For the next five months Northeast Wisdom will be posting responses to Bruno Barnhart’s new edition of The Future of Wisdom in conjunction with the ‘Year of Bruno Barnhart’ and the Northeast Wisdom study groups that will begin this month. These groups will meet monthly, the first group on the Second Friday evening and the second on the fourth Wednesday morning, from February through June. There are a number of local study groups that are happening simultaneously, community organized, and we welcome any sharing that comes out of these groups on Breaking Ground.
We hope to bring a different voice each month to these blog posts, addressing the five chapters in conjunction with the study groups. The first contribution below is Bill Redfield’s response to the Introductory first chapter. Enjoy!
While maintaining that a Sapiential or Wisdom Christianity has been an integral part of the Christian tradition from the beginning and generative through the first twelve centuries, Barnhart cites our present age as the time of its restoration and renewal. In this introductory chapter Barnhart illuminates the essential inner movements of a Sapiential Christianity (an Eastern turn, a Western turn, and a global turn) as well as the contextual and historical positioning of Christian Wisdom (in Patristic Wisdom and in monastic Wisdom). But it is in describing the essential element of Wisdom as “participatory knowing” that Barnhart invites us up to a deeper level of reading and understanding.
Rather, then, than Barnhart creating a roadmap that merely lies flat on the page, I read here an urgent invitation. Our calling in this present age is to work in our bones and our being to make Wisdom conscious of itself. More than walking the path of Wisdom as an established and existent path, this may actually mean helping to forge the Wisdom path and contribute to its unfurling by our own walking. Can you sense the difference…?
What might it mean to make Wisdom conscious of itself? Barnhart briefly suggests in this chapter that the eclipse of Sapiential theology may well have been a necessary phase of evolution. Indeed, Barnhart’s good friend and collaborator Richard Tarnas (in Passion of the Western Mind) has suggested that the rise in the West of the dominant masculine at the cost of the repression of the feminine may have been necessary for their differentiation. As much as this has been a difficult price to have been paid for the post-Axial West, we now have the opportunity to intentionally link the dominant masculine with the recovered and arising feminine to create a more fully conscious wholeness.
In each of us as individuals and in our communities, Wisdom becoming conscious of itself may include the conscious and intentional integration of the long-held masculine with the restored feminine. When we can see and know with all three centers, when we can tune into life with the full vibrational bandwidth of an open heart and a participatory body Wisdom as well as with the rational discernment of our intellectual mind—we will have given birth to that which is within us (The Gospel of Thomas, Logion 70). Moreover, we will have contributed to Wisdom’s unfolding and the forward movement of creation to its ultimate fruition.
If any of this comes even close to hitting the mark, the Future of Wisdom is not just a book—it is you and your own authentic Wisdom unfolding…
There are probably many ways to know Jesus, but there are two general approaches. The first is from the outside, as an object of faith, adoration, or doctrine. This is the method of conventional Western Christianity. This method of knowing Jesus in traditional theology is called Christology. The difficulty in this method, however, is that the object of our knowing is culturally embedded; in other words, our sense of Jesus is dependent on Western methodologies and thought categories. This lens or filter, actually, any lens or filter, is called a cosmovision.
For one thing, this Western cosmovision is a rather biased and slanted perspective that ends up having more to do with Greek thought forms and Roman legal categories than it does with who Jesus really was or what he really taught. That would be problem enough. But this perspective through our Roman and Western lens also makes it extremely difficult to converse meaningfully and sympathetically with the other peoples and religions of the world and difficult to connect with the legitimate experience and thought forms of the rest of the world.
But the other way we can know Jesus is from the inside. We can take our cues here from Raimon Panikkar in what he describes as a very different contemplative knowing of Jesus he calls Christophany. Rather than subject-to-object as in our traditional Western knowing, this knowing is subject-to-subject. The trajectory of this inner knowing is through the disciplined and subtle exploration of our own inner landscape. Where you find Christ is correlative with your deepest and most authentic self.
By this route we are able to encounter Jesus’ own cosmovision through a dynamism that Panikkar calls interabiding. Because the only cosmovision here is an interior one, this interabiding, then, requires the opening of a new channel of perception within us—what Panikkar calls “the third eye” and what Cynthia Bourgeault calls “heart perception.” The research of modern neuroscience confirms what contemplative transformational methodologies have known all along—that contemplative practice doesn’t just change what you think; it changes how you think. It also changes what you are able to see.
Panikkar suggests that the pathway of this contemplative inner knowing of Christophany skates between the two classic options of our identity vis-à-vis God. On the one hand, I do not exactly claim that I am God; but, on the other hand, neither do I insist that God is completely other (as in the claim of a rigid monotheism). Instead, I discover myself as “the thou of an I,” (God is the I, and I am God’s Thou.) This is the nondual knowing that preserves the sense of the divine interpenetration into human life.
