contemplativeinquiry

This blog is about contemplative inquiry

Tag: Source

A MIDSUMMER DAY’S DREAM

This post is about a midsummer day’s dream in the the Scottish border country, a dream which included a certain kind of waking up. I have written about it before (1,2) but this is the first illustrated version. Fourteen years have passed since that day, which in many ways determined the form which my expression of Druidry would take.

I was near Melrose. The wild rose was one of many on the banks of the Tweed. In this photograph, I am on a riverside path, with my back to the river. I keenly noticed then, as I notice now, the difference between a wild rose and the more familiar cultivated ones. I love both. But I remember feeling a particular delight at the simplicity of the native flower, a sense of easy integration into habitat, and of a plant not committed to being red or white.

Looking more deeply, I have said in my earlier writing how I had a momentary experience in which, gazing at a rose, subject/object distinctions disappeared and it is as if time intersected with eternity. I have identified this with the Seeing experience more systematically explored by Douglas Harding and the community built up around his work (http://www.headless.org). This was the beginning my sense that direct experience of the world, manifesting through a form of nature mysticism, would be my way forward, eventually becoming a contemplative Druidry and the backbone of my contemplative inquiry. I experience this as a direct and simple route to stillness, presence, resting in being., and identifying with source.

My walk amongst the wild roses had a prequel. Firstly, I had already spent time in the well-preserved ruins of Melrose Abbey. It was a building of Green Man carvings, but, sadly, neither the monks who occupied it nor the iconoclasts who abandoned it had access to the Gospel of Thomas (3) or the words:

“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.” (3)

Here I see the abbey as a solid, material buildings, built with love and care. Even today, it belongs in its landscape, as much as the Tweed or the nearby Eildon Hills, with a semi-wild orchard of apple, pear and cherry trees. What I haven’t written before, in times when I was busy making distinctions between available paths, is that time and eternity intersect in this place too. But, on the day in question, I didn’t have that experience in the abbey grounds. I had it only among the wild roses, down by the river.

The Eildon Hills are also part of the same landscape, indeed a more primal one. But they are fairy hills and they can hide themselves. On that day, they hid from me. There was no invitation – or, rather command – from the Queen of Elfland, who had once ridden out to summon Thomas the Rhymer to her service:

“But you maun go wi’ me now Thomas

True Thomas ye maun go with me

For ye maun serve me seven years

Through weel or wae as may change to be.” (4)

At midsummer in 2007 I was looking for a spiritual home that offered both depth and simplicity. The grim half hidden hills were not appealing to me and I was closed to their magic, with an invitation or without one. I did not want to court danger by ascending into their conceivably treacherous mists. The low road by the river was the one for me.

It was a good decision, and good came of it. But I do also understand that on a different day, those hills could be seen in a different light. I do not now feel constrained to make a neat choice between a broad road, a narrow road and a bonny road. Two cycles of seven years on, well rooted in a nourishing life and practice, I find myself in a more open space, wondering what lessons this Otherworld might yet offer.

(1) James Nichol Contemplative Druidry: People, Practice and Potential Amazon/Kindle, 2014 See: https://www.amazon.co.uk/contemplative-druidry-people-practice-potential/dp/1500807206/

(2) https://contemplativeinquiry.blog/2019/07/16/seeing-contemplative-druidry/

(3) 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

(4) R. J. Stewart The Underworld Initiation: A Journey Towards Psychic Transformation Wellingborough: The Aquarian Press, 1985

MORE AT HOME: APRIL 2021

I am feeling more at home in a number of ways. A much loved view through a bedroom window is enough. I can look out and lose myself, holding an image both of continuity and change as the seasons move. One way in which I experience the year is in two halves. Beltane initiates the summer half of a two season year, with Samhain beginning winter.

I often find the extended six months ‘winter’ to be productive for my contemplative inquiry. In the six months now about to end, I have completed an important shift, a shift that reframes an inquiry insight dating from 2018. At that time I said: “I discovered an ‘at-homeness’ in the flowing moment, which nourishes and illuminates my life. Such at-homeness is not dependent on belief or circumstance, but on the ultimate acceptance that this is what is given.”

My view then was that it is best to steer away from metaphysical commitments, as the Buddha is said to have done. “At-homeness in the flowing moment” could work as a dignified existential choice for a humanist, an agnostic or a person with a stance of ‘sustainable nihilism’ (1). It could also work for people firmly based in contemplative versions of monotheist and polytheist spiritual traditions. Indeed it could work for anyone and would be blissfully light on doctrine and opportunities for argument and dissension.

That said, whist still fully embracing the original insight, I now find it incomplete. I have for some time been filled with the sense of a living cosmos, in a way that cuts across the grain of the culture I come from, with its parsimonious definition of ‘life’. I am animist in sharing Thich Nhat Hanh’s understanding of ‘Interbeing’, where everything is interconnected and nothing is really born, lives or dies in a state of separate selfhood (2). Life just changes. Now I have taken to heart the sense that the life which changes has a Source, or ground of Being, in which the whole web of life is embedded.

Hence I am human and I am also that ground of Being. Being cannot be found as an object, but I can apprehend Being in two ways. One is by looking in and finding my primordial and true nature in and as Being. The second is by looking out and finding Being everywhere and in everything. In each case, the inside/outside distinction finally dissolves. Humanly, I am distinct but not separate from Being, temporarily individuated in the world of space and time, as is everything else in this world. At the deepest level, as Being, I am no thing and yet present in and as everything.

I have reached a commitment to this view partly as a result of contemplative inquiry and partly as an act of faith, trusting my deepest understanding. In the wider world, this understanding is called ‘non-dual’ or ‘panentheist’. It is neither demonstrable nor falsifiable as a proposition, and I continue to appreciate that the map is not the territory. All words feel somehow wrong, just as the Tao Te Ching warns when it begins with “the name you can say isn’t the real name” (3). Yet Lao Tzu persisted with his writing, and gave the world one of its most loved scriptures. From time to time, the effort with language has to be made.

Modern movements (4,5) have made the experiential recognition of our true nature, or ultimate divinity, available to ordinary people through skilful means developed for our time. I have made connections with such movements, but I still anchor myself in Druidry. Humanly, a conscious I-I relationship with Source, or dwelling in and as Source, is not everything to me. I am drawn, too, to I-Thou relationship, honouring a devotional need that wants to be expressed. The Indian sages who first developed non-duality as a spiritual philosophy did not challenge or abandon the flourishing polytheism of their culture. They continued the practice of deity yoga. It serves the dance of being and becoming in this world. This, I believe, is the role of the Goddess in my life (6). I have much still to learn here. Meanwhile my at-homeness grows stronger.

(1) http://jonnyfluffypunk.co.uk/

(2) Thich Nhat Hanh The Other Shore: a New Translation of the Heart Sutra with Commentaries Berkeley, CA: Parallax Press, 2017

(3) Lao Tzu Tao Te Ching: A Book About the Way and the Power of the Way Boston & London: Shambhala, 1998 (New English version by Ursula K. Le Guin with the collaboration of J. P. Seaton)

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

(5) https://eckharttolle.com/

(6) https://contemplativeinquiry.blog/2021/02/24/who-is-the-goddess-I-pray-to/

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