calm me. I soon recovered. I wondered what was going on with the rest of you yet did not feel like talking about it. Dinner was an ordeal.’

‘I think we experienced spiritual overload! I don’t know what this is exactly, its just what I felt I must say.’

‘That’s it Patrick’ responded Folina, ‘You’re right; we listened to each other’s experiences intently. We each sent energy to the person talking. This created a profound intensity that overwhelmed us, yet, for some reason none of us said how we were feeling. I’m sure if we had recorded that session and played it to any other person they would probably think we were mad. But we’re not mad. The experiences were real. They were beautiful. I feel we need learn how to integrate ecstasy with banality. Is going to the toilet less spiritual than prayer? Is the Divine only felt in a group or when we are shopping or having fun with friends? Does spiritual and physical healing only take place during a special service or anytime, anywhere? I think the latter. It was necessary that we experienced what we did. It is part of our purpose in being here.’

‘Now I know I must share my dream with you. I’m glad Hannah woke me up, it was horrible. I saw us in the drawing room at the end of our session earlier. I could see each of you going to your room. The same thing happened to all of you. You unlocked the doors to your rooms, walked in and were bombarded with questions from the press. “What was it like having a snow creature on your lap?”, “So you’re seeing unicorns now, how can you be sure it was real and not your active imagination?”, “Our readers will love your story about the fat, flying brown stick insects!”, “Green lions at funerals! This is better than The Narnia Chronicles!” On and on they went, unpicking each of your experiences in a mocking tone. One by one you shouted “Stop, I can’t take this anymore!”. This provoked them into a frenzy they carried each of you out of your room, tied you up and then disappeared. Hannah’s knock then woke me up. I was hugely relieved it was a dream but knew I had to share it. Perhaps that explains my reluctance to talk about it during dinner.”

‘Any thoughts on Callum’s dream?’ asked Hannah.

‘Yes, said Leonard, I think the press is the ego, our egos hated the experiences of beings that we had and “attacked” us by mocking, sowing doubt, making spiritual experiences “super” natural and special – as though we chosen by God to change the world – which we are of course! It is particularly confusing because there is truth in it. The ego targeted our emotions and used our physical tiredness to convince us that God had abandoned us.’

The group mulled over what Leonard had said and sensed it was true.

‘There is something else I think I should say. We need to be so rooted in the Source, in God, in the Christ, in the Divine, to protect ourselves, to stay sane and to be effective in whatever we do. In the Boys’ Brigade we would often sing a hymn at Bible Class that is so powerful I wonder if we should consider it now?’

Leonard was not usually so forthright which took the group by surprise, though it was very warmly received. They had a break while he wrote down the words and had them copied for everyone.

Will your anchor hold in the storms of life,

when the clouds unfold their wings of strife?

When the strong tides lift, and the cables strain,

will your anchor drift, or firm remain?

Refrain:

We have an anchor that keeps the soul

steadfast and sure while the billows roll;

fastened to the Rock which cannot move,

grounded firm and deep in the Saviour’s love!

Will your anchor hold in the straits of fear,

when the breakers roar and the reef is near?

While the surges rave, and the wild winds blow,

shall the angry waves then your bark o'erflow? [Refrain]

Will your anchor hold in the floods of death,

when the waters cold chill your latest breath?

On the rising tide you can never fail,

while your anchor holds within the veil. [Refrain]

Will your eyes behold through the morning light

the city of gold and the harbour bright?

Will you anchor safe by the heavenly shore,

when life's storms are past for evermore? [Refrain]

‘The key for me in this hymn,’ said Sarah, ‘is that we must each have an anchor to weather the storms of life - anything that may attack or threaten us - even though we know that nothing real can be threatened. I love the concept of the anchor. An anchor is an extraordinary thing. Imagine the anchors used by huge passenger liners; they are tiny in comparison to the size and weight of the ship yet prevent it drifting and hold it fast when required. Each of us need anchors and maybe we need to pay attention to these for each of us during our time here together. We each have different anchors that keep us grounded, rooted and safe while in this form. They prevent our ego from “going off on one”, they alert us when we start to feel as though we know it all, are proud or arrogant.’

After a break the Seven resumed their discussion about anchors. Hannah talked about a practice that she had found particularly helpful called Lectio Divinia.

‘It was developed by Benedictine monks as a prayerful way of reading the Bible and gradually became an essential part of many Christian’s lives. There are various stages in the process. It can be used alone or in groups of between four to eight people. It is about listening to the Divine, truly listening and exploring what a text means, though the meaning for each individual within a group may or may not be different. I have some copies of it here. Have a read of it and we can decide whether or not to use it tomorrow.’

Everyone agreed this was a helpful suggestion.

Callum got ready for bed and read the description.

ACCEPTING THE EMBRACE OF GOD:

THE ANCIENT ART OF LECTIO DIVINA

by Fr. Luke Dysinger, O.S.B.