There are certain conditions of life that contribute to this understanding. One is that life is not static; it is a constant flow, moving ever forward. There are no fixed points and, despite illusions to the contrary, no fixed identities. The other condition is that everything in life is related to everything else. There are no distinctly separated objects. Relationality is the principle by which life is put together. Strikingly, these are among the proven verities that come from quantum science. Again we see a confluence of modern quantum physics and ancient contemplative truth.
To see in this way—to see the unified field of this relationality that includes the seer and the seen—is frequently called unitive or non-dual vision or perception without differentiation. But the challenge of this vision and understanding of life is that you cannot see it until you can see it. From our usual way of seeing and from our ordinary consciousness (egoic operating system) this simply makes no sense at all. It requires subtler faculties of apprehension.
It is, nevertheless, how Jesus saw the world; it is his cosmovision; and it is the perspective within which he pitched his teaching. Specifically, what he taught is patterned by a Trinitarian understanding of life. Deeper than doctrine, this sense that life is thoroughly penetrated by the divine was mystically experienced by Jesus from the inside. He both expressed it and lived it as a life gesture of kenosis, by which, through this expression of self-giving love, one enters the dance of abundance. It is precisely in this dance that unity and diversity are preserved in the dynamism of love.
Although most of us had been taught that to follow Jesus required moral merit and obedience, that model and understanding follows the first way of knowing Jesus—knowing him from the outside as an object of moral injunction. But if we were to explore this second way of knowing Jesus—knowing him from the inside, subject-to-subject—what kind of difference would it make, what would it look like, and how would we even do that? It would obviously require a sensitivity and attention to our own interiority. This would necessitate a different way of knowing—the capacity to delicately notice and observe our own experience from the inside without judgment. Theological and philosophical categories would have to be suspended in favor of a subtler interior noticing.
This subject-to-subject knowing would be more like the meaning of the Hebrew word “dath,” which is the kind of knowing inherent in lovemaking—knowing from the inside, subject-to-subject. Where you find Christ is correlative with your deepest and most authentic self, for Christ is in you and you are in Christ. This Christophanic interior knowing requires a more refined phenomenology than our usual way of intellectual knowing, our knowing from the outside.
But this capacity for Christophanic knowing is a faculty we already have within us; we come equipped with it. So much do we exclusively rely on our intellectual awareness, however, that most of us do not even know that we have this capacity for deeper seeing and deeper knowing. But just to correct myself here, this is actually not something we “have,” so much as it is a part of our being, our very nature—a vibrational frequency wherein the human and divine flow into each other so that there is an interpenetrating presence. The result is an energetic dynamism in human life that bears the stamp of the divine.
It is in this sense that Theresa of Avila (whom Panikkar references) can hear the divine imperative, “Seek yourself in me and seek me in yourself.” This is the essence of the Christophanic experience. As mentioned above, it is an inherent interabiding. Our contemplative practice assists us by allowing us to relax the contraction that allows the divine penetration to unfold within us, to fill us, and, most importantly, for us to realize it.
But there’s a striking assumption here that goes against the grain of what we’ve been taught. We had been led to believe that the way to God is up and that the human condition is at the maximum distance from God. In our training and upbringing the incarnation was the miracle by which God deigned to try to pull us from the contaminated mire in which we were stewing by sending Jesus, his only Son. Incarnation meant that the divine entered human life in the one person of Jesus, and Advent had always for us been the season in which we tried to wrap our minds around that reality.
But this Christophany, this subject-to-subject knowing of Jesus, reveals something profoundly different—that enfleshment is no impediment to divinity and that the incarnation has to do not just with Jesus, but also with us. The divine enters human life and interpenetrates and enlivens our being, every bit as much as it did Jesus’ being. Consequently, the way to God is not so much up, as it is in. It turns out that we have the same two natures within ourselves as Jesus did.
In Advent we have long been urged to wait and watch and hope and pray. It seems all about the preparation for Jesus’ arrival—his arrival on the planet in the stories of his humble birth in a manger and his coming at the end of time to judge the world. But all of that would seem to be a response to the first way of knowing Jesus—knowing Jesus from the outside as an object of faith, adoration, or doctrine.
But there is something else in addition, something far more mundane that further complicates things at this time of year. Besides being the time for spiritual preparation and purification, unfortunately Advent in our culture is also a frenetic time of getting ready for all of the family and cultural expectations that come with Christmas. Consequently, we just never seem to get it right. And by the time Christmas crashes down the chimney and into our living room, we complain that we just don’t feel very “Christmassy.”
The hook of Advent and Christmas for most of us has been sentimentality. We have tried to use our mood to hype us up to a level of concentrated involvement and participation. But sentimentality can only cover the most superficial of ground; it has very little depth. But knowing nothing deeper, we have put all of our eggs in that basket. And then we have always ended up coming up short and being judgmental of ourselves for our seeming failure.
But what if we took direction from the mystical and contemplative traditions and sought to know Jesus from the inside—as I have suggested in this second way? That would undoubtedly put us on a whole different trajectory. But whose birth would we be preparing for during Advent? Would it be Jesus’ birth, or would it be our own? Or might it be both—something of a relational birth with two dynamically connected ends that wouldn’t be fixed points at all.
