An Open GroundContemplation and language
As I have mentioned before on this blog, writing in secular terms about the contemplative life, even thinking about it (as opposed simply to living it), is all but impossible without engaging with the religious language in which it has been clothed for most of its recorded existence. It is hard to write about the interior life without a framework of what is, effectively, myth, no matter which religion’s terminology is used the describe, even to think, about it. After all, it is so much easier to use a ready-mixed religious language, in which various shades of meaning may be taken more or less for granted without having to struggle actually to describe them. But as AC Grayling wrote:
There are people of sincere piety for whom the religious life is a source of deep and powerful meaning. For them and for others, a spiritual response to the beauty of the world, the vastness of the universe, and the love that can bind one human heart to another, feels as natural and necessary as breathing. Some of the art and music that has been inspired by faith counts among the loveliest and most moving expressions of human creativity. It is indeed impossible to understand either history or art without an understanding of what people believed, feared and hoped through their religious conceptions of the world and human destiny. Religion is a pervasive fact of history, and has to be addressed as such…
To move from the Babel of religions and their claims, and from the too often appalling effects of religious belief and practice on humankind, to the life-enhancing insights of the humanist tradition which most of the world’s educated and creative minds have embraced, is like escaping from a furnace to cool waters and green groves…
[W]hat alternative can the non-religious offer to religion as the focus for expression of those spiritual yearnings, that nostalgia for the absolute, the profound bass-note of emotion that underlies the best and deepest parts of ourselves? Often this question is asked rhetorically, as if there is no answer to it, the assumption being that by default religion is the only thing that speaks to these aspects of human experience, even if religion is false and merely symbolic. The symbolism, some views have it, is enough to do the work.
The God Argument: The Case Against Religion and for Humanism, pp.1,7
Contemplation is not about escaping the world; it’s more about seeing the threads that connect it to all that is. It’s not a matter of reconciling the world to some imagined deity; it’s a matter of discovering that the world is not other than its metaphysical ground. Simone Weil wrote, “Attention is the rarest and purest form of generosity.” “Where I place my attention shapes what I become. To attend to the suffering of others, the beauty of the world, or the silence within is to participate in the creation of meaning—not because a god demands it, but because the world needs it.” (Mistral Le Chat)
To express the not-other-ness of each other, of “all that is made” (Julian of Norwich), is more often the work of poetry – see Mary Oliver, or JH Prynne – than of philosophy; and when philosophy does take up the challenge, the result is famously difficult – Martin Heidegger, AN Whitehead, even Benedictus Spinoza, for instance. A few, RS Thomas occurs to me, manage to write poetry that is as difficult to read as the metaphysicians. So who am I to complain that I don’t find this blog easy to write?
The only approach that seems to offer a glimmer of hope here is, perhaps oddly, unknowing.
Much has been made of the difference, indeed the opposition, of religion and science. But the more we hear of modern scientific research, especially in physics, the closer they seem to be. Contrary to popular belief, science is not about establishing indisputable facts, it is about positing and attempting to prove (or disprove) hypotheses, with the understanding that any discovery may be superseded in the future. Science is about a spirit of enquiry. The unknown is accepted, even welcomed as a challenge for future research. As biologist Stuart Firestein said, “What we don’t know is our job. It’s much more interesting to think about what we don’t know than what we do know.” That too is the mystic position.
But, whereas scientists may see this place as a challenge to learn more and to eradicate more areas of uncertainty, for mystics or spiritual seekers, the challenge may be about embracing that uncertainty, about accepting that for some questions there will be no answers – and that it doesn’t matter. Not only that it doesn’t matter but that the unforeseen may contain riches that go beyond what in our habitual ways of thinking and in our workaday lives we are capable of imagining. In giving the unforeseen more of a chance, we are opening up opportunities for our creative selves, for spontaneity, for the part of us that goes beyond the routine certainties of everyday life.
If we recognise that it is the unforeseen that might have the most importance in our lives, we may allow ourselves to welcome uncertainty…
Jennifer Kavanagh, A Little Book of Unknowing, p.15
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