1. THE PROCESS of LECTIO DIVINA

A VERY ANCIENT art, practiced at one time by all Christians, is the technique known as lectio divina - a slow, contemplative praying of the Scriptures which enables the Bible, the Word of God, to become a means of union with God. This ancient practice has been kept alive in the Christian monastic tradition and is one of the precious treasures of Benedictine monastics and oblates. Together with the Liturgy and daily manual labour, time set aside in a special way for lectio divina enables us to discover in our daily life an underlying spiritual rhythm. Within this rhythm we discover an increasing ability to offer more of ourselves and our relationships to the Father, and to accept the embrace that God is continuously extending to us in the person of his Son Jesus Christ.

Lectio - reading/listening

THE ART of lectio divina begins with cultivating the ability to listen deeply, to hear “with the ear of our hearts” as St. Benedict encourages us in the Prologue to the Rule. When we read the Scriptures we should try to imitate the prophet Elijah. We should allow ourselves to become women and men who are able to listen for the still, small voice of God (I Kings 1912); the “faint murmuring sound” which is God's word for us, God's voice touching our hearts. This gentle listening is an “attunement” to the presence of God in that special part of God's creation which is the Scriptures.

THE CRY of the prophets to ancient Israel was the joy-filled command to “Listen!” “Sh'ma Israel: Hear, O Israel!” In lectio divina we, too, heed that command and turn to the Scriptures, knowing that we must “hear” - listen - to the voice of God, which often speaks very softly. In order to hear someone speaking softly we must learn to be silent. We must learn to love silence. If we are constantly speaking or if we are surrounded with noise, we cannot hear gentle sounds. The practice of lectio divina, therefore, requires that we first quiet down in order to hear God's word to us. This is the first step of lectio divina, appropriately called lectio - reading.

THE READING or listening which is the first step in lectio divina is very different from the speed reading which modern Christians apply to newspapers, books and even to the Bible. Lectio is reverential listening; listening both in a spirit of silence and of awe. We are listening for the still, small voice of God that will speak to us personally- not loudly, but intimately. In lectio we read slowly, attentively, gently listening to hear a word or phrase that is God's word for us this day.

Meditatio - meditation

ONCE WE have found a word or a passage in the Scriptures that speaks to us in a personal way, we must take it in and “ruminate” on it. The image of the ruminant animal quietly chewing its cud was used in antiquity as a symbol of the Christian pondering the Word of God. Christians have always seen a scriptural invitation to lectio divina in the example of the Virgin Mary “pondering in her heart” what she saw and heard of Christ (Luke 2:19). For us today these images are a reminder that we must take in the word - that is, memorize it - and while gently repeating it to ourselves, allow it to interact with our thoughts, our hopes, our memories, our desires. This is the second step or stage in lectio divina - meditatio. Through meditatio we allow God's word to become His word for us, a word that touches us and affects us at our deepest levels.

Oratio - prayer

THE THIRD step in lectio divina is oratio - prayer: prayer understood both as dialogue with God, that is, as loving conversation with the One who has invited us into His embrace; and as consecration, prayer as the priestly offering to God of parts of ourselves that we have not previously believed God wants. In this consecration prayer we allow the word that we have taken in and on which we are pondering to touch and change our deepest selves. Just as a priest consecrates the elements of bread and wine at the Eucharist, God invites us in lectio divina to hold up our most difficult and pain-filled experiences to Him, and to gently recite over them the healing word or phrase He has given us in our lectio and meditatio. In this oratio, this consecration prayer, we allow our real selves to be touched and changed by the word of God.

Contemplatio - contemplation

FINALLY, WE simply rest in the presence of the One who has used His word as a means of inviting us to accept His transforming embrace. No one who has ever been in love needs to be reminded that there are moments in loving relationships when words are unnecessary. It is the same in our relationship with God. Wordless, quiet rest in the presence of the One Who loves us has a name in the Christian tradition - contemplatio, contemplation. Once again we practice silence, letting go of our own words; this time simply enjoying the experience of being in the presence of God.

2. THE UNDERLYING RHYTHM of LECTIO DIVINA

IF WE are to practice lectio divina effectively, we must travel back in time to an understanding that today is in danger of being almost completely lost. In the Christian past the words action (or practice, from the Greek praktikos) and contemplation did not describe different kinds of Christians engaging (or not engaging) in different forms of prayer and apostolates. Practice and contemplation were understood as the two poles of our underlying, ongoing spiritual rhythm: a gentle oscillation back and forth between spiritual “activity” with regard to God and “receptivity.”

PRACTICE - spiritual “activity” - referred in ancient times to our active cooperation with God's grace in rooting out vices and allowing the virtues to flourish. The direction of spiritual activity was not outward in the sense of an apostolate, but inward - down into the depths of the soul where the Spirit of God is constantly transforming us, refashioning us in God's image. The active life is thus coming to see who we truly are and allowing ourselves to be remade into what God intends us to become.

