contemplativeinquiry

This blog is about contemplative inquiry

Tag: Peace

MIDSUMMER CELEBRATION 2022

The place is called Lower Parting, though it is actually a joining. The parting is 3km (just under two miles) up river. There, the River Severn divides into two channels, east and west, to flow around Alney Island. When taking the picture above, I was standing near the point where the channels meet again. It was around 9 a.m. on 22 June. I had not been there before.

Although every time and place is ultimately sacred, some times and places are easier for me to honour. In my experience this is partly a property of the times and places, partly down to culture and tradition, and partly to do with my own inner and outer availability.

On this occasion, I was within a midsummer period which for me lasts from a day or so before the solstice until around 25 June. I like to acknowledge the stasis (standstill) element within the solstice experience. It is not just about a point of time. Like its midwinter opposite and twin, my midsummer allows an extended pause before the wheel of the year turns. My walk on 22 June was an intentional celebration of the midsummer stasis, something between an outdoor walking meditation and a miniature festival pilgrimage. It was built around my first encounter with an intuited special place, now that I am fit enough once more to walk the required distance.

I can easily understand why people in many parts of the world have seen water, especially flowing water, as sacred. I am on a quiet part of a quiet island in the middle of Gloucester city. The wetland here is blissfully unfit for development, and now a nature reserve. I was able to stand here and look out at the joining of the waters, under a blue sky, and surrender to a benign spirit of place. I didn’t have to attend to my attention. In this extended, flowing, moment, nature was doing that for me. I found, here, a generous horizon, and a living peace that invites participation. I am glad and grateful to have discovered this place on this day.

In my tradition, at every seasonal festival, we are asked to think not only of the time we are celebrating, but also of its opposite. Walking back from Lower Parting, I see features in the landscape that help me. My pictures below do not evoke winter, but they do show light and shade within a single image. On planet Earth, the time of my summer is the time of someone else’s winter. These are both ways in which opposites complement each other in an interconnected world.

STRENGTH IN SIMPLICITY

In recent days, living a pared down life, I have seen the strength in simplicity. Both my contemplation and my inquiry are reflecting this. I have a few simple practices adapted from a variety of sources. At first under the pressure of illness, I have moved away from the kind of system building that was drawing my attention a month ago (1). Now I have reminded myself that customising, using a light touch, and keeping practice relatively simple has been my generally preferred way of responding to influences. It helps me to avoid half-awarely ventriloquising teachers and to maintain my own discernment.

As an example (2), I describe a simple meditation. It focuses on the breath because that is something I am busy with – and ambivalent about thanks to my COPD. In it I draw on the understanding that breath and spirit share the same word in some languages (e.g pneuma in Greek). No more than ten minutes is needed for a session.

Although simple, the practice does have a liturgical framing – for instance adapting one of Stewart’s Qabalistic crossing forms from The Miracle Tree. I also draw on my OBOD background, especially the commitment to finding peace. This kind of framing helps. In formal practices like this, I am not just plunging into raw experience. I have other opportunities for that. Rather, the practice affirms an already existing perspective, developed over time, and this is what the words proclaim.

(1) https://contemplativeinquiry.blog/2022/04/05/towards-an-integration/

(2) See text below:

Crossing, using my right hand, I say: In the name of Wisdom (forehead), Love (pubic bone), Justice (right shoulder), Mercy (left shoulder), and the Living Breath (both hands over upper chest). I enter stillness. Then I say: Deep within my innermost being, I find peace. Silently, within the stillness of this space, I cultivate peace. Heartfully, within the wider web of life, may I radiate peace.

I do a breath exercise*, and then say: I am a movement of the breath and stillness in the breath; living presence in a field of living presence: here, now, and home.

Then, I begin slow, deep breathing, as if inviting the Cosmos to breathe through me. I may use the I AM mantra. For me it affirms the non-separation of the finite life and the Source, and the gift of a place within the ecology of being.

