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Guidelines for Mystical Prayer
Burns & Oates are proud to reissue Ruth Burrows' critically acclaimed work of spiritual theology, Guidelines for Mystical Prayer. When first published in 1976, spiritual theology as reflection on spiritual experience was a growing trend; but at the same time there was a new interest in, and a return to, the classical Carmelite theology of prayer, with an effort to formulate that theology in contemporary thought categories. Guidelines for Mystical Prayer embodies both tendencies. It offers a personal narrative, a reflection on the spiritual history of two gifted people, St Teresa and St John of the Cross. and yet it speaks clearly out of the Carmelite tradition, and in the language of today. Strong interest in Carmelite theology of prayer and the spiritual life has continued into the present; the recent success of Burrows' Essence of Prayer is testament to this.
149 pages, Paperback
First published January 1, 1976
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Displaying 1 - 13 of 13 reviews
August 11, 2019
(I think this works well if you've already read at least some of the works of St Teresa, St John Of The Cross, and St Thérèse Of Lisieux - but it might also be true that you don't really need to have read them.)
First published in 1976, this is a book on Carmelite theology of prayer and spiritual life. The title of the book shouldn't put the reader off, to mean something special, far from everyday. The author has use the symbolism of three island and a bridge (between the first two islands) as a symbol of progress in prayer life that goes beyond the most familiar type. To progress one does need to have a regular prayer routine in place, and God helps with the rest - though we won't see it as 'helping' on some moments. We get some examples from the life and writings of the three saints I've mentioned above, but the author isn't afraid to point out each one's weaknesses and overlooked points-of-genius.
The author isn't quite as progressed as the two friends of hers, Petra and Claire, whose experiences she uses as examples. Her writing tone is quite friendly, yet not afraid to be bluntly honest in some occasions. Do not let those moments discourage you, for even in their painfulness they are useful. Although the terms in the book will seem strange (especially if one hasn't read on the subject before, as I've said above), they are not obstacles to getting the points given here.
The moves through the islands are a soul's movement towards God, and becoming more filled with God and less filled with ego. It's the mystical effect: growing selflessness. I'll go into some details of each place, and some in-between chapters now...
The first island is the starting point, and many go not beyond this. One related to God on one's own terms and believes on being able to make oneself perfect on one'w own. (Great use of LeGuin's "Tombs Of Atuan" here.) The bridge point comes across sometimes suddenly, and is an experience in the start of dryness, emptying of ego, and increase of trust in God and wanting to do His will. One can still go back to the first island here.
Here is three chapters of other points: how 'experiences' and 'favors' are not the point; on self-knowledge's changes; and on sins on attitude-level.
Then comes the second island, often the place where many stay until life's end, though some find their way onwards to the third island. The aridity and painful self-knowledge revelation intensify and one needs to work on one's relationship towards God. One can't for certain know if one's here, but backslide to the first island is still possible for a while. When one reaches the other side of the island the insecurity starts to vanish, and the last 'surrender' appears (maybe paired with something happening in real life).
And the third island: one knows when one's on it. The union with God is complete, though it won't be 'good feelings' and 'experiences'-filled kind. Improving it through rest of one's life is still possible. There's now some contentment mixed into emptiness. One ponders and reads, and can now follow God's will quite perfectly (even if the outside world won't see it).
So yeah... this book opened up many things about this form of mystical prayer life for me. I got new views on the saints, and the island-bridge symbolism was well-picked. Nothing too hard to understand here for me, though some points were hard. I'm definitely still on the first island! XD
But I can say this book is pretty perfect one about this subject, and a good companion to works on this.
First published in 1976, this is a book on Carmelite theology of prayer and spiritual life. The title of the book shouldn't put the reader off, to mean something special, far from everyday. The author has use the symbolism of three island and a bridge (between the first two islands) as a symbol of progress in prayer life that goes beyond the most familiar type. To progress one does need to have a regular prayer routine in place, and God helps with the rest - though we won't see it as 'helping' on some moments. We get some examples from the life and writings of the three saints I've mentioned above, but the author isn't afraid to point out each one's weaknesses and overlooked points-of-genius.
The author isn't quite as progressed as the two friends of hers, Petra and Claire, whose experiences she uses as examples. Her writing tone is quite friendly, yet not afraid to be bluntly honest in some occasions. Do not let those moments discourage you, for even in their painfulness they are useful. Although the terms in the book will seem strange (especially if one hasn't read on the subject before, as I've said above), they are not obstacles to getting the points given here.
