Showing posts with label Thomas Merton. Show all posts
Showing posts with label Thomas Merton. Show all posts

2018/03/24

Parker J. Palmer. The Promise of Paradox: A Celebration of Contradictions in the Christian Life

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The Promise of Paradox: A Celebration of Contradictions in the Christian Life
byParker J. Palmer
Format: Kindle Edition|Change
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One person found this helpful
5.0 out of 5 starsThis will cause you to think!
ByYoyoMitchon March 28, 2013

This book was much discussed while I was in Seminary, as it was then newly published and dealt with a topic that is antithetical to the initial response one has upon seeing its title. I was not ready to hear the arguments presented by Dr. Palmer in the early 1980's. Thankfully, this book's longevity (this is its third time in print by two different publishers) has allowed me the opportunity to sit with now what I could not address when I was younger.
When the book was originally published, Henri Nouwen, a Catholic Priest whose writings have been very influential in my spiritual development, wrote the introduction. For this present edition, Dr. Palmer pens a lengthy introduction that is, in itself, an important essay about how the need for Paradox and community are, in many ways, in greater demand now than when the book was originally issued.
The first chapter, "In the Belly of a Paradox," compares and contrasts: Thomas Merton's engagement with Taoism and Eastern thought in a Christian context, the Paradox of Marxist thought as it mirrors New Testament actions (particularly those actions found in the Book of Acts) and the paradoxes provided in "The Way of the Cross."
In Chapter 2, Dr. Palmer takes the Catholic Stations of the Cross discipline and examines it from his perspective of it being an internal paradox. He sees this discipline as bringing about five moments of confrontation of self: recognition (of the contradiction of the cross mirroring that of the contradiction in ourselves), resistance (the desire to resist living in the tension those contradictions in ourselves create), acceptance (living in the reality that there is power and life enriched found in such tension), affirmation (the ability to celebrate that this "cross" (life) is one's own) and liberation (the realization that facing, fighting, accepting and affirming these contradictions frees us from the illusion of being independent from each other).
Chapter's three and four focus on community and how that culture brings the power of paradox to life. He argues that humans were created to be in relationship, the Christian Scriptures direct its adherents toward community and that the Western idea of "rugged individualism" leads to emptiness, poverty (of spirit and material wealth) and is impossible for the human race to sustain itself with it as a paradigm. Chapter five looks at what real, lasting and sustainable abundance is and how paradox and community are vital to that endeavor.
The author states that paradox is not a linear concept, but one that travels "in a circle." When one opens one's self to the tension brought about by listening and attending what is found when one sits with two truths, seemingly in opposition, at the same moment, one discovers that both "truths" add depth to each other. Such an undertaking is frustrating, laborious, rewarding and enriching. Dr. Palmer offers no shortcuts toward finding the "blessing" of paradox; all who wish to taste its promise must, like Jacob did with the angel, wrestle with the paradox before its riches can be gained.
This is not a long book but neither is it a book easily read in a short time. Attention has to be paid to the weighty words written on each page. The concepts offered are not difficult to understand, but they are such that their being applied will take energy, focus and commitment. Reading this small tome will cause the serious reader (and no other readers would read it) to examine their own paradoxes and find a measure of unknown Grace therein.
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Top critical review
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17 people found this helpful
3.0 out of 5 starsEncouraging Book With Some Paradoxical...Quirks
ByTimothy Buchananon August 31, 2012
I bought this book on a whim at a second-hand book store before a three-day spiritual retreat I went on by myself. I read the book over the three days, and overall I found myself very encouraged by it! I really appreciated the invitation to step into the fray of a life of paradox. I especially loved Palmer's use of the cross as symbolic of the tensions we face between Heaven and Earth (the vertical beam of the cross) and the pull we feel between paradoxical human ideologies (the horizontal beam). Having spent the past few years feeling as if I'm living in a paradox of faith, this book reminded me that I am not alone, and that I am not worse for the wear, but that I am in good company and I am, perhaps, right where God wants me.

Palmer's commentary on community was also encouraging as community is something that I have found myself missing, despite my attempts to discover it (a paradox that Palmer addresses quite nicely). Every subject Palmer touches on in this book is examined with the grace and hope that I only wish could be found in every book written by an author who identifies as a Christian.

The book would have been perfect if not for Palmer's "Introduction to the 2008 Edition". The Introduction is essentially a 25 page criticism of the book itself. After 30 years, I would suspect that the author would have some self-critical advice to his younger self. But ultimately, the criticism found in the Introduction treads well into the territory of attack on Conservative Evangelicalism, (complete with a two page poorly veiled tirade against George W. Bush, although Palmer leaves the vivid image nameless.)

There is a place for healthy criticism from within the Body of Christ. But the introduction to a book that has little to do with such issues, I contend, is not the place. Being someone who identifies as an Evangelical, I was sad to discover that the introduction to the book caused me to feel...unwelcome. It was as if Palmer was saying, "This book is for everyone from every creed, race, background, and faith tradition...EXCEPT YOU!" As far as Evangelicals go, I'm probably on the more "liberal" edge of things. But Palmer made me feel like a bigoted hate-monger because I happen to hold certain convictions that he does not. He goes so far as to say that certain Conservative Christians are, "...making things hellish right now, and what I wish is that they would get a life." What I wish is that I had purchased the first pressing of the book; the one without the scathing and unfriendly introduction.

Perhaps this is the paradox for me: that I loved this book and the ideas it represented, but I feel as if were I to meet Palmer today, he would be angry at me for making things "hellish" and that he would have nothing nice to say to me. Perhaps I'm not giving him the benefit of the doubt, but his introduction led me to believe that he had a bone to pick with Conservative Christians, and his burning desire to speak on the issue just happened to coincide with the opportunity to write a retrospective introduction to this book.

My advice: read this book. Cherish it and live it. It is beautiful. But skip the introduction. There's not much there that I think you would benefit from. But if you do read the introduction, and if, like me, you are made to feel unwelcome, I encourage you to extend to Palmer the same grace that has been extended to us through Christ. Grace extended to all, regardless of the fact that none are deserving. This, perhaps, is the ultimate paradox.

Peace.
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=========================



Top critical review

3.0 out of 5 stars

Encouraging Book With Some Paradoxical...Quirks
ByTimothy Buchananon August 31, 2012
Format: Kindle Edition
I bought this book on a whim at a second-hand book store before a three-day spiritual retreat I went on by myself. I read the book over the three days, and overall I found myself very encouraged by it! I really appreciated the invitation to step into the fray of a life of paradox. I especially loved Palmer's use of the cross as symbolic of the tensions we face between Heaven and Earth (the vertical beam of the cross) and the pull we feel between paradoxical human ideologies (the horizontal beam). Having spent the past few years feeling as if I'm living in a paradox of faith, this book reminded me that I am not alone, and that I am not worse for the wear, but that I am in good company and I am, perhaps, right where God wants me.

Palmer's commentary on community was also encouraging as community is something that I have found myself missing, despite my attempts to discover it (a paradox that Palmer addresses quite nicely). Every subject Palmer touches on in this book is examined with the grace and hope that I only wish could be found in every book written by an author who identifies as a Christian.

The book would have been perfect if not for Palmer's "Introduction to the 2008 Edition". The Introduction is essentially a 25 page criticism of the book itself. After 30 years, I would suspect that the author would have some self-critical advice to his younger self. But ultimately, the criticism found in the Introduction treads well into the territory of attack on Conservative Evangelicalism, (complete with a two page poorly veiled tirade against George W. Bush, although Palmer leaves the vivid image nameless.)

There is a place for healthy criticism from within the Body of Christ. But the introduction to a book that has little to do with such issues, I contend, is not the place. Being someone who identifies as an Evangelical, I was sad to discover that the introduction to the book caused me to feel...unwelcome. It was as if Palmer was saying, "This book is for everyone from every creed, race, background, and faith tradition...EXCEPT YOU!" As far as Evangelicals go, I'm probably on the more "liberal" edge of things. But Palmer made me feel like a bigoted hate-monger because I happen to hold certain convictions that he does not. He goes so far as to say that certain Conservative Christians are, "...making things hellish right now, and what I wish is that they would get a life." What I wish is that I had purchased the first pressing of the book; the one without the scathing and unfriendly introduction.

