in soul pursuit

in soul pursuit

Monday, 5 February 2018

Rediscovering the Roots of Franciscan Spirituality : 12th May 2018

Dear All,

Please find below details of our next InSpiRe event, this time inspired and supported by the Franciscan community of the UK. You are all most welcome.




Sunday, 24 December 2017

Happy Christmas!

As Our God became a child for us let us too become children again in the mystery of this perfect night.

Happy Christmas Everyone!

Tuesday, 19 December 2017

Confession Blog - Catholic Herald

 Dear All,

Please find below a link to an interview regarding confession on the Catholic Herald. It may enhance your preparations for Christmas!

best wishes


Monday, 18 December 2017

Book Review: Mysticism in the Golden Age of Spain, 1500- 1650, Bernard McGinn

Mysticism in the Golden Age of Spain, 1500- 1650. (The Presence of God, Volume 6, A History of Western Christian Mysticism)

Author: Bernard McGinn

Date: 2017

Publisher: Herder and Herder: Crossroad

ISBN: 9780824500900

pp. 478, hbk


We live in a Golden Age of writing on Christian mysticism. McGinn’s own monumental and era-defining study now sails triumphantly into Spain’s own Golden Age and his galleon delivers us a wealth of riches to admire. From its origins in the ‘Spiritual Exercises’ of Abbot García de Cisneros in the fastnesses of the Abbey of Montserrat in Catalonia to the quarrelsome but brilliant Fray Luis de Léon, the professor of Hebrew at Salamanca University arrested for his controversial translation of the Song of Songs, the book takes us on an incredible and dazzling journey through this incomparable era of mystical writing. Thus, as well as the titans of the era, Ss. Teresa of Avila, John of the Cross and Ignatius of Loyola, we are introduced to a host of unfamiliar mystics, saints and seers who populate this fabled time and place. We hear of the early visionary and mystic, Juana de la Cruz (1481 – 1534) who ran away from home at the age of fifteen disguised a a man in order to join a community of Franciscan holy women. Here she became a local celebrity famed for her sermons which will seem rather provocative to 21st Century sensibilities. Then there is the controversial figure of María de Jesús de Agreda (1602 – 1665) who had the remarkable ability of bi-locating between Spain and her transatlantic missions in New Mexico. I shall be praying to her from now on whenever I get on a Virgin Airways flight. As well as navigating us skillfully and tactfully through this colourful collection of characters McGinn presents us with thoughtful and arresting surveys of the life and works of the major players of the period. There is very little secondary literature on the great saints that is not thoughtfully assessed, weighed and incorporated into three fascinating central chapters that summarise the state of play with regards to contemporary scholarship on these key figures of Western mysticism. For any serious student of Spanish mysticism this book will become a must-have. We have to go back to Edgar Allison Peers’ three volume ‘Studies of the Spanish Mystics’, published in the middle of the twentieth century, to find anything comparable, and in many ways McGinn’s work will now supersede that masterpiece. Indeed, there is very little to compare with McGinn’s magnum opus. Now into the seventh volume, there are three more projected to come. In the present volume we already have signs of the ‘Crisis of Mysticism’ that will come with the Quietist affair of the seventeenth century and we await these last volumes with anticipation. In the meantime we pray for Professor McGinn’s continuing good health so that the final ships of his fleet may be brought safely into harbour.


Thursday, 14 December 2017

'A Scent of the Divine' - Happy Feast Day of St John of the Cross!

Happy Feast Day of St John of the Cross!

Born on the feast day of St John the Baptist, like his name-saint, Juan de la Cruz points us towards the Christ-child and the approaching Joy of Christmas, often whilst standing in the darkness. But don't forget he also called his night 'more lovely than the dawn'. In the passage below, from my recently published book 'Confession: The Healing of the Soul', I concentrate on the mysterious passage in 'The Living Flame of Love', his last poem, in which the saint urges us to seek out, like a truffle hound, the sharp scent of the rastro of God in the frosty early morning air. Rastro is the scent or spoor left by a wild animal during the night. We know a fox or boar has been in our gardens the night before but we do not see it - all we are left with is the 'trace of the Divine'. An earthy metaphor for a saint often accused of being too other-worldly. So, as Christmas approaches, let us follow the 'scent of the Divine' which will, he assures us, lead us to the Christ-child.

