Love of the Autumnal

 

As noted last time, recent reading has featured the works of John A.T. Robinson (Honest to God and The Human Face of God). Near the close of the latter work, he writes:

“‘Who is Christ for us today?’ I have suggested elsewhere that the gospel passages with peculiarly compelling power for our generation are those, like the Sheep and the Goats just alluded to, the walk to Emmaus or the final appearance of Jesus by the lakeside, which ‘tell of one who comes unknown and uninvited into the human situation, disclosing himself as the gracious neighbour before he can be recognized as Master and Lord’. In this, as in other respects, our thinking today has, I am convinced, to begin ‘from below’ and move from immanence to transcendence, from relationships to revelation, from the Son of Man to the Son of God, rather than the other way round.” (p. 239)

     A few pages earlier, Robinson asserts that “the starting-point is the transformation of human relationships” and that this comes into play as we engage anew the great mythic themes, as we 

“relate atonement to experience—justification, sanctification, sacrifice, ransom, satisfaction and the rest… What do we mean in terms of actual human experience by saying that ‘in Christ’ there is perfect (?) freedom, complete (?) release from fear and self, no (?) condemnation, final (?) victory over sin and death, unconditional (?) community, a new act of  relation, etc., etc.? How do we make real what the dimension of transcendence adds in this realm, what openness to grace means, or to the prevenient love of God, or to the power and fellowship of the Spirit? It is from ‘the power of his resurrection and the fellowship of his sufferings’ in the present that the Christian has to start—and then go on to speak of these in secular rather than in religious terms. In the process he may—or he may not—be able to refer back to the myth or theories of ‘the’ Atonement in such a way that men say, ‘Oh, that’s what that meant!’” (p. 232, 233). 

     In this passage, Robinson footnotes with a recommendation to consider also the work of Rosemary Haughton, and this prompted me to pick up a volume already at hand: The Passionate God. Indeed, Haughton extends this project of finding the transcendent themes in everyday life, particularly relating the incarnation to the experiences of “romanticism.”

“The other thing about Romantic love which could only have sprung from Christian roots (however little the gardeners of Romance realized this) is that the doctrine is essentially dynamic. It is about an energy that smashes through the surface of everyday awareness and makes possible an exchange of spiritual power and knowledge which not only penetrates the lovers through every aspect of body, mind and spirit, but reaches far beyond them to transform other relationships and the very aspect of the material world. It is clear, also, that it does not come from the lovers but ‘enters’ into them, and having done so it demands to be used, to be given and taken, to act and affect, to change and be changed. It discovers its meaning in the response to it; it can only be known in being given.” (p. 47)

The poignant beauty of turning and falling leaves in this autumn often tilt and whirl with these wounds and wonders of transcendence, incarnation, transformation, death and resurrection…

Deep Down Things

      This post is mostly a book/author recommendation along with an encouragement to continue asking the important questions, and even to live into religion deep down. Today, looking outside, we witness the change of seasons, possibly a reminder of shifting world views affecting even our reach toward God. Some leaves must fall, and their full lives, like ours, show forth the beauty and promise of transformation. 

      During the manifestations of late summer and early autumn, I’ve also been turning the pages of works by John A.T. Robinson [1919-1983] beginning with Honest to God (1963) and continuing into The Human Face of God (1973). His writings give me support in moving further with the themes that feel most significant. For example, the notion I call “resonance” connects with a primary focus he makes in Honest to God: “a number of things have unaccountably ’rung a bell’… if one is to retain one’s integrity one must come to terms with them.” To elaborate this resonance, he notes that “three [texts]…  have since proved seminal” (pp. 19, 21). These he names: Tillich’s Shaking of the Foundations called “The Depth of Existence”, Bonhoeffer’s Letters and Papers from Prison, and Bultmann’s New Testament and Mythology. Robinson explores the difficulties humans encounter in finding words to express the inarticulate; grasping at a shape-shifting reality proves so difficult:

Robinson asserts that to be honest to God is to persist through the fog, to refuse to surrender to a superficial view, and to plumb into the heart of matter because “God is by definition, ultimate reality” and “’the ground of our being’” (p. 29, referencing Tillich). Robinson further explores into the dominant but too-limiting view of God as a supernatural being in heaven. He shows that this perspective was considered “the great enemy of man’s coming of age.” This was the idea of God that they [Feuerbach, Nietzsche, and others] 