On completion I repeat the Crossing and say: I give thanks for this meditation. May it nourish and illuminate my life. May there be peace throughout the world.

*11x breathe in through nose, counting to 8; hold, counting to 8; out through mouth, counting to 8, hold, counting to 8.

WISDOM AND NON-VIOLENCE

“The nature of reality is multidimensional and creative. … Our spontaneous experience is so rich and deep that we can never give a complete account of it in any language, be it mathematics, science, music or art” – Alan Drengson’s introduction to Arne Naess’ Ecology of Wisdom (1).

Arne Naess (1912-2009) was chair of philosophy at the University of Oslo, Norway, before resigning to devote himself to environmental problems and pioneer the field of deep ecology. For him, philosophy is deep exploration of our whole lives and context, “in a loving pursuit of living wisely” (1). His book Scepticism (2), is focused on Sextus Empiricus (150-225 CE), the last known known representative of a philosophy school founded by Pyrrho of Elis (c360-c272 BCE). Pyrrho himself spent time with Jains (gymnosophists = naked philosophers) and, probably, Buddhists, on an extended visit to India, and was influenced by them.

Pyrrhonists neither made truth claims nor denied the possibility of making them. Instead, they cultivated an attitude of suspension of judgement (epoche), allowing possibilities to stand open within the process of continuing inquiry. This turning away from the drive for intellectual closure enables peace of mind (ataraxia) in our engagement with the richness and diversity of experience. Pyrrhonists left questions open, without leaving the question. Naess says of Sextus: “he has given up his original, ultimate aim of gaining peace of mind by finding truth because it so happened that he came to peace of mind in another way”.

In his account of the Jains, Philip Carr-Gomm (3), shows how they might have influenced Pyrrho. Jain ethics is grounded in three principles: ahimsa, aparigraha, and anekant. Ahimsa is the doctrine of harmlessness or non-violence. Aparigraha is the doctrine of non-attachment, non-possessiveness or non-acquisition. Anekant is the doctrine of many-sidedness, multiple viewpoints, non-absolutism, or non-one-sidedness. The three principles can be seen as complementing and completing each other, with non-absolutism as the intellectual aspect of non-violence and non-attachment. The Pyrrhonist tradition, and its influence on Naess, seems to combine the Jain view of non-absolutism with the Buddhist view of equanimity and freedom from dukkha (suffering or dis-ease).

The approach – which I sometimes lose sight of myself – allows me to avoid what the Buddhist scholar Stephen Batchelor (4) calls “the language game ‘In Search of Truth'”, where “one is … tacitly encouraged to take a further step of affirming a division between ‘believers’ and ‘nonbelievers’, between those who have gained access to the truth and those who have not. This establishes the kind of cultish solidarity as well as hatred for others who fail to share one’s views. ‘When the word truth is uttered’ remarked the Italian philosopher Gianni Vattimo, ‘a shadow of violence is cast’. (4)

I have written on this topic at earlier points in my inquiry*. I have come back to it now, because I want to refine my understanding of ‘peace’ as a quality of inquiry. The liturgy of my daily Druid practice asks for ‘peace throughout the world’. How might I better demonstrate peace in the inquiry process itself? Inquiry processes, and even contemplative spiritualities, can include their own kinds of dogmatism and aggression. I have work to do, wisdom work, hopefully gentle to self and others, in this domain.

(1) Arne Naess Ecology of Wisdom UK: Penguin Books, 2016 (Penguin Modern Classic. First published 2008)

(2) Arne Naess Scepticism Abingdon, UK: Routledge, 1968

(3) Philip Carr-Gomm Seek Teachings Everywhere: Combining Druid Spirituality with Other Traditions Lewes, UK: Oak Tree Press, 2019 (Foreword by Peter Owen Jones)

(4) Stephen Batchelor Secular Buddhism: Imagining the Dharma in an Uncertain World New Haven & London: Yale University Press, 2017

*See also:

https://contemplativeinquiry.blog/25/04/19/spiritual-truth-claims/

https://contemplativeinquiry.blog/03/05/19/arne-naess-as-philosophical-vagabond/

https://contemplativeinquiry.blog/11/06/19/greg-goode-and-joyful-irony/

https://contemplativeinquiry.blog/19/01/20/scepticism-openness-and-flow/

LUNAR LIGHT

Today I felt settled enough in my new sacred space to consult the DruidCraft Tarot (1). It goes with a sense of full arrival in a new home and of readiness for a psychic check-in: what possibilities are latent or emerging in my journey through life?

