Celtic Festival of Lughnasadh

On August 1st, the Celtic god Lugh is celebrated in Ireland, a fiery sun god of masculine energy. At the ancient celebrations of his feast on the Hill of Tara, it was said that none “without an art” should come. For Lugh inspires creativity in our lives.

 

Lugh

Lugh the fiery creative Celtic god

I offer you a poem so that you might reflect on your own creative Lugh energy. What crops are coming to harvest in your life? How must you care for them?

 

CARE OF THE GROWING CROP : A POEM FOR LUGHNASADH by Miriam Dyak

Since corn needs all the light it can get
you are growing yourself remember
you will want to avoid planting other tall plants nearby
you deserve your day in the sun
and you will want to make sure each plant
you deserve your own ripeness
has every opportunity to make good use of the rich soil you have provided
so that at last these dreams you’ve been holding will fill out
in precious clusters of milky pearls and silky yellow moons

Sweet corn is at its sweet juicy tender best for only a few days
and you have labored a whole season for this perfection

Trouble shooting: we hope none of the following problems will be yours
Insect infestations like a swarm of worries
take measures in your own soul before there is a full-scale invasion
The corn earworm lays about 1,000 eggs in her twelve days of life
We know how these hatch into hesitation, fear, doubt, self-deprecation, inertia how they eat tunnels into the mind
Cut them out and give them back to the earth for compost
You have grown too far to give up now

‘Diseases – wilt and smut and blight out there in the world
Don’t let these attack your own small patch
Develop a resistant strain go against the grain of expectations
be an original a treasure

Give yourself a new name:
Golden woman
Moon Maiden
She Who Stands Tall And Proud

Thieves – raccoons, woodchucks and deer are probably the worst four-footed
sweet corn thieves
they are the distractions that come just when you’re getting somewhere
when you almost have success in the pot
and steal you away from your own life

They have an uncanny way of knowing just when the ears
have reached their prime
They are other people’s needs you always put before your own
They are love affairs that want you to be somebody you aren’t
They are larger bigger better purposes/harvests than yours

You can try to spook them with rock music
You can plant pumpkins in their path
You can even cover your ears with paper bags…

But I am here to tell you
this night on the festival of Lughnasadh the time of ensuring the harvest
your personal harvest the village harvest
and the safety of the good we are all growing in the world
I am here to tell you what the ancients know
that if you give up your crop along the way out of carelessness or nobility
it doesn’t matter
your spirit will be a hollow husk and no one not you not others
will be fed

But if you tend your own patch to completion
(no matter how insignificant it seems)
if you let yourself swell with joy with the rich nourishing milk of fulfillment
you will have raised a miracle
Your small garden of life, of art, of love, of work, of mothering and building and
being a wise woman
whatever you have planted and tended and grown
will feed yourself your village
there will be corn for feasting for flour for popping over winter fires
and enough to plant next year

There will be seeds that open spontaneously in the hearts of other women
and wild possibilities will appear in dreams on the other side of the world

 

lughlammas

Coming to Dwell With Sophia

In recent weeks we have been coming to know Sophia/Holy Wisdom through the writings of Thomas Merton, especially in his prayer poem “Hagia Sophia” or “High Wisdom.” If you are like me, this comes as a surprise. Though I have long been inspired by Merton’s writings, I had no awareness of his deep connection with Sophia. It has opened for me a new pathway which I want to pursue.

On his fiftieth birthday, January 31,1965, unaware that he was entering the final decade of his life, Merton wakened in his hermitage on the grounds of the Abbey of Gethsemani. He wrote of the “fierce cold all night, certainly down to zero,” yet he expresses deep joy at being in his hermitage, where his life is shared with Sophia. He quotes from the Hebrew Bible, the Book of Wisdom: Chapter 8: 16:

When I go home, I shall take my ease with her, for nothing is bitter in her company, when life is shared with her there is no pain, nothing but pleasure and joy.