Confessions of Fire - St John of the Cross

Flame, alive, compelling,
yet tender past all telling,
reaching the secret center of my soul!
Since now evasion’s over,
finish your work, my Lover,
break the last thread,
wound me and make me whole!

Burn that is for my healing!
Wound of delight past feeling!
Ah, gentle hand whose touch is a caress,
foretaste of heaven conveying
and every debt repaying:
slaying, you give me life for death’s distress.

O lamps of fire bright-burning
with splendid brilliance, turning
deep caverns of my soul to pools of light!
Once shadowed, dim, unknowing,
now their strange new-found glowing
gives warmth and radiance for my Love’s delight.

Ah, gentle and so loving
you wake within me, proving
that you are there in secret, all alone;
your fragrant breathing stills me
your grace, your glory fills me
so tenderly your love becomes my own.[1]


Prologue: A Trace of the Divine


          I have felt somewhat reluctant, most noble and devout lady, to explain       these four stanzas, as you asked, since they deal with such interior and    spiritual matters, for which communication language normally fails (as  spirit transcends sense) and I consequently find it difficult to say anything   of substance on the matter. Also, it is difficult to speak well of the           intimate depths of the spirit (entrañas del espíritu, literally ‘entrails of the     spirit’) if one doesn’t inhabit those depths oneself. And as I have not much done that up to now I have delayed writing about these matters. But now the Lord has appeared to grant me a little knowledge and given      me a little fire... I feel encouraged knowing for certain that by my own           power I can say little of value, especially regarding such sublime and important matters. (LF: Prol.1)


So begins the commentary by St John of the Cross on his last, and possibly greatest, poem, The Living Flame of Love. The poem probably written sometime between May 1585 and April 1587 (according to the testimony of Juan Evangelista he only took a fortnight to write it) whilst he was Prior of the Convent of Los Martires in Granada under the shadow of the magnificent Sierra Nevada and Alhambra Palace.[2] The preamble to his explanation above resembles the prologue to the last work of his equally famous co-worker and spiritual associate, St Teresa of Avila. John had arrived in Granada in 1582, the year of Teresa’s death, and I don’t think it is too fanciful to suggest that in this, his last great poem, he recalls the indomitable spirit of the great Teresa whose shade often hovers over the pages. For had she now not reached the place of bliss of which they had both spoken during their long and eventful collaboration together?

At this point of entry to the transcendent he declares that:


          There is a certain “I don’t know what” which is felt yet remains to be        said, a thing which is known but remains to be described, a trace of the     divine discovered by the soul which God has left to track Him down...     (CA 7.9)


It is as if having entered the Grail Castle only poetry will now suffice to convey what is happening. Using the language and imagery of the hunt John speaks of a divine trace or scent (un subido rastro que se descubre al alma de Dios quedándose por rastrear) which we have caught on the early morning air – this alone ( the ‘I-don’t-know-what’) will lead us to the Divine. It is, as he continues, ‘a love that wounds the soul,’ an outstanding experience that really cannot be put into words. It is Abhishiktananda’s ‘Grail’ experienced outside the bus station of Rishikesh, it is Wittgenstein’s fire of longing felt in the lonely dark nights of Norway:


          One of the outstanding favours God grants briefly in this life is an     understanding and experience of Himself so lucid and lofty as to make        one know clearly that He cannot be completely understood or       experienced. (CA: 7.9)


John’s Living Flame is thus his final confession and testament as he goes ‘gently into that good night.’ A testimonial made not to a Priest or Bishop, or even a Discalced Friar, but to a simple ‘unlettered’ lay woman – Doña Ana del Mercado y Peñalosa. Born in Segovia, to which she would return with John to found his convent there, she was at this time widowed and living in Granada with her brother.  John’s final testament is made to a woman, and it is to a woman’s heart that he confides his last attempts at spiritual writing.





