Tag: holy places

Touching the fullness

St Anne’s Well where the spring emerges

I’ve written about this special place before after I rediscovered it on a recce with some friends in Bath Natural History Society, and you can read a fuller version of the background there. What I didn’t explore in that piece was the much broader context which involves a brief encounter with psychogeography which is part of the explanation of my curious habit of walking about a mile to Downend to catch the number 18 bus into Bristol rather than catch the number 4 which would have been much less effort. Psychogeography examines the why of our relationship with places. However there are a few bear traps once you get beyond the material explanation of springs, sinkholes, clumps of trees and notable hilltops which can take you straight to Alfred Watkins and his leylines which I’m not going to write about.

The hard bit – freel free to skip to the next paragraph

The basic premise of these thoughts is that for me – and this is a highly subjective discussion – there are certain places which seem to be associated with raised mental energy; with a sense of connection which, after all the factors of memory, intellectual and aesthetic interest have been factored in, still leaves a surplus. I guess it’s hardly pushing beyond the boundaries to describe this in terms of energy because although the brain is only 2% of our total body weight it consumes 20% of our energy. The exact relationship between the brain and what we call the mind is a bit of a hot topic, the two are obviously closely related in an energetic process. The problem as always is that the laypersons’ language we use to describe these elevated senses is always metaphorical. ‘We feel inspired’, we say, and the scientist in us says ‘that’s all very well but what does it mean? – do you mean that that we feel breathed on? ‘

Back to earth

Maybe this is a job for the poet and storyteller. There’s the Greek myth of the omphalos, the navel of the earth which in their case was in Delphi where they built a temple and where, for a fee, you could be told about the future in ambiguous terms which avoided any possibility of reprisals after a wrong answer. I was sent to a Primitive Methodist Sunday School as a child, and I somehow managed to take away from it the unexpected conviction that I needed no guide, priest, or guru to instruct or shape my imagination. There were abundant facts, certainties and structured thoughts in the municipal park of the ordinary where we were told to keep off the grass and respect the ranks of tulips and daffodils. I always wanted to walk on the grass. My imagination would not be contained by the iron gates and the cracked chime of the clock in the park. I was taught that God was an angry old man whose principal joy was smiting. There was a lot of smiting at Sunday school which was up a narrow lane that led to the back of the butcher’s shop, passing their small slaughterhouse where there were no windows but iron bars. There was never any doubt about the torments that awaited us since they were listed most weeks by preachers whose lips were flushed with the anticipation of the ruin of most of their neighbours. From the age of six I was planning my escape.

I think my first experience of the Fullness must have been on Rodway Hill when I was in my very early teens. I lay there amongst a drift of fine grass and Harebells that I now understand are only there because there’s a cap of old red sandstone whose acid soil suits them. It was there I first experienced what came to be known by Rolland and Freud as the Oceanic and I disappeared for I don’t recall how long. I became attached to a physical landscape – acid heath – which I can never visit without recalling that moment but hefted also within a different inner landscape that came and went as it pleased. The real of science and materialism had been compromised by a newcomer – the really real or perhaps the Fullness. The Fullness was not and could never be the vengeful god of smiting and retribution because he was an imposter, a fraud, a projection of thwarted dreams. It’s important that I explain this because in the next section I take this strange dimension as a “given” in writing about places.

So is this presence really tied to a particular place? Are we talking here about the old Roman idea of the “genius loci” – the spirit of a place – or is it even possible to use the term spirit in the context of place in the 21st century. Certainly some places have associated powers. St Anne’s well – the one in the photo at the top- was known for healing eye complaints. There was a St Arilda’s well in one of my parishes which was associated with a very similar legend to the one about St Winifred in Denbighshire, North Wales. Both were martyred , and in both legends the water was said to run red at times as a reminder of their death. Another well in St David’s is dedicated to his mother St Non.

Just creeping in at bottom right is a plant named Pellitory of the Wall, Parietaria judaica, which was once used as a treatment for urinary complaints. St Non’s would be, for me, the destination for any pilgrimage to St David’s. Away from all the tourists and gift shops it’s even missed by many walkers; but I’ve dangled my feet in it when they were sore from walking and it’s very refreshing indeed. It marks the place where the story says his mother gave birth to him alone on the clifftop in a thunderstorm. No pressure then Dewi!

I would call all these sites nodes. They’re all places where the membrane between the everyday and the Fullness is very thin. and they don’t move. Springs, wells, valleys, sinkholes, caves and promontaries; hills, outcrops and waterfalls; the confluences of rivers and streams – all of them can open occasionally to contemplative walkers and embrace them with the Fullness; but many other moments of transfiguration can happen in totally unexpected places at the times we feel least prepared. There’s no virtue to be claimed in it and no call for anyone to start a school; build a monument or set up a gift shop.

