© John Butler 2008
All rights reserved. No part of this book may be reproduced in any form without the written permission of the publisher, Shepheard-Walwyn (Publishers) Ltd
First published in 2008 by
Shepheard-Walwyn (Publishers) Ltd
15 Alder Road
London SW14 8ER
British Library Cataloguing in Publication Data
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ISBN: 978-0-85683-260-4
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Foreword
1 How it all Began
2 First Intimations
3 Reflections on Farming
4 First Revelations
5 Clouds
6 On Seeing the Self 1984/5
7 Of Love and Limitation
8 Reassurance
9 Surprise from Farming 1986
10 A Theme of Love 1988
11 Glimpses from Africa 1988/9 Kalahari Namibia Return to Kalahari
12 Homesickness
13 A Time of Study
14 Fresh Life in Russia From 1991
15 Fresh Views of Faith
16 The Work of Prayer
17 Approaches to Union
18 Even the Eagle
19 Notes from Stillness
20 Observations from 2003
21 Dearest Nina, Children, Friends …
22 Deepening Insights From January 2004
23 Attempt to Clarify
24 What Really Happens Spring 2004
25 Russia Summer 2004
26 A Russian Pilgrimage Solovki, August 2004
27 Pure Prayer Needs No Directing Autumn 2004
28 The Higher One is Lifted Winter 2004/5
29 Beyond, One Comes to Rest Spring 2005
30 On Redemption
31 Of Life Unlimited
32 Russia Autumn 2005
33 On the Occasion of George’s Christening
34 Glimpses of Absolution
35 Of All Fulfilled
36 Some Questions Answered
37 Of Unity, or Being Oneself
38 Emergence to Perfect
39 My Grace is Sufficient
40 On Spiritual Guidance
Postscript
by The Very Reverend Archpriest Daniel Joseph of the Russian Orthodox Church
WHEN FIRST invited to write this Foreword, I was reflecting upon the death of His Holiness, Pope John Paul II, just two days previously. He was made Pope four years before I was ordained, and has often been in my thoughts and prayers throughout my ministry thus far. I mention him because, more than anything, he put prayer first - and this shone through his life, his ministry, his suffering, and the manner of his death.
And yet, the prayer life certainly does not come first for most people: I do not speak judgementally, but out of concern for the human family I see around me, as I try to live the days I am given without entirely wasting them.
I cannot remember exactly when I first met John Butler - I feel as though I have always known him, but it was probably no more than 10 years ago. He handed me a card on which he described himself as a farmer, teacher, traveller, and writer. All these things are true. He was an organic farmer well before it became fashionable. He taught in Russian schools. He has travelled to many countries and learnt much on the way; and now it is high time for some of his writings to be read by a wider audience than has hitherto been possible.
He has a beautiful, vulnerable style of writing about his life’s experience, which I find most absorbing - almost captivating. But the whole purpose behind his book is to share the insights he has received over the many years he has been struggling to learn at least something about true prayer.
Many books have been written on the subject of prayer. Those I find the most frustrating extol the virtues of prayer, describe various stages quoting from a wealth of source material, and then stop. Thus the enquirer is left feeling even more inadequate and excluded than before. Other books give plenty of advice on methodology, but one can be left feeling rather suspicious as to whether the writer is communicating from experience or mere hypothesis. John’s work certainly does not fall into either of these categories.
Readers may well be familiar with a book much beloved within and beyond the Orthodox Christian tradition, called “The Way of a Pilgrim”. The manuscript was discovered in a monastery on Mount Athos, by the Abbot of St Michael’s monastery in Kazan. He was so impressed by the writings of this simple, humble pilgrim, whose sole aim was to learn true prayer, that he copied out the entire manuscript, and it was printed in Kazan in 1884. From encounters with prayerful people and from studying the Philokalia - a gift from one of them - the pilgrim learnt a specific method of prayer, known as “Prayer of the Heart”. It may seem unlikely that such prayer can be harmful but, with the best will in the world, inexperience can lead to unsettling results. For this reason, those intending to explore the world of inner prayer should start gradually and, if possible, seek experienced advice. I say this as a priest concerned lest people get confused, or even damaged, though I acknowledge that suitable directors may be hard to find. John was taught by The School of Meditation, in London. However, his chapter “On Spiritual Guidance” gently but firmly steers us from dependence on purely human guides. With many examples, here and throughout the book, he reminds us that God does the calling, and Himself, through the very circumstances of our lives, teaches and provides.
John also writes about his closeness to nature, his encounters with people and places which enabled his search, and the thoughts and feelings which coloured the various stages of his continuing journey. The reader will see that he has had a life richly blessed by many opportunities and meetings and events - indeed my own life has been quite different and uneventful in comparison. Yet we can learn from other people’s journeys, if we go about it in the right way. By this I mean that we have to look at another person’s journey, fully appreciating that: a) we all share a common humanity, and b) each of us is a unique human subject. I cannot pursue your journey and you cannot pursue mine, but we can find points of contact, and we can help each other along by being prepared, in all loving kindness, to share what little we have with someone who wishes to learn. Thus, when we read a spiritual book written from the heart, we might feel the need to leave some of it aside, but other things will be of great benefit, chiming in as it were with our own experience, and perhaps taking us that bit further along the road.
