contemplative spirituality | Contemplative Inquiry

April 8, 2015

ABOUT THE ORAN MOR (GREAT SONG)

In my last post, I presented my Amazon review of Jason Kirkey’s The Salmon in the Spring prefaced by his view of the Oran Mor (Great Song), itself somewhat indebted to earlier work by Frank MacKeown. This followed on from my recent reading of a post involving the Oran Mor by Alison Leigh Lily at Q&A: What is the Song of the World, which I picked up through a reblog on Joanna van der Hoeven’s Down the Forest Path, and reblogged myself on https://contemplativeinquiry.wordpress.com/2015/4/2/ . Kirkey essentially sees the Oran Mor as something like the Divine Ground, or the Tao of Chinese mystical philosophy, something that includes all beings whether they be mountains, salmon, humans, midges, wolfhounds, gods or sidhe.

Soon after I read the book I discussed my take on the Oran Mor in a local radio interview, which can now be found in the OBOD website on http://www.druidry.org/druid-way/other-paths/druidry-dharma/. Those interested can scroll down to AUDIO Druidry & Buddhism Stroud FM 141210.mp3. At that time I was more involved in Buddhism than I am now, but generally I still stand by the things I said.

Concerning the Oran Mor, I focused on implications for the personal spiritual path rather than wider issues of cosmology. I suggested that we are invited to do three things:

Learn to hear the Song. This is another way of talking about re-enchantment, the beginning of the conscious journey in paths like Druidry.
Find our unique note, or sound, and sing it. Whilst each note is meaningless, indeed impossible, without the Song, the Song is itself dependent on our individual contributions.
Learn to hear the silence behind and within the Song. For without that the Song, in our perception can become just a noise, even if a beautiful one. To awakening to a full awareness and appreciation of the Song, we need the dimension of silence and stillness as well as sound.

I have noticed one strange thing. When interviewed for Stroud FM (and about half-way through the piece), I confidently attributed these last sentiments to Jason Kirkey. But I’ve looked through the book again and I can’t find them there. So it seems to have been my way of inwardly digesting his book and in a sense the emergence of my own note in relation to the Oran Mor itself as concept, image and inspiration. Still, a mystery, and quite startling when I listened to the interview and then went through the text again. My self-image is one of being careful with attributions and acknowledgements. Perhaps that’s why I felt such a strong energetic pull when the Oran Mor was brought to my attention again.

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March 6, 2015

FUINN II: THE POETRY OF PRACTICE

I’m a Pagan Druid, happily placed in a tradition that values poetry and seership over dogma and system building. I experience my practice as a sort of poetry. In this poetry of practice, I am held in a compelling myth of origin, an ever-now origin, and I have found a new way of working with it.

My new collection of Fuinn (Ceile De chants in Scottish Gaelic) includes a very simple one which goes A Hu Thi (ah – hoo – hee) repeated over and over again. The Ceile De interpretation, a Celtic Christian one, is that this chant “represents the three stages of the unfolding of creation … A– the Great Mystery draws in its breath … Hu – that breath is breathed out, and creation is born from out of the Mystery … God becomes matter … Thi – the Divine nature, beingness and intention acts within the field of intention … Some Ceile De would say that this final stage represents Christ Consciousness.”

It’s a bit different for me. I’ve been working with this Fonn daily for a couple of weeks now. I don’t chant. I use slow deep breathing with a silent awareness of the sounds. I find that for me, the A sets up a sense of latency, a subtle pulse and vibration on the brink of becoming. I feel it in the quality of my inbreath, as a kinaesthetic song. Hu the outbreath feels more vigorous and intentional; there’s a real sense of movement, expressed as exhalation – the breath moves out from my body, through my nostrils. Thi breathed in feels like the delighted expression of a new reality, one that I share in, distinct yet inseparable as a sentient being. This generally brings up feelings exhileration, gratitude and joy. It leads me on to the use of another Fonn as a contemplative and devotional prayer, which I wrote myself using my collection of Fuinn as a model.

