Of Love, Beauty, and Sadness

      And, of Love, what can we say or know or live? Moving daily further along, does it only swirl more mysterious, inner and outer? 

Reading from Henry Corbin’s Avicenna and the Visionary Recital:

“But what the Soul tenderly desires is precisely to assimilate itself with the Intelligence by becoming like it, as the disciple makes himself like his master, or the lover like the beloved. To do this, the Soul must ‘grasp the beauty of the object that it loves; the image of that beauty increases the ardor of its love, this ardor makes the soul look upward, and thence arises a motion by which it can apply itself to the object with which it desires to assimilate itself. Thus imagination of beauty causes ardor of love, love causes desire (inquisitio), and desire causes motion.’”

 

    Corbin continues into the next page commenting on Suhrawardi’s The Familiar of the Mystical Lovers with a discussion of “three beings who proceed from the threefold self-intellection of the Intelligence [who] bear three names that, despite appearances, are less abstractions than typifications, since they have correspondences in three names from Biblico-Koranic hagiography (Joseph, Zulaykha, Jacob). The three figures that proceed from the meditation of the First Archangel reflecting upon his being are named Beauty, Love, Sadness. Of these three dramatis personae, Sadness corresponds to the heaven whose subtle matter ‘materializes’ the thought of a nonbeing; it measures the zone of shadow, the distance that always intrudes between Love and the Beauty to which it aspires—that is, between the celestial Angel and the Angel-Cherub. But at the same time this heaven, this Sadness, is the instrument that allows the Soul, by the roundabout way of a long pilgrimage, to approach that Beauty, to attain the goal of its desire, just as, by moving its heaven, the Soul tends toward the Angel from which it emanates. Thus the same nostalgia that is close to the secret of the mystic’s heart is likewise the secret of celestial physics.” pp. 74-75

 

    So good to have guidance on the way that gives place and relationship among Sadness, Beauty, and Love; and all this encouragement for finding oneself on the pilgrimage of life with such fine companions.

Nothingness for Love

 

May 6

“As you proceed along the Way, you will attain a state of everydayness…
Why leave behind your proper place, which exists right in your own home, and wander aimlessly off to the dusty realms of other lands? If you make even a single misstep, you stray from the Great Way lying directly before you. . .
Form and substance are like dewdrops on the grass, destiny like the dart of lightning—vanishing in an instant, disappearing in a flash.” (p. 5, The Heart of Dogen’s Shobogenzo, trans. Norman Waddell and Masao Abe.)

The next section in The Heart of Dogen’s Shobogenzo tells of Dogen’s “pilgrimage in search of the Dharma in Japan and China” (p. 7). 

     This text and other recent readings open wandering amid the paradox:  A) the lifelong search for the Way, and Z) right alongside is realizing “the Great Way lying directly before.”  Of course, the answer is Love, God is Love. Here, there, everywhere, there’s only the One Love. But what a great mystery this makes in living it out!

     From life’s journey supported by fabulous readings, perhaps there’s come an absorbing of  “nothingness.” Accepting the mystery of love conjoins with my inability to say “I love” because love transcends my naming-containing it as if I could give love. And yet by getting lost/found in submission to the I/not-I, a possibility seems given for love-coming-through. God loves. With this realization, the not-I opens for a flow, like a space through which the wind is moving. 

     Also around 3:32AM, I note the movement through life’s journey by “not” (again, the theme of recent recent readings and posts).  Early on, a detour (an about-face?) happened in this life journey when forced to admit I’m not a preacher (despite Mother’s wish) yet I’m given (a thanks-for-trying prize) a devotion to rhetoric and a (different?) career path. Then drawn by love’s hand into the mytho-poetic but soon enough comes hard knock of not : Not belonging there and not a poet. Yet provided a surprise-gift of a dedication to teaching-story.  In addition, Fate decrees: Not a city dweller nor university professor but this propels to woodland stewardship in our cosmic ecosystem. 

May 6

Another no/not was to a dream design combining quantum storytelling with natural horsemanship. Instead a blog writer reading theology and musing in the middle of the night.