So it is that John and I may well have different approaches, but we are both committed to discovering stillness. I used to think in terms of a trichotomy: Stillness, the Mystery of Existence, and the Peace of God beyond our understanding. Now, at 58, I am beginning to learn that the first two are in reality aspects of the third, though, at a certain point, it helped me to think in terms of three rather than one. You, dear reader, will find that Oneness is the recurring theme of John’s book, and, I would say, is also the recurring theme of his life.
The windows of John’s dawning realisation clearly show that he gets ever less and less before the light of One. One includes all of us, if we would follow too. We need not fear. Properly prepared, loss of what is dark in man is spiritual gain. In losing one identity and role, a greater One is found. The prayer which John describes and practices, transcends ego and images of mind, and comes to rest in the stillness of pure, undifferentiated depths of heart - not empty, but the fullness of infinity itself - the spiritual potential of all that subsequently manifests as worlds. It follows the tradition of many men of prayer, lovers of God who, from living with effect have turned to Cause. It finds itself at home in any Church - or none. Its aim and fulfilment is no longer mine, but One - Spirit, “Source of good and giver of life”, the Kingdom of God and glory of creation.
John has good news to tell. In many remarkable insights, he confirms the reality of Spirit. In this he echoes St Seraphim of Sarov’s oft quoted statement that the true aim of Christian life is attainment of the Holy Spirit. Aware that present day religion frequently fails to meet our deepest needs, John leads us to consider whether this is not because we so often aim for worldly ends, to the neglect, if not forgetfulness of Spirit? Above all else, he seeks to show that Spirit may be discovered, and realised in practice as the corner stone of life, which it already and actually is.
With growing confidence, he describes his experiences of Spirit as indeed the “One thing needful” (Lk.10,42). With infectious excitement the book leads on, each page opening up to fresh glimpses and fuller realisations of the spiritual Kingdom of God. I do indeed relate this to the instruction of Our Lord that we should seek this first (Mat.6,33).
From a strong sense of responsibility for the world around him, John writes of his own gradual transition from working with body and mind to the spiritual work of prayer. He came to understand that the struggle against evil is not so much “out there”, as in ourselves. This is known in Christianity as “Unseen warfare” and is also the deepest sense of “Jihad” in Islam. He uses the phrase “To make whole, be whole”, and explains how the individual, in his fall from and return to God, is both cause and healing of the wider world disease.
In our conversations, he has told me how he himself was brought up in the Anglican Church - learnt to meditate at 27, and 24 years later “met Jesus”. He shares his life of prayer, but makes few specific recommendations for others, besides “Practice makes perfect” and “Follow your heart”. Rather, in view of the trials of human life, he offers this account of adventures into Spirit to encourage and inspire us on the way.
By the time I met him, John had explored his roots through learning Russian and going to Russia. His mother was Russian, but her background did not figure as much as one might have expected in his upbringing. Having lived through the terrifying upheavals of revolution and civil war (1917-1923), including the apparent near destruction of religion, she sought rather to shield her children from the ravages of her own youth. John’s arrival in Russia coincided with the revival of traditional Russian Orthodox Christianity, which he was then able to study and experience for himself. It should be borne in mind that he loves the Church, as I do, but he has to be free to write with integrity about his own spiritual journey, as it has happened and continues to happen. Otherwise, the book would quite simply be unreal and, accordingly, not worth reading. I hope you will find, as I have, that the reverse is the case.
WHEN GRASS GROWS in spring and it’s time to let cattle out of winter quarters, the gate is opened, chains are loosed but - will they, won’t they go? Incredulous they stand, sniffing the fresh air, blinking in sunshine before returning to familiar shadows and their daily straw. Until one, bolder than the rest, will take a timid step. First one, then two - a nervous leap. She’s free! The others watch unable, unwilling to believe. A second follows, and a third … and then … stampede. Oh, how they feast on sweet, green grass and kick their heels for joy!
I REMEMBER how I was first drawn to search within. After a few unwilling years in business, I’d gone out to South America in 1963 at the age of 26 to “Make the world a better place.” It wasn’t so easy. One morning, after several disappointments, I was sitting alone on a mountainside when, from somewhere inside me, a voice seemed to say “To make whole, be whole.” I realised that, before being able to help others, I first had to work on myself. When I returned to England, I looked for a teacher, and found the School of Meditation, in London.
I worked as a farmer. I loved nature, loved the land and animals, but when they’d asked me at the School what I really wanted in life, I answered, “God.” I never doubted that. I’d been schooled in the Christian faith but I was not now, at this time, attracted to the Church. Thinking I should, I’d tried to find God with philosophy, but got fed up with it. In South America I’d learnt that “good works” didn’t work either, so I came back to myself. My longing for the infinite beyond was pure and simple; my heart reached naturally for the stars.
