Watermark is from The Book of Kells
Watermark is from The Book of Kells
Here at St Placid Priory, my ongoing discoveries in the contemplative enterprise have been eye-opening, soul-expanding, and at the risk of hyperbole, even a little mind-blowing. And, although I will never grow appreciably better at navigating these things, they are the stuff of life’s best acquirements.
But, for all that, I admit I’d likely not make a good career contemplative. Those brave and hardy souls who risk it all to face God so closely, so regularly, are a breed unto themselves. The monastic experience is so rich and good – for a time.
However, I also need my present reality – a corner chair at a local Starbucks. This lively interchange of strongly felt opinions (poorly considered in many cases), postured pretensions, all with a sprinkling of social anxiety, is just as real. Equally fraught with the beautiful danger of God-among-us. In true Celtic fashion, it is as much a thin place as any other, the ridiculously unexplainable. All while sipping a hot Americano (that came out wrong, didn’t it?).
I am still very much a marketplace Christian. The agora is yet my home, despite my penchant for the numinous and otherworldly. My vocation is to pursue the heart of monasticism amid the mire and stress of busy, workaday folks. In the rat’s nest of holy chaos that is the avenue, the neighbourhood, the hospital bed, the lover’s bed (mine, of course, not just random!), the early morning rush hour, all of it awash in the presence of the God who sees.
I am called to be a mystic in the mess where mystery meets mammon (no extra charge for the clever alliteration). I guess that, alone, is a significant rediscovery of my time here. I am coming to miss the buzz of the city. Perhaps even long for it. If spirituality can’t work here, then it can’t work anywhere. Otherwise, it’s not spirituality, or some inauthentic version of the same.
Whatever else may come from my days here at St Placid, at least I can say with confidence that I don’t belong here for any length of time. The outside world calls me back to share my hard-earned discoveries. And this notion, this understanding, draws me to these contemplative moments in very specific ways.
I dive down deep with God to rummage around in there together. I let God mess in ma bi’niss. Revealed to me are tiny snapshots of my soul that, surprisingly, is more calm and rested than I might otherwise have expected. Armed with these pictures of the potential stillness and breath available to all, I am then called back out to where little people fight big dragons. Out where tears fall with no one to dry them, or just with whom to sit and cry together.
Far more than any silence, or spiritual gymnastics, or fancy Desert Father talk, the prayerful in-this-world life speaks most readily to who I am and prods me toward what I need to become – a Starbucks-mystic-martyr-monk (for this alliteration, I’ll gladly take donations).
I want to be a ready, willing, and eager purveyor of Jesus to the crowds. Simply put, a lover equally of marketplace and monastery for the purpose of sharing God’s mysteries. Someone possessive of contemplative spirit called to witness to a hurting, unjust world the great riches of the gospel.
Lord, help me do exactly that, even if imperfectly.
Holy tidbit for Saturday. Live faithfully, and be brave, dear ones.
Friday, the day after Thursday, generally falling before Saturday, and a mere two days before Sunday. Having now solidified my grasp of the obvious…
Fragmentia Sacra. Holy fragments. Sanctified readings. Portions of goodness, set aside to be special. Sexy snippets. I think you get the idea.
Sometimes I can get too laborious and stifling when writing about the large hadron collider of complexity that is my life. In the midst of constructing further installments of my journey-to-sobriety story, among other stuff, I give you these…yummy tidbits (okay, now I’m just trying too hard).
Be blessed and live well, dear friends.
This blog has been kind of a one-stop shop for all things spiritual; the stuff life throws my way and what, by God’s grace, I get to hurl back. Much of that is intimately tied to my Celtic DNA. A Canadian by birth, an American by address, a Scot by history, bloodline, and luck – I gain much from this tossed salad of personal ingredients.
Perhaps none more so however than the joy and pride I take in being a Highland Bagpiper.
Now, I recognize that many out there might consider it an oddity for such a thing to be a point of pride. Well, to those misdirected naysayers, I share the following excerpt from a delightful book I’ve been reading entitled A Celtic Miscellany. It is a varied, and utterly delightful collection of literary bits ‘n bobs, all masterfully translated from early Celtic literature by Kenneth Hurlstone Jackson.
