contemplativeinquiry

This blog is about contemplative inquiry

Tag: Headless Way

A MIDSUMMER DAY’S DREAM

This post is about a midsummer day’s dream in the the Scottish border country, a dream which included a certain kind of waking up. I have written about it before (1,2) but this is the first illustrated version. Fourteen years have passed since that day, which in many ways determined the form which my expression of Druidry would take.

I was near Melrose. The wild rose was one of many on the banks of the Tweed. In this photograph, I am on a riverside path, with my back to the river. I keenly noticed then, as I notice now, the difference between a wild rose and the more familiar cultivated ones. I love both. But I remember feeling a particular delight at the simplicity of the native flower, a sense of easy integration into habitat, and of a plant not committed to being red or white.

Looking more deeply, I have said in my earlier writing how I had a momentary experience in which, gazing at a rose, subject/object distinctions disappeared and it is as if time intersected with eternity. I have identified this with the Seeing experience more systematically explored by Douglas Harding and the community built up around his work (http://www.headless.org). This was the beginning my sense that direct experience of the world, manifesting through a form of nature mysticism, would be my way forward, eventually becoming a contemplative Druidry and the backbone of my contemplative inquiry. I experience this as a direct and simple route to stillness, presence, resting in being., and identifying with source.

My walk amongst the wild roses had a prequel. Firstly, I had already spent time in the well-preserved ruins of Melrose Abbey. It was a building of Green Man carvings, but, sadly, neither the monks who occupied it nor the iconoclasts who abandoned it had access to the Gospel of Thomas (3) or the words:

“His disciples said to him:

‘When will the dead be at rest?’

‘When will the new world come?’

He answered them:

What you are waiting for has already come,

but you do not see it.” (3)

Here I see the abbey as a solid, material buildings, built with love and care. Even today, it belongs in its landscape, as much as the Tweed or the nearby Eildon Hills, with a semi-wild orchard of apple, pear and cherry trees. What I haven’t written before, in times when I was busy making distinctions between available paths, is that time and eternity intersect in this place too. But, on the day in question, I didn’t have that experience in the abbey grounds. I had it only among the wild roses, down by the river.

The Eildon Hills are also part of the same landscape, indeed a more primal one. But they are fairy hills and they can hide themselves. On that day, they hid from me. There was no invitation – or, rather command – from the Queen of Elfland, who had once ridden out to summon Thomas the Rhymer to her service:

“But you maun go wi’ me now Thomas

True Thomas ye maun go with me

For ye maun serve me seven years

Through weel or wae as may change to be.” (4)

At midsummer in 2007 I was looking for a spiritual home that offered both depth and simplicity. The grim half hidden hills were not appealing to me and I was closed to their magic, with an invitation or without one. I did not want to court danger by ascending into their conceivably treacherous mists. The low road by the river was the one for me.

It was a good decision, and good came of it. But I do also understand that on a different day, those hills could be seen in a different light. I do not now feel constrained to make a neat choice between a broad road, a narrow road and a bonny road. Two cycles of seven years on, well rooted in a nourishing life and practice, I find myself in a more open space, wondering what lessons this Otherworld might yet offer.

(1) James Nichol Contemplative Druidry: People, Practice and Potential Amazon/Kindle, 2014 See: https://www.amazon.co.uk/contemplative-druidry-people-practice-potential/dp/1500807206/

(2) https://contemplativeinquiry.blog/2019/07/16/seeing-contemplative-druidry/

(3) The Gospel of Thomas: the Gnostic Wisdom of Jesus (Translation from the Coptic, introduction and commentary by Jean-Yves LeLoup. English translation by Joseph Rowe. Foreword by Jacob Needleman) Rochester, VT: Inner Traditions, 2005

(4) R. J. Stewart The Underworld Initiation: A Journey Towards Psychic Transformation Wellingborough: The Aquarian Press, 1985

BEING AND PERSPECTIVE

“To have a perspective, a sense of Being has to be there first.

Is there any perspective if there is no sense of Beingness or sense of aliveness?

That same aliveness underlies every perspective.

The Questions – Does it help? Is it of value? –

are questions which people will have their own perspective on.

So, a wordless experience of being that is available to turn to 24/7,

not dependant on a particular feeling, thought or perspective,

All of which come and go.