Meditation was always a love process for me. Some people meditate for knowledge or for some sort of practical result, but I wanted love, infinite love - to love and be loved. I didn’t really want to be tied. My favourite picture at school had been of a cowboy riding up to the crest of a hill, over the caption, “Don’t fence me in.” And I remember saying that what I wanted most from girls was the inspiration to write poetry. I felt no problems with God. As I saw it, my problems were people and civilisation. Meditation was a wonderful answer to that - in meditation, love took wings and soared. But, as I was to discover, one doesn’t so easily shake off human bondage.
This is emphatically not a guide book. No doubt there are as many valid ways to God as paths up a mountain but, as far as I understand, the principle in all of them is to find oneself - the One “I am”, the Christ or Universal Self - which may also be described as Union, or pure Spirit, Consciousness, or Being. In the many and varied notes I have kept, which form the basis of this book, I use all these words, and do not worry too much about any difference between them. I have some experience of, and feel open to, different ways and am grateful for what they’ve taught me but, since the time when Jesus appeared to me as personal Saviour, I continually learn to trust in Him.
Let me offer a very brief explanation of meditation as I practice it, which is also sometimes called “inner, contemplative prayer” or “prayer of the heart”. We cannot comprehend Spirit with the mind. Spirit is immortal, but mind, as we commonly understand it, occupied with the “changes and chances of this fleeting world” - the domain of “me” - is mortal (Ps.146,4). Only like can understand like. However, beyond our active, discursive mind, lies another faculty - quiet and reflective; and beyond that again, an indefinable but recognisable heart, or soul. This is the innermost essence of what we really are, and can be compared to a drop from the ocean of Spirit. A quiet mind can reflect aspects of eternity - it may for example become aware of stillness amidst movement, but for fuller access to Spirit it is necessary to discover and work with the heart.
Prayer usually starts with words, which may be accompanied by more or less heart - heartfelt prayer. It is an ever deepening process which, with practice, may pass beyond surface expressions of the active mind, through deepening levels of quietness and surrender, to the heart. By then it has usually lost most of its words, and may be completely silent, though possibly still retaining some dual sense of God and “me”. There it may rest and wait (Ps.62,1). Finally, imperceptibly, the heart melts. The drop becomes one with the ocean.
We cannot know Spirit mentally - we can only “be” it. Hence it is also known as pure Being. Pure or impure means the addition or not of something extra which, as far as prayer is concerned, are usually ideas associated with “me”. In order to purify oneself, these need to be let go, left behind - which is called “repentance”. This is the most important process in the liberation of the individual from the bonds of his separate and mortal existence - “me”, which deny him access to eternal life and unity in the “Kingdom of Heaven”. All intermediate experience in prayer should be taken as “intermediate” - if encouraging, as encouraging; if not, then to be ignored and passed by. Final union is beyond description. It can only be known by its subsequent effects. It is simple to explain, but the actual process may take many years of practice. Fortunately, God helps those who help themselves. Much depends on our motivation - how contented or discontented we are in this world, and how determined to be free.
* * *
Please don’t imagine I know more than I do. Who can know or understand the Infinite? I fully accept the suppositions that, in general, the less you know - the more you speak, or write about it; and, the more you know - the less you know. I have long hesitated to expose my ignorance by offering these notes for publication. I’m acutely aware that, however great and wonderful the realisation, it is but one glimpse of an infinite beyond.
Let us suppose I’d made a few brief visits to a remote continent. How could I possibly describe her size, her resources, her infinite soul with a few photographs or words? A thousand other travellers would experience her in a thousand different ways. Incomparably vaster are the heavenly realms - immeasurable, and indescribable by human means (2Cor.l2,4). With our own thought we cannot accurately even imagine what lies so obviously beyond us. However, I have more confidence in realisations, which appear from that mysterious realm beyond my control, as a complete surprise and do indeed seem like gifts of Grace. I cannot explain much more than this, and feel safer not to try, but would rather let these windows speak simply for themselves.
Realisation is not a personal attainment; on the contrary, it usually comes at times of deep prayer or quietness when the mind is clear of personal “me”. Then, being more able to receive what’s given, we may suddenly realise a completely new level of awareness. It’s a bit like when, on ascending a hill, unexpected views appear - they are not thought, or remembered, or believed - but seen. This may happen outwardly in the visible, worldly sense, or inwardly in mind and heart. What is this hill? It is oneself, and what changes is one’s point of view, or level of consciousness. Realisation is both of the view seen, but also of the viewer, the witness, the one who sees - realising who and what that is. How does it happen? By our own efforts, we can only present ourselves as cleanly and attentively as possible - wait upon the Lord, and watch, and pray (Mat.26,41). Realisation comes, not at our bidding but, as it were, from the other side, like sunshine breaking through the cloud, or screen, of our ordinary, impure and dim perception (1Cor.13,12).
This spiritual sunshine is Grace. All poets know how poems appear unexpectedly in the mind - a gift, we say, of our muse. Poetry, vision, realisation - all forms of inspiration - are grades of the same process, which is Providence itself, appearing not only in words and insight but as abundance of “Every good and perfect gift” (Ja.1,17).
