Jean-Yves Leloup | contemplativeinquiry

For me, the skilful patterning of experience provides a gateway to re-enchantment. It reminds me that there are multiple ways of seeing the world, some obvious and others more occluded. The early morning can be a time of affirmation through ritual patterning that makes a mark on the day.

Mine begins with a morning circle which emphasises peace. Peace, here, is an active energy, not a passive absence of overt conflict, or a blind eye to dysfunction and injustice. Peace has to struggle, in this world, through skilful means that do not compromise its essence. Ritual can be one. I describe my morning circle below.

I go into my practice space, stand in the east facing west, ring my Tibetan hand bells and say the St. Patrick’s prayer (aka Cry of the Deer).

I arise today through the strength of heaven, light of sun, radiance of moon, splendour of fire, speed of lightning, swiftness of wind, depth of sea, stability of earth and firmness of rock.

Then I cast a Druid circle, calling on the four directions, each associated with a cosmic power, an element, a power animal, a quality, a time and a season.

East: May there be peace in the east, power of life, element of air, domain of the hawk, quality of vision, time of sunrise, season of spring and early growth.

South: May there be peace in the south, power of light, element of fire, domain of the dragon, quality of purpose, time of midday, season of summer and of ripening.

West:, May there be peace in the west, power of love, element of water, domain of the salmon, quality of wisdom, time of sunset, season of autumn and bearing fruit.

North: May there be peace in the north, power of liberation, element of earth, domain of the bear, quality of faith, time of midnight, season of winter, of dying and regeneration.

I also call the Below, the Above and the Centre, to make seven directions in all. Moving to the vertical dimension indicates a deepening, enacted by my spinning in place before bringing it in, and by the use of mythic names for the Below and Above.

Below: May there be peace below, in Annwn , realm of the the deep earth and underworld.

Above: May there be peace above, in Gwynvid, realm of the starry heavens.

This is followed by a further deepening into the centre, enacted through another spinning in place. Here, I am no longer calling for peace, but standing in its source.

I stand in the peace of the centre, the bubbling source from which I spring, and heart of living presence. Awen (chanted as aah-ooo-wen)

After a pause, I walk the circle, sunwise, east to east, and say I cast this circle in the sacred grove of Druids. May there be peace throughout the world. At this point I have established my sacred grove, my nemeton. All that follows is within this dedicated space until I uncast the circle on completion of my practice.

This ritual patterning, made substantial both physically and verbally, includes a celebration of sacred nature, provides a structure and a set of meanings to hold and guide me, and emphasises the commitment to peace.. Although I have personally customised this framework, most of it – anything to do with personality and external world – anchors me in modern Druid culture.

The centre is different. The centre is universal. It is the point where Oneness is recognised. “The bubbling source from which I spring” has a naturalistic feel whilst also referencing Jean-Yves Leloup’s translation of the Thomas Gospel, logion 13, where Yeshua says to Thomas: “I am no longer your master, because you have drunk , and become drunken, from the same bubbling source from which I spring” (1). ‘Heart’, as used here, is neither the physical heart nor the heart chakra, but “the Great Heart that contains All-that-is … the consciousness that underlies all forms” (2). ‘Living presence’ too points to the state of underlying conscious awareness that is here being recognised (3,4). For ritual language that honours that recognition, I draw on the mystical inheritance of the world and place myself in a wider circle of care.

At one time I tended to experience casting circles as a preliminary to practice, whilst also ‘knowing’ in a roof-brain kind of way that this was a mistake. Now I find it a powerful means of bringing me into the new day. Above all, it affirms my core understanding of world and life with every sunrise.

NOTE: The image above is by Elaine Knight, part of a project where, immersing herself in a landscape, she took pictures, abstracted them, and gave them a new form. See also https://elaineknight.wordpress.com/2021/03/07/nature-and-abstraction/

(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) Sally Kempton Meditation for the Love of It: Enjoying Your Own Deepest Experience Boulder, CO: Sounds True, 2011

(3) Kabir Edmund Kabinski Living Presence: A Sufi Way to Mindfulness & the Essential Self New York, NY: Penguin Putnam, 1992

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

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April 6, 2020

GNOSIS AND LOVE

This post looks at two sentences from the Gospel of Thomas and concludes a series of three posts about this text and how I read it.