Perhaps this is the paradox for me: that I loved this book and the ideas it represented, but I feel as if were I to meet Palmer today, he would be angry at me for making things "hellish" and that he would have nothing nice to say to me. Perhaps I'm not giving him the benefit of the doubt, but his introduction led me to believe that he had a bone to pick with Conservative Christians, and his burning desire to speak on the issue just happened to coincide with the opportunity to write a retrospective introduction to this book.

My advice: read this book. Cherish it and live it. It is beautiful. But skip the introduction. There's not much there that I think you would benefit from. But if you do read the introduction, and if, like me, you are made to feel unwelcome, I encourage you to extend to Palmer the same grace that has been extended to us through Christ. Grace extended to all, regardless of the fact that none are deserving. This, perhaps, is the ultimate paradox.

Peace.
3 comments| 17 people found this helpful. Was this review helpful to you?
=====================

Top positive review
5.0 out of 5 star

This will cause you to think!
ByYoyoMitchon March 28, 2013
Format: Hardcover
This book was much discussed while I was in Seminary, as it was then newly published and dealt with a topic that is antithetical to the initial response one has upon seeing its title. I was not ready to hear the arguments presented by Dr. Palmer in the early 1980's. Thankfully, this book's longevity (this is its third time in print by two different publishers) has allowed me the opportunity to sit with now what I could not address when I was younger.
When the book was originally published, Henri Nouwen, a Catholic Priest whose writings have been very influential in my spiritual development, wrote the introduction. For this present edition, Dr. Palmer pens a lengthy introduction that is, in itself, an important essay about how the need for Paradox and community are, in many ways, in greater demand now than when the book was originally issued.
The first chapter, "In the Belly of a Paradox," compares and contrasts: Thomas Merton's engagement with Taoism and Eastern thought in a Christian context, the Paradox of Marxist thought as it mirrors New Testament actions (particularly those actions found in the Book of Acts) and the paradoxes provided in "The Way of the Cross."
In Chapter 2, Dr. Palmer takes the Catholic Stations of the Cross discipline and examines it from his perspective of it being an internal paradox. He sees this discipline as bringing about five moments of confrontation of self: recognition (of the contradiction of the cross mirroring that of the contradiction in ourselves), resistance (the desire to resist living in the tension those contradictions in ourselves create), acceptance (living in the reality that there is power and life enriched found in such tension), affirmation (the ability to celebrate that this "cross" (life) is one's own) and liberation (the realization that facing, fighting, accepting and affirming these contradictions frees us from the illusion of being independent from each other).
Chapter's three and four focus on community and how that culture brings the power of paradox to life. He argues that humans were created to be in relationship, the Christian Scriptures direct its adherents toward community and that the Western idea of "rugged individualism" leads to emptiness, poverty (of spirit and material wealth) and is impossible for the human race to sustain itself with it as a paradigm. Chapter five looks at what real, lasting and sustainable abundance is and how paradox and community are vital to that endeavor.
The author states that paradox is not a linear concept, but one that travels "in a circle." When one opens one's self to the tension brought about by listening and attending what is found when one sits with two truths, seemingly in opposition, at the same moment, one discovers that both "truths" add depth to each other. Such an undertaking is frustrating, laborious, rewarding and enriching. Dr. Palmer offers no shortcuts toward finding the "blessing" of paradox; all who wish to taste its promise must, like Jacob did with the angel, wrestle with the paradox before its riches can be gained.
This is not a long book but neither is it a book easily read in a short time. Attention has to be paid to the weighty words written on each page. The concepts offered are not difficult to understand, but they are such that their being applied will take energy, focus and commitment. Reading this small tome will cause the serious reader (and no other readers would read it) to examine their own paradoxes and find a measure of unknown Grace therein.
Comment| One person found this helpful. Was this review helpful to you?
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4.0 out of 5 stars

Reforming prayer and education
ByDarren Cronshawon March 28, 2010

THE PROMISE OF PARADOX: A CELEBRATION OF CONTRADICTIONS IN THE CHRISTIAN LIFE
By Parker Palmer (San Francisco: Jossey-Bass, 2008)

Reviewed by Darren Cronshaw

I enjoy a book, like The Promise of Paradox, that raises as many questions as answers. Rather than explaining away dilemmas of faith and complexities of life, Palmer embraces the mystery and reality of paradoxes. When prayer feels like a chore, a shopping list, or when it seems to bounce off the ceiling, I appreciate an approach that encourages prayer as a way of life. He challenges me to consider how open am I to deeply listening to God in the midst of struggles. Palmer most interestingly explores how we can be open to God through community, education and prayer.

With his wife Sally, early in his teaching career Palmer taught for a decade at Pendle Hill, a living-learning community near Philadelphia. They sought an experiment in interdependence and community life, and discovered a parallel need for boundaries and solitude. Palmer pleads for an approach to community not just for the benefit of personal nurture but for promoting economic and political justice in a society of competitive individualism. He asks, "How can I participate in a fairer distribution of resources unless I live in a community that makes it possible to consume less? ... How can I learn to share power unless I live in a community where hierarchy is unnatural?" (p.65) Shrinking world resources may push us more in the community-sharing directions which Palmer encourages, and which he himself gave up a large salary and successful career to find.

His appeal for reform in education is also still timely today. He urges collaborative learning rather than breeding exam-based competition, and celebrating diverse expressions of intelligence rather than focusing just on intellectual capacity. He appeals to teachers to be learners and to help students to engage with big questions: "as teachers, we must not only make room for the Spirit to move within us but also cultivate learning situations that will help students open up to that movement" (p.133).

Finally, his words on prayer are life-giving. Palmer draws on the Trappist monk Thomas Merton, a kind of patron saint of social activists, who appeals for an integration of spirituality with the struggles and mess of life. Palmer realises spiritual life is not orderly and pristine and suggests adding a new prayer to the well-known short list of "Thanks!" and "Help!", adding the simple "Bless this mess!" Prayer for Palmer is not special pleading for a scarce resource before someone else gets it, as if our identity depends on what we have. True prayer will help release us from the idolatry of such illusions and instead experience the fullness of God: `a life that returns constantly to that silent, solitary place within us where we encounter God and life's abundance becomes manifest' (p.114).

"This book is important not because it is written by a good scholar, but because it is written by a scholar who dared to wonder if his scholarship really led him to the truth. It is important not because it is written by a man who knows more than most people about the dynamics of community life, but because it is written by a man who gave up a large salary and moved away from a successful career to find community. It is important not because it is written by a man who has been a consultant to many on educational matters, but because it is written by a man who kept wondering if his own education didn't do him more harm than good and who gave much of his energy to a form of education not dominated by grades and degrees. It is important not because it is written by a man who knows the Bible well, but because it is written by a man who dared to let the Bible make radical claims on his own life and the lives of those he loves." (Henri Nouwen, "Introduction to the 1980 edition", p.x-xi)

Originally reviewd in Witness: The Voice of Victorian Baptists, Vol. 143, No. 8 (September 2008), p.21.
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5.0 out of 5 stars

Importance of paradox
ByJsteinon July 22, 2013
Format: Kindle Edition|Verified Purchase
It was very helpful to understanding paradox better in general and just how much it shows up in all areas of life. It's well written, provocative and very useful.
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5.0 out of 5 starsFive Stars
ByBarbara D. Parinion March 22, 2016
Format: Hardcover|Verified Purchase
Essential read for understanding the Gospel.
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5.0 out of 5 stars

Magnificent
ByWilliam DahlVINE VOICEon July 6, 2008
Format: Hardcover
Congratulations (AGAIN...) to Jossey-Bass for a really smart strategic move --- originally published in 1980, Jossey-Bass (John-Wiley & Sons) purchased the rights, including the Introduction by Henri Nouwen and Voila!!! --- Like I said, another strategic masterpiece by Jossey-Bass.

I needed to read this book. As an avowed Christian, I benefit from the struggles of others who claim the name of Christ regarding their preferred faith flavor. As Palmer says in his introduction to this volume, " I find it hard to name my beliefs using traditional Christian language because that vocabulary has been taken hostage by theological terrorists and tortured beyond recognition." (p. xxi).