In general, these descriptions have arisen spontaneously but following deep prayer. They appear without thought or preparation, as attention surfaces, when mind begins to function again and when memory of the experience is still clear. They are not apparently related to anything I’ve learnt elsewhere, and require only to be written down. As such, they seem to have an authenticity of their own. I claim no credit for these windows - I feel they are a gift to me, and I offer them, not as any sort of teaching, but only so that others also may be encouraged in the work of prayer, their hope of salvation, and of being in heavenly places in our Lord (Eph.2,6).
* * *
Now, approaching old age, I look back over a full, adventurous and interesting life. What has been most significant in producing these windows? I have no simple answer, but I have had several teachers:
1. Nature - where I’ve been blessed to spend most of my active years, quiet and alone under open skies. There, with the presence, the providence of God before me, I cared ever less for the words and works of man. There I learnt to read nature as the book of God, and worship in the church not made by hands. Why then did I need anything else? Because I’m also a messed-up and complex personality, with huge guilts that I ought to be better and other than I am. Social conditioning - it’s called, and I’ve spent much of my life trying to overcome it.
2. Love - a long story, with many chapters … through which I’ve learnt that no human love is ever really big enough, and nowhere else but God is ever really home.
3. Freedom - with love, a sure guide - the greater, the better.
4. Over 40 years of practicing meditation/prayer. The absolute corner-stone of my spiritual life. “Lift up your hearts”, we say - if you don’t climb the mountain, you do not see the view.
5. The Church, and human teachers. Through 10 years of daily services and scripture lessons at school, I was well grounded in the language of religion. But, as I began to search more intently for the meaning of life, the Church, as I then knew it, did not rise to the spiritual direction my young mind required - I had to search elsewhere. At the School of Meditation it was my great, good fortune to come under the guidance of Shantanand Saraswati, Shankaracharya of Northern India. He neither represented nor taught religion (he advised us to stay with our own), but was described as a realised man.* At the time, I had no idea what such realisation really meant, but there was no doubting the pure, simple and practical wisdom of Shankaracharya’s words. Before them, the clouds of philosophic/religious confusion in my mind melted away. Classic books of Christian spirituality, which I had studied, such as The Cloud of Unknowing, The Practice of the Presence of God by Br. Lawrence, The Imitation of Christ and, of course, The Bible, appeared in fresh clarity and depths of meaning. Above all, Spirit began to be a practical reality - no longer something just to be believed in or talked about, but possible to experience. I recall here the well-known saying of St Seraphim of Sarov that the true aim of our Christian endeavour is attainment (realisation) of the Holy Spirit. I remember so well the excitement of those days as the rather dry obligations associated with my Christian schooling sprang into new life.
Of course I wanted to share this discovery with the Church, as indeed with everyone, but I had to learn that my new enthusiasm for universal, invisible and spiritual unity, transcending the differences of religion, was not shared by all. I spent several months in a monastery; I would have become a priest - wanting nothing more than total dedication to this new life, and was deeply hurt when a certain bishop described me as “not sufficiently Christian”. A sense of rejection - of somehow being “wrong” with the Church dogged me for many years, though it also had a positive effect - I was freed to explore ever wider realms of Spirit. I understand now that bodies, focused primarily on outer ministry i.e. visible or verbal expression, characteristic of “normal” religion are less drawn to the ultimate stillness of the inner world. But a balance is natural, and sooner or later, it seems, in the lives of certain individuals, an impulse arises for Spirit itself. Then, lesser objectives fall away. Outer and visible indicators are seen for what they are, and doors open to go beyond.
What do I really mean by this - to “go beyond”? It seems easy to me now, for, through long practice, it has become natural. It’s connected with meditation and “letting go”. Gradually, deeper levels of rest are discovered within oneself, which correspond with deeper levels of awareness without. Subtler, inner perception becomes aware of silence beyond words and sound, stillness beyond movement, invisible presence beyond appearance. Indeed, everything existent in time and space may be experienced within the rest of eternal being. With what result? The contrast between changing and unchanging, i.e. eternal and transitory life, is seen and realised, and then the consequent facts that one is limited, the other free; one whole, the other partial; one corrupt, the other pure. Although, obviously, our lower natures continue, consciousness comes to dwell more and more in that invisible, or spiritual realm, and draws ever more of its necessary substance from it. Correspondingly, identity with and reliance on the transitory world diminishes (1Cor.13,10).
Miraculous, marvellous though the outer world may be, it is but a shadow of its divine origin. That’s where the action really starts; that’s why masters of prayer direct us to turn within; and that’s why, once the taste of heaven is acquired, the soul - if not the mind - is only too willing to return there. When inner light is shining, it needs no other. Unseen, unspoken and usually unacknowledged by the world, it unites, illuminates and heals.
