CONSCIOUS DYINGANDTHECELTICSAINTS
byVivianRipp,SNJM
Submitted September 23,1994inpartialfulfillme
oftherequiremes forcertification asa
MusicThanatologist, ChaliceofReposeProject,
Missoula, Moana
Copyright©1994VivianRipp, SNJM
AllRightsReserved
.•:…~-
ACKNOWLEDGEMENTS
Iwatoexpressgratitude tothemany,manypeoplewho
havesharedtheirfears,theirhopes,theirdyingwithmeover
thelastsixyears. Theyhavetaughtmeaboutdeathaspart
oflifeinawaynootherexperience could.
IamdeeplygratefultoThereseSchroeder-Sheker, founder
anddirectoroftheChaliceofReposeProjectinMissoula,
Moana. Ithasbeenaprivileged opportunity tostudymusic
thanatology withher.Itisherdeeploveofmusicinservice
totheneedsofthedyingwhichhasmovedhertobringtothe
medicalfieldthehopeandopportunity ofa”blessed”death
forthedying. Ihopetocarrythefireshehasinstilledwithin
meiothefield. Ialsothankherforherdirection, support
andloanofbooksinthewritingofthispaper.
Itwasalsoaprivilege tospendadaywithFrederick Paxton
and personally experience hiscoribution tothefieldofmusic
thanatology andcareofthedying.
Iwatothankthelibrarians attheRidgelibraryat
st. PatrickHospitalfororderingmultiplebooksfor methrough
inter-library loanthroughout theyear. Aspecialthankyou
toPamilaSterling, whohelpedmeeditandtype thispaper.
Everystageoflifehasitslifetasks. Dyingisnodiffere. Thelife
tasksofdyingholdthegreatest opportunity totransform ourliving io
esseial LIFE. Dyingviewedinthiswayholdsopportunity andchallenge. It
aparadoxthatthisrealityexists. Itisthecapacitytositinthemiddleof
thisparadox thatshapestheesseial lifetasksofdying. Sitting inthe
ambiguityofthisparadoxbychoiceandchoosingLIFEisthetopicofthispaper.
Thespirituality andlifestoriesofthreeCelticsais ofthefifthandsixth
ceuries willbethelensthroughwhichthisparadoxisviewed. Thecoext of
thewritingofthispaperisthenewlydeveloping fieldofmusicthanatology,
whichiseering medicine asapalliative treatme ormodality toassist
paties andfamiliesinthelifetasksofdying. Itishopedthatthefollowing
coe willcastlightonthechallenge weallface–tolivelifeeveryday
tothefull.
CONTEXT –MUSICTHANATOLOGY
Asthebranchesofholisticmedicine areopeningwiththerecognition that
optimalhealthunitesbody,mindandspirit, musicthanatology asaprofession
withinhealthcareisbeingdeveloped bytheChaliceofReposeProjecthousedat
st. PatrickHospital inMissoula, Moana. There,atwo-year plusprogramfor
training musicthanatologists andaclinical practice recognized withinthe
Missoula community isoccurring. TheChaliceworkerministers tothedyingby
bringingtothedyingpatie andtheirfamilies aparticularized experience of
thecapacity ofmusictocalm, unbind, release andtorefine through the
experience ofbeauty. Musicisused”asadynamic pharmaceutical inthe
alleviation ofpainandtheliberation ofthespiritfromthebody..•wethink
ofourserviceworkasclarifying. Anythingthateffectsthedissolution offear
andmoves toward therestoration oforiginal iegrity andserenity is
therapeutic. “I
2
Musicthanatology hasbeendeveloped bythefounderanddirector ofthe
Project, Therese Schroeder-Sheker, overaperiodoftwey plusyears. She
playedforhundredsofdyingpaties intheDenverareaduringthattime. She
isascholar,musician/artist, medieval musicologist, aswellasfounderofa
medical/clinical modalitycombining artandscience. Asastude oftheProject
close tocertification, Ihavepersonally andclinically been involved
ministering tothedyinginthismOdality. Ihavealsoworkedwiththedyingas
chaplain andholistic spiritual counselor forthelastsevenyears. Itisout
ofthiscoext thatthispaperonconscious dyingemerged.
Musicthanatology isrootedinthemonasticpractices ofeleveh ceury
Cluniacmonks. “Clunyfullydeveloped aseriesofinfirmarypractices concerning
thecareofthedyingthatclearlypredatepalliative medicine by800years.,,2
Muchcouldbesaidaboutmonasticmedicine, butitscoribution to”careofthe
body”and”thecureofthesoul”todayisitscapacitytobetransformed iothe
artandscience oftheprescriptive useoftherefining qualities ofmusic
(beauty)forthealleviation ofthepainofmind,bodyand/orspiritatthetime
ofdying. Toaccesspeacefulness ofheartatthetimeofdyingisoneofthe
greatest challenges forallinvolved, butholistic medicine isaskingusto
providetheopportunity forthattohappen.
Thereareseveraleducational assumptions fundameal tothenewfieldof
musicthanatology. Theseassumptions aregiveninanarticle inAdvances by
ThereseSchroeder-Sheker.3 _Fouroftheseare~eleva here: (1)”Dyingisa
spiritual (aswellasphysical) processandisanopportunity forgrowth.” This
acknowledges theworkofinerhealingwithoutcure. (2)”Deathispartofthe
lifecycle.” Dyingcanbeseenasatimetoch90secompleting lifeandnota
failuretolive. Thisseemsimpossible thinking attimeswhenthepeopledying
areinfas, children, youngadultsandvibra pares. Itispartofthis
ambiguousmysterythatshapestheparadoxmeioned earlier. ButKubler-Ross and
othershaveworkedwithchildren andyoungadults,aswellastheelderly, who
havechosentolivetheirdyingwithasenseofclosure. (3)Inthedeathand
dying processes, weneedtobeeducated inorder toreturn importa
responsibilities backtothehumanperson. Thishasbeenassistedbyencouraging
3
peopletoassumeresponsibility forthewholeoftheirlifeandestablish
Advanceb Directives. Thisisalsopromotedwhenmeaningandemotionalwell-being
areconsidered partofhealing. (4)”Thewayinwhicheachpersondiesisas
importa asthewayinwhichthepersonlived.” Thereispsychological work
neededindying. Modesofconecting theearthly/physical withtranscendence
(whateverthatmeansforpeople)isneeded. Discovering eithercompletion/ending
orthreshold/begining isthechallenge.
