We will commence by building and entering the Sacred
Abbey. This is a magical image that, besides having its prototype expressed
upon the physical plane in numerous examples throughout the world, is also
fashioned in the world of the
imagination. It is a design or pattern that was first conceived in the heavens,
but is increased and contributed to by all who have worshipped, worked or
walked with reverence within it.
We take as our model the pattern of the great constructions
for which the High Middle Ages had a particular facility. It was indeed part of
the historical mission or destiny within the Divine Plan of this period. The
Divine Plan is the restitution of the fallen world back toward the original
perfection, and these buildings served as bridges between Heaven and Earth. A
Heaven that might be conceived as a true and real terra firma, and an Earth that is and was like a floating island,
that had slipped from its attachment to the main land and which was being secured
by having the links remade, by these bridges or means of access to the heavenly
main land.
Each abbey or cathedral has its own unique
individuality. (We shall henceforth use the term ‘abbey’ because although
cathedral fits the usage as well, an abbey has the tradition of a connection
with a contemplative order – which adds far greater power and depth.) It is an
application of what we spoke of in the beginning, about the flow of the waters
of consciousness. An abbey is like a deep pool in a garden. A pool containing
life of another order of existence, that, standing in the common light of day,
we may gaze upon in wonder as we look into the depths at the hints and shadows
of another mode of life.
Thus the vision serves its purpose, for unlike any
garden pool, here are links to a greater world, the heavens themselves. But
insofar that any garden pool has its own characteristics, is an expression of
its immediate milieu, so is every abbey unique in that it is a separate pool of
consciousness. One in which the pilgrim soul can be immersed, cleansed,
refreshed, baptised, made new.
This is sensed by the crowds who still flock to
these places, despite the secular assumptions of contemporary society. These
are a temporary shallows, we have to say, that will lead in time to new depths.
For humankind is like a river, which will in time lead, by whatever devious
meanders, to the universal encompassing sea. The modern consciousness in its
present historical diversion senses its own shallowness and seeks for pilgrimage
in the guise of what is now called tourism. A shallow substitute in its way,
for the ancient pilgrims faced a harder journey than is found or expected
today, but what it lacks in quality is made up for in quantity. And the pursuit
of being ‘taken out of themselves’ is rendered faster, more varied, than ever
it could have been in olden days. The same human needs and instincts remain in
search of expression. It is only the mode and means that vary, according to the
climate of specific historical times.
The same applies, although in slightly different
ways, to those who travel to ancient sacred sites, or to historical buildings
where important events of state took place. Each of these in their way are
centres of power, within the body of the human consciousness. Pools or basins
hollowed out by great events, or persistent custom, or dedicated ceremony,
which can still contribute to the sacred cultural heritage.
And a spring of such kind is increased by its use.
This may be by the intelligent and devoted application of a few individuals, as
in the upkeep of some obscure ancient site or shrine, or the wider flow of
masses, uncomprehending in the main, to major public sites. Even though the
conscious contact may be shallow, little realised at the time of the visit, much
may be gained by the individual soul. Some resonance will remain that may in
future time and in another place, (perhaps not even of this world), cause the
recognition of a heavenly pattern within the soul and of its true origin.
The
Abbey Papers pp.41-42
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