2022/07/14

헨리 나우웬 - 위키백과, ヘンリ・ナウエン

헨리 나우웬 - 위키백과, 우리 모두의 백과사전

헨리 나우웬

위키백과, 우리 모두의 백과사전.

Picto infobox auteur.png
헨리 요제프 마키엘 나우웬
Henri Jozef Machiel Nouwen
HenriNouwen.JPG
작가 정보
출생1932년 1월 24일
네덜란드의 기 네덜란드 네이케르크
사망1996년 9월 21일(64세)
네덜란드의 기 네덜란드 힐베르쉼
직업사제, 신학자, 저술가
국적네덜란드의 기 네덜란드
종교로마 가톨릭
활동기간1964년 ~ 1996년
장르그리스도교 영성, 신학적 에세이
부모로렌트 진 마리 나우웬(부)
마리아 후베르타 헬레나 램셀라(모)

헨리 나우웬(Henri Jozef Machiel Nouwen, 1932년 ~ 1996년)은 네덜란드 출신의 로마 가톨릭사제이자 사목신학자이며 그리스도교 영성가로도 널리 알려져 있다. 토머스 머튼, 렘브란트, 빈센트 반 고흐, 장 바니에 등의 영향 아래 자신의 전공인 심리학을 바탕으로 활발한 강연 활동을 펼쳤으며 다양한 주제에 관한 저술을 남겼다.

생애[편집]

1932년 네덜란드 네이케르크에서 태어났다.[1] 1950년 사제가 되기 위해 드리에베르겐 근처 리젠버그에 있는 대 신학교로 옮겨서 6년간의 학위과정(2년은 철학, 4년은 신학)을 이수한 뒤 1957년 위트레헤트의 성 캐서린 성당에서 사제서품을 받았다(이후 평생 위트레흐트 대교구의 사제로 남았다). 1957년 9월, 임상심리학 박사과정을 위해 네이메헨 가톨릭대학교에서 공부해 닥터란더스('박사학위 과정 중에 있는 사람'이라는 뜻으로 영국이나 미국의 박사학위와 동등하지 않다) 학위를 받았다. 이후 칼 메닝거 재단의 도움으로 미국에 갔고 노틀담 대학교의 목회심리학 객원교수로 활동한 뒤 다시 네이메헨으로 돌아와 사목 신학, 심리학, 사회학, 교리교수학 시험을 통과해 또 다른 닥터란더스 학위를 받았다. 이 시기에 쓴 몇몇 글들은 학계와 출판계의 주목을 받았고 예일 대학교 신학 대학원에서 사목신학을 가르치게 되었으며 사목신학 분야 종신교수가 되었다. 1970년대에는 예일 대학교에서 강의를 하다 안식년이 되면 제네시에 있는 트라피스트 수도원에서 생활을 했으며 페루에서 빈민들과 생활한 적도 있다. 1982년 하버드 대학교 신학 대학원에 초빙을 받아 매해 6개월만 가르치고 나머지 시간에는 다른 일을 할 자유를 얻을 수 있기로 한 뒤 신학 교수로 임명받고 강의를 했다. 1985년 장 바니에의 초대로 프랑스 트로슬리에 있는 라르쉬 공동체에서 1년간 생활을 하고 자신의 소명이 교수가 아닌 다른 곳에 있음을 깨닫고 1986년 캐나다 토론토 근처에 있는 라르쉬 데이브레이크 공동체에서 영성지도자이자 사제로 활동했다. 1996년 64세의 나이로 네덜란드 힐베르쉼에 잠들었다.

내적갈등[편집]

마이클 앤드루 포드(Michael Andrew Ford) 가 쓴 나우웬의 자서전 《헨리 나우웬의 초상》에 그는 어릴적부터 동성애 애욕에 내적인 갈등을 겪곤 했다고 한다. 그는 삶의 후반기에 자신의 동성애 성향에 대한 갈등을 공개하고픈 유혹과 압력을 받았다. 그러나 친구들은 그의 영성가로서의 명성에 치명적이 될 수 있다며 공개를 말렸다.[2]

헨리 나우웬 저서 목록[편집]