Reflecting on this text Merton writes: “But what more do I seek than this silence, this simplicity, this ‘living together with wisdom?’ For me, there is nothing else….I have nothing to justify and nothing to defend: I need only defend this vast simple emptiness from my own self, and the rest is clear….” ( p. 14 in  Sophia: The Hidden Christ of Thomas Merton Christopher Pramuk  Liturgical Press, Collegeville, Minnesota 2009)

When I first found this quote from Merton, I did a double-take. I had read it earlier in a book I have come to cherish: Rabbi Rami Shapiro’s The Divine Feminine in Biblical Wisdom Literature  (Skylight Paths Publishing 2005) Thanks to Shapiro’s opening my heart to the Sophia Presence in the Hebrew Scriptures, I was finding my own way to sharing my life with Sophia.

 

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Rabbi Rami Shapiro

Because of Shapiro’s insight into another passage about Sophia from the Book of Proverbs, I glimpsed the meaning of  Merton’s dream of a young girl whose name was “Proverbs”.

Here is where Wisdom/Sophia or Chochma, (her Hebrew Name) speaks in Proverbs:

The Lord created Me at the beginning of His work, the first of His ancient acts.

I was established ages ago, at the beginning of the beginning, before the earth…

When He established the heavens, I was already there.

When he drew a circle on the face of the deep,

When He made firm the skies above,

When he established the fountains feeding the seas below…

I was beside Him, the master builder.

I was His daily delight, rejoicing before Him always.

Rejoicing in His inhabited world, and delighting in the human race. 

(Proverbs 8: 22-31)

Shapiro writes that “Chochma ….is the ordering principle of creation”:

She embraces one end of the earth to the other, and She orders all things well.(Wisdom of Solomon 8:11)

 To know her, Shapiro adds, is to know the Way of all things and thus to be able to act in harmony with them. To know the Way of all things and to act in accord with it is what it means to be wise. To know Wisdom is to become wise. To become wise is to find happiness and peace:

Her ways are ways of pleasantness and all Her paths are peace. She is a Tree of Life to those who lay hold of Her; those who hold Her close are happy. (Proverbs 3: 17-18) 

Moreover, writes Shapiro: Wisdom is not to be taken on faith. She is testable. If you follow Her you will find joy, peace and happiness not at the end of the journey but as the very stuff of which the journey is made. This is crucial. The reward for following Wisdom is immediate. The Way to is the Way of.  

Shapiro teaches that the key to awakening that is Wisdom is having a clear perception of reality. Wisdom does not lead you to this clarity; She is this clarity….The Way to Wisdom is Wisdom Herself. You do not work your way toward Her; you take hold of Her from the beginning. As your relationship deepens, your clarity of seeing improves, but from the beginning you have Her and She has you.

I am my Beloved and my Beloved is mine. (Song of Songs 2:16)

Chochma is not a reluctant guide or a hidden guru, Shapiro writes.  She is not hard to find nor does she require any austere test to prove you are worthy of Her.

She stands on the hilltops, on the sidewalks, at the crossroads, at the gateways (Proverbs 8:1-11)  and calls to you to follow Her. Wisdom’s only desire is to teach you to become wise.  Her only frustration is your refusal to listen to Her.

….To  know Wisdom is to be her lover, and by loving Her, you become God’s beloved as well.

In our becoming partners, co-creating with Wisdom, Shapiro writes:

Wisdom will not tell why things are the way they are, but will show you what they are and how to live in harmony with them….Working with Wisdom, you learn how…to make small, subtle changes that effect larger ones. You learn how to cut with the grain, tack with the wind, swim with the current, and allow the nature of things to support your efforts. She will not tell you why things are the way they are, but She will make plain to you what things are and how you deal with them to your mutual benefit.

Coming to Know Sophia

Inspired by Thomas Merton’s prayer–poem “Hagia Sophia” (High Wisdom), we have been reflecting on the presence of Sophia within all that lives, the beating heart of the planet.