One way that we might express our relationship with Jesus is this: We say that he is the icon of all reality, meaning that he perfectly encapsulates the deepest principle of human life within himself. He demonstrates what it is to be a single or completed human being. But this is not an external standard to which we are to live up. Rather, it is an interior reality about our human nature that is already true.
This is, in fact, the pattern of the Trinity (mystically instead of doctrinally understood). It is in the movement of the Trinity’s flow that I experience that I am a Thou of a deeper I. I experience my deepest “I” as the beloved. But this awareness cannot come from an intellectual or rational understanding; it can only come through experience, which is the result of practice; and it can only come from a relinquishment, a letting go, a surrender.
While this does not preclude a certain amount of sentimentality (we can relax about this), it certainly transcends it. That means that our Advent preparation no longer hinges on getting emotionally jacked up. Preparation may well, then, include something quieter, subtler, and much deeper.
If you are called to this more unconventional trajectory, may you surrender to it. Indeed, may the inner light of Incarnation light you from within during this holy season. And may this divine light reach the darkest corners of our present world.
Dear Wisdom Friends,
We are mailing and emailing this letter to those of you for whom we have contact information. If you’ve already read this and contributed, thank you so much. However, we also know that we don’t have accurate mailing details or email addresses for many of you. So at the risk of being redundant, I would like to address you directly, from my heart to yours.
Perhaps like me, you have been forever changed by hearing Wisdom’s voice as it has been articulated in Cynthia’s written or spoken word. Maybe like mine, your life has been dramatically changed by taking up this Wisdom path and its practices. And perhaps, also like me, you yourself have taken the first halting steps of attempting to articulate these principles and truths to those around you.
This is the progression of Wisdom’s birth—from hearing Wisdom, to integrating Wisdom into our lives through practice, and then to sharing Wisdom’s reality with others. While, thankfully, Cynthia is still actively leading and guiding, we know that the work is ours to pass on and amplify. Northeast Wisdom seeks to propagate and facilitate Wisdom’s voice through us. We are all midwives in this.
Working within this lineage, Northeast Wisdom is seeding, developing, and linking Wisdom communities throughout the world; encouraging the development and maturation of a new generation of Wisdom teachers; and proliferating the work of Wisdom in a world that so desperately needs it. Northeast Wisdom’s offerings in this past year have included teacher trainings; introductory, thematic, and video-based Wisdom Schools led by emerging teachers; numerous community-based Wisdom gatherings and practice circles; the 2018 Maine Ingathering; and the publication of Cynthia’s latest book Love is the Answer. What is the Question?
In the coming year, Northeast Wisdom will continue to create new avenues for Wisdom work and community; for example, we hope to create a video platform that will describe the development of Wisdom programs in various parts of the country to show others not only what is possible, but also how to create something similar in their own neck of the woods.
These endeavors, however, require financial resources. While Northeast Wisdom was initially launched through the financial generosity of Helen Daly, that funding is now over, and we are on our own. I am asking for your generous financial support in order to assist in the work before us. This is one important way you can support the amplification of Cynthia’s Wisdom work.
In appreciation of gifts of $150 or more we would like to send you a copy of Bruno Barnhart’s The Future of Wisdom: Toward a Rebirth of Sapiential Christianity with a foreword by Cynthia—recently back in print thanks largely to the efforts of Northeast Wisdom’s Matthew Wright. In Cynthia’s words, “For the thirty years that I was privileged to call [Bruno] my friend and teacher, I knew full well that he was one of Christianity’s best kept and most cherished contemplative secrets. Now it is time for him to be more widely known, and this re-publication is a solid step in the right direction.” Join us as we read Bruno’s work in 2019 and share in reflection and discussion on our website!
Along with the rest of the Board, I thank you for your generosity, your work, and your being.
Where are all the young people? This is a question that I have often heard asked among participants at their first Wisdom School. Mostly those who have been pursuing Wisdom for a longer time stop asking the question because they have become so used to seeing the sea of gray-haired folks who usually attend Wisdom events. So, where are all the young people…?
While I don’t necessarily have a definitive answer to the question, I do have a recent experience that I’d like to share that may shed some light on the question. The event was my son’s wedding at which I was asked to officiate.
I was just coming off my Mary Magdalene and Conscious Love Wisdom School, so for weeks I had been deeply considering the nature and dynamism of love and its central place in an awakened life. The question that confronted me as I approached the wedding was whether I would simply recycle a more traditional and conventional ceremony or take the risk of enacting a Wisdom ritual that attempted to take into account the deeper dimensions of love. While it would be one thing to present this Wisdom liturgy at a Wisdom School, I wondered how it would fly. Specifically, I wondered how the younger people would respond.
While the entirety of the text is printed in A Wisdom Wedding in Breaking Ground, it will be helpful to give a sense of the intended participatory nature of this ceremony as well as a sense of how I presented Wisdom’s more transformational understanding of love.
