contemplativeinquiry

This blog is about contemplative inquiry

Tag: Chakras

METHODS IN CONTEMPLATIVE INQUIRY: PART 3

This post is about meditation, and looks at three approaches to meditation supportive of contemplative inquiry. The first is that of the Headless Way, the second is Sophian meditation, and the third is a form of breath awareness meditation.

The Headless Way

 I have been working with the Headless Way – a path devised by the late Douglas Harding (1) – for 3 months, having started at the end of March. I include a ‘headless’ exercise in my morning practice on completion of my chakra work and in my understanding the experience is that of the 7th chakra, an empty awareness holding all the others. It begins with pointing first outwards and then inwards at our own heads, and then coming up with a literal description of what we actually see. On doing this for the first time, I wrote: “Looking out – curtains, folds, blueness; Looking at body – arm, flesh, patterning; Looking in – nothing but space and the ‘external’ impressions that fill it. An odd sense of relief, building to lightness and joy”. Later I talked of “space instead of head, never moving, always now” and how “world and sky rested on shoulders”. This experience, “seeing through the eye of Spirit”, as I called it quite early in the piece, tended not to last long in linear time in the early days, but “I experienced an extended afterglow in which a warmth and radiance of being continued”.

I find that, as Douglas Harding said, “the initial seeing gives the ability to renew it. Since the Absence of things here is as plainly visible and as coolly factual as their presence there, the seeing of this Absence is available any time, at will”. Not dependent on ideas or feelings, it is a contemplative path without the trappings of mysticism, available “at least as much” in the market place as in the meditation hall. Now I am familiar with it, I probably wouldn’t say “seeing through the eye of Spirit”, and some of the glow has gone. But regular practice has given me a reliable method of establishing a habit of conscious 1st personhood as “No-thingness here”. The work now is to maintain this perspective whilst giving full honour to my embodied every day self – the life of the other six chakras.

Breath meditation

 I still have a role for breath based meditation, and I like the version I alluded to in a January 2016 (2) post reviewing Russel Williams’ Not I, Not Other Than I (3). Here are his instructions, followed by my comments:

“Feel down here, a little bit above the navel you’ll find the right place. Centre yourself there, in feeling. Observe your breathing, in the sense of the expansion and contraction of the outer part of the body, as if it were a balloon …” From here we are guided to notice the calming and peaceful effects of this “gentle movement, this comfortable gentle movement … absence of agitation, peacefulness … a kind of heartfelt warmth of feeling … it feels homely, as though you belong there … And as though it were a light”.  We then move outwards from the “balloon” to include the whole physical body and then go beyond it. “It reaches out in all directions … and begins to feel at home with all its surroundings, whether it be animate or inanimate … of the same nature” …. And so on into silence for a few minutes. At the end of the meditation the practitioner is asked to draw back into the “very centre”, making sure it is “still peaceful and warm” before returning to normal consciousness.

“What I learned from this was the flavour of ‘sense-feeling’, a specifically located warmth, a sense of quiet movement, qualities of gentleness and peace. Nurturing is another favourite Williams word. These qualities fill the body-mind and move beyond it, filling emptiness, engendering loving-kindness. In a group meditation, Williams reports that they can create a deep rapport and subtle meeting place between participants. The aim is to develop “such gentle perception that you could compare it to a finger, soft and warm, touching a snow flake, but so delicate that the flake doesn’t melt”. From there, we can begin to see into the nature of things, becoming aware of a different reality, expanding into it until we become “boundless”. This is achieved not by any great effort, but by simply letting go.”

Whereas Headless Way seeing is best done standing up, this meditation is for sitting or reclining. However, in the reclining position, especially on a bed, I am liable to go to sleep. The quality of sleep is deep and refreshing, and I like it. But the posture is undoubtedly problematic for the more earnest and goal-oriented meditator. For me, the Headless approach is linked more strongly to inquiry, so the relaxation offered here is absolutely fine.

Sophian Meditation

I gave an example of Sophia meditation in my Re-dedication post in May (4). I wrote: “I open my heart to the wisdom of Sophia and gaze at my icon”, then going into reflective mode about recent contemplative work in the Druid community. On completing this period of reflection, I went deeper, saying: “I close my eyes and slip into Sophia’s Innerworld nemeton, which takes the form of a walled garden”.