[1]St John of the Cross, The Living Flame of Love, translated by Marjorie Flower, OCD: The Poems of St. John
of the Cross, incorporating adaptations by Fr Iain Matthew OCD:
¡Oh llama de amor viva
que tiernamente hieres
de mi alma en el más profundo centro!
Pues ya no eres esquiva
acaba ya si quieres,
¡rompe la tela de este dulce encuentro!
¡Oh cauterio süave!
¡Oh regalada llaga!
¡Oh mano blanda! ¡Oh toque delicado
que a vida eterna sabe
y toda deuda paga!
Matando, muerte en vida has trocado.
¡Oh lámparas de fuego
en cuyos resplandores
las profundas cavernas del sentido,
que estaba oscuro y ciego,
con estraños primores
color y luz dan junto a su querido!
¡Cuán manso y amoroso
recuerdas en mi seno
donde secretamente solo moras,
y en tu aspirar sabroso
de bien y gloria lleno,
cuán delicadamente me enamoras!
[2] For more on the chronology and background of John’s poems see Tyler 2010. For both Teresa and John I will use the BAC Spanish edition of their writings and the Kavanaugh and Rodriguez translations modified where necessary. See bibliography for more details and abbreviations of texts used.

Monday, 20 November 2017

Book Review: Living with the Mind of Christ: Mindfulness in Christian Spirituality. Stefan Reynolds

This, the first book from Stefan Reynolds, is an accessible account of the modern mindfulness phenomenon and its relationship to the Christian mystical tradition. Stefan Reynolds is very well placed to undertake this survey having not only completed a doctorate on the Cloud of Unknowing but spent some time studying with the late Bede Griffiths OSB at his ashram in Tamil Nadu – Shantivanam. Reynolds begins his task by setting before us the biblical roots of Christian contemplation by reviewing the biblical passages pertaining to the ‘mind of Christ’ – or as he transposes it – ‘the mind(fulness) of Christ’. He is happy to go beyond the canonical Gospels to the apocryphal Gospel of Thomas to support his argument that mindfulness and attentiveness are integral to the Gospel message. From here he moves to the modern mindfulness movement reviewing its development in recent decades, especially its clinical aspects. From this he makes an appeal for a more inclusive Christianity that will embrace Christ’s maxim that he is the Way, Truth and Life for all people. From this analysis Reynolds asks the question ‘whether, alongside Buddhism and secular humanism, Christianity can also serve as a broadening and deepening context for mindfulness?’ (p.53). His answer, as demonstrated in the remainder of the book, is ‘Yes’ and for him this is found in the ‘Christian mystical tradition’. Thus, for the rest of the book we have a review of this tradition showing how the various ‘mystics’ reflect the modern concerns of mindfulness, including a host of luminaries from the Danish philosopher, Søren Kierkegaard, to the early Desert Fathers and Mothers. In reviewing this latter tradition the author translates the key term apatheia as ‘mindful attention’ which ‘establishes health in the parts of the soul that deal with anger and desire’ (p. 84). From here we move to St Augustine and his Confessions where, in Chapter 11of which, Reynolds finds ‘the samatha aspect of mindfulness’ (p.99). However sense-awareness, Reynolds stresses, remains a ‘lower capacity for the mind’ in Augustine which cannot lead to knowledge or contemplation. From Augustine we move to Eckhart and the Cloud where again Reynolds contrasts their respective approaches to contemplation with the work of contemporary mindfulness exercises.  Throughout Reynolds is keen to impress the dictum of the late John Main OSB that ‘the journey of prayer is simply to find a way to open our human consciousness to (Christ’s) human consciousness, and to become, on that way, fully conscious ourselves’ (p. 129) assisted by the use of a prayer-word or mantra as advocated by the group inspired by Main: the World Community for Christian Meditation. Despite his desire to show parallels between the various traditions: Buddhist, Christian and contemporary mindfulness, Reynolds also acknowledges the pitfalls in such syncretism by stressing that mindfulness, in many respects, fails to address what he calls ‘the deeper motivational resources’ that lie at the heart of established religions, especially when it comes to aspects of social action and having a socially-minded ethic. Here, he says is ‘where religions can give resources for the on-going journey’ whilst ‘mindfulness practice can help religions to find their contemplative centre again, to bring religion back to its senses’ (p. 173). Reynolds vision, then, is essentially optimistic, where the dynamo of mindfulness will invigorate and restore a new purpose and drive to the sometimes moribund forms of contemporary religion. Readers may disagree, but I think he presents his argument cogently and with passion. His book, well written and scholarly, will certainly appeal to anyone wanting to know more about the contemporary practice of mindfulness, its place within Buddhism and its relationship to the Christian tradition.