Way. No way. Dewdrop journey from
Fundamentalism but
Disillusion with hellfire conversions into
Relativity. Multiplicity. Philosophy &
Analytical psychology to
“Follow your bliss,” Joseph Campbell; 
Mythopoetics with Robert Bly & Gioia to
Teaching Story— 
Poetry, especially Rumi—but not a poet so
Sweat lodge & “Day for Men” for twenty years…
Then to Sufi healing but not a healer. And
Confronted by the “Death of God”— 
Return to Jesus, theology of the cross.
From Existentialism to Oneness to
Emptiness & Nothingness. Thus
The Way. Is. no-way

May 7 dawning 

Planting a Tree Oneself

 

Sunrise, April 8

Wonder how many have written

On planting a tree

Oneself sifting soil

Grain by grain, 

Brushing back leaves of the ancestors, 

Temporarily extracting stones—

They’ll hold the borders—

For sugar sap to rise years hence 

As memories too rise up—

Perhaps across to that other world 

For those who planted sweetness 

They’d never taste—

Here. Take this falling leaf in,

Your current, and read/write 

Revelation from your own digging/

Planting. 

One self cannot separate other, indeed cannot know the Unknowable but better leans toward, falls, fails into. Yearning tries to complete the true-self yet succeeds when holding open access to and from the Source. The self/other dynamic frustrates and celebrates being/becoming. 

“The incarnation of the divine in the human is the disappearance of transcendence in immanence… ‘The Kingdom of Heaven is a condition of the heart…something that comes at every moment and at every moment has not yet arrived.’”    [p. 60, Mark C. Taylor, Nots; quoting Nietzche, The Will to Power, Kauffman, trans. p. 98-9]

Yearning, grief, desire, mystery—such forces carry the energy to move beyond the known, to transgress the limited self that’s too bounded by reasons, prohibitions, dogma and/or bones. Spirit goes mysterious ways out past right/wrong, either/or, heaven/hell…

Late afternoon, Apr 5

Telling the Truth

December 9, 2025

A secret special passage mediates between me and the message that wants to get through. One mess (or not) involved with access to and movement within this passage involves the collection of books that somehow shuffle around desk, floor, shelves, boxes… to say nothing about drop-ins from used book stores, goodwill, on-line sources, and recommendations... Just yesterday (or maybe the day before) I was browsing about the basement library hoping that something would light up. Although Taylor’s Disfiguring was the right book to be reading, the copy I had was just too cluttered with a previous owner’s ink underlinings and marginal notes. Connecting Taylor’s terrific commentary on Modernism/Post-modernism, art, transcendence/immanence and integrating this with personal experience was demanding enough. Trying to block out the distraction of someone else’s grappling/frustration with the text was too much. So I gave in to the need to order a replacement and to find another good read while waiting for it to arrive. 

     A gift really, because when looking about the possibilities, my eyes fixed on a slender volume with Truth in the title, by an author I’d not read before, Frederick Buechner. The first glance wasn’t compelling enough so I kept browsing, but maybe that golden thread that Blake says leads the way must have been tugging me back. So I returned and took down Telling the Truth: The Gospel as Tragedy, Comedy, and Fairy Tale. 

     A day or so later I’m very grateful because not only is this book terrific but I’ve now found two other books by Buechner that were lost in the other side of the basement library thus promising prospects for wonderful hours guided by his imagination, the opening of truth, the Word in the rich dimensions of depths of each human’s life expressed through tragedy, comedy, and fairy tale. 

