by contemplativeinquiry

Sometimes I struggle with language. This struggle is part of my practice upon the Sophian Way. At times I think of it as a distraction, and perhaps a sign of incompetence. I become discouraged. How do I talk about something that can appear to be beyond a tantalising and distant horizon, while also being nothing other than the ground I walk on and the feet that do the walking? How could I ever find a language?

This is the edge of contemplative inquiry. This is the point where contemplation is asked to hold confusion and frustration. I am tempted to write them off as forms of failure or distraction, yet the stand at the heart of the practice. Writing now, I am not reporting on a practice. I am doing it. Sophia is not bought off by a spirituality of easy answers and sweet experiences. She is also not bought off by the line that ‘this is all beyond more words and thinking’, when spoken as a dismissal. That line is true, but it doesn’t let me off the effort of doing what I can to express what I experience. One of my experiences is this very struggle with words.

I once had a self-image that, in the evening of my days, I would be somehow beyond all this. At times I feel I am. In August 2018 I wrote: “Within my Sophian Way, I have found healing and grounding in a flowing now, the site of an unexpected At-Homeness. Everything else grows out of that – personal well-being, right relationship, life and expression in the world. It is the fountain that nourishes them all. All it needs is my attention”. At that time I believed that this blog had run its course. I looked forward to a period of “fruitful silence”, and I went on to have one. Essentially I stand by what I said then, about At-Homeness, and healing and grounding in a flowing now. It is an important practical take-away from my inquiry. But no formula stands eternal, or does everything. By April of this year I was writing again.

As I continue my inquiry, I will be asking myself more about the ways in which sensations, feelings, images, intuitions, thoughts, beliefs and self-image, shape my contemplative experience. I think this particularity matters. I, James, am in a different place from Douglas Harding, when he says: “Without God, Douglas would not exist but without Douglas God would have no awareness of Himself. It’s like light and darkness. You don’t have one without the other. But the Ultimate truth is that there is only God “. If I could only fall into line with this language, I would never have to think again. But I wilt in conditions of mono-cultural monologue. For me, it offers meaning at the price of love, energy and wonder, and the price is far too high.

In his own life, Douglas Harding was by no means short of love, energy or wonder, and he used a language that was entirely congruent with his truth. But I am different. I have a different view and I trust my feelings in this. I experience my personhood a valid in its own right, even though largely constructed and deeply enmeshed in wider systems. The cosmos I know expresses itself to me through its generativity and multiplicity. My own experience of the Headless Way experiments has been about losing the sense of a boundaried and separate self in an immersion, and a deep connection …. which I associate with notions of ‘inter-being’, and web of life … and I know that my language isn’t as clear and definite as Harding’s … and that I have different experiences at different times … and change my mind … and continue to struggle with words. I’m also discovering that I’m at peace with this. My inelegant inquiry is held within the flowing now, and forms part of my At-Homeness.