I was presented with a three card narrative that I found encouraging. The first, the context that I am coming from, was the seven of wands with its sense of challenges successfully faced. The third, the Lady (DruidCraft’s Empress), heavily pregnant, points to abundance and fruition. But it was the middle card, the where-I-am-now card, that got my attention most. The Moon.

For me, the Moon points in particular to the deeper rhythms and tides of the unconscious, aspects of life that have their being outside the bright light of solar awareness, too easily edited out of my narrative identity. This is a world of powerful, yet dimly remembered dreams, unquiet moods and sensations, and half-articulate intuitions. There are qualities here, in this shadowy, softly lit world, to welcome and companion. They hide a distinctive wisdom of their own, unlike that of the image-conscious, yarn-spinning ego.

Much of my focus in recent years has been on the state I call, in ritual space, ‘the peace of the centre’ – sometimes the peace of the Goddess. This is well-anchored now and allows a more panoramic view. Under lunar influence, the peace of the centre is complemented by a perturbation of the margins, also part of the ecology of being human. The process of moving house has reminded me of my talents for anxiety and catastrophising ideation: limitations, perhaps, at times disabling. But they protect me from a blind trust in the world. They generate a wary alertness, and balance my deep sense of peace.

(1) Philip and Stephanie Carr-Gomm The DruidCraft Tarot: Use the Magic of Wicca and Druidry to Guide Your Life London: Connections, 2004 (Illustrated by Will Worthington)

WHAT IS GIVEN

It is colder now, and gloomier indoors for much of the day. But outside, this November keeps on giving. My walking range has increased again with a walk to nearby Nailsworth, a leisurely lunch in this little town, and a walk back again: ten miles. The picture above includes both a stream beside my path and a small lake nearby.

But my attention hasn’t been all on the world around me. I have been reflecting on an old statement about my practice, currently included in my About section, and finding that it still holds. “My inquiry process overall has helped me to discover an underlying peace and at-homeness in the present moment, which, when experienced clearly and spaciously, nourishes and illuminates my life. It is not dependent on belief or circumstance, but on the ultimate acceptance that this is what is given. I find that this perspective supports a spirit of openness, an ethic of interdependence and a life of abundant simplicity.”

There is no reliance on metaphysics here. This allows me a pared down focus on experience and values. My practice has been relatively stable over a long period, whereas my thoughts about metaphysical questions are more volatile. I experience thinking as volatile by nature, and fine within its limits. Over the years this blog has found room for diverse approaches to the meaning, if any, of terms like divinity and consciousness. I have wondered about the possibility (or desirability) of establishing any foundational truth about absolute or indeed conventional ‘reality’. I notice now that when I explore these questions – especially when reading – I am more interested in seeing how people put their worlds together than I am in identifying insights or finding answers to the questions themselves. It has become a human interest rather than a philosophical quest.

I have noticed this especially over recent days when engaging with Carlo Rovelli’s discussion of the Buddhist philosopher Nagarjuna (1,2). My interest was in seeing how a distinguished physicist makes use of Nagarjuna’s emptiness doctrine. I have less stake in assessing the view itself, because my peace and at-homeness are the result of an experiential inquiry, and not of speculative thinking. I continue to find that this perspective supports “a spirit of openness, an ethic of interdependence, and a life of abundant simplicity”, My inquiry focus, if ‘inquiry; is even the right word, is about how best to walk the talk.

