contemplativeinquiry

This blog is about contemplative inquiry

Tag: non-duality

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 SPACE BETWEEN BREATHS

“When a pendulum swings, there is a fraction of a moment at the end of each swing when the movement stops, before the pendulum starts to swing back. That moment of pause is the madhya, the central still point out of which the pendulum’s movement arises. All movement – whether the swing of an axe, the movement of the breath, or the flow of thought – arises out of such a point of stillness.

“That still point is an open door to the heart of the universe, a place where we can step into the big Consciousness beyond our small consciousness. As the medieval English saint Julian of Norwich wrote, ‘God is at the midpoint between all things’.

“… Such points exist at many different moments. One of these is the pause between sleeping and waking, the moment where we first wake up before we become fully conscious. Another is the moment before a sneeze or at the high point of a yawn. Another is the space between thoughts.” (1)

For Sally Kempton, this is the inner realm that mystics and sages have called the Heart – not the physical heart, or even the heart chakra, but “the Great Heart that contains All-that-is … the consciousness that underlies all forms”. Her recommendation to meditators is to follow the breath, and to enter the madhya in the spaces between the inhalation and the exhalation, and between the exhalation and the inhalation. Focusing on the sound of the breath with a subtle and relaxed attention, we find the gaps and over time, without forcing the process, we find them expanding.

Sally Kempton’s Meditation for the Love of It has companioned me for the better part of a decade, and I am grateful for her influence on me as a contemplative practitioner. I do not follow her path of Kashmir Shaivism and the Tantric philosophy that underpins it. But I have always liked her framing of ‘meditation for the love of it’, which I see as a Druid and Pagan friendly approach. I also like the quality of her writing, and many of her practical recommendations.

In the present instance, I have found that the space between breaths is indeed a portal – placing me, in my own language, as ‘living presence in a field of living presence’. My experience is that the discovery of the space between breaths can lead on to a discovery of stillness even within the breath as it rises and falls. Stillness in the breath, co-existent with the movement of the breath, is potentially available at all times. It is largely through Sally Kempton’s work that I learned this lesson, and I am grateful to her for the experience and insight that I have gained.

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

THICH NHAT HANH ON LIVING BEINGS

In the extract below, Thich Nhat Hanh offers Buddhist thoughts, which seem to me to have considerable resonance for Druids, with their animist and earth-honouring perspective and their support for deep ecology.

“There is no absolute dividing line between animate and inanimate, between living matter and inert matter. In so-called inert matter there is life, and living beings are dependent on so-called inert matter. If we took the so-called inanimate elements out of you and me, we would not be able to live. We are made of non-human elements. This is what is taught in the Diamond Sutra, an ancient Buddhist text that could be considered the world’s first treatise on deep ecology. We cannot draw a hard distinction between human beings and other living beings, or between living beings and inert matter.

There is vitality in everything.

The entire cosmos is radiant with vitality.

“If we see the Earth as just a block of matter lying outside of us, then we have not yet truly seen the Earth. We need to be able to see that we are part of the Earth, and to see that the entire Earth is in us. The Earth is also alive; it has intelligence and creativity. … Looking with the eyes of non-discrimination, we can establish a very close relationship with the Earth. We look at the Earth with our heart and not with the eyes of cold reasoning. You are the planet, and the planet is you. The well-being of your body is not possible without the well-being of the planet. And that is why to protect the well-being of your body, we must protect the well-being of the planet. This is the insight of emptiness*.” (1)

  • To be empty, for Thich Nhat Hanh, is to be empty of a permanent, separate self. Hence ‘to be’ is to ‘inter-be’. He coined the word ‘inter-being’ to emphasise this point in his teaching.

(1) Thich Nhat Hanh The Art of Living London: Rider, 2017

A VISION

I look into the emptiness of the hooded one, no longer expecting to see a face or head. I know the hooded one only as the being who ferries me to Wisdom’s Island, each journey an Imramm in itself. That is all. No context or history for the hooded one. Just a tightly delimited contact.

Nevertheless, the question I have carefully not asked is telepathically answered. The voice in my head, which I know to be the voice of the hooded one, tells me: “whatever can be imagined has a form of existence – for better and for worse, as blessing and as curse”.

