Category Archives: Faith and Spirituality

Summer’s Exhaust

Lughnasa                                                              Lughnasa Moon

Summer’s exhaust has begun to hit our nights as warmer days recede slowly toward the equator.  The light has begun to change, especially in the evenings, but visible during the day as well, coming to us at a different angle. The change is noticeable now, a month and a half after the sun’s greatest height of the year on the Solstice. These subtle clues cue birds and other animals to begin edging toward migration or fur growing or nut gathering. They come to each living thing in a scale appropriate to the action needed, less subtle to the birds and the bees, more subtle to us large mammals.

I’m celebrating the ending of my last northern summer, one I’ll trade next year for a mountain summer, which must be as distinctive in its own way. When I moved north, now 45 years ago, I wanted cleaner breaks between seasons. And I got them. I’ve appreciated the heat and humidity of summer here. The cool blue of fall. The icy depths of winter and the explosive coming of spring. Moving west into the mountains, I’m hoping to modulate the heat and humidity of summer and lessen the brutality of the winter.

It might have been my August trips to Stratford, Ontario as a boy that made me yearn for the northern summer. Along Lake Huron then the skies were heart-breaking, a mix of faded heat and oncoming chill. I felt stimulated, alive both to the weather and to the cultural tradition of Shakespeare and the theater. It was then, too, in 1963 at the Black Swan Coffee House in Stratford that I first heard a radical critique of American policy in Vietnam. Perhaps those things forged a bond, the northern summer and activism, because they’ve been joined since my move to Wisconsin in 1969 only six years later.

 

 

Shorter, More Intense

Lughnasa                                                          Lughnasa Moon

Did some climatological research yesterday about the Idaho Springs area. This is life a 7,500 feet +. It’s cooler when Minnesota is hotter and warmer when Minnesota is colder. So far, perfect. Still winter, but not so brutal. The gardening zone, based on winter low temps is 5a. That’s roughly what Andover is said to be these days though I find it more like 4b. Still, let’s call it equivalent.

The big differences are in rainfall, about half of Andover’s in Idaho Springs, and growing season. The first frost in Idaho Springs is between September 1st and September 10 over against October 5-10 for Andover. The last frost was the big surprise to me-between June 21 and June 31. An early last frost would come on the Summer Solstice!

So. This will be a far different gardening environment from Andover, one requiring either starting of plants  or protecting plants planted outside or both. One factor I haven’t researched because I’m not sure how to is the strength of the sun. Elevation both thins the air and puts the garden closer physically to the sun. This results in a higher UV index overall and I imagine (and stepson Jon says it’s so) this will result in accelerated plant growth. If I can prevent the sun from burning the plants.

This will all require a lot of new learning, but it will be that learning that will eventually marry me to a new spot on the planet. I’m looking forward to it.

Family Themes and Existential Aloneness

Lughnasa                                                                Lughnasa Moon

Two widely divergent thoughts today. The first about family. Families have themes, melodies that play themselves out in different keys and different arrangements, using the instruments available.

Take mine for instance. Both mom and dad had a desire to travel, to see the world. Mom realized hers, making it to Italy and northern Africa as a WAC during WWII. Dad had a dream, a boat, some time in the Gulf of Mexico, then a book about it. Yet he never left the U.S. with the exception of Canada until very late in life when he flew to Singapore to visit my sister. He did, however, take short trips to odd places in Indiana, making do with what was available.

So, travel is a theme. I’m the less traveled of my siblings, only visiting foreign countries, never staying anywhere longer than a week. Mary has traveled a lot, spending years in Southeast Asia working, visiting Tibet, India, Indonesia, Europe, the Emirates. Mark has lived the travel theme most adventurously. He’s been across Russia on the Trans-Siberian railway, picked olives in a kibbutz in Israel, taught in Thailand, Cambodia and Saudi Arabia. We’re a gradation of the wanderer archetype, the one who visits but doesn’t stay.

Then, there’s the fascination with writing and language. Dad was a journalism major and well thought of at Oklahoma State University, a school with a respected journalism department. He wrote professionally, as a reporter and an editor, most of his life.

Mary and Mark advanced this theme by teaching English as a second language (ESL). I’ve advanced this theme through novels, short stories, sermons, essays, this blog. In this instance we’re a spectrum of the Hermes archetype, the one who takes messages and delivers them.

Mom was a teacher. Many of my cousins are teachers, on both sides of the family. Mark has taught ESL as an instructor while Mary has advanced from that role to that of University professor, teaching teachers of ESL for the nation of Singapore. I’ve never taught formally, but many of my roles have involved teaching of one kind or another. Here, we’re a spectrum of the elder archetype, when the elder is one who passes on the tradition.