(1) Carlo Rovelli Helgoland global.penguinrandomhouse.com 2020 (Translated by Erica Segre & Simon Carnell, 2021) Carlo Rovelli is a theoretical physicist who has made significant contributions to the physics of space and time.

(2) https://contemplativeinquiry.blog/2021/11/08/exploring-emptiness-carlo-rovelli-and-nagarjuna

THE COMING OF AUTUMN

Walking in the woods yesterday I saw the coming of autumn, in the sky and in the trees. I felt it too, and not just in my physical sensation of coolness. I experienced a mood of loss and ending, not limited to the summer of 2021.

The natural wheel of the year, where I live, has classically been one of soft transitions. Our seasons have merged gently into each other, with September as a modified extension of summer. Leaves gently turn, but there is not much of a fall. For much of my life I enjoyed the sense of a predictable pattern in the the turning of the wheel. That sense has eroded in recent years and has now reached vanishing point. Hence the feeling of loss.

Summer 2021 seemed to die in August, after a short and faltering life. It may be succeeded by a once unseasonable hot spell, or it may not. Considering the effects of the climate crisis in other parts of the world, this is hardly dramatic. But this weird summer season, including a background awareness of developments elsewhere, has ended my already weakened feeling of security. The phrase ‘winds of change’ comes to mind. I think, what next? And when?

I feel challenged to be open to whatever happens, without obsolete expectations to confuse me. In the state of openness, I find that an inner peace and clarity are present. They act as my guides through a shifting, changing, world.

BOOK REVIEW: LETTING GO OF NOTHING

A compassionate and discerning book, drawing on a wealth of experience and understanding. Highly recommended. Peter Russell sets the note of Letting Go of Nothing (1) with the sentence: “The call to let go lies at the heart of the world’s spiritual traditions”. He adds, “Not being attached to outcomes, surrendering desires, accepting the present, opening to a higher power, relinquishing the ego, practising forgiveness – all entail letting go”.

The book is arranged as a series of brief, accessible sections exploring different aspects of the theme. Letting go takes many forms, depending on context. Here, Russell is not primarily concerned with letting go of things, like books, houses, jobs or the grid. His focus is on letting go of fixed beliefs and being right; immutable perspectives on the past or inflexible expectations of the future; the mental/emotional weight of judgements and grievances; disabling attachment to toxic or lost relationships. “We are not letting go of things themselves as much as the way we see them. Hence the title of this book: Letting Go of Nothing. Or, as I sometimes like to put it, ‘Letting Go of No-Thing’.”

Some of the 41 sections that follow are autobiographical. A Change of Mind recalls how a change in perception made space for a change of heart in a close personal relationship. Some are more about method – Letting In and Letting Be deconstruct the widespread notion that letting go of something necessarily means getting rid of it. If we are holding on to a grievance, for example, we are advised to let the experience in and become more aware of its discomforts. Pain, including emotional pain, evolved to let us know that something is wrong. It needs our attention. There are times for ignoring it, but this is not sustainable as our only response.

What we can do is learn to distinguish pain from suffering. Much suffering stems from aversion to pain (physical, mental, emotional), creating a surplus layer of discomfort. To a greater or lesser extent, we can disperse this added level of stress and tension. The work is subtle. It includes a level of not resisting resistance itself, and always finding spaces and possibilities for a degree of inner peace and freedom. Peter Russell is not in the business of sudden transformational release, although this too is possible. His way has more to do with skilful, compassionate engagement with the stream of experience as it happens. It is the work of a lifetime. Sections on Letting Go of Feelings, Letting Go of Story, The Root of Suffering and Fall from Grace explore his core philosophy in more depth.

Some of the sections set out liberating values – Forgiveness, Kindness, Wisdom. Others describe spiritual principles and practices – Sat-Chit-Ananda, Reframing Enlightenment, The Path of No Path. Russell is committed to an understanding of the world that summons us to ‘the deep peace of our true nature’. Matthew Fox (2), in a review, sees a social-ecological dimension in this work. For him, Letting Go of Nothing is an affirmation that our species can “wake up to down-to-earth spiritual wisdom that all our religions, when healthy, call us to – keeping it simple, understandable, and effective so that we and the sacred planet we share might become sustainable once more”. This simple book offers guidance at many levels.