Welcome and Intention of Purpose
“Welcome to you—to us—all. Words could never express the enormity of meaning that this day has for Ben and Olivia, but also for Cathy and me, for Chris and Bob, and for the siblings and all the friends and other relatives who are gathered here.
“Today, together, we have work to do. This is not just a pro-forma ceremonial we are superficially reciting today. It is a deep and meaningful ritual that will change the lives of Ben and Olivia and, potentially, of us all. This is a ritual that focuses on the intentional and nurtured connection between two people.
“But this is a connection that unites us all. Underneath the more superficial realities that seem to separate and divide us, there is a unifying force that binds us all— one to another. And when one bond is solidified, it strengthens us all. Perhaps we might all be daring enough to just look around with fresh eyes and an open heart to more intentionally see this reality.
“Let’s all just take a couple of deep and intentional breaths and allow the importance and magnitude of this moment to sink in…”
To understand the dynamics of what is being transacted here, it is essential that everyone be pretty much on the same page in terms of intuiting the nature of love. But both in our religious traditions and certainly in our culture, we are guided by some very specific and limiting myths. I took it upon myself in the following remarks to try to suggest a deeper understanding that might supplant these misunderstandings. This, you may recognize, becomes a Wisdom teaching. But this can be risky, since no one likes a tone that is demeaning or preachy. I only knew that the usual insipid platitudes about love would not be enough to get us out of the tighter orbit of the culture’s gravitational pull. And so, I stepped out on the end of a limb…
The Nature of Love
“I have boldly suggested that this is ritual can change the lives of Ben and Olivia and, potentially, the lives of us all. That is because it might be a potent reminder of the central force that holds all life together. It affords the opportunity for us all to realign our lives with the fundamental purpose for which we have been born. Of course, I am speaking of ‘love.’
“Mistaking love as a special emotion, we in our culture miss the force of its deeper power. When we put the emphasis on finding just the right partner who will give us what we most need and desire, we misunderstand the direction of love’s trajectory and overlook our own responsibility.
“Don’t get me wrong—a committed and intimate relationship can be a royal road to spiritual transformation and abiding happiness, but we just have to get the direction right. More than getting something from the other, it’s about giving what is deepest within us—giving freely and unreservedly to the other. Love’s power is unlocked when we choose to give to the other that which they most deeply need. And surprisingly and quite paradoxically, it is that giving that deeply gifts us and allows us to fulfill the fullness of our own unique individuality. It is, then, the daily practice of laying down oneself for the other—exchanging self for other—that a deeper channel is carved in the heart. And by this deeper heart-knowing we know that we belong to the world and that the world belongs to us.
“This can best be realized through generous self-giving. It is less likely to be accomplished through duty, convention, keeping score, or one-sided gratification. It is in this sense that the institutionalization of marriage, while undoubtedly necessary, can at best only outline its external form. Its inner truth lies deeper down.
“This afternoon we are witnessing the promises to each other of two remarkable human beings. Granted, I cannot claim any sense of objectivity here, but I am quite confident that this is true. And what I am also pretty sure of is that what is being transacted here will deeply affect the future.
“But I am not just referring to your future, Ben and Olivia, though that will surely be included. I am actually suggesting something bigger—the future of life on this planet. It will take remarkable people like the two of you and your commitment to each other to help to steer our course away from some of the magnetism that greed, bigotry, and narrow-mindedness seem to currently hold sway.
“Am I suggesting that the kind of sincere self-giving love that is engendered in a committed relationship like this one is going to change the world? Well, yes, I am. Because everything at its root is reciprocally connected and because all the seemingly separate pieces are all integral parts of one unified whole—our actions, and all our interactions, have consequences beyond themselves. It is all of this that points to the gravity of what we are enacting today…”
Could all this be heard and internalized by Ben and Olivia’s families and friends as we all came together to celebrate their love? My bet was that it was. Again, I could both see and sense the receptivity. Yes, a portal had been opened. And the capstone of this recognition would come later that evening.
“And now—each in our own way—let us confirm interiorly whatever truth we have heard and can claim in this moment. And rather than merely a mental consent, with a couple more intentional breaths, let us seek to embody and live out these truths…”
So, while this ritual is clearly for Ben and Olivia, is also fundamentally for us all. The opportunity had been given for everyone present to take another, deeper look at our relationships and see how we might realign ourselves with love’s purpose. While too personal to relate in this public writing, I myself had some amazingly direct and intimate conversations in the hours immediately following this service.
Let me, then, go back to the original question: Where are all the young people? Well, some of them were there at this wedding. They not only responded profoundly to the Wisdom that was articulated, but they also participated fully in Wisdom’s ritual. I could both see this and sense this from them. But it was what happened later that evening that convinced me of this reality.
After a lingering shared meal on long farm tables under the tent and a beautiful toast by Ben and Olivia’s closest friends, the dancing began. The DJ, under Ben and Olivia’s direction, did a particularly good job of choosing a mix of songs that moved from Motown and classic rock (that pulled us older folks onto the dancefloor) to more contemporary music (to which the younger people recognized and responded).