Not being an attainment

it is not dependent on effort

but when consciously noticed

it is constant and obvious.”

These words from Steve Palmer of the Headless Way summarise my learning from that family when crafting a contemplative Druidry through my inquiry process. The noticing he talks about towards the end is at the centre. Everything else radiates out, re-visioned by the noticing.

http://www.headless.org/

THE PEACE OF THE GODDESS

This post follows on from my recent post on Patterns and Peace (1). There, I discussed the role of ritual patterning in a sunrise practice. Here, I discuss the role of meditation in a sunset one. In both cases I experience peace as an active energy – empowering, nourishing, and close to the Source.

In the evening I do not cast a circle. I simply sit down facing my altar and say: May there be peace in the seven directions. May I be present in this space. I say the Druids’ prayer, affirming the commitments to a love of justice and the love of all existences. I see them as the necessary context for the manifestation of true peace in the world.

I talk myself in to the meditation itself with other words customised from Druid tradition: Deep in my innermost Being, I find peace. Silently, in the stillness of this space, I cultivate peace. Abundantly, within the wider web of Being, may I radiate peace.

Starting with a focus on my heels, extended to include my feet as a whole, I tune in to my felt sense of body and life energy. Moving gradually up my body, I pay close attention to my emerging experience of a physical and energetic field, which I find to be light and spacious. I also notice the breath. Surrendering to this universe of internal experience, I can enter an awareness of deep peace, joy, and wonder at the miracle of experiencing. This is beyond ‘At-Homeness in the flowing moment’. I call it the Peace of the Goddess.

Coming out of meditation, I say I give thanks for this meditation. May it nourish and illuminate my life. May there be peace in the seven directions. May I be capacity for the world.

I do not meditate for long periods. This whole practice, including liturgy and meditation, takes about half an hour. The phrase ‘capacity for the world’ uses the language of the Headless Way (2) and indicates that if we enter into our true nature as clear awake space, we become, in our everyday lives, ‘capacity for the world’. The meditation is both the experience that it is, and a resource for life and contribution to the world.

I have done meditations of this kind for many years. Recently, this meditation has become richer and more focused. I believe this to be partly due to practice and partly to the season – I find both equinoxes enabling for meditation. But there is also the benefit of increased understanding. I am grateful to Eckhart Tolle, whose work I have begun to engage with, when he says: “What I call the ‘inner body’ isn’t really the body any more but life energy, the bridge between form and formlessness … When you are in touch with the inner body, you are not identified with your body any more, nor are you identified with your mind. … You are moving away from identification to formlessness, which we may also call Being. It is your essence identity”.

(1) https://contemplativeinquiry.blog/2021/03/12/patterns-and-peace/

(2) http://www.headless.org

(3) Eckhart Tolle A New Earth: Create a Better Life Penguin Random House UK, 2016 (First edition 2005)

Re Druids’ prayer see: https://contemplativeinquiry.blog/2021/02/22/ripple-effects-where-prayer-can-be-valid/

SPRING CLARITY

Looking out at the world, I see great variety. In one picture, above, I see a continuing wintry austerity. It is 26 February, somewhat before 9 am. I look up a hill on which the frost has yet to melt. It is daylight, with clear blue sky, but no direct sign of the sun. Light, indeed, but of a chilly kind. The trees have a stern look, reinforced by the battlements behind them – decorative though they might be on this nineteenth century folly of a fort.

The second picture, below, was taken a few minutes earlier, but lower down. There are no signs of frost. There wasn’t any, even on the ground where I was standing. here, I am physically closer to the trees and I feel closer to them. Sunlight is visible on their bark. The looks of these two pictures seem very different, even though they are not much separated in the world’s space and time. I am enchanted by small changes like this. I can lose myself in them.

On the morning of 26 February, there was still a tension between winter and spring characteristics. I do not feel that now, on 2 March, even though a return of frost is quite possible. The year has moved on and I seem to have moved with it. I feel re-invigorated. I feel clearer about the direction of my inquiry, now becoming a more focused contemplation on how I, as a human being, find “a balance between human and Being”, to use the words of Eckhart Tolle (1).