So yes, there are some sites,some places that are certainly filled with concentrations of whatever energy these healing, revelatory moments are fuelled with. Christian evangelicals tend to call it the holy spirit and then treat it/him? like an indentured servant, forever being prayerfully ordered around with pious hopes. But whatever the nature of the energy is; it has the capacity – provided we’re just ready to stop what we’re doing, to listen and to respond – the capacity to excite what you might metaphorically call our resonant frequency, which is the same frequency as the one that multiplies energy to the point where bridges collapse and windows shatter. Rudolph Otto called it the mysterium tremendum et fascinans; the numinous; the holy. But what it does, as it did for me, is set up a powerful, culture bending alternative to the way we do things round here.

So which is the more powerful would you say? is it the first photo of the mighty and beautiful cathedral, or the impoverished clifftop ruins? I know what I think.

When we were at art school in Wiltshire in the 1970’s I became very anxious and quite disturbed for about six months. I think it was a reaction to the first death I’d experienced of someone my own age; a friend of Madame’s. I couldn’t face college, was in danger of being thrown out, and I took to wandering in the By brook valley below Castle Combe. Sitting on the side of the brook which was really a small river, I made some drawings of a tree on the opposite bank, The roots were deeply entwined and knotted and I made (on reflection) the odd decision to draw with hard pencils. I was using a good paper which would take a great deal of punishment and although they were not masterpieces the enforced difficulty kept me there for a long time. Looking back, it was a similar kind of experience to the ones I’ve been describing except that it was slow and accumulative – so no fireworks or eureka moments but healing from the inside out. If ever I think of what the river outside the Potwell Inn might be like, I invariably think of By Brook, another place where I touched the fullness.

These experiences can’t be ordered up like a Deliveroo and so whilst our walks these days are often in search of plants and fungi, or we might be chatting about our children, I’m always on open channel just in case of a Visitation, and I don’t give a monkey’s whether it makes me sound crazy or if the magisterium could declare it heretical.

The view from the clifftop at St Non’s

An evening benediction after the storm

We were in the middle of making up the bed in the campervan when the whole interior was suddenly suffused with golden light after a stubbornly grey day. After ten more minutes of sunset it was dark; the wind finally gave way and the leaky windows stopped singing.

It’s not just us. We stand at the edge of the campsite and see doors and tents opening everywhere as shadowy dusk-darkened campers take photographs they may never look at again. The feeble flash of the phone cameras is an ironic commentary on our hubristic relationship with nature. It’s a scene from “Close Encounters of the Third Kind” enacted every time the sky clears as night falls. We wonder whether the Green Ray will momentarily flash across the sea but it never does and it doesn’t matter, because if it did, every sunset afterwards would feel like a disappointment. So we stand there like penitents at the edge of the land, waiting for a blessing ; a sign that all will be well and all manner of things will be well.

“Isn’t that just so beautiful” we murmur without quite understanding how the earth seems to stand still at these moments which, strictly speaking, are the moments of extreme dynamism when day gives way to night and we, in our exact place and time, experience the loss of the sun with nothing more than faith and hope to keep us safe through the night. Of course we rarely reflect on this but turn to go back indoors and open another bottle, but perhaps a holiday – there’s a clue in the name – is the time when time is made for wonder.

When we are at the far western edge; in Cornwall,in Pembrokeshire and on the Lleyn peninsula, we see the sun setting over the sea. The last word of each day, you might say, is emptiness and silence with no human structure or invention intruding. The setting sun is silent but strangely the Moon always seems to me to have an ethereal sound trailing behind her. The sunsets here unite the elements of earth, air, fire and water which, in the West, are the constituents of life itself. The Taoists add wood and metal and take away air but that seems to me to spring from another, equally valid conception of our place in the world in which we are makers. What defines us as human is not so much thinking as detached observers of what the Taoists call the Ten Thousand Things; but our capacity as makers. Wood; Fire: Earth; Metal and Water – the elements that lie at the heart of the forge, the pottery, the farm and the building.

Air, though, as the medium of sound, has to fall still for there to be silence. St Davids Cathedral, in the absence of the crowds, is one of the most silent places I know save for the Jackdaws whose chatter almost enhances the absence of sound. Early in the morning and late in the evening the Cathedral sits in a protected valley – out of sight of seaborn raiders – so deep that uniquely, from my limited experience, the passer-by looks down on the roof and tower; so the sounds of ice cream queues, the pasty and souvenir shops and the constant flow of buses, coaches and minibuses barely intrude. The silence seeps into your bones and it’s good. The silence searches your inmost being and occasionally – if you wait long enough and quietly enough – will even speak; say something important. You needn’t even go into the building, in fact it may me more of a distraction to go through the great wooden door and be dazzled by the work of human hands. Any old seat outside in the sun or the wind and rain will do but it’s fine to wait for a sunny day because that makes it easier to wait.

And if you find, like me, that hordes of people are a bit off putting, try St Non’s Well about a mile’s walk away and the traditional birthplace of St David, but perhaps more importantly a place to take off your walking boots and bathe your tired feet in the cool water. The well itself is almost invisible to coastal path walkers with their eyes and hearts set on a personal best target, so you can sit there in silence for ages without being disturbed. Those that do see you usually hurry away in case you’re a threat to civilized human life!

That St David’s is a holy place is without doubt; but I doubt whether any religion has more than squatters’ rights to its benedictions.