Yesterday I spent 90 minutes watching trees, their branches now bare, against a steadily darkening sky. I forgot myself in the scene, feeling filled with it. The core experience was fullness.
I suppose that this is what I mean by the ‘sacrament of the present moment’ – though this experience was of the flowing present, extended over time, noticing and enjoying change in nature. On later reflection, I was less reminded of mystics and meditators than of poets, particularly John Keats and his ‘negative capability’. He contrasted this with another type of response, which he called “the Wordsworthian or egotistical sublime”. Negative capability is “everything and nothing – it has no character – it enjoys light and shade; it lives in gusto, be it foul or fair, high or low, rich or poor, mean or elevated – It has as much delight in conceiving an Iago as an Imogen. What shocks the virtuous philosopher delights the chameleon poet”. (1)
‘Everything and nothing’ can be experienced as empty or full. I’m increasingly finding fullness. This has the effect of holding me in nature and time, in my unique human life soon enough to be over. This is where I want to be, with the important qualification that ‘fullness’ gives me a additional sense of being resourced by a larger well-spring of life than I might otherwise recognise. Experienced fullness doesn’t come simply from trees and sky. It comes also from the receptive openness I access when my senses are attuned. I find myself feeling a stillness underneath and within all movement; hearing a silence underneath and within all sound; seeing a soft luminescence underneath and within all colour and form, and in darkness too. These are the keys to fullness – a fullness where everything stills and slows down yet doesn’t stop.
Largely this is what I now mean (for myself) by a ‘contemplative’ state. Its development reflects a magpie approach to learning and my felt sense of what is right for me. I discovered the stillness through Buddhist breath meditation (movement of the breath as the belly rises and falls; yet stillness within). But I am not a Buddhist. I learned the silence through listening to the Oran Mor (Song of the World), though I don’t currently work within Gaelic traditions. I discovered (what should I call it?) primordial luminescence within the Headless Way (2). But I’m not continuing with the Headless path, because the headless trope itself now feels tedious and I don’t entirely share the Harding world view. Fullness has a link to Sophian Gnosticism, of all these traditions the closest to my heart, under the Greek name Pleroma. But my ‘fullness’ has come out of direct experience and I’m being careful to keep it that way. I like the resonance of the English word fullness, and it helps to maintain a degree of separation from the ancient view. Yet even whilst maintaining my inner authority, I am grateful for these inputs from the world’s spiritual heritage. I remain indebted whilst crafting my own path.
I’m not Keats and, for me, negative capacity for fullness tends to come as an alloy. It is generally interspersed with a certain amount of egotistical sublime, in my case as an upgraded stream of consciousness or monkey mind narrative. In my universe, that’s fine too, and all part of the fullness. I would like more skill in switching between the two modes at will, and I believe this to be achievable. At another level, it doesn’t really matter.
(1) Keats selected poems and letters Oxford: Heinemann Educational Publishers, 1995 (Selected by Robert Gittings; edited by Sandra Anstey)
I really like where you’re going with this. I’m uneasy about meditative forms that seem designed to absent us, or negate us as individuals, but this line of thought is much more spacious, celebratory and allowing.
Thanks Nimue 😊
You say: But I’m not continuing with the Headless path, because the headless trope itself now feels tedious and I don’t entirely share the Harding world view. Is it a path James? I don’t see it as a path or way but more as a doorway. One that opens on to the field that you present in your article and, of course, to many other pathways.
I agree it can be very tedious if I get stuck in that doorway and make a ritual of the experiments rather than use them to break free of total identification with my third personhood.
I have been reading your ‘Contemplative Druidry’ which introduced me to Awen. I think that awakening or reawakening to awen is a an aspect of our being that the aware space of the experimental revelation makes plain? Isn’t that so for you?
Many thanks Alan for this perceptive comment. I like your characterisation of headlessness as a ‘doorway’. I would like to reflect more on what you have said about Awen before responding more fully. Warm wishes, James