Monday, May 25, 2009

The Transfiguration



The Transfiguration

by Edwin Muir


So from the ground we felt that virtue branch
Through all our veins till we were whole, our wrists
As fresh and pure as water from a well,
Our hands made new to handle holy things,
The source of all our seeing rinsed and cleansed
Till earth and light and water entering there
Gave back to us the clear unfallen world.
We would have thrown our clothes away for lightness,
But that even they, though sour and travel stained,
Seemed, like our flesh, made of immortal substance,
And the soiled flax and wool lay light upon us
Like friendly wonders, flower and flock entwined
As in a morning field. Was it a vision?
Or did we see that day the unseeable
One glory of the everlasting world
Perpetually at work, though never seen
Since Eden locked the gate that’s everywhere
And nowhere? Was the change in us alone,
And the enormous earth still left forlorn,
An exile or a prisoner? Yet the world
We saw that day made this unreal, for all
Was in its place. The painted animals
Assembled there in gentle congregations,
Or sought apart their leafy oratories,
Or walked in peace, the wild and tame together,
As if, also for them, the day had come.
The shepherds’ hovels shone, for underneath
The soot we saw the stone clean at the heart
As on the starting-day. The refuse heaps
Were grained with that fine dust that made the world;
For he had said, ‘To the pure all things are pure.’
And when we went into the town, he with us,
The lurkers under doorways, murderers,
With rags tied round their feet for silence, came
Out of themselves to us and were with us,
And those who hide within the labyrinth
Of their own loneliness and greatness came,
And those entangled in their own devices,
The silent and the garrulous liars, all
Stepped out of their dungeons and were free.
Reality or vision, this we have seen.
If it had lasted but another moment
It might have held for ever! But the world
Rolled back into its place, and we are here,
And all that radiant kingdom lies forlorn,
As if it had never stirred; no human voice
Is heard among its meadows, but it speaks
To itself alone, alone it flowers and shines
And blossoms for itself while time runs on.

But he will come again, it’s said, though not
Unwanted and unsummoned; for all things,
Beasts of the field, and woods, and rocks, and seas,
And all mankind from end to end of the earth
Will call him with one voice. In our own time,
Some say, or at a time when time is ripe.
Then he will come, Christ the uncrucified,
Christ the discrucified, his death undone,
His agony unmade, his cross dismantled—
Glad to be so—and the tormented wood
Will cure its hurt and grow into a tree
In a green springing corner of young Eden,
And Judas damned take his long journey backward
From darkness into light and be a child
Beside his mother’s knee, and the betrayal
Be quite undone and never more be done.

Sunday, May 24, 2009

The Soul of Merton 5-24-09

Inspired by my readings of "Contemplative Prayer" and "Contemplation In A World Of Action" by Thomas Merton

In the final piece from Contemplative Prayer, Merton wraps up his fervent, sincere, and realized meditations on the power and reality of prayer by reminding us once again of the personal and collective vigilance that is needed to go deep into our hearts, where the Supreme Lord awaits on us all.

Merton writes:

"Prayer does no blind us to the world, but it transforms our vision of the world and makes us see it, all men, and all the history of mankind, in the light of God. To pray in spirit and in truth enables us to enter into contact with that infinite love, that inscrutable freedom which is at work behind the complexities and the intricacies of human existence. This does not mean fabricating for ourselves pious rationalizations to explain everything that happens. It involves no surreptitious manipulations of the hard truths of life."

The mood of Merton, a mood we share to our very core here at the Bhaktivedanta Ashram in NYC, is one of engagement, of plugging into the plugged-in world, protected by the strength of our sadhana and our community, but fully conscious, and fully striving to enter like a needle and come out like a plow in the aim of dynamic and revolutionary outreach.

Our weapons are humility and real knowledge-beyond quarrel and hypocrisy, which allow us to shape reality in such a way that hits people where they live-it hits them in their hearts, and with the development of trust and friendship, they can see we are not trying to kid or exploit. In fact, what we do, as spiritualists in this mood, can even be considered a political act. Merton writes:

"One thing is certain: the humility of faith, if it is followed by the proper consequences-by the acceptance of the work and sacrifice demanded by our providential task-will do far more to launch us into the full current of historical reality than the pompous rationalizations of politicians who think they are somehow the directors and manipulators of history.

Politicians may indeed make history, but the meaning of what they are making turns out, inexorably, to have been something in a language they will never understand, which contradicts their own programs and turns all their achievements into an absurd parody of their promises and ideals."

Got that Obama?

