An excerpt from John Main, “Kissing the Joy as it Flies,” in THE HEART OF CREATION (Norwich: Canterbury Press, 2007), pp. 74-75.
Meditation is concerned with detachment. And as in our Western religious vocabulary there is no word more misunderstood than detachment, meditation can often present unnecessary problems or complications for people. It seems to us, generally, that detachment means a frosty sort of platonic indifference and it was this that put most of us off the idea when we came across the word in many spiritual books of the past which talked of Christian life from a largely negative or repressive view of detachment.
An excerpt from John Main OSB, “From Isolation to Love,” THE WAY OF UNKNOWING (New York: Crossroad, 1990), pp. 44-46.
We meditate because we know with absolute certainty that we must pass through and beyond our own sterility. We must transcend the sterility of the closed system, of a purely introspective mind. We know, with an ever greater clarity, that we have to pass beyond isolation into love. It is curious that introspection, the mind turned in upon itself, should lead to such sterility. Why should a self-centered consciousness be so sterile? Suppose for example we try to analyze some experience of our own. The almost inevitable consequence is that we end up observing ourselves in the act of observation.
An excerpt from John Main, OSB, “Focus on the Real,” in THE HEART OF CREATION (Norwich: Canterbury, 2007), pp. 83-84.
One of the things that we must clearly understand is that meditation, this pursuit of wisdom and love, must take place in an entirely ordinary, natural way. Meditation must be built into the ordinary fabric of everyday life. We must learn to see the whole of life shot through with the divine, in harmony with the divine. We must understand that it is our destiny to enter this divine harmony, to be in harmony with God. It is not a question of trying to fit a bit of spirituality into our lives.
An excerpt from John Main OSB, “Space to Be,” MOMENT OF CHRIST (New York: Continuum, 1998), pp. 92-93.
To know ourselves, to understand ourselves and to . . .get ourselves and our problems in perspective, we simply must make contact with our spirit. All self-understanding arises from understanding ourselves as spiritual beings, and it is only contact with the universal Holy Spirit that can give us the depth and the breadth to understand. . .The way to this is not difficult. It is very simple. But it does require serious commitment. . . Read more »
An excerpt from Laurence Freeman OSB, “The Labyrinth,” JESUS THE TEACHER WITHIN(New York: Continuum, 2000), pp. 230-31.
Are we prepared to practice detachment from what we instinctively know is our most precious possession: our separate identity? Relationship with [Jesus] the teacher at this point is of supreme importance. It allows us to risk our own death. By now the discipline of the mantra has led to the fortifying sense of discipleshipwhich empowers us to let ourselves go.
Laurence Freeman OSB, "Spirit," JESUS THE TEACHER WITHIN (New York: Continuum, 2000), pp. 186 87.
The joy of realizing the truth is the bliss of the Spirit. It erases the shame of all previous failures. Aware that this Spirit of truth is with us as a friend, we are better able to tolerate in others and in ourselves what has not yet reached fullness of being. . .Truth is tolerant because the Spirit is forgiving love. It allows the untrue to survive for the time being as a loving parent allows a child to make mistakes. Truth embraces rather than excommunicates its enemies.
John Main, OSB, “God’s Two Silences,” THE WAY OF UNKNOWING (New York: Crossroad, 1990), pp. 6-8.
We live in a very unsilent world. We live in a world that is so full of bombarding foreground and background noise that we hear everything at once and listen to nothing. And yet each one of us is called into the state of prayer, of pure attention, of expansion of spirit in the eternal silence of God. Read more »
“The Silence of the Soul,” by Laurence Freeman OSB in THE TABLET 10 May 1997.
[One] reason why silence is so disturbing to us [is this]: As soon as we begin to become silent, we experience the relativity of our ordinary everyday mind. With this mind we measure our space and time coordinates, we calculate probabilities and count up our mistakes and successes. It is a very important and useful level of consciousness. It is so useful and familiar a state of mind that we easily think it is all there is to us: our whole mind, our real selves, our full meaning.