IN THE early monastic tradition contemplation was understood in two ways. First was theoria physike, the contemplation of God in creation - God in “the many.” Second was theologia, the contemplation of God in Himself without images or words - God as “The One.” From this perspective lectio divina serves as a training-ground for the contemplation of God in His creation.

IN CONTEMPLATION we cease from interior spiritual doing and learn simply to be, that is to rest in the presence of our loving Father. Just as we constantly move back and forth in our exterior lives between speaking and listening, between questioning and reflecting, so in our spiritual lives we must learn to enjoy the refreshment of simply being in God's presence, an experience that naturally alternates (if we let it!) with our spiritual practice.

IN ANCIENT times contemplation was not regarded as a goal to be achieved through some method of prayer, but was simply accepted with gratitude as God's recurring gift. At intervals the Lord invites us to cease from speaking so that we can simply rest in his embrace. This is the pole of our inner spiritual rhythm called contemplation.

HOW DIFFERENT this ancient understanding is from our modern approach! Instead of recognizing that we all gently oscillate back and forth between spiritual activity and receptivity, between practice and contemplation, we today tend to set contemplation before ourselves as a goal - something we imagine we can achieve through some spiritual technique. We must be willing to sacrifice our “goal-oriented” approach if we are to practice lectio divina, because lectio divina has no other goal than spending time with God through the medium of His word. The amount of time we spend in any aspect of lectio divina, whether it be rumination, consecration or contemplation depends on God's Spirit, not on us. Lectio divina teaches us to savour and delight in all the different flavours of God's presence, whether they be active or receptive modes of experiencing Him.

IN lectio divina we offer ourselves to God; and we are people in motion. In ancient times this inner spiritual motion was described as a helix - an ascending spiral. Viewed in only two dimensions it appears as a circular motion back and forth; seen with the added dimension of time it becomes a helix, an ascending spiral by means of which we are drawn ever closer to God. The whole of our spiritual lives were viewed in this way, as a gentle oscillation between spiritual activity and receptivity by means of which God unites us ever closer to Himself. In just the same way the steps or stages of lectio divina represent an oscillation back and forth between these spiritual poles. In lectio divina we recognize our underlying spiritual rhythm and discover many different ways of experiencing God's presence - many different ways of praying.

3. THE PRACTICE of LECTIO DIVINA

Private Lectio divina

CHOOSE a text of the Scriptures that you wish to pray. Many Christians use in their daily lectio divina one of the readings from the Eucharistic liturgy for the day; others prefer to slowly work through a particular book of the Bible. It makes no difference which text is chosen, as long as one has no set goal of “covering” a certain amount of text: the amount of text “covered” is in God's hands, not yours.

PLACE YOURSELF in a comfortable position and allow yourself to become silent. Some Christians focus for a few moments on their breathing; others have a beloved “prayer word” or “prayer phrase” they gently recite in order to become interiorly silent. For some the practice known as “centring prayer” makes a good, brief introduction to lectio divina. Use whatever method is best for you and allow yourself to enjoy silence for a few moments.

THEN TURN to the text and read it slowly, gently. Savour each portion of the reading, constantly listening for the “still, small voice” of a word or phrase that somehow says, “I am for you today.” Do not expect lightening or ecstasies. In lectio divina God is teaching us to listen to Him, to seek Him in silence. He does not reach out and grab us; rather, He softly, gently invites us ever more deeply into His presence.

NEXT TAKE the word or phrase into yourself. Memorize it and slowly repeat it to yourself, allowing it to interact with your inner world of concerns, memories and ideas. Do not be afraid of “distractions.” Memories or thoughts are simply parts of yourself which, when they rise up during lectio divina, are asking to be given to God along with the rest of your inner self. Allow this inner pondering, this rumination, to invite you into dialogue with God.

THEN, SPEAK to God. Whether you use words or ideas or images or all three is not important. Interact with God as you would with one who you know loves and accepts you. And give to Him what you have discovered in yourself during your experience of meditatio. Experience yourself as the priest that you are. Experience God using the word or phrase that He has given you as a means of blessing, of transforming the ideas and memories, which your pondering on His word has awakened. Give to God what you have found within your heart.

FINALLY, SIMPLY rest in God's embrace. And when He invites you to return to your pondering of His word or to your inner dialogue with Him, do so. Learn to use words when words are helpful, and to let go of words when they no longer are necessary. Rejoice in the knowledge that God is with you in both words and silence, in spiritual activity and inner receptivity.

