contemplativeinquiry

This blog is about contemplative inquiry

Tag: Spiritual inquiry

YOU ARE WILD NOW

“Sometimes you are walking alone, and it is late, and you are lost once again in the dream of past and future, of yesterdays lost and tomorrows unlived, of choices to be made or not made, of words to be spoken or left unspoken. Yesterday’s enlightenment feels a million miles away, and the spiritual clarity you thought you had has faded into the evening. Now, there is only the sound of footsteps on a cold pavement, the rustling of trees before sleep, the naked glow of orange streetlamps, and a deep melancholy burning inside. You are out of time, out of body, finding your home in neither form nor the formless. Perhaps you are the only one of your species on the planet. Perhaps you do not even exist at all. Perhaps this is the price you pay for awakening, for your commitment to opening your heart to everything, this never-ceasing questioning of everything solid, this abandonment of every single reference point.

“And suddenly you remember: this too is life! For whatever reason, you turn toward your present experience, you hold it again the way a mother holds her newborn baby. You focus on what you have, not what you have lost; what you see, not what you may never see again. Your solitude is sacred, you remember, your doubts are nothing less than holy, the evening breeze on your cheeks is a caress, a kiss, not a block to some imagined future.

“It is okay to feel the way you feel. It is okay to feel a little broken by life. It is okay to touch the depths in yourself. It is okay to forget, and to remember, and to forget. All movements are held in the vastness, as the ground holds the trees, as the sky holds the planet, as the house holds the family, as the story of your life is held in pristine awareness on this night of all nights. Even your disconnection is so damn connected. There is something humbling about never being able to come to a conclusion, something touching in your raw vulnerability to the evening, the way you are moved by everything now, your sensitivity to even the subtlest movement of consciousness, your heart that cannot be closed.

“You vow never to lose your love for these evenings. They have brought you so much.

“Presence is not a destination, friend, it is the ground.

“You are wild now, and unbound.”

Jeff Foster The Way of Rest: Finding the Courage to Hold Everything in Love Boulder, CO: Sounds True, 2016

Jeff Foster’s website is: http://www.lifewithoutacentre.com

 

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PANPSYCHISM: A NOTE

Non-dualist author Peter Russell is happy to use the Western terms ‘panpsychism’ and ‘panexperientialism’ when discussing what he calls the “mystery of consciousness”. These terms are both modifications of ‘pantheism’ and the ideas have a kinship with those of modern animism. From a Druid perspective, I find it valuable to see this kind of connection being made with the non-dualist systems of Indian origin – whether Tantric, Vedantic, Buddhist or Jain. Challenging our modern mainstream culture’s assumptions about consciousness, Russell says:

“The underlying assumption of the current meta-paradigm is that matter is insentient. The alternative is that the faculty of consciousness is a fundamental quality of nature. Consciousness does not arise because of some particular arrangement of nerve cells or processes going on between them, or from any other physical features. It is always present.

“If the faculty of consciousness is always present, then the relationship between consciousness and nervous systems needs to be rethought. Rather than creating consciousness, nervous systems may be amplifiers of consciousness, increasing the richness and quality of experience. In the analogy of a film projector, a nervous system is like having a lens in the projector. Without the lens there is still a light on the screen, but the image is much less sharp.

“In philosophical circles the idea that consciousness is in everything is called panpsychism, from the Greek pan, meaning all, and psyche, meaning soul or mind. Unfortunately, the words soul and mind suggest that simple life forms may possess qualities of consciousness found in human beings. To avoid this misunderstanding, some contemporary philosophers use the term panexperientialism – everything has experience.

“Whatever name this position is given, its basic tenet is that the capacity for inner experience could not evolve or emerge out of entirely insentient, non-experiencing matter. Experience can only come from that which already has experience. Therefore, the faculty of consciousness must be present all the way down the evolutionary tree.