“Yeshua said: When you bring forth that within you, then it will save you. If you do not, then that will kill you”. (From saying 70)

What is ‘that’? I could jump in and say the experience of ‘living presence’, in contact with the ‘bubbling source’ discussed in earlier posts on this theme, and this feels right to me. But I also find my understanding extended by translator and commentator Jean-Yves LeLoup, who offers two meanings for that, gnosis and love. Although he doesn’t fully spell it out, the sense I get from him is that they are co-arising and belong together. LeLoup understands gnosis, as Yeshua uses this term, to be “a consciousness that arises directly from knowledge of ourselves, of the ‘Living One’ within us”. He also describes it as “a transparency with regard to the ‘One who Is’ in total innocence and simplicity”. He adds: “this is why the qualities of the gnostic are said to be unconditioned, to resemble those of ‘an infant seven days old'”. Without gnosis, “the universe remains radically alien and incomprehensible”. With gnosis, love is free to flourish. LeLoup describes those who live in gnosis and love as “able to marvel at the vast richness in the tiniest manifestation of being”, graced with what seems like “unreasonable abundance”. In the absence of gnosis and love, we are vulnerable to experiencing life as stale, depleted and desolate. Yeshua is uncompromising on this point. This is the core of his teaching.

When encountering the Yeshua of this text, I have tried to let go of all other associations with the names Yeshua or Jesus. I have striven for a pristine response, as if I had not heard of this teacher before and knew nothing of the points of view claimed for him by the Thomas writer vast numbers of other people over the centuries. I haven’t found this easy. When I succeed, at least relatively, and respond to this text alone, I experience a fiercely and impatiently compassionate teacher who wants to shock people into an awakening to that – gnosis and love, in the sense understood in this text.

Yeshua’s compassion lies in his deep appreciation of the benefits of being awake, and the wish that others would share them. The impatience, perhaps a slightly wounded and bewildered one, comes from the way in which most people seem to be finding endless ways of not joining Yeshua in the sweet place where he dwells. So he uses a hyperbolic language in which that will either save you if you take it on or kill you if you don’t. Commentators say that, as a man of his place and time, Yeshua drew both on his Jewish inheritance and a Greek tradition of radical Stoicism, known as Cynicism (the modern definition is misleading) (2). Both had elements of exasperation with the public and lack of deference to the ruling class. People could be wiser and better than they are. So, why aren’t they? – and what can be done?

Hence the gospel of gnosis and love is not all about the inner life. Saying 3 of Thomas says; “the Kingdom is inside you, and it is outside you”. Jean-Yves LeLoup salutes this as “the wisdom of non-dualist language”: ‘inside’ alone “would give one-sided privilege to inner experiences and meditations. This would encourage us to flee the world, to disregard what is going on around us”. But ‘outside’ alone would encourage us to transform the world and convert others at all costs, “and it would be selfishness to sit in silence and listen to the song of the Living One in our heart”. We are asked to work with both dimensions, in this teaching, for gnosis and love to flourish.

(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. “The Cynics emerged from the philosophical tradition of Socrates as social critics and popular philosophers who lived a simple life and employed sharp, witty sayings in order to make people raise questions about their own lives. The influence of the Cynics and other Hellenistic thinkers is evident in the Galilee of the first century; Jewish wisdom literature itself bears the marks of Hellenistic concerns.”

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/ and https://contemplativeinquiry.blog/2020/4/04/the-bubbling-source/

PUBLISHED: April 4, 2020

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August 8, 2019

CHILD OF THE NOW

“They said to him

‘Tell us who you are

so that we may believe in you.’

He answered them

You search the face

of heaven and earth,

but you do not recognise

the one who is in your presence

and you do not know how to experience

the present moment.

“We are always asking for signs and omens so that we may believe. It is as if we want to be compelled from outside ourselves. But Yeshua offers no proofs, omens or explanations. He is what he Is. All who question must encounter him in the present if they want to see.