(1) Peter Russell Letting Go of Nothing: Relax and Discover the Wonder of Your True Nature Novato, CA: New World Library, 2021 (Foreword by Eckhart Tolle)

(2) Matthew Fox is the author of Creation Spirituality and Original Blessing. His championship of an earth inclusive spirituality and his denial of original sin led to his excommunication from the Roman Catholic Church and move into the Episcopalian communion. His most recent book is Julian of Norwich: Wisdom in a Time of Pandemic – and Beyond.

See also: https://contemplativeinquiry.blog/2021/08/19/the-support-of-nature/

PEACE AS PURPOSE

This image, the 3 of Wands from The Druidcraft Tarot (1), is one of purposeful effort beginning to be rewarded. The process is gradual but the promise is there. A young man looks with confidence at the world in front of his eyes. He seems at ease with himself, a young man resting in peace.

He has never really died in me, despite the ups and downs of life. Indeed I am better connected with him now than when I was actually young. I sometimes bubble up with an energetic optimism unlinked to any particular context. Delusional? I don’t think so. It is more the sense of a true nature, ageless and timeless, sustaining me in every time and season.

The image on the card suggests a wider resiliency of nature and organic growth. The purpose and intention of the fire element is in alliance with the regenerative powers of the earth. The sun is seen indirectly in the health of the plant kingdom, and indeed of the young man himself.

I consider my own purpose at this time of my life. I think of some old Druid liturgy that I have re-written for my own practice, without much changing the original meaning: “Deep within my innermost being I find peace. Silently, within the stillness of this space, I cultivate peace. Heartfully, within the wider web of life, may I radiate peace”. I understand ‘peace’ to be an active agent in human affairs and not a passive or negative absence of conflict. It is a value, and stance, to understand and act on more deeply over time.

At the level of personality, I do not consider myself a natural for this form of witnessing and action. I am a work in progress, to say the least. Hence the importance of formal spiritual points of reference and a formal practice. I need these kinds of support. Writing this blog helps too. I see it as contributing to a peer community conversation. This community is not closely defined and is subject to change. It does not, in itself, provide any identity or role other than the reading and writing of posts. But it is good to have a purpose working within it. I aim, overall, heartfully to radiate peace, at least at the level of discourse and values.

(1) Philip and Stephanie Carr-Gomm The DruidCraft Tarot: Use the Magic of Wicca and Druidry to Guide Your Life London: Connections, 2004. Illustrated by Will Worthington.

INTIMATIONS OF RENEWAL

I took this picture on the North Somerset coast (UK) last September. It is an autumnal and sunset picture, which paradoxically offers me a vision of renewal. The location is Weston-super-Mare, at the Brean Down end and facing the Island of Steep Holm. It is a place that draws me, and I wrote about it at the time (1).

Elaine and I will be spending time there in September this year, investigating a possible move. We both have reasons for wanting this, and it has been in our minds for awhile. But the uncertainties of Covid-19, its wayward management in England, and our own separate health problems have slowed us down.

I have become unused to moving. On my return to the UK in 2003, I lived in Bristol before coming to Stroud at the end of 2008. By that time I was already familiar with this old Cotswold mill town, more recently the birthplace of Extinction Rebellion.. For many years I was essentially living a Stroud/Bristol life. It hardly felt like moving.

In the new plan, Bristol will still be our city. But I’m a different person now, and the move feels like a major operation. Almost daunting. I feel stable and secure in my current home, and a part of me is tempted to cleave to the apparent stability and security of a familiar property and community.