“We know that plants are sensitive to many aspects of their environment – length of daylight, temperature, humidity, atmospheric chemistry. Even some single-celled organisms are sensitive to physical vibration, light and heat. Who is to say that the do not have a corresponding glimmer of awareness?

“According to this view, there is nowhere we can draw a line between conscious and nonconscious entities; there is a trace of experience, however slight, in viruses, molecules, atoms and even elementary particles.”

Peter Russell From Science to God: a Physicist’s Journey into the Mystery of Consciousness Novato, CA: New World Library, 2002

TANTRIC MEDITATION

“There are many schools of tantra, but the tantric tradition that I follow is at its heart a methodology, a set of yogic practices that aim at yoking us (yoga means ‘yoke’) with the numinous energy at the heart of things. One fundamental premise of tantra is that a skilful practitioner can use anything – any moment, any feeling, any type of experience – to unite with the divine.” (1)

When exploring the ‘Direct Path’ approach late last year (2), I mentioned Tantra, especially the tradition of Kashmir Shaivism. I said : ‘if the Vedantic path is the path from I am something (a body and a mind) to I am nothing, the Tantric path could be said to be the path from I am nothing to I am everything. If the Vedantic path is one of exclusion and discrimination, the Tantric path is one of inclusion and love. The Direct Path brings them together.’ The consequence for me has been a further tilt towards Tantra.  After working with Rupert Spira’s contemplations (3) – for me, still Vedantic in flavour – I went on to work with another audio resource, offered by Sally Kempton (4). This is a modern presentation of practices from a classic Tantric text (5). I also re-acquainted myself with Sally Kempton’s Meditation for the Love of It (1)which I first worked with some years ago. In her introduction, quoted at the beginning of this post, she goes on to say:

“The core tantric strategy is to harness and channel all our energies, including the apparently distracting or obstructive ones, rather than trying to suppress or eliminate them. When we do that, the energy within thoughts, within emotions, in our moods, and even in intense feelings like anger or terror or desire, can expand and reveal the ground that underlies everything, the pure creative potential of consciousness itself. Tantrikas call that creative potential shakti.

“Shakti, the so-called feminine aspect of divine reality (often personified in Hindu tradition as a goddess), is the subtle pulsation of creative potency that permeates all experience. It is normally so subtle and hidden that tuning in to shakti can feel as if the veils came off your senses, or like that moment in The Wizard of Oz when the landscape goes from black-and-white to Technicolor. In our reflective moments, the felt sense of shakti can be accessed by sensing the life force that pulses in the breath, and that is often experienced as energy currents moving in the body. In the yoga traditions, this internal shakti is called kundalini. It is quite literally the power that impels spiritual evolution. Though kundalini has hundreds of facets, one of the simplest ways we experience is as a subtle energetic pull – sometimes called the ‘meditation current’ – that draws the mind inward when we meditate. Many of the practices in this book help draw your attention to this energetic presence in the mind and body.”

The result of this work is a sense of closure for my contemplative inquiry, as an inquiry about path and practice. At the end of it, I find my home in a modern Pagan Druidry that fully integrates Tantric features, whilst also responsive to the wisdom of other traditions. My practice has a contemplative core. It continues to include formal meditation, body/energy work and an intuitive Goddess devotion. I live the wheel of the year. My inquiry energy is now turning outwards, wondering about new forms of engagement in the world.

(1) Sally Kempton Meditation for the Love of It: Enjoying Your Own Deepest Experience Boulder, CO: Sounds True, 2011 (Taken from the author’s preface.)

(2) https://contemplativeinquiry.wordpress.com/2017/11/21/intensive-inquiry/

(3) Rupert Spira Transparent Body, Luminous World – The Tantric Yoga of Sensation and Perception Oxford: Sahaja Publications, 2016

(4) Sally Kempton Doorways to the Infinite – the Art and Practice of Tantric Meditation Boulder, CO: Sounds True, 2014

(5) Jaideva Singh Vinanabhairava or Divine Consciousness: a Treasury of 112 Types of Yoga Delhi: Motilal Banaridass, 1979

 

COMPASSION FIRST

“KING: Venerable teacher, I have summoned you here to teach me non-dualism.