Professor Frederick Paxton ofConecticut Collegebegancoributing to
musicthanatology in1984byiroducing Theresetothecustomaries ofBernard
andUlrich(eleveh ceury Cluny)whichprovidedconcretedetailsofhistorical
musicalinfirmarypractices. Healsoprovidedaweavingofhistory, ahropology
andliturgy thatwouldenableTheresetobringtheconcretepractices ioaform
which couldaddresstheuniversal experience andhumaness ofdyingregardless
offaithtradition orvaluesystem.
Fromahropological theoriesofritesofpassage(VanGenep andTurner),
Paxton openedupthedeathrituals ofCluny. “Whenviewedasritesofpassage,
theelaborate playofgestures, prayers, chas andsymbolsthataccompanied the
deathandburial ofa:monkat”Clunyappeared notjustasabitofmonastic
history, butasaprofound expression ofthehumanurgetostructure andgive
meaningtothemysteryoflifeanddeath.,,4
ArnoldVanGenep developed theinsightsaboutthethree-part structure of
ariteofpassage: separation, liminality andincorporation. VictorTurner
developed thestageofliminality inhiswork. Thenotionofliminality provides
themusicthanatologist withdescriptors andwordsforthetimeofdyingio
whichtheyaregoingtobringthemusic. Liminality isthetimeoftransition.
Dying isthetimeofultimate transition. “Liminality isunsettled and
unsettling. ,,5 Whenafamily member isdying, alltheordinary rulesof
ieracting anddailyroutines crumble. Wherethereoncewasanillusion of
corol andrhythmandsafety, there now exists grief, oftensuffering and
multiplelosseswhichallthreatenaloneness, abandonme, financial insecurity,
irreparable changeandemotional severing.
4
Butsincelifeischangeandwhatweperceive ascertaiy andstability
isanillusion, weexperience thegrey-zone ofliminality manytimesthroughout
ourlifebeforethefinaltransition. Inchange, theboundaries established by
personal ideification withrolesandsetpatterns arepushedagainst. The
tension ofopposites isthecreative factorwhichpushes ustonewforms,
especially whentheoldformshavebecomesetandstable.6 Toallowchangeand
thetensionofopposites tobetransformative inourlifeiscritical.
InFrederick Paxton’s book, Christianizing Death, whichincludes someof
theritualsthatdeveloped ceuries laterfromthespirituality pioneered bythe
sais tobediscussed inthispaper, hestatesthat”theliminalstageofrites
ofpassageisoftenmarkedbyactionsatportalsandsymbolsofportals. ,,7Music
thanatology usesthisimageofthreshold toimplythatdyingisapassageand
thatthelifetasksofdyingcanbesupported andassisted. Inthestoriesof
theCelticsais, thethreshold isanimagethatimpliesameetingplaceof
heaven andearth.
Inalectureon”SymptomManageme: Growth andDevelopme attheEndof
Life”, Dr.IraByock,Hospice Medical Director, preseed tendevelopmeal
milestones andtasksattheendoflife. Two ofthemaremeioned here: (1)
thesenseofnewself(personhood) beyondpersonallossand(2)surrender tothe
transcende, totheunknown –“letting go.”s Thesetwoaremeioned asthe
Celticsais intheirasceticism, theirwanderings, theirsolitude andtheir
power exemplify thesetwodevelopmeal tasks. sittingintimeandyetoutof
timeisthebetwixtandthebetween; theopportunity forgrowthoccursduring
thistime.
CONSCIOUS DYING
Musicthanatology isaboutinviting aconscious, blessed death. As
published inasetofquestions andanswersabouttheChaliceofRepose: “peace,
dignity, reverence, iimacy, stillness and loving kindness areamongthe
qualities thatcharacterize ablessed death…they canprepare thewayfor
completion inourlivesandfacilitate atransformative riteofpassageforall
involved. ,,9
5
Inawonderful booktitledRitualsforLivingandDyingbyFeinstein and
Mayo,PegElliotMayotellsthestoryofthedyingofDanBenett atage41.
Dan’swifegoesonathree-day visionquestloadedwithbasiccampinggear,water
andadesiretolearnfromwithin. Theculmination ofherexperience iscaptured
inthesewords: “Thisprobably sounds–oris–crazy,butIknowitisreal.
Awfulasobjective realityis, withDan’sdyingandtheworldturningupside
down,theparadoxisthatdeepwithin,allisasitshouldbe.,,10Thisisperhaps
whatconscious dyingisallabout.
Fromthefieldofpsychology, RobertA.Johnson,inOwningYourOwnShadow,
offerssomewisdom abouttheopposition experienced inlifeduring liminal
periods, especially bythedying. Ithastodowithtransforming oppositions
(health/illness, growth/deterioration, joy/loss, meaning/meaninglessness) io
paradox. Ifapersoncanstaywiththeconflicting impulsesofopposition long
enough,thetwoopposing forceswillteacheachothersomething andproducean
insight thatserves themboth. Thisisnotcompromise butadepthof
understanding thatputslifeinperspective andallows apersontoknow witQ
certaiy whatheorsheshoulddo.”Thatcertaiy isoneofthemostprecious
qualities knowntohumankind.,,1l
Totransferourenergyfromopposition toparadoxisaverylargeleapin
evolution ..-.toengageinopposition istobegroundtobitsbytheinsolubility
oflife’s problems andeves. Italsodrains ourenergy away likea
hemorrhage. 12
Working inafielddedicated toassisting thedyinginablesseddeath,we
donotminimalize theChallenge peoplefacetoarriveatapeaceful deathin
today’s world. Thecapacity forparadox requires spiritual strength and
maturity. Tostay loyaltoparadox istoearntherighttounity. “Indeed,the
mostvaluable experience oftheChristian life istheunitive vision, thatmost
treasured experience ofmystical theology, whichiswonbysurrendering to
paradox …THEMEDIEVALWORLDUNDERSTOOD THISEXPERIENCE, WHICHTOOKONEBEYOND
THECOLLISION OFOPPOSITES AND BROUGHTONE INTOHARMONYWITHGOD.,,13 Notbeing
medieval people,perhapstheharmonyweseekistheharmony between ouresseial
selfandlife.