I do this mediation sitting, and despite closing my eyes I do not find myself going to sleep. The basic setting doesn’t vary much. It is a familiar and well-worked Innerworld space. “At the centre is a fountain surrounded by four rose beds separated by run-offs. Two of the beds hold white roses, and two hold red. There are seats around the fountain, big enough for two people, on all four sides. The rest of the garden is more of an orchard with many kinds of fruit tree, including some trained up the garden walls. These walls are brick, and have an eighteenth century feel.  The orchard isn’t over-manicured. It might indeed be described as slightly unkempt, though not with any sense of neglect.”

Specific characteristics vary a lot, and much of the communication available to me here is through the variances in setting, or how Sophia presents herself, rather than through actual dialogue.  When I visit this garden, the Sophia of the icon may sit opposite or beside me. But she may also take different forms – a dove, a rose, a tree, the fountain itself. She may be another bird or creature that turns up in the space. She may be sunlight in a drop of water. I may also experience her as all of it, so that goddess and nemeton are one. She is always a friend and guide. In my re-dedication piece, I went on the describe the specific circumstances of the day:

“This time she is in her icon form, though the dove is in a tree and the chalice by her side as she sits opposite me, in the late May dawn, east facing west. I go into my headless state and know that the same is true of her. But the context (the Innerworld, in this garden, with Sophia) changes the state, making it more intimate, relational and local. I like it. In my heart, I have more care about the particularities, indeed vagaries, of the writing than the pristine emptiness of the paper that holds them, though both perspectives matter and they do belong together. If form is nothing but emptiness, and emptiness nothing but form, then what we always have is paper being written on, and it is the story writing itself that mostly draws a storying monkey like me.

“As this thought, within my living dream of the garden, passes through, Sophia comes to sit beside me. We are simply companionable, watching the fountain, as the clear fresh water bubbles up. It is from an inexhaustible spring. In this archetypal garden setting, Sophia renews an eternal pledge – that wisdom’s commitment is to extend and transmute knowledge, and not to repress it. And in this moment the garden, the fountain and Sophia begin to fade …”

Next Post

The final post in this series will be about questions of interpretation in contemplative inquiry.

 (1)  Http://www.headless.org

(2) https://contemplativeinquiry.wordpress.com/2016/01/29/book-review-not-i-not-other-than-i/

(3) Russel Williams Not I, not other than I: the life and spiritual teachings of Russel Williams Winchester, UK & Washington, USA: O Books, 2015 (Edited by Steve Taylor)

(4) https://contemplativeinquiry.wordpress.com/2016/05/26/re-dedication/

METHODS IN CONTEMPLATIVE INQUIRY: PART 2

In my last post I talked about the ritual patterning of my morning practice and, in my understanding, the Sophian values it enacts. Here I discuss what happens in the main body of the practice. This begins with a set of physical and breath related exercises, which I originally learned in a Tantric setting. They draw on a kundalini yoga tradition (1) and to an extent on Chinese energy arts. I call them ‘rejuvenation exercises’ and I do them because I like them and find them beneficial.

I do not have a strong view of subtle energy or deep experience of energetic healing. But I do feel charged by this work and I go on to a contemplative engagement with the chakra system. This system  is now widely use and has been described as “part of a common, New Age esotericism in the West, entering from pan-Hindu use of the six or seven chakras in Yoga to indicate centres of power within the body and specifically arranged along the central axis of the trunk. Within Indian medicine this central axis became identified with the spinal column, and there are … fusions of Western anatomy with Indian esoteric anatomy (2)”. Druids and Pagans use this system too, and are therefore to my mind a sub-set of the ‘New Age’ in this regard. For me, the main value of this work is that it offers a for of practice that is both contemplative and embodied.

Historically, “the Tantric body is encoded in tradition-specific and text-specific ways. The practitioner inscribes the body through ritual and forms of interiority or asceticism, and so writes the tradition onto the body. Such transformative practices are intended to create the body as divine. This inscribing of the body is also a reading of text and tradition … Any distinctions between knowing and acting, mind and body, are disrupted by the Tantric body in the sense that what might be called imagination becomes a kind of action in tantric ritual and the forms that the body takes in ritual are a kind of knowing”. The description describes an Indian spiritual culture, transgressive in certain respects, but quite typical of medieval (and to a degree modern) cultures in creating practices where first person, subjective experience is moulded by reference to authoritative texts. Tantric teachers took care to write their works in Sanskrit, no longer spoken but still the holy language of their cultural zone.