Palmer's treatise is truly captured early on in this volume when he writes, "Perhaps contradictions are not impediments to the spiritual life but an integral part of it. Through them we may learn that the power power for life comes from God, not from us." (p.2).

For Palmer, "The paradox that we can win only by forgetting about winning is Christianity 101." (p. 23).

This book must be savored like when a chef provides you with a teaspoon of warm broth to contemplate the care with which it has been created...with your eyes shut...slowly...allowing your soul to digest the essence of the delicacy you are savoring.

An incredibly powerful treatise...filled with life-lessons pertinent for today and tomorrow. Well, I guess that how truth actually endures.

Buy this book!!!
1 comment| 27 people found this helpful. Was this review helpful to you?
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1.0 out of 5 stars

Marxism clothed as gospel.
ByDr. G.on May 13, 2014
Format: Kindle Edition|Verified Purchase
When I started Clinical Pastoral Education I continually heard the name Parker Palmer. This is nothing more than a euphemism for communism. His ignorance of history and theology is profound. One example he raises the model of Acts 4 they held all things in common as prescription of community. Even a casual reading of the text shows that the Acts 4 model failed and was rejected by the apostles. In Acts 5 they are declaring that their members maintained individual ownership and control of their possession. By Acts 6 the poor, the widows and fatherless are being neglected by the system. Communism always leaves to greater poverty, disenfranchisement and alienation. The free market elevates and include everyone. I will not be wasting any more of my time or money on Palmer. He is clueless as to reality or spirituality.
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5.0 out of 5 stars

The Promise of Paradox - a faith-filled promise
ByJoan Kuikenon August 4, 2008

The Promise of Paradox by Parker Palmer is a refreshing view of the traditional values and beliefs of Christian faith written 30 years ago and now in reprint. He writes his own introduction explaining the various changes in both his language and thought over the 30 year period. Henri Nouwen wrote the first introduction which is also included.
To live a faith in honest integrity one needs to come to grips with the ambiquity in life or the"belly of paradox" as he often refers. The spirit moves in ways that are often not of conventional wisdom and it is the holding of the tension between seeming polarities where the spirit grows, ripens, and truly connects with God. His message is one of unitive thinking rather than dualistic thinking and Parker Palmer lifts the reader to new dimensions and challenges with his message of love and compassion for all living creatures while embracing their diversity. A book for all faiths and all spiritual paths that leads one into greater connection with self and the God within.
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4.0 out of 5 stars

annoying, and even disturbing may be calling us to ...
ByAndrew & Sherrion February 25, 2015

Some twenty years since being written, the words of this book still resonate. Paradox a seeming contradiction that reveals a deeper truth. The author calls us to sense the cross currents in out life -- the horizontal forces that cut across the vertical orientation. These cross currents while frustrating, annoying, and even disturbing may be calling us to recognize a truth in our life -- opening us to a new way. Thought provoking read!

2018/03/23

Parker J. Palmer. Let Your Life Speak: Listening for the Voice of Vocation

Let Your Life Speak: Listening for the Voice of Vocation
Parker J. Palmer

With wisdom, compassion, and gentle humor, Parker J. Palmer invites us to listen to the inner teacher and follow its leadings toward a sense of meaning and purpose. Telling stories from his own life and the lives of others who have made a difference, he shares insights gained from darkness and depression as well as fulfillment and joy, illuminating a pathway toward vocation for all who seek the true calling of their lives.

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Amazon.com Review
The old Quaker adage, "Let your life speak," spoke to author Parker J. Palmer when he was in his early 30s.



It summoned him to a higher purpose, so he decided that henceforth he would live a nobler life. 

"I lined up the most elevated ideals I could find and set out to achieve them," he writes. "The results were rarely admirable, often laughable, and sometimes grotesque.... I had simply found a 'noble' way of living a life that was not my own, a life spent imitating heroes instead of listening to my heart."

Thirty years later, Palmer now understands that learning to let his life speak means "living the life that wants to live in me." It involves creating the kind of quiet, trusting conditions that allow a soul to speak its truth. It also means tuning out the noisy preconceived ideas about what a vocation should and shouldn't be so that we can better hear the call of our wild souls. There are no how-to formulas in this extremely unpretentious and well-written book, just fireside wisdom from an elder who is willing to share his mistakes and stories as he learned to live a life worth speaking about.

--Gail Hudson

From Publishers Weekly


A gifted academic who formerly combined a college teaching career with community organizing, Palmer took a year's sabbatical to live at the "intentional" Quaker community of Pendle Hill in Pennsylvania. Instead of leaving at year's end, he became the community's dean of studies and remained there for 10 years. Palmer (The Courage to Teach) shares the lessons of his vocational and spiritual journey, discussing his own burnout and intense depression with exceptional candor and clarity. In essays that previously appeared in spiritual or educational journals and have been reworked to fit into this slim volume, he suggests that individuals are most authentic when they follow their natural talents and limitations, as his own story demonstrates. Since hearing one's "calling" requires introspection and self-knowledge (as suggested by the eponymous Quaker expression), Palmer encourages inner work such as journal-writing, meditation and prayer. Recognizing that his philosophy is at odds with popular, essentially American attitudes about self-actualization and following one's dreams, Palmer calls vocation "a gift, not a goal." He deftly illustrates his point with examples from the lives of people he admires, such as Rosa Parks, Annie Dillard and Vaclav Havel. A quiet but memorable addition to the inspirational field, this book has the quality of a finely worked homily. The writing displays a gentle wisdom and economy of style that leaves the reader curious for more insight into the author's Quaker philosophy.
(Oct.)
Copyright 1999 Reed Business Information, Inc.

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5.0 out of 5 stars
precious wildness
ByDavid A. BaerTop Contributor: Cyclingon July 27, 2016
Format: Hardcover|Verified Purchase
Parker Palmer’s graceful little book LET YOUR LIFE SPEAK is the best work I’ve ever read on discernment and vocation.

In six chapters and just under 120 elegantly written pages, Palmer presses home the point that vocation emerges from within us and that we must listen carefully to our own lives if we are to discover it. Taking on someone else’s concept of calling or subjecting ourselves to an external and alien set of values and objectives will do violence to ourselves and to our usefulness—Palmer would probably avoid the word—to our community and our world.

 Throughout, the author’s rooting in Quaker patterns and rhythms is evident, but this book is anything but sectarian and will be welcomed—indeed, has been welcomed, for it was published in the year 2000—by readers of many faiths and perhaps of none.

Chapter I, ‘Listening to Life’, argues that one’s life is worthy of study and profoundly worth listening to. ‘The soul is like a wild animal—tough, resilient, savvy, self-sufficient, and yet exceedingly shy. If we want to see a wild animal, the last thing we should do is go crashing through the woods, shouting for the creature to come out. But if we are willing to walk quietly into the woods and sit silently for an hour or two at the base of a tree, the creature we are waiting for may well emerge, and out of the corner of an eye we will catch a glimpse of the precious wildness we seek.’

In his second chapter (‘Now I Become Myself’), Palmer initiates in earnest the autobiographical transparency that he will sustain through the book, lending to his lines an authenticity that is arguably their most compelling feature. After having tried and failed over several episodes to forge a sense of vocational and personal identity, Parker writes that ‘(t)today I understand vocation quite differently—not as a goal to be achieved but as a gift to be received. Discovering vocation does not mean scrambling toward some prize just beyond my reach but accepting the treasure of true self I already possess. Vocation does not come from a voice “out there” calling me to become something I am not. It comes from a voice “in here” calling me to be the person I was born to be, to fulfill the original selfhood given me at birth by God.’

The author urge us not to ‘wear other people’s faces’ and to realize that ‘(t)he deepest vocational question is not “What ought I to do with my life?” It is the more elemental and demanding “Who am I? What is my nature?”.’

Yet Palmer does not imagine that this discovery of one’s true self occurs often without pain. ‘Most of us’, he avers, ‘arrive at a sense of self and vocation only after a long journey through alien lands … before we come to that center, full of light, we must travel in the dark. Darkness is not the whole of the story—every pilgrimage has passages of loveliness and joy—but it is the part of the story most often left untold.’ This ultimate qualifier is another item that, to this reader’s ears, lends the ring of truth to Palmer’s adventure. I say this because my own journeying after true vocation has, like Palmer’s, led me through both sunlight and darkness, yet I cannot say that any of the miles traveled has been entirely dark, entirely bleak, and certainly not entirely regrettable. Unlike many more mechanical treatments of the topic, Palmer’s notion of vocational discovery leads him to value the path rather than merely the destination.