There are other themes, some more subtle, but these three: wanderer, Hermes and elder seem most predominant. We did not engage these archetypes; these archetypes engaged us, shaped us, set us on our paths.

The second thought is about being alone in our interior. Reading an article in the New York Times today about Hinduism, a comment made me stop, think. The interior life is one path to liberation, the interviewee said, but at bottom the life of devotion and meditation is decidedly anti-individual. What? Yes, he said, at bottom we find in ourselves a deep oneness with all creation, with the brahma. So, at our most interior we are also at our most connected.

So this bounced around for a while. Then, a thought occurred to me. How does he know?  We can say for certain that we know each person’s interior life is unique and private. We can say this much based on our own experience and the mediation of other’s interior experience through interaction. Since those interactions are not identical, hardly identical, we can infer with confidence that the interior life of those we know is different from ours and different from others. It is also self-reported as different by those we know.

It’s an attractive idea, the idea of a substrata of oneness to be found at the end of our meditation, an idea known in the west through Carl Jung’s notion of the collective unconscious. But I don’t see how it can possibly be proven and without proof the notion of a layer of oneness underneath it all seems far fetched to me; as does, too, a layer of oneness that transcends our individual state.

 

A Purging We Will Go

Lughnasa                                                     Lughnasa Moon

Over the weekend and as deep into this week as I need to go, I’m packing up my former study. I’ve purged one file cabinet and consolidated its content into boxes for moving. A horizontal cabinet awaits attention. A large plastic tub full of art supplies went into the move with care pile. One small bookcase has been emptied and moved. The shop work bench I’ve used for storage is empty, too. That old printer, the one I bought in 1994, is in the truck and ready to go to a recycler.  An HP laserjet, it still functions.  That leaves three larger bookcases and some miscellaneous things on various surfaces, plus the art on the walls.

(what I hope to create in Colorado, my own version of this.)

When this room has been tidied up, the next and last big push begins. My study. This room has walls of books. Many will go in boxes with red tape, but most will not. The other areas have gone well, but this one will present some difficulty. So many projects. Some of the past, some of the future, some of today. Which ones do I imagine I’ll continue in Colorado? Which ones have enough spark to be valuable in the final third of my life? These are hard decisions for me and packing this room will be both valuable and difficult.

This is a chance to prune my work over the last third of my life, clear out the branches that have grown across each other. Take out that large branch that flourished then died. Increase the circulation amongst the remaining branches so they have air, can breathe. Pruning gives renewed vigor to plants and I hope to achieve the same thing when I pack up these materials, those closest to my heart, leaving behind what I no longer need.

Nocturne

Lughnasa                                                          Lughnasa Moon

There is the decreasing light, the gradual slide into darkness now over a month underway, heading toward a culmination in December. There are nocturnes. There are evening prayers and compline. There is sleep, rest from the day. There is darkness now, a world which would be, without electricity, lit only by fire and the light from celestial furnaces burning bright.

(Evelyn de Morgan (1855-1919) – The Sleeping Earth and Wakening Moon)

This time comes each day, in its repetitive way soothing, not unlike the liturgy of the hours. Call this the liturgy of light and dark. In composing these nocturnes the night becomes a moment for reflection, meditation, consideration. These sorts of routines can simple our lives, give us dependable pillars that can see us through the storms on which we ride.

My wish for you tonight is the peace of sleep, the refreshment and joy of awakening to a new day tomorrow. Earth speed.

Live the Questions

Lughnasa                                                                   Lughnasa Moon

I must have had this insight at another point, or been taught it or read it somewhere, but I don’t recall any inkling of it from any source. That is, the study of religion is important not for the answers religions give, but for the questions they ask.

Buddhism, in its emphasis on enlightenment and liberation from the ensarement of the senses is asking questions I’m not asking. It sees, in other words, human dilemmas, yes, but not the ones that are important for me. This is not surprising since Buddhism arose as a response to the harsh laws of karma that bound early followers of the various Hindu faiths-Shaivite, Visnhuite, followers of Kali and Ganesh-to the priesthood and temple. Karma, in spite of its cultural adoption into English, means little to me. I do not feel bound to the karmic wheel, so I have no need of release from it.

Judaism, Christianity and Islam, on the other hand, and the various pagan faiths of the Western tradition have shaped questions in response to the urgent questions felt by those of us influenced by Greek and Roman thought. What does it mean to be alone, as an individual entity? What does death mean, since it is not followed by reincarnation? What is justice in a culture ruled by tyrants or oligarchs? What is the nature of human community in light of all of these?

This is not to say, of course, that Eastern traditions don’t ask questions relevant to us. They do. Guilt can be understood as a form of karma. Why are we guilty and what can we do about it? Is forgiveness possible? Does it cleanse the soul or unburden our conscience? Are those the same things?

