Anam Cara Page 10
Each person is the daily recipient of new thoughts and unexpected feelings. Yet so often in our social encounters and in the way we have grown used to describing ourselves, these thoughts and feelings are not welcome and remain unexpressed. This is disappointing in view of the fact that the deepest things that we have inherited have come down to us across the bridges of meaningful conversation. The Celtic tradition was primarily an oral tradition. The stories, poems, and prayers lived for centuries in the memory and voice of the people. They were learned by heart. The companionship and presence of such a rich harvest of memory helped poeticize their perception and conversation. Without the presence of memory conversation becomes amnesic, repetitive, and superficial. Perception is most powerful when it engages both memory and experience. This empowers conversation to become real exploration. Real conversation has an unpredictability, danger, and resonance; it can take a turn anywhere and constantly borders on the unexpected and on the unknown. Real conversation is not a construct of the solitary ego; it creates community. So much of our modern talk is like a spider weaving a web of language maniacally outside itself. Our parallel monologues with their staccato stutter only reinforce our isolation. There is so little patience for the silence from which words emerge or for the silence that is between words and within them. When we forget or neglect this silence, we empty our world of its secret and subtle presences. We can no longer converse with the dead or the absent.
SILENCE IS THE SISTER OF THE DIVINE
Meister Eckhart said that there is nothing in the world that resembles God so much as silence. Silence is a great friend of the soul; it unveils the riches of solitude. It is very difficult to reach that quality of inner silence. You must make a space for it so that it may begin to work for you. In a certain sense, you do not need the whole armory and vocabulary of therapies, psychologies, or spiritual programs. If you have a trust in and an expectation of your own solitude, everything that you need to know will be revealed to you. These are some wonderful lines from the French poet René Char: “Intensity is silent, its image is not. I love everything that dazzles me and then accentuates the darkness within me.” Here is an image of silence as the force that discloses hidden depth. Silence is the sister of the divine.
One of the tasks of true friendship is to listen compassionately and creatively to the hidden silences. Often secrets are not revealed in words, they lie concealed in the silence between the words or in the depth of what is unsayable between two people. In modern life there is an immense rush to expression. Sometimes the quality of what is expressed is superficial and immensely repetitive. A greater tolerance of silence is desirable, that fecund silence, which is the source of our most resonant language. The depth and substance of a friendship mirrors itself in the quality and shelter of the silence between two people.
As you begin to befriend your inner silence, one of the first things you will notice is the superficial chatter on the surface level of your mind. Once you recognize this, the silence deepens. A distinction begins to emerge between the images that you have of yourself and your own deeper nature. Sometimes much of the conflict in our spirituality has nothing to do with our deeper nature but rather with the false surface constructs we build. We then get caught in working out a grammar and geometry of how these surface images and positions relate to each other; meanwhile our deeper nature remains unattended.
THE CROWD AT THE HEARTH OF THE SOUL
Individuality is never simple or one-dimensional. Often it seems as if there is a crowd within the individual heart. The Greeks believed that when you dreamed at night, the figures of your dreams were characters who left your body, went out into the world, and undertook their own adventures; they then returned before you awoke. At the deepest level of the human heart, there is no simple, singular self. Deep within, there is a gallery of different selves. Each one of these figures expresses a different part of your nature. Sometimes they will come into contradiction and conflict with each other. If you meet these contradictions only on the surface level, this can start an inner feud that could haunt you all the days of your life. Frequently, you see people who are sorely divided. They are in a permanent war zone and have never managed to go deeper to the hearth of kinship, where the two forces are not enemies but reveal themselves as different sides of the one belonging.
We cannot embody in action the multiplicity of selves we encounter in our most inward meditations. But without a knowledge of these numberless selves, our existence is severely diminished and our access to mystery is blocked. We are talking here of the imagination and its riches; too often we degrade imagination to a problem-solving technique.
We need to develop a new sense of the wonderful complexity of the self. We need thought models or patterns that are fair and appropriate to that complexity. When people discover their own complexity, they become afraid, and with the hammers of secondhand thoughts they beat this rich internal landscape into a monoscape. They make themselves conform. They agree to fit in; they cease to be vivid presences, even to themselves.
CONTRADICTIONS AS TREASURES
One of the most interesting forms of complexity is contradiction. We need to rediscover contradiction as a creative force within the soul. Beginning with Aristotle, the Western thought tradition outlawed contradiction as the presence of the impossible, and consequently, as an index of the false and the illogical. Hegel, alone, had the vision, subtlety, and hospitality of reflection to acknowledge contradiction as the complex force of growth that disavows mere linear progress in order to awaken all the aggregate energies of an experience. It is the turbulence and conflict of their inner conversation that brings an integrity of transfiguration and not the mere replacement of one image, surface, or system by another, which so often passes for change. This perspective makes for a more complex notion of truth. It demands an ethic of authenticity that incorporates and goes beyond the simplistic intentions of mere sincerity.