One finds, in this second and longest of Palmer’s chapters, refreshingly important roles to be played by fear, failure, and ordinariness. In my view, this makes LET YOUR LIFE SPEAK accessible to those of us who resonate with Palmer’s journey but could never write so elegantly of our own.

Chapter III is titled ‘When Way Closes’. The missing article is not a typo, but rather a nod to the Quaker sense of ‘Way’. In the discourse of the Friends, we learn, ‘way opens’ and ‘way closes’. Palmer traces a givenness to vocation, a created anchoring in our persons that does not make all things possible. Instead, the way each of us is both opens doors and closes doors. Sometimes the closing brings embarrassment and shame.

‘It would be nice if our limits did not reveal themselves in such embarrassing ways as getting fired from a job. But if you are like me and don’t readily admit your limits, embarrassment may be the only way to get your attention. I go on full alert only when I am blocked or get derailed or flat-out fail. Then, finally, I may be forced to face my nature and find out whether I can make something of both my gifts and my limitations.’

Palmer develops the role played by our limitations by counterposing the ‘oughts’ that we often heed in our vocational adventure to the ‘ecology of life’ in which we find a proper place to stand and to be. In this third chapter, this Christian reader finds the theological undergirding to Palmer’s prose that the author often touches upon only lightly. It is, for Palmer, the ‘God of reality’ who ‘dwells quietly in the root system of the very nature of things’. He speaks easily of ‘one’s created nature’. When one finally comes to rest within this ecology burnout is not the inevitable outcome of passionate labor. Rather, ‘(w)hen the gift I give to the other is integral to my own nature, when it comes from a place of organic reality within me, it will renew itself—and me—even as I give it away.’

‘All the Way Down’ (Chapter IV) suggests that an excruciating read lies just ahead and the title does not deceive, for in this fourth chapter Palmer sketches out for us his two debilitating experiences of depression. Neither reducing nor simplifying the causes of depression—in fact he calls the thing a ‘mystery’—Palmer managed in his own suffering to find his way to viewing depression as his friend. It took him all the way down to where it was safe to stand. Following upon his previous description of ‘the God of reality’, Parker borrows Tillich’s description of God as the ground of being: ’I had always imagined God to be in the same general direction was everything else I valued: up … I had to be forced underground before I could understand that the way to God is not up but down.’

Thankfully, Palmer does not write prescriptively about the ways (plural) into depression nor the ways (again, note the plural) out. His own recovery remains something of a mystery, captured in the magnificent poem with which he graces the conclusion of Chapter IV. Yet for him, his submission to the vocational ‘oughts’ by which he permitted himself for years to be hounded prepared the way down in the darkness. There he found not only God, but himself as well.

Chapter V (‘Leading from Within’) now turns outward to the damage and the health that a leader can bring to the wider community and, indeed, to the world. We project both shadows and light onto the world. ‘A good leader is intensely aware of the interplay of inner shadow and light, lest the act of leadership do more harm than good.’

In this chapter, any hint that vocation is essentially a narcissistic pursuit evaporates. For Palmer, vocation begins within but eventually projects itself onto one’s world. He writes insightfully of the ways leaders fashion a community from misguided starting points and, happily, also via the freedom that comes from authentic vocation. Let me single out at some length a few of Parker’s words on fear as motivator:

‘As one who is no stranger to fear, I have had to read those words with care so as not to twist them into a discouraging counsel of perfection. “Be not afraid” does not mean we cannot have fear. Everyone has fear, and people who embrace the call to leadership often find fear abounding. Instead, the words say we do not need to be the fear we have. We do not have to lead from a place of fear, thereby engendering a world in which fear is multiplied.

We have places of fear inside of us, but we have other places as well—places with names like trust and hope and faith. We can choose to lead from one of those places, to stand on ground that is not riddled with the fault lines of fear, to move toward others from a place of promise instead of anxiety. As we stand in one of those places, fear may remain close at hand and our spirits may still tremble. But now we stand on ground that will support us, ground from which we may lead others towards a more trustworthy, more hopeful, more faithful way of being in the world.’

This reviewer—like Palmer, no stranger to fear—thrills to such a sound and realistic assessment of the kind of ‘fearlessness’ that embraces reality and yet dares to lead, unparalyzed.

In his concluding chapter (VI, ‘There is a Season’), Palmer departs from his now familiar approach to speak of how ‘the quest for selfhood and vocation’ follow the recurring patterns and rhythms of the four seasons. This chapter alone would justify keeping Let Your Life Speak within arm’s reach, to be read and re-read at the calendar’s and the seasons’ turnings.

One can hardly read Palmer’s exceedingly transparent work on vocation and then write for others about it without a bit of transparency of his own. After twelve years of leadership in a relatively prominent position—at least for the proportions of this review’s little world—I recently hit the wall at the end of a particularly grueling vocational mile. This is not without its emotional violence, its sense of failure and disillusionment, its return to the root considerations of vocational identity, and its forceful requirement to look again and to look within for wisdom about next steps. For me, each page of Palmer’s LET YOUR LIFE SPEAK brought both balm and direction. Many brought exhilaration as well.

I offer this review in hopes that Palmer will be a bit more widely read for those, like me, who find a wise mentor the doctor’s very order.
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2.0 out of 5 stars
Great for spiritual people, not so great for others
ByJLMon December 16, 2016

I was extremely disappointed with this book (likely because I had read so many wonderful things about it and had high expectations). I have been struggling with an internal need to discover my passion in life and incorporate that into my vocation; this book was highly recommended as the most helpful tool possible in that journey, but I found it to be quite the opposite.

The author spends at least 3/4 of the book discussing his own life and experiences. While I can appreciate how those experiences could generally be used to illustrate a point, I don't feel that end was met. It read more like a biography with the occasional motivational quote and offered very little insight in terms of how to actually "let your life speak".

This book was not for me...at all. However, the writer is clearly very accomplished and talented at what he does. His words flowed beautifully and I respect him immensely as a capable writer. I am tempted to read other works by him because I enjoyed his writing style; I believe my issue is only with what I was expecting to get (and did not) from this book.

I am a secular/agnostic/humanist and the book was a little heavy on religious references for me. I have a difficult time relating to religiously-/spiritually-charged messages on a personal level and as such, perhaps I was not able to fully appreciate the true scope of what Dr. Palmer was attempting to convey. The chapter that covered clinical depression was an exception to this assertion, though, as I felt he covered the topic beautifully.

Looking at it objectively, a spiritual individual who is experiencing the same internal struggle I am will probably benefit greatly from this book - I just don't think there are many take away points for secular individuals like myself.
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5.0 out of 5 stars
The Clearness Committee Creates Chaos
ByJohn W. PearsonVINE VOICEon November 21, 2014

Yikes. It's almost December--and then we'll blink and raise a glass to the New Year, and do it all over again--expecting different results. Yikes, again.

So...before you grieve another year of unfulfilled promises to yourself (career-wise or other)--invest 109 pages in your calling. Read. Reflect. Listen. Pray. Discern. Jump.

Parker Palmer's stunning quick-read, "Let Your Life Speak," will help you think backwards and forwards. And his confession--that he failed to listen to his heart and squandered valuable years--is a warning to all of us (no matter how many candles on our last cake)...that vocation and calling matter.

He begins:
-- "...a funny thing happened on the way to my vocation."
--He was guided by Frederick Buechner's inspiring insight: "The place God calls you to is the place where your deep gladness and the world's deep hunger meet."

He confesses:
--"I had simply found a `noble' way to live a life that was not my own, a life spent imitating heroes instead of listening to my heart."

He learned:
--"Before you tell your life what you intend to do with it, listen for what it intends to do with you. Before you tell your life what truths and values you have decided to live up to, let your life tell you what truths you embody, what values you represent."
--"My youthful understanding of `Let your life speak' led me to conjure up the highest values I could imagine and then try to conform my life to them whether they were mine or not."

