contemplativeinquiry

This blog is about contemplative inquiry

Tag: Pagan Planet

EMBRACING INTERBEING

“If you are a poet, you will see clearly that there is a cloud floating in this sheet of paper. Without a cloud, there will be no rain; without rain, the trees cannot grow; and without trees, we cannot make paper. The cloud is essential for the trees to exist. If the cloud is not here, the sheet of paper cannot be here either. So we can see that the cloud and the paper inter-are. ‘Interbeing’ is a word that is not in the dictionary yet, but if we combine the prefix ‘inter‘ with the verb ‘to be’, we have a new verb ‘inter-be’” (1).

Thich Nath Hanh extends his proposition to include sunshine, the logger, the saw mill, the bread sustaining the logger (thus also wheat) and the logger’s parents. We are there too, because the paper is part of our perception. In fact, “you cannot point out one thing that is not here – time, space, the earth, the rain, the minerals in the soil, the sunshine, the cloud, the river, the heat. Everything co-exists with this sheet of paper. … You cannot just be by yourself alone. You have to inter-be with every other thing. This sheet of paper is, because everything else is. … As thin as this sheet of paper is, it contains everything in the universe in it.”

I have embraced ‘interbeing’. It is the most accessible and elegant way I know of talking about non-duality: clear, workable and sensitized to an ethics of empathy. It leans into the affirmation of embodiment, of loving relationship with the Earth, and a willingness to be socially engaged. I prefer this account to ones that tend in the direction of ‘I am the One’ or union with the Divine. We each seek the language with the most resonance and integrity for ourselves, whilst also knowing that any language is a finger pointing at the moon and not the moon itself.

For some time, I have been working towards a view like interbeing through my personal contemplative inquiry. My chapter in the compilation Pagan Planet is called Living presence in a field of living presence: practising contemplative Druidry (2). There I raise questions about paths that lack a felt sense of embodiment, inter-connectedness and inter-dependence even when they do valuably encourage agency, personal responsibility, self-cultivation and independence of mind.  I specifically note two apparently contrasting effects of meditation, beyond its being a “green anti-depressant”. The first is that it “makes me very aware of my fragility … and complete embeddedness in a web of interdependence, and the narrow limits of my usual consciousness and perception”. The second is to find myself almost melting “with love and gratitude for the miracle of being alive at all”, moved too “by the world’s seeming ability to be irrationally generous as well as unfairly hurtful (3)”.

I now have an outer court membership of Thich Nhat Hanh’s Community of Interbeing and have recently begun attending a weekly meditation session with the local sangha. It seems like a good place to be. It continues, in a new setting, an aspect of what I have already been doing in my contemplative inquiry.

(1) Thich Nhat Hanh The heart of understanding: commentaries on the Prajnaparamita Heart Sutra Berkeley, CA: Parallax Press, 2009 (20th anniversary ed. Editor Peter Levitt)

(2) James Nichol Living presence in a field of living presence: practicing contemplative Druidry in Nimue Brown (ed.) Pagan Planet: Being, believing and belonging in the 21st century Winchester, UK & Washington. USA: Moon Books, 2016

(3) http://www.newstatesman.com/culture/2014/12/rowan-williams-why-we-need-fairy-tales-now-more-ever

CONTEMPLATIVE DRUID PRACTICE: SIMPLE AND PROFOUND?

People of like intent working together. That was an early principle of our Druid contemplative retreat days, when we started in July 2012. We didn’t have to be like-minded, in the sense of having a common doctrine, or even of entering a common spiritual trance. That’s one reason for choosing plain, open and simple practices.

We have carried on in that spirit ever since, and it means that people who have otherwise diverse practices and views can comfortably share our contemplative space. My sense over the years has been that, essentially, this way of working has a restorative and regenerative role for people who live with the pressures of busy and/or challenging lives. That would include most of us, Druids or not.

Then there is the thought of being ‘simple and profound’. The ‘simple’ is easy to describe. We are very sparse in our use of ritual or mythic narrative. Rather, we enter into more conscious relationship with the space we are in and with each other. We are attentive to where we stand in the wheel of the year, what the actual conditions are like, what we notice around us and the effects on us. On retreat days we make sure of including time outdoors. We spend time side by side in solo meditative silence, turning within. We also spend time in a more outwardly attuned collective silence (Awen space), from within which we may speak or sing out. Sometimes we have specific activities like toning, chanting, meditative exercises, or contemplative drawing.

What about the ‘profound’? In Moon Book’s recently published Pagan Planet (1) I wrote a short piece called Living Presence in a Field of Living Presence: Practicing Contemplative Druidry.  For me, being ‘living presence within a field of living presence’, and living this presence more consciously, is the key to any deepening that we may find in our simplicity. It enables both the transformative potential of ‘knowing’ ourselves a little more, and does so within a context of interconnectedness.