From a section on humour and satire (something in which the Celts took great delight and did astonishingly well), I give you “Welsh Harper and English Bagpiper.” It describes the self-pity of a self-congratulatory Welsh harper at being upstaged by, you guessed it, a bagpiper.
Enjoy (he says, trying unsuccessfully to rub the silly grin off his face).
“Last Sunday I came – a man whom the Lord God made – to the town of Flint, with its great double walls and rounded bastions; may I see it all aflame! An obscure English wedding was there, with but little mead – an English feast! and I meant to earn a shining solid reward for my harper’s art. So I began, with ready speed, to sing an ode to the kinsmen; but all I got was mockery, spurning of my song, and grief. It was easy for hucksters of barley and corn to dismiss all my skill, and they laughed at my artistry, my well-prepared panegyric which they did not value; John of the Long Smock began to jabber of peas, and another about dung for his land. They all called for William the Piper to come to the table, a low fellow he must be. He came forward as though claiming his usual rights, though he did not look like a privileged man, with a groaning bag, a paunch of heavy guts, at the end of a stick between chest and arm. He rasped away, making startling grimaces, a horrid noise, from the swollen belly, bulging his eyes; he twisted his body here and there, and puffed his two cheeks out, playing with his fingers on a bell of hide – unsavoury conduct, fit for the unsavoury banqueters. He hunched his shoulders, amid the rout, under his cloak, like a worthless ballad-monger; he snorted away, and bowed his head until it was on his breast, the very image of a kite with skilful zeal preening its feathers. The pigmy puffed, making an outlandish cry, blowing out the bag with a loud howl; it sang like the buzzing of a hornet, that devilish bag with the stick in its head, like a nightmare howl, fit to kill a mangy goose, like a sad bitch’s hoarse howl in its hollow kennel; a harsh paunch with monotonous cry, throat-muscles squeezing out a song, with a neck like a crane’s where he plays, like a stabbed goose screeching aloud. There are voices in that hollow bag like the ravings of a thousand cats; a monotonous, wounded, ailing, pregnant goat – no pay for its hire. After it ended its wheezing note, that cold songstress whom love would shun, Will got his fee, namely bean-soup and pennies (if they paid) and sometimes small halfpennies, not the largesse of a princely hand; while I was sent away in high vexation from the silly feast all empty-handed. I solemnly vow, I do forswear wretched Flint and all its children, and its wide, hellish furnace, and its English people and its piper! That they should be slaughtered is all my prayer, my curse in their midst and on their children; sure, if I go there again, may I never return alive!
(Welsh; authorship uncertain; fifteenth century).
“Our longing is an echo of the divine longing for us. Our longing is the living imprint of divine desire. This desire lives in each of us in that ineffable space in the heart where nothing else can satisfy or still us” -John O’Donohue, Eternal Echoes
Throughout our series I’ve sought to define the Celtic concept of hiraeth in the following way: “a longing, a homesickness for a home to which one can never return. It is the unrequited hope that produces ever more unanswered longing. It is a grieving for the lost places and moments of one’s past – a sense of loss for loving moments and places, fondly remembered. It sits in the dream world where longing, belonging, home, and wanderlust meet.”
We’ve looked at the necessity of metaphor in our efforts to understand this, or any, spiritual concept. I’ve invited people into my own personal salve, applied generously on my own longing – writing. We’ve discussed how the spirit of childhood and its built-in mysticism (Jesus called this childlikeness or, humility) is our truest home and the perfect allegory for our own longing – the return to that elemental time of wonder and chaotic delight; to mystery. Finally, we’ve adopted Ronald Rolheiser’s idea that our spirituality is what we do with our longing, the end of which can lead us to God’s greatest gift: self-knowledge.