  1. goog_836326420Intimacy : Pastoral Psychological Essays (San Francisco: HarperSanFrancisco, 1969). 『친밀함』(윤종석 옮김, 두란노, 2011)
  2. Creative Ministry : Beyond Professionalism in Teaching, Preaching, Counseling, Organizing and Celebrating (New York: Doubleday Image Books, 1971). 『영성의 씨앗』(송인설 옮김, 그루터기 하우스, 2003)
  3. With Open Hands (Notre Dame: Ave Maria Press, 1972). 『열린 손으로』(조현권 옮김, 성바오로출판사, 2003)
  4. The Wounded Healer : Ministry in Comtemporary Society (New York: Doubleday Image Books, 1972.) 『상처 입은 치유자』(최원준 옮김, 두란노, 2011)
  5. Thomas Merton: Contemplative Critic (Chicago: Triumph Books, 1972). 『기도의 사람 토머스 머튼』(김기석 옮김, 청림출판, 2008)
  6. Out Of Solitude : Three Meditations on the Christian Life (Notre Dame:Ave Maria Press, 1974). 『나홀로 주님과 함께』(신선명 옮김, 아침영성지도연구원, 2006)
  7. Aging : The Fulfillment of Life (New York: Doubleday Image Books, 1974). 『나이 든다는 것』(최종훈 옮김, 포이에마, 2014)
  8. Reaching out: Three Movements of The Spiritual Life (New York: Doubleday Image Books, 1975). 『영적 발돋움』(이상미 옮김, 두란노, 2007)
  9. Genesee Diary : Report From a Trappist Monastery (New York: Doubleday Image Books, 1976). 『제네시 일기』(최종훈 옮김, 포이에마, 2010)
  10. The Living Reminder: Service and Prayer in Memory of Jesus Christ (SanFrancisco: HarperSanFrancisco, 1977). 『예수님을 생각하게 하는 사람』(피현희 옮김, 두란노, 2011)
  11. Clowning In Rome: Reflections on Solitude, Celibacy, Prayer and Contemplation (Westminster, Md.: Christian Classics, 1979). 『로마의 어릿광대』(김광식 옮김, 가톨릭대학교출판부, 2007)
  12. In Memoriam. Notre Dame: Ave Maria Press, 1980. 『소중한 추억 나의 어머니』(성바오로출판사, 1993)
  13. Making All Things New: An Invitation to the Spiritual Life (San Francisco: HarperSanFrancisco, 1981). 『모든 것을 새롭게』(윤종석 옮김, 두란노, 2012)
  14. The Way Of The Heart: Desert Spirituality and Contemporary Ministry (New York: Ballantine Books, 1981). 『마음의 길』(윤종석 옮김, 두란노, 2011)
  15. A Cry For Mercy: Prayers from the Genesee (Maryknoll, N.Y.: Orbis Books, 1981). 『긍휼을 구하는 기도』(이지혜 옮김, 포이에마, 2014)
  16. A Letter of Consolation (San Francisco: HarperSanFrancisco, 1982). 『위로의 편지』(이지혜 옮김, 가톨릭출판사, 2004)
  17. Compassion: A Reflection on the Christian Life (New York: Doubleday Image Books, 1982). 『긍휼』(김성녀 옮김, IVP, 2002)
  18. ¡Gracias!: A Latin American Journal (San Francisco: Harper and Row, 1983). 『소명을 찾아서』(이숙희 옮김, 성요셉출판사, 1998)
  19. Love in a Fearful Land: A Guatemalan Story (Notre Dame: Ave Maria Press,1985).
  20. Lifesigns: Intimacy, Fecundity, and Ecstasy in Christian Perspective (New York: Doubleday Image Books, 1986). 『두려움을 떠나 사랑의 집으로』(양혜원 옮김, 포이에마, 2013)
  21. Behold the Beauty of the Lord: Praying with Icons (Notre Dame: Ave Maria Press, 1987). 『주님의 아름다우심을 우러러』(이미림 옮김, 분도출판사, 1989)
  22. The Road to Daybreak : A spiritual Journey (New York: Doubleday Image Books, 1988). 『데이브레이크로 가는 길』(최종훈 옮김, 포이에마, 2014)
  23. Letters To Marc About Jesus (San Francisco: HarperSanFrancisco, 1988). 『헨리 나우웬의 영성편지』(윤종석 옮김, 복 있는 사람, 2003)
  24. Seeds of Hope : a Henri Nouwen Reader ed. Robert Durback. (New York: Bantam Books, 1989). 『희망의 씨앗』(두란노, 2001)
  25. In the name of Jesus : Reflections on Christian Leadership (New York: Crossroad Publishing Company, 1989). 『예수님의 이름으로』(두란노, 2008)
  26. Heart Speaks to Heart : Three Prayers to Jesus (Notre Dame: Ave Maria Press, 1989). 『나의 마음이 님의 마음에다』(성바오로출판사, 1999)
  27. Walk With Jesus: Stations of the Cross (Maryknoll, N.Y.: Orbis Books, 1990). 『마음의 길』(김명희 옮김, IVP, 2000)
  28. Beyond The Mirror: Reflections on Death and Life (New York: Crossroad Publishing Company, 1990). 『거울 너머의 세계』(윤종석 옮김, 두란노, 2012)
  29. Show Me The Way: Readings For Each Day of Lent (New York: Crossroad, 1992).
  30. Life of the beloved : Spiritual Living in a Secular World (New York: Crossroad Publishing Company, 1992). 『이는 내 사랑하는 자요』(김명희 옮김, IVP, 2002)
  31. The Return of the Prodigal Son : A Meditation on Fathers, Brothers, and Sons (New York: Doubleday Image Books, 1992). 『탕자의 귀향』(최종훈 옮김, 포이에마, 2009)
  32. Jesus & Mary: Finding Our Sacred Center (Cincinnati: St. Anthony Messenger Press, 1993).
  33. Here and Now: Living in the Spirit (New York: Crossroad Publishing Company, 1994). 『여기 지금 우리와 함께 하시는 하나님』(장미숙 옮김, 은성, 2013)
  34. Our Greatest Gift: A Mediation on Dying and Caring (San Francisco: HarperSanFrancisco, 1994). 『죽음, 가장 큰 선물』(홍성사, 2008)
  35. With Burning Hearts: A Meditation on the Eucharisric Life (Maryknoll, N.Y.: Orbis Books, 1994). 『뜨거운 마음으로』(정한교 옮김, 분도출판사, 1997)
  36. Ministry and Spirituality (New York: Continuum, 1996).
  37. The Inner Voice of Love : A Journey through Anguish to Freedom (New York: Doubleday, 1996). 『마음에서 들려오는 사랑의 소리』(한정아 옮김, 바오로딸, 1998)
  38. Can You Drink This Cup? (Notre Dame: Ave Maria Press, 1996). 『이 잔을 들겠느냐』(한정아 옮김, 바오로딸, 1998)
  39. Sabbatical Journey (New York: Crossroad Publishing Company, 1997). 『안식의 여정』(윤종석 옮김, 복 있는 사람, 2001)
  40. Adam, God’s beloved (Maryknoll, N.Y.: Orbis Books, 1997). 『아담 : 하나님이 사랑하신 자』(김명희 옮김, IVP, 1998)
  41. Bread for the Journey: A Daybook of Wisdom and Faith (San Francisco: HarperSanFrancisco, 1997). 『영혼의 양식』(박동순 옮김, 두란노, 2009)
  42. Mornings with Henri J. M. Nouwen : readings and reflections ed. Sue Mosteller. Ann Arbor, Mich. : Charis Books, 1997. 『나우웬과 함께하는 아침』(IVP, 2017)
  43. The Road to Peace ed. John Dear, (S.J. Maryknoll, N.Y.: Orbis Books, 1998). 『평화에 이르는 길』(조세종 옮김, 성바오로출판사, 2004)
  44. Peacework: Prayer, Resistance, Community ed. John Dear (S.J. Maryknoll, N.Y.: Orbis Books, 1998). 『평화에 이르는 길』(김정수 옮김, 성바오로출판사, 2014)
  45. The Only Necessary Thing : Living a Prayerful Life. ed. Wendy Wilson Greer (New York: Crossroad Publishing Company, 1999). 『꼭 필요한 것 한가지, 기도의 삶』(윤종석 옮김, 복 있는 사람, 2008)
  46. Finding My Way Home: Pathways to Life and the Spirit ed. Sue Mosteller. (New York: Crossroad Publishing Company, 2001). 『영성에의 길』(김명희 옮김, IVP, 2002)
  47. Jesus: A Gospel ed. Michael O’Lauglin. (Maryknoll, N.Y.: Orbis Books, 2001). 『예수, 우리의 복음』(윤종석 옮김, 복 있는 사람, 2002)
  48. Turn My Mourning into Dancing : Moving through Hard Times with Hope ed. Timothy Jones. (Nashville, Tenn.: W Pub. Group, 2001). 『춤추시는 하나님』(윤종석 옮김, 두란노, 2011)
  49. Eternal Seasons: A Liturgical Journey with Henri J.M. Nouwen ed. Michael Andrew Ford (Notre Dame: Sorin Books, 2003. 『영원한 계절』(최규택 옮김, 그루터기 하우스, 2005)
  50. Words of Hope and Healing: 99 Sayings by Henri Nouwen ed. Jeff Imach. (Hyde Park, N.Y.:New City Press 2005).
  51. Our Second Birth: Christian Reflections on Death and New Life (New York: Crossroad Publishing Company, 2006). 『헨리 나웬의 마지막 일기』(성찬성 옮김, 바오로딸, 1998)
  52. The Dance of Life: Weaving Sorrows and Blessings Into One Joyful Step ed. Michael Andrew Ford. (Notre Dame: Ave Maria Press, 2006). 『살며 춤추며』(이현주 옮김, 바오로딸, 2010)
  53. Spiritual Direction : Wisdom for the Long Walk of Faith ed. Michael J. Christensen and Rebecca J. Laird. (San Francisco: HarperSanFrancisco, 2006). 『영성 수업』(윤종석 옮김, 두란노, 2007)
  54. The Selfless Way Of Christ: Downward Mobility and the Spiritual Life (Maryknoll, N.Y.: Orbis Books, 2007). 『세상의 길, 그리스도의 길』(IVP, 2003)
  55. Home Tonight: Further Reflections on the Parable of the Prodigal Son ed. Sue Mosteller. New York: Doubleday, 2009. 『탕자의 귀향』(최종훈 옮김, 포이에마, 2010)
  56. Spiritual formation : Following the Movements of the Spirit ed. Michael J. Christensen and Rebecca J. Laird. (New York: HarperOne, 2010). 『두려움에서 사랑으로』(윤종석 옮김, 두란노, 2011)
  57. A Spirituality of Fundraising ed. John S. Mogabgab. (Nashville, Tenn.: Upper Room Books, 2011). 『모금의 영성』(김한성 옮김, 포이에마, 2018)
  58. A Spirituality of Living ed. John S. Mogabgab. (Nashville, Tenn.: Upper Room Books, 2011). 『삶의 영성』(윤종석 옮김, 두란노, 2013)
  59. A Spitituality of Caregiving ed. John S. Mogabgab. (Nashville, Tenn.: Upper Room Books, 2011). 『돌봄의 영성』(윤종석 옮김, 두란노, 2014)
  60. Finding Our Sacred Center: A Journey to Inner Peace (New London: Twenty-Third Publications, 2011).
  61. A Spirituality of Homecoming ed. John S. Mogabgab. (Nashville, Tenn.: Upper Room Books, 2012). 『귀향의 영성』(윤종석 옮김, 두란노, 2013)
  62. Discernment: Reading the Signs of Daily Life. ed. Michael J. Christensen and Rebecca J. Laird. New York: HarperOne, 2013. 『분별력』(이은진 옮김, 포이에마, 2016)

