contemplativeinquiry

This blog is about contemplative inquiry

Tag: Wisdom

A CONTEMPLATIVE PERSPECTIVE ON WISDOM

For me, wisdom can take many forms. Below, Eckhardt Tolle emphasises contemplative process over cognitive product. I don’t treat this as an exclusive definition of the word wisdom. But I have certainly been nourished by taking Tolle’s understanding to heart and learning how to let the process unfold.

“Wisdom is not a product of thought. The deep knowing that is wisdom arises through the simple act of giving someone or something your full attention. Attention is primordial intelligence, consciousness itself. It dissolves the barriers created by conceptual thought, and with this comes the recognition that nothing exists in and by itself. It joins the perceiver and the perceived in a unifying field of awareness. It is the healer of separation.” (1)

(1) Eckhardt Tolle Stillness Speaks Vancouver, Canada: Namaste Publishing, 2003

EUDAIMONIA: WISDOM AND HAPPINESS

“Aristotle made a crucial distinction between two forms of happiness: Hedonia and Eudaimonia” (1). Hedonia is a transient state of happiness brought about by pleasurable stimuli. Eudaimonia, literally, means the satisfaction of living in harmony with our guardian spirit (daimon in ancient Greek). We can think of it in a similar way, varied according to our specific beliefs and commitments. We can also frame it in terms of fulfilling our true nature, or, more simply, as living with a sense of meaning, purpose and integrity. In any of these senses, eudaimonia allows us to flourish even in the face of adversity. We have made ourselves present to something greater than our own limited existence. I see my contemplative inquiry as a eudaimonic process.

Carolyn Baker (2) says: “Meaning-making is far more than parroting glib slogans like ‘everything happens for a reason’ , or ‘God moves in mysterious ways’. It is the sense that meaning making is not just something I do but is, in fact, part of who I am, and that life is asking me to commit to the task, particularly with regard to all my unwanted and uninvited life experiences”. I began working with Carolyn Baker’s book at the same time as I was reading a novel that, for me, offers a powerful evocation of eudaimonia, beyond conceptual formalism.

In her semi-autobiographical novel Alberta Alone (3) Cora Sandel describes her heroine’s discovery of her vocation as a writer, and of the values that will drive her. Alberta is a young woman who has left her native Norway to live independently in the Paris of the early twentieth century, eking out an existence as an artist’s model and occasional contributor to Norwegian journals on the subject of life in Paris. She lives precariously on the fringes of the creative arts community, without material resources or confidence in her own capacity. She reaches the point of giving up, when on a lonely late winter’s day, she sees unexpected possibilities in some writing she’d played around with but not taken seriously. The moment then comes when, holding “her bundle of papers”, she rests her head on the window sill, beginning to relax in a warm gleam of unexpected February sunshine.

“And something dawned on her. All the pain, all the vain longing, all the disappointed hope, all the anxiety and privation, the sudden numbing blows that result in years going by before one understands what has happened – all this was knowledge of life. Bitter and difficult, exhausting to live through, but the only way to knowledge of herself and others. Success breeds arrogance, adversity understanding. After all misfortune perhaps there always comes a day when one thinks: It was painful, but a kind of liberation all the same; a rent in my ignorance, a membrane split before my eyes. In a kind of mild ecstasy Alberta suddenly whispered up to the sun: Do what you will with me life, but give me understanding, insight and perception”.

(1) Jeremy Lent The Web of Meaning London: Profile Books, 2021 (Cited by Carolyn Baker in Undaunted, below)

(2) Carolyn Baker Undaunted: Living Fiercely into Climate Meltdown in an Authoritarian World Hannacroix, NY: Apocryphile Press, 2022

(3) Cora Sandel Alberta and Freedom London: Peter Owen, 2008 (Peter Owen Modern Classics edition, with a forward by Tracy Chevalier. First English edition 1963. Translated from the Norwegian Alberta og Friheten by Elizabeth Rokken. Original Norwegian publication in 1931.)

INNERWORLD HARVESTING

The Innerworld has its own times and seasons. When I attune myself carefully, it speaks to me through images in the DruidCraft Tarot (1). Today (20 July) I encountered the 7 of Pentacles (above), with its image of winter harvest. A Druid, equipped with a golden sickle, takes mistletoe from a tree. Where is the wisdom here? What am I being told?

‘Take note of the obvious’ is an early thought. ‘Be willing to state it’. After ten years of contemplative inquiry, I am still anchored in Druidry. Yes: my practice forms are idiosyncratic and contemplatively inclined. Yes: my inquiry process is personal and self-directing. Yes: I continue to learn from other traditions and sources outside the traditions. But what I do comes out of an immersive OBOD training of many years and would not be the same without it. I continue to belong to the Order and identify with the modern Druid tradition. Being clear about this is a fruit of my inquiry.

The form of words that we know as the St. Patricks’ Prayer, alternatively as the Cry of the Deer, runs: “I arise today through the strength of heaven, light of sun, radiance of moon, splendour of fire, speed of lightning, swiftness of wind, depth of sea, stability of earth and firmness of rock”. In my own usage I think of ‘heaven’ simply as a sky or firmament word, majestically naturalistic. But my greatest sense of support comes from the words ‘stability of earth and firmness of rock’. The 7 of Pentacles Tarot image includes seven pentacle signs carved on to mossy rock. It is a strongly earth-related image. I feel grounded and affirmed by this powerfully Pagan imagery.