“TEACHER: Very well, Your Majesty. But first, please allow me to teach you compassion.

“KING: I want to learn non-dualism first, then compassion.

“TEACHER: Your Majesty, I heard that you weren’t happy with your previous teacher and that you had him put to death. If I teach you non-dualism first, you might do the same to me. And then you wouldn’t have the opportunity to learn compassion. But if I am able to teach you compassion first, you will learn both.”

Greg Goode After Awareness: The End of the Path Oakland, CA: Non-Duality Press, 2016 (Non-Duality Press is an imprint of New Harbinger Publications, Inc.)

THE ART OF TRAVELING AND SIGHTSEEING

“Lieh-tzu used to love to travel and to see the sights. When his teacher Hu-tzu asked him what he found so enjoyable about traveling, Lieh-tzu said, ‘While other people travel to see the beauty of sights and surroundings, I enjoy seeing the way things change. To other sightseers, it may seem that I am like them, but the difference between us is that they see things whereas I see changes.’

“Hu-tzu said, ‘You think you are different from other travelers, but actually you are not. Although they are amused by sights and sounds, and you are fascinated by things that always change, you are both occupied with what is out there rather than what you experience inside. People who are attracted to the external world are always looking for something new and wonderful that will satisfy their senses. However, only people who look into themselves will find true satisfaction.’

“After this conversation, Lieh-tzu stopped traveling because he thought he had thoroughly misunderstood what it means to travel. Seeing this, Hu-tzu said to him, ‘Travel is such a wonderful experience! Especially when you forget you are traveling. Then you will enjoy whatever you see and do. Those who look into themselves when they travel will not think about what they see. In fact, there is no distinction between the viewer and the seen. You experience everything with the totality of yourself, so that every blade of grass, every mountain, every lake is alive and is a part of you. When there is no division between you and what is other, this is the ultimate experience of traveling.’”

Eva Wong Lieh-tzu: a Taoist Guide to Practical Living Boston & London: Shambhala, 2001

Eva Wong grew up bilingual in Hong Kong, is a practitioner of the Taoist arts and a well-known translator of Taoist and other Chinese texts. She writes, “before I had even heard of Taoism, the stories of the Lieh-tzu were familiar to me from my childhood readers … although my family was bilingual, I grew up in Chinese culture, and the Lieh-tzu gave me and my schoolmates kernels of wisdom packed in fables and proverbs. Even at age six and seven, we knew about the Old Fool who tried to move the mountains, the man who worried that the sky would fall, and the man who tried to chase down the sun”.

The Lieh-tzu is less well known to Westerners than Lao-Tzu’s Tao-Te-Ching or the work of Chuang-tzu. But for Eva Wong the voice of the Lieh-tzu is a friendly one, not that of an all-knowing sage or master. “It is the voice of someone who gives advice not because he is an expert, but because he has made mistakes and learned from them. It comes from a person who allows us to listen. He speaks, he pauses, and when we respond, he speaks again”.

Comparing the three great representatives of early Taoism, Eva Wong says that “Lao-tzu speaks as a sage”, and “when the lecture is over, there is no question period. It is up to us to understand him”. Chuang-tzu “is an eccentric who chuckles to himself and is not concerned about being understood. He “wanders in a world different to ours”, where “the ground of reality is always changing”. But “the Lieh-tzu is different. Lieh-tzu lives in our world. He talks about experiences we can understand … life and death, fortune and misfortune, gain and loss … friendship, human communication, dreams, reality and learning … it is as if someone gently shook us and woke us from a deep sleep … I am awed by Lao-tzu, baffled by Chuang-tzu, but I am never afraid of Lieh-tzu”.

WHAT MATTERS?