A Brighde, A Brighde, solus an domhain; A Brighde, A Brigdhe, Brighde mo chridhe

A Vree-jah, A Vree-jah, solus an dowan; A Vree-jah, A Vree-jah, Bree-jah mo cree

Brighde, Brighde, light of the world; Brighde, Brighde, Brighde my heart

Brighde is the breath, the practice and the Fuinn. When writing my Fonn I wanted to build a felt sense of Brighde as cosmic birther, initiator into being, with a seat in my heart. Her name evokes power and the prayer invokes relationship – identified as She is with primal generativity and the deep powers of life and land, and also One who inspires skill and accomplishment in those She supports and fosters. Through my experience of relationship and connection, deep levels of feeling and intuition are satisfied, in some way met. I feel empowered, with a sense of having more resources available to me. Why would this be? I don’t really know. What I do know is the value of practice as poetry, and the magic it holds.

The Ceile De can be found on http://www.ceilede.co.uk

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March 3, 2015

LONDON, ANYBODYS BARN, DRUID CAMP

Elaine and I returned from London last week feeling pleased about our half-day introduction to Contemplative Druidry there. We were lucky (and grateful) for the colleagueship of Julie Bond and to be working with a supportive group. As people with different backgrounds and experiences, who generally didn’t know each other well, we worked together in an attentive and accepting atmosphere and were readily able to deepen into stillness. I for one was moved by this alone, as well as feeling confirmed in the belief that contemplative approaches have a role to play in Druidry and Paganism more widely.

Contemplative Druidry as we champion it doesn’t have a set of traditional teachings with which leaders nourish (or poison) their nestlings. We do talk about the book ‘Contemplative Druidry’ and the bones of what we do in our home group in Gloucestershire. But this is just to share the diverse perspectives of people who’ve been developing relevant ideas and practices in recent years. We describe our history and our practices not to impose them, but to seed possibilities, offer frameworks and then co-create new experiences with new people. I think that we managed this, in a promising way, in London.

I’ve recognised (or re-recognised) my personal preference for working in small, defined and intentional groups – however fleeting their life may be. It doesn’t take much to set the note for a small motivated group – culture-setting though the provision of some background, introductory sharing and a little lean ritual to provide definition and a safe container. In this work, I like an alternation between silence and speech. The process of deepening is supported by sharing and reflection. These define the context for our silence and stillness, as we gently move between narrative expression and simple being. Such a movement allows a group to co-create a collective moment in which all individuals can have a stake without surrendering their own existing understandings. And for this I think that a small group (up to about a dozen or so) is best. Much beyond that, and the event has to be run a bit differently – tilting towards a more managerial approach or risking a relative loss of definition, or both.

We have two further ventures in the fairly near future. The first is our April retreat at Anybody’s Barn near Malvern. We have decided to reduce the numbers of available places both for the reasons above and to make the accommodation more spacious for those who attend. We already have enough bookings to go ahead, and at the time of writing have room for just 3 more people. I look forward to seeing how our way of working develops over a two day and two night period, and also to working with two other companions from our Gloucestershire home group (JJ Middleway and Karen Webb) as well as Elaine.

The second is Druid Camp 2015, which itself has a contemplative theme overall this year, including a dedicated working space co-ordinated by Nimue Brown, another member of the Gloucestershire group and also part of Contemplative Druid Events. Within this larger Druid Camp programme, Druid Contemplative Events will have a two hour session. Offering our session inside a bigger event (probably about 300 people) will be an opportunity to look at where ‘Contemplative Druidry’ may be going in the wider world (now that the meme is out there), and how our own approach fits in. Because the larger community will have already been created, we’ll be able to work with a larger than usual group in our session.

I see the Contemplative Druid Events journey as a continuous inquiry – a cycle of development, action and reflection followed by re-development, action, reflection … and so on, hoping thereby to improve Contemplative Druid Events’ ability to provide introductory sessions, workshops and retreats. These are still early days.