In her book Praying with the Women Mystics, Mary Malone offers us a reworking of Hildegard of Bingen’s poem, “God: The Wisdom-Woman”.

For this is the Wisdom-Woman of God.

She watches over all people and all things.

She is of such radiance and brightness

That you cannot gaze on her face or on the garments she wears.

For she is awesome in terror and gentle in goodness.

She has the radiance of divinity in her face.

She is with all and in all and of beauty so great

That no one can know how sweetly she bears with people,

And with what unfathomable mercy she treats them.

 Our Lady of Guadalupe: 16th c. image

Allow a time of quiet as these words settle within you, creating an inner space of peace and beauty.

In her book Godseed (Quest Books, Wheaton, Illinois, 1992) Jean Houston offers a guided meditation inviting us into “A Visit to the Sophia”.

After a long spiraling journey upwards, you find yourself at the very top of a high mountain. You go inside the mountain to a path that travels downward in a spiral.

Moving along the path down and around within the inner mountain spiral, you pass scenes of your own life, from your earliest infancy. You see or sense yourself being born. Continuing on the path down and around, to your earliest childhood, you see yourself taking your first steps, forming words, reaching out and grasping things, learning to feed yourself. Further down you see yourself learning to tie your own shoes and attending your first days at school. Continuing down, you see yourself learning games and reaching out to other children. As you continue, you see yourself growing up fast and learning many things. You see your adolescence. Further along you observe stages of your life until today………..

Suddenly you find yourself at the very bottom of the inside of the mountain. There you discover a door of baked mud. Going through it, you find that it leads to a hallway and to a door of water. You pass through the door of water, and it leads to a door of fire. You pass through the door of fire, and it leads to a door of winds. You lean against the winds and pass through. This door leads to a door of bronze, and you pass through. This door leads to a door of silver. You pass through the door of silver and find a door of gold.

At the door of gold there is a shining figure who says to you: “Through this door is the Sophia. Through this door is the Wise One herself, the incarnation of Wisdom. When you pass through this door, you will be in the presence of the Sophia. There you must ask your question. You may see her or you may sense her. But know that she is there. She who is Wisdom itself.” When you are in her ambience, whether you see her or hear her or sense her or feel her, ask your question. Her answers may come in words or in images or even in feelings.

You now have four minutes of clock time, equal to all the time you need, to be in the presence of the Sophia and ask your question and receive her answers.

********************

Thanking the Sophia for her wisdom and kindness, and knowing that you can always return to visit her again, begin now to go back through the door of gold, the door of silver, the door of bronze, beyond the doors of winds, of fire, of water, of earth, beyond the spiral of the stages of your own life, reaching the top of the mountain. Now take the spiral path back down from the mountain. Find yourself here in this moment.

Open your eyes, sit up and stretch, and if you wish, write your experiences in a journal or make a drawing or sketch of what you found with the Sophia…
 

Evening Prayer in Merton’s Hagia Sophia

We come now to the final section of Thomas Merton’s Hymn to High Wisdom. For Merton’s Catholic sensibility, Sophia and Mary are one. As we look more closely at Merton’s poem for the Hour of Compline, we are guided by Christopher Pramuk’s  Reflections from his book: Sophia: The Hidden Christ of Thomas Merton (Liturgical Press, Collegeville Minnesota 2009) with citations from Susan McCaslin’s “Merton and Hagia Sophia” in Merton and Hesychasm: Prayer of the Heart: The Eastern Church  (Louisville KY, Fons Vitae 2003)

Christopher Pramuk notes that in this Hour of Compline Merton returns to his artist-friend Hammer’s image of the woman who crowns the boy Christ:

It is she, it is Mary, Sophia, who in sadness and joy, with the full awareness of what she is doing, sets upon the Second Person, the Logos, a crown which is His Human Nature.  Thus her consent opens the door of created nature, of time, of history, to the Word of God.