We need to have greater patience with our sense of inner contradiction in order to allow its different dimensions to come into conversation within us. There is a secret light and vital energy in contradiction. Where there is energy there is life and growth. Your ascetic solitude will allow your contradictions to emerge with clarity and force. If you remain faithful to this energy, you will gradually come to participate in a harmony that lies deeper than any contradiction. This will give you new courage to engage the depth, danger, and darkness of your life.
It is startling that we desperately hold on to what makes us miserable. Our own woundedness becomes a source of perverse pleasure and fixes our identity. We do not want to be cured, for that would mean moving into the unknown. Often it seems we are destructively addicted to the negative. What we call the negative is usually the surface form of contradiction. If we maintain our misery at this surface level, we hold off the initially threatening but ultimately redemptive and healing transfiguration that comes through engaging our inner contradiction. We need to revalue what we consider to be negative. Rilke used to say that difficulty is one of the greatest friends of the soul. Our lives would be immeasurably enriched if we could but bring the same hospitality in meeting the negative as we bring to the joyful and pleasurable. In avoiding the negative, we only encourage it to recur. We need a new way of understanding and integrating the negative. The negative is one of the closest friends of your destiny. It contains essential energies that you need and that you cannot find elsewhere. This is where art can be so illuminating. Art is full of intimations of the negative in ways that allow you to participate imaginatively in their possibility. The experience of art can help you build a creative friendship with the negative. When you stand before a painting by Kandinsky, you enter the church of color where the liturgy of contradiction is fluent and glorious. When you listen to Martha Argerich play Rachmaninov’s Piano Concerto No. 3 in D Minor, Op. 30, you experience the liberation of contradictory forces that at every point threaten and test the magnificent symmetry of form that holds them.
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p; You can only befriend the negative if you recognize that it is not destructive. It often seems that morality is the enemy of growth. We falsely understand moral rules as descriptions of the soul’s direction and duty. Yet the best thinking in moral philosophy tells us that these rules are only signposts to alert us to the complex of values latent in or consequent upon our decisions. Moral rules encourage us to act with honor, compassion, and justice. They can never be descriptions simply because each person and situation is so different. When we notice something immoral, we normally tend to be harsh with ourselves and employ moral surgery to remove it. In doing this, we are only ensuring that it remains trapped within. We merely confirm our negative view of ourselves and ignore our potential for growth. There is a strange paradox in the soul: If you try to avoid or remove the awkward quality, it will pursue you. In fact, the only effective way to still its unease is to transfigure it, to let it become something creative and positive that contributes to who you are.
One encouraging aspect of the negative is its truthfulness. The negative does not lie. It will tell you clearly where you court absence rather than inhabit presence. On entering your solitude, one of the first presences to announce itself is the negative. Nietzche said that one of the best days in his life was the day when he rebaptized all his negative qualities as his best qualities. In this kind of baptism, rather than banishing what is at first glimpse unwelcome, you bring it home to unity with your life. This is the slow and difficult work of self-retrieval. Every person has certain qualities or presences in their heart that are awkward, disturbing, and negative. One of your sacred duties is to exercise kindness toward them. In a sense, you are called to be a loving parent to your delinquent qualities. Your kindness will slowly poultice their negativity, alleviate their fear, and help them to see that your soul is a home where there is no judgment or febrile hunger for a fixed and limited identity. The negative threatens us so powerfully precisely because it is an invitation to an art of compassion and self-enlargement that our small thinking utterly resists. Your vision is your home, and your home should have many mansions to shelter your wild divinity. Such integration respects the multiplicity of selves within. It does not force them into a factitious unity, it allows them to cohere as one, each bringing its unique difference to complement the harmony.
This rhythm of self-retrieval invites your generosity and sense of risk, not merely internally, but also externally, at the interpersonal level. This is probably the uneasy territory of which Jesus spoke when he exhorted, Love your enemies. We should be careful in our choice of “adversaries.” An awakened soul should have only worthy “adversaries” who reveal your negativity and challenge your possibility. To learn to love your adversaries is to earn a freedom that is beyond resentment and threat.
THE SOUL ADORES UNITY
When you decide to practice inner hospitality, the self-torment ceases. The abandoned, neglected, and negative selves come into a seamless unity. The soul is wise and subtle; it recognizes that unity fosters belonging. The soul adores unity. What you separate, the soul joins. As your experience extends and deepens, your memory becomes richer and more complex. Your soul is the priestess of memory, selecting, sifting, and ultimately gathering your vanishing days toward presence. This liturgy of remembrance, literally re-membering, is always at work within you. Human solitude is rich and endlessly creative.
The solitude of nature is mainly silent. This is expressed beautifully in an old Irish wisdom: “Castar na daoine ar a chéile ach ní astar na sléibhte ar a chéile”—that is, “The mountains never meet, but people can always encounter each other.” It is strange that two mountains can be side by side for millions of years and yet can never move closer to each other. Whereas two strangers can come down these mountains, meet in the valley, and share the inner worlds they carry. This separation must be one of nature’s loneliest experiences.