“The preaching of the Gospel is a telling of the truth or the putting of a sort of frame of words around the silence that is truth because truth in the sense of fullness, of the way things are, can at best be pointed to by the language of poetry—of metaphor, image, symbol—as it is used by the prophets of the Old Testament and elsewhere. Before the Gospel is a word, it is a silence, a kind of presenting of life itself so that we see it not for what at various times we call it—meaningless or meaningful, absurd, beautiful—but for what it truly is in all its complexity, simplicity, mystery.” p. 25

December 9, 2024

Confounding of Suffering/Joy

Pre-Dawn December 4

 Hard to imagine writings of more importance on spiritual walking than the work of St. John of the Cross and St. Teresa of Avila, and equally difficult to find anyone better for guidance into their texts than Edith Stein. Wikipedia’s entry for her begins with this background:

Edith Stein [in religion, Teresa Benedicta of the Cross] 12 October 1891 – 9 August 1942) was a German philosopher who converted to Catholicism and became a Discalced Carmelite nun. Edith Stein was murdered in the gas chamber at the Auschwitz II-Birkenau concentration camp on 9 August 1942, and is canonized as a martyr and saint of the Catholic Church.

 https://en.wikipedia.org/wiki/Edith_Stein

The Science of the Cross is Volume VI of The Collected Works of Edith Stein and it focuses on St. John of the Cross. In Kieran Kavanaugh’s introduction to this volume, he says that Stein “weaves together John’s words and her own. The fire that was dark, consuming, and painful is now brilliant, loving, and gentle” (p. xxxi).  

Moving into this material seems impossible without willingness to persist in mystery; the “Dark Night of the Soul” admits passage only as one yields to the Unknowable and to the Incomprehensible Love. To sustain the journey, the traveller leans into frequent confounding of suffering/joy and dark/light, accepting just what is sufficient to take a next step, uncertain of the ground yet trusting in the guide. The manna is rich, complex, and it thus requires time to integrate into the grey moments of personal experience, in order to gain candle-like illumination, for receiving sufficient light and warmth on the way.

For example, in relation to feeling the Presence of the Guide, Stein elaborates in Chapter 17, “Rays of Divine Glory,” on  Stanza 3 of St. John’s Living Flame of Love :

O luminous lamps of fire

In whose resplendent rays

The caves of sense—profound abyss—

Which once were dark, bereft of sight,

With rarest beauty unite

In gift for the Belov’d, warmth and light

[p. 203, Science of the Cross, trans. Josephine Koeppel]

In Living Flame of Love , St. John followed the poem with his commentary which includes this discussion of Stanza 3 (paragraph 23):

“Yet—may the Lord help me—since it is true that when the soul desires God fully, it then possesses Him Whom it loves…the greater the soul’s desire the greater will be its satisfaction and delight rather than its suffering and pain” 

(pp. 618-19, The Collected Works of St. John of the Cross, Trans/Ed Kieran Kavanaugh & Otilio Rodriguez)

In her discussion of this material from St. John, Stein notes:

“Yet, if the soul longs for God in truth, she already possesses the one she loves and so it seems that she is no longer capable of feeing any pain…the more intensely she desires to possess God, and she will do this all the more because she lives all the more in possessing him. Therefore she, too, feels neither suffering nor pain.” Stein, p. 207

Moments felt as dark can be incorporated with the three abidings: faith, hope and love. Suffering can be known as refining faith, as affirmation of God even when it’s inexplicable (cf “why hast Thou forsaken me?”); hope may be extended into times when no positive way is seen or imagined; and love claimed even when it seems no one cares.  There, in the darkest night, is God found. In ways and knowing beyond…

In Chapter 11, Enkindling of Love, Stein elaborates the preparation for and initial experience of union with God.

The human intellect, united with the divine through supernatural illumination, becomes divine. In like manner, the will is united with the divine will and divine love, and the memory, affections, and appetites are converted and changed according to God. . .

The dark night of the soul also deprives the soul of satisfaction in good things, yes, even in supernatural and divine things. This is so because the soul’s impure, lowly, and very natural faculties can receive supernatural things only according to a human and lowly mode. Through ‘being weaned, purged, and annihilated…they will lose that lowly and human  mode of working and receiving, and thus all these faculties and appetites of the soul are tempered and prepared for the sublime reception, experience, and savoring of the divine and supernatural that cannot be received until the old self dies.’  

[pp. 137-8; Stein references St. John’s Dark Night, Book 2, Ch 16, para 7, 9, 13, 14 which may be found in Kavanaugh and Rodriguez,  pp. 365-368]

The fire felt, the darkness of knowing, the aloneness of bereavement, all witness the Divine transforming the soul (will, intellect, feeling) that moves, knows, and loves into the ineffable, the unseen, through embraceable longing, all that mediates toward, possibly even into, union with the Oneness.