“must ‘kill’ if man was not to continue dispossessed and kept in strings. Few Christians have been able to understand the vehemence of their revolt because for them he has not been the tyrant they portrayed, who impoverishes, enslaves and annihilates man. Indeed, for most non-Christians also he has been more of a Grandfather in heaven, a kindly Old Man who could be pushed into one corner while they got on with the business of life. But the nature of his character is here secondary. What is important is whether such a Being represents even a distorted image of the Christian God. Can he be rehabilitated, or is the whole conception of that sort of a God, ‘up there’, ‘out there’, or however one likes to put it, a projection, an idol, that can and should be torn down?” (p. 41)

So, given the confrontation with the fallen leaves of the lost idea, what must we do? Robinson very helpfully names and elaborates the “task”

• “to validate the idea of transcendence for modern man” (p. 44)
• to affirm the existence of “a supreme Person, a self-existent subject of infinite goodness and power, who enters into a relationship with us comparable with that of one human personality with another… the existence of such a Being as the creator and most sufficient explanation of the world as we know it.”  (p. 48)
• to live forward “a view of the world that affirms this reality and significance in personal categories … that God, the final truth and reality ‘deep down things’, is love.”  (p. 49)

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 

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

A Stream of Transformation

For days now, even weeks, falling leaves swirl about, and they’re overlaying memories of watching the beautiful maple and oak trees in autumns past. While the leaves were beautiful, my feelings were not so pleasant, bittersweet, at best. So I’ve been anticipating that poignancy…yet it’s not rising up. This season stirs differently; instead of tinged with sadness, the flow seems to move into a stream of transformation. More like feeling into the unknown…not necessarily unpleasant. Leaves lightly dance—as if death is not to dread, as if the mystery beyond has not ending at heart, but a penetrating continuity.

   Perhaps the different view owes partly to recent readings: Towards Mystical Union by Julienne McLean, Spiritual Pilgrims by John Welch, and Androgyny by June Singer. Important material has been drawn especially from The Interior Castle of Saint Teresa of Avila, also from the work of C.G. Jung, particularly his “Stages of Life” (from CW8, pp. 387-403). Old age allows a changing experience with falling leaves, but it doesn’t force it. 

          What do we make of dying and the possibility of what follows? Jung advises us “to discover in death a goal towards which one can strive, and that shrinking away from it is something unhealthy and abnormal which robs the second half of life of its purpose. . . it would therefore be desirable to think of death as only a transition, as part of a life process whose extent and duration are beyond our knowledge” [p. 402; para 792].

   Some friend posted a helpful excerpt from John O’Donohue:

"The dead are not distant or absent. They are alongside us. When we lose someone to death, we lose their physical image and presence, they slip out of visible form into invisible presence. This alteration of form is the reason we cannot see the dead. But because we cannot see them does not mean that they are not there. Transfigured into eternal form, the dead cannot reverse the journey and even for one second re-enter their old form to linger with us a while. Though they cannot reappear, they continue to be near us and part of the healing of grief is the refinement of our hearts whereby we come to sense their loving nearness. When we ourselves enter the eternal world and come to see our lives on earth in full view, we may be surprised at the immense assistance and support with which our departed loved ones have accompanied every moment of our lives. In their new, transfigured presence their compassion, understanding and love take on a divine depth, enabling them to become secret angels guiding and sheltering the unfolding of our destiny.” [from Beauty: The Invisible Embrace] 

 

   Another posting came from the work of Anaïs Nin :

“I could not live in any of the worlds offered to me — the world of my parents, the world of war, the world of politics. I had to create a world of my own, like a climate, a country, an atmosphere in which I could breathe, reign, and recreate myself when destroyed by living. That, I believe, is the reason for every work of art.”  (The Diary of Anaïs Nin, Vol. 5: 1947-1955)

 

   Love is, of course, the Way. While it may be an “ever-fixed mark,” love also offers ever deepening. My feeling for these trees, and the presence as well as absence of their leaves. Their presence through the seasons of life deepens. The gift of photography, like Anaïs Nin’s art, follows their falling, like O’Donohue’s love taking on a divine depth, and guides us on beyond our knowledge.