Where do I stand with contemplative Druidry, this Lammas-tide?
My recent Headless Way (1) experience has had the force of a conversion, and I have to re-draw my internal maps. Interestingly, I now find myself grounded with tendonitis in my left heel. I probably haven’t experienced an actual rupture, and so I am likely to be grounded for “weeks rather than months”. Still, ample space for managing transformation.
One of the things I am doing is to look back at key steps on the way. For instance, in my introduction to Contemplative Druidry (2), I talked of “practices that support a fuller presence within the stream of passing experience … contemplation in its fullest sense enables a transfigured here-and-now, and the dissolving of subject/object distinctions within it”. I mentioned how the contemplation of a wild rose on the banks of the Tweed had triggered such a dissolving, and how this had morphed into a blissful peak experience lasting for some weeks. But I was also clear that such an experience should be framed as an occasional grace, pointing beyond self as commonly understood, and not accessible at will.
This perfectly illustrates why Douglas Harding’s style of Headless Seeing has been a game changer for me. The core experience is readily accessible – i can recognise my true nature, the greater I, at will, through simple Seeing. I am no longer a seeker. In a form of brief contemplative practice, I see clear awake space and capacity for the world. Since there is no doubt or issue about what I see, the open questions concern capacity for the world. In my human life, in place and time, what capacity do I manifest? Where do I put my energy?
Here I stand, spiritually committed to a contemporary iteration of the Sophia perennis known as the Headless Way. In terms of ancient wisdom, I’ve understood that there are two continuing lines of tradition that relevantly sustain me. Their pull is largely intuitive and emotional rather than via actual doctrines. One is Christian Gnosticism, theist and often dualist though it may be. The other is the interweaving of Taoist and Chan Buddhist culture in China. There are people and writings in other traditions that I also value, but those are ones I look at with most care.
I do not, now, expect to be in business with any kind of Shamanism, or to have a practitioner relationship with the British/Irish ‘indigenous’ spirituality of any ethnic group or from any pre-Christian period. Of course I continue to be blessed by a level of knowledge and appreciation; they are part of me, in that sense. But that’s as far as it goes. I have let go of my role as a mentor on the OBOD distance learning course (3). I could continue to understand and support people, very congruently, but for me the difference between their practitioner lives and mine has grown too great over the last six months or so. I couldn’t carry on. It didn’t seem right.
On the other hand, what we do in contemplative Druidry is different. Following our learning from Contemplative Druidry our practices support a modern (romantic? post-modern?) ‘nature mysticism’ revolving around forms of lean ritual, group meditation, being/walking in nature and creative arts. I’m entirely up for this, whether it continues under the name of Druidry or not. This is something to work through with my companions in that arena.
The time to leave an activity is when I am no longer learning or contributing. But I want to be accurate in my assessments, and to avoid errors stemming from the force of change, especially letting go of things that I would do better to keep and re-integrate into a new whole. A time of joy and breakthrough, needing careful navigation.
(1) Headless Way http://www.headless.org
(2) James Nichol (2014) Contemplative Druidry: people, practice and potential Amazon/KDP (Foreword by Philip Carr-Gomm Deep peace of the quiet Earth: the nature mysticism of Druidry)
(3) Order of Bards, Ovates and Druids (OBOD) http://www.druidry.org/