 

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Quoting Michael Mott, Pramuk adds, Where Merton expects us to see the image from the painting …he also expects us to hear music. Michael Mott The Seven Mountains of Thomas Merton (Boston, Houghton Mifflin, 1984), 362

When the Salve Regina is sung by the monks at the Abbey of Gethsemani, all lights in the abbey church are extinguished except for one directed at the image of Mary in a window over the altar. (McCaslin in MHPH, 249)

“Yet,” Pramuk continues, “Mary crowns her son not with what is glorious, but with what is greater than glory: the one thing greater than glory is weakness, nothingness, poverty. It is thus through Mary’s wisdom and sweet yielding consent that God enters without publicity in the city of rapacious men. Indeed her sadness and full awareness of what she is doing reflect a wisdom well beyond her years…that will one day cause a sword to pierce her own heart.” (206)

As McCaslin notes, Mary’s crowning of the boy Christ is “an act of feminine power.” This contrasts with images of Mary being crowned by Christ, “rather than she actively empowering him.” (McCaslin MHPH 250)

Continuing to draw from McCaslin, Pramuk continues: “in crowning the Child with his human nature, the poem reminds us that all men and women come from a common womb (the earth, the Feminine) and are alike vulnerable, frail, and utterly dependent on the earth and the feminine matrix.” (McCaslin MHPH 250)

By depicting the Child on the brink of adulthood, both the picture and the poem show our common humanity with Jesus “as ones who have undergone birth” as McCaslin says. Pramuk adds that we are like Jesus as well “as a people called to serve in world riven by sin and contradiction.” (Pramuk 206)

As incarnation of divine Wisdom, “the Child goes forth to …crucifixion and resurrection. As humanity the child goes forth, an Everyman or Everywoman, into exile from paradise.” (McCaslin MHPH 249)

Pramuk continues: “Mary, in her wise answer accepts the contradiction. Through her understanding, God enters without publicity into human history. The final scene of the poem, as Michael Mott notes, is a scene of haunting ‘solemnity, great beauty, and a piercing loneliness’.”(Mott,363)

The shadows fall. The stars appear. The birds begin to sleep.  Night embraces the silent half of the earth.

A vagrant, a destitute wanderer with dusty feet, finds his way down a new road.  A homeless God, lost in the night, without papers, without identification, without even a number, a frail expendable exile lies down in desolation under the sweet stars of the world and entrusts Himself to sleep. (Thomas Merton 1962)

Pramuk quotes McCaslin who finds here “a strangely modern figure of the exile or God as exile in us.” (MHPH 250) This suggests that “human destiny in a world exiled from Sophia is not altogether different from that of Jesus, the Son of Man who “has nowhere to lay his head.”

Reflecting on this final scene of the poem, Pramuk writes:

“What meaning can our lives have, after all, in the ‘vast expanses’ of an evolutionary universe? Like the hospital patient in the opening section of the poem; like Mary, receiving with astonishment the message of the Angel Gabriel; like Joseph who struggles in faith to make sense of it all; like Mary Magdalene, Peter, Nicodemus, John, all the hidden but crucial players in the narrative subtext pf the gospels –

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when  night embraces  the silent half of the earth everything depends on our laying ourselves down under the sweet stars of the world and giving ourselves over to the hidden Wisdom of God. Though our heads may pound with the clamor of many doubts and fears, and though it is more difficult than ever to see the stars, or even to remember to look for them through the glow of towering, sleepless cities, there is an inner music of Love, Mercy and Understanding that rises up from the earth itself, Natura naturans, and from the still point of the human heart, asking to be set free in the world. She is Wisdom, our Sister: God-given and God Himself as Gift. When we attend to her tender voice and give our quiet consent, she effects in us a work greater than that of Creation: the work of new being in grace, the work of mercy and peace, justice and love.” (Pramuk 207)

 

 

Delving Deeper into Merton’s Poem to Sophia: The hour of Terce

July 2, 2018

With Christopher Pramuk as our guide, we explore the deeper meaning in Thomas Merton’s poem to “Hagia Sophia”, or Holy Wisdom. You may wish to first scroll down to last week’s entry to read what Merton wrote for “The Hour of Terce” or “High Morning”.

