The Waystead is a Hermitage of the Lindisfarne Community, established with the intent to foster the love of God in the world. Our resolve is to follow the Way of the One in Whom we live and move and have our Being.
We trust that by thoughtfully founding, and steadfastly keeping, a dwelling place and setting it apart as a place of prayer, reflection, and contemplation, we will be able to hold onto that resolve.
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The Waystead Intentions
name “Waystead” is meant to suggest both a place that is in motion, and at rest;
a place both holy and entirely ordinary; a place both absolutely safe and
Waystead is a place dedicated to faithfully and trustfully holding space for
God’s Presence to inhabit this everyday world.
God’s help our intentions are:
To mutually sustain one another in our contemplative practice as God’s friends,
through our friendship as anamchara.
To keep and hold the Waystead as a haven of safety and peace, as a clear space to
be a preserve of solitude, and as a locus for encountering the Living God.
To go out our door with resolve, and to come in with grace; grounded in God,
and observing our intention to carry the spirit of the Waystead with us always,
in simple freedom; and to live in open-hearted affinity with Christ, in all
beings, abandoning no-one.
To search for mutual understanding and wisdom in our studies and reflections in
order to enlarge our spirits, and share with one another the simple delight of
learning and discovery, rather than pursuing singular achievement.
To practice greeting joy and wonder, anxiety and frustration, delight and ease,
anger and grief as welcome guests; with equanimity and an open heart.
To accept no burden from anyone which is not freely given and freely taken; and
to practice working easily in the world, aware of what measure of strength and
energy is present and within reach.
To practice paying attention in calm awareness with a still heart, and bring
that awareness into our prayer, our travels, our work, and our rest.
To practice compassion toward our own and other’s mistakes; to practice
awareness of our own and each other’s limitations, and to practice figuring out
a path in life which leads to well-being.
To regularly engage in some rigorous physical art or skill as a practice of
To practice waiting on God, to learn to stop where understanding stops, and
To practice silence, both as an everyday matter of not-talking, and an inward
grace of Noble Silence, which is in and of God in whom we live and move and
have our Being.
(I originally wrote this in November 2015, after reading a book on understanding Jesus's teachings in the light of first century Jewish Temple mysticism. I had been struggling with the cannibalistic implications in the Eucharist of "eating Jesus's body and drinking his blood." It was such a relief to discover this interpretation which connects neatly with the way his disciples would likely have understood the language Jesus was using.) Eucharist A little bit of research on the internet produced a
description of Jewish ritual sacrifice in the time of Jesus. A person, say a
woman named Sarah, offers a goat. She buys it and takes it to the priest at the
Temple. He examines it to see if it is “perfect,” i.e. healthy and unblemished.
He then takes it and slits its throat with the ritual words, “This is Sarah’s
blood.” The meaning should obviously be, that this is the blood belonging to
Sarah and offered on her behalf. The blood would then be poured out at the base
of the …
Lectio: Psalm 137 *****3 when
those who had taken us captive
asked us to sing them a song;
our tormentors demanded joy from us —
“Sing us one of the songs from Tziyon!” 4 How can we sing a song about Adonai
here on foreign soil? **** 7 Remember, Adonai,
against the people of Edom
the day of Yerushalayim’s fall,
how they cried, “Tear it down! Tear it down!
Raze it to the ground!” 8 Daughter of Bavel, you will be destroyed!
A blessing on anyone who pays you back
for the way you treated us! 9 A blessing on anyone who seizes your babies
and smashes them against a rock!
Micah 7:11-20 13 The earth will be desolate for those living in it,
as a result of their deeds. 18 Who is a God like you,
pardoning the sin and overlooking the crimes
of the remnant of his heritage?
He does not retain his anger forever,
because he delights in grace. 19 He will again have compassion on us,
he will subdue our iniquities. You will throw all their sins
into the depths of the sea.
almost always have a feeling of discontent (dukkha) when I encounter a way of
looking at the world that exhorts me to define suffering as victimization. This
way leads people to become social activists, fighting “injustice,” “poverty,”
“violence,” and causes them to want to change “society” to make it a 'better'
place. This way of thinking seems to me to miss the point. I call it
"bootstrapping,” because it makes me think of the old saying that describes a
certain kind of futility by the phrase, “trying to pull yourself up by your own
bootstraps.” It can't be done. It seems to me that people often perceive
concepts like "injustice" as entities in their own right, with a kind of
inimical but impersonal life of their own. This leads to the belief that ideas
can do battle in the arena of social activism and when righteousness is the
victor, then "society" will change for the better. I see this as a form of
delusion, and exactly the sort of error tha…