“Slightly theatrical” I think, as I stand in the rain and, already soaked, scan the sky for thunder. The lake, however, is not especially turbulent. I have no good reason to avoid the crossing. I take my seat. I sense the water getting deeper and see the island drawing nearer. I am committed, now.

The cliffs, usually nominal, rear above me. The path up is not merely steep but slippery. The actual ascent is almost as anxious making as the anticipation. I do not know whether the hooded one is watching me, but I like to think not. I certainly do not look down to check it out.

The woods at the top, a joy to reach, are dense and tangled in a way I have not experienced before. But they readily grant me passage into the sheep pasture beyond them. The sheep look stoical and accepting in the still driving rain.

The door in the wall is, as ever, open. It is good to be in the orchard, even in the rain. I feel warmer and easier inside. I begin to relax. But as I enter Wisdom’s House, I find the interior unlit. I can barely see the mosaic floor or the Rose Chapel opposite. The only light is on the stairs to the Upper Room. I take the hint.

A force like the wind, but subtler, thrusts me into a chair and puts a chalice into my hands. I cannot do other than drink from it, and so I am taken to the deeper interiority of Wisdom’s Garden. I am not an observer here. I become the fountain at the centre, which is the wellspring of the world. Rivers flow from me in each cardinal direction. As this vision fades, I become the tree of life, with roots extending deep into the underworld and branches reaching up to the stars.

Then I become the primal human pair, in an embrace that maintains aspects of union, brings the gift of relationship, and also introduces a new note of separation. At this point I am restored to the everyday world with a heightened, and perhaps more compassionate, sense of its challenges.

None of these images stay with me for long. They flash by with great intensity, leaving a strong imprint in my senses, mind and imagination. It is as if I have visited the place where the rich latency of unbeing starts to be. I see this as a current reality, always and everywhere, with the the journey and its metaphors as a useful aid to awareness. Whatever can be imagined has a form of existence, for better or worse, as blessing or as curse.

NOTE: this vision arose within my ‘wisdom’s house’ meditation practice. See: https://contemplativeinquiry.blog/2020/08/12/meditation-wisdoms-house/

MY DRUID PRAYER

I am fond of the Druid prayer despite my discomfort with petitionary prayer as a genre. This post looks at the prayer and describes a recent reframing for solo use.

The prayer dates back to the eighteenth-century origins of modern Druidry. I first encountered it in 1993 on joining OBOD (1). The custom there is to extend the ‘Grant O God’ opening to include Goddess and Spirit as alternatives.

Grant O God/Goddess/Spirit, your protection,

And in protection, strength,

And in strength, understanding,

And in understanding, knowledge,

And in knowledge, the knowledge of justice

And in the knowledge of justice, the love of it

And in the love of it, the love of all existences

And in the love of all existences, the love of God/Goddess/Spirit and all goodness”.

When using the prayer in group settings I use Goddess as a Pagan statement in a world where most religious movements still lean heavily towards patriarchy. I have noticed that Goddess and Spirit tend to be the preferred options among Druids today, with at least a few people finding time to say God and Goddess. God by himself is somewhat out of fashion.

In most religious movements this petitionary pluralism would likely seem disconcerting, but it is one of the things that I have appreciated in OBOD and Druid culture more widely. At a deeper level, I am not at ease with prayers to higher powers however they are named. I do not find myself standing congruently behind them. I can stay in a gathering and participate, acknowledging the good intentions of the occasion, but I am not 100% there, in the moment of petition.

On the other hand I like the values expressed in the prayer, as it develops from its base-line in hoped-for protection into that quality of strength which leads on to understanding, knowledge, justice, and – through the love of justice – the love of all existences. Protection and strength, as values, are thereby dissociated from ideologies of dominance and submission, or of power-over as the answer to anxieties and problems. Instead, they point to something fuller, where strength becomes the basis for a generous stance in life. The prayer both affirms the web of life and promotes justice within the web. The principles of the prayer call strongly to our own time.