The moves through the islands are a soul's movement towards God, and becoming more filled with God and less filled with ego. It's the mystical effect: growing selflessness. I'll go into some details of each place, and some in-between chapters now...
The first island is the starting point, and many go not beyond this. One related to God on one's own terms and believes on being able to make oneself perfect on one'w own. (Great use of LeGuin's "Tombs Of Atuan" here.) The bridge point comes across sometimes suddenly, and is an experience in the start of dryness, emptying of ego, and increase of trust in God and wanting to do His will. One can still go back to the first island here.
Here is three chapters of other points: how 'experiences' and 'favors' are not the point; on self-knowledge's changes; and on sins on attitude-level.
Then comes the second island, often the place where many stay until life's end, though some find their way onwards to the third island. The aridity and painful self-knowledge revelation intensify and one needs to work on one's relationship towards God. One can't for certain know if one's here, but backslide to the first island is still possible for a while. When one reaches the other side of the island the insecurity starts to vanish, and the last 'surrender' appears (maybe paired with something happening in real life).
And the third island: one knows when one's on it. The union with God is complete, though it won't be 'good feelings' and 'experiences'-filled kind. Improving it through rest of one's life is still possible. There's now some contentment mixed into emptiness. One ponders and reads, and can now follow God's will quite perfectly (even if the outside world won't see it).
So yeah... this book opened up many things about this form of mystical prayer life for me. I got new views on the saints, and the island-bridge symbolism was well-picked. Nothing too hard to understand here for me, though some points were hard. I'm definitely still on the first island! XD
But I can say this book is pretty perfect one about this subject, and a good companion to works on this.
November 8, 2022
Nearly 50 years old now, from a time when this kind of contemporary reflection and teaching on the Christian contemplative life was still quite rare. Overall quite instructive and helpful, if quite dry — but the tone is resonant with her thesis: that the contemplative spiritual life is less “light on” (unalloyed bliss, radiant peace, favour and flights of ecstasy) and much more “light off”: quite diffused, mitigated, experienced as unimportant and ordinary.
Wouldn’t recommend this as a first book for those interested in/called to the contemplative journey (I’d start with Martin Laird’s trilogy) — but good for folks (even pre-novices like me, early on the path) who already have some basic conceptual framework of the classic Christian contemplative “process” as mediated through the Carmelite tradition.
Wouldn’t recommend this as a first book for those interested in/called to the contemplative journey (I’d start with Martin Laird’s trilogy) — but good for folks (even pre-novices like me, early on the path) who already have some basic conceptual framework of the classic Christian contemplative “process” as mediated through the Carmelite tradition.
August 23, 2024
The title is super unfortunate. So 80's. But after having read three of her books, there is nothing that I won't read by Ruth Burrows at this point. She is smarter than smart, a legit prose writer, and very, very real about the spiritual life.
September 10, 2014
Ruth Burrows is one of my favorite writers on prayer. This book was recommended to me by the retired abbot of a monastery where I was on retreat and has been dear to my heart ever since.
It is an insightful, descriptive account of the journey toward God through prayer. One delightful feature is that she draws attention to significant differences in the styles of encounter people have with God in prayer -- which she categorizes as "light on" and "light off." These are slightly odd terms, but with her explanations are very helpful.
Burrows is a Carmelite nun, and her teachings are richly informed by St. Teresa of Avila and St. John of the Cross, whom she interprets directly in other excellent works.
It is an insightful, descriptive account of the journey toward God through prayer. One delightful feature is that she draws attention to significant differences in the styles of encounter people have with God in prayer -- which she categorizes as "light on" and "light off." These are slightly odd terms, but with her explanations are very helpful.
Burrows is a Carmelite nun, and her teachings are richly informed by St. Teresa of Avila and St. John of the Cross, whom she interprets directly in other excellent works.
Currently reading
February 4, 2011I am only part way through this book, but it is blowing my mind! I want to absorb it into the very fiber of my being. Clears up lots of potential misunderstandings of St. John of the Cross and Teresa of Avila. I hesitate to say this, but I think it surpasses Keating's Open Heart and Invitation to Love. It can take a while to get this book if you order it because it often ships from England (it's written by and English nun) and there's a lot more inspection of overseas mail these days, but it is well worth the wait!
December 17, 2020
Guidelines for Mystical Prayer (Ruth Burrows, 1976)
When you read my reflection on Burrows' book, please bear with my lay level of spiritual growth. Also know that I'm a Protestant exposing myself to the Roman Catholic thinking regarding Christian life, yet looking at it through my childhood Lutheran glasses: for depth, I require no frills, merely a focus on Jesus. And this I (mostly) found in Burrows' work.