Personally, this mood is what I love so much about Merton. His clarity of insight extends to the fabrics of life that we walk on and lie in. From the walls of our monasteries, to the skyscrapers that make up the canopy of the concrete jungle, to the very intimacies of our own living rooms, as spiritual beings, as devotees, to fight against the effects of the age of Kali means to fight against hypocrisy. This fight must begin in our own life of contemplative prayer. Merton writes:

"Prayer must penetrate and enliven every department of our life, including that which is most temporal and transient. Prayer does not despise even the seemingly lowliest aspects of man's temporal existence. It spiritualizes all of them and gives them a divine orientation. But prayer is defiled when it is turned away from God and from the spirit, and manipulated in the interests of group fanaticism.

Such religion is insincere. It is merely a front for greed, injustice, sensuality, selfishness, violence. The cure for this corruption is to restore the purity of faith and the genuineness of Christian love: and this means a restoration of the contemplative orientation of prayer."

In our uncertain times, when we stare the effects of modernity in the face (nuclear weapons, environmental catastrophe, economic collapse, the devaluing of morality and honest expression), we will see that such misinterpretation of real spiritual values has been a big part in our collective failure.

We may be more tempted than ever to say that religion is merely an opiate. This is a cheap way out, and as we push forward in carrying Prabhupada's mission into this century and beyond, we must never forget the courage we need just to be sincere and dedicated in our own personal and collective practices.

We are swimming against so many tides, but we have the full blessings of Guru and Gauranga, and of such great personalities as Merton, in the incredible task ahead of us that is also present to us today.

To insure our own sincerity, and to insure our own practice never falls into the sea of quarrel and hypocrisy that currently is drowning this humble universe, we must go deep into our contemplative prayer, deep into the Holy Name, pouring our hearts out with all of our might.

Merton concludes:

"Without this contemplative basis to our preaching, our apostolate is no apostolate at all, but mere proselytizing to insure universal conformity with our own national way of life.

Without contemplation and interior prayer the Church cannot fulfill her mission to transform and save mankind. Without contemplation, she will be reduced to being the servant of cynical and worldly powers, no matter how hard her faithful may protest they are fighting for the Kingdom of God.

Without true, deep contemplative aspirations, without a total love for God and an uncompromising thirst for his truth, religion tends in the end to become an opiate."

Sunday, May 17, 2009

The Soul of Merton 5-17-09

Inspired by my readings of "Contemplative Prayer" and "Contemplation In A World Of Action" by Thomas Merton

As we continue our discussion from Contemplation In A World Of Action, and the final article "Is The Contemplative Life Finished?", Thomas Merton expounds on yet another essential element to the restoration of the spiritual internal life: imagination. He writes:

"The imagination is a discovering faculty, a faculty for seeing relationships, for seeing meanings that are special and even quite new. The imagination is something which enables us to discover unique present meaning in a given moment of our life. Without imagination the contemplative life can be extremely dull and fruitless."

Indeed, without the use of our potent imagination, without dovetailing its intimate connections to the internal source of our being into our service, our lives as devotees become dry and parched in the desert of the material world.

A great devotee I know says we need more artists in our society. He is saying we need more devotees, more committed, sincere spiritualists who know how to express their journey along the divine path in a way that inspires others.

We need devotees, happy in their heart and wise in their tracks, to show the many dynamic, subtle, and beautiful angles of light and vision that the diamond-like spirit soul reflects outward for all to see, all who choose to see.

Merton advises on another vital aspect of spiritualizing our imagination, which is to liberate it from the clogged and soot-filled vibrations of the ethers that surround us. He writes:

"There is a kind of contagion that affects the imagination unconsciously much more than we realize. It emanates from things like advertisements and from all the spurious fantasies that are thrown at us by commercial society...They are directed right at our instincts and appetites, and there is no question but that they exercise a real transforming power on our whole psychic structure. The contemplative life should liberate us from that kind of pressure, which is really a form of tyranny."

Free your mind...the ascending efforts of the great spiritualist-artists, from the brush strokes of Michelangelo to the celestial scales of Bach to the mountain-top rhetoric of MLK pushes the rivers of history forwards towards something more.

It's what sticks in people's hearts. Some of our best outreach yet to come should flow through the potency of our imagination drenched in the nectar of the attributes and pastimes of Govinda.

A healthy use of our imagination can also help us stay grounded on the path, connected in a more natural way to ourselves, to our friends, and to our environment. Merton writes:

"I think we should be able to take these natural pleasures and realize they're not opposed to the supernatural at all. They are a means of entering into contact with the real spiritual values which are given to us. We should not be afraid to make use of them. Then we might better face this situation of frustrating alienation in the religious life, this feeling that we're constantly exposed to an immense truth which is not coming through and is not getting to us."