He adds: "If that sounds like what we are supposed to do with values, it is because that is what we are too often taught. There is a simplistic brand of moralism among us that wants to reduce the ethical life to making a list, checking it twice--against the index in some best-selling book of virtues, perhaps--and then trying very hard to be not naughty but nice."

He explains the book's subtitle, "Listening for the Voice of Vocation" with this:
--"Vocation does not come from willfulness. It comes from listening."
--"Vocation [rooted in the Latin for `voice'] does not mean a goal that I pursue. It means a calling that I hear. Before I can tell my life what I want to do with it, I must listen to my life telling me who I am."

Parker Palmer's Quaker roots add color and authenticity to this remarkable little book--a collection of essays, edited into a book-length gem.

It's tough to narrow down my favorites stories--I read most of them to my wife, Joanne--but certainly these two:

Favorite Story #1: The Clearness Committee.
A presidential search committee for a small educational institution invited Palmer for an interview. "So as is the custom in the Quaker community, I called on half a dozen trusted friends to help me discern my vocation by means of a `clearness committee,' a process in which the group refrains from giving you advice but spends three hours asking you honest, open questions to help discover your inner truth. (Looking back, of course, it is clear that my real intent in convening this group was not to discern anything but to brag about being offered a job I had already decided to accept!)

Gulp! One stunning question rocked his world (see pages 44-46)--and he said no to a career-enhancing opportunity.

Favorite Story #2: Outward Bound.

Hanging from a cliff, 110 feet above ground in his first Outward Bound experience (more like "Outward Down"), Palmer had a profound moment (pages 82-85). Later he reflected, "I chose the weeklong course at Hurricane Island, off the coast of Maine. I should have known from that name what was in store for me; next time I will sign up for the course at Happy Gardens or Pleasant Valley!"

He describes five shadow-casting monsters: First, "insecurity about identity and worth." Next, "the belief that the universe is a battleground, hostile to human interests."

The third one is a real poke-in-the-ribs. "A third shadow common among leaders is `functional atheism,' the belief that ultimate responsibility for everything rests with us. This is the unconscious, unexamined conviction that if anything decent is going to happen here, we are the ones who must make it happen--a conviction held even by people who talk a good game about God."

The fourth shadow is fear, "especially our fear of the natural chaos of life. Many of us--parents and teachers and CEOs--are deeply devoted to eliminating all remnants of chaos from the world."

The fifth shadow that leaders project is, "paradoxically, the denial of death itself." He's savvy! "Leaders who participate in this denial often demand that the people around them keep resuscitating things that are no longer alive." If you're working on a strategic plan right now, you must read pages 89 to 91!

Think about this:

"We will become better teachers not by trying to fill the potholes in our souls but by knowing them so well that we can avoid falling into them." So...who is helping you identify your potholes--and how might that impact your "true self" vocation?
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4.0 out of 5 stars
This book could take you on a journey
ByAnti-Climaticuson April 12, 2014

This strength of this book lies not in its writing (rambling) or the stories (lots of side tracks) but with its capacity to set off an internal journey. The text pivots off a key insight that one doesn't choose a vocation, that it is a gift and that in order to discover that gift I need to listen and reflect on my life and to discern from this as to what my life is about. This discernment centred on the perspective that one needs to live from the inside out and in order to do this you need to let your life tell you what truths you embody, what values you represent as distinct from whose other truths you tried to write over yourself and whose other values you took on for yourself are and live question. "I must listen to my life telling me I am. I must listen to the truths and values at the heart of my own identity (and discover/recognise) the standards which I cannot help live if I am living my own life". It is also about recognising my strengths as well as my weaknesses, accepting and integrating my shadow, with my stars. It is about becoming the person I was born to be and recognising this person is found in those moments when our experiences of deep gladness address real human need. The remainder of the text is taken up with Parker's story, the pursuit of other people's standards and goals, living life divided, the need to go through periods of deep darkness to realise that one has not been on the right path, the need to be open to discovering the self and the decision to be divided no more. It is somewhat an illustration of Kierkegaard's insight that while life can only be understood backwards, it has to be lived forward.

My reading of this book was interrupted by the demands of an autumn garden. And so I set about the gardening while asking myself where in my life had I encountered those moments of deep gladness and what had I been doing at those times? Asking too, when had my life become divided as such? Over the coming day and especially for several hours in the depths of that night, while I was not dreaming, I was semi-awakened and a whole stream of deeply glad events across my life returned to me in a tapestry of understanding and personal insight. Much of the remainder of the book is taken up with is journey thru struggles and there is much to do with facing his shadow (in the Jungian sense of this) and to the things in life that bring each of us to that point. He finishes on a positive note as to how he made it thru his journey, an allegory to encourage us to do the same. It could do though with another chapter. Its a while since he wrote this and perhaps a revisiting on the theme of looking backwards in order to go forwards, he could better illustrate these points now, with less focus on the depths of his then depression and a greater, more coherent story line about not just the truths he discovered but how he also then became he who he was born to be.
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1.0 out of 5 stars
Very Disappointed
ByA customeron February 3, 2003
Format: Hardcover
This book is little more than a (mercifully) short autobiography of an arrogant and misguided know-it-all. Think of the most self-centered and obnoxious person you know, and then ask yourself if you'd want to read a book they'd written about their own life. To me the book was hard to read because I found the author's personality so annoying. Even when he admits to making mistakes, he strongly hints that it was because he was more intelligent or more ethical than everyone else around him.
Also, throughout the book, he kept blowing the trumpet and waving the banner of his Liberal politics. He apologized a few times for being born a white male, but then he used it as an excuse because, he says, our society teaches all white males that they can do anything they want to do in life. And he feels the pain of all who are not white males because, he says time and again, that our society is, apparently without exception, sexist, racist and homophobic. In one overwrought metaphor, he advises that we should all strive to be like Rosa Parks and sit down on the bus of life and name and claim what is ours. Huh?
Palmer has, for now, concluded that his vocation is to be a writer. Based on this book, I can't agree. Therefore, I cannot recommend a book on vocation written by someone who has apparently chosen the wrong vocation.

If you're looking for a book that is truly full of wisdom, get Thomas Merton's, No Man Is An Island. The entire book sings, and it contains an excellent chapter on vocation.
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4.0 out of 5 stars
Heart-warming and inspiring
ByjdbVINE VOICEon April 12, 2012

What a heart-warming, gentle, affirming, and inspiring little book this is. I think it will be hard for me to review this book without engaging in a "what it has meant to me" discourse. This isn't a bad thing, but I think before starting down that path, I should share a few of the technical specifics about this book first.

As I mentioned in my opening statements, this is a small book...physically small and then only slightly over one hundred pages including notes and credits. Don't let the size fool you; Let Your Life Speak: Listening for the Voice of Vocation is a very rich and spiritually deep book. Palmer shares in the introduction that Let Your Life Speak consists primarily as a collection of essays appearing in other publications from the past decade (1990-2000?). He goes on to state the essays have been rewritten (some substantially) so this book would be "coherent whole" and not just a collection of articles. It is my opinion that Mr. Palmer succeeded in his goal. I found the book very organic and flowing in the spirit of its intent.

The book traces Parker's journey of self-discovery with honest, transparency, and humility. Fitting, it seems, for a book of this nature and caliber. Perhaps "self-discovery" might be a misleading way of portraying the journey unfolded in Let Your Life Speak. The measure of discovery is found in the unraveling of the true-self and the false-self. We are told in the pursuit of the Christian faith that "God has a plan and purpose for your life..." While this teaching about personal and vocational purpose for our lives may be true, discovering it in the truest context of God's plan can be perplexing at times. Each person's journey may not be the same and the discovery of the true-self as we pertain to the image of God may be unique to each of us, but there are some similarity and common experience that lead us to and through these discoveries of the true self. Palmer's journey provides an inspiring parallel for us to examine our own journey...both the inner and the vocational---which are not necessarily separate or mutually exclusive.