My recent work has made it possible for me to use the prayer in solo practice. The key word is the sense of ‘Oneness’ as an expression of universal interbeing, or connectedness, rather than a singularity or monad: a Oneness (which I am willing to capitalise) that can manifest in ‘no boundary’ experiences yet also has room for the arrival and passing of individuals, collectives and relationships.

I am aware that, within the web, we find built-in elements describable as parasitic and predatory. Sentient life is necessarily stressed. But as a human I can be aware of this and create, of my own volition and with the aid of allies and available cultural resources, a values-based response. For me, the recognition of ‘Oneness’, as I have described it, widens the circle of care. This recognition may begin as intuited or as conceptual. Either way, I find that it changes the breadth and depth of experience – its taste, texture, tone and colouration. The state of ‘at-homeness in the flowing moment’ (2) points me to, and enables, the recognition Oneness in this sense. It opens the way to a form of the Druid prayer that I can fully embrace.

In the recognition of Oneness,

May I find protection,

And in protection, strength,

And in strength, understanding,

And in understanding, knowledge,

And in knowledge, the knowledge of justice

And in the knowledge of justice, the love of it

And in the love of it, the love of all existences

And in the love of all existences, the love of Oneness and all goodness.

In the light of recognition, the phrase ‘May I …’ asks me to take responsibility for my part in the Oneness. In one sense I am small and transient, in another sense timeless and unboundaried. There is something available beyond the little me, and I can affirm an intention in its name.

I notice that this approach to the prayer also reframes ‘goodness’. It loses any after echo of childhood obedience and a child’s hope of reward for being good. Indeed, it is not used here primarily as an ethical term – too vague, for one thing: ethical criteria need to be specified and their implications worked through, as in systems like virtue ethics or Buddhism’s eight-fold path. Although implying an ethics of empathy, this goodness is about flourishing at the personal, relational, collective and universal levels. The point of any ethics is to support this flourishing.

I will use and test this version of the prayer, as part of my inquiry, and see how it works as part of my practice.

(1) Order of Bards, Ovates and Druids: http://www.druidry.org/

(2) https://contemplativeinquiry.blog/2019/08/10/at-homeness-revisited/

MEDITATION: ENERGY BODY

This meditation is the last of three formal meditations for regular use in my current Druid practice. It draws on a variety of sources – Druid, Gnostic, Tantric – and accumulated personal experience. I use the term ‘energy’, where others might prefer ‘light’. This is to signal the importance of embodied, felt experience in this work.

I find Energy Body a valuable complement to my Living Presence and Wisdom’s House meditations. The image is from R. J. Stewart’s The Dreampower Tarot. (1)

I sit on a chair, feet on the ground and hands on knees. This meditation has a Kabbalistic Tree of Life frame of reference, and I begin with a short form of crossing practice, using my right hand for the movements. I say,  In the name of Wisdom (hand upwards to top of forehead), Love (hand downwards towards genitals), Justice (to right shoulder), Mercy (across to left shoulder) and Oneness (both hands over heart centre) Awen (chanted as aah-wen). (2)

Closing my eyes, I attend briefly to my body and senses, relaxing into being on the chair. When ready, I send my attention down below my feet, as if dousing for the energies of the deep earth and underworld. I rely primarily on the kinaesthetic sense – warmth, sensations, the pulse and vibration beneath me. Visual images may appear, but this journey is guided by feel.

The earth energy immediately beneath me is strong and relatively quiet, though I do sense the power of familiar organic life at this level. Deeper down, I get a cooler mineral sense. Deeper still, I connect with the heat and highly pressured turmoil of the underworld, as I get closer to the planetary core.

Directing my attention with the breath, I pull up energy from these realms, starting at the fiery volcanic level, and adding elements of the softer, cooler earth energy as I move up. I pull these energies up through my body and a field extending a little beyond it. I notice an energetic mobilisation – heat, tingling, a feeling-tone of energetic arousal, noting specific sensations in different parts of the body. I use the inbreath to raise this energy and the outbreath to distribute it. Eventually, fully enveloped in this active chthonic energy, I allow myself to bathe in it.

When the time is right, I direct my attention upwards. I sense the sky and the celestial realms beyond – the moon, sun and stars – now seeing both day and night skies from my perspective and bringing my visual sense into more prominence overall. I connect with these energies too, sensing and visualising the powers of a universe in motion at the macrocosmic level.

