Contemplative Inquiry

This blog is about contemplative inquiry

Tag: Contemplative Druidry

LATE WINTER: REGENERATION

In the picture above, birch catkins are gaining strength. It is a bleak and cold early afternoon. The tree trunks sit in quiet latency. But new life is stirring all the same.

In the wheel of the year, winter is the season both of dying and regeneration. Late winter my be the coldest time of year, but the turn has been made and the days are already lengthening. Imbolc, which once marked the first lambing season of the year for our ancestors, is on its way.

Four years ago (1) I wrote a post in which I described the place of Birch (Beith) in the Irish Ogham alphabet, and its link with new beginnings and the need for careful preparation in any new endeavour. In Northern runic tradition Birch (Beorc, Berkana) is identified with the young Goddess, sexuality and birth, as well as beauty and creativity in general. At the time of writing I was working with a mandala of 16 trees in which Birch was my tree from 1-22 February. It continues to be an important tree in my life.

Now, my emphasis is different. I started by reflecting on a group of birch trees planted just outside our building. I can see them now  out of a balcony widow. There are five in this space, somewhat sheltered between two buildings. They are the nearest thing to a grove in this urban setting. They are still young and have only recently reached the second floor level where we live. They seem vulnerable, shallow-rooted. When we have high winds, I expect them to blow down. They bend a long way. But they haven’t broken or fallen yet.

They are our neighbours. Elaine and I walk among them often. They are a good place for her when she re-learns walking after her accident and its complications. She first noticed the catkins and pointed them out to me weeks ago, when they were tiny. The picture above, which I took today, shows how much they have managed to grow in these apparently unpromising winter weeks.

(1) https://contemplativeinquiry.blog/2021/02/01/birch-new-beginning/

WORKING WITH BEADS

Recently I wrote about the balanced cross (1), linking it to the paidirean (pahj-urinn) prayer beads of the Ceile De (Culdees), a modern monastic order based in Scotland. This post is about the beads and my work with them. Beads like this were part of the original Ceile De tradition and are known to have been used in the days of Columcille (St. Columba).

There are 150 beads, each about 5 mm wide.  They are made of unstained rosewood and were left immersed in rose damask oil for a month.  As well as scenting the beads, the oil gives the beads a pinkish colour. A cross hangs from the beads – at heart level when worn as a necklace.

Each Paidirean is ceremonially strung in Scotland by a Ceile De Order member.  The process takes two hours and involves prayer, meditation and continuous chanting during the stringing.  Then a blessing is spoken over the completed Paidirean which is anointed with water and with oil from a local holy well, used for at least 1500 years. The Paidirean is an object of power as well as beauty. 

I am not a member of the Ceile De, and when I acquired the Paidirean they knew that I would work with the beads in my own way. I bring together meditation and prayer. I work with the Soham mantra, with Satish Kumar’s understanding (2) that it means ‘you are, therefore I AM’. Whilst I am mindful to my breath, to the mantra and to the movements of the beads, mindfulness is a means and not the purpose of the practice.

The purpose is to make an offering to Spirit – an offering from one lamp to the light, one wave to the ocean. After some hesitation and experiment, I have adopted the word Spirit, rather than Goddess or God, to address the Divine. It is more universal and inclusive as, for me, befits a panentheist view. In making my offering, I am aware that Soham also works laterally, including relations between all beings within the web of life, just as the Druid prayer speaks of  ‘the love of all existences’. Ultimately, we are recognising the divinity in each other.

Spirit is not beyond us in some other realm. It is here, now, and everywhere.  When I work with the beads, I am making both an offering and an affirmation.

(1) https://contemplativeinquiry.blog/2025/01/04/the-balanced-cross

(2) Satish Kumar You Are therefore I AM: A Declaration of Dependence Totnes: Green Books, 2002

SIGNS OF LIFE IN A WINTER KINGDOM

I am in a place and time of cold beauty.   Beside the Gloucester-Sharpness canal, the water margin looks like a scene of suspended animation.

It isn’t true. There are fish in the water, underneath the ice. Trees are preparing for spring, protected by their bark. In the picture below evidence of the sun is seen on a tree trunk and on the thawing waters of the canal.

In woodlands beside the canal, I find an iced up inlet where the surrounding ivy lives up to its evergreen name. This small enclosed spot feels strongly alive, the frozen waters an adornment rather than a contrast.

Returning to the Docks, I notice that the seagulls aren’t acting as the confident, aggressively resourceful selves that I expect. The are neither at work, busily scavenging, or at play, gleefully flying or enjoying the water. They seem a bit bewildered by the thin ice that they are standing on.

On this walk I’m connecting rather than communing. I’m outwardly rather than inwardly focused, oriented to narrative and incident. There are different ways of observing and today I want to connect with the world and feel that I am part of it. I am endlessly fascinated with this small territory and the way it changes as the Wheel turns, and seasons come and go.

BLUE SKY, RETURNING SUN

When I walked out this morning, my fingers felt cold inside their gloves. Visually I enjoyed the interplay of strong light and strong shade. The sky overhead was blue. Without seeing it directly I felt the presence of the sun. When I did find it and stepped into its path I found it dazzling and warm. I hadn’t expected the warmth. When I checked the temperature I noticed that it was rising, though not by much.

This, for me, was the sign that the sun was back after the long Midwinter moment that marks the turn of the year where I live. It helped that we were free of fog, rain and snow. Whatever comes next, Ì can tell myself that I have lived to greet another rising year together with my wife Elaine. A moment to cherish and celebrate.