In other words, get your head out of your computer! (Speaking at myself of course), or in more realized words, from St. Francis of Assisi:

Be praised, my Lord, through all your creatures, especially through my lord Brother Sun, who brings the day; and you give light through him. And he is beautiful and radiant in all his splendor! Of you, Most High, he bears the likeness.
Be praised, my Lord, through Sister Moon and the stars; in the heavens you have made them, precious and beautiful.
Be praised, my Lord, through Brothers Wind and Air, and clouds and storms, and all the weather, through which you give your creatures sustenance.
Be praised, My Lord, through Sister Water; she is very useful, and humble, and precious, and pure.
Be praised, my Lord, through Brother Fire, through whom you brighten the night. He is beautiful and cheerful, and powerful and strong.
Be praised, my Lord, through our sister Earth, who feeds us and rules us, and produces various fruits with colored flowers and herbs.
This gift of understanding the gifts of our natural environment, drinking deeply in their reflections of the sublime aspects of Krsna Himself, makes for the healthiest kind of spiritual understanding, which feeds and sustains renewal.

Prabhupada, the most sincere "environmentalist" before it was even hip to say so, understood this need for a lively, natural spirit to keep us from floating away into the jet stream of our own speculations and so-called "devotional" fantasies.

I can speak from my own personal experience that little else keeps you happy and humble in front of the deities and devotees than some dirty fingernails from a day well done in planting, tending, and harvesting your own offerings.

***

Merton speaks of the contemplative thus:

"We who have this particular call recognize that when we are agitated by all kinds of external concerns which do not touch us deeply at all we are less authentic, less real, less ourselves, less what we are supposed to be. We feel less faithful to the will of God than when we remain simply in an attitude of freedom and attentiveness to the world, His love and His will."
He continues:

"Together with this is another implied assumption: that this preference goes against the ideas of the majority of our fellow human beings at any given moment and especially today in the twentieth century. Our act of preference for 'quiet' is at the same time an implicit protest and defiance, a protest against and a defiance of the counter-opinion of those who are absolutely convinced that our life is useless and who reproach us for it."

The interior life of a devotee, of a sincere spiritualist, reflected in their outward acts of compassion and activism, is real revolution. We don't want anything to do with the modes of nature, no matter how much everyone else wants to swim in their various temporary flavors, delights, and distresses.

It is the wisdom, the vision of the acaryas, that gives us a real weapon against the arsenal of the material energy and her handlers. It is the cleansing of the heart which makes us impervious to arrows of Cupid which bind us to flesh and blood.

The call of "free at last, free at last, thank God almighty we are free at last" finds its ultimate fulfillment on the platform of the spirit soul, in the mission from the merciful hands and lotus feet of Srila Prabhupada.

***
Underlying it all lies the bonds of community to keep us packed up together. Merton writes:

"This brings us to the important point that the essential of our life...produces a community in which the Spirit can speak to us all in different ways. The longing for a real evangelical community life is certainly as strong today, above all in the young people who are coming to religious life."

Speaking forty years ago as Merton was, the climate today is different in the interest and urgency of young people to seek this kind of life. Still, as we persevere to represent and express here in the Bhaktivedanta Ashram here in NYC a this kind of life,a kind of community, that fulfills the eternal needs of the heart with a depth not to be found in temporary aesthetic concerns.

The need for this depth never changes: it is the yearning of the soul, but the conditioning of society obscure the awareness of this need in differing ways and differing times. But a sincere, strong, dynamic example of the spiritualist can always break through this malaise.

By serving the mission of Prabhupada, by imbibing his actions and his boldness of mood in giving out Krsna Consciousness to the tired, hungry, huddled masses, we can break through with the timeless message of divine love.

Merton concludes, in the spirit of his great heart, with essential messages of hope for the interior spiritual life.

"What is called the contemplative life is really a life arranged in such a way that a person can more easily and more simply and more naturally live in an awareness of direct dependence on God...with the sense of realizing consciously, at every moment, how much we depend on Him; and recieve from Him directly everything that comes to us as a pure gift; and experience, taste in our hearts, the love of God in this gift."

He adds:

"But the root of it all of us is prayer in faith. We must pray to the Lord at every moment to increase our faith because the root of renewal is faith. In proportion as we grow in faith, we keep closer and closer to Him who has called us. By our faith we will come...to a deeper dependence on Him so that He will be able to guide us through the difficulties, the obstacles, the confusions and the errors that we are likely to meet in this way of renewal."

The blessings of Thomas Merton's sincere, honest (sometimes brutally so), and very heart-felt wisdom, realized from deep, personal, hands-on practice, is such a boon to any spiritualist, any devotee interested in personal or communal renewal.