‘Being’ is a way to talk about the Divine, whilst keeping a distance from theistic language and its traditional associations. For Tolle, and I would say now for me, Being is found “in the still, alert presence of Consciousness itself, the Consciousness that you are. Human is form. Being is formless. Human and Being are not separate but interwoven”. This description deepens my existing “At-Homeness in the flowing moment”, identifying it unequivocally as the gateway to immersion in Being. I cannot state this as an objective truth claim. What I can say is that I am being truthful to my experience and deepest intuitions, and that there are many truthful people today and down the ages who have made sense, and continue to make sense of their experience in this way.

When I cast my Druid circle, asking for peace in the four horizontal directions, the below and the above, I finally turn to the centre as the seventh and final direction. Instead of saying, “may there be peace”, I say, “I stand in the peace of the centre, the bubbling source from which I spring, and heart of living presence”. I then chant the Awen. Peace, silence, stillness, emptiness, the space between thoughts, feelings and things – these in my experience do most to open me up to Being. Feelings of joy and lovingkindness are likely to enter in. The Headless Way community talk about our core, formless, identity – our true nature – as that of a clear awake space that is also ‘capacity for the world’. (2). Certainly for me, deepening into Being enriches the human dimension itself – with all of its relationships, activities and roles in 3D timebound reality. In older language, it brings heaven to earth. My contemplative inquiry continues, as a way of supporting this endeavour and sharing it, within the cultural framework of modern Druidry..

(1) Eckhart Tolle Oneness with All Life: Awaken to a Life of Purpose and Presence Penguin Random House UK, 2018 (First ed. published 2008)

(2) http://www.headless.org/

A CONTEMPLATIVE LENS

As the autumn deepens, I find that my canal walking has slowed down and detached itself from notions of exercise. It has become spontaneously and informally meditative. I am simply noticing what is available, rather than striving to get to some other place in myself or in the world. Followers of the Headless Way (1) describe such attention as ‘being capacity for the world’, since the world knows itself through this awareness. One of the Headless Way’s poets, Colin Oliver, has the lines (2) “In the oneness of things/ I am nowhere in sight”. I am like that with my phone/camera. I rarely have it in the selfie mode, so it is a good device for the purpose.

My combined walking and photography have become a contemplative opportunity, an informal opening to the magic of what is given, here and now, which I sometimes refer to as ‘at-homeness in the flowing moment’. They have taken their place, unplanned, at the heart of my contemplative Druidry. They enable immersion in the apparent world, and provide a setting for what I like to call valley experiences, to distinguish them from the peak experiences more often discussed. I notice also an aversion to calling this activity a ‘spiritual practice’, a feeling that comes with the image of a caged bird. Not right for the context. Not right for that in me which does this.

Through this contemplative lens I can be appreciatively open even to appearances of dereliction and decay. They are simply part of what is. When I see an old and roofless building without this accepting contemplative gaze, I can become irritated and grumpy. Why isn’t it being renovated or pulled down, one or the other? Who is responsible? But in my picture taking mode, through the lens of contemplation, I am entirely at ease. The building has its place, just the way it is.

My meditative walk can highlight processes as well as still images. A decaying rose becomes a rose hip. The dying flower makes way for fruit, which will die back in its turn after seeding the next generation. ‘Decay’ is relative.

The lens of contemplation makes space for things that would be easy to miss otherwise. A waning moon, for example at 8 a.m. …

… or the delicacy, close-up, of old man’s beard …

… or a naturally sculpted head of an unknown bird or reptile, which also offers space for a cobweb …

These walks have taught me a lot. There must have been a gestation period between the time I gave them up – what with Covid-19 and my concerns about narrow paths and passing – and the time I resumed them. Along the way I’ve gained a different perspective on their role in my contemplative life. I used to see them as ancillary. Now they seem central.

(1) http://www.headless.org/

(2) https://contemplativeinquiry.blog/2016/04/28/poem-the-oneness-of-things/

THE BUBBLING SOURCE

“I am no longer your Master, because you have drunk, and become drunken, from the same bubbling source from which I spring.” From Saying 13, Gospel of Thomas (1).