With the end time of 10 pm approaching when the music would have to be ended, the DJ for the last song chose the one that Ben had referenced in his statement to Olivia in the service. At this point, many of the older folks had left; and those of us who remained were standing apart and were watching the younger people dance. For their part, they greeted this final song with a singular recognition and with renewed intensity.
What I witnessed at this point was Ben and Olivia’s tribe dancing their love and their enthusiasm for life and their connections with one another. And rather than being partnered in couples, they were all dancing as particular individuals who were part of a greater collective. The intensity of their exuberance was striking. While my mind was fully in the present, I was at the same time witnessing an indigenous tribal ritual of a timeless past.
And then the song was abruptly over, and we were dropped into a deep and sudden silence. What I witnessed next almost literally took my breath away. Without a word being spoken, the tribe on the dance floor self-organized from separate flailing individuals into a tight self-embracing ball of oneness. Pressed closely together, they were One, and they remained wordlessly pressed together for a full thirty seconds. That half minute turned out to be an eternity.
Where are all the young people…?
They are here with me, and they are there with you, and they are everywhere. I truly believe they are fully capable of responding to Wisdom, and very likely already do in their own ways. But what if we offered opportunities and rituals like the one I have described here in order that they might more intentionally participate? And rather than criticize this emerging Wisdom movement for what appears to be a paucity of young people, we might better ask, what can each of us do in the offering of this invitation…?
A link to the text of the wedding and additional commentary from Bill about the Wisdom teaching he intended to explore in the ceremony can be found here at A Wisdom Wedding on the Breaking Ground page of this website.
Change is always happening, but sometimes its unfurling patterns become particularly noticed. That would seem to be true of this moment. There are two changes of which I am a part that I would like to share.
The first change has to do with the work of the Northeast Wisdom Board of Directors. While we are not abdicating our responsibilities as a board, in response to Cynthia’s desires, we have evolved into a Wisdom Council with additional charges and callings. Here is how I expressed it to those assembled at the Ingathering in Stonington in early June:
As the sponsoring organization of this mostly Annual Ingathering, we welcome you. While we’ve committed ourselves to utilizing the time to meet together as a Board, we have thoroughly enjoyed our time with and among you. Just a word of who and what we are.
Along with Cynthia, we are six—Guthrie, Laura, Marcella, Mary Ellen, Matthew, and myself. Formed originally as a board of directors, we now function more as a Wisdom Council around Cynthia. The term “think tank” may not be just right, but it also may not be too far afield.
Being Northeast Wisdom, we are both particular and very local. We are here on the ground in Cynthia’s neck of the woods. Our mutual physical access seems important. But being Northeast Wisdom, our sights are set as well to the more universal and far-reaching unfolding of Wisdom throughout this country and the world. So, the universal and far-flung is our goal, but local and particular is our means.
In one sense, our work is aimed at the high bar of serving the Conscious Circle of Humanity and helping to heal our planet. But in order to accomplish this and in a more specific sense, our work is to supportively hold Cynthia and to free her and support her to do the work she is called to do. Our work also centers particularly on nurturing the growing Wisdom community—students, post-holders, and, particularly, emerging teachers and leaders.
Although as individuals on this Wisdom Council, we live in many different contexts—we are particularly committed to living within the banks of our lineage’s 8 principles…
This feels like timely and important work to be undertaken. But this change is happening within an even larger context of the greater Wisdom community. Based on my experience from an extended conversation of a number of senior Wisdom students shortly thereafter—I wrote this to them:
There is a growing sense that our Wisdom community is on the cusp of a significant shift. There was the shared understanding that there is something of a “passing of the baton” that is currently transpiring. While Cynthia of course continues to be the head and the teacher of our growing community, an increasing number of experienced students are sensing a call to step out and teach themselves. Even if not called to teach, though, there seems to be a felt urgency to more deeply embody the Wisdom teachings in our own lives. So, this is all about finding one’s own Wisdom Voice—whether it be expressed in Wisdom Practice Circle post-holding, in teaching Wisdom Schools/retreats, or in emboldened manifestation of Wisdom in our everyday lives.
Words and phrases like, “proliferation,” “organic unfolding,” “enlargement of the community,” were used to describe this present crossroads. This was also described as a differentiation of teacher and teaching, such that others now are invited to share the leadership of this Wisdom trajectory. Cynthia is not abdicating anything but inviting us to share the responsibility. In fact, this shift has been anticipated by Cynthia and has been encouraged and guided by her current work on the eight markers of our Wisdom lineage.
Change is afoot, and I can feel it working around and within me. What about you…
I live my life in widening circles
that reach out across the world.
I may not complete this last one
but I give myself to it.
I circle around God, around the primordial tower.
I’ve been circling for thousands of years
and I still don’t know: am I a falcon,
a storm, or a great song?