"The figure calling to me all those years was, I believe, what Thomas Merton calls "true self." This is not the ego self that wants to inflate us (or deflate us, another from of self-distortion), not the intellectual self that wants to hover above the mess of life in clear but ungrounded ideas, not the ethical self that wants to live by some abstract moral code. It is the self-planted in us by the God who made us in God's own image-- the self that wants nothing more, or less, than for us to be who we were created to be... True self is true friend. One ignores or rejects such friendship only at one's peril." Parker Palmer; Let Your Life Speak

I have benefited greatly from the writings of other spiritual masters on this topic (John of the Cross, Teresa Avila, Thomas Merton, and M. Basil Pennington to name a few). Palmer's voice and experience bring fresh insight to these masters as well as sharing practical relevance with them as well. I found the teaching of this little book to be a great addition to my library and a worthy example of the disciple who is truly seeking to answer the question: "Is the life I am living the same as the life that wants to live in me?" I make the assumption; right or wrong, that the life Parker refers to is the Christ-life. Honestly seeking to surrender to the life Christ desires to live in and through us is the sum of what discipleship is about in my understanding. Let Your Life Speak is very helpful in gently walking the seeker along in this process.
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5.0 out of 5 stars
A book that will speak to your heart, life and head.
ByYoyoMitchon January 17, 2013
Format: Hardcover
A friend whose Spiritual walk has given me a deeper understanding of courage and integrity suggested I may like this little book. I quickly became aware that the only thing diminutive about this tome was its size. When I began reading it, given the few pages it contained and the dimensions of those pages, I thought I would be finished reading it in a few hours. I spent 30 minutes reading the first five pages, I would read a paragraph and stare into the Middle Distance for five minutes considering what I had read and tracking its course through my body. Dr. Palmer writes so well that his words have the kind of power that can be physically felt.
Parker Palmer is an author whose writing has received multiple awards, recognitions and other well deserved kudos. What he writes speaks to the core of human existence with a hope founded in truth and reality. A Quaker by religious tradition, he invites the reader into the quiet knowing that is the heart of that faith system. This book is not about religious instruction; however, it is about life instruction, as cliché as that sounds. He confronts long held notions of success and "calling" by asking simple questions. Those simple questions were the cause of the frequent moments of "listening" I had while reading this book.
One of the privileges available to many of us is a plethora of choices of vocation (life's work) we feel we have. The idea that "anyone can be anything they want to be if they strive for it hard enough" has caused more pain, depression and dissatisfaction than can be best related in this short narrative. Inherent in such statements is, if you do "succeed" in becoming that which you had dreamt of becoming but find dissatisfaction instead of fulfillment, then guilt is induced. However, if the dream is left unfulfilled, then it is because one did not work hard enough for it.
Dr. Palmer suggests learning to "listen to one's life" in deciding the direction of one's life rather than to the "shoulds," "oughts" and "supposed to's" often learned by the time we are in high school. This is done by being conscious of the successes (what brings one joy and fulfillment) as well as those moments when close in our faces. His opening statement is the heart of the remainder of the book, "the life I am living is not the same as the life that wants to live in me" (p. 2). The following chapters speak to the possibility of discovering the Life one's life is trying to live. This process is neither a "to do list" nor does it offer steps for one to follow to come upon The Answer for which one has been searching; it is too intuitive and personal for such sterile maneuvers. This is a matter of listening, being honest and courageous enough to follow ones discovered path.
The chapters are gathered from previous writings Dr. Palmer penned for various publications and lectures but edited for a coherent, well-developed discourse on an important concept. There is no judgment or coercion in the course of the book which speaks to the author's talent. I found it to be deeply spiritual but not religious; the author speaks of his Quaker faith but does so to "flesh out" the point he was making. In lesser hands his self-revelations could become a source of conceit; here they serve to give depth to the truths he is holding forth.
Reading this book requires: an open heart, a willingness to learn, a desire to listen and a fresh highlighter.
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2.0 out of 5 stars
Basic Common Sense Stuff
Bybushidojockon March 7, 2017
Format: Hardcover|Verified Purchase
Read this for a prayer group - if you are well read in spirituality this might be a bit boring and common sense stuff. Plus it's the authors life story essentially and he often makes blanket statements like everyone burns their first half of life living in fear, depression, by external standards and expectations of others, working for ego or money desires rather than doing some interior work and seeking where their gifts meet the worlds needs. Certainly this is common in our society but not everyone's story. I certainly don't relate to his story so wasn't that into it. There is good content for sure but nothing new if you are well read in discernment, spiritual direction, spirituality and psychology. I'd suggest getting a book by Wilke Au, Jim Clarke, Richard Rohr, James Finley, or Thomas Merton instead.
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5.0 out of 5 stars
Stopping and listening...
ByFrKurt MessickVINE VOICEHALL OF FAMEon July 14, 2003
Format: Hardcover
One thing that our world does not encourage very well is stopping and listening -- stopping and listening to each other, stopping and listening to life around us, or stopping and listening even to ourselves. This is a skill that, given our cultural conditioning, must be cultivated. That is one of the things that this book by Parker Palmer, `Let Your Life Speak: Listening for the Voice of Vocation', strives to do -- to help the reader, the seeker, to be more attentive to life.
Palmer is a well-known author in the area of vocational care and consideration. I first encountered Palmer's writing in another book, The Courage to Teach, as various of us explored the meanings of our vocations as educators in the fields of theology and ministry.
Palmer states at the outset in his Gratitudes (a wonderful substitution from the typical words Preface or Introduction) that these chapters have in various guises appeared before. However, they have been re-written to fit together as a complete and unified whole for the purpose of exploring vocation.
Chapter 1: Listening to Life, starts as an exploration through poetry and Palmer's own experience in vocation. What is one called to do? What is the source of vocation? Palmer states: `Vocation does not come from willfulness. It comes from listening. I must listen to my life and try to understand what it is truly about -- quite apart from what I would like it to be about -- or my life will never represent anything real in the world, no matter how earnest my intentions.'
The very word vocation implies both voice and calling. Crucial to this understanding is that one must be present and attentive to hear that voice, that call.
Chapter 2: Now I Become Myself, continues, through the words of May Sarton, Palmer's self-exploration and self-discovery of the vocation not as an achievement but rather as a gift. One must be ready to receive the gift.
Many people, and Palmer is no exception, go through a period of darkness, despair, and depression before reaching a clear understanding of the vocation to which they are called. It requires courage. It requires diligence. It requires (and again Palmer uses the words of Sarton) the understanding that this will take 'time, many years and places'. It requires patience.
Chapter 3: When Way Closes explores one of the frequent problems along the vocational trail -- what happens when something stops or closes? Is it as simple as thinking a window opens when a door closes?
Sometimes it is not so simply identifiable. Our vocation sometimes propels into action or inaction because what we are doing rather than what we should be doing. Palmer says we must learn our limits, and sometimes we subconsciously force ourselves into action by closing off the past.
Palmer used the example of having lost a job. Palmer was able to discern, through reflection, that he was not fired from that job because he was bad at the job, but rather because it had little to do with his true vocation, and his heart would never be in it. His vocation required that he lose that job.
In stopping ourselves from dwelling on the past, beating on the closed door, but rather looking at where we are and where we can go from there, that our vocation opens for us.
Chapter 4: All the Way Down, deals with that depression we often face on the way. While it may sound cliche to talk about hitting bottom before being able to progress, there is a truth behind the cliche.
Depression ultimately is an intimately personal experience. Palmer explores the mystery of depression. He frankly admits that, while he can understand why some people ultimately commit suicide in their depression, he cannot full explain why others, including himself, do not, and recover (at least to a degree).
Chapter 5: Leading from Within talks of Palmer's return from depression into a world of action. Quoting from Vaclav Havel, the playwright-president of the Czech Republic, he says, `The power for authentic leadership, Havel tells us, is found not in external arrangements but in the human heart. Authentic leaders in every setting -- from families to nation-states -- aim at liberating the heart, their own and others', so that its powers can liberate the world. `
By unlocking those places in our hearts -- places that include faith, trust, and hope -- we can overcome fear and cynicism, and move to a firm grounding where we can be leader of our own destiny by following our true vocation.
Chapter 6: There is a Season winds through a treatment of the seasons of nature in relation to the seasons of our lives. We in the modern world have forgotten the basic cyclical nature of our ground of being. Decline and death are natural, yet we always flee from these and treat them as tragedies beyond understanding. We see growth as a natural good, but do not trust nature (even our own self-nature) to provide the growth we need for all.
The various chapters are remarkable in their sense of spirit and flow. For a book of only barely more than 100 pages (and small pages, at that), this book opens up a wonder of insight and feeling that helps to discern not one's own vocation, but rather how to think about discerning a vocation. This is, in many ways, a book of method, by showing a personal journey combined with other examples, principles and honest feelings.
This book can, quite simply, make a difference in the life of reader. There is no higher praise or recommendation I am able to give than that.