6
CELTICSPIRITUALITY
ThereasontheCelticsais, BrigitofKildare, BrendanofClonfert and
Columcille ofIonawerechosentobethelenstotheideaofconscious dyingis
becausetheylivedinatimeoftransition ofreligious beliefs–a”liminal”
time. Asaconsequence, theybecamepioneers ofaunique spirituality, a
spirituality thatincludesthesais’ iuition andacceptance oftheircoming
death.14
Oneofthefirstopposites onemustiegrate whenlookingattheCeltic
sais istheopposition offactandfiction,theordinaryandthemystical. The
VitaeorLivesoftheSais areaparticular genreofliterature writtento
prese thesais asworthyspiritual meors writtenyearsaftertheirdeath.
Thesais wereborn,notmade,inthattheirholiness isanounced intheir
storiesattheirbirth. Theyalsoguidetheirfollowers tosacredplacesto
establish monasteries topursueeconomic prosperity, socialorder,goodhealth
andtheafterlife. Ifwecanbeopentothepoweroflegend,myth,dreamand
symbolic language, theCelticsais canspeaktousabouttheevolution from
opposition toparadoxaswefacedyinginlife.
CelticChristianity andCelticspirituality fromthefifthtothetwelfth
ceuries developed inacreative,uniqueway. TheCelticChurchalwaysremained
inunionwiththeRomancoineal churchbutforceuries treasured itsown
spiritanddevelopme. In664,theSynodofWhitbybroughttheCelticChurch
inunionwithRomeonissuessuchaswhenEastershouldbecelebrated, therite
ofbaptismandwhatformoftonsureorhairstyle shouldbewornbytheordained.
ButtheuniquespiritandstyleoftheCelticChurch,whichwasorganized around
itsmonasteries anditssais, coinued uil itwasfinallysubmerged bythe
Romanecclesial systeminthetwelfthceury. Brigit,BrendanandColumcille
arethreeoftheChristian pioneers whohelpedestablish theCelticChristian
spirit.
Thecoming ofChristianity endedthesupremacy oftheIrishdruid.
However, eventhough thelegends ofcertain Irishsais playuptothe
confroation betweenthemselves andthedruids,thesais werealsopeopleof
theirtimesandlearned fromthescholars oftheirtime. “Therewaslittle
7
conflictbetweentheoldwaysandthenew,andIrishChristian scholarsdelighted
alikeintheloveofpoetryofclassicalRomeandthelusty,war-orieed legends
ofthegodsandheroesoftheirownheathenancestors.”IS In575,Columcille
attendedtheConveion ofDrumceatt inCouy Derry,wherethefutureexistence
ofthebardswaschallenged. Heassistedinnegotiating afavorable outcomefor
thebards.16Columcille issaidtohaveprayedtoChristinbattleas”mydruid,
SonofGod.,,17
EdwardC.Sellnerinhisbook,WisdomoftheCelticSais, givesseveral
characteristics oftheearly Celtic spirituality which areimporta to
understand asabackdrop tothestories ofBrigit, Columcille andBrendan.
Becausetheyareimporta, Ihaveusedthemasageneraloutlineandexpanded
themwithothermaterial.
CelticChristians hadaloveofandrespectforthephysical environme:
Theylivedwithasenseofwonderandaweatthedivineresiding ineverything.
Fromthedruidscamethebeliefthatthedivinepervadedeveryaspectoflifeand
thatspiritswereeverywhere~– inancie treesandsacredgroves,mouaiops
androckformations, rivers,streamsandholywells.ls Thisledthesais to
searchforthe”thinplaces”whereheavenmettheearth,aswasoftenindicated
bytheirpaganancestors. Heretheyestablished theirsettlemes. Brigitis
saidtohaveconfinedthemonastery, CellDara,withinvisible limitsthatwere
justaseffective aswallskeepingiruders outandholiness in.19Shealsohad
ahugeprotective millstone asathreshold protector.~ Aceral featureofher
monastery atKildarewasthepreservation ofthesacredfire.Thereisevidence
thatasimilarfirewasalreadyatDunAiline, anancie religious sitenear
themonastery site.21 AnothersourcestatesthatBrigit’smonastery wasfounded
whereapagansanctuary, featuring anoaktree,hadlongexisted.~ Whenasai
foundtheir”thinplace”,theysettled,hopingtoonedaypassthroughthedoor
toresurrection.~
Anothercharacteristic inherited fromtheirdruidicmeors wastheirlove
oflearning. Columcille isknownforspending agreatdealoftimealone
studying andwriting. Columcille wasanexpertcopyistandwassaidtohave
.~ made,inhisownhand,threehundred copiesofthePsalter. Outofhis
8
scriptoria weretocome, intime, someofthemostbeautiful manuscripts inthe
world theBook ofKells andthe Book ofDurrow.~ WhiletheGermanic tribes
brokeuptheRomanEmpireduringthefifthceury, scholarship intheCeltic
Churchflourished. Thisscholarship coinued uilthenih ceury whenthe
Vikings arrivedinIreland.
CelticChristians hadaninateyearningtoexploretheunknown. Inspired
bytheasceticism ofthedesertfathersofEgypt(whichisone ofthefoundations
ofthemonasticsettlemes andtheCelticChurch), manysais soughtthe”green
martyrdom” ofparticipating inseverepeniteial practiceswhilesomesoughtthe
“whitemartyrdom” oflivingfarfrom homeandhearthforthesakeofthe gospels.
“TomakeajourneyforChristbrought –despitethehardships –unexpected
blessings, increased iimacy withGod, andthehealingofbodyandsoul.~ It
isinfacing theunknowns oflifethatweoftenexperience thegreatest
oppositions aswellasthegreatest opportunities. Brendanisnotedfortaking
ontheopposition andopportunities oftheunknownandisremembered asoneof
themostfamousofwanderers orjourneyers.