Pramuk begins by noting that at the hour of High Morning the Sun as “Face of God” is “diffused” mercifully into the softer light of Hagia Sophia, which shines not on all things so much as from within them, speaking “to us gently in ten thousand things.”

But then there follow “lyrical passages of naming and unnaming” as Merton “struggles to say exactly what or who Sophia is.”

Sophia is the unknown, the dark, the nameless … Perhaps she is even the Divine Nature, One in Father, Son and Holy Ghost…This I do not know. Out of the silence, Light is spoken.

Pramuk cites Susan McCaslin (“Merton and Hagia Sophia” in Merton and Hesychasm: Prayer of the Heart: The Eastern Church , Louisville KY Fons Vitae 2003): “The efforts to name Sophia, to catch her in the net of language” lead to unnaming for “words and names are  inadequate before mystery. Sophia herself becomes the unknown, the dark, the nameless….God is not an object of knowledge. The God who is male and female, father and mother, is simultaneously neither male nor female, transcending gender categories.”(248-49)

Pramuk notes a shift in tone “a new confidence and seeming clarity” when Merton writes: Now the Wisdom of God, Sophia, comes forth, reaching from “end to end mightily.” Sophia chooses to be the unseen pivot of all nature…that which is poorest and humblest, that which is most hidden in all things and yet quite manifest, for it is their own self that stands before us, naked and without care.

“She is the feminine Child playing in the world, obvious and unseen, playing at all times before the Creator….She is God-given and God Himself as Gift.”

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Thomas Merton’s drawing of Christ unveiling Sophia

McCaslin notes that while a feminist reading of the text could find “the identification of the feminine with mercy and tenderness” a problem, there is no “subordination of Sophia to a masculine God.” McCaslin sees qualities of tenderness and mercy attributed to God the Father as well as the exercise of power by Sophia when she crowns the Logos and sends him forth into the world. Gender metaphors are “interconnected and interchangeable” in the poem, “an expression of two aspects of a single dynamic at play, like Wisdom at the foundation of the world.” In Merton’s fluid metaphors, Sophia “is not just the feminine face of a masculine God, or a masculine God with feminine attributes (God in a skirt) but an active power permeating all things.” (McCaslin p. 253)

Pramuk finds this section of Hagia Sophia striking in its cumulative layering of positive images that have long been separated in the Christian imagination, only rarely emerging in conjunction – “Jesus our mother (from Julian of Norwich), “He is Father and Mother,” We call her His ‘glory,'” “she is the Bride and the Feast and the Wedding”—Merton carries us beyond the dialectic of positive/negative theology into a kind of mystical third moment, where idols are shattered not in the silence of negation but in the plenitude of affirmation, unity-in-difference and ecstatic praise. In short, Merton ushers us into a mosaic experience of God brimming with positive content, spilling over its linguistic containers. (Pramuk p. 204)

Though our world seems to prefer darkness to light, Pramuk notes that Sophia is received by many as “the secret wellspring of beauty, creativity, and tenderness.”

Merton writes: “In her they rejoice to reflect him. In her they are united with him. She is the union between them. She is the Love that unites them…All things praise her by being themselves and by sharing in the Wedding Feast.”

Pramuk continues: …the softer light of Hagia Sophia casts the veil joining heaven and earth in a particular kind of radiance, which “would almost seem to be, in herself, all mercy….the mercy of God in us, the mysterious power of pardon (that) turns the darkness of our sins into the light of grace”. Indeed, as mercy, “she does in us a greater work than that of Creation: the work of new being in grace, the work of pardon, the work of transformation.” Echoing the Wisdom literature of the Bible and St. Paul’s theology of adoption in Christ, the poem here ascribes to human beings the highest place of honor and responsibility in creation, an honor that bears with it, however, a painful kenotic sting. (Pramuk 205)

Pramuk sees this call to self-emptying as described in Merton’s prayer on the Vigil of Pentecost: Our call to “to help bring peace to the world,” to learn the way “of truth and nonviolence”, and to bear the consequences that follow.