~ Rainer Maria Rilke, Book of Hours, I 2
(translation by Joanna Macy and Anita Barrows)
The Rev. William C. Redfield is an Episcopal priest and a licensed clinical social worker. Ordained in 1976, he spent the first half of his career as a group, family, and individual therapist. At Trinity Episcopal Church in Fayetteville, New York, Bill brought his passion for new forms of “Wisdom” spirituality to fruition, and established “Wisdom House” as an outreach spiritual ministry in the greater community. Retired from parish work after twenty years, Bill has been engaged in full time Wisdom work since 2014 and is the current president of the Northeast Board of Directors.
Bill is currently offering “Wisdom Mentoring,” the confluence of the rivers of psychological work and spiritual work. This work open to anyone seeking to deepen their experience of Wisdom, and for those being called to lead Wisdom practice groups. Wisdom Mentoring is done in person or on the Zoom platform and is aimed at profound transformation—from the inside out. For more information you may contact here at Wisdom’s Work.
What Cynthia has initiated is nothing short of remarkable. By crisscrossing this continent (as well as planting seeds all over the world) in a couple of short decades Cynthia has built the foundation of an emergent Wisdom community. But where do we go from here and how might we assist in this process…?
My sense is that at this juncture in time the propagation of Wisdom may best be spread by the further proliferation of Wisdom Practice Circles. These “at home” groups give participants the opportunity to share and deepen Wisdom practice. For some this affords the opportunity to put a toe in the waters of Wisdom in order to see if a Wisdom School might be the next step. For others who have had the experience of attending a Wisdom School, a Wisdom Practice Circle offers a chance to solidify, stabilize, and integrate the learnings that have taken place.
But besides how Wisdom Practice Circles might serve our individual development, they also serve to promote community. They become the gathering lights around which Wisdom students can be drawn and nurtured. Thus, community by community, we are gradually establishing Wisdom outposts that dot the landscape. And these Practices Circles are the means by which our Wisdom community is unfurling.
But who will initiate, organize, and lead these Wisdom Practice Circles? What are the qualifications for leadership? Are there requisite skills that are required?
While there is no certificate that can be earned, there are in fact specific skills and understandings that can equip a person to do this work.
So, who will initiate, organize, and lead these Wisdom Practice Circles? Maybe you will. But perhaps you would like some assistance in readying yourself for this post. This is precisely what our five-day training is designed to do. Along with Lois Barton and Deborah Welsh, we will guide participants through a conceptual and skills-oriented experience that will prepare you to do this work. I am convinced that the work of Wisdom Practice Circles and the training that prepares leaders to hold this post is the next order of business on the Wisdom agenda.
This training will take place at Hallelujah Farm, Chesterfield, NH, April 25 – 29. Details can be found on the Event page on this website. Reflections and comments from previous participants can be found on two Breaking Ground posts: “Seeing With the Eye of the Heart: Participants Reflect on the Wisdom Group Leadership Training” and “Creativity in Community.”
Please consider the possibility of joining us for this important work. For more information and/or to register contact Laura Ruth (email@example.com).
FOR THE EPISCOPAL CHURCH IN SOUTH CAROLINA DIOCESAN CONVENTION
Bill Redfield, looking very professional and galvanized in his being, had to leave the board meeting immediately following the closing, ready to board a plane for South Carolina. We knew he was headed into new territory and had shared a prayer for his work with him before he left. Bill was bringing his ever-deepening understanding of the Wisdom tradition, within years of experience developing “Wisdom of the Body” (in part with Deborah Welsh and Lois Barton for their Wisdom Schools), to The Diocesan Convention of the Episcopal Church in South Carolina. There he was prepared to risk becoming vulnerable in the best sense of the word. Bill was about to meet 250 people who were suffering a ‘devastating’ rent in the fabric of the Diocese with what he was calling “Wisdom of the Body: An Experiential Program of Healing.”
What follows is a teaching; an instructive illustration of Wisdom in action. Over the next few posts, Bill shares the progression he led this particular group through, along with his commentary. Born out of a “challenge (that) seemed to call out for an increase in Being,” these five steps began with Wisdom of Our Physical Bodies, and moved through Wisdom of the Body as the Faithful, Wisdom of the Dying Body, and Wisdom of the Body of the Gathered Faithful—Entering the Great Dance of Life, to conclude with, The Body and Blood of Christ. Bill tracks this process for us, in these five sections, on Breaking Ground, following this introduction.
I encourage you to read these, and if it resonates, notice where in yourself the work of Wisdom takes root, grounds and flowers in your own body and in your own work in the world (whatever the field). Take courage in Bill’s example of the integration of his personal work with what is calling him to his work in the world. We begin with his introduction to you, as reader, followed here by his foreword to the concentrated, experiential, two-hour program he designed to take more than 250 participants to the heart of the potential for healing. And check back in with Breaking Ground for the rest of Bill Redfield’s seven-part series on this experience.
With love, Laura Ruth
Invitation to Wisdom Work
One of the cautions of this Wisdom path that I often remind people of concerns the passage of time—it takes time to integrate the insights we touch in our practice and receive in the teachings.
