contemplativeinquiry

This blog is about contemplative inquiry

Tag: Paidirean

ROSARY: PAIDIREAN (PAHJ-URINN) III

Revising the About section of this blog, I clarified the centrality of the Sophian Way to my spiritual life, whilst emphasising strong elements of continuity in this blog. The same applies to my practices as well.

The Paidirean of the title are the prayer beads of the Ceile De (1), known to have been used by Celtic Christians in the days of Columcille (St. Columba). I have had mine for four years and have written about them previously (2,3). I have not used them recently, but through a strong sense of prompting I picked them up again a week ago.

A devotional practice has rapidly shaped itself. This is an offering to Sophia as Cosmic Mother, an aspect that has only recently moved and engaged me in quite this way. ‘My’ state of awareness, well-being, peace or understanding are therefore not the point. The work is a prayer rather than meditation, though it does not involve asking for anything, whether for self, others or the world.

I work with the beads, saying Ama-Aima which in the Sophian Fellowship (Ecclesia Pistis Sophia) (4) means ‘Dark Mother-Light Mother’, here in the sense of the primal Mother both before and after birthing the material cosmos (5). She cannot be visible until there is someone, a child, to see Her. This practice is such a seeing, an act of recognition.

Ama-Aima involves two full, slow and conscious breaths: Aah (inbreath)-Mah (outbreath), Ae (inbreath)-Mah (outbreath). There are a hundred and fifty beads, and I will work through the whole rosary either once or three times. When doing it three times, I will break for a brief period of walking meditation after the second.

This is not a Sophian Fellowship practice, nor indeed a Ceile De one, though it would not offend the principles of either group. It constellated very quickly in my dedicated contemplative space at home. I could call it a mantra meditation, but I don’t – because for me this would mistakenly place more emphasis on syllables and technique than the intentions of the heart.

I am surprised that I have been so drawn to a practice like this. I am not a religious believer in any traditional sense and I could call my shift into a devotional mode an existential choice, almost a kind of lifestyle aesthetic. But the monkey mind alone would never have selected this option. The image that comes to me is of having fallen asleep in a beached rowing boat, then waking up at sea with the tide going out and yet trusting this new direction. From a Druid perspective, echoes of Taliesin – and yet differences as well.

(1) http://www.ceilede.co.uk/

(2) https://contemplativeinquiry.wordpress.com/2012/12/30/paidirean-pahj-urinn/

(3) https://contemplativeinquiry.wordpress.com/2013/01/04/paidirean-pahj-urinn-ii/

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

(5) Tau Malachi Gnosis of the Cosmic Christ: a Gnostic Christian Kabbalah Saint Paul, MN: Llewellyn Publications, 2005

PAIDIREAN (PAHJ-URINN)

The Paidirean are the prayer beads of the Ceile De.  Some believe that they have a Druid origin.  They have always been part of the Ceile De tradition are known to have been used in the days of Columcille (St. Columba).

I got mine from the Ceile De shop a little before Christmas.  There are 150 beads, each about 5 mm wide.  They are made of unstained rosewood and were left immersed in rose damask oil for a month.  As well as scenting the beads, the oil gives the beads a pinkish colour. An equal armed and circled silver cross hangs from the beads – at heart level when worn as a necklace.  This form of cross – Celtic, Gnostic and universal – is an ancient symbol, found in pre-Christian and Christian carvings, and sacred to many people from many cultures.

Each Paidirean is ceremonially strung in Scotland by a Ceile De Order member.  The process takes two hours and involves prayer, meditation and continuous chanting during the stringing.  Then a blessing is spoken over the completed Paidirean which is anointed with water and with oil from a local holy well, used for at least 1500 years.  Sister Fionn strung my Paidirean.  Many blessings to you, Sister Fionn, at the turning of the year.

The Paidirean is an object of power as well as beauty.  I wear it as a necklace when practicing, as well as an OBOD Awen necklace which ends just below the throat.  Wearing the two feels like a kind of completion, and I am reminded of a visit I made to Scotland at Midsummer 2007.  I was in Melrose in the Scottish border region, an area with strong family connections. And I seemed to be in business with three locations.  One was the semi-ruined Abbey, and in particular its orchard and garden.  One was the Eildon Hills, looming up into low clouds.  One was a path by the River Tweed.

I was wondering where I felt most spiritually attuned and where I wanted to spend most of my time.  In its gardens the Abbey felt like a place of peace and tradition, though clearly also compromised by conflicts between nations and orthodoxies. The hollow hills of Thomas the Rhymer fame held challenge, glamour – the heroic spirituality of the vision quest in its local form.  But I turned to the river, and had a small epiphany whilst contemplating a wild rose on the riverbanks.  And I later wrote this verse, which became part of a longer poem.

I am Rose.  I am wild Rose.

I am Rose at Midsummer.

The river flows by me.

Fragile, I shiver in the wind.

And I am the heart’s core, mover of mountains.

In a sense, that experience, and the verse that recorded it, established the direction for my subsequent spiritual life and practice.  The Paidirean sets the seal on it.

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