Last week i invited you to read the Hagia Sophia sections for the Hours of Terce and Compline and to seek in your own heart a resonance with the images, ideas and thoughts from Thomas Merton’s heart . Now that you have read this commentary, looking at the Hour of Terce through the eyes of Christopher Pramuk and Susan McCaslin, what new insights most attract you?

Merton’s Prayer-poem to High Wisdom, “Hagia Sophia”: Hours of Terce and Compline

June 24, 2018

Hagia Sophia is a prose poem that celebrates divine Wisdom as the feminine manifestation of God.Structured in four parts based on the canonical hours of prayer, it is Merton’s most lyrical expression of “Christ being born into the whole world,”especially in that which is most “poor” and “hidden.” It is a hymn of peace.

(Christopher Pramuk in Sophia: the Hidden Christ of Thomas Merton Liturgical Press, Collegeville, Minnesota, 2009 )

III. High Morning. The Hour of Terce.

The Sun burns in the sky like the Face of God, but we do not know his countenance as terrible.

His light is diffused in the air, and the light of God is diffused by Hagia Sophia.

We do not see the Blinding One in black emptiness. He speaks to us gently in ten thousand things, in which His light is one fullness and one Wisdom.

Thus He shines not on them but from within them. Such is the loving kindness of Wisdom.

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All the perfections of created things are also in God; and therefore He is at once Father and Mother.

As Father He stands in solitary might surrounded by darkness.

As Mother His shining is diffused, embracing all his creatures with merciful tenderness and light. The Diffuse Shining of God is Hagia Sophia.

We call her “glory.” In Sophia His power is experienced only as mercy and as love.

(When the recluses of fourteenth century England heard their Church Bells and looked out upon the wolds and fens under a kind sky, they spoke in their hearts to “Jesus our Mother.” It was Sophia that had awakened their childlike hearts.)

Perhaps in a certain very primitive aspect Sophia is the unknown, the dark, the nameless Ousia.

Perhaps she is even the Divine Nature, One in Father, Son and Holy Ghost.

And perhaps she is infinite light unmanifest, not even waiting to be known as Light. This I do not know.

Out of the silence Light is spoken. We do not hear it or see it until it is spoken.

In the Nameless Beginning, without Beginning, was the Light. We have not seen this Beginning.

I do not know where she is, in this Beginning. I do not speak of her as a Beginning, but as a manifestation.

Now the Wisdom of God, Sophia, comes forth, reaching from “end to end mightily.”

She wills to be also the unseen pivot of all nature, the center and significance of all the light that is in all and for all.

That which is poorest and humblest, that which is most hidden in all things is nevertheless most obvious in them,and quite manifest, for it is their own self that stands before us, naked and without care.

Sophia, the feminine child, is playing in the world, obvious and unseen, playing at all times before the Creator. Her delights are to be with the children of men.

She is their sister. The core of life that exists in all things is tenderness, mercy, virginity, the Light, the Life considered as passive, as received,as given, as taken, as inexhaustibly renewed by the Gift of God.

Sophia is Gift, is Spirit, Donum Dei. She is God-given and God Himself as Gift.

God as all, and God reduced to Nothing: inexhaustible nothingness…. Humility as the source of unfailing light.

Hagia Sophia in all things is the Divine Life reflected in them, considered as a spontaneous participation, as their invitation to the Wedding Feast.

Sophia is God’s sharing of Himself with creatures. His outpouring, and the Love by which He is given, and known, held and loved.

She is in all things like the air receiving the sunlight. In her they prosper. In her they glorify God. In her they rejoice to reflect Him.