“People and relationships matter. The earth matters. Life, yours and mine, matters. Art, music, culture, science, justice, knowledge, history, peace and any other similar thing that enriches your experience of life and your relations with the world, also matter. The extent to which life is worth living matters. Death matters. And thinking about these things matters, too.” (1,2)

These words, from Pagan philosopher Brendan Myers’ Reclaiming Civilization, resonate for me. After some years of inquiry, I feel grounded in a version of non-dualism that maintains a primary focus on being human in this world. This is a world of multiplicity and interconnectedness, and of opportunity for I-Thou relationships. It is where things happen.

In an early post for this blog (3) I discussed Satish Kumar’s recollection of his mother’s walks around their family farm in India. “For mother, walking was much more than a physical exercise, it was a meditation.  Touching the earth, being connected to the soil and taking every step consciously and mindfully, was supremely conducive to contemplation.” She was not setting up special walks for meditation.  She walked a good deal during the working day and could be meditative in her walking. She was being mindful to self and world and their interdependence.  It was less a practice than a way of life.

As the distinction between ‘practice’ and ‘life’ continues to blur, with contemplation and inquiry as aspects of living rather than a defined project, I feel very open about the future of this blog. Rather than planning a new direction, I will let it evolve in its own way.

(1) Brendan Myers Reclaiming Civilization: a case for optimism for the future of humanity Winchester, UK & Washington, USA: Moon Books, 2017

(2) https://contemplativeinquiry.wordpress.com/2017/08/24/book-review-reclaiming-civilization/

(3) Satish Kumar You Are therefore I Am: A Declaration of Dependence Totnes: Green Books, 2002

(4) https://contemplativeinquiry.wordpress.com/2012/09/02/outdoor-walking-meditation/

RESTING IN BEING

Last autumn I worked with two on-line resources developed by Peter Russell (1). The first was a brief meditation course, which nudged me into a particularly easeful and surrendered meditative style. The second was a webinar series under the Science and Nonduality umbrella (2), Resting in Being. From this I picked up a helpful definition of nonduality (a translation of Sanskrit advaita). Going back to the time of the Upanishads (3), it invites us to think of ourselves as clay pots. If we look at two pots together (or any number) we find only one clay. Peter Russell describes the clay as ‘mind stuff’. Older Vedantic tradition uses the language of divinity, whilst Tantric Buddhists speak of ‘primordial nature’ (4). Russell is careful to distinguish nonduality from union, unity, or complete identity. My human relationship to the clay (mind stuff, primordial nature) is one of ‘not I not other than I’ (5). I am distinct but not separate.

This ground reality is ever-present and pervasive, yet oddly hard to recognize. No recognition is necessary for a successful human life, yet without it many people experience a sense of loss and alienation or intuit that something of consequence is missing. We invent grail quests and ladders to heaven, strategies for enlightenment or redemption, to address the perceived deficit. These in turn tend to become displacement mechanisms, deflecting us from the very goal we seek. The direct approach points us back to our immediate experience. Peter Russell uses words like ‘being’ and ‘awareness’ – suggesting indeed that that latter might also be turned into a doing word: ‘awareing’. Process terms better express both the movement of experience and the stillness within it. Ursula Le Guin does the same with ‘Taoing’ (6).

As a term, I find ‘resting in being’ useful in guiding me into contemplative awareing. I feel opened, energized and expanded. My centre of gravity shifts. I feel porous, spacious, held within the whole: here, now and home. The years of contemplative inquiry have boiled down to this. It is the stance I am taking away. My remaining sense of inquiry concerns the influence of this stance on the rest of my life and I will look at this in another post.

(1) Spirit of Now website peterrussell.com

(2) https://www.scienceandnonduality.com

(3) The Upanishads Introduced and translated by Eknath Easwaran Blue Mountain Center of Meditation, CA: Niligri Press, 2007 (2nd  ed.)

