The title of this beautifully written book is derived from the lines by William Blake that start: ""I give you the end of a golden string"".
This is the life story of Don Bede Griffiths, now a Benedictine monk of Prinknash Abbey, in England. It opens with a mystical experience of school days which led Griffiths to becoming a sensitive nature worshiper -- but with steadily
The title of this beautifully written book is derived from the lines by William Blake that start: ""I give you the end of a golden string"".
This is the life story of Don Bede Griffiths, now a Benedictine monk of Prinknash Abbey, in England. It opens with a mystical experience of school days which led Griffiths to becoming a sensitive nature worshiper -- but with steadily diminishing religious faith. Then, under the influence of C.S. Lewis at Oxford, he launched into a wide program of reading philosophy and literature. Disillusioned by World War I, Griffiths and two friends cut themselves off from the world in a ""return to nature"", living in a remote cottage, entering gradually on a regime of fasting, then Bible reading and prayer. By degrees, Griffiths became intrigued by the Catholic Church and finally was baptised and soon thereafter entered monastic life.
...more
Paperback
,
192 pages
Published
January 1st 1980
by Templegate Publishers
(first published 1954)
Loved this memoir of a Benedictine monk who came to Catholicism in early adulthood and found his calling living in a monastery. Bede Griffiths was about 48 when he wrote this book, and then went to India and spent 35 years there as a Catholic monk, but also learning everything he could about Eastern religions and finding "the other half of his soul" in Eastern thought.
I'm not Catholic, but I really loved this story and I've already bought a copy of his second memoir, which takes up where the fir
Loved this memoir of a Benedictine monk who came to Catholicism in early adulthood and found his calling living in a monastery. Bede Griffiths was about 48 when he wrote this book, and then went to India and spent 35 years there as a Catholic monk, but also learning everything he could about Eastern religions and finding "the other half of his soul" in Eastern thought.
I'm not Catholic, but I really loved this story and I've already bought a copy of his second memoir, which takes up where the first left off. I find his spirituality very inspiring.
...more
A really interesting book.
Bede was an intensely intellectual man. After reading this, I admire him, would love to have met him, and hope to read about his later experiences in India. I think he would have been completely horrified to see an edition of his book with so many spelling and punctuation mistakes in it. It happened often enough to be a distraction. Medio Media must have sacked the proofreaders to save money. Very poor, for a 9.99 rrp book with less than 200 pages.
This autobiography ch
A really interesting book.
Bede was an intensely intellectual man. After reading this, I admire him, would love to have met him, and hope to read about his later experiences in India. I think he would have been completely horrified to see an edition of his book with so many spelling and punctuation mistakes in it. It happened often enough to be a distraction. Medio Media must have sacked the proofreaders to save money. Very poor, for a £9.99 rrp book with less than 200 pages.
This autobiography charts the author's intellectual and spiritual development - from a Protestant child, through an almost pagan phase as he lost that religion, finishing up as a Catholic monk. At each phase, his changing thought processes are clearly described. This mostly involves his extensive reading in a wide variety of areas: philosophy, history, religion and so on. He mentions the key ideas he picked up from different authors, and the impact they had on the development of his own personal philosophy. I found these descriptions much more convincing on the loss of his religion than on the re-finding of it. The detail of why he turned back to his faith were a bit lost on me, it seemed to happen because he thought the Bible was so well written that it had to be true. Perhaps that's just because it's too hard to describe a gradually growing faith, or because I couldn't relate to that part of the book as much as the loss of faith.
As a scientist myself, it was illuminating to read about a man who based his understanding of life purely on faith, philosophy and reading. His viewpoint is often very anti-science, which perhaps reveals a weakness in that way of thinking. The philosopher and believer can become blind to the contribution of the scientist, by rejecting the process, just as surely as the scientist can be blinded by rejecting everything outside their own sphere of 'proof'. To be truly open-minded is to accept possibilities from both sides of that fence. After all, the philosopher and scientist both have the same aim - to uncover the hidden truths of the universe.
After Bede's re-conversion, there are fascinating descriptions of what the church is, what his understanding of the basic functions and theology of Christianity are. I don't agree with him on much of it, as his own personal faith is often presented as absolute fact. But have to give credit for explaining things that never made sense to me, despite many years of church attendance as a youth.
I bow to Bede's superior knowledge in almost all parts of the book, accepting what he says as I have no intellectual foundation to challenge it. But when he ventures very briefly into ancient Chinese philosophy, where I have read a reasonable amount, there seemed to be some very sweeping statements without necessarily having the depth of understanding to make such definitive claims of what things mean. I'd be interested to see this book considered by people who are experts in philosophy and theology, to see if they agree with the grand statements of fact that Bede often presents.
Perhaps the best thing about reading this book is the chance to observe the true intensity of faith and intellectual enquiry that the man had. This is nicely illustrated by the epilogue description of him on his deathbed, being read to by a brother monk, with that fire of thought and faith burning undiminished inside him.
...more
Autobiography of a young English man, a student and later friend of C. S. Lewis, who becomes converted from not much of anything to Catholicism, joining a monastery almost immediately after. He later starts a Christian monastery in India with the commitment to include as much as possible of the local language, customs, and using the form of the Hindu ashram. This book ends before he gets to India, though, so I'm planning to read the sequel: Marriage of East and West. Very interesting reading. I
Autobiography of a young English man, a student and later friend of C. S. Lewis, who becomes converted from not much of anything to Catholicism, joining a monastery almost immediately after. He later starts a Christian monastery in India with the commitment to include as much as possible of the local language, customs, and using the form of the Hindu ashram. This book ends before he gets to India, though, so I'm planning to read the sequel: Marriage of East and West. Very interesting reading. I had a hard time putting it down at night to go to bed.
...more
Read - and loved - in my idealistic youth. The combination of beautiful English writing and selfless seeking moved me enormously back then. It may be a mistake to reread it however!
Bede Griffiths (1906-1993), born Alan Richard Griffiths and also known as Swami Dayananda (Bliss of Compassion), was a British-born Benedictine monk who lived in ashrams in South India. He was born at Walton-on-Thames, England and studied literature at Magdalen College, Oxford under professor and Christian apologist
C. S. Lewis
, who became a lifelong friend. Griffiths recounts the story of his con
Bede Griffiths (1906-1993), born Alan Richard Griffiths and also known as Swami Dayananda (Bliss of Compassion), was a British-born Benedictine monk who lived in ashrams in South India. He was born at Walton-on-Thames, England and studied literature at Magdalen College, Oxford under professor and Christian apologist
C. S. Lewis
, who became a lifelong friend. Griffiths recounts the story of his conversion in 1931 to Roman Catholicism while a student at Oxford in his autobiography
The Golden String
.
Although he remained a Catholic monk he adopted the trappings of Hindu monastic life and entered into dialogue with Hinduism.
Griffiths was a proponent of integral thought, which attempts to harmonize scientific and spiritual world views. In a 1983 interview he stated,
"We're now being challenged to create a theology which would use the findings of modern science and eastern mysticism which, as you know, coincide so much, and to evolve from that a new theology which would be much more adequate."
...more