Taoism, for me, asks the profoundest questions of all the religious traditions with which I’m familiar. Is it better to take action against a sea of troubles and by opposing end them, or does it make more sense to learn how to live with the energy of tides, adjusting our actions to their ebbing and flowing? Is life better served by intention or attention? Do we need to know the nature of reality or just how to accommodate ourselves to it?

And underneath the questions of both Western and Eastern traditions are the fundamental questions: does life have meaning? are there actions that are required of us? who or what can we trust? with our lives?

All of these questions are important not because some guru, imam or monk said so, but because they are the questions that occur to the conscious animal, the reflective species. And they arise because we know certain things: we are alive. we will not be. we are bunkered within bodies, walled off by flesh and inner life from all others, yet desirous of living with them.

The answers to these questions are so various and so different that a thinking person cannot credit anyone as the truth. So, it is not the answers that are finally important, but the questions themselves. Are the answers important? Sure. They can point us toward a glimmer on the horizon. They can flash in our personal heavens as bright aurora, illuminating for a time our night sky. But in the end, unless capitulation is your thing (and it is for very, very many) you will be left wondering about the answers. But never the questions.

And it is the questions that bind us together. It is the questions that define the ancientrail of pilgrimage through this chance occurrence we share, life.

Again, I’ll quote Jim Morrison of the Doors. Into this world we’re thrown…riders on the storm.

 

Nocturne

Lughnasa                                                          Lughnasa Moon

from the Episcopal service for Compline:

Psalm 91

3    He shall deliver you from the snare of the hunter *
and from the deadly pestilence.

4    He shall cover you with his pinions,
and you shall find refuge under his wings; *
his faithfulness shall be a shield and buckler.

5    You shall not be afraid of any terror by night, *
nor of the arrow that flies by day;

6    Of the plague that stalks in the darkness, *
nor of the sickness that lays waste at mid-day.

There was a time, during the mid-1980’s, when I shared an office with an Episcopal priest. During those years, we often said the daily prayers out of the Book of Common Prayer. It was soothing. Its repetition brought a sort of order to the day, or, in the case of Compline, to the coming night.

(Hieronymus_Wierix_-_Acedia)

Religions take key moments of the past and preserve them, some might say in amber, others would say in a living tradition. The emphasis in the religious life, no matter how it might claim otherwise, is to repeat the message over and over again. Taoist and Buddhist, Jew and Muslim, Hindu and Parsi all return to certain truths learned by the great men or revealed by the great gods, all in times that have long ago faded out.

The Compline service for instance promises surcease from the sorrows of life: night terrors, the sickness that lays waste at mid-day (acedia*), the arrow that flies in the day, the snares of the hunter and the deadly pestilence, by quoting the 91st Psalm. And by using it night after night.

The surcease depends on faith, of course, faith in the God who covers you with pinions (the feathers on the outer edge of the wing) and the wings, whose faithfulness to you is a shield and buckler.

There is a comfort here for me as I read this Psalm. It is a message about the universe coded for me, that is, it is a religious message within the Western tradition and even more, in the Judaeo-Christian tradition, the tradition that shaped our civilization and much of our values.

This faith is no longer my faith. There is, however, in its quick outline of anxiety and its profoundest sources, a knowledge of the existential dilemma we all face. In this I see my daily struggle acknowledged by the Psalmist, a Jew of ancient times. His answers may not be my answers, but his sensitivity to the human condition, my condition, makes him my brother. His search for a solution to acedia, to the night terrors, to the snares of the hunter makes my quest for answers to these very questions one with his.

I’m glad he has an answer. It is not the answer that is the key to the comfort in these words, but in their recognition of the question, or rather, questions, that confront us all. That’s what I find so useful about religion, its willingness to define, to name the psychic and spiritual ills that plague us all. Even the answers, though I may not share them, can point to paths I might take. (more on this one later.)

 

*Acedia (also accidie or accedie, from Latin acedĭa, and this from Greek ἀκηδία, negligence) describes a state of listlessness or torpor, of not caring or not being concerned with one’s position or condition in the world. It can lead to a state of being unable to perform one’s duties in life. Its spiritual overtones make it related to but arguably distinct from depression.[1]

Lughnasa 2014

Lughnasa                                                                      Lughnasa Moon

In times before the pagan revival this holiday had the name Lammas, even among witches. Lammas, a modern English transliteration of an Anglo-Saxon word for loaf-mass, was celebrated on August 1st. The Roman Catholic imperial strategy of subjugating, then eliminating rival religions moved forward in part by absorbing and renaming other faith’s holidays.