SOMETIMES IN lectio divina one will return several times to the printed text, either to savour the literary context of the word or phrase that God has given, or to seek a new word or phrase to ponder. At other times only a single word or phrase will fill the whole time set aside for lectio divina. It is not necessary to anxiously assess the quality of one's lectio divina as if one were “performing” or seeking some goal: lectio divina has no goal other than that of being in the presence of God by praying the Scriptures.

Lectio divina as a Group Exercise

THE most authentic and traditional form of Christian lectio divina is the solitary or “private” practice described to this point. In recent years, however, many different forms of so-called “group lectio” have become popular and are now widely practiced. These group exercises can be very useful means of introducing and encouraging the practice of lectio divina; but they should not become a substitute for an encounter and communion with the Living God that can only take place in that privileged solitude where the biblical Word of God becomes transparent to the Very Word Himself - namely private lectio divina.

IN churches of the Third World where books are rare, a form of corporate lectio divina is becoming common in which a text from the Scriptures is pondered by Christians praying together in a group.

THIS FORM of lectio divina works best in a group of between four and eight people. A group leader coordinates the process and facilitates sharing. The same text from the Scriptures is read out three times, followed each time by a period of silence and an opportunity for each member of the group to share the fruit of her or his lectio.

THE FIRST reading (the text is actually read twice on this occasion) is for the purpose of hearing a word or passage that touches the heart. When the word or phrase is found, it is silently taken in, and gently recited and pondered during the silence which follows. After the silence each person shares which word or phrase has touched his or her heart.

THE SECOND reading (by a member of the opposite sex from the first reader) is for the purpose of “hearing” or “seeing” Christ in the text. Each ponders the word that has touched the heart and asks where the word or phrase touches his or her life that day. In other words, how is Christ the Word touching her or his own experience, her or his own life? How are the various members of the group seeing or hearing Christ reach out to them through the text? Then, after the silence, each member of the group shares what he or she has “heard” or “seen.”

THE THIRD and final reading is for the purpose of experiencing Christ “calling us forth” into doing or being. Members ask themselves what Christ in the text is calling them to do or to become today or this week. After the silence, each shares for the last time; and the exercise concludes with each person praying for the person on their right.

THOSE WHO regularly practice this method of praying and sharing the Scriptures regularly find it to be an excellent way of developing trust within a group; it also is an excellent way of consecrating projects and hopes to Christ before more formal group meetings. A summary of this method for group lectio divina is appended at the end of this article.

Lectio divina on Life

IN THE ancient tradition lectio divina was understood as being one of the most important ways in which Christians experience God in creation. After all, the Scriptures are part of creation! If one is daily growing in the art of finding Christ in the pages of the Bible, one naturally begins to discover Him more clearly in aspects of the other things He has made. This includes, of course, our own personal history.

OUR OWN lives are fit matter for lectio divina. Very often our concerns, our relationships, our hopes and aspirations naturally intertwine with our pondering on the Scriptures, as has been described above. But sometimes it is fitting to simply sit down and “read” the experiences of the last few days or weeks in our hearts, much as we might slowly read and savour the words of Scripture in lectio divina. We can attend “with the ear of our hearts” to our own memories, listening for God's gentle presence in the events of our lives. We thus allow ourselves the joy of experiencing Christ reaching out to us through our own memories. Our own personal story becomes “salvation history.”

FOR THOSE who are new to the practice of lectio divina a group experience of “lectio on life” can provide a helpful introduction. An approach that has been used at workshops at St. Andrew's Priory is detailed at the end of this article. Like the experience of lectio divina shared in community, this group experience of lectio on life can foster relationships in community and enable personal experiences to be consecrated - offered to Christ - in a concrete way.

HOWEVER, UNLIKE scriptural lectio divina shared in community, this group lectio on life contains more silence than sharing. The role of group facilitators or leaders is important, since they will be guiding the group through several periods of silence and reflection without the “interruption” of individual sharing until the end of the exercise. Since the experiences we choose to “read” or “listen to” may be intensely personal, it is important in this group exercise to safeguard privacy by making sharing completely optional.

IN BRIEF, one begins with restful silence, then gently reviews the events of a given period of time. One seeks an event, a memory, which touches the heart just as a word or phrase in scriptural lectio divina does. One then recalls the setting, the circumstances; one seeks to discover how God seemed to be present or absent from the experience. One then offers the event to God and rests for a time in silence. A suggested method for group lectio divina on life is given in the Appendix to this article.

4. CONCLUSION

LECTIO DIVINA is an ancient spiritual art that is being rediscovered in our day. It is a way of allowing the Scriptures to become again what God intended that they should be - a means of uniting us to Himself. In lectio divina we discover our own underlying spiritual rhythm. We experience God in a gentle oscillation back and forth between spiritual activity and receptivity, in the movement from practice into contemplation and back again into spiritual practice.