“He reminds us again that what we are looking for is already here and now. Here and now are the place and time to recognize, to experience, to taste the vastness of the present moment in all its dimensions of time, of space and of beyond space-time.

“The Gnostic is the Child of the Now.”

Jean-Yves Leloup The Gospel of Thomas: The Gnostic Wisdom of Jesus Rochester, VT: Inner Traditions, 2005 (Translation from the Coptic and commentary by Jean-Yves Leloup; foreword by Jacob Needleman. English translation by John Rowe. Original French edition published 1986)

July 28, 2019

THE TEMPLE SPACE

“In this Temple Space (Aeon) you become all things,

and you see yourself no more;

and in that All-Other you become all things

and never cease to be yourself.

“Light and darkness, life and death, right and left, are brothers and sisters. They are inseparable.

“This is why goodness in not always good, violence not always violent, life not always enlivening, death not always deadly …

“All that is composite will decompose

and return to its Origin;

but those who are awake to the Reality

without beginning or end, will know the uncreated, the eternal.

“The words we give to earthly realities engender illusion; they turn the heart away from the Real to the unreal. The one who hears the word God does not perceive the Real, but an illusion or an image of the Real.

“It is impossible to see the everlasting Reality and not become like it.

The Truth is not realised like truth in the world:

those who see the sun do not become the sun;

those who see the sky, the earth or anything that exists, do not become what they see.

“But when you see something in this other space, you become it.

If you know the Breath, you are the Breath.

If you know the Christ, you become the Christ.

If you see the Father, you become the Father”.

Jean-Yves LeLoup The Gospel of Philip: Jesus, Mary Magdalene, And the Gnosis of Sacred Union Rochester, VT: Inner Traditions, 2004 (Translation from the Coptic and commentary by Jean-Yves Leloup; foreword by Jacob Needleman. English translation by John Rowe. Original French edition published 2003.)

Like the Gospel of Thomas, the Gospel of Philip is a Nag Hammadi text, and a central one for a nondual current within Christian Gnosticism. In places the text seems almost Taoist (the fluid inter-relatedness of polarities within a greater unity, the suspicion of words and naming). For me it also resonates with the practice of Seeing in the tradition of Douglas Harding (see http://www.headless.org) It is one of my ‘special books’(see https://contemplativeinquiry.wordpress.com/2019/07/15/

April 12, 2018

SEEING: DOUGLAS HARDING AND ST. THOMAS

I’ve been working with The Gospel of Thomas (1), for two reasons. First, it is a non-dual text. Second, it comes from my native tradition, by which I here mean the one I was personally born into. The Gospel is a collection of stories and aphorisms attributed to the teacher Yeshua (Jesus), without any accompanying life-story.

Some of these are very unlike the stories and aphorisms we find in the canonical gospels, unlike enough to get the text banned in the later fourth century C.E., a time of hardening Christian Orthodoxy. But others appear within them. I remember hearing these as a small child who knew himself to have been baptised and given a Christian name. They captured my imagination, and I remember liking and indeed loving them.

Thanks to this background, Christianity – even in the form of an early ‘heresy’ – affects me differently from other paths. I need to be on guard against emotionally driven reverence and dismissal alike. Fortunately this is not too difficult with St. Thomas. There’s a way in which this text heals my relationship with the tradition of my birth, though without any call to renew my allegiance to it.

Douglas Harding was a non-dualist teacher who faced the same issue, only more so, having been brought up in the Plymouth Brethren and subsequently become estranged from his family through religious differences. He wrote an essay about the Gospel of Thomas, giving it a warm welcome (2):

“In this early apocryphal Christian text, the living voice of Jesus comes down to us directly, bypassing all that men have been saying about him and doing in his name. It comes across distinctly, high above the confused roar of two millennia of Christianity, so-called. It’s as if he himself had planted this beneficent time-bomb in the cave at Nag Hammadi, carefully setting the fuse to delay its explosion till the world would be ready for the impact. It’s as if, so tragically far ahead of his own time, he knew when significant numbers of quite ordinary men and women (as distinct from highly specialised and disciplined saints and sages and seers) would at last be capable of catching up with his vision of the Light, his experience of what he calls the Kingdom.”