Burrows pens down the fruits of conversations with contemporary spiritual 'equals': Claire and Petra. All three are well acquainted with ancient treatises written by 15th century saints. Burrows and her fellow mystics critically reflect on these works while honing their own views on the contemplative/mystical life. The author gives the reader a 'map' of the insights these believers have distilled from their own life experiences as contemplatives. This 'map' helped me to understand and honour some of the inexplicable issues which I came across (and still do!) in my frustratingly slow development towards a contemplative life.
The forword by Butler, explains to the reader that contemplation is nothing to Burrows except a way to focus on Jesus Christ and his life in us. 'Her message is, in short: 'there are no limits' to what God will do for each of us 'if only we will trust him utterly'.' Obviouly this sentiment reflects Eph3:19-21.
Endearingly, Burrows speaks directly to the reader's heart and mind in her honesty about mysticism: ' ... once I couldn't bear the word and eshewed discussion of it' (p2). Her introduction ends with the prayer that Jesus '... look at us, ..., with that look which sees us as we are in our cowardice, in our complacency ...' (p.8) knowing that nothing we do is most important to God. Only our wanting to please him, our trust in him and his word allows us 'to do what we can and then we shall find that, in him, we can do what we can't' (p.7). This seems to me to be Burrows' take on the saying: 'Letting go and letting God'!
I suggest that you work slowly through the described journey across the 'three islands'. They are frought with challenges and dangers - oh so saddeningly familiar! Yet Burrows' hand gently brought me to an understanding that all is in God's will - even my inner voice's self-talk can emmanate from God if I recognise that I have him in me! I must realise that I live in a 'world of illusions' (p.7).
A pearl or two plucked from the journey across the 'islands' - this may give you an inkling of her thoughts:
• The First Island, etc.
'There may be nothing outrageous, just a persistent choosing of self in small ways ...' (p.16).
'We need to feel we are in exile' (p.23).
'... we begin to feel bewildered ...' (p.32).
'... the relative unimportance of what is felt.' (p.49).
'... many will find this chapter discouraging ...' (p.57).
'... we have no assurance within ourself that all is well with us ...' (p.60).
'... our innate sinfulness ...' (p.75).
• The Second Island, etc.
'... you lack God ... a devastating awareness of your own wrechedness (p.88).
'Our energy must be concentrated on surrendering to God, just as we are ...' (p.94).
'Neurosis is essentially a clinging to the self' (p.109).
• Few believers apparently reach The Third Island.
'... God has replaced the self and the 'I' (p.119).
'Only he remains and any awareness of self that there is is unsubstantial, shadowy' (p.149).
As a more palatable ending, I give you Burrows' caution against wasting your time on taking your spiritual temperature: rather trust God in doing what you can do for him now.
The ultimate is your dialogue of love with God!
When you read my reflection on Burrows' book, please bear with my lay level of spiritual growth. Also know that I'm a Protestant exposing myself to the Roman Catholic thinking regarding Christian life, yet looking at it through my childhood Lutheran glasses: for depth, I require no frills, merely a focus on Jesus. And this I (mostly) found in Burrows' work.
Burrows pens down the fruits of conversations with contemporary spiritual 'equals': Claire and Petra. All three are well acquainted with ancient treatises written by 15th century saints. Burrows and her fellow mystics critically reflect on these works while honing their own views on the contemplative/mystical life. The author gives the reader a 'map' of the insights these believers have distilled from their own life experiences as contemplatives. This 'map' helped me to understand and honour some of the inexplicable issues which I came across (and still do!) in my frustratingly slow development towards a contemplative life.
The forword by Butler, explains to the reader that contemplation is nothing to Burrows except a way to focus on Jesus Christ and his life in us. 'Her message is, in short: 'there are no limits' to what God will do for each of us 'if only we will trust him utterly'.' Obviouly this sentiment reflects Eph3:19-21.
Endearingly, Burrows speaks directly to the reader's heart and mind in her honesty about mysticism: ' ... once I couldn't bear the word and eshewed discussion of it' (p2). Her introduction ends with the prayer that Jesus '... look at us, ..., with that look which sees us as we are in our cowardice, in our complacency ...' (p.8) knowing that nothing we do is most important to God. Only our wanting to please him, our trust in him and his word allows us 'to do what we can and then we shall find that, in him, we can do what we can't' (p.7). This seems to me to be Burrows' take on the saying: 'Letting go and letting God'!