헨리 나우웬 관련 도서 목록[편집]



===

ヘンリ・ナウエン

出典: フリー百科事典『ウィキペディア（Wikipedia）』
ヘンリ・ナウエン
HenriNouwen.JPG
教会カトリック教会
個人情報
出生1932年1月24日
オランダの旗 オランダ ヘルダーラント州 ネイケルク
死去1996年9月21日（64歳没）
オランダの旗 オランダ
国籍オランダの旗 オランダ
居住地カナダの旗 カナダ、トロント
テンプレートを表示

ヘンリ・ナウエン（ナウエン）（Henri Jozef Machiel Nouwen、1932年1月24日 - 1996年9月21日）は、オランダ出身のカトリックの司祭であり、元ハーバード大学の教授。スピリチュアリティに関する著作を数多く残した著作家、研究者としても著名である。日本語にも多くの翻訳がある。

略歴[編集]

カトリックの司祭でありながらイェール大学、ハーバード大学の実践神学の教授を務めた異色の存在であった。類いまれな説教者であったと同時に現代のスピリチュアリティに関する概念において鋭い洞察が高く評価された。しかし1985年アカデミックな領域としての大学教授を突然辞し、ジャン・バニエ（Jean Vanier）の影響を受け、1986年にカナダ、トロントのラルシュ共同体（知的ハンディをもつ人々のためのグループ・ホームで、祈りを中心としたコミュニティーを形成している）に移り住み、そこで知的ハンディを持つ人々とともに生きる道を選んだ。1996年心臓発作で死去したが、カトリック、プロテスタントを問わず、その著作は今日まで幅広く支持されている。とりわけその霊性に関する聖書解釈や思想は、聖書信仰にたつ福音派にも支持されている。

日本におけるナウエンに関する研究等[編集]

日本でも近年幅広い領域で関心が強く、英文学者の大塚野百合[1]、ナウエンに師事した酒井陽介[2]らの信仰や霊性の観点からの紹介や、社会福祉学者の木原活信[3] のキリスト教社会福祉学の立場からの学術的研究[4]などがあり、邦訳も多くすすみ、幅広く支持され、紹介され、ナウエンの思想の紹介や研究がすすめられている。

  1. 河野信子(1978)「問いを生きる:宗教を教える人の霊性」 西南学院大学児童教育学論集 4(1), pp.121-134.
  2. 木原活信(2003)「ヘンリ・ナウエンの福祉思想―スピリチュアリティと「創造的弱さ」をめぐって」『キリスト教社会福祉学研究』 No.36.,pp.17-28.
  3. 米田綾子(2004) 「ソーシャルワーク実践における共感的(compassionate)パートナーのまなざし―Henri Nouwenの『傷ついた癒し人』に学ぶ」『東京純心女子大学紀要』 (8), pp.79-94.
  4. 木原活信(2005)「福祉原理の根源としての「コンパッション」の思想と哲学」 『社会福祉学』 46(2), pp.3-16.
  5. 丹澤桂 (2005)書評「ヘンリ・J.M.ナウエン監修(野村祐之編訳)『砂漠の知恵 砂漠の師父母の言行録』」『基督教論集』 pp.152-157.
  6. 大塚野百合 (2005)『ヘンリ・ナウエンのスピリチュアル・メッセージ : レンブラントの名画「放蕩息子の帰郷」をめぐって』キリスト教新聞社
  7. goog_836326428酒井陽介 (2008)『ヘンリー・ナーウェン : 傷つきながらも愛しぬいた生涯』 ドン・ボスコ社
  • 廣戸直江訳 『傷ついた預言者-ヘンリ・ナウエンの肖像』 聖公会出版(= Ford, 1999 Wounded Prophet: A Portrait Of Henri J. M. Nouwen, Darton, Longman and Todd, Ltd., and Doubleday) (2009)
  • 大塚野百合(2010)『あなたは愛されています―ヘンリ・ナウエン』 教文館

