In the above painting, 19th century British prison reformer and Quaker Elizabeth Fry reads the bible to inmates at Newgate Prison. At Newgate, Fry established a school for children imprisoned with their parents, worked to get sentences commuted, and successfully campaigned for men and women to be separated to improve women’s safety. She taught female prisoners handwork skills to help them earn an income while incarcerated.
Discipline, strictly speaking, is activity carried on to prepare us indirectly for some activity other than itself. We do not practice the piano to practice the piano well, but to play it well.
I came to Experiment with Light by accident, almost, because I was not into things like meditation or spirituality at the time. I was very much an intellectual. I was happy; I was a university academic. But I was getting stuck on some very important aspects of my own life. My personal life, but also my understanding. I was doing some research on the Quakers, and I wanted to know, what do they mean by “the light of God”? And “that of God”? It’s a strange phrase. What do they mean by that? So I said, “Alright, I’ll find out.”
The purpose of journeying together in spiritual friendship and spiritual community (whether there are just two of you or whether you are in a small group) is to listen to one another’s desire for God, to nurture that desire in each other and to support one another in seeking a way of life that is consistent with that desire.
The great spiritual traditions suggest that the relationship with God is cultivated like other relationships: as we turn our attention toward God we open the possibility of a fuller relationship. Entering into this relationship does not so much require a change in our behavior as a shift of attention.
It is part of our formation in a listening spirituality to find which practices, at this time in our lives, are most supportive of our inward listening for the word, the guidance, the challenge, the reproof, the love – or simply intimations – of God’s presence. These can take many outward forms. It is a matter of some listening and discernment to find those which are right for us at any given moment.
I’ve never, and still don’t really, find myself easily called to sitting in silent centering prayer. I haven’t given up on that! What I have learned […] however, was that there are many ways to be contemplative. That it’s more about the Holy Listening and less about what I may or may not be doing with my body in the moment. Chanting, body prayer, yoga, lectio divina, painting, poetry writing, and more became creative endeavors where I found myself being present to the moment, present to the Holy.
So, be still and quiet, and silent before the Lord, not putting up any request to the Father, nor cherishing any desire in thee; and the Lord give thee the clear discerning of all that springs and arises in thy heart.
A true mystic believes that all men have, as he himself is conscious of having, an inward life, into which, as into a secret chamber, he can retreat at will. In this inner chamber he finds a refuge from the ever-changing aspects of outward existence; from the multitude of cares and pleasures and agitations which belong to the life of the senses and the affections.
Prayer is a tough word for a lot of Friends; if you need to do so, translate it into a more comfortable word as you read along. Many contemporary Friends want no part of a practice in which one dials up God to make demands. Some Friends don’t believe in a personal God who is there to hear and respond. Others think that making demands is a poor way to enter into relationship with a personal God.
End of content
End of content