See http://contemplativedruidevents.tumblr.com for retreat information and http://anybodysbarn.co.uk/ for retreat accommodation. For Druid Camp information see www.druidcamp.org.uk and www.facebook.com/groups/druidcamp/

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February 25, 2015

FUINN

Elaine and I returned from London yesterday afternoon, feeling pleased about our London venture. I’ll say more about that in a later post. Suffice it to say here that we found a ready interest in the possibilities of Contemplative Druidry and hope to return to London later in the year.

We discovered that the fourth CD of the Ceile De Fonn series had been delivered through the mail in our absence. Fonn is a Gaelic word that simultaneously means song, state of mind and the Land. The Fuinn (plural) are sacred chants which “work on many different levels, they harmonise the three parts of us that relate to the three meanings of the word itself – the spiritual, the otherworldly and the physical”. Indeed the Ceile De tradition “uses the imagery of three worlds that, when healthy, blend harmoniously: … the soulful, the spiritual and the physical and are represented here by the Sea, the Sky and the Land. When we are at one with the One we see that these three worlds are also One; our perception has changed and we have discovered ‘the Kingdom of Heaven'”.

The fourth CD was recorded earlier this month, around the time of Imbolc, and has a strong Brighid theme. I bought it in response to my own strong sense of a Brighid current in my own life and practice during the same period – one that goes well beyond the simple acknowledgement that Imbolc is widely seen as Her time. My spiritual note isn’t quite that of the Ceile De, which currently stands as a form of Celtic Christianity in which Brighid is honoured beyond the level of her customary sainthood. But many of the Fuinn, or words from them, presented here can fully support my own Pagan path through chanting, mantra meditation and contemplative prayer. I have worked with Fuinn before, and also have a paidirean (pronounced pahj-urinn) – a set of rosewood prayer beads with (in my case) an equal-armed gnostic cross bound by a circle. Now, with these new chants, I am coming back to them.

For me, experientially, Brighid is the Goddess of inner alchemy and ruthless compassion, and not quite the figure evoked by the Ceile De, though I can respond to Her gentler manifestations as well. But I feel a strong attraction to Gaelic, and Scottish Gaelic in particular, as a sacred language. I like chanting and listening to chants. I like being reminded that ‘contemplation’ in my own practice interweaves meditative, devotional and energetic elements. During recent weeks I have felt a closer connection to Brighid and I will opening myself more systematically to this connection in the coming period.

The Ceile De can be found on http://www.ceilede.co.uk

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February 21, 2015

CONTEMPLATIVE DRUIDRY IN LONDON

This afternoon my partner Elaine and I are travelling to London, and tomorrow we will be joined by our colleague Julie Bond at the Bonnington Centre in Vauxhall, the venue for our Introduction to Contemplative Druidry. It’s a landmark occasion for us, because it’s our first outing under the banner of ‘Contemplative Druid Events’. We are fortunate to have a maturing and deepening local group in Gloucestershire. We have given talks before, based around the book ‘Contemplative Druidry’. But this is the first time we have offered other people an opportunity to share our practice as well as our ideas. We are expecting ten participants as well as ourselves, a good number for us!

This is happening just as I’m experiencing significant shifts in my own spirituality, partly as a result of my personal work, and partly as a result of important moments with others in the course of this month, especially in Imbolc related activities.. I’m not yet sure where it’s going, in precise terms, but it feels rich and fecund. I find myself quite open and sensitive at this time, balancing this out with the demands of a presenter and facilitation role. The result is that I’m feeling a kind of nervous yet deep confidence about engaging with new people in this work.

Our next venture out will be our retreat from 17-19 April, described in http://contemplativedruidevents.tumblr.com/ and on the ‘Contemplative Druid Events’ Facebook page. That will be a further step up, and a focus in coming weeks.

Elaine and I are returning from London on Tuesday, so I won’t be posting again before Wednesday next week.

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February 9, 2015

MIND AND LIFE INSTITUTE IN EUROPE

In a previous post on https://contemplativeinquiry.wordpress.com/2015/1/02 I wrote about the Mind and Life Institute which can be found on http://www.mindandlife.org/. Founded in 1987 it was largely the inspiration of the current Dalai Lama. Its aim is to bring together contemplative practitioners and the academic community to investigate contemplative states and their value. Although it has a largely Buddhist orientation, it is not confined to Buddhists.