In the Gospel of Thomas, Yeshua begins to treat Thomas as his peer. Asked by Yeshua “to what would you compare me?”, Thomas has replied, “Master, my mouth could never utter what you are like”. This reply contrasts sharply with Peter’s “you are like a righteous angel” and Matthew’s “you are like a wise philosopher”. Thomas has understood. He has dropped all his presuppositions and expectations. He has been able to meet Yeshua in living presence, at source. Whoever wrote this text is asking us to emulate Thomas, and therefore his teacher Yeshua. We all come from the same bubbling source, and are invited both to recognise this and live from the place of recognition. Peter and Matthew may remain constrained by limiting traditional narratives, but Thomas has understood, and two other disciples, Salome and Mary, are portrayed as being on the way.

Recently re-reading this story, I was moved by the force of the words ‘bubbling source from which I spring’. I am grateful to Jean-Yves LeLoup’s translation for this, because the standard academic translation speaks of the “bubbling spring that I have tended” (2), which for me lacks power in comparison. ‘Bubbling source from which I spring’ exactly describes my felt sense of ‘living presence’, recognising it in myself. In my formal practice, I work within a circle framework and I quickly grasped that it should be recognised as the power at the centre. Liturgically, I now greet it is ‘the bubbling source from which I spring and heart of living presence’. This feels right and good. It helps that ‘bubbling source’ is not specifically a water image in this translation. I am free to experience it internally, through my act of recognition, as a shift in energy and attention.

I feel as if I have integrated, or perhaps re-integrated, a depth dimension into the practice, and it feels richer. Since the Winter Solstice I have been closely following the wheel of the year. It represents the inheritance and continuing life of my Druidry. In many ways this is a naturalistic undertaking. But I am now powerfully reminded that my existing commitment to the flowing moment as my true home, and out of which these recent insights came, is not simply about living a slowed down time in a conventionally naturalistic sense. It is that – but it also allows the taste of timelessness and the sense of a primordial nature. The Thomas text reminds me of it. That I can recognise it is also partly thanks to my work in recent years with the practices of the Headless Way (3), the Direct Path (4,5), and Jeff Foster’s community (6). Ultimately this primordial nature is no-thing, but as no-thing it becomes everything, I discover a ‘bubbling source’. I seem to have reached a point where I can both integrate this learning and keep simple. Indeed the one seems to lead to the other. I am grateful that it is so.

(1) The Gospel of Thomas: the Gnostic Wisdom of Jesus (Translation from the Coptic, introduction and commentary by Jean-Yves LeLoup. English translation by Joseph Rowe. Foreword by Jacob Needleman). Rochester, VT: Inner Traditions, 2005

(2) The Gospel of Thomas: the Hidden Sayings of Jesus (New translation with introduction and notes by Marvin Meyer. Interpretation by Harold Bloom). San Francisco, CA: HarperSanFrancisco, 1992

(3) http://www.headless.org

(4) http://www.rupertspira.com

(5) http://www.greg-goode.com/

(6) http://www.lifewithoutacentre.com/

NOTE: This post continues a discussion begun at https://contemplativeinquiry.blog/2020/3/28/living-presence/ and continued at https://contemplativeinquiry.blog/2020/4/02/wisdom-writing/

HOODED HERMIT

Winter in the  Wildwood Tarot lasts from Samhain (1 November) to Imbolc (1 February), whereupon the spring quarter begins. The hooded man, hermit of this deck, is shown as solstice figure whose influence pervades the whole winter. The image depicts a hooded figure, staff in the left hand and lantern in the right, standing by a great oak tree. The lantern illuminates a door in the tree, which itself suggests, through cracks in its timbers, an illuminated space inside. A wren sits on a stone nearby.

There is power in this image. The world tree, standing for life and wisdom, is both source and refuge. The hooded hermit seems to model intention and training, and his lantern and staff are potent tools. The wren once won a contest to be king of the birds by riding on the back of an eagle and thus flying highest. An animal ally, perhaps.

The face of the hooded hermit is hidden: no visible sign of a forest rebel; no sign, specifically, of a man. Does this suggest a talent for invisibility or shape-shifting? Perhaps. But what I chiefly sense is a Zen emptiness, of which Thich Nhat Hanh (2) says: “At first, we think emptiness is the opposite of fullness but, as we saw earlier, emptiness is fullness. You are empty of your separate self, but full of the cosmos.” According to another Zen writer (3), “the Buddha called himself tathagata or ‘that which is thus coming and going’ …a flowing occurrence, and the outward form ,,, was constant, calm, compassionate availability to people who came to him for help.”