Full Moon Rising, December 3 

Hidden in the Cold

David would’ve been age 40 today…suppose is, in memory at least… gone just before 19, just over 21 years ago. Reading in the middle of the night from Edith Stein’s The Science of the Cross, adds perspective on loss. In her chapter on “Spirit and Faith” (reflecting particularly on the work of St. John of the Cross, both Ascent of Mount Carmel and Dark Night of the Soul):

Therefore faith is a totally dark night for the soul. But it is precisely by these means that it brings her light: a knowledge of perfect certainty that exceeds all other knowledge and science so that one can arrive in perfect contemplation at a correct conception of faith. That is why it is said: Si non credideritis, non intelligentis (“If you do not believe, you will not understand,” Is 7:9). [fn 3: See Ascent of Mount Carmel 2.3.2-4 ]

From what was last said, it has not only been made clear that faith is a dark night, but also that it is a way: the way to the goal toward which the soul strives, to union with God. For it alone gives knowledge of God. And how is one to arrive at union with God without knowing him? However, in order to be led by faith to the goal, the soul must conduct itself in the right manner.  She must enter into the night of faith by her own choice and by her own power. After having renounced all desire for creatures in the night of the senses, in order to reach God, she must now die to her natural faculties, her senses, and to her intellect also. For in order to reach the supernatural transformation, she must leave behind everything natural. Yes, she must divest herself, as well, of all supernatural goods when God grants her any of these. She must let go of everything that falls into the realm of her power of comprehension. ‘And she must remain in the dark like a blind man, leaning upon dark faith and choosing it as light and guide and not supporting herself by anything she understands or enjoys or feels or imagines. For all this is darkness that will lead her into error or delay. Faith, on the other hand, is above all such understanding, enjoyment, feeling, or imagining.’ [fn 4: Ascent of Mount Carmel 2.4.2-4] 

   from pp. 58-59 Stein, The Science of the Cross

 Looking back at written reflections, this item seems good for reflection:

When You Come to the Land

Halfway to his third-grade class, I lurch at the wheel
spotting bare ankles between jeans and sneakers,
and feeling the cold rubber brake as on our soles.
It’s mid-December. Ice crusts the left-over rain.
How can he not know his socks are missing?
We can’t blame sleepiness as he’s jabbering away
about meteor showers, fishing for a word
to catch the ground between exciting and afraid.
Some line’s down between head and foot.
Did a big storm pass through, snow and wind?
Has the ground around him been too harsh?
The stares cold inside the house, an icy silence?
Oh, perhaps he’s in search of winter’s power,
that makes hidden, in the cold, the hope of spring.

 

Cornflaked

 

Cornfield, July 25, 2025

Why did the cornflakes cross the road? It’s not a joke…well, maybe it is hinting toward one, inviting the kind of humor that copes with such mind&heart-numbing craziness that’s swirling off the world: political lies and flagrant abuse of law/morality/justice, religious hypocrisy, the obscenity of wealth concentration coupled with neglect of the poor, the threatened, the environment … 

Anyway, closer to home and concerning the usually-more-manageable woodlands and gardens here, the west wind’s been delivering mail: “cornflakes.” The no-longer green field across the road, now littered with debris from the harvested field corn, 

Cornfield, Nov 22, 2025

sends over each day (or minute) the thrashed remains. Here’s our front garden featuring the west wind’s recent unwelcome delivery contrasted with its appearance before getting cornflaked:

Nov 17, 2025

May 8, 2025

Perhaps the cornflakes could just be left to rot, but internet info says their decomposition takes over a year. Assuming that only in a few months, spring will come again, what’s the chance that the poppies and iris will break through layers of heavy leaf stubble in order to bloom and bring their blessed end of winter?