This post is to draw attention to a Mind and Life European Summer Research Institute on Contemplative Practice, Science and Society from 28 August to 3 September 2015 at the Abtei Fraueninsel Chiemsee, Germany.

This will explore the influence of contemplative practices on mind, behaviour, brain function and health, but are also fostering the development of new fields of research known as Contemplative Neuroscience, Contemplative Clinical Science, Contemplative Studies, and Contemplative Education (see www.mindandlife-europe.org for more details, or check out www.mindandlife.org if you wish to learn more about previous SRIs in the USA).

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January 28, 2015

MIND AND LIFE INSTITUTE: INQUIRING INTO FEAR AND TRUST IN SELF AND SOCIETY

The Mind and Life Institute can be found on http://www.mindandlife.org/

Founded in 1987 it was largely the inspiration of the current Dalai Lama. Its aim is to bring together contemplative practitioners and the academic community to investigate contemplative states and their value. Although it has a largely Buddhist orientation, it is not confined to Buddhists.

One of their current offerings is the 2015 Mind and Life Summer Research Institute (MLSRI) to be held from 13-19 June 2015 at the Garrison Institute, Garrison NY. The topic is ‘Fear and Trust in Self and Society’. (For anyone interested, the application deadline is 18 February,) The Institute says:

“This is is a week-long program to advance collaborative research among scientists, contemplative scholars, other humanities scholars, and contemplative practitioners, based on a process of inquiry and dialogue. With this unique program, we are not only nurturing a new generation of scientists interested in exploring the influence of contemplative practice and meditation on the mind, but are also fostering the development of new fields of research collectively referred to as the ‘contemplative sciences.’ This year’s institute will be held June 13-19, 2015 and will be located at the Garrison Institute in Garrison, New York, 50 miles north of New York City in the Hudson River Valley.

“The 2015 MLSRI will be devoted to examining fear, trust, and social relationships. Presentations and discussions will draw on research in both the sciences and the humanities, including neuroscience, psychology, anthropology, religion, and contemplative studies. Over the week, we will explore biological and experiential aspects of fear, its influence on our cognition and emotion, and its expression in both healthy states and clinical disorders. Critically, we’ll also be examining the role of trust and interpersonal connection as a counterpoint to fear, so we will also address the protective functions of secure attachment and compassion. Finally, we will ask how contemplative practices might be used to help us work with fear and cultivate social bonds.

“We encourage interested scholars to apply as either a Research Fellow or Senior Investigator:

Research Fellow candidates include students in contemplative traditions, as well as undergraduate students, graduate students, and postdoctoral fellows in relevant academic fields.
Senior Investigator candidates are established researchers, faculty, teachers, scholars, or practitioners in a relevant field.

“We are now accepting applications online. Applications close on February 18, and applicants will be notified of selection by April 3. There is a $45 application fee. The all-inclusive program cost is $525 for Research Fellows and $775 for Senior Investigators. For more information, please visit our event website: MLSRI 2015.”

Although I sometimes worry about topics like this becoming over-academic, I like the way in which contemplative inquiry is being given increasing attention through initiatives such as the Mind and Life Institute.

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January 21, 2013

ENTERING SILENCE

Sometimes, as over the turn of the year, I feel like blogging fairly frequently. At other times, like now, I don’t. I’m still integrating my work with the Ceile De paidirean (beads) and fuinn (chants). It takes a while. I suspect that I’m entering a quiet period.

Yet as I do so I want to say a little bit about what contemplative practice means to me now. Centring in silence is the essence of the practice. In sitting meditation I enter silence with a contemplative intent. The process is one of self-emptying, but not in a self-wounding spirit of renunciation, of holy war on ‘ego’, of pushing away the immature self-sense like an unwanted child.