I am not a Buddhist and I do not seek to appropriate the hooded hermit for Buddhism. Similar ideas about the emptying out of personality to make room for a greater life can be found in Taoism (4) and Douglas Harding’s Headless Way (5). There’s a reminder here that path and goal are one, and that an emptied fullness of experiencing is available at any point of the journey.

(1) Mark Ryan & John Matthews The Wildwood Tarot Wherein Wisdom Resides London: Connections, 2011. Illustrations by Will Worthington

(2) Thich Nhat Hanh The Other Shore: A New Translation of the Heart Sutra with Commentaries Berkeley, CA: Palm Leaves Press, 2017

(3) Ben Connelly Inside Vasubandhu’s Yogacara: A Practitioner’s Guide Somerville, MA: Wisdom Publications, 2016

(4) Lao Tzu Tao Te Ching: A Book about the Power and the Way Boston & London: Shambhala, 1998 (A new English version by Ursula K. Le Guin, with the collaboration of J.P. Seaton, Professor of Chinese, University of North Carolina, Chapel Hill)

 (5) http://www.headless.org

EMPTINESS AND INTERBEING

At this point in my inquiry I want to refine my understanding of ’emptiness’. The Buddhist teacher Thich Nhat Hanh is a great help here, in his final commentary on the Prajnaparamita Heart Sutra .

Thich Nhat Hanh discusses Buddha’s teaching that everything is “a manifestation of causes and conditions” and that nothing is permanent or unchanging. This applies to the whole cosmos, and not just to the apparent world. “Whether you call it atman (the soul) or Brahman (ultimate divinity), whether you call it the individual self or the universal self, you cannot find anything there”. Buddha’s teaching was aimed at undermining both of these notions. Nothing has any ‘self-nature’ (we might use the term ‘essence’).

Thich Nhat Hanh pursues this right into the territory of emptiness. “There are still many people who are drawn into thinking that emptiness is the ground of being, the ontological ground of everything. But emptiness, when understood rightly, is the absence of any ontological ground. … We must not be caught by the notion of emptiness as an eternal thing. It cannot be any kind of absolute or ultimate reality. This is why it can be empty. Our notion of emptiness should be removed. It is empty.”

He goes on to say: “the insight of interbeing is that nothing can exist by itself alone, that each thing exists only in relation to everything else … looking from the perspective of space we call emptiness ‘interbeing’; looking from the perspective of time we call it ‘impermanence’ … to be empty is to be alive, to breathe in and breathe out. Emptiness is impermanence; it is change … we should celebrate. … When you have a kernel of corn and entrust it to the soil, you hope it will be a tall corn plant. If there is no impermanence, the kernel of corn will remain a kernel of corn forever and you will never have an ear of corn to eat. Impermanence is crucial to the life of everything”.

This is one side of an age old controversy within spiritualities of Indian origin. In this blog, I have given friendly attention to the other side as well – particularly Direct Path teachers like Rupert Spira and Greg Goode and the Indian influenced Douglas Harding. In the end I don’t make an absolute judgement about it. My Sophian ‘At-Homeness in the flowing moment’ is compatible with both views. But I’m now finding greater energy and aliveness in the framework here presented by Thich Nhat Hanh.

Increasingly, when I do Direct Path exercises I experience a breaking down of assumptions about experience itself, and a tremendous opening out … but no container called ‘Awareness’ to fill a God sized hole. It’s similar for me with the Harding exercises. My experience is broadly the same, but my felt sense has shifted, and my narrative with it. I’m moving away from big picture truth claims about this, because I have become sceptical that exercises like this provide any grounds for them, one way or the other. Rather, I lean in to an evolving personal understanding, always provisional, of my contemplative experiences.

As a shorthand, I can talk about the tension between a ‘Oneness’ framing and an ‘interbeing’ framing of what people call non-duality. The difference can seem subtle – and it may be best to use ambiguous, open-ended words like ‘Tao’ and preserve a sense of mystery. But at this turning of the year, ‘interbeing’ is my preferred term. It fits better with the eco-spirituality which I take from my Druid journey, and affirms the relational basis of my Sophian Way.

