My contemplative inquiry began as part of a Druid initiative launched nine years ago on 1 November 2011. The inquiry “soon broadened into a wider exploration of contemplative spiritualities, drawing on the enduring wisdom of many times and places.” (1)
By August 2018, I had anchored the discovery of “an ‘at-homeness’ in the flowing moment, which nourishes and illuminates my life. Such at-homeness is not dependent on belief or circumstance, but on the ultimate acceptance that this is what is given. I have found that, for me, the realisation of this at-homeness has supported a spirit of openness, an ethic of interdependence and a life of abundant simplicity.” (1)
This is still my core insight. It does not tell me to be a Druid, or not to be a Druid. It does not give me a metaphysical or religious foundation of any kind, though it is possible to build these around it. It does not make my existential choices for me. I do find myself distant from faith based and devotional approaches to contemplation and spirituality. Recently, I have lost interest in debates about consciousness as foundational, or in distinctions between ‘lower’ and ‘higher’ manifestations of it. I was drawn to this philosophical openness in part by the ancient Greek philosopher Pyrrho of Elis, himself influenced by (probably) Buddhist and Jain teachers in India (2).
Experientially, it is as if I exist within a field of awareness, or presence, whilst also living a human life between earth and sky. Here, I am intimate with the stream of experience, but not fused with it – allowing a space for compassion towards the apparently unwanted sensations, feelings, thoughts, images, and strings of cogitation that continue to arise. Stepping back from demands for ‘healing’ and ‘transformation’, I discover myself to be simply and securely held.
Looking out, I find a living world. I am part of the web of life, deeply interconnected with other lives and with the whole. Here I align myself to those Pagans, identified by Graham Harvey (3,4), who “use ‘animism’ as a shorthand reference to their efforts to re-imagine and re-direct human participation in the larger-than-human, multi-species community. This animism was relational, embodied, eco-activist and often ‘naturalist’ rather than metaphysical.”
Understandings like this have re-anchored me in Druidry and Paganism. The Wheel of the Year is a wonderful basis for outward attention in spirituality. I am now also strongly drawn to questions of culture, history and human imagination, which I will explore more in future. Here again, I find an open and inclusive Druid perspective to be a good base to work from.
I seem to have satisfied myself on the questions with which I started in 2011, though not in the way I expected to. But new questions arise, and I no longer see an end point to my contemplative inquiry.
(3) Graham Harvey (ed.) The Handbook of Contemporary Animism London & New York: Routledge, 2014 (First published by Acumen in 2013)