Nevertheless, for a long time, the see-saw there and back continues … the sense of belonging and yet not belonging. How can I not love my farm, my wife and Mother Church? I struggle with myself to find the right words … “Should … must … duty …” I hear my father, my school, ideas and attitudes picked up throughout my life, compelling me to be and do that from which another part pulls me to be free. Eventually I have to follow the freedom … the other gets ever more restrictive. Without knowing why, I find myself unhappy, irritable, unable to be at peace. And nowhere does this apply more than with religion and the Spirit. One keeps growing, and at each stage, past lives are left behind. What served its purpose yesterday is no more use today. Yet, like most people, I hold on. Identities seem so real, we fear to abandon them. “Support the structure, don’t be selfish,” whispers the voice of doubt. There is much about man, including religion, which holds us in spiritual childhood (1Cor.13,11). At times, we have to throw ourselves from the precipice, go out into the wilderness and be alone. Matter may cradle, but it cannot mature us, and we do not find Spirit while listening to the voices of the world.
I lie on the warm grass under a sunny, autumn sky and smell the earth. Dear earth. No questions here - no labels or demands, no foolish words. The agitated world of mind finds rest. The two conditions, are not actually separate unless we think them so. They interpenetrate; one serves the other. It is well described as “Being in the world but not of it”.
A while later on, I look up, and there before me, hanging on the walls of my room, I see the icons of many saints, and several more of our Holy Mother and the Lord. The saints are those with whom I’ve had some contact - visited where they lived, honoured their relics, read about their lives. Shankaracharaya’s portrait also stands before me. Long since passed on, he too is considered a saint by those who knew him. Who are my teachers now? The answer seems self-evident. There’s no more need for words, no need for names; in Heaven, all is one … the Communion of Saints … and silence reigns.
If I sometimes feel distant from the Church on earth - especially when she’s assertive of being right, I have no such difficulty with this spiritual family. The icons remind me of individual lives, but their presence is not divided. It merges into here and now, into what I’ve always felt by sea, and sky, and quietness of the fields - that ever present and all fulfilling oneness of Spirit, who “teaches us all things” (Jn.14,26). Amen.
However, in its approach to Spirit, mind is often so volatile, so devious, so full of innumerable distractions that it is almost impossible to maintain a consistent direction without outside help. In our modern world, there’s a bewildering variety of spiritual guidance on offer, and who can be sure of its integrity? I feel safe with Jesus - our never changing rock. The Church does help to keeps us straight, and mindful of the Saviour. I value her place in society, try to support her and never cease to learn, but, as she has chosen a primarily outer role for herself, so she remains for me. It was more in the inward spirit of Shankaracharya’s teaching, preparing me over 20 years in the School of Meditation that, at 51, I was granted a living encounter with Lord Jesus. And it is, of course, to the Lord’s Grace, received directly or through teachers, that I owe such realisation as I enjoy today.
* * *
At this point I also include a few notes about my parents and the connection with Nature, which may be helpful in explaining why things developed as they did.
Father was an artist, and thoroughly English. From him I learnt to observe and pay attention to what I was doing, as a good craftsman. He taught me to see the harmonies of nature - to work for what was right and true rather than for gain, to follow my vision and shun the artificial. His insistence on duty towards others caused me much sense of failure until it found fulfilment in the work of prayer. As a practical man, he looked for results and was suspicious of what he called my mysticism. He liked the saying “Moderation in all things”. Hard-working, honest, generous and kind - a gentleman, respected and admired - he lived to a high standard.
Mother’s influence came out more strongly later in my life, so I write about her then. Being Russian, we, as children, knew she was different but, apart from telling us her father had been a colonel in the Siberian Cadet College at Omsk, and a few homely details of their lives, she kept it to herself. When we innocently teased her, asking whom she loved most, she said she’d cut herself in three pieces - one for Father, one for my sister and one for me. Little did I realize then that this extreme devotion, so typically Russian, would become such driving power in me. When I was older, it took me back to Russia to find my roots and see with my own eyes, but meanwhile, brought up English with a Russian heart, I inevitably found I didn’t fit. Often mocked when young for over-reaction or “wearing my heart on my sleeve”, it wasn’t until I went there and found this behaviour widespread and perfectly normal, that I became confident in and grateful for the strength of my own feelings.
Nature has been with me since my first breath, for I was born at home on a May morning to a world of blossom and bird song. Now as I write, again it’s spring. Instinctively I turn towards the first sweet, swelling buds, tinting winter trees. They used to call me “Nature boy”. I felt more part of her than she of me. I still love to gaze at wide horizons - feel close to earth, see animals and something green each day. I’ve watched two great movements throughout my life - the growth of ecological awareness, conservation, organic farming etc. - and the decline of religion. For me, one practically substitutes the other - national parks are the cathedrals of our time. I live in one myself, and watch people come from nearby towns to stroll by the river, feed the ducks, enjoy themselves and rest. Some walk the hills, some simply sit and look. They go home raised in spirits and refreshed - they have a lovely day. No one speaks to them of God, or needs to, for does not Mother Nature heal the soul? It seems to me that peace, eternity, the Oneness of all things - many if not all the attributes of Spirit, convey themselves quite naturally through her. With quiet, reflective mind, all sorts of mysteries come closer to being understood - our troubles are comforted, and love is found for all.