2016/10/05

Quakerism as Contemplative Practice

Quakerism as Contemplative Practice



Quakerism as Contemplative Practice


Introduction

"The Society of Friends is perhaps the most remarkable demonstration in history of the availability of mystical experience to groups of open but otherwise ordinary people."

John Ferguson - Encyclopedia of Mysticism
"Great things did the Lord lead me into and wonderful depths were opened unto me beyond what can by words be declared; but as people come into subjection to the Spirit or God and grow up in the image and power of the Almighty; they may receive the Word of Wisdom that opens all things and come to know the hidden unity in the Eternal Being".
"I came to know God experimentally."

"This I knew experimentally"

 George Fox - as quoted inFriends for Three Hundred Years


Meeting for Worship

Meeting for worship based on silence can be the setting for powerful unitive experience.

"There was little said in that meeting but I sat still in it, and was bowed in the spirit before the Lord, and felt him with me and with Friends, and saw that they had their minds retired, and waited to feel his presence and power to operate in their hearts and that they were spiritual worshipers who worship God in Spirit and in truth and I was sensible that they felt and tasted of the Lord's goodness as at that time I did, and though few words were spoken, yet I was well satisfied with the meeting. And there arose a melody that went through the meeting and the presence of the Lord was in the midst of us and more true comfort, refreshment and satisfaction did I meet with from the Lord in that meeting than ever I had in any meeting in all my life before."

John Gratton 1641-1712
Rudolf Otto says there is the silence of sacrament, the silence of waiting, and the silence of union or fellowship.

"When the Quakers assemble for a quiet time together, this is first and foremost a time of waiting and it has in this sense a double value. It means our submergence, i.e., inward concentration and detachment, from manifold outward distraction; but this again has value as a preparation of the soul to become the pencil of the unearthly writer, the bent bow of the heavenly archer, the tuned lyre of the divine musician. This silence is then, primarily not so much a dumbness in the presence of Deity, as an awaiting His coming in expectation of the Spirit and its message."

"That is, silence, and especially the silent communion of worshippers, is the most desirable state for the conduct of collective worship. Any speaking that should take place during worship must emerge from the inward silence of the speaker and be directed toward bringing the auditors to silence or enhancing the condition of silence in which they already reside."

Bauman
"Quaker worship: "It is impossible for the enemy, namely the devil, to counterfeit it so as for any soul to be deceived or deluded by him in the exercise thereof . . He can accompany the priest to the alter, the preacher to the pulpit, the zealot to his prayers, yea, the doctor to his study . . . when the soul comes to this silence and as it were is brought to nothingness as to her own workings, then the devil is shut out."

Barkclay


What is your practice in meeting for worship?


In an article in a British Quaker journal the author searched for the method of worship used historically by Friends. The title summarized his findings, "They Just Sat". But how did they just sit? Did they just sit in the Zen Buddhist tradition of just sitting (Zazen)? Or did they just sit in a passive, Quietist, openness to Being or Surrender to God? Or did they just sit in some other way?
Did Friends sit in an "attitude of vigilant expectation" (listening, waiting)?

"As Benoit pointed out, my thinking process will start up again only when I cease the "Speak, I am listening" attitude. He summarizes this inner gesture by stating that it "is realized when I authorize the totality of my tendencies before the conscious appearance of any one of them; and then none of them appears". And when none of these imaginative-emotive tendencies appear as conscious objects, then I am grounded in pure non-dual organic consciousness, "thanks to which I am virtually already free."

Ken Wilber - Spectrum of Consciouses
Someone has said that what we are aiming for in meeting for worship is a powerful energetic vigilant total listening. Listening, like that which we experience after being awakened in the night, for a potentially threatening sound to repeat itself so that we can identify it.

High energy may be generated in vigilant listening, especially if we take seriously the possibility of receiving a Divine leading to speak. A good deal of energy can be generated in the process of discernment (is this an insight just for me, an ego prompting, or true leading); the danger of not speaking when we are called (called quenching by early Quakers); and the danger saying more than we are called to say (called out running our measure of truth by earlier Quakers).



Query 5
Do you "just sit" in meeting for worship? Do you sit in vigilant expectation? If you don't just sit, how would you describe what you do in meeting for worship?Does formal meditation practice such as concentration or insight meditation feel appropriate to you in meeting for worship? What about centering prayer?
Is there a formal practice which we should be recommending to newcomers to meeting for worship?
How do you discern between leadings to speak and your own ego driven promptings and personal insights?
Is meeting for worship linked to unitive experience in your own life?






Silence And Compassionate Action

In Meeting for Worship we listen in silence with the expectation that we may be called to speak. This adds prophetic dimension and dimension of ministry to our experience of silence. Unitive experience often leads to insight which cuts through our social fictions as well as our personal fictions and has led of social action and peace work among Friends. Some times the spoken word carries these insights.

"If contemplation, which introduces us to the very heart of creation, does not inflame us with such love that it gives us, together with deep joy, the understanding of the infinite misery of the world, it is a vain kind of contemplation; it is the contemplation of a false God. The sign of true contemplation is charity."

Marius Grout - French Quaker
What we receive in contemplation, we pour out in love.

Meister Eckhart
At this point lets look at a most provocative paradox which a Japanese Zen Buddhist, Teruyasu Tamura, sees as he looks at Quakerism..

". . . A bodhisattra (an enlighten one who vows to return until all sentient beings are enlightened) is supposed to save others before saving themselves. But Zen has done very little to save the poor and the suffering. It seems to me that Quakers have been far greater Bodhisattras than Zen Buddhists."
Yet he thinks that vocal ministry, which may be one source of Friends action orientation, tends to reduce the depth of unitive experience.

"A greater, more serious difference consists in "vocal ministry." The problem is that it is not merely a difference from Zen but seems to be a great cause of confusion and frustration even to Quakers themselves. From the standpoint of Zen, of the Cloud of Unknowing, and depth psychology for that matter, vocal ministry seems to be an irrational form of devotion rather a hindrance than a help to attaining the deepest spirituality, because it breaks silence and prevents one from sinking further down into consciousness."

Teruyasu Tamura - A Zen Buddhist Encounters Quakerism

 


QUERY 6
Do you find a link between unitive experience and compassion in your own life? Are there ways you are expressing in action, the oneness with all being found in contemplation?Have there been moments of action in which you have felt something like unitive experience?


Monasticsim and Testimonies

Friends have not withdrawn to monasteries, but the sober simple life style of early friends might be seen as the equivalent.



QUERY 7 
Remember those testimonies which make the old Quakers seem like such fuddy-duddies? The testimonies against frivolity, music, celebrating holidays, feasting on holidays, playing idle games as pastimes, fancy dress, etc. Is it time to mentally revisit the forgotten testimonies with the idea that they may be ways to remove hindrances to the spiritual life?Do you embody spirit of these Friends' testimonies or are they errors or anachronisms?
How does your life style help free you from desire, aversion, and illusion?
 


Meeting For Business As Spiritual Practice

Though it is not always approached in this way, meeting for worship for business can be experienced as a spiritual discipline of emptiness and non-attachment. In fact Scott Peck gives us a very interesting approach to arriving at community throughemptiness, which seems to be a group equivalent of meditation. He argues that there are four stages of community: pseudo communitychaosemptiness, andcommunity. He says that we need to go through these stages to arrive at real community.

"There are only two ways out of chaos," I will explain to a group after it has spent a sufficient period of time squabbling and getting nowhere. "One is into organization - but organization is never community. The only other way is into and through emptiness.

The most common (and interrelated) barriers to communication that people need to empty themselves of before they can enter genuine community are: Expectations and Preconceptions. ... Prejudices. ... Ideology, Theology, and Solutions ... The Need to Heal, Convert, Fix, or Solve. ... The Need to Control."