I find that when I cut to the chase, and get to this experiential level, I need have no worries about working the Headless Way or how it fits with Druidry. My solo practices and meaning-making have indeed undergone a shift, yet Druid contemplative sessions and retreat days remain a highly appropriate and nourishing vehicle for practice and community.

(1) Nimue Brown (ed.) Pagan Planet: Being, Believing & Belonging in the 21st. Century Winchester, UK & Washington, USA: Moon Books, 2016

 

BOOK REVIEW: PAGAN PLANET

jhp55ddc04c930d1“For this reason I am doing what I do, working towards …. the more beautiful world our hearts know is possible”. Simon Wakefield is a biologist, Druid and contributor to Pagan Planet: Being, Believing and Belonging in the 21st Century. He talks about the “most profound experience of my life” when observing a nesting sea turtle on a starlit Greek beach. “Putting aside all the requirements to measure and monitor I decided just to be present, and I opened up to an experience of deep time and an ancient longing by another creature simply to be, to express its uniqueness, which has never left me”.

For me, Simon has expressed a point of unity in this diverse collection of essays edited by Nimue Brown and published by Moon Books. The authors come from a variety of Pagan traditions, though with a tilt towards Druidry. Many stand witness to a growing movement of Pagan activism, where people find themselves involved in the demanding, draining and potentially perilous work of resistance, protection and defence. The value of Simon’s words (which he attributes originally to Charles Eisenstein) is to keep an eye on the prize: “the more beautiful world our hearts know is possible”. Beauty, of course, depends on our ability to perceive, name and cherish it. Reading the essays in Pagan Planet, I come away with a sense of this as a unifying Pagan commitment.

What moves me most, I think, is an overall sense of resilience and optimism – not so much an optimism of calculation as an optimism of the heart. In his piece about the foundation of PaganAid, Ian Chandler says: “I have heard people’s stories that make me cry, I have seen destruction that has brought me to my knees with despair. But I have also met people whose dedication against all odds fills me with awe. I have seen achievements that make me want to sing and dance in the street. Now is not the time for us to give up on the future – it is time for us to decide what we want and to make that future happen”. Edwina Hodkinson talks about the frontline herbalism of the Wild Sistas in anti-fracking protection camps. “We dispensed tinctures, teas, creams, cough syrups, health advice, general nurturing and lots of first aid. Protectors who had been injured from interaction with the police wanted treatment for badly bruised ribs and groins, sprained wrists, and grazes … people had great faith in what we did, compliance was good and the results of the herbs spectacular … I’ve come to believe that when we go out of our comfort zones and are prepared to make some kind of sacrifice for ourselves and the earth, the earth responds and works with us”. One of their successes was the ‘warrior drops’ created to deal with trauma, stress and anger on the front line. “Protectors said that these really made a difference in calming them down” and one said “it grounded him and reminded him why he was doing the protest”.

A number of the essays stand witness to the creative energy of Pagan vision and life practice at this moment in history. These include Lorna Smithers’ visionary evocation of Castle Hill, Penwortham, described as “a magical place, in spite of the damage”, whose “alternative story” has been passed on “by its spirits, by decree of the fay king”. Hearth Moon Rising says that “my vision for some time has been to ground modern witchcraft more completely and more concretely in the natural world, to create a deeper understanding of what it means to have an animistic practice”.  Other people are exploring roads less travelled, like Laura Perry in Walking the Modern Minoan Path or Calantirniel in Working with Tolkien, where part of the purpose is to integrate the “Christ energy” into a Pagan path. Irisanya from the Reclaiming tradition offers a piece on Lifestyle/Work/Relationships which is centred on overlapping considerations of gender and peer communication and the magic of knowing how to track the energy in a conversation, when to listen, when to speak up and how to be supportive of voices that are not being heard. There are a number of pieces about the family context, including supporting dependent elders and raising children. In The Teachings of Children, Romany Rivers reports that people ask her whether her spirituality affects her parenting; her view is that it’s the other way round – her parenting affects her spirituality. “I realised how one small person’s emotional state can impact an entire environment. I have learned more about Reiki from working with my children during times of pain and stress, peace and snuggles. I have discovered new reasons to meditate. I have reconnected with the power of imagination. I have found new creative expressions”. She concludes, “I believe that is my children who are Pagan, and it is they who raise me.”

There is much more. I’ve got a piece called Living Presence in a Field of Living Presence: Practicing Contemplative Druidry. I would certainly have thought of it as supporting “the more beautiful world that our hearts know is possible” at the levels of perception, recognition and cherishing. But I didn’t think of it, and have only done so now as a result of reading the rest of this book: the value of community! Because of my involvement, I’m not going to review the book outside this blog or award points. I hope instead that I’ve been able to demonstrate something of its energy, diversity and commitment – and that the Modern Pagan movement from which it comes.

 

Nimue Brown (ed.) Pagan Planet: Being, Believing & Belonging in the 21st Century Moon Books, 2016

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