* * *
For sure, every event and meeting, every smile and tear is recorded in the book of life and mysteriously re-emerges as what happens to us, for better or for worse. The spiritual way is not smooth and, like all who travel it, I’ve had my ups and downs. I see more clearly now that these are due to inherent tendencies of our lower, human nature which rise up and protest as we proceed. To begin with, they may seem formidable, but patient practice overcomes. Every person’s life is unique, as is their search. Some find their way through religion and some do not but, as irresistibly as the spring sun draws earth’s latent seeds to life, so are we each drawn to seek ever greater fulfilment of our hearts’ desire. I do believe in the principle “Seek and ye shall find” and, albeit blind and foolish, and often lost in pride, somehow or other I’ve tried to search for God in the ways He most readily appealed to me - in love and freedom.
* * *
Some people might look at this book, and see it as a collection of my “thoughts”, but I stress that it is not. If it were, I would certainly not value them enough to publish. They would be but self-manufactured extensions of “me” - the very thing that spiritual work seeks to overcome. There is a very important distinction between thought and realisation. One is “pseudocreation”, an imagination of our own separate minds; the other experiences creation as it actually is. In effect, our personal thought acts like a cloud, or superimposition, obscuring the real world, but this is where we often find ourselves - literally, within our own minds, in a world of our own making. A distinctive feature of thought is preoccupation with past and future. Realisation, on the other hand, is always of the present moment, here and now. In comparison to thought, it’s like waking up from a dream. It happens naturally as when, for example, a singing bird breaks through into our thought, and we wake up, realise the presence of another world - clear, complete and wonderful.
I have, however, had to use some thought to introduce and connect up these windows of realisation. Although, at times, the distinction may seem obscure, and one may overlap the other, I emphasise again that the most significant passages are not my thought. It should be self-evident to the reader, which parts are realised, and which are not.
In order to lead in to the main windows and make them more easily comprehensible, I am going back some 40 years and briefly reviewing the most spiritually significant events of my life since then. Fortunately, I’ve preserved various pieces of writing which illustrate what was happening, and how my understanding has developed.
These start with my early years as a farmer, searching for connections between meditation, soil fertility and health. They lead on to a life-changing period when I first saw the Divine in human eyes. I then spent time in Africa and America, struggled much with depression, and eventually found myself in Russia. Throughout, understanding and practice of meditation/prayer develops, and gradually the sequence of personal story gives way to revelation, realisation - windows of beyond.
* The great teacher Shankara was born in India, about 682 A.D., at a time of conflicting beliefs and religious confusion. Having attained the unity of perfect Selfrealisation, he established a tradition, which endures to this day. Shankaracharya means “One who preserves the teaching of Shankara”.
IN DECEMBER 1963, I was one of three passengers on a cargo ship to South America. I’d packed a lot into my 26 years - particularly since leaving school. I served in the army as a cavalry officer, and had an eventful year sailing round the world to Australia, where I realised my dream to be a cowboy. Then I entered university to study agriculture, but left in rebellion against science and economics. During my travels, I’d become interested in soil erosion, and many other spoiling aspects of civilisation upon both man and nature. I loved horses, handwork and the traditions of good farming, and tried to resist the tide of modernisation, which swept them all away. I started my own farm but injured my back, and had to have a few years’ taste of business. Full of poetry, philosophy and romantic ideals, I longed to have something to work at that I could believe in. Life pressured me to settle, start a family, and be “responsible”, but I felt at odds with the world. I’d tasted the sweet fruits of freedom, and could find no place, no way …
I was tempted by virgin land for settlement in Bolivia, and someone offered me work shepherding in Patagonia. I abandoned a promising career. I remember a meeting when someone said, “We’re in business to make money.” “Oh, no,” I thought, “I’m not.” I wanted to be free to make the deserts bloom … to heal the wounded earth. But what was I searching for? To myself I answered, “God,” but it didn’t sound very convincing to others. “Why can’t you find God at home?” they replied. I thought rather vaguely of “doing good”, but felt more sure of what I didn’t want, and that seemed to be almost everything that other people did. Father tried to dissuade me. The only encouragement I had was from a motherly Frenchwoman: “You must follow your heart,” she said, “and be true to yourself,” but I didn’t know what that meant. I thought it was selfish, and didn’t understand. There wasn’t much heart about that winter evening, nor direction to follow. My departure for Australia six years before had been exciting and carefree. Now I carried a world on my shoulders. After the long emotional struggle to get away, I felt as empty as the cold, grey sea.
It was a stormy passage across the Atlantic. We stopped for two days at Santo Domingo, where it didn’t take me long to fall in love:
In an indefinable way I knew that what I sought (and I could not say what that was) existed, as she’d shown me so simply and sweetly by her being. As the mountains of Hispaniola merged into the evening, for the first time in many months I was happy, and knew I was happy.