(1) Thich Nhat Hanh The Other Shore: a New Translation of the Heart Sutra with Commentaries Berkeley, CA: Parallax Press, 2017

See also: https://contemplativeinquiry.wordpress.com/2017/10/21/the-uses-of-emptiness/ an earlier post that I’ve been able to draw on here.

WORD AND WAY

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.

AT-HOMENESS REVISITED

A year ago, 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”(1). This post is to re-affirm this insight and to take it forward.

I wrote of a ‘flowing now’ since ‘now’ is not a frozen unit of time but a living stream of experience. Past and future can indeed be conceived and imagined, but only within the flowing now. The experience of At-Homeness can either steal up of itself or I can invite it by slowing down and attentively companioning the flow as it moves, whatever is going on. It is a way of marking this space and time as sacred. My opening and attention are a sacrament, the means through which the flowing now – all that I can be sure of in this life – is recognised and blessed.

I didn’t invent the term At-Homeness. It comes from the proponents of ‘bio-spirituality’, who say (2) “that the beginning of a bio-spiritual awareness … is finding a way to some larger At-Homeness written deep within bodily knowing”. For them, an enabling and loving attention to the body and its processes gives the felt sense of At-Homeness a chance to ripen. My experience of Focusing over the last 15 months tells me this is true. My experience of Headless Way (3) opens up a world of vivid shapes and colours, all boundaries gone, no self in sight. Immersed in this world, I experience a lightness of being, and stillness in a world of movement. This, too, is At-Homeness in the flowing now.

I sense now, more clearly than before, that I am not at home in the realm of abstractions and absolutes. I do not find Sophia there. I flourish, rather, in processes and relationships. I can stand as awareness only through being aware (a process) of something/someone (a relationship). I find the love and magic in the cosmos, as well as its stresses and horrors, only within the play of movement and connection.

For me, Thich Nhat Hanh’s understanding of ‘Interbeing’ provides the most helpful presentation of a non-dual spirituality (4). “The insight of inter-being is that nothing can exist by itself alone, that each thing exists only in relation to everything else. The insight of impermanence is that nothing is static, nothing stays the same. Interbeing means the absence of a separate self. Looking from the perspective of space, we call emptiness ‘inter-being’; looking from the perspective of time we call it impermanence”. Another modern Buddhist writer adds (5), “if you look at experience there are not fixed elements or even moments; there is simply a process, a transformation … the Buddha called himself tathagata or ‘that which is thus coming and going’. He described himself as merely a flowing occurrence, and the outward form that took was constant, calm, compassionate availability to people who came to him for help.”

Reading this, I am pushed uncomfortably into the recognition of my own volatility. I explored this theme in October 2017 (6). However, because I found Buddhist practice, with its emphasis on long periods of sitting meditation, not right for me, I appear to have lost some of this insight, at least consciously. I am somewhat comforted that ‘At-Homeness in a flowing now’ at least preserves the gist, and the simple practices I’m using work well within an ‘inter-being’ framework. This is not so much because of its Buddhist origin, as because as an approach it seems to me to be on the side of life, relationship and movement. It brings me down to earth and closer to Sophia (Prajnaparamita, Guanyin).

(1) https://contemplativeinquiry.wordpress.com/2018/08/20/

(2) Peter Campbell & Edward McMahon Bio-Spirituality: Focusing as a Way to Grow Chicago, Ill: Loyola Press, 1985

(3) www.headless.org/

(4) Thich Nhat Hanh The Other Shore: a New Translation of the Heart Sutra with Commentaries Berkeley, CA: Palm Leaves Press, 2017

(5) Ben Connelly Inside Vasubandhu’s Yogacara: A Practitioner’s Guide Somerville, MA: Wisdom Publications, 2016

(6) https://contemplativeinquiry.wordpress.com/2017/10/21/the-uses-of-emptiness/

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Good lives on our one planet

John Halstead

The Allergic Pagan; HumanisticPaganism.com; Godless Paganism: Voices of Non-Theistic Paganism; A Pagan Community Statement on the Environment; Earthseed

The Hopeless Vendetta

News for the residents of Hopeless, Maine.

barbed and wired

not a safe space - especially for the guilty

Down the Forest Path

A Journey Through Nature, its Magic and Mystery

Druid Life

Pagan reflections from a Druid author - life, community, inspiration, health, hope, and radical change

What Comes, Is Called

The work and world of Ki Longfellow