Self-emptying is simply the will to let things come and go without grabbing on, making room for something else to be. Warmly spacious, it invites a more expansive way of being. We do not let go in order to get something better. The letting go is itself the something better, freeing us from our habitual self-protectiveness and contracted activities like taking, defending, hoarding, and clinging. For this reason Cynthia Bourgeault talks of ‘kenosis’ (self-emptying) as “primarily a visionary tool rather than a moral one; its primary purpose is to cleanse the lens of perception”*.

Having said that, I am finding that the contemplative shift into self-emptying does tend to open up states of acceptance (including self-acceptance), gratitude, peace, joy and love. They come in and are present, just naturally there, not in any way willed or dutiful, some of the time. They come and go, while contemplation remains centred in stillness and silence, and “looks at the world through a single lens of wholeness”*.

* The meaning of Mary Magdalene: the woman at the heart of Christianity. Cynthia Bourgeault. Shambhala: Boston & London, 2010

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January 10, 2013

NOTE AND SONG

I have continued to experiment with the forms of contemplative prayer and mantra work I use in connection to my Ceile De paidirean. Having worked some time now with the heart prayer, I have started to engage with other expressions of this tradition. These are drawn from the wider range of Ceile De fuinn (chants).

My overall morning practice is customarily held within a circle cast in “the Sacred Grove of Sophia, the luminous spirit of wisdom”. I have found a fonn (chant) for my walking meditation that links back, for me, to her. The words are:

Gun tigeadh solas nan solas air mo chridhe; gun tigeadh ais an spiorad air mo chridhe

Goon tee-guch solus nan solus air mo chree; goon tee-guch aysh an speer-utch air mo chridhe

Come light of lights to my heart; come wisdom of spirit to my heart

When I use this fonn (chant) in walking meditation, I use Sireadh Thall (Sheer-ich Hall) as a mantra, for periods of time, when sitting. It means “seek beyond” and according to the Ceile De, Sireadh Thall is “one of the many poetic names for the Great Goddess of the Gael, Brighide or Bridget”. She has sometimes been called the northern Sophia (as in Caitlin Matthews’ book, ‘Sophia’). Sireadh Thall, as a divine name, gives me a sense of the Goddess pointing beyond herself to a place where names, forms and images of the divine dissolve.

Gun tigeadh solas nan solas air mo chridhe; gun tigeadh ais an spiorad air mo chridhe is the fifth fonn on the first Ceile De fonn CD. Sireadh Thall is the tenth. I find this latter especially moving. For me it is presented here in a perfect weaving of voices. There is no soloist, yet the loss of any one voice – each with its unique integrity – would diminish the piece. So collectively this fonn gives voice to the Oran Mor, the great song of what is.

In working with different fuinn in this way, I can listen in to them, feel them, taste them – their resonance, their energy, and their inspiration. I get closer to finding my note within that song.

(Sireadh Thall can be accessed and downloaded on http://www.ceilede.co.uk/company/the-fonn.)

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December 11, 2012

ANOTHER POEM

Here is another take on the divine child theme – this time by Nuinn (Ross Nichols), who led OBOD in its 1964-75 manifestation. Ross’ poem is called ‘The Coming Child’.

We have created a web of flesh and blood

A fish in our river, a frog in our shallows;

And he shall be a beast of promise and a springing grain.

Shedding the child is an act of plenty

The womb full-eared, the excess of the year

And its coming again.

He came in a tent, he

Paddled in a boat, he

Went to the weir.

Who is he that came in a tent

And was known in the waters of the firmament?

Even he, the web of blood and flesh,

The small thing nestled in red,

Floating in the water of motherhead

In a bag of skin.

The beast shall leap aloud and shout

From rock to rock;

And this new grain shall be in ear

Before twelve year.

What is the sign that this shall be?

For life and death fall fatally.

The waters of the weir are dammed

But the falls flow on;

The sun dies and is eaten of Set

But there is a new sun.

The river cannot stop nor for long be stayed,

And its mighty fall

Is the descending of the milk of life,

Birth and succour of all.

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Tag: contemplative spirituality