I’m aware of being from a different culture in both time and place. For me the chakra rainbow works because it creates the body as more fully human, rather than ‘divine’. For this very reason it suits me better, I now find, than the Kabbalistic middle pillar system which I have sometimes used as an alternative. I begin this section of  my morning practice by raising my arms and holding them up with the palms of my hands pressed together just above the crown of my head. Then I move down the chakra positions, using gesture, sound, and colour to inscribe and energize them:

At crown level, palms in prayer position, syllable nngg as in sing, colour violet-flecked white.

At 3rd eye level, index fingers touching brow, syllable mmm as at end of Om, colour indigo.

At throat level, hand cupped below my throat, syllable eee, colour bright blue.

At heart centre level, hands crossed over my heart centre, syllable ayy as in play, colour green.

A little above my navel, hands clasped together, syllable ahh as in father, colour yellow.

At the pelvic level, hands in a diamond mudra, syllable oooo as in rule, colour orange

Bent down, each hand on a foot, syllable ohh as in road, colour red.

 From here, I turn my attention around and move slowly up again, elaborating meanings, and noticing my responses – sensations, feelings, thoughts. The following is an example of how I can work in a session, here using affirmations. I check out my congruence in using the chosen words: how fully do I stand behind them? Do I experience any promptings to change them?  I also check out the ‘demons’ present at each level and ways in they test the affirmations.

Feet: earth/body/senses: ‘I am a child of the Earth. I am welcome here.’ [Demon: Fear]

Sexual/Sacral: water/desire/sexuality/feelings: ‘I embrace sensory pleasure’ [Demon: Guilt]

Belly:  fire/will/power/self-sense: ‘I celebrate my personal power’ [Demon: Shame]

Heart: air/thinking/social sense: ‘I love and am available for love’ [Demon: Grief]

Throat: sound/resonance/creativity/expression: ‘I speak my truth’ [Demon: Lies]

Brow: light/imagination/vision: ‘I am guided by the Light of Sophia’ [Demon: Illusion]

Crown: awareness/capacity: ‘Empty awareness, holding the world’ [Demon: Attachment]

I have to say that there is indeed a text behind this practice, and a tradition. The text is Eastern Body: Western Mind by Anodea Judith, and I picked it up and worked with it easily because I already shared certain cultural features – some background in ‘New Age’ Tantra, more extensive background in humanistic/transpersonal and in particular Jungian psychology and therapeutics, and a knowledge of developmental psychology. This presentation of the chakras draws attention to the human life course. The upward hierarchy is aligned to the developmental tasks of different age groups – root, pre-birth to one year; sexual/sacral six months to two years; belly two to four years; heart four to seven years; throat, seven to twelve years; brow, adolescence; crown, adult. The practice is made powerful by the reality that ideal development is not normal, and most of us live with some level of wounding at more than one developmental stage. Our younger selves, and their needs, continue to live within us.

Contemplative chakra work  reinforces my commitment to the human side of human spirituality. The stresses and distresses of the human body/mind are part of contemplative work in my view and this work is a direct challenge to ‘bypassing’ – the flight into love and light as a means of escape from aspects of life experienced as negative or distasteful. I don’t treat Judith’s work as gospel and I have customised her framework in important respects. But in what I hope is an authentic and creative way, I freely acknowledge being text and tradition based in my use of chakras, happily using conventional frameworks and understandings to the extent that I find them useful.

In my next post I will discuss the forms I meditation I currently use and why I have chosen them for this stage of my inquiry.

(1) Swami Satyananda Saraswati Kundalini Tantra Munger, Bihar, India: Yoga Publications Trust, 1984

(2) Gavin Flood The Tantric body: the secret tradition of Hindu religion London & New York: I.B. Taurus, 2006

(3) Anodea Judith Eastern body: Western mind: psychology and the chakra system a a path to the self Berkeley, CA, 2004 (rev. ed.)

 

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