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3 min read

Meditation and meaning beyond the bee 

Beyond noticing the moment, Jane Williams sees another dimension to meditation, giving a different kind of account of what is going on.

Jane Williams is the McDonald Professor in Christian Theology at St Mellitus College.

A bee rests on a human hand sipping a liquid.
'The daily life of a bee'.
Photo by Fabian Kleiser on Unsplash.

There is an increasing recognition of the power of meditation as a practice that promotes well-being. It is even being suggested as a tool, alongside others, for managing anxiety, depression and the other mental health related symptoms of our time. 

Meditation doesn’t have to have a religious dimension to it, although it is a practice that has been found in all religious traditions, including Christianity, for centuries. The ‘techniques’ of meditation are very similar, whether used by someone who is religious or not. Meditation, at its most basic, requires us to attend to our body, hearing and calming our heart beat and our breathing, noticing the areas of tension and even pain in our body, finding a posture that can be maintained with comfort but without sloppiness for a period of time. 

The daily life of the bee 

 It also requires us to notice the moment we are in: to hear the regular sounds around us, to see the way in which light falls through the window, or from a candle flame, to see the fly or the bee, getting on with daily life. Deliberately, we do not try to control these things, or allow our busy minds to tell stories about them, or try to rearrange them in any way: we simply give them our attention.  

Although this sounds easy it is surprisingly hard, to begin with. It makes us realise how inattentive we usually are, how hard we find it to be still, how little our minds are accustomed to concentration, more used to veering wildly from one topic to another. Meditation helps us to notice this, not by asking us to do the impossible, and force our minds to emptiness, but by gently, firmly, taking each thought as it flits across our brain, and putting it down again, returning our attention to breathing, to space, to the moment we are in.  

As we continue the practice, we will probably notice patterns in our distracting thoughts, habits of worry, or self-obsession or annoyance or fantasy; we will begin to notice the depth of the channel these kinds of thoughts have dug in us, but also begin to be able to redirect the channels, and put new ones in place, channels of attention, peacefulness, gentleness to ourselves and the world. 

A different dimension 

We don’t need any religious explanation to see why such practices ‘work’ for us, who are complex and interdependent beings, who can never separate out mind, body, spirit; meditation teaches us how to attend to our wholeness. But as a Christian theologian, I can’t help seeing another dimension to meditation, which might give a different kind of account of what is going on when we meditate. 

As a Christian, I know myself to be a ‘creature’, a being made by God, not by accident, not to fulfil some lack in God, not to perform any tasks that God needed done, but simply because God’s overflowing love and creativity calls into being a universe and gives it freedom, agency and creativity of its own. God creates what is genuinely not God, and God loves what is created. That means that the complex interaction of all the processes, mental and physical, that make us human beings are gift, and meditation focuses us on this giftedness, it asks us to trust ourselves and our world as, at the deepest level, beneficent, meaning well to us. However much the world may have the power to damage us, and we to damage ourselves and each other, that is not its first and most basic effect: as we meditate, simply attending to the moment, we are blessed. 

Christian mediation also assumes that as in meditation we attend to the moment, we are also being attended to. We are not just learning to see and hear where we are, but also learning that we are seen and heard. In our crowded lives and over-busy minds, God is still present and attentive, but there are so many distractions and barriers that prevent us from noticing and receiving the loving, patient, healing attention of God.  Meditation as the ‘practice of the presence of God’, might help us see why it is such a powerful habit, because it opens in us a space to receive ourselves again from the one who made us in love, the one who came to live a human life to fill our created reality with the generosity of the Creator, the one who prays in us, endlessly, wordlessly, joyfully, that we are beloved, known, invited and set free. 

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Change
Mental Health
1 min read

Removing pain’s barriers to healing

How do we open the window to let the air in?
A window sheds light through locked bars into a dusty and dark room,
Denny Müller on Unsplash.

One of the trickiest situations you can encounter if you’re a counsellor is having a client you can’t reach. They sit there in front of you, pain in their eyes, but somehow every approach you make meets with resistance. It’s like trying to touch someone through a closed window – you can see them, but you keep bumping into the glass. 