Another facetofCeltic spirituality wasadeeploveofsilence and
solitude. Oftenamonkornunwould haveaprivatecell. “Thiswasunheardof
outsideoftheecclesiastical settlemes. NooneinearlyIrelandsleptalone
unlessheorshehadto,sinceitwascolderandmoredangerous andawasteof
precious spaceandfuel.~ TheCelticChurchwithitsloveofsolitude, simple
dress,smallchurches, monastic settlemes andcalltothewilderness wasvery
differe thantheChurchonthecoinent which waslocatedincities,built
basilicas, dressedclergyandbishops infinevestmes, andcommunicated by
meansofasystemofroads.27 Tobenourished bysolitude, silence, the
wilderness andsimplicity becameaway oflifeforthesais. Thisincludeda
uniquepassion forthewildandelemeal –tofindthevery rootsof”sheer
being”within creation.~
TheCelticsais wereextremeascetics. Theylearnedtosufferpainin
ordertostrengthen theirsoul. Paingavethem aheightened sensibility andin
time,themind, sharpenedbythepain, roseabove it,forgotthebody andreached
9
thetranquility ofawareness ofGod.~ Theextremeoftheirdeprivation opened
themtotheopposite ofafullandrichexperience ofnature,beautyandGod.
Another characteristic ofCeltic spirituality hastodowiththeir
understanding oftime.
Theearlysais appreciated timeasasacredreality
blessed andalready redeemed byGod’s overflowing
compassion •••theCelts’perception wasthatthereis
afullnessnowtoalloftime•••withthisperception
oftime,asagiftfromGod,timeinachronological
sense(withonehistorical evefollowing another)was
disregarded bytheearlyCelts. Forthem,theprese
coains withinitselfbothpasteves, whichcoinue
toliveon,aswellastheseedsoffutureeves
waitingtobeborn.~
Thismadethemierpret historydifferely. Timeissacredandbigger
thanchronology. Toliveintimemindfully istolivefullyintheprese
mome.
Inhere inCelticspirituality wastheirappreciation ofordinary life.
Recognizing timeasarealitymadeholybyalovingGod,thesais valuedthe
daily,theroutine, theordinary. Godisfoundintheordinary NOW. Partof
thissensewascaptured incelebrating theseasonsoftheyearandimmersing
themselves intheliturgical seasonsoftheChurch.3! Brendaninhisvoyagesis
notedforhiscelebration ofthefeastsinacertainwayandatthesameplaces
eachyear. Columcille, justbeforehedied, weouttochecktoseethatthere
wasenough graingathered forthemonksforthenextyear. Thesais’
appreciation oftheordinary influenced theirpatterns oflivinganddying.
Inalandwhichdidnotdevelopmajorcitiesforsometime,alandwhere
foodwasalmostalwaysscarce,conflictwasawayoflife.”Theanalists’ lists
ofbattlesanddeadwarriorshardlyapproximate thebrutality thatpermeated the
dailylifeofthemonks.•. withfamiliarity unimaginable tous,deathand
destruction stalkedthepeopleofearlyIrelandeverydayoftheirlives”.n The
monkswereprofoundly afraidofthedisorder thatbesieged them.D IoTHIS
ordinary, thesacredisfound–thesystemofhospitality tosharewhatonehas
wasatthecoreofacodeofhonorable behavior; themonastic settlemes where
sai, monkandlayworkedtogethertoprovideforlifeandlivebetweenheaven
andearth. Tolivethewayofapeacefulandcompassionate heartwhensurrounded
10
bydangerandconflict, isperhaps againanotherexpression ofmovingbeyond
opposition toparadox.
Whenspeakingofordinary life,adiscussion oftheirviewofillnessand
deathisappropriate. Thesais performed anastonishing numberofmiraculous
cures. External illnesswasthoughttoreflectiner decay. Curative powers
wereextended totheiner decay. Thesais andmonksweremasters ofthat
eleme inthebodywhichwasnotphysical. Causesandeffectsofspiritual,
physical andsocialinfection werethesame,andsothemeanstocurethemwas
thesame.Becauseillnessspreadoutwardfromthesoul,paties hadtoachieve
theproperspiritual condition beforethesais ortheirrepreseatives would
consider attempting tocurethem. AsColumcille poied out,onlycredees,
believers, couldbecured.~ Giventhatoneofthecharacteristics ofthelives
oftheCelticsais istheirconscious dyingorchoiceofopeness totheirown
death35, itwouldseemreasonable thattheirattitude towardillness didnot
preclude anacceptance ofdyingaspartofordinary life. Thiswouldseem
especially truesincedanger, conflict, thewilderness andseaweretheir
teachersoftheplacewhereheavenandearthiersect intheirsearchfortheir
siteofresurrection.
Anothercharacteristic ofthespirituality ofCelticChristianity wastheir
beliefinthegreatvalueofkinshiprelationships, especially thespiritualties
ofsoul-friends. TheCeltsvaluedtheirfamiliesandtheirtribalaffiliations.
Kinshipwasmostimporta. Theydeveloped afosterage systeminwhichchildren
ofonefamilywerebroughtupbyanotherfamilyortribe,whichmetamorphosed
ioasairaisingthechildsai. Themeoring relationship orsoul-friend
calledtheanmchara, wastherelationship underpining theasceticism andthe
peniteial practices thatfosteredspiritual growth. Brigitwasknownasone
ofthegreatspiritual mothers. Columcille beganhisexile-wandering in
obedience toMolaiseofDevenish, hissoul-friend, whoassignedhimthepenance
thatheshoulddepartfromIrelandwiththetaskofconverting toChristasmany
soulsasthenumberslaininthebattleinstigated byColumcille betweenclans
overacopy,madewithoutpermission, ofJerome’stextofthePsalterandGospels
whichFinian hadbroughtfromRome.36 Thispracticeofsoul-friend relationships
11
wasalsothebasisofthedevelopme ofthePeniteial Books. Thestrict
penances andascetical practices listedwereiended tofostergrowth, but
alwaysinthecoext oftherelationship ofthemonkornunwithhisorher
soul-friend.
Importa tonotehereisthatintheCelticChurch,unliketheChurchon
thecoine wherewomentendedtobeisolatedfrompositions ofleadership and
relationships offriendship, womanleadersandmeors wererespected. Brigit
foundedadoublemonastery withConlaeth forwomenandmen.Themonksandnuns
livedinseparatequarters, buttheyworshipped together inacommonchurchin
whichlaypeoplejoinedthemforliturgies. Brigit,itissaid,wasordained a
bishopwhenshewetomakeherprofession asanun.37 Whatever thehistorical
eve, itwouldseemobviousthatshewasaspiritual leaderonaparwiththe
maleecclesial authorities. Historically, thereisaletterfrombishopsfrom
thecoine inthesixthceury toIrishmissionaries whichadmonishes them
nottostaintheholysacrames byministering withwomen”whomyoucall
conhospitae; andwhileyoudistribute theeucharist,. theytakethechaliceand
administer thebloodofChristtothepeople. Thisisaninovation, anunheard-
ofsuperstition.”g
Havingestablished thespirituality andlife-situation ofthesais, the
storiessurrounding thedeathsofBrigit,Columcille andBrendancannowbetold.