Scott Peck - A Different Drum




QUERY 8:
Is emptiness in group process the communal equivalent of contemplation for the individual?It is one thing to enter deep silence in meeting for worship, but do you maintain this same inner peace at meeting for business? If not, do you use the emotions (both positive and negative) that you feel to examine your attachments?
Do you share your deepest intuition of truth at meetings for business in a spirit of love?
Is this one place to practice the presence (mindfulness) corporately?



Contemplative Mentors

Other contemplative traditions have Gurus or Spiritual Directors who offer spiritual direction and guidance along this path. Modern Friends tend not to have developed these roles in at least as visible a form though there have recently been some moves in this direction. Spiritual nurture groups, spiritual friends, and friends enrolling in spiritual direction courses of study are examples of this. Other Friends have found guidance from spiritual directors from other traditions.

"And when all my hopes in them and all men were gone, so that I had nothing outwardly to help me, nor could tell what to do, then, oh then, I heard a voice which said, "There is one, even Christ Jesus, that can speak to thy condition, and when I heard it my heart did leap for joy. Then the Lord did let me see why there was none upon the earth that could speak to my condition, namely, that I might give him all the glory; for all are concluded under sin, and shut up in unbelief as I had been, that Jesus Christ might have the pre-eminence who enlightens, and gives grace, and faith, and power."

George Fox
"The proclamation of George Fox in the first generation of Quakers should be enough to startle us right out of our chairs. It is that Christ has come to teach his people himself, in the same way that the historical Jesus walked in Galilee proclaiming the imminence and immanence of the Kingdom of God, and that the risen Christ lived in the hearts and souls of his people in the days following the resurrection."
J. Anthony Gaeslen - Christ Centered Quakerism
The radical Protestantism expressed above, the belief in equality, and the rejection of authority that characterize American Friends seem to have moved us away from developing spiritual teachers in the same way that other traditions have.



QUERY 9:
Are we standing outside of Friends' tradition in efforts like these web pages or the work shop they were developed for? Should we instead rely on Christ to teach us directly in worship?Does our tradition tell us that spiritual directors, Eastern teachers, and perhaps even weighty Friends only stand between us and Christ (Inner light) and thus should go the way of paid pastors?
Or, have we erred to the other side and by overvaluing individuality and tolerance so that we are now in danger of losing our discipline and hence our integrity as a religious society? 
Are we losing potential members to other groups that are more explicit in their teaching of contemplative disciplines?
 

Contemplate Practice and Nature

There is a group called Quaker Earthcare Witness (formerly Friends in Unity With Nature) who from a conviction and consciousness that the global crisis of ecological sustainability is at root a spiritual crisis. The following quotes from other contemplatives seem to strongly support this restatement of contemplative wisdom. 

The manifold delight I learn to take in earthly things

Can never drive me from my Love.

For in the nobility of creatures,

in their beauty and in their usefulness,

I will love God -

and not myself!"

The truly wise person

kneels at the feet of all creatures

and is not afraid to endure

the mockery of others.

Mechtild of Magdeburg

Every creature is a word of God.
Meister Eckhart

Glance at the sun. See the moon and the stars.

Gaze at the beauty of earth's greenings. Now, think

What delight God gives to humankind

with all these things . . .

All nature is at the disposal of humankind.

We are to work with it.

Forwithout it we cannot survive.

Hildegarde of Bingen (1098-1179)


QUERY 10: 


Do you find that natural environments have been conducive to unitive experience for you?

Do you think earthcare can be a contemplative practice?

How do you honor the life of all living things, the order of nature, the wildness of wilderness, the richness of the created world?

How do you seek the holiness which God has placed in these things, and the measure of Light which God has lent them?

What are you doing to reduce the destructiveness of the human impact on the ecosystem?




Injunctive Knowledge of Quakerism

We started out talking about an injunctive form of knowledge that leads to knowledge that does not seem to be expressed well in words.


QUERY 11:
What do you believe to be the elements of the Quaker recipe for an injunctive knowledge of Quakerism?



 
BIBLIOGRAPHY


The Perennial Philosophy by Aldous Huxley
Though not easy reading and somewhat dated (1948), I find this to be one of the best collections of literature and ideas concerning mysticism. Huxley's thesis is that there is a common core to mysticism across time. He states what he believes this common core of beliefs to be and illustrates ideas with quotes from various traditions. His approach is universalistic but draws more on the Eastern traditions than on Western traditions.
The Observing Self by Arthur J. Deikman
This book looks at mysticism and meditation from a contemporary psychological perspective. An interesting secular introduction to the topic.
The Miracle of Mindfulness by Trich Nhat Hanh
If you are looking for clear practical suggestions and exercises for beginning meditation and the associated life disciplines, I can think of no better place to start than with this book. Short and straight forward.
Pilgrimage Home: The Conduct of Contemplative Practice in Groups byGerald May
This book can provide some good ideas if you are interested in starting a group aimed at spiritual development along the lines we have been talking about. Based on the experience of some weighty folks including some Quakers, who have been engaged in ecumenical spiritual development groups. I think that most Friends would feel comfortable with the practices they have developed.
Original Blessing by Matthew Fox
If you are coming from a Christian perspective you may find this interpretation an exciting new look with a mystical point of view. Some of his other books offer a more popular, less theologically oriented introduction to his ideas.
No Boundary, A Sociable God, or The Spectrum of Consciousness, Grace and Grit, by Ken Wilber
Wilber presents a developmental stages approach to understanding personal and transpersonal growth. If you prefer a psychological approach try the first book, for a sociological approach try the second. For a biographical approach to his ideas try Grace and Grit.  Quite readable and very thought provoking.
Shambala by Chogyam Trungpa
An attempt by a Tibetan religious leader to describe a humanistic nonsectarian approach to the contemplative life. Don't be put off with the image of the warrior until you have read how he defines the term. Very interesting metaphors and has the virtue of being short.
The Choice is Always Ours by Dorothy B. Phillips, et. al.
A very good anthology of the contemplative way that makes good devotional reading.
New Seeds of Contemplation by Thomas Merton
This is my favorite book by Merton but you may find others more to your taste. Though interested and knowledgeable of other traditions Merton's practice and self understanding come from the Catholic tradition.
Mysticism by Evelyn Underhill
Another classic which concentrates on the Western mystical tradition through history. Check this out of the library first to see if you like it, before buying it.
Care of Mind. Care of Spirit  by Gerald May
May looks at the interface between psychological counseling and spiritual direction in this short but interesting book. May was a psychiatrist who is interested in exploring the contemplative way looking for terms that are meaningful for us today. You might also enjoy his more theoretical book titled Will and Spirit. In the latter he tries to outline a contemplative psychology using psychological terms that are familiar to most of us.
Open Mind, Open Heart: The Contemplative Dimension of the Gospel by Thomas Keating
A very nice practical guide to contemplative prayer. Outlines the theory and practice of centering prayer from a Christian context. Though written from a Catholic perspective it is not narrow in its view and I think that anyone comfortable with Christian language will find it useful.
Seeking the Heart of Wisdom - Joseph Goldstein & Jack Kornfield
A very readable, useful introduction to Buddhist insight meditation which offers a very contemporary applications and examples.
A Zen Buddhist Encounters Quakerism - Teruyasu Tamura.

A very provocative Pendle Hill Pamphlet (302) in which the author who values both traditions points out what seem to him to be fascinating contradictions within Quakerism.
The Seed and the Tree Daniel A. Seeger Pendle Hill Pamphlet (269)

A wonderful exploration of nonviolence as an expression of contemplative practice. The best writing on spiritually based nonviolence I have ever read.
Transformations of Consciousness by Ken Wilber, Jack Engler, and Daniel Brown. 

Very interesting exploration of the psychological problems and meditation. Fairly technical psychological jargon.

Ordinary Magic - Edited by John Welwood

My favorite book of readings on contemporary contemplative daily practice. Highly recommended.

A Path With Heart - Jack Kornfield

Very good from American Buddhist perspective but which uses examples from other traditions as well.

From the Quaker perspective of course read Rufus Jones, Douglas Steere, John Youngblut, and Howard Brinton.