Skip to Navigation Youtube Instagram

" One touch of nature

makes all the world kin "

William Shakespeare

Reflections on the Spiritual Path

Published by Philip Carr-Gomm

 

A spiritual way needs to hold and guide you, and open and free you. Sometimes these can appear to be contradictory functions, but when they work, there is a dance between the two processes that helps you to reach your goals: which a Druid might sense as the illuminations of wisdom, creativity and love.

When either dynamic moves to its extreme, it challenges you to identify your boundaries and claim your power. In other words, when a spiritual way seems to be confining you, restricting you, the gift hidden in this experience lies in the opportunity it offers to identify what you really need and to move towards this, rather than being submissive or ‘obedient’.

But here’s the subtlety that needs to be appreciated: some limitation is necessary. Restriction serves its purpose in the scheme of things, and so you must be attentive to not being reactive, and simply acting out ‘the rebel’. Instead of prematurely rejecting the limitation of a system, idea, practice, doctrine or group, it is worth exploring the way in which the perceived constriction may actually be a valuable part of your journey.

Likewise the sense of ‘lostness’, of lack of boundaries, of yearning for definition and guidance, brings its own gifts of an opening-out-to-the-new, of transformation in the face of the Mystery, of Not-Knowing,

Again, rather than acting out of fear, and going for premature ‘containment’ by following external prescriptions, it is helpful (when one can) to allow the process to occur. Like the movement of the tides, after a while one’s psyche will naturally be drawn back to the other pole and will find containment and direction.

In this way we can both follow traditional spiritual paths and be open to the Spirit, can learn from the ideas and practices of teachers and teachings, and can be empowered individuals who follow their own star too.

We may fear change or we may embrace it, but the planets turn, life goes on, the Great Cycles continue.

These cycles move Nature and our lives through death and rebirth, through containment and release, through holding on and letting go. The seed pod tightens and hardens around its precious cargo, then it breaks and releases the new life into the waiting earth.

Here is the problem that confronts us – personally, politically, and spiritually:

We need to be held. We need containment, structure, discipline, tradition, focus, continuity, direction. But we also need release, freedom – we need to break away from all those things, to taste the Nameless Way: to experience no boundaries, no doctrines or dogmas, no hierarchy, even no direction.

Some of us resolve these apparently contradictory needs by opting for one or the other, because to hold the tension is too difficult. The tension between these two impulses can produce agony in personal relationships, tragedy in political circumstances, and in our spiritual or religious lives it confronts us with a major challenge.

In our personal lives we can feel torn by the desire for union and the desire for separation: the yearning to unite with someone and the yearning to be whole and complete in ourselves, being torn between wanting the containment of relationship and wanting the freedom of having no relationship: trapped in the dilemma of wanting to walk into and out of the room at the same time.

On the political stage this tension is most dramatically seen in the current situation in the Middle East where the tension between the tight grip of control and the desire for freedom and release is being played out in often tragic ways. This same interplay exists at the level of economics: too much control and it’s a disaster, no holding and it’s a mess.

On the spiritual stage the opposition is found in the need we can feel for the holding, containment and guidance of a defined spiritual path, rooted in tradition. We want to feel some sense of authority, in the best sense of that word. And that authority comes from tradition, structure, doctrine, and defined practice.

And yet we also yearn for liberation – to break free from labels, from specific religious affiliations, from everything that limits us and holds us.

If there is a new spirituality that is trying to be born it must reconcile these two dynamics. If we opt for the containment, the safety of the old, at its extreme we retrench into Fundamentalism. If we opt for liberation from containment and seek nourishment wherever it is to be found, at the extreme we end up feeling lost without an anchor.

Are we talking here about the Impossible Relationship – irreconcilable dynamics that are somehow destined to forever undermine our personal, political and religious lives?

The challenge is this: how can we take the tension and use it? How can it become a fulcrum rather than a ring-pass-knot we try to untangle or a trapeze we try to walk? We can find a clue as to how we might do this in a study of highly effective creative people carried out by a psychologist called Richard Coan. He found that at the heart of a range of abilities they possessed, lay the ability to move between two apparently contradictory modes of being. These people were able to be very open: freeing themselves of restrictions and limitations by having open hearts and open minds. But they were also capable of being highly focused, creating specific boundaries and objectives in a precise and determined way.

Here of course we have the two great dynamics: Yin and Yang, or in western symbology, the chalice and the blade, Excalibur and the grail. The chalice opens out in ever-widening circles to encompass all creation, the sword defines and protects.

The effectively creative person is able to let go, to break free of the limitations of prejudice, of definitions, of certainty; but they are also able to work with the container they have chosen: the limitations of their media.

So within creativity we can say that the trick is to learn how to move, as if in a dance embodying containment and release, between these two modes of being, effortlessly producing great works of art and beauty. How easy to say, how difficult in practice!

But to me this strongly suggests a way forward, and we can ask ourselves how we can apply this understanding to the emerging new spirituality, or perhaps less ambitiously, to our own spiritual lives: accepting our need for containment, for tradition, for structure, and a the same time recognizing our need for liberation and the unbounded.

Philip Carr-Gomm