Iris Garden, May 19, 2025

The “joke” is that sometimes it takes an overwhelm to enable a breakthrough. Perhaps such a mess is necessary to push past normal sense-making in order to make way for a crucial insight or inner development, particularly vital for the spiritual pathway. St. John of the Cross says certain transformations cannot come by any human effort. No prayer, no contemplation, not even the ascetic acts of the hyper-religious mystic can do it. Only the power and gift from God.

Yet God always acts in this way—as the soul is able to see—moving, governing, bestowing being, power, graces, and gifts on all creatures, bearing them all in Himself by His power, presence, and substance. And the soul sees what God is in Himself and what He is in his creatures in only one view, just as one who in opening the door of a palace beholds in one act the eminence of the person who dwells inside together with what that sovereign is doing. Therefore what I understand about how God effects this awakening and view given to the soul (which is in Him substantially as is every creature) is that He removes some of the many veils and curtains hanging in front of it so that it might get a glimmer of Him as He is. And then that countenance of His, full of graces, becomes partially and vaguely discernible, for not all the veils are removed. Because all things are moving by His power, what He is doing is evident as well, so He seems to move in them and they in Him with continual movement. Hence it seems to the soul that, in being itself moved and awakened, it was God who moved and awakened. [“The Living Flame of Love” kindle version, p. 117; print version: Collected Works of St. John of the Cross, p. 645  Trans/Ed Kieran Kavanaugh & Otilio Rodriguez]

“Cornflakes” that can never be managed by human effort are obviously not just about the physical debris left after the harvest of field corn. And acknowledging the inadequacy of human effort is not to deny the necessity of it. In other words, to “let go—let God” does not mean a dismissal of the need for prayer-without-ceasing and other acts of devotion.

In addition to being overwhelmed by the literal cornflakes brought by the west wind, an inner message that has been struggling to get through for over twenty years may have gained extra current. It seems the body’s complaint (stooping, raking, hand picking, hauling, grrr…) was needed to conduct the message. This aching body was almost to the point of generating curses that might spark out at the causes of this undeserved heavy burden. 

And perhaps the charge came in that presumption of judgment and vengeance (cf Matt 7:1, “Judge not” and Deut 32:35, “vengeance is mine, saith the Lord” also Matt 5:38, Rom 12:19, Heb 10:30…) that the better angel was roused and prompted to whisper “now, now” or an admonition more harsh, along the lines of “do you think you’ve got it so bad…what about all the hungry children…” Thanks, Mom, I needed that. Seriously though, if suffering is required, cornflakes are a piece of cake. And I found myself substituting gratitude for this light burden, easy yoke, which could have justifiably been more severe.

But, let not escape the elephant: Is suffering required? For there’s the real deal within the cornflake kerfuffle. How does a person deal with the Job issue? Why does an All-Powerful, All-Loving Creator make and allow so much pain and suffering as witnessed in each morning’s news? 

A pretty good sized library is needed to contain the writing on this issue, 

sometimes called “theodicy.”

Studies of the book of Job and other volumes on this topic might approve the summary expression given by David Burrell’s Deconstructing Theodicy in his subtitle: Why Job Has Nothing to Say to the Puzzle of Suffering. Perhaps the best and/or only reaction to this unsolveable problem is found in Silence (with awe). 

Tired enough by raking out and hauling off cornflakes, it became easier to yield to this: “You have to suffer and you aren’t able to know why!” And that surrender may have allowed a next step. Previous attempts to “get” St. John of the Cross hadn’t been very successful, but now the guidance from his works began coming through. St. John says:

It cost God a great deal to bring these souls to this stage [of solitude and tranquility], and He highly values His work of having introduced them into this solitude and emptiness regarding their faculties and activity so that He might speak to their hearts, which is what He always desires. Since it is He who now reigns in the soul with an abundance of peace and calm, He takes the initiative himself by making the natural acts of the faculties fail, by which the soul laboring the whole night accomplished nothing [Lk. 5:5]; and He feeds the spirit without the activity of the senses because neither the sense nor its function is capable of spirit. 

