Perenindota

When you travel,
A new silence goes with you,
And if you listen – you will hear what your heart would love to say’
John O’Donoghue, The Bendictus

Efallai na olyga’r daith hon ein bod yn gadael ein cartref, teulu na chymunedau mewn merthyrdod gwyn o gaethglud wedi ei gosod arnom ein hunain oddi wrth bopeth sydd yn annwyl gennym. Ond fe all olygu ein bod yn cofleidio’r anwybodus, yr hyn nad oes gennym syniad amdano a gadael ein rhagdybiaethau, traddodiadau, strwythurau mewnol a chysyniadau o ‘sut y dylai pethau’ fod a mentro teithio a allai ail-siapio ein bywyd, teulu, cartref a chymunedau.

Mae’r cariad hwn at bererindota, ‘teithio er mwyn cariad Duw’ wedi ei wreiddio yn etifeddiaeth Cristnogaeth Geltaidd yr ynysoedd hyn a hyd yn oed ymhellach na hynny yn ôl at y Celtiaid eu hunain wrth iddynt groesi Ewrop heb ddiwedd i’r daith mewn golwg, dim ond byw mewn cyswllt a’r tir.

Wedi ei wreiddio yn ddwfn yn eu diwylliant, roedd y ‘gromlin ben agored’ neu’r ‘don sinwsoidaidd’ yn mynegi ewyllys rhydd, dewis rhydd ac annibyniaeth ysbryd oedd hefyd i’w weld yn eu celf, eu torchau, tariannau a gwrthrychau bob dydd. Daeth eu hysbrydoliaeth oddi wrth natur a ‘dibynadwyaeth cynoesol ar fywyd naturiol’. [1] Broceriaid mewn amser a gofod oeddent lle nad oedd dim yn gyfyngedig, heb unrhyw ymyl na ffin a lle’r oedd y cyfan yn bosibl.

Mae Frank Delaney yn dal symudiad y Celt o un foment i’r llall yn hyfryd: “The pages of the Book of Kells simply call to mind a love of pattern, intricacy, colourful expression drawn from everyday life and embellished to – literally – fantastic extremes. And each moment within each page depends and relies upon the moment next to it: in the tension dwells the soul.” [2]

Cafodd uniad y cariad at deithio efo’r cariad at Dduw ymhlith y mynachod fynegiant yn eu syniad unigryw o bererindod:

“The word itself is almost untranslatable, but its essence is caught in the ninth-century story of three Irishmen drifting over the sea from Ireland for seven day, in coracles without oars, coming ashore in Cornwall and then being brought to the court of King Alfred. When he asked them where they had come from and where they were going they answered that they “stole away because we wanted for the Love of God to be on pilgrimage, we cared not where.” This wonderful response and this amazing undertaking comes out of the inspirational character of early Irish spirituality. It shows at once how misleading is that word “pilgrimage” as we use it and how very different indeed is the Celtic peregrinatio from the pilgrimages of the Middle Ages or the present day. There is no specific end or goal such as that of reaching a shrine or a holy place that allows the pilgrim at the end of the journey to return home with a sense of mission accomplished. Peregrinatio is not undertaken at the suggestion of some monastic abbot or superior but because of an inner prompting to those who set out, a passionate conviction that they must undertake what was essentially an inner journey. Ready to go wherever the Spirit might take them, seeing themselves as hospites mundi, “guests of the world,” what they are seeking is the place of their resurrection, the resurrected self, the true self in Christ, which is for all of us our true home.

So peregrinatio presents us with the ideal of the interior, inward journey that is undertaken for the love of God, or for the love of Christ, pro amore Christi. The impulse is love. And if the journey is undertaken for the love of Christ, then it argues that Christ must already hold a place in our lives.”[3]   

Heb os mae nifer ohonom wedi bod yn teithio am flynyddoedd, yn symud yn fewnol ac yn llythrennol at a thrwy’r cenhedloedd yn dilyn gwynt yr Ysbryd, ond mae’n teimlo fel petai yna wynt ffres yn chwythu ar y mudiad o bobl ar draws y cenhedloedd, cylchoedd a sefydliadau. Bu Martin Scott yn siarad am beth amser am ailosod corff Crist allan o’r adeilad ac i’r byd a synhwyraf fod y cam yn cyflymu.

[1] Frank Delaney, ‘The Celts,’ t130

[2] Frank Delaney, ‘The Celts,’ p135

[3] Esther de Waal, ‘The Celtic Way of Prayer’

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