LECTIO DIVINA teaches us about the God who truly loves us. In lectio divina we dare to believe that our loving Father continues to extend His embrace to us today. And His embrace is real. In His word we experience ourselves as personally loved by God; as the recipients of a word which He gives uniquely to each of us whenever we turn to Him in the Scriptures.

FINALLY, lectio divina teaches us about ourselves. In lectio divina we discover that there is no place in our hearts, no interior corner or closet that cannot be opened and offered to God. God teaches us in lectio divina what it means to be members of His royal priesthood - a people called to consecrate all of our memories, our hopes and our dreams to Christ.

APPENDIX: TWO APPROACHES to GROUP LECTIO DIVINA

1. Lectio divina Shared in Community

(A) Listening for the Gentle Touch of Christ the Word

The Literal Sense

1. One person reads aloud (twice) the passage of scripture, as others are attentive to some segment that is especially meaningful to them.

2. Silence for 1-2 minutes. Each hears and silently repeats a word or phrase that attracts.

3. Sharing aloud: [A word or phrase that has attracted each person]. A simple statement of one or a few words. No elaboration.

(B) How Christ the Word speaks to ME

The Allegorical Sense

4. Second reading of same passage by another person.

5. Silence for 2-3 minutes. Reflect on “Where does the content of this reading touch my life today?”

6. Sharing aloud: Briefly: “I hear, I see...”

(C) What Christ the Word Invites me to DO

The Moral Sense

7. Third reading by still another person.

8. Silence for 2-3 minutes. Reflect on “I believe that God wants me to . . . . . . today/this week.”

9. Sharing aloud: at somewhat greater length the results of each one's reflection. [Be especially aware of what is shared by the person to your right.]

10. After full sharing, pray for the person to your right.

Note: Anyone may “pass” at any time. If instead of sharing with the group you prefer to pray silently , simply state this aloud and conclude your silent prayer with Amen.

2. Lectio on Life: Applying Lectio divina to my personal Salvation History

Purpose: to apply a method of prayerful reflection to a life/work incident (instead of to a scripture passage)

(A) Listening for the Gentle Touch of Christ the Word

The Literal Sense

1. Each person quiets the body and mind: relax, sit comfortably but alert, close eyes, attune to breathing.

2. Each person gently reviews events, situations, sights, encounters that have happened since the beginning of the retreat/or during the last month at work.

(B) Gently Ruminating, Reflecting

Meditatio - Meditation

3. Each person allows the self to focus on one such offering.

a) Recollect the setting, sensory details, sequence of events, etc.

b) Notice where the greatest energy seemed to be evoked. Was there a turning point or shift?

c) In what ways did God seem to be present? To what extent was I aware then?

(C) Prayerful Consecration, Blessing

Oratio - Prayer

4. Use a word or phrase from the Scriptures to inwardly consecrate - to offer up to God in prayer - the incident and interior reflections. Allow God to accept and bless them as your gift.

(D) Accepting Christ's Embrace; Silent Presence to the Lord

Contemplatio - Contemplation

5. Remain in silence for some period.

(E) Sharing our Lectio Experience with Each Other

Operatio - Action; works

6. Leader calls the group back into “community.”

7. All share briefly (or remain in continuing silence).

Callum felt inspired by Lectio Divina, the words had sunk into his soul. He felt suddenly overcome by tiredness and fell asleep almost immediately.

He dreamed about looking at a group of twelve monks and nuns, dancing in circles on a beach without a care in the world, they fell to their knees in silent prayer for many hours; a bell sounded and they gradually stood, placed their hands in the sleeves of their gowns, covered their heads with their hoods, bowed slowly to the centre of the circle and then drifted skywards like feathers blown in a breeze. Callum woke up feeling refreshed and alert. He shared his dream at breakfast and was amazed to discover that, not only that everyone had experienced a similar dream, but that it had had the same impact on them all! Things like this were fairly commonplace amongst the Seven so they did not dwell on it though this one had some rather surprising aspects that became apparent later.

Breakfast was very tasty and they each had individually prepared dishes, a lovely touch from the staff. They chatted leisurely over coffee, agreeing to meet at 9.30 in the drawing room.

They settled themselves and, immediately, Sarah spoke.

‘The description of Lecto Divinia that Hannah gave us last night has really moved me and I think we should use it today. I have a suggestion.’

Sensing their encouragement she continued.

‘How about we do this on our own this morning. After lunch we get together and share our experiences, then we seek guidance about doing it as a group, either using one of the texts that we used in the morning or a new one?

Everone agreed.

‘It’s such a lovely day so I would encourage you to use the grounds here, there are plenty of benches around, take a stroll through the woods or walk along the beach – whatever you choose.’

‘Great idea Val’ said Patrick, ‘see you all at lunch at one.’