I draw energy into my field of awareness and intention, bringing it in a focused way, laser-like, somewhat in the manner of a lightning flash, down to the crown of my head. From there it zig-zags successively to my left temple, right temple, throat, left shoulder, right shoulder, heart centre, left hip, right hip, genital area, and feet. Here, I visualise a white lightning effect and feel the ignition of these 11 points, the sephira of the Kabbalistic tree of life.

I now sense a merging of the chthonic and celestial energies, and the rejuvenating power and vitality that this brings. When ready, I direct my energy with the breath up the back and down the front of my central channel, behind and then in front of the 5 energy centres found there: feet, genital area, heart centre, throat, crown. This becomes a circuit descending down the front of my body on the exhale and rising up the back of my body on the inhale.

Once this circuit is stabilised, I develop a second one rising up the right side on the inhale and descending down the left side on the exhale, moving past 8 centres: feet, right hip, right shoulder, right temple, crown, left temple, left shoulder, left hip, and feet again. I keep the two circulations going and use them to scan my wellbeing at the energetic level. At this point I might work with individual sephira and their relationships with each other, but such work is not typical within this generic meditation. Commonly, I simply acknowledge them.

For the next stage, I begin to see, as if from outside, a translucent egg-shaped light energy containing me, with its circuits and currents moving of their own volition. Falling back into place, I feel the benefits of being held within this field of light energy, expanding into it and entering a richer identity. Preferably, the field is porous and open to energy exchange with the world beyond. (If necessary, the eggshell can be made solid and impermeable, an adamantine shield). I stay in the experience for as long as feels right, allowing myself to be recharged and rejuvenated.

Finally I allow the porous egg shape to thin and become insubstantial. Boundaries dissolve. Experience can be imaged as an awareness of tiny sparks winking in and out of existence in a vast indigo field. It is a place of freedom and possibility at the threshold of being and unbeing. There is awareness without boundaries, and no localised sense of body. Sensations and perceptions rise and fall.

When the time is right, I return to my normal physical bandwidth and the journey is over. I enter a period of quiet contemplation.

After the meditation, standing in the centre of the circle, I say I give thanks for this meditation. May it nourish and illuminate my life. In the name of Wisdom, Love, Justice, Mercy and Oneness. Awen.

(1) R. J. Stewart The Dreampower Tarot: The Three Realms of Transformation in the Underworld London: The Aquarian Press, 1993 Illustrated by Stewart Littlejohn

(2) R. J. Stewart The Miracle Tree: demystifying the Qabalah Franklin Lakes, NJ: New Page Books, 2003

LIVING WITH EASE

By simply looking out from my bedroom window, I can enjoy the abundance of high summer, as the year moves on from the solstice. The lush foliage speaks of ease and fulfilment. ‘Summertime and the living is easy’, says the old song. In a customised version of the Buddhist lovingkindness meditation, I say: ‘A blessing on my life. May I be free from harm; may I be healthy; may I be happy; may I live with ease’ … gradually extending the circle of care through my loved ones through wider circles of acquaintance, eventually including all beings throughout the cosmos. But what does living with ease add to freedom from harm, or to health and happiness?

In my experience, this comes from my experience of ‘at-homeness in the flowing moment’. I treat the flowing moment as a quality of experience rather than a unit of time. Otherwise I might be tempted to measure the right length of a moment’ to be ‘present’ or ‘flow’ in. It would have to be brief, but long enough to register experientially. Even so, I would probably find myself lying in wait for such a moment in the hope of catching one before it went. This would not be a skilful means of living with ease.

Instead, I enter the flowing moment, intentionally, by slowing down and taking notice. Eyes open, I take in the world visually, in all its riches, and check out my sensations, feelings, thoughts and any internal imagery that might override the physical view. I am not identified with any of these experiences. They are not me. I am empty and at home in the flow of sensation and perception. In this state, I ideally avoid stories like ‘there are trees on the other side of this window’. If I enter such a story, that is just another passing experience, a bubble in the flowing moment. It is in my empty core that the flowing moment becomes my home. In a sense, it is the emptiness itself that is the home. But it feels most like home when a world of sensation and perception appears to fill the space. Emptiness and form are interdependent. They need each other to flourish.

