by contemplativeinquiry

This is my grail image. I can see a chalice against a formless yet shape-creating background, or I can see two beings, with an enabling space between them. Two worlds; one image. Flicking rapidly between them, there comes a point where I can see them both, in the same place, at the same time.

I see the whole as an image of integration. Myth making just a little, I can point to a primal void, from which I am in no way separate, a cosmic mother, from whom I am distinct yet also in no way separate, and the birth of multiple individual forms of which I am one. With individuality comes otherness – and a world of connection/separation, community/exile, love/hate, joy/fear, generosity/contraction, conflict/co-operation, solidarity/predation. By integration I don’t here mean making the bad stuff go away, though efforts in that direction are immensely important. I am pointing, rather, to a capacity to hold all experience in presence and awareness: the deep experiential acceptance that all of the above, right up to void and creation, are happening here and happening now. They are the reality within which I awaken.

The Christian grail quest, which concerns the healing of the soul and its opening into spirit, partly evolved from older stories about the healing of the land, and maintains a wasteland motif. In Mahayana Buddhism enlightenment makes no sense if any sentient being is left behind. The modern Western Mystery tradition provides ways of bringing these stories together, with more of a tilt at this point in our history towards the collective dimension. I have written before that “for me the grail represents the presence and energy of Sophia”*, and has power for me on my Sophian Way. On this way, the ‘inner’ and ‘outer’ work go hand in hand: these are in any case conventional and limiting terms.

I understand the future as demanding cultures of resilience. Because of that I am glad that I have retained a foothold in Druidry and Paganism, because I see them as cultures of possibility in this regard. My Sophian Way has been a personal one, arising unexpectedly within my Druid education, and given some scope for recognition because of the way my Druid education worked. It fits better into the OBOD community, with its Universalist opening and invitation to learn from all traditions, than into any Christian, Gnostic or New Age community that I know of.

Yesterday I made a symbolic re-connection with OBOD (for I had never really left) by taking out a subscription to its magazine Touchstone after a lapse. Here at least I can name the Sophian Way unequivocally as a Goddess devotion without going through flips and twists about what ‘divine feminine’ might mean. At the same time, the name Sophia does reference insights and influences from other traditions, including secular philosophy, as befits a Goddess of Wisdom. For me, this is another kind of integration, whose fruits will manifest over time.