Because Wisdom has practically nothing in common with a curriculum that can be intellectually learned, its integration usually takes weeks and months, if not years. While sometimes there may be an instantaneous download, for the most part, it is a long, slow fermentation.
Acknowledging that reality:
Is it possible to introduce Wisdom teachings, experiences, and practices to a group—say, a really large group of over two hundred—in a short period of time—say, two hours?
Well, this was the invitation that was issued to me and in the context of an Episcopal diocesan convention. And, as if it had been issued as a distinctive calling, I gave my unqualified “Yes.”
Interested in exactly what happened, and my thinking and planning in anticipation of the challenges…? Read on…
Wisdom of the Body: An Experiential Program of Healing
for the Episcopal Church in South Carolina
The Rev. William C. Redfield
My dear friend and former bishop Skip Adams is serving as the temporary Bishop in South Carolina. Without going into a great deal of gory detail, the diocese there has been decimated by the conservative contingency that split from the Episcopal Church five years ago, taking with them about 50 churches and 20,000 parishioners. Since then, the two sides have been locked in a complicated legal dispute over the name, the leadership, and an estimated $500 million worth of historic church properties that the conservative group claimed in the split.
Skip asked me to come down to present at their diocesan convention that was to be held at Hilton Head. He had already chosen “Wisdom of the Body” as the convention theme, and he had thought specifically of me as the presenter. He expected there to be 250 to 300 people present.
In an extended telephone call a month before the Convention, Skip spelled out some of the details of how the folks in his diocese had been affected by this split. He used words like “devastated” and “traumatized.” It was clear to me right then that my presence there needed to be more than some sort of inspiring little presentation, after which they would simply go on with their convention work. To me it seemed to cry out for a real experiential intervention through which the people might be given the opportunity to change the interior landscape of their own hearts toward healing.
But clearly, it would be more than challenging to orchestrate this. This was a large number of people to work with, not to mention the fact that I had no previous history with them. I would only have two hours. It would also be an unlikely setting to do this or any other kind of experiential work. All things considered, many might would likely be in over their heads and resistant if not downright reactive.
Nevertheless, I felt an undeniable call to this healing work, and I knew in order to really reach people and have any kind of lasting effect, it needed to be powerfully experiential.
When I shared my idea with my colleague Deborah Welsh, she had some serious reservations and tried very reasonably to dissuade me. I told her that this was not a calculated risk; there was nothing calculated about it at all. Instead, I felt irresistibly called to this healing work. Knowing me as she does, Deborah gave up trying to convince me and actually guided me through some very helpful fine-tunings.
A big factor for me was the desire I felt to assist Skip in his ministry in South Carolina. He has been a dear, dear friend for many years, and, while I served in Central New York, he was always a constant support to me—especially as I was “coloring a little bit outside the lines” in my ministry. His love and devotion to his people in South Carolina was very evident, and I wanted dearly to honor that.
I can’t say that I didn’t have some reservations as, in my planning, I continued to consider the risks and possible pitfalls. Nevertheless, that sense of call remained.
Instead of watering down my plan for this experiential work, I considered instead how I could increase the chances for success.
The challenge seemed to call out for an increase in Being. I realized that I could call in powerful prayerful support and energetic assistance. I put out this request to about three or four dozen people—folks from both my Wisdom and Nine Gates communities and some close friends. I asked them to be intentionally present with me in these two hours of my work with the people at the convention. The response I received was overwhelmingly positive and encouraging; they would energetically stand with me. As the time approached, I could feel the growing strength of their support. While the work remained as challenging as ever, I was experiencing a gathering heft and a sharpened intention. Although it sounds incredible to say, I could sense the anxiety transforming itself into anticipation.
Because of some travel complications (like a cancelled flight), I arrived at Hilton Head later than I had planned, but in time for the Friday night Convention Eucharist. I hung on every word of Skip’s sermon that night, trying to literally climb onto the wavelength of his intentionality. Dinner that night with Skip and his wife Bonnie also helped to bring me to a deeper and fuller sense of presence. Although I had physically arrived in Hilton Head some hours before, now I started to feel energetically present in a whole new way. I covered some of the presentation details with the diocesan staff late that night so I would be ready to go first thing in the next morning, right after Morning Prayer. I would be first up.
As I had always done in the parish before Sunday services, I spent extra time in my meditation early the next morning, intentionally working to strengthen and deepen that sense of presence. This, too, was an essential part of my preparation.
As the time arrived, any nervousness had disappeared. Rather than a performer looking out at his audience, when I looked out at the assemblage of people, I saw the pain body of this diocese. I could feel my heart opening to them, and I felt myself extending my energetic arms around them. I was ready.
But before I actually began my presentation, I asked for a point of privilege. I expressed my need to connect with them, even if only fleetingly, before I started. Because we were meeting in a church, albeit a very large one, the seating configuration was in rows (pews). This obviously left a lot to be desired and actually poised a dilemma to some of the pieces of work I had planned. Nevertheless, I walked slowly up and down the aisle and tried to make brief eye contact with everyone present. There is something about engaging others in this way that helps me (and I hoped helped them) to get fully on board.