====

헨리 나웽

출처: 무료 백과사전 '위키피디아(Wikipedia)'
헨리 나웽
헨리나우웬.JPG
교회가톨릭 교회
개인정보
태어난1932년 1월 24일 네덜란드 헬더란트 주 네이켈크
네덜란드의 국기
주사위1996년 9월 21일 (64세) 네덜란드
네덜란드의 국기
국적네덜란드의 국기 네덜란드
거주지캐나다 국기 캐나다 , 토론토
템플릿 보기

헨리 나웽 ( 나우엔 ) (Henri Jozef Machiel Nouwen, 1932년 1월 24일 - 1996년 9월 21일 )은 네덜란드 출신의 가톨릭 사제 이며 전 하버드 대학 교수 . 영성 에 관한 저작을 많이 남긴 저작가 , 연구자로서도 저명하다. 일본어에도 많은 번역 이 있다.

약력 [ 편집 ]

가톨릭 사제이면서 예일 대학 , 하버드 대학의 실천 신학 교수를 맡은 이색의 존재였다. 드문 설교자 였던 동시에 현대의 영성에 관한 개념에서 날카로운 통찰력이 높게 평가되었다. 그러나 1985년 아카데믹한 영역으로서 대학 교수를 갑자기 그만두고, 장 바니에 (Jean Vanier)의 영향을 받아, 1986년에 캐나다 , 토론토 의 라르쉬 공동체 (지적 핸디를 가진 사람들을 위한 그룹 홈으로, 기도를 중심으로 한 커뮤니티를 형성하고 있다)로 옮겨 거기서 지적 핸디를 가진 사람들과 함께 사는 길을 선택했다. 1996년 심장 발작 으로 사망했지만, 가톨릭, 개신교 를 불문하고, 그 저작은 오늘까지 폭넓게 지지되고 있다. 특히 그 영성에 관한 성경 해석과 사상은 성경 신앙 에 따라 복음파 에게도 지지되고 있다.

일본의 나우엔에 관한 연구 등 [ 편집 ]

일본에서도 최근 폭넓은 영역에서 관심이 강해, 영문학자의 오츠카노 유리 [1] , 나웬에 사사한 사카이 요스케 [2] 등의 신앙이나 영성의 관점으로부터의 소개나, 사회 복지학자의 키하라 활신 [ 1] 3] 의 기독교 사회 복지학의 입장으로부터의 학술적 연구 [4] 등이 있어, 국역도 많이 스스미, 폭넓게 지지되고, 소개되고, 나웬의 사상의 소개나 연구가 진행되고 있다.

  • 고노 노부코 (1978) "문제를 사는 : 종교를 가르치는 사람의 영성" 서남 학원 대학 아동 교육 학 론집 4 (1), pp.121-134.
  • 기하라 활신 (2003) "헨리 나웬의 복지 사상 - 영성과 "창조적 약점"을 둘러싸고, "기독교 사회 복지학 연구" No.36., pp.17-28.
  • 요네다 아야코 (2004) "소셜 워크 연습에서 공감적 파트너의 모습 - Henri Nouwen의 "상처 입은 치유자"에 배우기"
  • 기하라 활신 (2005) "복지 원리의 근원으로서의 "컴파션"의 사상과 철학" "사회 복지학"46 (2), pp.3-16.
  • 단자와 카츠라 (2005) 서평 "헨리 JM 나웬 감수 ( 노무라 유노 편역 ) "사막의 지혜 사막의 사부모의 언행록" "기독 교론집"pp.152-157
  • 오츠카노 유리 (2005) "헨리 나웬의 영적 메시지 : 렘브란트 의 명화 "방탕 아들의 귀향"을 둘러싸고" 기독교 신문사
  • 사카이 요스케 (2008) " 헨리 나웬 : 상처를 입으면서도 사랑하지 않는 평생"
  • 히로토 나오에 역 '상처받은 선지자-헨리 나웽의 초상' 성공회 출판(= Ford, 1999 Wounded Prophet: A Portrait Of Henri JM Nouwen , Darton, Longman and Todd, Ltd., and Doubleday)
  • 오츠카노 유리 (2010) "당신은 사랑 받고 있습니다 - 헨리 나우엔" 교문관


====

原著[編集]

以下の原作の多くが日本語訳が出ている。

脚注[編集]

  1. ^ 大塚野百合 『あなたは愛されています―ヘンリ・ナウエン』 教文館](2010)
  2. ^ 酒井陽介 『ヘンリー・ナーウェン : 傷つきながらも愛しぬいた生涯』 ドン・ボスコ社 (2008)
  3. ^ 木原活信 「ヘンリ・ナウエンの福祉思想―スピリチュアリティと「創造的弱さ」をめぐって」 『キリスト教社会福祉学研究』 No.36, (2003),pp.17-28.
  4. ^ 科研費データ参照[1]
  5. ^ 片岡伸光訳『放蕩息子の帰郷―父の家に立ち返る物語』あめんどう、2003年
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Spiritual Direction as a Resource for Friends - Friends Journal

Spiritual Direction as a Resource for Friends - Friends Journal

Spiritual Direction as a Resource for Friends
December 1, 2006

By Patty Levering

Friends come to their meetings out of some kind of spiritual hunger—a desire for belonging and encouragement in making the world a better place, a search for Truth we are not finding elsewhere, an awareness of something missing. There are many Quaker venues in which these needs are addressed; and yet for many of us, at some time, our spiritual hunger is not satisfied. There is no adequate place to see through the fog, get out of stuck places, ask the deepest questions, and be sufficiently supported in an intentional, spiritual seeking. Spiritual direction is a resource for a person in such a condition. It is a complement, not a substitute, for meeting for worship and the meeting community.

Spiritual direction is an opportunity to explore your relationship with the Divine, to be more aware of God’s presence and action in your life, to look for the More that you sense is there in the midst of your life, to listen for the guidance of the Spirit, to be open to the Holy. It happens with the help of a "spiritual director," a person who listens to your story, concerns, or desires, and seeks to be a companion, nurturer, and guide as you explore that relationship.