Theirfulllifestorywillnotbegiven,onlyparticular aspects.
BrigitorBrigidlivedinIrelandfromabout452to524.Brigitwasborn
inFaughartofDubthach, apaganchieftain, andBroicsech, aChristian bondswoman
whobelonged tohishousehold. AtDubthach’s wife’sinsistence, Broicsech was
tobesold. AshewastakingBroicsech inhischariottobesold,Dubthach met
adruidwhoprophesied aboutthebaby. “Theoffspring ofyourwifeshallserve
theoffspring oftheslave,forthisslavewillbringforthawonderful, radia
daughterwhowillshinelikethesunamongthestarsofheave”. 39Dubthach sold
Broicsech toapoet,whointurnsoldhertoadruid. “Onemorningthebondmaid
weatsunrisewithavesselfullofmilkinherhand,andwhensheputoneof
hertwo footsteps overthethreshold, theotherfootbeinginside,thenshe
12
broughtforththedaughter, evenSaint Brigit. Themaidservas washedthebabe
withthemilkthatwasstillinhermother’s hand”.-
Brigit, borninbondage, bylawbelongedtoherfatherandwasreturnedto
hishouseafterherinfancy. Shewascaughtconstaly givinghispossessions
tothepoor,sohiswifeinsistedshebesold. Dubthachchosetosellhertothe
king. Whilewaitinginhischariot, shegaveawayhissword(whichinIreland
atthattimewasneededforprotection) toaleper.
WhenBrigitcamebeforetheking, hesaid, “Whydost
thoustealthyfather’spropertyandwealth, andwhatis
worse, whyhastthou giventhesword away?” Thensaid
Brigit, “TheVirgin’s Sonknoweth ifIhadthypower,
withallthywealthandwithallthyLeinster, Iwould
givethemall totheLordofthe Elemes.” Saidthe
kingtoDubthach, “Itisnotmeetforustodealwith
thismaiden, forhermeritbeforeGodishigher.” Thus
wasBrigitsaved frombondaqe;”
Brigitwasnotedforhergenerosity andcompassion. Shehadanearly
independence ofmindandcharacter. Manywonderful storiesarerecorded about
hergenerosity andthendivineierveion, orperhapsshejustknew howtolive
“through themiddleoflife.” Thefocalrealityofawoman ofthetimewas
bondagetohousehold tasks. Brigitdesiredtobecomeanun. Thefirstfifth
ceury Irishnunsapparely coinued tolive intheirownhomes aftertheyhad
consecrated theirlivestoGod. Brigit isattributed with joining seven
companions andinovating community life.~ Shefoundedadoublemonastery for
women andmen,asmeioned earlier. Sheassumedtheascetical practices that
werecommonatthetime. Sheencouraged manuallaborasitwasawayoffighting
acedia–lethargy.43 Shewasveryinflueial asaleaderwithBishopConlaeth
withwhomshefoundedthedoublemonastery. Partofherlegendisthatasshe
wetoreceiveherveilfromBishopMel,theformofordaining abishopwasread
over Brigit. Brigitwasasoul-friend tomany.Shehealedmanywhocametoher.
WeknowlittleofBrigit’sdeath. TraditionhasitthattheLastSacrames
wereadministered toherbyNinid Purehand. BeinginRomewhenshefellill,
hearrived backinIrelandtoreachherbedside justintime. Soaftershe
receivedHolyCommunion fromhim, sheseherspiritstoheaven.M Theday was
February 1st,andtheplacewhere shedied,Kildare.
13
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Thechoice ofwords, “she seherspirittoheave”, exemplify awomanwho
wasborniothebetwixt andbetween. Shelivedinthecenter ofmultiple
opposition. Shemusthaveexperienced “liminality” consistely throughout her
life. Brigit wasborninadruid’s threshold, aslaveorbondswoman, and
Christianity wasordinarily deniedaslave. Asaslave,sherisked continual
punishme inordertobeherownpersonandexpressgenerosity andcompassion.
Shewasborntoservehouseholds inmanuallaborandsoughttobeanunand
establish community asapossibility forwomen. ShebelongedtoaChurchledby
menandhadtheabilitytobearecognized womanleaderintheChurchwithout
beingasourceofconflict. Theareainwhichshelivedexperienced coinual
fighting andwarfare, andherstoriesindicate thatshemovedaboutinpeace.
Her strength ofcharacter andperson areremembered inlegend. Welearn
something aboutlivinganddying inopposing fieldsofenergyfromBrigit, who
inher very birthstoryiscalled”even” Brigitorbalanced Brigit, onewho
resides inthemiddle.
Brigittraveled aboutthelandbutitwas forsaints likeBrendan to
abandonhome andtaketothesea andgo.greatdistances. “Byliv~ngin.exile,
hehopedto.reachhome.~ Thatwasthegoaloftheperegrinus –thewandering
sai. Somehowinabandoning all, allisfound.
Hewasinspired bythe voiceofGodHimself, biddinghim
totravel from placetoplace, overearthandsea,
pursing newknowledge, newloveofthingsspiritual,
everseeking thatideal”placeofresurrectio”, that
LandofPromise, inwhich, havingwonhisfillofwisdom
inthemeasurepossibleforhimonearth,hemightpitch
histeandbuild his cell, gatheraroundhimothersof
likemind,andgivehislatterdaystopassing onto
them ofhisgathered store.~
Brendan, therisktakerandadveurer, livedfrom486to578. Hewasborn
onthewestcoastofIreland. HeisthesonofFindlug. Beforehewasborn, his
mothersaw avision–herbosom wasfullofpuregold,andthatherpap~shone
likesnow.47 OnthenightofBrendan’s birth, Airdi, awealthy landowner, had
thirty milkcowswhogive birthtothirtycalves. Thesewere offeredtothe
infa thenextday.~ Afterayearofbeingnuturedathome,Brendanwasse
tothe nun,Ita,whowastobehisfoster-mother andhisspiritual-mother. She
raisedandtutoredhimforfiveyears. ThenhistrainingwastakenupbyBishop
14
Erc,whohadseenavisionofangelsaboutthelandatthetimeofBrendan’s
birthandhadbaptized him. When Brendanwasoldenough, afterhavingstudied
thescriptures andbeingabletoreadandwrite, BishopErcsehimtraveling
aboutthelandtodiscover theruleofthesais. Brendan foundacertain
devout man,Iarlaithe, whotaughthimtherulesofthesais. Inreturn,
Brendantoldhimwherehisresurrection would be.