I had some fairly miserable times too - of loneliness, uncertainty and, as someone said, “Searching for a hook to hang my hat.” God was more theoretical than real, and my occasional prayers - a desperate plea. I thought more of outward giving than the inner soul, but it was all interspersed by glimpses of the pure, the good and beautiful. Having arrived in Peru, I found a job in the Andes, where I worked with sheep and read my way through the Bible. But this was the “socialist” period of my life, when I really wanted to restore eroded soils, and feed the poor and hungry. I applied and became an agricultural volunteer. I lived high up in a remote and impoverished village, in a barren valley, long since deforested. I longed to make it green and productive again, as old Inca ruins indicated it had been. Once, wanting a break to see Amazonia, I left the thin, cold mountain air and took a long winding road down through clouds to the steamy heat below. With a companion and an Indian guide:
We went by boat some way up the river, disembarked at a muddy bank and, suddenly - were there. The bustling settlement was gone - eternal jungle was. For four unforgettable days we moved in another world - a profusion paradise of life and greenery, with creepers, palms and mighty buttressed tree trunks soaring up to lose themselves above. The floor of the forest is nearly all shady and covered with dead leaves. There’s no grass. You have to look to see the light, far up beyond the broken canopy.
The Indian slipped ahead on his bare feet, but we found it difficult to move quietly. Vision is very limited in all that growth. We heard tapirs crashing about, but only saw their tracks. Flying foxes - large squirrel-like creatures with huge bushy tails, were not at all afraid. And then we found some monkeys. First you notice a shaking of branches and you strain to see … there’s a movement … and it’s a monkey! The difference between seeing them in a zoo and in the wild is so great that it defies description. They are so free and beautiful, exciting - so radiantly alive. But even using words like these I feel I debase them, bringing them captive within my own conceptions. They are in their domain, their home - not mine, and I know that the very act of seeing them is an honour.
I remember those days in the jungle as some of the most significant of my life, indicative of what in later years I was to discover through meditation. As the canopy of leaves closed over us, so it seemed our normal egocentric lives faded away. Gone was the pioneering farmer, the young man agonising over what to do, the constant flow of personal reactions to an attractive or repulsive world. We were absorbed into another life where we existed just as the snakes and monkeys and giant centipedes going their way over the fallen leaves - neither smaller nor greater than they, and having no dominant function, but just being there as coparticipants, held and controlled as they were by the same natural forces round about us.
We came to a little beach bordering a stream, where it looked as if a barrel had been dragged this way and that, gouging out deep grooves in the soft sand. My mind flashed back to the illustrated cover of a boyhood book, which showed a great snake, its body thick as a barrel, rearing out of a river to threaten a canoe full of men. Anaconda! For years that word had sent a shudder of excitement through me. And now we looked at the Indian, the word on our lips. He nodded. I wanted to follow the trail where it disappeared into bushes on the far side, but he refused to go, describing how it would be lying up somewhere, and likely to spring out and seize a curious intruder, drawing him in to crush him in its coils. We stood for a while undecided what to do, before reluctantly turning away.
It started to rain soon after this and we made a cold, tired camp, lighting a fire with difficulty to drive off the mosquitoes. It grew dark, and the familiar hubbub of night cries, squeaks and whirrs joined the dripping trees. The jungle became sinister, hostile - even terrifying. I lay down, thinking of the snake nearby. If I stretched out my hand, I might just touch it. What if the Indian deserted us? How would we ever find our way out? Everything was wet, and I was cold. I sat up, blew the fire to life, took off my wet shirt and hung it over a twig to dry, settled more comfortably and looked out upon the dark trees. And then a marvellous thing happened. The rain had eased, and a few night birds squawked and called in the surrounding blackness. Suddenly I was at peace. I stopped fighting my fears. I couldn’t beat the jungle so I accepted it, surrendered to the dripping darkness, the sleeping Indian - the snakes. Surrendered, and put my trust in forces that were greater than I. And so came peace such as I had never known - an overwhelming sense of almighty and comforting presence. I must have sat a long time, completely at peace, completely happy, for my shirt was warm and more or less dry when I moved to put it on again. I didn’t use such words then - I didn’t even think that way, but I look back on this as my first great spiritual experience, when I knew and took refuge in a dimension that was not of ordinary, everyday living.
I learnt a lot in Peru, but I don’t know that I did much good for others. A few trees were planted, a few small things achieved … some public interest was stirred. Helped by experience, and many quiet hours among the mountains, I came to feel more deeply, the transience of things. What’s it all for anyway, if it comes to an end? My own ideas seemed immature, intrusive. The valley was not mine to change, and life could so obviously go on without me. As I thought less of myself, I found much more to admire about the Indians. Who was I, to advise them what to do? Understanding them better, I came to realise that I was one of the least, not most, capable of living. I returned home, maybe, a slightly humbler man - more aware of my own faults - with the thought that, if I couldn’t change the world, at least I could try to be a good shepherd, and hopefully, make a better job of my own life.