I suggest that you work slowly through the described journey across the 'three islands'. They are frought with challenges and dangers - oh so saddeningly familiar! Yet Burrows' hand gently brought me to an understanding that all is in God's will - even my inner voice's self-talk can emmanate from God if I recognise that I have him in me! I must realise that I live in a 'world of illusions' (p.7).
A pearl or two plucked from the journey across the 'islands' - this may give you an inkling of her thoughts:
• The First Island, etc.
'There may be nothing outrageous, just a persistent choosing of self in small ways ...' (p.16).
'We need to feel we are in exile' (p.23).
'... we begin to feel bewildered ...' (p.32).
'... the relative unimportance of what is felt.' (p.49).
'... many will find this chapter discouraging ...' (p.57).
'... we have no assurance within ourself that all is well with us ...' (p.60).
'... our innate sinfulness ...' (p.75).
• The Second Island, etc.
'... you lack God ... a devastating awareness of your own wrechedness (p.88).
'Our energy must be concentrated on surrendering to God, just as we are ...' (p.94).
'Neurosis is essentially a clinging to the self' (p.109).
• Few believers apparently reach The Third Island.
'... God has replaced the self and the 'I' (p.119).
'Only he remains and any awareness of self that there is is unsubstantial, shadowy' (p.149).
As a more palatable ending, I give you Burrows' caution against wasting your time on taking your spiritual temperature: rather trust God in doing what you can do for him now.
The ultimate is your dialogue of love with God!
June 30, 2021
Sr. Ruth Burrows takes no prisoners. This essential little book for those seeking a deeper connection to God recasts St. Teresa of Avila's Spiritual Mansions as three islands -- connected stopping places on the road to mystical union. The author, a Carmelite nun living in the UK, isn't afraid of calling some of Carmel's founders, Teresa and St. John of the Cross, into question, and she offers modern insights into the former's psychological blind spots. The text demands careful reading. While her style is not exactly dense, it is compact. Read and savor it slowly.
June 13, 2017
This book is an excellent companion for those on the path of a spiritual life. Burrows give a modern presentation of St. Teresa's "Interior Castle" as well as presenting the lives of two mystics she knows.
My only regret is that I have not yet read the "Interior Castle" and so felt myself cut off a bit from this book's true value to me.
I'm disappointed in myself for not taking notes on the most important thoughts. I'm definitely on for a re-read.
My only regret is that I have not yet read the "Interior Castle" and so felt myself cut off a bit from this book's true value to me.
I'm disappointed in myself for not taking notes on the most important thoughts. I'm definitely on for a re-read.
August 26, 2019
Deep spiritual wisdom in this book! I've highlighted so much of it and will, no doubt, go back when I need advice. The main point I took away is how one "feels" when praying has absolutely zero to do with what your soul is learning and praying is essential to truly understanding yourself.
December 31, 2021
This is a brilliant book. One to read again.
October 11, 2020
Two abysses meet and know one another. Let us welcome into our character more of Him.
We die in Him so that He can live in us. Letting God be God in us. He has searched the world, has searched history, to find souls who will accept to be nothing". We die in him, so that he can live in us.
We become free of time, we flow through time, we are not threatened by time. We can be free to live in the NOW, the present moment.
If time has no meaning, our potential is realized. We are as God meant us to be. This is crossing the great divide. Somehow, I am on the other side and physical death has no relevance in that sense. I am living in a new dimension. No anxiety, no worrying. Acceptance. Peace.
We die in Him so that He can live in us. Letting God be God in us. He has searched the world, has searched history, to find souls who will accept to be nothing". We die in him, so that he can live in us.
We become free of time, we flow through time, we are not threatened by time. We can be free to live in the NOW, the present moment.
If time has no meaning, our potential is realized. We are as God meant us to be. This is crossing the great divide. Somehow, I am on the other side and physical death has no relevance in that sense. I am living in a new dimension. No anxiety, no worrying. Acceptance. Peace.
January 30, 2014
Therese of Lisieux distinguished between her 'little way' for 'little souls' and the 'great way' for 'great souls' but there is no such 'great way' as there are no such 'great souls.'
-Ruth Burrows, Guidelines for Mystical Prayer
-Ruth Burrows, Guidelines for Mystical Prayer
May 21, 2024
Simple, holistic approach to growth in union with Christ from a Carmelite perspective. Very down-to-earth and challenges one to humbly examine where they really stand with God.
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