I am using the term spiritual direction because it is the current, ecumenically recognized, technical term to describe a certain kind of spiritual attending.

Seeking spiritual direction is not about submitting one’s life and faith to some other person’s shaping, or accepting someone else as the authority on spiritual matters. Spiritual directors know that the real "director" is the Divine (God, Christ, the Light, the Spirit, the Inward Teacher). The "direction" happens in the attentive listening of the director to God and to the directee. It also happens in sharing and listening during the direction session, and it happens in the heart, mind, and soul of the directee long afterward. The directee sets the agenda and owns the discernment. The director and directee come together, radically trusting in the One whose presence teaches, guides, and transforms; the One who is directly available and speaks to one’s condition. The director is not more likely than the directee to hear or say the words that most illuminate the condition that needs to be addressed. For a directee, it is like being in meeting for worship, but having someone else to help listen. That can be true whether the director is Quaker or not.

In worship, we gather corporately in expectant silence, listening for the leading of the Spirit or opening to the Divine. One really can’t explain just how the spiritual knowing or the "being moved" happens. The directee listens in the same way and for the same kinds of things in the direction session as in meeting for worship, but the context includes more words. The director is likely to have had more experience in listening for and recognizing the voice of the Divine, or at least is outside the story told by the directee, and thus may be able to help the directee see the Light or hear the Voice.

It seems as if what I do as a directee is to bring in a bag of blocks, dump them on the table helter-skelter, and then watch as they are moved into some kind of order, or until I see them differently, or as additional things are added that make them a satisfying sight. Sometimes it happens as I hear my own words, sometimes it comes from the words of the director, and always the rearranging has a luminous quality from something within and beyond me. Of course, the rearranging may not happen in the session but rather much later, or even not at all. Still, my experience is that something happens more often than not. I am challenged, taught, changed, invited, encouraged, supported, opened, redirected. Isaac Penington writes, "There is that near you which will guide you. O wait for it and be sure that ye keep to it." The experience of spiritual direction is to have someone stand with you in a way that makes it more possible for you to do just that.

Many Friends have tried another form of spiritual caring called "spiritual friendship," an intentional relationship between two persons who take turns listening to each other’s stories and being present to and for the other. Spiritual friendship has a rich history. It is accepted among Friends, and it is especially wonderful and fruitful when the two persons are well-matched and mutually able to support and challenge the other, at levels appropriate to their needs and openness.

Spiritual friendship does, however, have some shortcomings, especially with the kind of mutuality it calls for, the level of informality and passivity it sometimes allows, and the more complicated character of the relationship. It can also cause a burden for someone who is especially gifted in this kind of caring and listening, because many people will want to be with that person, and spiritual friendship takes double time (your hour and my hour). I have been in and seen spiritual friendships where one person, a natural caregiver, ends up giving a lot and getting little; where both choose to avoid the hard work and opt for friendly conversation at a discussion level; where one or both want most to preserve the friendship and so avoid the risk of challenging the other or telling the raw truth; or where the intimacy of deep worship is too uncomfortable for two people who see each other on a regular basis.

I don’t want to disparage spiritual friendship, but I do want to lift up and encourage Friends to be open to spiritual direction. For the person longing for a closer relationship with God, the serious social activist who knows that a deep spiritual grounding is required for the long haul, or the Friend feeling a call or carrying a concern, spiritual direction offers unique possibilities. In fact, spiritual direction is for anyone willing to give it the time, do the listening, and risk being open. It is particularly doable, because it usually takes place nearby, for roughly an hour about once a month, and can go on for months or years. I believe it is especially useful for Friends because it fits so well with our contemplative ways, our experience of corporate discernment, and the fact that we are friends (equal but not the same).

Not wanting to be too vulnerable is a reason some choose spiritual friendship rather than direction. It seems to require less vulnerability because each party is vulnerable with the other. In fact, though, spiritual direction calls for the same kind of mutual vulnerability even if the focus is on the directee. What happens in the direction session very often has an impact not only on the directee but also on the director. Sometimes what is said leads to some new insight into the director’s own condition, which the director will explore later. Maybe there is an opportunity to share a story that has just begun to take on meaning for the director. Maybe a story that is heard will inspire or speak deeply to the director. And it is true that to exercise one’s spiritual gifts is what most challenges the spiritual life of a director and makes that person vulnerable. The two persons in the relationship are equal, yet different. Ultimately, both are trying to listen and respond to God’s call in their lives.

Spiritual direction does have scary aspects. It asks for our time. It expects us to be real, to know and face feelings, to risk being vulnerable and intimate with God. We may fear sharing our spiritual life, because for that to be received poorly can even feel life-threatening. We may want to avoid wrestling with God. We may refrain from asking for help because we really don’t want to deal with the things that block us. We do not want to change, or be asked to change.

Perhaps even more daunting is a fear of intimacy with God, a distrust of any notion of a God who relates to human beings, or a sense of personal unworthiness. One can have such a feeling without knowing it, even though it impacts how one lives. Or one may have the feeling, know it, be clear about its truth, and choose not to examine it or give oneself a chance to go beyond it. Sometimes that is the best one can do. But sometimes that means choosing to live lukewarmly instead of with the abundance Jesus said was to be ours. Spiritual direction is a good place to see if there is a way to stretch oneself and experience more.

Let me give an example, from outside Quakerism, of how spiritual direction can be a safe place to explore faith questions. Rabbi Jacob Staub is a Reconstructionist Jew who wanted to help rabbinical students know and pass on the spiritual treasures of their ancestors. To do so he had to deal with many obstacles, including that many liberal Jews do not believe in a God who intervenes supernaturally in human affairs, hears prayers, or responds to them. He chose a spiritual direction program as a way to see what could be done, and began with Rev. Sue Cole, a United Methodist minister and spiritual director. In his first session, she was able to hear his story and use his experience to help him reframe what it means to see God at work in the world and in his life. He reports in Presence: An International Journal of Spiritual Direction:

She listened to my narrative, pointed to a moment that I had described as "breathtaking," and had me revisit and re-experience that moment for ten to fifteen minutes, after which I knew I would never thoughtlessly run by a breathtaking moment again. After three months, I could feel God’s palpable presence when I entered her office and at many other times as well.

Over time she used his experience, his Truth, and his terms to make it possible for him to reconnect in a living way with the deep treasures of his Jewish heritage. He did have to be vulnerable and open, but the rewards for him and, later, his students, were great.