Life, love, and death frequently teach us otherwise. We bump into silence at many unexpected turnings on the road of life, in unpredictable ways, in unlikely people. Its greeting has an effect which is both thrilling, full of wonder and yet often terrifying.
Our thoughts, fears, fantasies, hopes, angers and attractions are all rising and falling moment by moment. We automatically identify ourselves with these fleeting or compulsively recurring states without thinking what we are thinking. When silence teaches us how unreliably transient these states really are, we confront the terrible questions of who we are. In silence we must wrestle with the terrible possibility of our own non-reality.
Buddhist thought makes this experience—what it calls anatman or “no self”---one of the central wisdom-pillars of its path of liberation from suffering and one of its essential means to enlightenment. The Buddhist practitioner is encouraged to seek out this sense of inner transience and rather than fleeing from it to dive headlong into it, as Meister Eckhart and the great Christian mystics did.
Understandably, anatman is the Buddhist idea that others generally have most trouble with. How absurd, how terrible, how sacrilegious to say that I don’t exist. In fact most Christian antagonism to anatman is unfounded or founded on misinterpretation. It does not mean that we do not exist but that we do not exist in autonomous independence, which is the kind of existence the ego likes to imagine it has; the kind of fantasy of being God with which the serpent tempted Eve. It is the hubris to which religious people often fall victim.
I do not exist by myself because God is the ground of my being. In the light of this insight we read the words of Jesus in the New Testament with deeper perception. “If anyone wishes to be a follower of mine, he must leave self behind; day after day he must take up his cross and come with me; but whoever loses his life for my sake will save it”
(Luke 9:23-24). If through silence we can embrace this truth of anatman, we make important discoveries about the nature of consciousness. We discover that consciousness, the soul, is more than the amazing computing and calculating and judging system of the brain. We are more than what we think. Meditation is not what we think.
Meditate for Thirty Minutes.... Remember: Sit down. Sit still and upright. Close your eyes lightly. Sit relaxed but alert. Silently, interiorly, begin to say a single word. We recommend the prayer-phrase "Maranatha." Recite it as four syllables of equal length. Listen to it as you say it, gently, but continuously. Do not think or imagine anything—spiritual or otherwise. Thoughts and images will likely come, but let them pass. Just keep returning your attention—with humility and simplicity—to saying your word in faith, from the beginning to the end of your meditation.
After Meditation, from THE DHAMMAPADA, “The Path,” verses 276-279, ed. by Anne Bancroft (Rockport, MA: Element, 1997), p. 81.
You must make the effort, the awakened only point the way. Those who have entered the path and who meditate, free themselves from the bonds of illusion.
Everything is changing. It arises and passes away. The one who realizes this is freed from sorrow. This is the shining path.
To exist is to know suffering. Realize this and be free from suffering. This is the radiant path.
There is no separate self to suffer. The one who understands this is free. This is the path of clarity.
Please note:
These readings are meant for your personal use. As you know, the work of our Community relies on the generosity of visitors like yourself. Please consider making a regular donation to the WCCM. (See the "Please Donate!" link at the right of this page.)
If you would like to have these "Weekly Readings" delivered to your email inbox each week, use the "Stay in Touch" box at the top of this page.
This is a comprehensive course intended to help you introduce meditation to beginners. All you need for this is available online here: including the updated edition of 'A Pearl of Great Price' by Laurence Freeman OSB and some audio files. This will make it easier for you to present this course with confidence. You will find additional materials to support this under 'Resources' - 'Materials' on the School of Meditation webpage.
An excerpt from John Main, “Kissing the Joy as it Flies,” in THE HEART OF CREATION (Norwich: Canterbury Press, 2007), pp. 74-75.
An excerpt from John Main OSB, “Space to Be,” MOMENT OF CHRIST (New York: Continuum, 1998), pp. 92-93.
John Main OSB, “Death and Resurrection,” MOMENT OF CHRIST (New York: Continuum, 1998), pp. 68-70. 