Before leaving his room he had stilled himself for ten minutes or so and it was Rumi that he knew he should read to practice Lectio Divina. He headed for the beach, clutching an old, heavily used book of Rumi’s writings - described as one of the greatest mystical poets of all time who lived in the thirteenth century. Leonard had come prepared for warm weather and wandered, care-free along the harder sand of the shore line. He turned his head towards some rocks and they seemed slightly luminescent. He knew how important it was to respond to these kind of things and settled himself on one of the rocks that felt much more comfortable than it looked.

He looked out to sea and was dazzled by the morning sun’s rays caressing the smooth blanket of water. Calm sea. Calm heart. Calm soul. “Perfect Being.” The two words were almost audible but no-one was around, apart, that is, from a shadow of a figure in the distance who seemed to be hovering over the water. “Perfect Being.” He looked down at the contents page and saw that one of the chapters was entitled “Perfect Being”. He felt excited and overcome at the same time. He located the chapter and started to scan the text; his eyes were drawn:

“Al insan-al kamil, the perfect or universal being is the core concept of Islamic mysticism. Ibn-Arabi, Rumi’s teacher says The Perfect human is the perfect image of God and contains all things. The perfect human reunites in her or him the form of God and the form of the universe. The perfect human alone reveals the divine essence with all its names and attributes; the mirror in which and by which God is revealed to himself and by this becomes the final cause of creation.”

Rumi is quoted a little later:

“Reason is powerless in the expression of Love. Love alone is capable of revealing the truth of Love and being a Lover. The way of our prophets is the way of Truth. If you want to live, die in Love; die in Love if you want to remain alive. God has created in all the earth and in all the sublime heavens, nothing more mysterious than the spirit of man, and when you enter into that perfection, which is your origin, you will find yourself outside this world, that was for you the breast of your mother. You will leave this earth to come into a vast open place. You will know that what the Koran says, ‘The earth of God is vast’ points to that infinite region where the saints have come to. The individual hearts are like the bodies compared with the heart of the Perfect Being who is its Original Source.”

Leonard looked at the sea again, a breeze was creating ripples that sparkled in the sun. He stared out for more than ten minutes. No thinking. He then read the passage twice – slowly. The perfect human alone reveals the divine essence with all its names and attributes. He allowed the words to drip into his heart and various thoughts percolated into his brain. ‘What is a perfect human?’, ‘Am I a perfect human?’, ‘I don’t feel like one.’, ‘I wonder how many perfect humans there have been?’, ‘Is God hidden in the soul?’, ‘We have so many names for God we tie ourselves in knots, names even cause wars – Allah versus Jesus – yet they are one and the same I suppose.’, ‘More paradox!’, ‘The perfect human is a witness, that’s what reveals the divine essence means; reveals, reveals, reveals... wow, not that the Source is hidden, God is there always, it is us, witnesses that can reveal him.’

The perfect human alone reveals the divine essence with all its names and attributes. He repeated this to himself over and over as he got up and paddled in the chilly shallows. ‘Thank goodness I brought shorts, T-shirt and flip flops. Here I am, a Methodist, pondering the mysteries of the Divine from ancient Islamic writings. If only my Sunday School teacher could see me now and hear what I’m thinking.’ He repeated the sentence over and over to himself until it was firmly placed in his memory. As he walked along the beach he saw some brave people in wet suits swimming in the distance. He stopped and was lost again, not in thought, but in observation with no comment. Gradually thoughts came to him which he welcomed. One with the sea. Effortless. The drop is in the ocean. The ocean is in the drop. Water. Water. It just is. It doesn’t try to convince anybody what it is. No “Hey, hey you, look at me, I’m water!” It reveals what it is. Yet scientists say that water, H₂O, is totally baffling and they have not worked out its secrets. Perhaps they are looking too hard. It just... is. Water is a witness to itself. I am water. I am the drop. I am the witness.

As he was thinking this a Bible verse came to him “you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” Acts 1⁸. These were Jesus’ last words before he ascended. Leonard ran along the beach saying loudly “you will be my witnesses, you will be my witnesses, you will be my witnesses, you will be my witnesses, you will be my witnesses. He stopped, bent over breathlessly with his hands on his knees. He took the book tucked under his arm and read the whole passage again. He felt baptised by the words – a sprinkle at first (like the Methodists do) then total immersion (like the Baptists do).

He found another rock and sat down and pulled out the Lectio Divina sheet to read the final element of the practice:

Leonard breathed deeply and exhaled slowly as he looked out to sea. The vastness of the sea touched and enveloped him. ‘Oh God, Divine, The Source of all Life, you are in me and I am in you. You are me and I am you. I am God. I shudder at the truth but true it must be... Christ in you, the hope of Glory, that’s what the Good Book says. Christ in me. Amazing. The perfect human alone reveals the divine essence with all its names and attributes. I want to reveal you, The Perfect being, to the world. I feel so small, so insignificant. My heart years for you dear Lord of Life. Your love overwhelms me. Let it. People will see. May they see the Perfect Being in me, in this shell – not as a Bible thumping street corner evangelist but as the Christ who people loved being with, even though they may have been pretty scared of you at times. Gosh, what am I praying? What have You awakened in me? My soul longs for you, my Beloved. Witness, witness, witness. Yes, yes, yes.’