There is much more to be learned from the 7 of Pentacles image, but these obvious recognitions, easily taken for granted and thus overlooked, are a good place to start. They have allowed me to identify some fundamental understandings that my inquiry has provided, and to clarify its direction for the future.

(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)

WISDOM’S HOUSE

Two people hold each other in mutual gaze. Both their mutuality and their individuality are very clear. The space between them defines a chalice, or grail. In stillness they are present to each other, within a dynamic field of I-Thou relationship. The gestalt is one of communion. Their world has come alive.

Eckhart Tolle speaks of a wisdom that is not the product of thought, and which comes with the ability to be still. “Just look and listen. No more is needed. Being still, looking and listening activates the non-conceptual intelligence within you. Let stillness direct your words and actions” (1).

He goes on: “wisdom is not the product of thought. The deep knowing that is wisdom arises through the simple act of giving someone or something your full attention. Attention is primordial intelligence, consciousness itself. It dissolves the barriers created by conceptual thought, and with it comes the recognition that nothing exists in and by itself. It joins the perceiver and the perceived in a unifying field of awareness. It is the healer of separation”.

I think of wisdom, in this sense, as the healer in the heart. Not the organ that continues to pump at a not-too-elevated rate when my blood oxygen declines, and therefore a resiliency factor for my physical health. It is, rather, the heart of awareness – personified again as it has been before by a Goddess of Wisdom. She came to me, at night, at a wakeful time when my breathing was particularly laboured and I felt like a freshly landed fish. She acted as a discreetly background presence, pointing me to the vision of a radiant grail, palpably emanating the energy and resources of all four elementary powers.

Pragmatically I felt empowered to weather a challenging experience. Beyond that, the Goddess invites me to let go of identification with the mind-made ‘little me’ as a limited and confining construct. The reward is an expansion into love, joy, creativity and inner peace. I have bounced back from my COPD flare-up in the last few days and will do what I can to rebuild my physical capacity. But the lesson, that healing is not the same as being physically fixed, and asks for a different kind of commitment, applies both in bad times and good.

(1) Eckhart Tolle Stillness Speaks Novato, CA, USA: New World Library & Vancouver, BC, Canada: Namaste Publishing, 2003

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)

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/

SPIRITUAL ‘KNOWING’

I like the way this presentation uses the word ‘knowing’ to point to our underlying condition. This usage is clearly separated from everyday knowledge of or about (something), or even of wisdom and understanding. It also avoids the term ‘consciousness’, which tends to invite metaphysical and scientific debates that lead us away from direct experience. ‘Awareness’ is a noun and so seems like a thing – we don’t generally talk about ‘awareing’. I personally like ‘being’ as an alternative, but it carries philosophical baggage and is not specific enough for the context of this presentation. Current usages within the Western Way of the term ‘gnosis’ do not generally reflect the view discussed here.

It may be true, as the Tao Te Ching says, that the Way that can be named is not the real Way. But we still need language, as a pointer, for that in us which needs to make sense of experience and to share it with others. Here, a skilful choice of words can make a difference, and I think this presentation models the skill. Dzogchen is a tradition within Tibetan Buddhism. ‘Rigpa’ is the Tibetan word used to describe ‘knowing’ in this sense.

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.

A HIDDEN SUN

The sun is there, of course. There could be no picture without it. But this is a moment in my world where the sun is hidden, slow to advance and light up the day. As I continue looking through the window, the mist seems thicker, more dominant than the picture records. I am glad to be warm and in the house. I am glad not to be going out to work. I am glad not to be going out to walk, content with the view through a widow. It looks cold out there. Today, I am willing to let the Mystery be.

But the Mystery takes different forms and I find myself peering into a different unknown. There is another hidden sun, within. Thanks to this interior sun I glimpse a direction for my inquiry after the end of this cycle, as we move beyond midwinter into a new calendar year. First, I see the inquiry continuing, supported by curiosity, wisdom and compassion – three qualities for me to cultivate. Second, I am aware of an emerging question about ‘healing’, and what it means for me at this time in my life and the world’s. I am especially drawn to ways in which healing and contemplation matter to each other, and to senses of healing that are not over-preoccupied with ‘fixing’. Third, I realise that I have already begun gathering resources that can support me in this venture. In a somewhat dreary time, I have just enough light to find my way.

selkiewife

Selkie Writing…

Charlotte Rodgers

Images and words set against a backdrop of outsider art.

Professor Jem Bendell

Strategist & educator on social change, focused on Deep Adaptation to societal breakdown

Towint

The pagan path. The Old Ways In New Times

The Druids Garden

Spiritual journeys in tending the living earth, permaculture, and nature-inspired arts

The Blog of Baphomet

a magickal dialogue between nature and culture

This Simple Life

The gentle art of living with less

Musings of a Scottish Hearth Druid and Heathen

Thoughts about living, loving and worshiping as an autistic Hearth Druid and Heathen. One woman's journey.

The River Crow

Druidry as the crow flies...

Wheel of the Year Blog

An place to read and share stories about the celtic seasonal festivals

Walking the Druid Path

Just another WordPress.com site

anima monday

Exploring our connection to the wider world

Grounded Space Focusing

Become more grounded and spacious with yourself and others, through your own body’s wisdom

The Earthbound Report

Good lives on our one planet

The Hopeless Vendetta

News for the residents of Hopeless, Maine.

barbed and wired

not a safe space - especially for the guilty

Down the Forest Path

A Journey Through Nature, its Magic and Mystery

Druid Life

Pagan reflections from a Druid author - life, community, inspiration, health, hope, and radical change

Druid Monastic

The Musings of a Contemplative Monastic Druid