THE BALANCED CROSS

Twelve years ago (1) I wrote about the paidirean (pahj-urinn) prayer beads of the Ceile De or Culdee movement (2). In its current iteration this is a modern monastic order based in Scotland with a lay following in other parts of the world. It looks back to the early Celtic church once influential in Ireland, Scotland and north-east England. The post referenced above (1) describes my relationship with the beads at the time.

Now, coming back to this beautiful artifact, I am principally focused on the cross – an equal armed and circled silver cross that hangs from the beads – at heart level when worn as a necklace. This form of cross is an ancient symbol, sacred to many people in many cultures, often understood as a sun wheel, and not specific to Celtic Christianity. It is sometimes called the balanced, or peaceful, cross.

For me, this cross is a more fundamental image than the awen symbol, which I can also wear as a pendant, appropriately sitting at the level of my throat. The silver cross maps a whole imaginal world: four directions or winds – east, south, west, north; four powers – light, life, love, law; four elements- air, fire, water, earth; four guardians – hawk, stag, salmon, bear; four qualities – vision, purpose, wisdom, faith; four times of day – sunrise, midday, sunset, midnight; four seasons – spring and early growth, summer and ripening, autumn and bearing fruit, winter, dying and regeneration. Having a liturgy to this effect, casting a circle and calling for peace as a regular practice, marinate me in a certain way of spiritual life. Wearing this cross confirms and declares it.

In my light energy work, the disc becomes a radiant sphere that holds me. For there is a vertical dimension. Horizontally I hold my hands out palms raised and the energy flows out from heart through outstretched arms and to my hands. Vertically it flows in both directions from my heart to my feet and the earth and also to my brow and above my head. But the source of this radiance is the energy behind the heart and the still emptiness behind the energy. This flow is an open system. Energy also comes back. My energy sphere is porous to the world. I like the illustration on the bag below because it shows an empty circle at the centre. This does not feature on the pendant itself, but to me empathises the divine power at the centre from which I am not separate. It is good to reconnect with an carrier of healing and insight which I appeared to have left behind. I am grateful that it was still here for me when I was ready to reconnect.

(1) See: https://contemplativeinquiry.blog/2012/12/30/

(2) See: https://www.ceilede.co.uk

WINTER SOLSTICE BLESSINGS

Midwinter roses

with understated elegance

Offer their Solstice blessings.

THE SUN SETS ON 2024

It is very close to the turn of the year. The sun is now setting on 2024. The sunset pictures above and below are from 15 December at 4pm, taken from a balcony window. Vivid imagery after long days of sunless grey. It feels weird and alien, almost as if I’m looking out on another planet. 2024 has often felt like that, at times beautiful, at times scary and disorienting, at times a test of endurance.

Looking back at 2024 in a seasonal but non-festive way, I find a hard year with extraordinary moments. Personally, it was dominated by my wife Elaine’s accident in Gran Canaria and her gradual and ongoing recovery. A roller coaster of a year. Currently I feel good about my spiritual inquiry and practice, which I experience as a great blessing. But I do not want to impose any expectations on 2025. Let the new year be what it will.

LIGHTS IN DARKNESS

Stars in a night sky. Candles in a dark room. Cleverly crafted decorations for Yule. These, for me, are ideal images of light in winter. When I came into Druidry, I was moved by the liturgical use of the phrase ‘the illumination of lights’. In a reality of many lights, which can also be a reality of one light and many lamps, the light is not overwhelming.

Darkness makes light bearable when containing a plurality of lights. There is space for freedom here, and likewise space for relationship and connection. This winter, I am not energetically hibernating, as I sometimes do. I find myself going deeply into Innerworld landscapes and connections in a way I have become unused to in recent years. Yet I do not feel alone or self-absorbed. I feel like a little light in a field of lights, each contributing its own individual illumination to the field, whist nested in a nurturing dark. It feels like the right focus for the time of year, and the end of 2024.

BIRCH BARK HAIKU

Birch bark beauty

Between earth and sky,

Greeting another winter.

FAITH

In my Druid circle, I associate the northern quarter with faith. The quality and context of faith are not defined. They could simply mean faith in the practice and path. My contemplative inquiry overall has tended towards a stance of ‘sacred agnosticism’ (1), in which faith is not emphasised. This has served me in many ways. I have avoided mixing up the idea of ‘faith’ with affiliation to authoritarian movements, mandated beliefs, or the surrender of self-responsibility and personal discernment. I have been alert to the metaphysical group think and consensus collusion that can show up in any spiritual movement (other kinds of movement too). I have done my best to gather and evaluate information skilfully, when developing principles about how to live ethically and gracefully in an increasingly scary world.

And yet … this is not the whole story, or I would feel spiritually malnourished. In recent months I have experienced a strong felt sense of the divine. When I describe myself as ‘living presence in a field of living presence in a more than human world’ – an animist identification – the identification now seems more than animist, though the animism is still there. I pray more congruently to the Goddess as Ancient Mother and talk, less anthropomorphically, about the ‘bubbling source from which I spring’. The Divine is beyond name, form or description – and some people prefer a specialist, capitalised use of rather abstract terms like Consciousness, Awareness, Void, Ground of Being. But the ones from my own practice are the ones that work for me. They come from the intuitive heart and the imagination. To me they offer a deeper knowing, though I am personally cautious about the use of the word gnosis. For me, it can reduce the sense of mystery,  banishing the creative role of faith itself.

I have become a provisional panentheist, experiencing intimations of a divine which is everywhere and no-where, and from which we are not separate. This partly reprises work I did in the earlier days of my inquiry using the framework of non-duality. Now I find panentheism a better term than non-duality for affirming both the divine and the world. The earth spirituality in the Druid tradition is in no way compromised by a panentheist perspective. If anything it is enhanced.

(1) See https://contemplativeinquiry.blog/2024/02/16/sacred-agnos

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