Sacred Spaces (eBook)

PROLOGUE

THE SPIRIT OF THE WAY

“Humankind has lost its way.” This sentiment surfaces frequently in our age, and more than ever today it does feel as though everything is falling apart around us – not just in our personal crises, but, increasingly, in what feels like a shake-up of all our collective certainties. The structures that have held us more or less together in recent centuries no longer hold. National, cultural and religious identities are no longer absolute. Physics and mathematics are venturing into the same oceans of uncertainty. Ethics and morality are in a turmoil of contradictions and dilemmas.

So have we really lost our way? Or have we just mislaid it for a while? Has our way perhaps become buried underneath all the complications we have constructed on top of it?

This book is an invitation to explore a way – a Celtic Way. If we burrow down into the earth of our human spiritual searching, we come across the traces of many “ways”. In Judaism, the children of Israel followed the way out of slavery, through the deserts of experience, to the Promised Land. In Islam the pilgrimage to Mecca is one of the five pillars of faith. The Buddhists seek the Way to Enlightenment. Chinese spirituality expresses the paradox of the journey in the Tao. The first Christians were known as the People of the Way, and Jesus identified himself as the Way. In contemporary physics too, the assumption of fixed certainty is giving way to an understanding of life as process, in which every part interacts with every other part, and everything profoundly affects everything else.

It seems, then, that in ancient as in modern times, the human heart has always been looking for a way. But a way to what? What are we actually looking for? Where or who is the destination? If we look back over several thousand years of organised religion we will find a plethora of answers – some of them apparently very definitive – to that question. We have defined “heaven” in almost as much detail as we have mapped out the earth. There are those who will tell us just how many mansions it contains and who may enter them, and precisely what we must do to get an entry permit.

The spirit of the Way will not allow us to pitch camp and stay for ever with these artificial certainties. The spirit of the Way is much simpler, and more challenging than that. The plants and animals and even our small children know, with a wisdom deeper than ours, that the Way is simply about growing and becoming whoever we really are, in the core of our being. It is about recognising the acorn in our hearts and trusting the process by which it will become an oak. It is about co-operating with that process of becoming, about keeping our feet on the earth of our own lived experience even as we reach out to the horizon beyond us. And it is about letting our own personal becoming be fully engaged with the evolution, physical, intellectual and spiritual, of the whole of creation.

This book is written in the spirit of the Way. It follows a path that was walked by one branch of the human family, in the Celtic regions, in the early centuries after the life of Christ, but it also resonates with, and reveres, the spiritual quest of all humankind since life on earth began. Institutional Christianity has built many a solid edifice on top of this path, but not so much as to obliterate its traces. Now, as some of those edifices are starting to break down, more and more spiritual journeyers are seeking out these neglected pathways, and discovering, in joy, that they are ways that can be trusted, ways of deep simplicity that truly lead them closer to the heart of themselves and the heart of creation.

The way is a journey, not a structure. It is a process of growth, not a system of salvation. It has many faces, of which the Celtic face is but one. And the Celtic Way itself has many facets. This book explores just one way of travelling a Celtic Way. It invites you to spend a little time in seven “sacred spaces”. And as you pause to reflect on your experience, it invites you to weave your own story into the story of creation, and to let your own dreams and desires rise up, like the Celtic cross, to join the earth you live on to the heaven you strive for. This Prologue will point towards a few signposts for such a journey. The rest of the book is a place of encounter, sacred and unique to you and your becoming, a place where the invisible and the visible, in yourself and in all creation, can become re-connected.

For the Celts there was never any shadow of doubt that these two worlds, the visible and the invisible, the material and the spiritual, were one. In every way the visible and the invisible realities were interwoven, as surely as the air we breathe and the food we eat come together to give life to our bodies. The invisible was separated from our sense perceptions only by the permeable membrane of consciousness. Sometimes that membrane could seem as solid as a brick wall. Sometimes it could seem very thin. Indeed, we speak, even today, of some places as being thin places, meaning that the presence of the invisible and the spiritual in those places is almost palpable.

Our Celtic forebears revered such thin places as sacred space. They sensed intuitively that here the visible world was totally interpenetrated by an invisible world which is mystery, yet which is somehow in relationship with us. Sacred spaces reflect these guiding insights of Celtic spirituality:

•  They are stations on our journey. Physical holy places are stations on a pilgrimage. Our personal sacred spaces are stations on our personal journey towards our wholeness – places where we stand still, in awe, where the barrier between our time-bound and our eternity-seeking selves is lowered.

•  They are sacraments – they encapsulate something of the mystery towards which they point, and they help to make this mystery real and embodied in our human lives.

•  They invite us to experience glimpses of transcendence and help us to live our everyday lives in the light of the vision of a reality beyond ourselves.

•  They are personal to each of us, but they are the space in which we are drawn to an inclusive wholeness where we are all one in the ground of our being. They are places of community, sacred for each, sacred to all.

•  They speak to our hearts personally, as a friend might speak. They are not doctrinal, but experiential. They draw us into deeper community with each other, with the whole circle of creation, and with a creating power who holds all in being and desires to be in relationship with every creature.

We might even imagine this invisible “membrane” as a kind of spiritual ozone layer. Sometimes the intensity of our own emotion or depth of experience seems to burn a hole in this layer and let the brilliance of an eternal reality shine through. Sometimes it seems to be the other way round, and the invisible, the divine, breaks through to us, as it were, from beyond the veil, in ways we did not expect and cannot either predict or understand.

Sacred space, whether it has a geographical location or whether it is a space within our own experience, has special power. It has the ability to move us forward towards some new growth in our becoming. It holds a call towards transcendence, if we have ears to hear. It is a space where transformation becomes possible.

Space can become sacred, for example, when it is saturated in prayer, perhaps because it has been a place of retreat and reflection for prayerful pilgrims through the centuries. It might be an island of Iona in sacred history, or an island of prayer in our own daily life. Or it may be space that has been charged with an intensity of emotion, either of great joy or deep grief – an ancient battleground on the map, perhaps, or a place in our memory where a personal dream has been done to death. Or it may be a place or an inner experience that has been, as it were, touched by eternity. Some natural locations have this kind of quality. Close to my own home, for example, is a hilltop with a cluster of houses forming an old village community. The cottages seem to be soaked in their own invisible history, and the sky feels so very close in that place, with a clarity that can be breathtaking. And most of us have memories of moments when we too were held in an experience of timelessness and wonder. On our Celtic Way we will pause at seven stations of sacredness, and make our own connections about what they might mean for us. Each of these places or symbols was revered as sacred in Celtic spirituality:

•  The infinite knot, weaving wholeness out of partialness, and simplicity out of complication.

•  The high cross, connecting earth and heaven, our facts and our dreams.

•  Hilltops, offering us the vision of what might be and the inspiration to follow the vision.

•  Wells, taking us to the depths of our experience to find the treasure in our shipwrecks.

•  Groves and springs, giving us the support of community, and inspiring new life and new hope.

•  Crossing places, such as causeways, bridges and burial grounds, inviting us to go beyond our present limits.

•  Boundaries, where the cutting edge of growth and change is encountered.

This book...