The extent to which God values this tranquility and sleep, or annihilation of sense, is clear in the entreaty, so notable and efficacious, that He made in the Song of Songs: I adjure you, daughters of Jerusalem, by the roes and the harts of the fields, that you stir not up nor awaken my beloved until she please [Sg. 3:5]. He hereby indicates how much He loves solitary sleep and forgetfulness, for He compares it to these animals that are so retiring and withdrawn. p. 95 kindle; p. 631, para 54 in Kavanaugh & Rodriguez

Amen. Yes, there is a blessing for humility and a season for stillness, for a maturing, a seasoning, a special kind of purification particularly to take out toxicity of arrogance, entitlement, egotism, and suchlike.

And then, perhaps another season follows. Having gained through humble surrender a sensitivity in accepting that the human mind is not sufficient, a purpose takes form in relation to moving further into an increased sense and/or feeling of the divine presence. How is God being revealed each moment? In this particular case, when tending gardens where the Beauty of Nature usually comes, why might our labor be frustrated, even destroyed, by cornflakes? Could this relate to a preparation to receive a special gift, that involving a God-given transformation in the capacity to hold the overwhelming problem of suffering: 

Stanza 2 of The Living Flame of Love

O sweet cautery,

O delightful wound!

O gentle hand! O delicate touch

That tastes of eternal life

And pays every debt!

In killing You changed death to life.

St. John seems to be saying that pain is the price of the path. That’s an overly simplistic reduction of his teaching, but it suggests the inarticulate grasping that hours and days of dealing with cornflake extraction might approximate a gentle and loving application of the cautery requirement. St. John comments on these lines: 

The reason these trials are necessary in order to reach this state is that this highest union cannot be wrought in a soul that is not fortified by trials and temptations, and purified by tribulations, darknesses, and distress, just as a superior quality liqueur is poured only into a sturdy flask that is prepared and purified. By these trials the sensory part of the soul is purified and strengthened, and the spiritual part is refined, purged, and disposed. Since unpurified souls must undergo the sufferings of fire in the next life to attain union with God in glory, so in this life they must undergo the fire of these sufferings to reach the union of perfection. This fire acts on some more vigorously than on others, and on some for a longer time than on others, according to the degree of union to which God wishes to raise them, and according to what they must be purged in them.

 Through these trials in which God places the spirit and the senses, the soul in bitterness acquires virtues, strength, and perfection, for virtue is made perfect in weakness [2 Cor. 12:9] and refined through the endurance of suffering. Iron cannot serve for the artificer's plan, or be adapted to it without fire and the hammer; as Jeremiah says of the fire that gave him knowledge: You have sent fire into my bones and have instructed me [Lam. 1:13]. And Jeremiah also says of the hammer: You have chastised me, Lord, and I was instructed [Jer. 31:18]. Hence Ecclesiasticus says: What can anyone know who is not tried? And the one that has no experience knows little [Ecclus. 34:9-10]. 

And here it ought to be pointed out why so few reach this high state of perfect union with God. It should be known that the reason is not that God wishes only a few of these spirits to be so elevated; he would rather want all to be perfect, but he finds few vessels that will endure so lofty and sublime a work.

p.51 kindle; p. 604 in Kavanaugh & Rodriguez

Shifting a worldview may be like moving a sand dune, grain by grain. Like decomposing “entitlement” or “power-over” or “THE truth” so that the God-given may take form. 

This experience with cornflakes should obviously be taken as highly individual and not preached as literally or metaphorically applied to anyone else. St. John has strong words to say for anyone who presumes to impose prescriptions:

Thus the whole concern of directors should not be to accommodate souls to their own method and condition, but they should observe the road along which God is leading one; if they do not recognize it, they should leave the soul alone and not bother it. And in harmony with the path and spirit along which God leads a soul, the spiritual director should strive to conduct it into greater solitude, tranquility, and freedom of spirit. He should give it latitude so that when God introduces it into this solitude it does not bind its corporeal or spiritual faculties to some particular object, interior or exterior, and does not become anxious or afflicted with the thought that nothing is being done. Even though the soul is not then doing anything, God is doing something in it. Kindle p. 88 ; p 627; para 46 Kavanaugh & Rodriguez

Homeward, Nov 19, 2025