He fell silent, lost and found, all at once. He was like this for what he thought was a few minutes. It was, in fact just over one hour. He “came to” and glanced at his watch, twelve thirty; it was time to walk back for lunch.

After lunch the group gathered in the drawing room to share their experiences from the morning. They had all seen a shadowy figure of what seemed like a monk or nun floating near them and then disappearing skywards. They had all considered the word “witness” in varying degrees of intensity and depth. The approach was new to all of them except Hannah and the impact on everyone was very positive. They discussed the reason and all agreed that three factors were key: first, becoming still, receptive and attentive to The Source, second, the focus to and repetition of the chosen passage, third, suspending judgement of the phraseology and ecclesiastical/monastic tone. They agreed to do a group Lectio Divina at four o’clock so had a couple of hours to do whatever they pleased.

Mahayana had a beautiful circular room for rituals, services and other spiritual gatherings. It had thirteen large modern stained glass windows depicting all the major religions in a very under-stated way. They were positioned just above six feet that allowed a huge amount of light in but screened any external visual distractions. There was nothing in the room apart from a lovely circular rug of a Tibetan mandala. In a room nearby there were a wide selection of chairs, cushions and small tables; the idea being that it was up to the people using the room to set it out in the way they wanted. One of the windows was pointed out by staff, indicating the direction of Qibla.

Hannah welcomed everyone into the empty room. A beautiful technicolour ray of sunlight streamed on the warm-white wall. The Seven were at ease with each and naturally stood in a circle in the centre.

‘The passage I would like us to use comes from the Bible, John chapter seventeen, verses six to twenty six. It is the prayer that Jesus prayed just before he was arrested and subsequently crucified. A friend of mine at a bible college used this as her text for the first sermon she preached. The gospel of John is mystical, full of esoteric meaning. It can tie interpreters in knots. I felt guided to this passage this morning as I walked back to the house. It is all about being a witness to Truth. Please go to the room outside and select a chair or cushion.’

A couple of minutes later they were settled. Folina, Callum and Hannah selected cushions with Mandela patterns on them. Leonard, Patrick and Val chose chairs that had intricate Chinese designs on them. Sarah remarked how beautiful they were.

‘Let us be still for a while. Focus on our breathing but don’t attempt any particular technique. Just relax and focus on the stillness.’

‘I’m going to start by reading the passage twice, slowly. I invite each of you to be open to any word or phrase that touches your heart. Don’t worry if nothing stands out particularly. Be open to Spirit, to the possibility of this happening.’

‘Jesus Prays for His Disciples

I have revealed you to those whom you gave me out of the world. They were yours; you gave them to me and they have obeyed your word. Now they know that everything you have given me comes from you. For I gave them the words you gave me and they accepted them. They knew with certainty that I came from you, and they believed that you sent me. I pray for them. I am not praying for the world, but for those you have given me, for they are yours. All I have is yours, and all you have is mine. And glory has come to me through them. I will remain in the world no longer, but they are still in the world, and I am coming to you. Holy Father, protect them by the power of your name, the name you gave me, so that they may be one as we are one. While I was with them, I protected them and kept them safe by that name you gave me. None has been lost except the one doomed to destruction so that Scripture would be fulfilled.

I am coming to you now, but I say these things while I am still in the world, so that they may have the full measure of my joy within them. I have given them your word and the world has hated them, for they are not of the world any more than I am of the world. My prayer is not that you take them out of the world but that you protect them from the evil one. They are not of the world, even as I am not of it. Sanctify them by the truth; your word is truth. As you sent me into the world, I have sent them into the world. For them I sanctify myself, that they too may be truly sanctified.

Jesus Prays for All Believers

My prayer is not for them alone. I pray also for those who will believe in me through their message, that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. I have given them the glory that you gave me, that they may be one as we are one: I in them and you in me so that they may be brought to complete unity. Then the world will know that you sent me and have loved them even as you have loved me.

Father, I want those you have given me to be with me where I am, and to see my glory, the glory you have given me because you loved me before the creation of the world.

Righteous Father, though the world does not know you, I know you, and they know that you have sent me. I have made you known to them, and will continue to make you known in order that the love you have for me may be in them and that I myself may be in them.’

After Hannah had finished reading it twice she facilitated some silence for about two minutes during which they could silently repeat the word or phrase that stood out.

‘Each of now has an opportunity to share the word or phrase that touched you. There is no order for this so please speak when you feel ready. Please do not elaborate, simply repeat the word or words that touched you. Everyone participated with a short pause between each.