Harding also says that we owe it to such a teacher “not to believe in this teaching of his in Thomas, but to test it, sincerely verifying (and falsifying) the scriptures by our experience instead of our experience by the scriptures”. In the essay, he goes on to accomplish this by identifying parallels between the Gospel of Thomas and his own Headless Way (3).

I will deepen my work with the Gospel of Thomas. I already know the text quite well, but I think that my understanding of it has changed since my last close reading of it several years ago. I hope also to clear up any residual unfinished business with my Christian roots, and allow the text itself a stronger role in my ongoing life and practice.

(1) Jean-Yves Leloup The Gospel of Thomas: The Gnostic Wisdom of Jesus Rochester, VA: Inner Traditions, 2005 (English translation and notes by Joseph Rowe. Foreword by Jacob Needleman)

(2) Douglas Harding A Jesus for Our Time. Chapter 14 in Look for Yourself: the Science and Art of Self-Realisation London: The Shollond Trust 2015 (first published the The Head Exchange in 1996)

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

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April 9, 2018

BEING IN TRANSIT

If I ask myself, ‘where is my spiritual centre?’ I do not find an answer within any named tribe. Spiritual friendships, communities of practice and generic webs of connection can all help, and I hope that I give something back. But my path is fundamentally solitary. Perhaps even the notion of having a centre is limiting.

I’ve learned a lot from Druidry. Partly thanks to Druid practice, I experience myself as more fully alive on a living Earth. I honour the wheel of the year as it turns in my locality. In Druidry, I’ve been enabled to explore a contemplative dimension within Earth spirituality. I have also connected with ancestral threads I might otherwise have neglected. But I’m not a polytheist Pagan and I have never felt attracted to Shamanism. I’ve learned from Buddhist tradition too. I’m a meditator. I have a deepened sense of interconnectedness and the call to kindness that goes with it. But I have not adopted the four noble truths as the basis of my path, and I do not seek refuge in Buddha, Dharma and Sangha. I am grateful for my connections to Druidry and Buddhism and will continue to take an interest in their literature. I also sense that, with certain understandings and practices now ingrained, their active roles in my life are over.

My creative edge has for some time been elsewhere. I have been working with the insight that perceptions, apparently of the world, do not establish the existence of a world, but only of perceiving (or awareness, or being). Sensations, apparently of a body, do not establish the existence of embodiment, but only of sensing (or awareness, or being). Thoughts, apparently of a mind, do not establish the existence of a mind, but only of thinking (or awareness, or being). This can seem destructively sceptical, even solipsistic. Yet for many people it signals the possibility of a ‘more than’ (or awareness, or being), rather than a dissociated ‘less than’. Mind, body and world can return enhanced rather than diminished by this kind of exercise, with a sense of a ‘not I not other than I’ connection with primordial awareness or being.

This is the basic stance of nondualist traditions, ancient and modern. In Indian culture, the stripping down and reduction to nothingness is sometimes identified as Vedantic, and the subsequent return and flowering in everything as Tantric. In the Gospel of St. Thomas, a Christian Gnostic text, Yeshua (Jesus) says: “I come from the One who is Openness” and the aspiration of disciples is to make themselves “the abode of Openness, a house that welcomes the breeze, a body that has become transparent, like a crystal flooded with light”. Here, a metaphor concerned with transparency emphasizes power and energy rather than vulnerability and exposure.

I am not a member of a nondualist group, or a Christian Gnostic. But I am moved by these spiritual currents. I am in dialogue with them. I think that ‘being in dialogue’ is a good place to be. For me, certainly now, it has more integrity than formal membership or adherence to a system.

(1) Jean-Yves Leloup The Gospel of Thomas: The Gnostic Wisdom of Jesus Rochester, VA: Inner Traditions, 2005 (English translation and notes by Joseph Rowe. Foreword by Jacob Needleman)

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July 21, 2017

MARY MAGDALENE

Tomorrow, 22 July, is dedicated to Mary Magdalene. The passage below is from The Gospel of Mary Magdalene (1), one of the so-called Gnostic Gospels driven underground in the later 4^th century C.E. due to Orthodox repression. These words show the importance of Mary Magdalene as a teacher to many people in the early Christian movement and beyond, and as the Christ Sophia to some (2).