We pray, from the words of this great book and from his other writings, to be able to live out the purports of his call to us: to be real, to be natural, to be brave and searching, to not compromise, to love and to be loved, to know God and to let Him know us, and most importantly, to give our realizations to the spiritually less fortunate.

It is here where Merton and Prabhupada meet in the best of ways, in the call to arms to share the sublime in these times of great impiety. We charge ahead knowing the grace of the Lord is behind us and with us always in the teachings of those who know the path and how to traverse it best.

Tuesday, May 12, 2009

God-Bathed

From Theology For Beginners by Frank Sheed, and shared with us by Caitanya Mangala Prabhu from a great class he just gave.

If we omit God, we do not see anything as it is but everything as it is not - which is the very definition of insanity.

God is the explanation of everything. Leave out God, then, and you leave out the explanation of everything, you leave everything unexplainable. Science studies the constitution of matter - what things are made of. But no science can study the two far more vital questions - by whom were they made, for what were they made.

I have called these more vital, and so they are. Consider one thing only. You cannot use anything intelligently until you know what it is made for. Science cannot tell you what the universe was made for; only it Maker can do that - because he knows what he had in mind when he made it.

And it is not only the whole universe that we see wrong if we leave out God. We do not see any single thing right. God is at the center of the being of each individual thing, giving it the existence it has, keeping it in existence. To see anything - yourself, for instance - without in the same act seeing God holding it in existence is to be living in a world of fantasy, not the real world.

You see a coat hanging on a wall; with the eyes of your body you do not see the hook, because the hook is under the coat; but with the eyes of your mind you see the hook, all right. Supposing you did not; it would mean that you thought the coat was hanging on the wall by its own power. You would be wrong about the nature of coats, the nature of walls, the law of gravity. You would be living in wonderland. If the failure to see so small a thing as a hook means a deranged universe, how much more the failure to see God - on whom everything depends, including the hook.

God is not just a sublime extra. It is not that we see the same things as other people, plus God. Even the things we and they both see do not look the same, and in fact are not the same. Think of a physical landscape at sunrise; it is not that you see the same hills and trees and houses as before, and now you see the sun as well. The sun is not just one more item; you see everything sun-bathed. God is not just one more item; we must see everything God-bathed. Only then are we seeing everything as it is.

Of course it is not only a question of seeing; this truth affects our actions too. Sin, for instance, is an effort to gain something against the will of God; but the will of God is all that holds us in existence; when we sin, we are hacking away at our only support. What could be more idiotic? The realization may not prevent us from sinning; but it ensures that we shall feel fools while doing it. God's will is the only law for sane people.

.................

We have here something like the difference between an artist painting a picture - of a landscape, say, or a friend - and painting a self-portrait. The material universe is God's work of art, but spiritual beings are his self-portraiture. Our own soul is a spirit, so every man bears a portrait of God, for every soul is a new creation, made by God in his image; but in most of us the likeness of God is sadly defaced by sin.

Man's soul, of course, as we have already seen, is not the highest of created spirits; it is the lowest. Over it tower the angels. They are pure spirits - that is, they have no bodily element at all - simply minds and wills, minds knowing, wills loving, both at an intensity of power beyond our conception because no part of it has to be devoted to the animating of a body.

Frank Sheed

Sunday, May 10, 2009

The Soul of Merton 5-10-09

Inspired by my readings of "Contemplative Prayer" and "Contemplation In A World Of Action" by Thomas Merton

In the final piece of Contemplation In A World Of Action, Thomas Merton, never one to shy away from the provocative, from the push, asks "Is The Contemplative Life Finished?"

We can easily infer, having absorbed Merton's own strongly positive views, and from his own personal example, that a life of spiritual absorption is indeed more important than ever. But what are the essentials to take in, to meditate upon, and to put into practice, in our own personal and communal lives, to insure a continuous renewal of devotional absorption and action?

Merton, from the core of his heart and realization, begins with the root and foundation of freedom. The very same freedom millions strive, suffer, and die for, which has stained the pages of history with the blood of the sincere and righteous, and which also binds those pages into a narrative of the eternal nature of the soul seeping through into the hills and valleys of human aspiration.

Merton is clear enough that those of us in the monastic order have a duty to reach deep into ourselves to find this freedom in its purest form, to cultivate it and to share it. He writes:

"We monks should be able to reassure modern man that God is the source and the guarantee of our freedom and not simply a force standing over us to limit our freedom. Our encounter with God should be, at the same time, the discovery of our own deepest freedom. If we never encounter Him, our freedom never fully develops...Every man at some point in his life encounters God, and many who are not Christians have responded to God better than Christians. Our encounter with Him, our response to His Word, is the drawing forth and calling out of our deepest freedom, our true identity."

