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248 pages, Paperback
First published November 11, 2014
"The meaning and worth of love... is that it really forces us, with all our being, to acknowledge for another the same absolute central significance which, because of the power of our egotism, we are conscious of only in our own selves."
Vladimir Solovyov
"it was not the best stuff in us but the worst that God transformed to make the new person. [...] It is our dross, reclaimed and purified by love"
"he deliberately used the work [...] as a tool for seeing and working on himself"
"what our spiritual practice was; it was basically that. In the friction of the work itself, and often in the friction of each other, we had to [...] reorient ourselves around the higher purposes we both claimed we were striving toward".
I read this superb, intimate portrayal of a love between a monk and the author, never consummated sexually or in any statement of romantic commitment, and transcending the limits of death of the physical body, about a decade before becoming a Hospice Chaplain. I find its positive treatment of life, death, and beyond, as well as the power of love, witnessed in much of my work with the dying. This love between the author and her beloved includes in its embrace elements of what could be called friendship, spiritual, and romantic affections.
The book raises several questions - among them... Can two persons be so intimate that communication between them exists beyond the threshold of death of the body? Is there life beyond death? Does love survive death? Does identifiable personhood survive death?
Possibly what is most amazing is this is a bold treatment of these matters by an Episcopal priest, and treated in a way unlike how I have seen the matter addressed in any Christian context. As an interspiritual Christian and like contemplative to the author, I was encouraged to see her leap out beyond traditional Church teachings on death - though not in conflict with them necessarily - , and do so as a Christian, without apology or needing to justify her conclusions from Church teaching.
However, the book does not answer all the questions we might wish, even as NDE accounts do not. NDE accounts and this book could be used, and wrongly, to seek to prove a certainty about matters that remain a mystery to us. Thankfully, the author does not make dogmatic statements outside the range of her experience and the intent of the book. For example, the companion of the author apparently did continue intimate - nonverbal - dialogue, or manifestation to - the author. Many persons experience this after the loss of a loved one. Yet, as with Tibetan Buddhist teachings on death and the bardos, this could represent a temporary, transitional phase - even if that were a long time in our sense of time. So, do we as we survive death? The book cannot answer such questions, even as it cannot locate for us the ultimate meaning of death or when death actually occurs. Does death occur, as science states? Or is death a process continuing beyond bodily functioning?
The book is more an autobiographical memoir, mixed with theory - comparable in form to Ken Wilber's Grace and Grit - than religious, scientific, or spiritual, and utilizes some esoteric traditions to speak to the experience of the author. Due to her objective treatment of the matter, without recourse to need to support her findings through specifically sectarian religious dogma, the book will appeal to persons of varied religious faiths or no religious faith. The book, furthermore, can challenge materialists who easily deny that what we call death is the end, period. Likewise, it can challenge persons who have their assemblage of religious answers to this matter of death and after. Possibly, the book will challenge us to see that the greater mystery is not life or death, but love.