BishopErcordainedBrendan,whomhefeltcalledbyGodtogotosomefar
offcoury. Hemetaholymonk,Barihus, whotoldhimabouthisjourneyto
theislandofparadise, thelandofthesais. Brendancalledfourteenbrethren
ofhiscongregation together. They fastedforfortydaysandnightsseeking
guidance. Anangelspoke toBrendan,promising thathewouldonedayvisitthe
LandofPromise. Intime,thefourteenbrethren expandedtosixty. Thejourney
ofseven yearshadbegun.
Brendanwasaship-builder andnavigator, aswellassearcher, spiritual
leaderandordainedpriest. Oneofthemultiple storiesabouthisadveures is
astory aboutajester, whowasthelasttojoinandthefirsttodie.”Brendan
foretold hisdeath,’Arise, andtakethebodyandbloodofChrist,anddepartto
theeternallife,forIhearthesongoftheangelscallingtheetothem.’ After
havingreceived thebodyandbloodofChrist, thespiritofthejester’leapt
forth’, andhedied”.-
Another story illustrates the beliefthatthethinplacebetweentheliving
andthedeadcanbebridgedbyprayer. Colman,themonk, haddiedandwasinthe
handsofthe demons becauseof”thegreatness ofhissins.” Colmanappeared in
astormcloudandasked forprayersfromthemonksforthreedays. Thisoccurred
againandagainuil Colmanappeared radia likethesun,cleansed bythe
prayers ofBrendanandthemonks. Brendanwasaskedtodrawfromthescriptures
aprayer forsiners toreceiveremission ofsins.~
BrendanfoundtheLandofParadise, coinued totravelandfoundedseveral
monastic settlemes. TheClonfert monastery ismostfamous. Notfarfrom
Clonfert atEnachDuin,Brendanwe tovisithissister, Brig,andtodie.
After MassonSundayandafterhavingreceived thebodyandbloodofChrist,he
gave directions fortransporting hisbody toClonfert, as”therewill bemy
15
resurrectio” .51″Whenhehadfinishedsayingallthis,heblessedthebrethren
andhissister,Brig,andwhenhereachedthethreshold ofthechurch,hesaid,
“Inmanustuas,Domine”, etc. Thenheseforthhisspirit,havingcompleted
ninety-three years.” Hediedin578CE.~
Theimageofthreshold, theplaceBrendanchosetodie,istheplaceinthe
Celticmonastic settlemes wherethesacredandtheprofanemeet.53Brendanhad
facedthesea,theunknown,thedangers,themonsters, tofindthedoorway–the
placebetwixtandbetween. Tochoosetosendforthhisspiritinsuchaplace
can.speaktousaboutconscious dying. Whenwefacethetasksoflife
surrounding dying,wefindthedoorwaythrough themiddle. Brendan hadhis
guidesthroughout hislife–Ita,ErcandMichaeltheangel. Weneedourguides
tosearchforourdoorway.
InabookbyAdamnan onColumcille’s life,hetellshowColumcille saw
Brendan’s soulbeingtakentoheaven~~ Brendan andColumcille hadbothbeen
undertheguidance ofFinian ofClonardatonepoi intheirlives.
Columcille orColumbawasborntoaprincely familyinDonegal, Irelandon
December 7,521. Bothhispares, Fedilmidh andEthne,weredescendas of
kings. Aswiththeothersais, hisbirthwasforetoldindreams. Hismother,
Ethne,dreamedthatagreatcloakwasgiventoher.Thiscloakreachedfromone
partofIrelandtoScotlandandcoained everycoloroftherainbow. Thedream
whenierpreted mea thatshewouldhaveason,whoseteaching wouldcover
Ireland andScotland. Columcille wasbaptized andfostered bythepriest,
Cruthnechan. Columcille offeredhimselftotheLordoftheElemes andbegged
threegifts–chastity, wisdomandpilgrimage. Thethreewouldbefullygraed
tohim.55
Whenyoung, hewasaffectionately called “DoveoftheChurch” or
Columcille. Helearnedmonastic lifeunderFinian ofMoville. Hestudiedthe
scriptures andbecameadeacon. Atsomepoi inhisyouth,hestudiedbardic
lorefromGemman. Inhismid-thirties, hejoinedFinian atClonard. Hewas
singledouttobeabishopbutwasinadvertely ordained apriest.
Columcille wasgiftedwithareadymind. Hisprincely background endowed
himwithinfluence andleadership abilities. Hewasknowntohaveapowerful and
.~
16
pleasingvoice. Hewasapoet, writer,musician andteacher. Thechallenges he
embracedweretakenonwithfullcommitme. Helivedwithrigoranddiscipline
ofmindandbody,faithfultothemonasticpractices ofprayer, studyandwork.
Hispillowwasarockslabandhesurvived onminimalsleep. Lifeandprayer
geled ayouthfulviole temperandhebecameknownforhisgeleness. Hewas
saidtopossessthedivinegiftofprophecyorCeltic”secondsight”. Thereare
manystoriesofhisknowingofthedying orthedeathofothers. Themenwho
followed hisleadership inmonastic settlemes didsowithaffection and
respect. Beforetheageofforty-two, hefoundedmonasteries inIreland–
Derry, DurrowandKells.
Duringhisforty-second year,heeered exile. Therewillalwaysbe
question astowhatexactlyhappened. Asmeioned earlier, hissoul-friend,
Molaise, gavehimthepenance ofleavingIreland. Joinedbytwelve others,
Columcille setsail.Hewastofound themonastic settleme onIona,anisland
offthewestern coastofScotland, wherehewastospendthenextthirty-four
years. FromIona,hepreachedtothePicts. celticspirituality wastoemanate
fromIonaforthenextfewceuries. 56
Fouryearsbeforehisdeath, Columcille pleadedtoGodtoallowhimtodie.
Hesaw theangelscomingforhim, thenturnback, asGodheardtheprayersof
Columcille’s followers forhimtostayamongthem.57
WhenitdidbecometimeforColumcille todie,itissaidthathechecked
thebarntoseethattherewaspley ofgrainforthemonks. ItwasaSaturday.