Another part is concerned with the energetic costs of stagnation. Yesterday I drew the 4 of Cups card from The Duidcraft Tarot (2). I am using the pack as a simple psychic mirror, rather than for classical divination. I draw a card when I feel a need to check-in with the oracle. In this instance, I found myself faced with a jaded youth. I am neither jaded nor a youth, But I do feel as if I have been in Stroud for long enough. I catch myself at times in moods of lassitude and an undefined discontent. I am looking for a different experience, and knowing this helps me to raise my energy levels and recover a willingness to take risks. Writing about it is an energiser.

The risks themselves are modest. Weston is familiar to us and the distance not great. There are shared pragmatic reasons for the choice. Beyond these, we both look forward to open ourselves to the local energy of earth, sea and sky in the liminal space where they meet. I also like the notion of living in the English west country, where I was born, and having the opportunity to re-connect with the psychogeography of the region and in particular its coasts, more deeply.

I vividly remember seeing this solitary crow on last year’s visit. It was busy, head down, making a living on the muddy, still estuarial beach. It was a peaceful moment, framed between sunlight and shade. I stepped into peace myself, better to capture the moment and to avoid disturbing the bird. I felt alive and receptive to the setting, which even then felt like a potential home.

Only time will tell.

(1) https://contemplativeinquiry.blog/2020/09/23/

(2) Philip and Stephanie Carr-Gomm The DruidCraft Tarot: Use the Magic of Wicca and Druidry to Guide Your Life London: Connections, 2004. Illustrated by Will Worthington.

SILENT SITTING MEDITATION

There is the moment, and there is the flow. The photograph holds the moment and the image at first seems still. Looking more closely, we can infer the turbulence that accompanies flow. All those ripples, and wavelets and swirls. They testify to the life of the stream in time.

I have taken up silent sitting meditation after a long break, making a commitment to myself of at least thirty minutes a day. I have incorporated silent sitting meditation into both my morning and evening practices, so the individual sessions need not be long. I am not made for long meditations. but I do now find that an element of silent sitting meditation enriches my contemplative life and inquiry.

I like the term ‘silent sitting meditation’ for its plainness and descriptive accuracy. I am distinguishing this meditation from the ones that I learned through Druidry, which, even when not guided, depend on visualisation and narrative. At the same time I am avoiding close identification with the ‘mindfulness’ brand. It feels like a prescriptive pre-shaping of my lived experience as a meditator. A strong intuition, gift perhaps of the Goddess in her Wisdom, wants the meditative life to be free of such labels.

So I sit. With two sessions a day, I find that my natural length of session is from 20-35 minutes and so with two sessions I am overshooting my commitment. That’s a good indication that I am not straining myself. I don’t want my meditation to be goal-oriented. Rather, I open myself to the energy of living experience, and let it lead me.

I do begin, conventionally, with a breath focus, following the sensations and the gaps after in-breath and out-breath, with loving attention. I also open myself to other sensations, which (with my eyes closed) will mostly be internal body sensations or external sounds. I think that the love in loving attention matters. There are people within the mindfulness movement who think it might better have been called heartfulness. This introduces a sense of compassion for everything that arises. Within the experience, I can feel whole, at home in the Heart of Being which holds up and informs my human life. When I am consciously present, it is a place of peace, joy and inspiration.

In the course of a session, I will taste this state from time to time. At other times I find myself engaged with images (some seeming otherworldly), or narrative streams, that I also value. These experiences seem to have an authentic energy that I cannot simply dismiss as distractions. I want to allow them in and engage with them. Indeed, even where the passing content of experience seems entirely mundane or even distressed, I will welcome it and keep it company. I will hold it in love. Outside the meditation, it may provide a cue for some more dedicated healing or inquiry process.

It may be for this reason that I do not characteristically find distress distorted thoughts and feelings hijacking or sabotaging the meditative flow. They know my willingness to meet them. This means that the other experience, the wellspring of my life, is rarely far away and never forgotten. It doesn’t even require formal meditation. For me, silent sitting meditation supports a fuller life, lived from the Heart of Being. But it is not, by any means, a requirement for it.

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