What I think I like best about spiritual direction is that, as a directee, it is my time. It has been set aside for me alone. I don’t have to worry about taking care of the director or anyone else. Primarily the relationship we have is not about friendship, but about the relationship each of us has with the Divine and, through that, with each other. I can use each session in whatever way I choose. The matters discussed are private and confidential. I can pursue whatever issue I desire, counting on the director to hear me where I am and to work at understanding my particular context and faith language (or lack of faith or language). The director’s response will be tailored to me, my needs, my situation. The director will not attempt to impose a particular faith on me. I don’t have to pretend to be something I’m not in order to be in the relationship or to learn. It is an opportunity to grow in ways particular to me, but also in ways that others have traveled before me. And I don’t have to be sick or broken or in pain in order to be in spiritual direction. It is about the whole of life, the ups and the downs. Things get fixed, but it is about the relationship with God, not about fixing things.

There is something awesome about spiritual direction. Somehow it is ultimately about love. Somehow, from time to time in sessions and in the overall experience, one gets a real taste of God’s unconditional love, in the listening, accepting love of another (the director) through whom God’s presence and love become clearly and truthfully communicated.

I have experienced that love in both mundane and profound ways. One director, after we had met over a long period of time, heard my distress about a particular situation and offered me an insight: the rhythms of my life are very much affected by the seasons, and in the winter I simply need more sleep. Those very mundane words took a huge weight of frustration and unmet self-expectation off my back. It was as if suddenly my blind eyes had been given sight. There have been other times when what transpired left me touched to the depths of my being, rearranged and empowered, aware that I have been on sacred ground. Very often I go into a session confused, troubled, lost—or with very positive emotions. I tell my story, I am heard, I am met, and I leave enriched, touched, challenged, loved. Even between sessions, that love lingers. A memory of my director comes to my mind, and I know that I am being remembered, prayed for, held, carried, and strengthened—by God, made manifest through the director.

If you decide to try spiritual direction, finding a suitable director is important. You want to find a director who can help you see things you otherwise miss, someone who is deeply centered in God and in love for others. The director should be someone who has been there before you, someone who has been on an intentional spiritual path long enough to be humble, and to know some of the traps and keys. Your spiritual director needs to be a person whose light draws you, whose depth invites you, whose presence is attentive to you while at the same time attentive to God, whose insights are opening for you. At times it is especially helpful to have a director who is not part of your faith tradition (i.e. not Quaker), which can give you more freedom to ask questions, make mistakes, try out different language, and be stretched. Sometimes it is especially helpful to be with someone who is from the denomination in which you grew up and knows things about spiritual formation in that tradition that you may not be aware of, even though you have been impacted by it.

The person may not appear ideal. That may not matter. Because you approach the relationship the way you would an open, expectant, waiting meeting for worship, you may still receive the gifts you need. It is the fruits of the interaction that count.

My hope is that the day will come soon when spiritual direction will be such a recognized resource for Friends that yearly meetings and regional associations of Friends will have lists of Friends who do this kind of spiritual nurture. When that day comes, I believe the spiritual lives of Friends will be enriched, and the work we do in the world will be even more transformative.

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Patty Levering
Patty Levering is a member of Davidson (N.C.) Meeting. She is a graduate of Earlham School of Religion, where she first experienced spiritual direction. She has been a spiritual director for many years, and a year ago became spiritual director for Davidson Clergy Center. She completed the Spiritual Nurturer program of School of the Spirit in May 2006, and is now a core teacher for that program.
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Spiritual Accompaniment : An Experience of Two Friends Traveling in the Ministry (Pendle Hill Pamphlets Book 428) eBook : Walling, Cathy, Emily, Elaine: Amazon.com.au: Kindle Store

Spiritual Accompaniment : An Experience of Two Friends Traveling in the Ministry (Pendle Hill Pamphlets Book 428) eBook : Walling, Cathy, Emily, Elaine: Amazon.com.au: Kindle Store




Spiritual Accompaniment : An Experience of Two Friends Traveling in the Ministry (Pendle Hill Pamphlets Book 428) Kindle Edition
by Cathy Walling (Author), Elaine Emily (Author) Format: Kindle Edition

Kindle
$9.32Read with Our Free App

Quaker lore is rich in the journals of early Friends who traveled in the ministry under the leading of the Spirit, but it offers little from the viewpoints of the companions who accompanied these ministers, praying with and for them, advising them, and helping them to remain faithful to their callings. Today, as this practice of spiritual accompaniment—or eldering—undergoes a resurgence among Friends, two such companions give us an account of eldering from the viewpoint of the companion and the minister she traveled with.
 In 2008, Elaine Emily visited Australia Yearly Meeting to offer workshops and ministry about eldering. Cathy Walling traveled with her as elder accompaniment. This jointly written account, expanding on Cathy’s journal, explores the lessons, challenges, and gifts of that experience. It is offered in the hope of increasing our understanding of how eldering can be effectively and lovingly achieved, and in the hope that it will inspire other elders to offer their own firsthand accounts. Discussion questions included.

Publication date

21 May 2018
File size

336 KB


Product details
ASIN ‏ : ‎ B07D7HQN3W
Publisher ‏ : ‎ Pendle Hill Publications (21 May 2018)
Language ‏ : ‎ English
File size ‏ : ‎ 336 KB

================
Spiritual Accompaniment: An Experience of Two Friends Traveling in the Ministry
by Cathy Walling and Elaine Emily
reviewed by Judith Favor

Spiritual accompaniment can be a very physical process. Shaking, sweating, rocking, and buzzing are just a few manifestations of the Spirit experienced by Cathy Walling and Elaine Emily as Elaine offered Eldering workshops and ministry with Australia Yearly Meeting in 2007-2008. Cathy’s call to this particular form of eldership took root many years earlier. She longed to know what Quaker elders experienced in previous centuries, but found their voices missing from historical journals.

Friends with an interest in the inner workings of an accompanying elder will find her point of view uniquely refreshing in this Pendle Hill Pamphlet (#428) published in 2014. I celebrate this valuable addition to Quaker literature as a clear guide for Friends who are led to the ministry of spiritual nurture.

This essay is a joint project. Its purpose is to shed light and transparency on the delicate relationship between elder and minister traveling together in the ministry. Perspectives on Spiritual Accompaniment are drawn from Cathy’s private journal and composed in her first-person voice, while representing the experience of both. The lessons, challenges, and gifts of two seasoned women are tenderly described in three phases: Preparation, Action, and Recovery.