Columcille toldhisattenda Diormitintheafternoon thatatmidnightwiththe
comingoftheLord’sday,hewoulddie. Astheywerewalkingtogether, awhite
pack-horse cameuptohimandgrieved hisdeath. Later,heascended ahilland
blessedthemonastery. Hewetohishutandtranscribed Psalm34,endingwith
“TheythatseektheLordshallwanomaner ofthingthatisgood.” Heleft
hishutandwe tothechurch forthevigilprayers fortheLord’s Day,
returning tohishutandbed. Fromhisbed,hedirected hisattenda totell
hisfollowers tobeatpeaceandhave genuinecharity. Atmidnight, hehurried
tothechurch. Whenthemonkscamein,hewaslyingbeforethealtar. He
blessedthemanddied. Hisfacecoinued toshine. Themonksprayed matinsand
..~
17
thentookhisbodybacktohishut.
grievedforthreedaysandnights.~
Fewofusaregiftedwith”secondsight”, butallofusknowthediscipline
andcourage ittakestomovefromveheme tempertogeleness, tobeborn
princely andgiftedandtoacquirehumility. Allofusknowwhatitmeansto
“letgoofsomething wewa”. Columcille hadbecomeonewithGodanddesired
Hislifewascelebrated andhisdeath
heaven, yetheremained aliveforfourmoreyearsinordertoserveothers.
columcille, withhismanygifts ofpersonandpersonality, throughhisasceticism
andexile experience, discovered “home”, theplaceofhisresurrection.
TheCeltic sais Brigit, Brendan andColumcille pioneered a
Christian spirituality whichshiftedthespiraloflifeinIrelandforseveral
ceuries. Thesesais definitely exemplified thetwoend-of-life milestones
meioned inthebegining ofthispaper–asenseofnewself(personhood)
beyond personal lossandsurrender tothetranscende, totheunknown —
“letting go”. Brigitexpanded theself-definition ofwomenforhertimes.
Brendan andColumba veured iotheunknown tofindthedoorway totheir
resurrection.
Conscious dyinginvolves accepting thatdyingisanaturalpartoflife.
Dyingisoneoftheultimate transitions oflife. Itcanononehandbe
frightening, disorieing, painfulemotionally andphysically; andontheother
handbeone ofthegreatest teachers oflife, leading toiernal freedom.
Conscious dyinginvolvessittingintheceer ofparadox, feelingtheconsta
pullofopposites andseeking theinerknowing that somehowinthisperceived
awfulhappening “allisasitshould be”.
PRACTICAL APPLICATION
I’veworkedinthemedicalfieldforthepastsevenyearsandhave worked
specifically onthemedical/renal/oncology unit aswellasattheCancerCeer
ofourhospital asachaplain andspiritual counselor. Ministering daily to
peoplefacingdeathorthedying process, attracted toholistic medicine and
music,IbecameaChalicestudent. Music thanatology providesmewithaspecial
anddistinct way ofbeingwith peoplefacingdeath. Whenapatie facesnot
18
beingabletobecuredbymodern medicine, hasdecidedontheDNR order, and
facesdying andeveual death, thelifetasks spoken ofearlier inthispaper
oftenconfro the patie andtheir family inadramaticway. Musicthanatology
providesamodeofierveion thatassistswiththeambiguous painofthepull
betweendesiring tophysically livewithspouseandfamily, andtheacceptance
ofdeathaswellasthemultiple othertypesofpainpossible atthistime. The
Vigil–theactualplayingofthemusic, usuallylasting aboutanhour–isa
sacred, unierrupted time, andthemusicisdelivered inaveryprescriptive way
toaddressthepainofthepatie beingexperienced atthemome.
Onereason IchosetostudyBrigit, Columcille, Brendan andCeltic
spirituality wasbecauseofthelackoftensionbetweenChristianity andnature
andtheforcesofnatureatthistime. Thislackoftensioncomesoutinstories
which seemmiraculous orawesome (e.g., Brendancorolling themonsters ofthe
seaorBrigitmilking thecowsthreetimesaday because ofthedemands of
hospitality). However, tositinharmonywiththedivine, humanandnatural,
demands theabilitytositinthemiddleofparadox andexperience iegrity.
Holistic medicine andEraIIImedicine aretryingtoaddressaunionofnature
andspirit thatourWestern medicine lostsometimeago. Thisplacesmyuseof
musicwiththedyinginthemiddleofopposing trends. Thereistensionbetween
thescience andartofallopathic medicine andtheartofamoreholistic
approachinvolvingChienergy, vibrational healing, emotional supportandprayer.
Thereisthetensionoftheliminaltimeoftransition, thetimeofdying,which
uilrecely Westernmedicine hasaddressed asthetimeoffailureandnotas
aspecialtimeoflife. Weareinatimeofmarkedtransitions andshiftsof
paradigms. Iothisliminaltimeinmedicine, itisgoodtolookback io
history toexemplars whowitnessed tothecapacity tolive between earthand
heaven, between natureandthespiritual, between thedruidic influence and
Christianity, andwhochoseinpeacetheirsiteofdeathor, intheirview, their
siteofresurrection.
Although itwasnotmeioned directly throughout thepaper,musicand
poetry were iegral totheCelticpersonality anddevelopme. “Musicand
poetry •••reachedalevel almostdivine.,,59 Theharpgoesback inlegendtothe
19
Celtichero-god, Lug.Columcille wasamusicianandcomposer. Brendanheardthe
musicoftheangels. Practically forme, itseemsrighttousetheharp–whose
useinhealingdateswaybackinaiquity –toaddressthemultiple lifepains
beingexperienced bypeopletoday,especially thedying.
Iwouldliketogiveanexampleofmyexperience asamusicthanatologist.