And, just to give full disclosure to all of the participants at the Convention, I also confessed to having a small and largely invisible army standing with me in prayerful support and energetic assistance in this work. Saying that out loud reminded me of its profound truth and maybe awakened some of those present to this felt reality. I was not alone. Not by a long stretch.
Visit Breaking Ground to read the script that charted my trajectory over the next two hours. Although I didn’t stick to it word for word, I knew I had only a set amount of time, and I wanted to work methodically through its course all the way to its conclusion. Beside the script that I had prepared, I also include the music that I utilized in the background at different points.
You will also find Bill’s commentary on the script and the experience, in the next six postings of “Wisdom of the Body: An Experiential Program of Healing” right here on Breaking Ground.
The Rev. William C. Redfield prepared this material for a presentation at The Diocesan Convention of the Episcopal Church in South Carolina, Hilton Head, South Carolina, Saturday, November 11, 2017. You may read more about Bill on the Our Teachers page of this website.
Vancouver forest, and Mary and Jesus from Holy Cross Monastery, photos courtesy of Laura Ruth
In the beautiful expression of our creatively looking forward into our future, my dear friend Mary Ellen Jernigan has eloquently expressed that the present trajectory of Northeast Wisdom was originally set by the heart-vision of Helen Daly. (See her December post: “What’s Next for Northeast Wisdom? A Short History to an Emerging Vision.”) On the occasion of the conclusion of Patricia Speak’s term of Board President and her departure from the Board of Directors, I would like to share a few appreciative reflections of her contribution to our organization. In the process, I would also like to express additional gratitude for the work of some of our other early leaders and contributors.
As Mary Ellen acknowledged, it was the dogged persistence of John Daly, Helen’s husband, who gave Northeast Wisdom the form of an incorporated legal entity. Knowing Helen’s desires, John acted as our founding father. He invited a small band to serve as Board members, and together we slowly tread our way through the legal and organizational challenges before us. John also served as a dedicated Board member for those first couple or three years.
The early work was at times daunting, and it required a keen eye to detail. As our duly elected Board President, Patricia Speak was the perfect person to diligently keep us on track. Her meticulousness was truly amazing. I do not know how we would have gotten through all of the hoops without her leadership. We all owe her a huge debt of gratitude.
But she was not alone. Besides Patricia and John, that first Board was also guided by two other creative and capable servants. Alec Wiggin served as our first Treasurer, and he was responsible for constructing from the ground up a practical fiscal and budgetary foundation that has served the organization well. Alec had a knack of taking complex financial realities and translating them into comprehensible packages that even I could understand. Also, Alec’s wonderful sense of humor carried us over some tight spots along the way.
Jean Smith was another indispensable member of that first Board. Acting as the liaison with the Narthex Foundation and the trust agent, Jean always seemed to have the innate capacity to say just the right thing at the right time. She was our bridge builder, and she used her organizational knowledge and experience to lift us over some turbulent waters.
Both Jean and Alec will be missed as much as Patricia and John. These four original Board members were instrumental in putting Northeast Wisdom on the solid footing it enjoys today.
But there are some other people that warrant commendation as well. Although (very fortunately) he has not yet retired from the Board, Matthew Wright continues to serve as Board Secretary. Matthew has the fastest typing fingers I have ever seen! His diligence has kept the history of our deliberations orderly and coherent—not an easy task.
And finally, I would like to personally thank Roger and Sandy Daly, John’s brother and sister-in-law for their generous hospitality at Hallelujah Farm, the site of many of our Wisdom events. Their work is the embodiment of much of what Northeast Wisdom calls forth.
We are the product of the dedicated work of all of these fine people. Thank you, Patricia, for your inspired leadership. Thank you, John, Alec, Jean, and Matthew for your steadfast work on the Northeast Wisdom Board of Directors. And thank you Roger and Sandy for your faithful hospitality. I express the gratitude of us all.
President, Northeast Wisdom Board of Directors
As this year draws to a close, I am deeply aware of a pervasive sense of gratitude in my heart. I am thankful to have been exposed to Cynthia and the Wisdom teachings. I cannot tell you how profoundly she and these understandings have changed my life (and me!).
But I am no less grateful for the opportunity to serve this emergent Wisdom community in its work in the world. And I am thankful for your support as well—and especially all the generous year-end contributions that will amplify our Wisdom work.
Let us, then, in solidarity continue to stand shoulder to shoulder in our support of this work. Together, even in these challenging times, may we manifest the transforming Light that our world so desperately needs.
Blessings to all for an exciting New Year!
President, Northeast Wisdom Board of Directors
Won’t you join us in expressing your appreciation and gratitude with a manifestation of generosity? We are so grateful!
In case you missed our email that went out yesterday, click on the “Contribute” tab above or here is the link to the joint letter from Bill Redfield and Cynthia Bourgeault.