I have two at the moment. One is Cypriot; I’ll call her Androulla, and she scares me rather as she is a doctor and never smiles and knows everything. ‘Yes, I have tried that,’ she says. ‘Yes, I am familiar with that book/ line of thinking/ philosophical method – it hasn’t worked for me.’ 

And I know that we’ve found the poisonous plant in the heart of her heart and pulled it up by the roots. I am as sure as I can be that she will get better now.

Yet she is dreadfully sad. Her mother died out in Cyprus, and she couldn’t get there in time. Her grief is eating her. She glares at me, desperate to be helped but bristling with gun turrets. Hmm. 

Eventually I remember something Jane Goodall said. Jane Goodall is one of the world’s wonderful people… her work with chimpanzees back in the 60s dramatically changed our relationship with animals, and she still travels the world at the age of nearly 90 encouraging young people to take action on climate change. In her lovely Book of Hope she describes how when she’s completely knackered or stuck with something, she sort of hands herself over to an outside power. ‘I just relax and decide to appeal to the source of hidden strength,’ she writes. ‘There’s a wisdom that’s far, far, far greater than my own.’ When she surrenders in this way, she often gives her best lectures she says.  

I think I might give it a try with Androulla. As a gradually-learning-to-be-more-trusting Christian, it seems most appropriate to follow in the footsteps of St Francis. So just before our next session I shut my eyes and say, ‘Help Lord, I don’t know what to say to her. Please take over and use me as a channel – she could really do with your peace and grace, and I seem to be in the way’. I’m quite a controlling person normally so I feel a bit reluctant… but if it works for Jane Goodall and for St Francis, I’m not going to argue! 

To my surprise, I find myself asking Androulla what her understanding of the word ‘mercy’ might be – not a very usual counselling question. Even more surprising, her eyes fill with tears and suddenly she says that the last time she saw her mother, she told her she hated her, and had a physical fight with her and hurt the skin on her old arms. Crying properly now, the poor woman says she doesn’t deserve forgiveness after that, and I find myself telling her how mercy sees everything with utter clarity and loves and accepts it whatever is deserved or not deserved. And I know that we’ve found the poisonous plant in the heart of her heart and pulled it up by the roots. I am as sure as I can be that she will get better now. 

Something compassionate has breathed on these locks, and the stuck windows have suddenly yielded and opened to let the air in. 

Then today the same thing happens again – with Bella, my other client who cannot forgive herself, in this case for the fact that her violent alcoholic husband drank even more after she finally left him and died of organ failure in a homeless shelter. We’ve gone over and over her guilt for weeks, and she has remained shiny and brittle and artificially bright and fine. We’ve got nowhere. Until now. ‘Dear Lord,’ I say before I ring her, ‘help me find a way through to her. Let me remove myself and all my assumptions, so that your healing can flow through to her and give her some rest.’ I do my best to relax into our conversation, just to let what wants to come, come. And out of nowhere, I am suddenly inspired to ask her whether she’d feel guilty if her husband had died of some terrible illness like cancer. 

‘No,’ she says. 

‘Well… you’re a medical secretary. You’ll know better than me that alcoholism is an illness,’ I say. 

There’s a very long silence. 

‘Doesn’t that mean you’ve both been suffering from this terrible illness?’ I ask eventually. ‘Dave because it drove him crazy and then killed him; you because it blighted your life, and is blighting it still? Isn’t it time you said, “No, enough!” to this pestilence?’ 

I can see it in my mind’s eye, the alcoholism, like a swarm of red locusts or a scarlet dragon, devouring both Bella and Dave. I don’t feel that’s an image I came up with, it’s just there in my mind. I can feel this lodging in Bella’s mind too… a whole new way of thinking, a great big shift in emphasis, a transfer of responsibility from her to the monster. 

I don’t know whether the idea is fully rooted yet, whether we can rely on it to grow and flourish and bear good fruit. But I sense that it is at least planted and watered. A bit more sunshine, some careful tending… and probably a lot more trusting would seem to be the way forward. 

It’s not in the training manual, this technique. You won’t hear the British Association of Counselling and Psychotherapy recommending that therapists hand themselves over to Jane Goodall’s ‘outside power’. But something compassionate has breathed on these locks, and the stuck windows have suddenly yielded and opened to let the air in.