* * *
These next notes were written when I was about 30 - freshly back from South America, starting to farm again, learning to meditate, and reading every sort of spiritual book I found. They remind me of how I then thought - of things I’d learnt from others, and some first moments of genuine realisation:
Sometimes I feel an infinite strength and love flowing through me, and it seems that by passing a wand over this troubled world, I could bring about the holy mountain (Is.11,9). Only to love, is enough - and in the face of real love my whole intellectual effort seems vain, and I know that without love, I am nothing.
Yes, the strength and love were infinite, but the mortal man was not. The world I saw was bedevilled by my personal, egocentric point of view. I struggled to explain it to myself:
Love - we are as rings, lined with rough snags of egoism. When God shines through us the beams of His light catch on the snags and become distorted - so we see ugliness and disharmony. As we develop, our rings become smoother; God lives through us in increasing purity. We feel love and see beauty.
And I tried to accept the things I so disliked:
The odd thing is that when we desire something against the circumstances of the world, we thereby set ourselves up in opposition to them, and are in sin. Trusting - not preferring one to another, seeing all equally in love, we make ourselves available for that which lies in store.
This one seems rather theoretical, but it set the right direction:
The only movement is to or from God. As we move away from God, so we are diversified, we know strife, desire, discord and all evils. As we realise God, we realise His influence pervading all things, and know unity - hence love and harmony.
How comparatively easy it is to know something intellectually - to repeat, believe and even teach it; and yet remain another world away from practical realisation.
How did I first come to “feel” God? I remember writing this for a friend, upset about old age.
And old age - why call it ugly? It’s only when we think ourselves to be our bodies that it appears so, and even then, ugliness to one is beauty to another. Watch railings as they rust, or stones that wear beneath our feet, and turning autumn leaves. No - old age can easily be loved, with understanding that we’re more than flesh and bone.
Stand under trees when rain is falling. Feel movement down, down into earth. Bow down and smell the sweetness of wet soil beneath your feet. Take some in your hands - but reverently, for this is you. Yes, this is you. Don’t be afraid. The trees are no less friendly than they were yesterday - they are your brothers, made of the same earth, and when their time is come, they too will share with you the earth from whence you came. And what remains?
Didn’t you see Him under the trees? Didn’t He whisper in your ear? Listen again to the dripping leaves - be still, so still. For this is He, and you are He - the trees, the rain, the whole wide world is He, and He can never die.
Yes, I could see it - sometimes. But I still felt myself as an individual “doer”, especially when confronted by tragedy, and indeed the whole dilemma of human existence, and I worried much about my duty in the world:
For I saw things with the eyes of summer, when sun shone warm and birds sang, and cattle lay full, contented in the fields. But then came death, starved and stiff in naked mud, and crying lambs and - worms - and I wept, and fought in anger against what I didn’t want to see.
And when, with heart too full for words, I turned to woods and hills, they welcomed me and took me in their arms and gave me strength. And so I learnt the power of things being natural - themselves, neither accepting nor rejecting life, and so allowing the will of God to flow. And I saw that there is no value apart from God, so the value of our work and actions is solely determined by the amount of God we allow to pass into them.
An ash tree grew by my farm gate.
Oh sister tree, how I do love you. We’ve shared the years together, bending our heads before cold winds, and stretching, smiling in the sun. Always you are here, comforting in your presence when hot tears of anger have put me against the world - and still, with holy stillness in the early dawn with only you and me.
Roost for the blackbird’s song in spring, playmate of the raindrops - shelter, shade and strength you give to all who ask. Inspiration to the earth that bore you, symbol of the life that calls, how perfectly your worldly task is done.
Dear tree - God bless you.
The stillness was important. Besides sheep, cattle and a horse, I kept several sows, which, naturally, produced numerous piglets. As these fattened and had to be sold, I started going with them to the slaughterhouse. I tried to keep aware of the still presence and, as it were, hold them as they went through death. Was it of comfort or use to them? I cannot say, but it certainly helped me, and made me feel I’d done my last farmer’s duty as best I could.
Being still confused with too much philosophic and religious reading, I found these “lessons” from nature more convincing and reassuring than anything I learned from man. I remember saying to myself that if I could see it in nature - I’d believe it, but not otherwise.
* * *
I love sheep. I’ve had 25 years working with them. For me “Lamb of God, that taketh away the sins of the world” is literal truth. I’ve always noted the fact that many saints and seers have started life as shepherds - maybe because to achieve anything with sheep, you need to be quiet and watchful. The sheep in this episode was an orphan from a hill farm where I’d worked. I reared her, but she was always a “fey” character, a law unto herself, nibbling away at the boundaries and uninterested in others. I loved her the more because of it. Something went wrong with her first lamb. I tried to help, but nothing worked. She lay down by the fence and, over 2 weeks, just drifted away. Each day, on my round, I’d spend a little while with her. She really taught me to love death:
… and I pondered on death, kneeling on the wet earth beside the sheep, realising that she had a strength beyond my own, for she accepted death and did not fear, nor sorrow for her unborn lamb, nor regret her young life taken away before her purpose was fulfilled. For what was her purpose, except to be, and when her time came, to die?
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