The ocean is one of the delights for the human eye. The seashore is a theater of fluency. When the mind is entangled, it is soothing to walk by the seashore, to let the rhythm of the ocean inside you. The ocean disentangles the netted mind. Everything loosens and comes back to itself. The false divisions are relieved, released, and healed. Yet the ocean never actually sees itself. Even light, which enables us to see everything, cannot see itself; light is blind. In Haydn’s Creation it is the vocation of man and woman to celebrate and complete creation.
Our solitude is different. In contrast to nature and to the animal world, there is a mirror within the human mind. This mirror collects every reflection. Human solitude is so unsolitary. Deep human solitude is a place of great affinity and of tension. When you come into your solitude, you come into companionship with everything and everyone. When you extend yourself frenetically outward, seeking refuge in your external image or role, you are going into exile. When you come patiently and silently home to yourself, you come into unity and into belonging.
No one but you can sense the eternity and depth concealed in your solitude. This is one of the lonely things about individuality. You arrive at a sense of the eternal in you only through confronting and outfacing your fears. The truly lonely element in loneliness is fear. No one else has access to the world you carry around within yourself; you are its custodian and entrance. No one else can see the world the way you see it. No one else can feel your life the way you feel it. Thus it is impossible to ever compare two people because each stands on such different ground. When you compare yourself to others, you are inviting envy into your consciousness; it can be a dangerous and destructive guest. This is always one of the great tensions in an awakened or spiritual life, namely, to find the rhythm of its unique language, perception, and belonging. To remain faithful to your life requires commitment and vision that must be constantly renewed.
If you try to view yourself through the lenses that others offer you, all you will see are distortions; your own light and beauty will become blurred, awkward, and ugly. Your sense of inner beauty has to remain a very private thing. The secret and the sacred are sisters. Our times suffer from such a loss of the sacred because our respect for the secret has completely vanished. Our modern technology of information is one of the great destroyers of privacy. We need to shelter that which is deep and reserved within us. This is why there is such hunger in modern life for the language of the soul. The soul is a shy presence. The hunger for the language of the soul shows that the soul has been forced to recede to private areas; only there can it mind its own texture and rhythm. The modern world, by trumpeting the doctrine of self-sufficiency, has denied the soul and forced it to eke out its existence on the margins.
Maybe one of the ways to reconnect with your deeper soul-life is to recover a sense of the soul’s shyness. Though it may be personally difficult to be shy, it is an attractive quality in a person. In an unexpected piece of advice, Nietzsche says one of the best ways to make someone interested in you is to blush. The value of shyness, its mystery and reserve, is alien to the brash immediacy of many modern encounters. If we are to connect with our inner life, we need to learn not to grasp at the soul in a direct or confrontational way. In other words, the neon consciousness of much modern psychology and spirituality will always leave us in soul poverty.
TOWARD A SPIRITUALITY OF NONINTERFERENCE
On a farm you learn to respect nature, particularly for the wisdom of its dark underworld. When you sow things in the spring, you commit them to the darkness of the soil. The soil does its own work. It is destructive to interfere with the rhythm and wisdom of its darkness. You sow drills of potatoes on Tuesday and you are delighted with them. You meet someone on a Wednesday who says that you spread the potatoes too thickly, you will have no crop. You dig up the potatoes again and spread them more thinly. On the following Monday, you meet an agricultural advisor who says this particular variety of seed potatoes needs to be spread close together. You dig them up again and set them closer to each other. If you keep scraping at the garden, you will never allow anything to grow. People in our hun
gry modern world are always scraping at the clay of their hearts. They have a new thought, a new plan, a new syndrome, that now explains why they are the way they are. They have found an old memory that opens a new wound. They keep on relentlessly, again and again, scraping the clay away from their own hearts. In nature we do not see the trees, for instance, getting seriously involved in therapeutic analysis of their root systems or the whole stony world that they had to avoid on their way to the light. Each tree grows in two directions at once, into the darkness and out to the light with as many branches and roots as it needs to embody its wild desires.
Negative introspection damages the soul. It holds many people trapped for years and years, and ironically, it never allows them to change. It is wise to allow the soul to carry on its secret work in the night side of your life. You might not see anything stirring for a long time. You might have only the slightest intimations of the secret growth that is happening within you, but these intimations are sufficient. We should be fulfilled and satisfied with them. You cannot dredge the depths of the soul with the meagre light of self-analysis. The inner world never reveals itself cheaply. Perhaps analysis is the wrong way to approach our inner dark.
We all have wounds; we need to attend to them and allow them to heal. A beautiful phrase of Hegel’s is apposite here: “Die Wunden des Geistes heilen, ohne dass Narben bleiben”; “The wounds of the spirit heal and leave no scars.” There is a healing for each of our wounds, but this healing is waiting in the indirect, oblique, and nonanalytic side of our nature. We need to be mindful of where we are damaged, then invite our deeper soul in its night-world to heal this wounded tissue, renew us, and bring us back into unity. If we approach our hurt indirectly and kindly, it will heal. Creative expectation brings you healing and renewal. If you could trust your soul, you would receive every blessing you require. Life itself is the great sacrament through which we are wounded and healed. If we live everything, life will be faithful to us.