Thisisastoryofa64-yearoldwoman,dyingwithend-stage COPD. Ihadknown
herthroughvarioushospitalizations andhadevenvisitedherinherapartme,
wheresheresideduil herhealthdeteriorated tothepoi ofneedingnursing
homecare. Shewasapersonwhodesperately waed tobehopeful andfaith-
filledbutstruggled throughout herillnesswithaiety andpanicattacks. When
theChaliceworkerswerecalledtothenursinghomeasshewasdying,welearned
thatshewasnauseous, lethargic anddeclining rapidly. Whenweeered the
room,itbecomeappare thatshewasstruggling, struggling tobreathe and
struggling withpaininherbody. Herbreathing wasveryshallowandrapidand
sheseemedtobeexperiencing airhunger. Shewouldcoinually shiftherhead
withappare pain,andherwholebodyseemedunrelaxed andrestless. Shehad
beengivensomePOmorphine beforeourarrival,butitwasnotholdingher.The
staffwastryingtoreachherphysician fornewordersforpaincorol. We
positioned ourharpsoneithersideofherbedandbeganplaying. Wecreated
verygele music,unbinding musicplayedinawaythatgely surrounded herbut
didnotinvadeherprocess. DuringthemiddleoftheVigil,herdaughter came
in,satnexttoherandheldherhand. Wecoinued playing. Gradually, her
restlessness begantodecrease andherbreathing deepened. Atonepoi, she
movedioadeepsleep. Welefthermuchmorecomfortable andpeaceful. Wehad
experienced thepowerofthemusic.
Havingknownthiswomanforsometime,Iknowthatherpainhadmany
sources. Facingdeathwithherhistoryofpanicattackswas,Iamsure,atleast
partofherpain. Tobeabletoassistherthrough apaincrisistoamore
peaceful sleepwasagiftforbothofus.Itismyhope,asshediednotlong
afterthatVigil,thatsheisexperiencing thepeaceshealwaysdesired.
20
NOTES
1. Therese Schroeder-Sheker, “TheChalice ofRepose: Questions and
Answers,” writtenforTheChaliceofReposeProject, Fall1992, p.3.
2. ThereseSchroeder-Sheker, “Music fortheDying: APersonalAccount
ofthe NewFieldofMusic Thanatology History, Theories andClinical
Narratives,” inAdvances: TheJournal ofMind-Body Health, Vol.9,No.1,
Wier 1993.p.37.
3. ThereseSchroeder-Sheker, ibid., p.38.
4. Frederick S.Paxton, “FromLife toDeath,” inConnecticut College
Magazine, May-June, 1994, p.38.
5. VictorTurner, Dramas, Fields and Metaphors: Symbolic Action in
Human Society, CornellUniversity Press,London,1974, p.274.
6. Ibid., p.273
7. Frederick S.Paxton, Christianizing Death: TheCreationofaRitual
ProcessinEarly Medieval Europe, Cornell University Press, Ootheca, 1990, p.8.
8.
3/22/94,
IraByock,MD,”Beyond Symptom Manageme”,
Missoula, Moana.
lecturepreseed on
9. Schroeder-Sheker, op. cit., p.2.
10. David Feinstein andPegElliott Mayo,RitualsforLivingand Dying,
Harper, SanFrancisco, 1990, p.25.
11. Robert A.Johnson, Owning Your OwnShadow: Understanding the Dark
Side ofthePsyche, Harper, SanFrancisco, 1991, p.85-87.
12. Ibid., p.85.
13. Ibid., p.88.
14. EdwardC.Sellner, Wisdom oftheCeltic Sais, AveMaria Press,
NotreDame, Indiana, 1993, p.30.
15. Katherine Scherman, TheFlowerino ofIreland: Sais, Scholars and
Kings, Little,BrownandCo., Boston, 1981, p.51.
16. Ibid., p.161.
17. Gerhard Herm, TheCelts: The People WhoCameOutoftheDarkness,
st. Martin’s Press, NewYork, 1977, p.9.
18. Sellner, op.cit., p.24.
19. LisaM.Bitel, Isle ofthe Saints: Monastic Settleme andChristian
Community inEarly Ireland, Cornell university Press, New York, 1990, p.63.
20. Ibid.,p.35.
21. MaryCondren,TheSerpe andtheGoddess: Women,ReligionandPower
inCelticIreland,HarperandRow,SanFrancisco, 1989,p.66.
22. JohnT.McNeill,TheCelticChurches: AHistorv,AD200to1200,The
University ofchicagoPress,Chicago, 1974,p.79.
23. Bitel,op.cit.,p.55.
24. Scherman, op,cit.,p.157.
25. Sellner, op.cit.,p.23
26. Bitel,op.cit.,p.78.
27. Sellner, op.cit.,p.18.
28. Christopher Bamford, “EcologyandHoliness: TheHeritage ofCeltic
Christianity” inCelticChristianity: EcologyandHoliness, Lindisfarne Press,
1987,p.19.
29. Scherman, op.cit. ,p.108.
30. Sellner, op.cit. ,p.24.
31. Ibid.,p.25-26.
32. Bitel,op.cit.,p.145.
33. Ibid.,p.147.
34. Ibid.,p.173-182.
-~
35. Sellner, op. cit.,p.30.
36. McNeill, op.cit.,p.89.
37. WilliamParkerMarshandChristopher Bamford, “AnAhology ofCeltic
Christianity” inCelticChristianity: EcologyandHoliness, Lindisfarne Press,
1987,p.66.
38. Sellner, op.cit., p.20.
39. Ibid.,p.70.
40. Christopher BamfordandWilliam ParkerMarsh,”Brigit,Maryofthe
Gael”,adaptedfrom theLivesoftheSais, fromtheBookofLismore in”An
Ahology ofCelticChristianity” inCelticChristianity: EcologyandHoliness,
Lindisfarne Press,1987,p.63.
41. Ibid., p.65.
42. AliceCurtayne, St.BrigidofIreland, Browne andNolan, Ltd.,
Dublin,1955, p.37.
43. Ibid., p.101.
44. Sellner, op. cit., p.74
45. EleanorDuckett,TheWandering Sais, Collins,London,1959,p.24.
46. Ibid.,P25.
47. CharlesPlummer,translator, LivesofIrishSais, Vol.2,Clarendon
Press,Oxford, 1968,p.44.
48. Ibid. ,p.45.
49. Ibid. ,p.52-53.
50. Ibid.,p.89.
51. Ibid. ,p.91.
52. Ibid. ,p.92.
53. Bitel,op. cit. ,p.66.
54. Adamnan, LifeofSai Columba, Edmonston andDouglas, Edinburgh,
1874, p.86.
55. Sellner, op.cit. ,p.90.
56. McNeill, op. cit.,p.87-101.
57. Adamnan, op. cit. ,p.94.
58. Ibid. ,p.95-100.
59. Scherman, op. cit. ,p.23.
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