Thursday, 1 June 2017

Come Holy Spirit!

 ‘Suddenly from Heaven there came a sound like the rush of a violent wind and it filled the entire house’

Acts 2:2

Thoughts from India

Dear All,

It is good to be back from India where I had a wonderful time thanks to the kindness of my friends there. Here are some thoughts to prepare us for the great Feast of Pentecost inspired by my time there.



The ashram where I was staying in the Himalayas had been started by Vandana Mataji, a co-worker of the French Benedictine, Henri Le Saux. Born in 1910 to a poor Breton family, Le Saux had a long interest in India and Indian spirituality joining at an early age the minor seminary at Châteaugiron in 1921 before entering the Benedictine order at the Abbey of Sainte-Anne de Kergonan in 1929. In 1948 he sailed to India to begin a monastic community with his fellow French priest, Jules Monchanin, their aim being to live the ancient Western monastic life within the frame and ambit of classical Indian ideas, philosophy and spiritual practice. The monastery they founded, normally called Shantivanam (The Forest of Peace), survived their passing and today flourishes, however while they both lived there it largely remained (as both priests liked it) a quiet and empty hermitage. Both priests began wearing the kavi of the Hindu renouncer in the 1950s at which time Henri le Saux took the name Abishikteśvarānda (throughout this article I have used the normal English version of his name, Swami Abhishiktananda, omitting the diacritics). In 1968, Swami Abhishiktananda decided to head north to the source of the Ganges where he spent the final years of his life alternating between a small hermitage he had built there and seeking to convey his message to a new generation of seekers to India.

          Still controversial today after his death in 1973 there are elements in his life and writings that pre-empt our twenty-first century concerns in a prophetic fashion. A few days after my return to England we suffered the horrendous attack on the Manchester Arena. Watching the groups of mourning, distressed and disconsolate folk in that proud city I was reminded once again of the Swami’s message: that we must open up to the new possibilities that are now arising. Accordingly in this article I would like to concentrate on a key aspect of the Swami’s teaching: that we are now being called by the Risen Christ to a new awakening and the instrument for that call will, certainly, be the ‘vent de l’esprit’.


The Trinitarian Nature of Christian Prayer

In her wisdom the Church presents us with a wonderful series of mysteries to contemplate week by week as we proceed through the church year, beginning with the Annunciation, passing through the mysteries of the Incarnation, the call to Christ’s ministry and suffering leading to his Crucifixion and Resurrection. Now we are led at this climax of Easter to the Ascension and the Descent of the Holy Spirit. All this culminates in the great feast of the Trinity which we celebrate shortly. For, as the church reminds us, we cannot think of Christian life, Christian vocation, Christian action or indeed Christian prayer outside the Trinitarian perspective. As St Paul puts it in the Letter to the Romans (8: 26 – 29):


The spirit participates in our weakness for we do not know how to pray as we should,

But that very Spirit supplicates on our behalf with unutterable groanings.


