|A modern "Green Man"?|
Now, because Julian was giving the address this meant that I was given the chance, at the end of Saturday, to spend some time properly to relax with my wife, Susanna, in the shade of the church garden with a cold G&T in our hands. We talked, read and sat quietly for a very pleasant hour.
As is my want I also took a few photos including a few double exposures just for fun. Even Susanna got in on that act and took one of me superimposed on a "Choisya Ternata" that is growing in the garden. It had something of the "Green Man" about it (see photo above) — that strange and evocative symbiosis of human and vegetable, simultaneously and indissolubly Pagan and Christian. In and of itself this might have been no more than a simple, fun image but, because it was created shortly after having read a wonderful passage in a very perceptive essay about Henry Bugbee (1915-1999) entitled "Presence, Memory and Faith" by Steven E. Webb, the photo resonated much more powerfully than it might of done.
Webb's words sent me excitedly back to their source in the Inward Morning. Bugbee's words there seem to me to offer us one way we might understand what it would take to become in our own, naturalistic (i.e. non-supernaturalistic) age, Green Men and Women, creatures intimately participating with all other things:
". . . the truth of the independence of things should not lead us to succumb to a sense of isolation and insularity among independent existents. The independence of things is not warrant for an objectivizing mode of thought about them, for taking an abstract point of view toward them and ourselves. For concretely, experience of the presence of things is also complete intimacy with them, the opposite of estrangement from them and ourselves. The gift of things in their independence is also the gift of ourselves together with them. And here [Gabriel] Marcel seems to me very clear and just right: In the experience of presence that estrangement between self and other, that tension between self and other, which supports the representation of the other as over against the self, that estrangement and that tension are dissolved. To be aware of the other as a presence in its independence is an experience of participation in reality with the other, and such experience concretely resists the reduction of the independence of the other to the terms of objectivity (the German term for objectivity, once again, seems most precise: Gegenständlichleit: "standing-over-against-ness") (Inward Morning p. 164).