In her they are united with him. She is the union between them. She is the Love that unites them.

She is life as communion, life as thanksgiving, life as praise, life as festival, life as glory.

Because she receives perfectly there is in her no stain. She is love without blemish, and gratitude without self-complacency.

All things praise her by being themselves and by sharing in the Wedding Feast. She is the Bride and the Feast and the Wedding.

The feminine principle in the world is the inexhaustible source of creative realizations of the Father’s glory.

She is His manifestation in radiant splendor! But she remains unseen, glimpsed only by a few. Sometimes there are none who know her at all.

Sophia is the mercy of God in us.

She is the tenderness with which the infinitely mysterious power of pardon turns the darkness of our sins into the light of grace.

She is the inexhaustible fountain of kindness, and would almost seem to be, in herself, all mercy.

So she does in us a greater work than that of Creation: the work of new being in grace, the work of pardon, the work of transformation from brightness to brightness….

She is in us the yielding and tender counterpart of the power, justice, and creative dynamism of the Father.

When you have read through Merton’s reflective prayer for the Hour of Terce, I invite you to re- read it from your own heart.

Seek an image or a phrase or a line that draws you. See how it resonates with your experience.

Spend time with just the small piece of the poem that chose you. You may wish to paint or draw or write of this afterwards.

 

IV. Sunset. The Hour of Compline. Salve Regina.

 

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Now the Blessed Virgin Mary is the one created being who enacts and shows forth in her life all that is hidden in Sophia.

Because of this she can be said to be a personal manifestation of Sophia, Who in God is Ousia rather than Person.

Natura in Mary becomes pure Mother. In her, Natura is as she was from the origin from her divine birth.

In Mary Natura is all wise and is manifested as an all-prudent, all-loving, all-pure person: not a Creator, and not a Redeemer, but perfect Creature, perfectly Redeemed, the fruit of all God’s great power, the perfect expression of wisdom in mercy.

It is she, it is Mary, Sophia, who in sadness and joy, with the full awareness of what she is doing, sets upon the Second Person, the Logos, a crown which is His Human Nature. Thus her consent opens the door of created nature, of time, of history, to the Word of God.

God enters into His creation. Through her wise answer, through her obedient understanding, through the sweet yielding consent of Sophia,

God enters without publicity into the city of rapacious men.

She crowns Him not with what is glorious, but with what is greater than glory: the one thing greater than glory is weakness, nothingness, poverty.

She sends the infinitely Rich and Powerful One forth as poor and helpless, in His mission of inexpressible mercy, to die for us on the Cross.
The shadows fall. The stars appear. The birds begin to sleep. Night embraces the silent half of the earth.

A vagrant, a destitute wanderer with dusty feet,finds his way down a new road. A homeless God, lost in the night, without papers, without identification, without even a number, a frail expendable exile lies down in desolation under the sweet stars of the world and entrusts Himself to sleep.

(Thomas Merton 1962)

 

 

Merton’s Poem to Sophia

Hagia Sophia is a prose poem that celebrates divine Wisdom as the feminine manifestation of God. Structured in four parts based on the canonical hours of prayer, it is Merton’s most lyrical expression of “Christ being born into the whole world,” especially in that which is most “poor” and “hidden.” It is a hymn of peace. Christopher Pramuk in Sophia: the Hidden Christ of Thomas Merton Liturgical Press, Collegeville, Minnesota, 2009

 Reflecting on Merton’s poem to Sophia, Pramuk writes:

What would it feel like to walk and pray with a God who is not fixed like a Great Marble Statue in the elite or far-away spaces where power is exercised but who enters without reserve into the stream of our humble tasks, decisions, and everyday commitments? Such a God—Sophia—would ignite our hope, the capacity to breathe, and to imagine again.

“Gentleness comes to him when he is most helpless and awakens him, refreshed, beginning to be made whole. Love takes him by the hand, and opens to him the door to another life, another day.”