“Peter said to Mary:

‘Sister, we know that the Teacher loved you

Differently from other women.

Tell us whatever you remember

Of any words he told you

Which we have not yet heard’.

Mary said to them:

‘I will now speak to you

Of that which has not been given to you to hear.

I had a vision of the Teacher,

And I said to him:

Lord I see you now

In this vision.

And he answered:

You are blessed, for the sight of me does not disturb you.

There where is the nous* lies the treasure.”

(1) Jean-Yves Leloup The gospel of Mary Magdalene Rochester, VA: Inner Traditions, 2002 (English translation and notes by Joseph Rowe. Foreword by Jacob Needleman)

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

Nous* Mary’s vision is a vision of the nous. Leloup’s commentary suggests that ancient Christian Gnostics understood nous as the “finest point of the soul”, an intermediate realm between the purely sensory and the purely spiritual, giving access to a vein of prophetic or visionary sacred knowledge.

July 14, 2017

‘RESTING IN GOD’

Thich Nhat Hanh (Thay) explores a Christian term in his The Art of Living (1). He says: “In Christianity there is the phrase, ‘resting in God’. When we let go of all seeking and striving, it is as if we are resting in God. We establish ourselves firmly in the present moment; we dwell in the ultimate; we rest in our cosmic body. Dwelling in the ultimate doesn’t require faith or belief. A wave doesn’t need to believe it is water. The wave is already water in the very here and now.

“To me, God is not outside us or outside reality. God is inside. God is not an external entity for us to seek, for us to believe in or not believe in. God, Nirvana, the ultimate, is inherent in every one of us. The Kingdom of God is available in every moment. The question is whether we are available to it. With mindfulness, concentration and insight, touching nirvana, touching our cosmic body or the Kingdom of God, becomes possible with every breath and every step.”

I tend not to use theistic language myself. But I do recognize and understand it, and I also see its value in building bridges between traditions. Thay has an interest in Buddhist Christian dialogue that goes back to the time of his friendship with Rev. Martin Luther King in the 1960’s, after Thay was forced to leave his native Vietnam. He has subsequently written Living Buddha, Living Christ (2).

We can find these bridgebuilding efforts echoed on the Christian side – for example by Father Jean-Yves Leloup, an Orthodox priest, and student of Christian Gnostic gospels, including that of St. Thomas (3). He has also engaged in Christian-Buddhist dialogue with the Dalai Lama (4). We find here a note that has parallels, without being identical, to that of Thich Nhat Hanh.

“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.” Logion 51, Gospel of St. Thomas.

“What we have been waiting for, the peace and fullness we yearn for, is already here. … Eternal life is in the very heart of this life. It is the uncreated dimension of our present life, which cannot die. To look for it elsewhere is to depart from it.” Later (Logion 61) Yeshua (Jesus) is translated as saying, ‘I come from the One who is Openness’, and Leloup comments: “Rilke once said Openness is the least blasphemous name for God. It is the name that is least defining and qualifying. Openness is the infinite space within the very heart of space, containing all and contained by nothing.” In Openness, “the body is open to the energies of the cosmos, the heart is open to a deep compassion, and the mind is as clear as a mirror, serenely reflecting the multitude of appearances.”

(1) Thich Nhat Hanh The art of living London: Rider, 2017

(2) Thich Nhat Hanh Living Buddha, Living Christ London: Rider, 2012 (Foreword by David Steindl-Rast; introduction by Elaine Pagels)

(3) Jean-Yves Leloup The gospel of Thomas: the gnostic wisdom of Jesus Rochester, VA: Inner Traditions, 2005 (English translation and notes by Joseph Rowe. Foreword by Jacob Needleman)

(4) Jean-Yves Leloup Compassion and meditation: the spiritual dynamic between Buddhism and Christianity Rochester, VA: Inner Traditions, 2009 (Translated by Joseph Rowe. Dedications to Father Seraphim at Mount Athos and to the Dalai Lama, Ocean of Comapssion)