The Narrow Room

Samain and the Fallow Moon

Two important things. 1. I get now, in a gut way, that the Tao that can be named is not the Tao. 2. In the fallow time the harvest moves toward death and decay.

Been considering the text of Chayei Sarah again. Reading some interesting Jewish commentaries and sermons preached by various rabbis on the parsha. Immersion in biblical literature turns all my inner lights on. Woke, I guess.

Also had an interesting e-mail conversation with Rich Levine about Emerson’s notion of a religion of direct revelation to us, not the dry bones of theirs. He said he found revelation in the experience of joy. I had said much the same about awe. When I wrote him back, I introduced a thought. Could it be that access to the sacred, the divine, the world next to this one can come only through feelings? If so, could it be that words written about it might be barriers rather than illuminators?

In that exchange it hit me, the Tao that can be written is not the Tao. Oh, yeah. The name of God that can be written is not God. The stories about God and those who follow Her are neither sacred, nor divine in themselves. They may evoke an experience of the sacred, but they are not it.

The fallow time moves toward death and decay. These diseases that Kate and I have, the ones you will have, augur the fallow time for our bodies. They propose death, not as imminent necessarily, but as inescapable. And I hear them

The COPD is not an enemy, but a marker along the trail of mortality. So is prostate cancer. Interstitial lung disease. Sjogren’s syndrome. These sign posts show the way, the path toward a universal destination of the body.

Learning to live with these signals is a life long process. If we learn how to admit them into our awareness as signals rather than foes, then we can nod, say yes, I see.

No, this does not mean that we say, oh, I see, well then measure up my narrow room. (see Bryant’s poem below) This does not mean that we cease treatments that can prolong our life. Though it could mean that if you want it to. It simply means that we live with a clarity about the end.

Bring Out Your Dead

Samain and the Fallow Moon

The Feast day of All Souls. The Christian version of Samain. Diluted from the original with its tension between the dead/faery realm and the living world. In the Christian version All Souls are those faithful now departed from this plane. It attempts to place a limit, a passport on those dead we know. Only the faithful.

Not so the ancient Celts. They knew both faithful and unfaithful (in whatever way that term might have meaning to them) can return, impact our this wordly lives. Tomorrow on dia de los muertos the Mexicans and Latin Americans remind us again of the Celtic knowing: they, the dead, are here. Those who loved us and those who wished us harm. Those who were indifferent to us and those who desired us. Both. All. Not just those with acknowledged acceptance of creed and savior.

The Chinese festival of hungry ghosts is the inverse of the Christian All Souls, imagining a time when certain dead who’ve committed evil return with an appetite for bad deeds. It is celebrated in the 7th lunar month of the Chinese and Vietnamese calendars.

Contrary to what seems true, all of these celebrations imply, the dead do not leave us. Rather, they remain puissant, able to impact our lives for good and for ill. We know this whether we agree with the metaphysics of the various celebrations or not. That parent who loved you. The one who treated you with contempt. That aunt who sent you books. The friend who knew you well. They do not leave you. And they return at certain times, reminding you you were loved, or held in contempt, or known.

How are your dead remembered, puissant in your life? Do you ever set aside time to visit with them, to let them enter your life consciously? Even the frightening ones, the ones who disturbed and disturb your life need attention. Otherwise they work in the shadows of your life.