(4)  https://www.dharmaocean.org/

(5)  https://contemplativeinquiry.wordpress.com/2016/01/29/book-review-not-i-not-other-than-i/

(6) 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. LeGuin with the collaboration of J. P. Seaton)

IMBOLC ADVENT

Erin nighean Brighde* has recently written about ‘Imbolc Advent’. I like this term. Where I live, mid-January could feel cold and dull and flat. It could be a time of post-festive blues, and a very long way from spring. My cure, from the early 1990’s, has been the eight-fold wheel of the year, now lived by many groups within and beyond the modern Pagan community. It has enriched me enormously.

For the last week or so I have been leaning in to Imbolc, the festival that, at the beginning of February (Northern hemisphere), celebrates the return of the light, the appearance of early flowers and traditionally also the birth of lambs. In Druidry, it is strongly linked to the Goddess Brigid. My leaning in to Imbolc this year has been interwoven with the transformation of three initially parched hyacinth bulbs (a late seasonal gift) in a pot of dry earth. The change began when I saw them draw water from a saucer. Its rapid disappearance was like watching a speeded-up film. Within a couple of days, stalks had burst almost alarmingly out of the bulbs, and it was not long before the scented bell-like lavender blue flowers emerged from the spikes. I realize that this was a contrived indoor event, but I have experienced it over the last week as a stunning display of life and growth, and hence an image of Imbolc Advent.

During the life-time of the Druid contemplative group, we tended to meet outside the festival times, partly to avoid clashes with other commitments, and partly to practice tuning into the year at other times. We could do this by taking the previous or following festival as a reference point and notice the mid-term difference, or we could more simply pay attention to the world we were in at the time of meeting. Over time, we developed a greater sensitivity to the rhythms and tides in the year as nature’s unfolding processes, since we were not focusing on the festivals themselves as events. Nonetheless, they remained important markers for our experience. They helped to provide us with a common language and orientation. That being said, I remember something special around Imbolc, out of all the eight festivals. The fire in the hearth, the arrangement and decoration of the space (snowdrops in particular) gave us a powerful experience of Brigid as a presiding energy, making Imbolc one of our most resonant times.

*Erin nighean Brighde https://hereternalflame.wordpress.com/2018/01/14/imbolc-advent-2018/

POEM: STATUE OF BUDDHA

Your hand moves

in the gesture of welcome.

Your lips in the gestures of praise.

 

You believed in your own sound

and so everything you said

is still being spoken.

 

In that first step

away from home

you came so far, and all alone

faithful to all things

as you met them

until finally everything

bowed to you

and everything spoke to you

in its own voice.

 

You were the child

Whose first step

Encompassed the four directions.

You said, ‘Heaven above, earth below,

I alone am sacred.

 

Creation means

finding the new world

in that first

fierce step,

with no thought of return.

 

David Whyte River Flow: New & Select Poems 1984-2007 Langley, Washington: Many Rivers Press, 2007

I like the use of ‘statue’. As humans, we create gods (and buddhas) in our image. The poem declares itself to be about an image, and a possible way of responding to it. This allows for a play of thoughts, feelings, and imagination, rather than a display of doctrine or belief. David Whyte has also written about a statue of Shiva (see: https://contemplativeinquiry.wordpress.com/2018/01/13/poem-statue-of-shiva/)

 

POEM: STATUE OF SHIVA

The statue of Shiva

entwined with his lover

the way

we love to hold closely

what is ours.

 

Their speech

so plain to the attentive ear

bowing close to listen.

 

“The universe refuses the vows

of the celibate.

Preparing them instead with

songs for their marriage.

Everything it knows

was born of the great embrace”.

 

David Whyte River Flow: New & Select Poems 1984-2007 Langley, Washington: Many Rivers Press, 2007

I like the use of ‘statue’. As humans, we create gods in our image. The poem declares itself to be about an image, and a possible way of responding to it. This allows for a play of thoughts, feelings, and imagination, rather than a display of doctrine or belief. David Whyte has also written about a statue of the Buddha, exploring another perspective. See: https://contemplativeinquiry.wordpress.com/2018/01/14/poem-statue-of-buddha/