‘though the world does not know you, I know you’

‘you loved me before the creation of the world’

‘you are in me and I am in you’

‘I gave them the words you gave me’

‘All I have is yours, and all you have is mine.’

‘I have made you known to them’

‘For I gave them the words you gave me and they accepted them.’

‘We now move from the unelaborated phrases, the literal sense, to the allegorical sense when you begin to sense what it means for you. First, I invite Patrick to read the passage slowly again.’

When Patrick finished there was another silence and Hannah encouraged the group to reflect on how this reading had touched their lives. They could use the passage that touched them earlier or some other word or phrase during the reading by Patrick. She said if it was helpful they could start by using phrases like “I see...”, “I hear...” or “I feel...”. Again, there was no order and no pressure to speak. She encouraged them to be brief.

‘I felt at one with the Source of all Life and know that Spirit will give me the words to write or say in any situation. There was a monk and a nun above Patrick with their hands on his head as he spoke.’

‘I saw them too Folina,’ said Val, ‘I saw the Light of Life embracing the darkness before the world was created. The love that emanated overwhelmed me. I have to pass on the message of love and truth. It is a natural outpouring – I can’t help it.’

Callum said ‘It was as though I was right there in the garden. I could smell the olive trees and hear the snores of the disciples. Many angels were present testifying to the truth. I could see lights in the distance that made me fearful. I had a choice, run away or toward the Christ.’

‘I have no idea why I have been chosen to be a witness of love. In myself I have nothing to give but Spirit is in me, I am Spirit, I can’t help but speak out and I now know more than ever that they will accept them because they come from the Beloved.’ Said Hannah, ‘They melt religious identifications and the hardest of hearts.’

Leonard shared next, ‘It hurts me so much that the world does not know You. I know you yet I do not feel set apart. I am not special yet I am special. The “world” is the ego, “sin” is the ego – the very thing that was nailed to the cross. I’m in the world but not of the world - a witness to Oneness.’

‘I sometimes complain that I can’t walk or run anymore. I doubt I would have been here had it not been for the accident. That prayer went into the core of my heart like the sharpest arrow, dividing truth from lies. You made Spirit known to us, how can I not make You known to them?’

Finally, Patrick spoke, ‘I was with His mother. She was there. She stayed awake. When the lynch mob arrived to arrest him I could see fear and anger in His followers’ eyes. Soon they all fled. Mary stayed. Her eyes met her Son’s. The love between them at that moment was indescribable. The Spirit was in her in a most powerful way. I must be a witness to the witnesses.’

‘Sarah, will you please read the passage again. It’s amazing that we seemed to have combined the allegorical sense with this next element, the moral sense – what we will do as a consequence. That does not matter, as we listen for this final time please send energy to Sarah and to the person on your right.’

Sarah read the passage slowly which was followed by a period of silence.

Hannah said ‘Please reflect on what Spirit wants you to do and when.’

After the silence she said ‘Each of us now has an opportunity to say what Spirit says. Be especially aware of what is shared by the person to your right. Be concise as possible. Again, there is no order or pressure to speak.’

‘I must return to Perú as Spirit’s witness to people in Lima’s shanty towns in two months’, said Folina.

‘I will go to my family next week to seek reconciliation and then to Jerusalem to bear witness to the Truth that cuts through religious hatred’, said Hannah.

‘Glasgow needs me, I will continue my work with young people. I sense Spirit is calling many of them as witnesses to the Source’, said Leonard.

Patrick shared ‘I’m being called to reach out spiritually to transgendered people by next year and to continue my research into women mystics.’

Val said ‘I don’t know but it will be revealed to me during the next month.’

‘You may think this is crazy, I think it’s crazy but Spirit is asking me to be Castlethorpe’s next principal within two years! This needs testing but I can feel it within my lifeless legs!’

Sarah’s contribution caused a lovely stir though they were sufficiently experienced with surprises not to be thrown off balance.

‘I thought’, said Callum, ‘that labyrinths would not play an important part in my life anymore. I was wrong. The Source wants me to resign my Oxford post immediately and teach, research and lecture around the world about labyrinths. Jorge is to join me in this.’

Hannah was so excited by all of this yet she stuck to the discipline of Lectio Divina in drawing the session to a close.

‘As we close I now invite you to be still, send energy to the person on your right and to pray silently for them about what the Divine is calling each of us to do.’

Ten minutes later Hannah said ‘I suggest we each go to our rooms now to allow this morning and this afternoon’s Lectio Divina to settle into our hearts. See you at dinner.’

The rest of the reunion the Seven walked, talked, made plans and enjoyed each other’s company. They continued to share ideas and mystical experiences with each other. It was a most remarkable and unexpected first reunion. It was not the last time the Seven would encounter the shadowy monks and nuns.

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Reunions

─ Chapter Seven ─ Witnesses