The flowing moment is not my default setting in daily life. Other states of attention come to the fore. The flowing moment, which I can enter and leave at any time, is available as a home to go to when I want or need it: hence my phrase ‘at-homeness in the flowing moment’. Entering and leaving is a conscious, careful decision, though it does not require retreat conditions or labelling as a formal spiritual practice.

‘At-homeness in the flowing moment’ can work in bad times as well as good. For the emptiness at my core can also be full and loving. It does not judge distressed and negative reactions. It does not try to smooth over feelings of dismay about the wider world. It holds them in peace and lovingkindness. In my morning circle, I ask for peace in the four directions, in the below, the above and throughout the world. But the centre is different. I stand in the peace of the centre, at the heart of living presence. This is the source of my ease, the nurturing emptiness that stands behind my at-homeness in the flowing moment .

WISDOM AT MIDSUMMER

The picture shows the power of sunlight on trees to an observer – me, using my sight and my phone camera. I am not sure what it is like for the trees themselves, but I imagine it to be a positive experience.

This post is about the effects of the same power in my own psychic life. In a personal meditation, “I find myself in a walled garden. It has a fountain at the centre, surrounded by four flower beds of alternating red and white roses. There are fruit trees, apple, pear and plum, trained around the walls. It is a warm and radiant midsummer morning. The full bright sunlight strikes the dazzling water of the fountain, warming and illuminating each drop as it falls. I can hear the plashing of the fountain, and birdsong a little further off. My bare feet are on the lush grass. The air is sweet. The sun is at my back, recharging my energy, in particular activating the sun in my heart”. From that point, the meditation can continue and deepen in a number of ways.

This  garden is the Garden of Wisdom, the Wisdom of William Anderson’s Green Man poem (1), a poem of 13 four-line verses, where each line covers a week. Though the Green Man has a lover in the spring, Wisdom is named, as Wisdom, in only one verse.

26 Oct-1 Nov:  The reedbeds are flanking in silence the islands

2 Nov–8 Nov: Where meditates Wisdom as she waits and waits.

9 Nov-15 Nov: ‘I have kept her secret’, say the Green Man.

16 Nov -22 Nov: ‘I have kept her secret’, says he.

But at the present time of year, the focus is on the transformation of the Green Man himself, his head having been offed between 25 May and 7 June.

8 June – 14 June: Green Man becomes grown man in flames of the oak

15 June-21 June: As its crown forms his mask and its leafage his features

22 June -28 June: ‘I speak through the oak’, says the Green Man,

29 June – 5 July:  ‘I speak through the oak’, says he.

Late in 2019, I stopped calling my inquiry path a ‘Sophian Way’ and re-centred it in Druidry. It was the right decision, and I have found it very fruitful. But at the psychic, Innerworld level, I have experienced a sense of loss concerning aspects of the Sophian Way, especially the space I called Sophia’s Garden. Now, thankfully, I have found that a simple re-naming as Wisdom’s Garden has been enough to re-integrate it within my current Druid practice. A more specific link with William Anderson’s Pagan, earth-centred poem also helps. Wisdom speaks through the wheel of the year, and acts as a companion and guide within my Druid path, on both the physical and psychic levels. She is also Zoe, the life beyond time, and the Green Man Bios, the life which is born, dies and is born again. It seems to me that we are both of them. Perhaps that is Wisdom’s secret.

(1) William Anderson Green Man: Archetype of Our Oneness with the Earth: London and San Francisco: HarperCollins, 1990 (Photography by Clive Hicks)

See also: https://contemplativeinquiry.blog/2017/05/11/poem-green-man/

BEYOND MINDFULNESS

Once you recognize the bright sun of awakened awareness, practising mindfulness can seem like shining a flashlight at midday in the hopes that it will make things brighter.” (1)

This post is about modern non-dual traditions and what I have learned from them in recent years. They have inspired me to practice a Druidry that recognises a ‘beyond mindfulness’ dimension of experience, in Western Mysteries tradition sometimes referred to as ‘causal’.

