2021 Reprint of the 1951 Edition. Facsimile of the original edition and not reproduced with Optical Recognition Software. Caryll Houselander (1901-1954) was a lay Roman Catholic ecclesiastical artist, mystic, popular religious writer, and poet. She here examines the phenomenon of guilt in the context of the relationship of man with God in Christ. She shows how problems in this relationship produce aberrant behavior and psychological ailments. More importantly, she asserts that we must be willing to suffer if we are to become sane. She examines the psychological life of famous authors, artists and criminals to find the seed of mental instability in their early lives. She examines the lives of Leopold and Loeb, Peter Kurten, Benedict Joseph Labre, Teresa Martin, Hans Christian Andersen, Franz Kafka, Rainer Maria Rilke, Rimbaud and Charles de Foucauld. An interesting and hard to find title by Houselander.
Caryll Houselander (1901-1954) was a British Roman Catholic laywoman; a mystic, writer, artist, visionary and healer. Born in London in 1901, Caryll was the second of two daughters born to Willmott and Gertrude (nee Provis) Houselander. Her first book, This War is the Passion. written during World War II, launched her prolific writing career. Houselander's talents included painting and many woodcarvings.
Caryll's "divinely eccentric" life was principally a devotion to contemplating Christ in all and men and women and in all life circumstances. Maisie Ward (a friend of Caryll and author of her principal biography, Caryll Houselander: That Divine Eccentric (Sheed & Ward, 1962), states, "Her message can be summed in a single sentence; we must learn to see Christ in everyone." Msgr. Ronald Knox was quoted as saying about Caryll's writing style, " . . . she seemed to see everything for the first time and the driest of doctrinal considerations shone out like a restored picture when she finished it."
Though she remained a single woman throughout her life, Caryll was engaged for a time to Sidney Reilly, who was the model for Ian Fleming's character, "James Bond."
Caryll Houselander has been described as being a mystic in the tradition of Julian of Norwich, Catherine of Siena, and Teresa of Avila. She is best known for her works such as The Reed of God.
Caryll died of cancer on October 12th, 1954. Her bibliography consists of more than seven hundred written works including poems, short stories and articles, articles for juvenile publications and children's books (for some of these she did artwork for as well), articles for various Catholic publications, and, of course, her own books.
Houselander begins with the incongruity of guilt; how those who have caused monstrous evil have no qualms whatsoever and those who live quiet, unassuming or even very good lives can still experience almost crippling sense of guilt.
She emphasizes our need to embrace suffering as absolutely essential. We cannot run from suffering, hide from, deny it, blame others or fight it. It is only when we accept it as did the Good Thief on the Cross, we come to know Jesus and then, while we may still not find any sense in it, we can know peace.
Ms. Houselander approaches Guilt from a psychological as well as the spiritual perspective; her point being that early childhood experience cannot help but have serious implications for our relationship with God and others. Depending on intervening circumstances, traumatizing events can be overcome, and individual choices may still negate the best of environments, but by and large, she affirms the importance of good parenting without going into statistics. Rather, she concludes with some fascinating case studies which were the best part of the book for me.
I am now a fan of Franz Kafka and sadly have lost respect for Rainer Maria Rilke. He never really excited me, but I read him because everyone spoke so highly of him.
I need to reread this. There was too much to absorb in one read.
“To accept, to abandon ourselves to our destiny as ‘other Christs,’ is not only to allow all the grief and suffering of the world to flow through us, but also eternal love, love that has no beginning in time and does not end in time: love that has no limitation of place, or act, that does not depend upon the accidents of our lives, though it can be expressed through them too.
Surrender to his destiny of Christhood must include both these. There is no way of discovering, except by surrender, that in accepting the darkness we also accept the light: that in accepting the universal experience, the collective experience of all men, through our surrender to the one Man in all mankind, we accept simultaneously all the loves of all men, and all their power of love: that in accepting the burden of the earth, we accept the joy of Heaven…. To attempt to repress Christ in ourselves is to attempt to hold back the river of life, to stop the bloodstream of the Son of God that is the life-stream of all mankind.”
Phenomenal. Dare I say life-changing. Her insights about love, suffering, sacrifice, escape, and our shared nature and responsibilities as human beings, children of God, and members of the Body of Christ are profound, inspired, and ring with a much deeper truth than just her personal opinion. Praise God, and let us help and pray for each other.