Longing, as rooted in hiraeth, is a double-edged sword. It pricks us with the sting of yearning while simultaneously acting as a reminder of our finitude. We long for what we most want but which we so often least require. In this way, Hiraeth can be a longing for longing itself. Except, when we return, we discover WE have changed. Capturing even the essence of something is then an impatient storming of the gates of the reality itself. We chase a shadow as though it were the substance of the shadow.
So, where does this leave us? This enigmatic Welsh word seeks to describe an idea without clear English equivalent. But it’s a start. It gets us somewhere. It has helped me grapple with an incessant gnawing thirst within me, never completely satisfied. And, as is the case with so many of our bugaboos, healing often comes with the process of articulation.
There is still a deeper level to which I am drawn as an apprentice of Jesus, for if anyone understood the exile of hiraeth it was the Son of God. It is here that I diverge from hiraeth in order to turn my attention to longing as understood and experienced in the harbor of Christ.
All our discontinuities, our divestments, and disenfranchisement are subsumed into Christ Jesus, the exiled One. In the contemporary evangelical mind at least Jesus belonged anywhere but where he willingly chose to come. His truest “home” was within the eternal Trinity, that mystical scaffolding for all human relationships. If indeed one believes Jesus to be the image of the Divine Essence we call God, then his enfleshment becomes that much more jaw-dropping.
Prior to the Incarnation of God in Christ, the archetypal longing in the human soul was crooned in the poetry of the Psalms:
“My soul is consumed with longing for your ordinances at all times” (Psalm 119:20). “My soul languishes for Your salvation; I hope in your word” (Psalm 119:81). “Whom have I in heaven but you? And there is nothing on earth that I desire other than you.” (Psalm 73:25). “My soul thirsts for God, for the living God. When shall I come and behold the face of God?” (Psalm 42:2). “O God, you are my God, I seek you, my soul thirsts for you; my flesh faints for you, as in a dry and weary land where there is no water” (Psalm 63:1). “I stretch out my hands to you; my soul thirsts for you like a parched land” (Psalms 143:6).
Biblically, it is an ubiquitous concept. And, with the coming of Jesus, who understood the exile of longing better than anyone, we’re introduced to the promise of a never-ending thirst that is always and never slaked. It is the fulfillment of what hiraeth begins. The richer vein from which we draw means that boring underneath the irascible sea of our lives is an Artesian Well of nourishment. Jesus spoke often of the possibility of satiation found in the existential oneness we experience with God in his name:
“Jesus answered and said to her, “Everyone who drinks of this water will thirst again; but whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a well of water springing up to eternal life”” (John 4:13-14). “Jesus said to them, “I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst”” (John 6:35). “Do not work for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give to you, for on Him the Father, God, has set His seal” (John 6:27). “Now on the last day, the great day of the feast, Jesus stood and cried out, saying, “If anyone is thirsty, let him come to Me and drink”” (John 7:37).
From these sacred words we’re given a glimpse into what lies at the root of all our longing – the need to know and be known, to love and be loved; to be one with the One whose roots alone bring the nourishment from which we will capably thrive in our world fraught with the ache of hiraeth.
I anticipate much more thirst to come. But my life will never be without water.
Series image found here
Shadows image found here
Bucket and well image found here
Find yourself in the Chaos
Stuff That Needs To Be Said
IN/BETWEEN: Losing Fundamentalism, Finding the Gospel
Grace // Jesus // Life
Vocation | Values | Vision | Vitality
A journey from liquid courage to sober courage
Building a community for sinners, saints, and skeptics who join God in the renewal of all things
an anamcara exploring those close encounters of the liminal kind
“The idea behind spiritual practice is to help you discover the truth about who you are, who God is, and that in fact these two are not separate realities.”
The Beautiful Due
Collaborating with the Muses to inspire, create, and illuminate
...in such kind ways...
"That I may publish with the voice of thanksgiving, and tell of all thy wondrous works." Psalm 26:7
Spirituality, Sustainability, Hospitality and Community
simple people, living a simple life... sometimes wrong, but usually funny
Slow Down, Beguine Again: Spiritual Practices in Context
Theology, Imagination and the Arts
Soulful leadership in its many manifestations