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O Wisdom, bear us this day in the silence of your friendship, and help us awaken healing and hope in Your world, beginning with our very selves. O come, Sophia, come.

In an earlier reflection we looked at The Hour of Lauds. The second part of Merton’s poem is based on the Hour of Prime:

The Hour of Prime (prayer at the first hour of daylight: 6 am)

O blessed, silent one, who speaks everywhere!

We do not hear the soft voice, the gentle voice, the merciful and feminine.

We do not hear mercy, or yielding love, or nonresistance, or non-reprisal. In her there are no reasons and no answers. Yet she is the candor of God’s light, the expression of His simplicity.

We do not hear the uncomplaining pardon that bows down the innocent visages of flowers to the dewy earth. We do not see the Child who is prisoner in all the people, and who says nothing. She smiles, for though they have bound her, she cannot be a prisoner. Not that she is strong, or clever, but simply that she does not understand imprisonment.

The helpless one, abandoned to sweet sleep, him the gentle one will awake: Sophia.

All that is sweet in her tenderness will speak to him on all sides in everything, without ceasing, and he will never be the same again. He will have awakened not to conquest and dark pleasure but to the impeccable pure simplicity of One consciousness in all and through all: one Wisdom, one Child, one Meaning, one Sister.

The stars rejoice in their setting, and in the rising of the Sun. The heavenly lights rejoice in the going forth of one man to make a new world in the morning, because he has come out of the confused primordial dark night into consciousness. He has expressed the clear silence of Sophia in his own heart. He has become eternal.

Though at Lauds, we have been awakened by Sophia, “refreshed, beginning to be made whole”, by the Hour of Prime, Pramuk notes, “Wisdom’s invitation has been roundly spurned. In this hour of “prime efficiency” We do not hear the soft voice, the gentle voice, the merciful and feminine. As Merton writes elsewhere, “We face our mornings as (people) of undaunted purpose” and we do not hear the blessed, silent one, who speaks everywhere.

Pramuk suggests that the poem questions us: “Can anyone still hear the song of Nature made wise by God’s Art and Incantation? Who sees the uncomplaining pardon that bows down the … flowers to the dewy earth? Yet Sophia remains the candor of God’s light, the expression of His simplicity, recreating herself in generous splendor – natura naturans—moment to moment, year after year, despite human disregard and exploitation.” (Pramuk in Sophia p. 199)

 

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the uncomplaining pardon that bows down the … flowers to the dewy earth

Pramuk notes that the image of “the Child”, one that Merton returns to often in his writings is  “the secret beauty within every person’s heart, the core of their reality, the person that each one is in God’s eyes.”  (p.200)

The Child has been taken captive and yet:  She smiles, for though they have bound her, she cannot be a prisoner.

Pramuk takes this further: No matter how badly the divine image in humanity has been mocked and desecrated, there remains an elemental goodness and divine light rising up in the hidden fabric of countless lives that can never be extinguished. Often in conditions that would merit hatred and despair, love abounds and overflows in human hearts, resisting “the Unspeakable”. As Merton professes in an impromptu prayer offered in Calcutta, shortly before his death, “Love has overcome. Love is victorious. Amen.” (p.201)

Describing the ending of The Hour of Prime as “lyrical”, Pramuk writes that it invokes “the Spirit of gentleness and creativity, truth and nonviolence that lives hidden in all things. This fount of action and joy – one Wisdom, one Child, one Meaning, one Sister flows out from the roots of all created being and awaits our yielding consent. When we say yes, our lives become the life story of God, and our simple acts of love fill the vast expanses of the universe.  (p. 202) (phrases in italics from Merton’s Disputed Questions 1960)

The stars rejoice in their setting, and in the rising of the Sun. The heavenly lights rejoice in the going forth of one man to make a new world in the morning, because he has come out of the confused primordial dark night into consciousness. He has expressed the clear silence of Sophia in his own heart. He has become eternal.

awakening to the sacred feminine presence in our lives