Cathy Walling summarizes the complex process succinctly: “The minister tends to the message rising within, which needs to be liberated. The elder helps draw it out, supporting the birthing of it in the metaphorical role of midwife.” Cathy found herself “listening for Elaine’s words coming in the middle of the night for possible ministry the next day . . . affirming what sounded right for the situation, offering questions or cautions . . .”

Spiritual Accompaniment explores a whole range of issues that came up in these women’s joint ministry – from “big questions” like “Where is God in all this?” to practicalities like arranging for food and privacy, time for rest and prayer, and fresh air in the workshop space. Cathy even describes getting “the spiritual bends, coming up too quickly from the depths of spiritual grounding beneath the words in order to move into support mode to address issues with the venue.”

This pamphlet is a treasure of honesty, vulnerability, and intimacy between two “yokemates.” As Cathy describes it, “We were yoked together to do the work of the Divine. Elaine was the more visible and vocal part, and I was the spiritual grounding.” Quakers today are rediscovering Eldering as a vital ministry of spiritual nurture, but historic journals give little help. Spiritual

Accompaniment is a testimony to the purpose, power, and palpable presence of Eldering, while raising and responding to a range of important questions about this ministry. For example, it considers how an elder might: pray for and with a minister, give advice and support, hear complaints with spiritual ears, shift gears from internal work to assisting the minister, and how an elder might share hard truths with the minister. In short, this pamphlet considers what it is that the elder is doing while sitting next to the minister. As Elaine describes it, Cathy’s focused presence as an Elder “brings forth fuller, richer, truer liberation of the message for the community’s benefit.”

Judith Favor is a convinced Friend at home in Claremont Monthly Meeting (PYM).

=============











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Thomas Merton - Spiritual Direction and Meditation

Thomas Merton - Spiritual Direction and Meditation eBook : Merton, Thomas: Amazon.com.au: Kindle Store

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Thomas Merton - Spiritual Direction and Meditation Kindle Edition
by Thomas Merton (Author) Format: Kindle Edition


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This early work by Anglo-American Catholic writer Thomas Merton is both expensive and hard to find in its first edition. It contains a wealth of information on spiritual direction and how to learn the art of meditation. This fascinating work is thoroughly recommended for anyone with an interest in spiritual life. Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce. We are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.



Print length

114 pages
Language

English
Publisher

Kiefer Press
Publication date

9 January 2013


Product description

From the Back Cover
This booklet contains revised and expanded versions of the material on spiritual direction and meditation which appeared, in installments, in the magazine 'Sponsa Regis'. --This text refers to the paperback edition.
About the Author


Thomas Merton (1915-1968), Catholic convert, Cistercian monk and hermit, poet, contemplative, social critic, and pioneer of interreligious dialogue, was a seminal figure of twentieth-century American Christianity.--This text refers to the paperback edition.

Product details
ASIN ‏ : ‎ B00AYXMJVQ
Publisher ‏ : ‎ Kiefer Press (9 January 2013)
Print length ‏ : ‎ 114 pagesBest Sellers Rank: 114,734 in Kindle Store (See Top 100 in Kindle Store)17 in Monasticism


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Thomas Merton


Thomas Merton (1915-1968) is arguably the most influential American Catholic author of the twentieth century. His autobiography, The Seven Storey Mountain, has millions of copies and has been translated into over fifteen languages. He wrote over sixty other books and hundreds of poems and articles on topics ranging from monastic spirituality to civil rights, nonviolence, and the nuclear arms race.

After a rambunctious youth and adolescence, Merton converted to Roman Catholicism and entered the Abbey of Gethsemani, a community of monks belonging to the Order of Cistercians of the Strict Observance (Trappists), the most ascetic Roman Catholic monastic order.

The twenty-seven years he spent in Gethsemani brought about profound changes in his self-understanding. This ongoing conversion impelled him into the political arena, where he became, according to Daniel Berrigan, the conscience of the peace movement of the 1960's. Referring to race and peace as the two most urgent issues of our time, Merton was a strong supporter of the nonviolent civil rights movement, which he called "certainly the greatest example of Christian faith in action in the social history of the United States." For his social activism Merton endured severe criticism, from Catholics and non-Catholics alike, who assailed his political writings as unbecoming of a monk.

During his last years, he became deeply interested in Asian religions, particularly Zen Buddhism, and in promoting East-West dialogue. After several meetings with Merton during the American monk's trip to the Far East in 1968, the Dali Lama praised him as having a more profound understanding of Buddhism than any other Christian he had known. It was during this trip to a conference on East-West monastic dialogue that Merton died, in Bangkok on December 10, 1968, the victim of an accidental electrocution. The date marked the twenty-seventh anniversary of his entrance to Gethsemani.



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4.6 out of 5 stars

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Louise Kelly
5.0 out of 5 stars Thomas Merton work is mystical and prayfulReviewed in Australia on 12 October 2019
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Thomas Merton helped me revert and fall back in love with my theological roots. I aim to read everything he has written. I seeking to the Eastern traditions looking for truths that were in Christian mysticism all the time.


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Jonathan McKeown
5.0 out of 5 stars A valuable bookReviewed in Australia on 6 June 2021
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Full of practical wisdom and helpful insights for anyone interested in deepening their spiritual life. Merton’s writings are a real treasure and this book is no exception


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Pierre Whalon
5.0 out of 5 stars Amazing resource for spirituality — a classic.Reviewed in the United Kingdom on 14 May 2016
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Thomas Merton, the prolific Trappist monk, was once an Episcopalian, and then converted. (I did the opposite.) He became a foremost spiritual writer, and a sought-after spiritual director. This type of counselor advises on the life of prayer, and the affections we bear toward God and one's self. This little book is one of the most practical, powerful guides to the inner life, and to have it so readily available, at such a price, is a great blessing.

Yes, blessing. You will be blessed by Merton's sage, wry counsel. He pulls no punches, least of all with himself. You shouldn't, either — humility is, after all, where the spiritual life begins.

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RAH
5.0 out of 5 stars Merton at his bestReviewed in the United Kingdom on 19 June 2010
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This short, eminently pocketable book is the perfect manual for anyone wanting to guide others in an approach to the spiritual life. Free of Merton's occasional over-writing (sentimental comments, "romantic" phraseology), it is incisive, lucid and very much to the point. I have used it in formation classes with both laity and religious, and warmly recommend it.