And the Father who searches the heart knows the mind of the Spirit,

Because the Spirit intercedes for the saints according to God.


We know that in all things God works for good for those who love God

And they are called according to God’s purpose.


And for those whom he knew long ago

He also destined that they be conformed to the Ikon of his Son


So that He would be the first-born of a large family.


The passage is truly wonderful as we realise that our Christian prayer is caught up in the ‘conversation’ between the Father and Son by the Spirit, even if we have no idea what our ‘groanings’ are going to accomplish. The inevitable consequence of being caught up in this conversation is that we are initiated into ‘the large family’, the Church, to which we are destined by virtue of our baptism. Thus, for Abhishiktananda ‘the Church is essentially a spiritual reality and the Christian religion is, first of all, a living experience in the Spirit’ (Renewal of the Indian Church: 1). Therefore, he continues, Christian life must be lived at the level of the Spirit, if we do not allow the Spirit into our prayers and lives we are not really acting as Christians. The Gospel writers talk of Christ as the lodestone of the psyche (or soul) that leads to the Spirit – the pneuma. Christ, as it were, produces, an ethical field that surrounds our thoughts and souls, so that the psyche now has a moral or ethical life. By focussing our lives on Christ, they suggest, we will be led to the Spirit. Contemplation in the Christian tradition is thus not something that focuses on attaining esoteric inner states through self-absorption, but rather it is the process that leads the soul (the psyche) to the Spirit – the pneuma: ‘Those who try to make their psyche secure will lose it, but those who lose their psyche will keep it’ (Lk 17.33 see also Matt 16.25, Mk 8.35 and Lk 9.24).

          This then colours how we view contemplation in the Christian tradition. As Abhishiktananda puts it: ‘by contemplation we do not refer simply to a life of habitual separation from the world and its lawful activities, that is to the acosmic life of the monk or hermit’ (Renewal of the Indian Church: 5). Christian contemplation is not a withdrawal from the world but a call to re-engage with the world, but, and here is the rub, with the Spirit at the centre of our activity. What St Ignatius called ‘becoming a contemplative in action’. In a letter to Antonio Brandao written in 1551outlining how he saw the balance of prayer and work in the life of his Jesuit scholastics, he gave a list of practical activities wherein they can find God, concluding the letter by stating that: ‘this kind of meditation – finding God our Lord in everything – is easier than lifting ourselves up and laboriously making ourselves present to abstract divine realities. Moreover, by making us properly disposed, this excellent exercise will bring great visitations of our Lord even in short prayers’ (Letters of St Ignatius in Ganss: 353). As this passage reveals, action and contemplation are for Ignatius two sides of the same coin and one cannot develop mystical pieties without at the same time developing a life of Christian action in the world. Over-emphasis on the latter has sometimes led to downplaying the former.

So therefore as we contemplate these great mysteries of Pentecost let us remember that the descent of the Spirit reminds us of our essential Trinitarian nature: rooted in Christ we look both to the Father in Heaven as well as to our fellow suffering humans on earth. We all live in what Abhishiktananda called ‘the cave of the heart’ but we also extend our hand of service to suffering humanity in the tears and bloodshed of bombs, death and civil strife. For contemplation is ‘the constant attention to the mystery which we are, by nature and grace, in the deepest recesses of our own spirit’ (Renewal of the Indian Church p.6). Edith Stein, the great Carmelite martyr of Auschwitz, reminded us that we sit with the ‘God-man’, Jesus Christ, on the axis of the infinite spirit and finite suffering flesh. Let us remember this constantly in the coming days of what the Orthodox call ‘The Bright Week’ – recalling our birth-rite in the Spirit and our duty to our fellow suffering humanity.


Come Holy Spirit!

Bringing from Heaven

The radiance of your light.


Come Father of the Poor

Come giver of all gifts

Come light of our hearts!