It has been said in these pages before, and it will be said again, that the best thing we can offer to the progressive countercultures striving to better serve the human situation on this Mama Earth is knowledge of the very source and fountain of the most invincible freedom, the sweet loving shakti of Govinda.

Of course, for Merton and for us, the key to this freedom is our own fervent, constant prayer. He writes:

"Prayer is the flowering of our inmost freedom, in response to the Word of God. Prayer is not only dialogue with God: it is the communion of our freedom with his ultimate freedom, his infinite spirit. It is the elevation of our limited freedom into the infinite freedom of the divine spirit, and of the divine love. Prayer is the encounter of our freedom with the all-embracing charity which knows no limit and knows no obstacle."

As spiritual aspirants and potential guides for others, it is absolutely essential to live a life of prayer. I cannot stress this enough, and I am trying to re-focus my own sadhana around strong, serious, feeling, daily prayer, and even in the earliest of stages, I can sense some positive changes and effects.

All personal and communal renewal revolves this hob of the wheel: real prayer. Not the prayer of favor-asker. Not the prayer of the order-giver. Prayer of the heart, humble as a blade of grass, asking to serve and to know how to really serve. Merton writes:

"We have to try to say to modern man something about the fact that authentic prayer enables us to emerge from our servility into freedom in God because it no longer strives to manipulate Him by superstitious deals."

Our prayer, leading to the fountain of freedom that is Krsna's spiritual energy, should lift us out of our mundane need for security, our "comfort zone" as we like to say here in the Bhaktivedanta Ashram.

To go beyond our comforts which keep us bound to the vines and weeds of our lower self, we need to avoid criticizing others for their own mostly unavoidable shortcomings and begin with our own. Again, this has been said before again and again, but it can't be said enough. Merton writes of himself:

"My work for renewal takes place strictly in my own situation here, not as a struggle with the institution but in an effort to renew my life of prayer in a whole new context, with a whole new understanding of what the contemplative life means and demands."

As I wrote recently, Prabhupada can be considered the "supreme activist." We understand how much he stepped out of his own possible zones of comfort and security to do something so radical and revolutionary: bring Krsna Consciousness to the streets of the West.

In the multitude of ways that we can serve Prabhupada's mission, we must always keep at the core this mood of his, which is to respect the necessary boundaries to go well beyond the unnecessary ones. To create the Golden Age by actually getting out of our sleeping bags and connecting with the dynamic progressive peoples of this planet. Merton writes:

"What each one of us has to do, what I have to do, is to buckle down and really start investigating new possibilities in our own life; and if the new possibilities mean radical changes, all right. Maybe we need radical changes for which we may have to struggle and sweat some blood. Above all we must be more attentive to God's way and God's time, and give everything when it is really demanded."

***

Here in the Bhaktivedanta Ashram, we are now trying to serve and understand the words of HH Radhanath Maharaja, as he said that the result of last weekend's sweet success with the Radha-Muralidhara Reunion Festival was the "blooming of the lotus flower of the spiritual renaissance of New York City."

In this moment of great transition and possibility, the reality of renewal is our everyday meditation, and our chance to bring forth fully the best of our contemplative and active natures. Merton relates in this regard:

"Our new life will emerge from authenticity now. This is not merely an empty moment of transition...Transition is also fullness. We can have a certain personal fullness even when the changing institution is provisional, and we have to learn to be able to be contemplatives in the midst of the dynamic, in the midst of movement."

To move and shake, but to still do so with depth of heart, is one of the great opportunities we have here in New York City. But as Maharaja carefully warns, with success will come greater attempts by maya, who knows how to turn off the gas when something is cooking nicely, to thwart any attempt at renewal.

To combat this, we need as well as sense of toughness, so that we can refine ourselves to be and do our best. Merton says:

"I think we should aim for...the most and the best in ourselves. Here I think we need a great deal of subtlety and flexibility in recognizing the real vital possibilities of each individual in the contemplative life.

Contemplative discipline is both hard and flexible...There has to be a real challenge. It's got to be a rough life...But the contemplative life has to be tough in such a way that it's also flexible. The toughness of the contemplative life should not be that restricting toughness which arbitrarily rules out good possibilities. It should be a toughness that tones us up to meet new possibilities, the unexpected, that for which we have not been previously capable, for which we have not been previously ready."


All these essentials, and more we'll discuss next week, give us all hope that the renewal we need as spiritual and as a human community is close at hand, if we want it.