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lexie morrison
3.0 out of 5 stars Information and ease of readingReviewed in the United Kingdom on 5 September 2019
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Hard to read, understand. Not the best book i bought but some good points
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PH
5.0 out of 5 stars Five StarsReviewed in the United Kingdom on 5 July 2015
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A clear, thoughtful and eminently understandable approach to spiritual direction.

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Caroline D
5.0 out of 5 stars Good readingReviewed in the United Kingdom on 10 August 2014
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Great book

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Holy Listening: The Art of Spiritual Direction Guenther, Margaret, Alan Jones

Holy Listening: The Art of Spiritual Direction eBook : Guenther, Margaret, Alan Jones: Amazon.com.au: Kindle Store




Holy Listening: The Art of Spiritual Direction Kindle Edition
by Margaret Guenther (Author), Alan Jones (Preface) Format: Kindle Edition


4.6 out of 5 stars 252 ratings

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$17.59Read with Our Free App
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$23.05

Margaret Guenther uses the images of the spiritual director as host, teacher, and midwife to describe the ministry of spiritual direction today.

Print length162 pages
Cowley Publications
Publication date
25 January 1992



Product description

Review
Because the author's sincerity and authenticity resound from every page, ... this work is bound to prove insightful and revelatory to the inexperienced as well as the experienced. It is earthy and practical, sensitive and contemplative.-- "Sisters Today"

Even apart from its value as a book on the process of spiritual direction, Holy Listening is a delightful commentary on every Christian's spiritual journey.-- "Review For Religious"

This excellent and wise book continues an important trend as the spiritual traditions of classical Christianity and other religions are translated into the idioms and situations of the modern world. This work is useful for those who are spiritual directors, directees, or those interested in issues related to spiritual growth. ... I thoroughly enjoyed this book. It is easy to read yet filled with insight. Perhaps the best recommendation I can give it is to say that it has helped me in my own spiritual pilgrimage.--Rev. Dr. Gerald A. Butler "Congregations" --This text refers to an alternate kindle_edition edition.
About the Author
Born in 1929, Margaret Guenther was an Episcopal priest, wife, mother of three children, grandmother, spiritual director, mentor of spiritual directors, and retreat leader. She served as emeritus professor at General Theological Seminary in New York City, where she taught ascetical theology. She was also the director of the Center for Christian Spirituality, a pioneering program for the training of spiritual directors. She was a noted retreat leader and lecturer both in the United States and abroad, traveling as far away as China and Australia to speak at conferences and lead retreats. In later years she was associate rector of St. Columba's Church in Washington, DC. She passed away in 2016. --This text refers to an alternate kindle_edition edition.

Product details
Publisher ‏ : ‎ Cowley Publications (25 January 1992)
Print length ‏ : ‎ 162 pages
4.6 out of 5 stars 252 ratings

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Margaret Guenther


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P Everall
5.0 out of 5 stars I loved this book to find out more about spiritual directionReviewed in the United Kingdom on 29 December 2017
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I loved this book to find out more about spiritual direction. Well written and lots of practical advice and stories. Keeping what it said in my mind as I attended sessions, however, hindered the direction relationship, as each director is unique and so is what each person brings to the discussion and cannot be measured by one book. My expectations were unrealistic and I realised that this person had years of experience at spiritual direction, whereas I could well be among the first for mine. So I digested it and then decided to take the sessions as they came with positive results.

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Sue Jay
5.0 out of 5 stars One of the BestReviewed in the United Kingdom on 26 October 2013
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As I am engaged in a Spiritual Direction course this book was recommended. It has proved to be the most helpful book I have read so far & supplements the learning and practice that I am engaged in getting to grips with - I would recommend it for anyone wanting to engage in a similar course. It is full of useful insights and images to which I could relate.

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Mrs H L Sherriffs
5.0 out of 5 stars Absolutely loved this bookReviewed in the United Kingdom on 22 January 2018
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Absolutely loved this book. Clearly written, engaging and full of practical tips. The importance of being heard and sharing your story with someone is an essential part of having an identity - everyone should read this book to learn how to really hear and listen to people they encounter. The world would be a much happier place. Thank you, Margaret.

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Mrs. June Francis
4.0 out of 5 stars Worth a read.Reviewed in the United Kingdom on 10 August 2014
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I have read other books on Spiritual direction but this was different in that it was written by a woman from a very personal point of view. I learnt from it and will be reading it again.

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Sonia
5.0 out of 5 stars Fascinating outline of spiritual direction.Reviewed in the United Kingdom on 9 May 2015
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I found this enlightening, explaining the rational of spiritual direction through her experience and learning. Guenther writes well, she is easy to understand, but makes you feel she knows what she's talking about and understands how we think. I read this in a day and it left me determined to seek out a spiritual director for myself.

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For Spiritual Seekers Everywhere… – Elaine Emily

For Spiritual Seekers Everywhere… – Elaine Emily

For Spiritual Seekers Everywhere…

Please join me for a delicious conversation on:

“What Is Spiritual Maturity? Blessings and Perils on the Path to Breaking Open”

Free recording of the live telephone event:

Audio Player

In my first ever adventure of an online call, we’ll explore:

  • Why fear or discomfort are not necessarily signs you’re on the wrong path.
  • How this Catholic girl moved from rigid dogma to absolute rejection of the church to tender curiosity
    and opening to Spirit.
  • How even the most mundane life experiences (or the most painful) can serve as doorways to the Divine.
  • Why spiritual maturity is not based in any one religion or theology.

The new paradigm is beckoning to our awareness

As we enter the spiritual journey, we are often surprised.  Experiences that seem wildly profane may open the door to a deeper truth.  Experiences we know as “holy” shake our world in ways we never expected – and certainly didn’t ask for!

All of this can be deeply unsettling. As I’ve walked the path of my own life, and been a companion to countless others, I’ve seen how spiritual growth always necessitates change. And change isn’t comfortable!

Having paid attention to the movement of the Spirit in my own life since childhood, this quest to know more of the Divine just keeps growing. I’m excited by the process people travel, to reach into their own wisdom and find and define what is most true for them.

I consider it a privilege to help people connect with their most true self

It’s a gift I’ve been enjoying for years now. I’ve traveled and accompanied literally thousands of people on the spiritual path. Being blessed by such an opportunity, I now want to share what I’ve learned with you, my community  and those I’ve walked with over many years.

And so I’m launching a Spiritual Direction practice,and this free call is my coming out party for that new birth!

I’ve asked my friend Laura Cornell to join me for this dialogue. It’ll be like we are having a fireside chat.

Joining us is EASY

You can participate from wherever you are in the world, simply by listening to the recording provided above…

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