Stephan Bodian is a former Zen monk who went on to become a psychotherapist, mindfulness teacher, and a teacher in the Direct Path tradition founded by Shri Atmananda Krishna Menon. He says: “the act of being mindful is a portal to a deeper, enduring awareness that can’t be manufactured or practised. This deeper awareness is already functioning, whether we know it or not. Indeed, it is our natural state of spontaneous presence, without which there would be no experience at all. Instead of cultivating it like a talent or strengthening it like a muscle, we just need to recognize it and return to it”.

In my own inquiry, my ‘at-homeness in the flowing moment’ came out working with resources developed by Direct Path teachers. I am now integrating this realisation into my Druid practice, supported by the modern tradition’s naming of a causal dimension in experience, akin to “our natural state of spontaneous presence”. It underlies both the physical and psychic levels. It is our original nature. It does not obscure or invalidate the stress and turbulence we find in the physical and psychic realms. It is not even a domain of peace, happiness, and love when understood as desired personal states. But it can act as an internal place of safety in difficult times.

In my awen work I am looking at pathways between the three dimensions, and what can be brought from the causal and psychic dimensions into the physical for both personal and collective wellbeing. For much of my contemplative inquiry I have looked at the link between the causal and physical dimensions of experience (the latter including world, body, feelings, thoughts and everyday self-sense) whilst relatively neglecting the psychic realm. I am changing and re-balancing this now, so as better to walk between these worlds.

(1) Stephan Bodian Beyond Mindfulness: The Direct Approach to Peace, Happiness, and Love Oakland, CA: New Harbinger, 2017

LUNAR WISDOM

” The moon was the image in the sky that was always changing yet always the same. What endured was the cycle, whose totality could never be seen at any one moment. All that was visible was the constant interplay between light and dark in an ever recurring sequence. Implicitly however, the early people must have come to see every part of the cycle from the perspective of the whole. The individual phases could not be named, nor the relations between them expressed, without assuming the presence of the whole cycle. The whole was invisible, an enduring and unchanging circle, yet it contained the visible phases. Symbolically, it was as if the visible ‘came from’ and ‘returned to’ the invisible – like being born and dying, and being born again.

“The great myth of the bronze age is structured on the distinction between the ‘whole’, personified as the Great Mother Goddess, and the ‘part’, personified as her son-lover or her daughter. She gives birth to her son as the new moon, marries him as the full moon, loses him to the darkness as the waning moon, goes in search of him as the dark moon, and rescues him as the returning crescent. In the Greek myth, in which the daughter plays the role of ‘the part’, the cycle is the same, but the marriage is between the daughter and a god who personifies the dark phase of the moon. The daughter, like the son, is rescued by the mother. In both variations of the myth, The Goddess may be understood as the eternal cycle s a whole: the unity of life and death as a single process. The young goddess or god is her mortal form in time, which, as manifested life, whether plant, animal or human being – is subject to a cyclical process of birth, flowering, decay, death and rebirth.

“The essential distinction between the whole and the part was later formulated in the Greek language by the two different Greek words for life, zoe and bios, as the embodiment of two dimensions co-existing in life. Zoe is infinite, eternal life; bios is finite and individual life. Zoe is infinite ‘being’; bios is the living and dying manifestation of this eternal world in time.”

(1) Anne Baring Anne and Jules Cashford The Myth of the Goddess: Evolution of an Image London: Penguin, Arkana Books, 1993

INQUIRY NOTE: For me this modern interpretation of Bronze Age myth offers a good Pagan way of talking about ‘non-duality’, a strong thread in my inquiry in recent years. In its Sanskrit origin, advaita simply means ‘not two’. It speaks of a unity that is not exactly oneness in the sense of complete assimilation. It points to the sense that we are bios in our transient personal lives yet also zoe the life eternal, both the wave and the ocean. In Western theistic culture this view seems consistent with either pantheism or panentheism. It also fits modern understandings of animism and biocentrism. While I find it useful to know about these models and frameworks, I avoid strong identification with them. There remains an underlying mystery, which is where myth and imagination come into their own.

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