It is not so easy, though, to stamp out folk religions. The old ways were held tight in rural areas and those doing so were called heathens (on the heath) or pagans, from the Late Latin paganus, or country-dweller.

Here’s an example. On Lammas parishioners would grind the first of the wheat harvest, then bake loaves of bread and take them to the church for blessing. According to this wikipedia site, many would then take the bread home, break it into four pieces and put them at the four corners of the grain storage building for protection against spoilage and rodents. So Lammas remained a first-fruits harvest festival, even under the Roman Catholics, but they replaced celebration of the grain itself with incorporation of the grain into the Catholic eucharistic symbology.

(a welsh corn dolly)

As the wheel turns, so does the nature of belief and faith. In this more pagan friendly world most neo-pagans, though not all, have returned to the original Celtic, Lughnasa. While I don’t align myself with any of the contemporary pagan splinters like Wicca, neo-paganism or Asatru, I do align myself with the impetus for the Great Wheel, the changing seasons themselves, and with the value of holidays to celebrate those changes. The Celtic holidays come from within my genetic heritage, so they make sense for me.

Sitting on the counter upstairs is a large laundry basket, the plastic kind that can be IMAG0382carried on the hip, filled with collard greens and chard. In the shed, drying, are yellow onions and garlic of different varieties. Downstairs, in the pantry, Kate has already stored bright orange jars of carrots, blood red jars of beets and jars the solid green of green beans. We have, too, eaten onions, chard, carrots, beets, green beans and collard greens already, so this is a good time to thank the land and the weather and the plants for the food they’ve already produced.

(onions and garlic, 2014)

In Celtic lands Lughnasa would have seen a corn maiden brought in from the fields in the first grain cart holding harvested wheat. (corn, in the British use, being wheat) And corn dollies would represent this symbol of the land’s fertility throughout the long, fallow months.

These holidays were not a single day (as we tend to celebrate them now, if we celebrate them at all), but were market weeks, when produce and crafts would come into a town and villagers and farmers would shop. Games were played, dances held, and marriages, of a 3-month or a year-and-a-day length could be entered. Both were considered trial marriages, the 3-month trial up at Samhain or Summer’s End.

Since these markets enjoyed the first fruits of many harvests, they were occasions tied to the rural life. In the United States Celtic peoples continued the Lughnasa heritage with county fairs and state fairs. Though the Minnesota State Fair is a much more expansive event than the typical Lughnasa festival, the Anoka County fair held recently or the 4-H fair held annually in my hometown of Alexandria, Indiana were probably similar.

In my world Lughnasa is much as it always was in terms of intention, a moment to stop and consider the strong bond between our land and our stomachs, our land and our survival. If nothing else these holidays make us pause and reflect on what’s happening in a world, the plant and animal world, that we might otherwise ignore. It’s for this reason chiefly that I think broad awareness of the Great Wheel and celebrations of its holidays could be a balm for an overheated world.

 

 

Mid-Season Slump

Summer                                                             Lughnasa Moon

I’ve slipped into a late summer pensive mode, obvious from the posts lately. It’s not far off from melancholy, a land I can see from this spot in my inner landscape.

It comes, in part anyhow, from being fed up with garden work, tired of the responsibility. At first this year I described this as pulling away from the land, a pulling away occasioned by our pending move. And, yes, there is that element to it, but then I recalled other late July, early August feelings. Similar ones.

Around the time of Lughnasa, the Celtic festival of first fruits, we’ve been at the garden since April. That’s 4 months and my emotional response to it follows a predictable pattern. There is, first, eagerness. This often comes in January with the arrival of the seed catalogs. Paging through these girly magazines of the horticultural world, flashing pictures of mature vegetables and gorgeous flowers draw the eye and stimulate the imagination. A new year’s garden begins to take shape with scribbled plant lists, drawings of the beds, conversations about what went well last year, what might be fun this year. This is around Imbolc, the Celtic festival of lambs-in-the-belly.

Then, the grip of winter loosens and the soil can be worked. This is the time for planting cool weather crops. Now there’s a mild fever, a feeling that the weather is holding things up. Last year’s mulch gets pulled off, the beds for cool weather plants get worked a bit and seeds go in the ground.

Waiting for seeds to germinate is a sweet time, part concern, part withheld joy. Then the shoots begin to pierce the earth. Often here in Minnesota this is around the Celtic festival of Beltane, the beginning of the growing season, May Day.

Another period of impatience occurs. Frost sensitive plants can’t be planted with confidence until after May 15th, some even after Memorial Day, though each year there’s a temptation to test the weather in order to benefit from a longer growing season.

All of May is garden intensive with clean-up, planting, weeding, bed preparation, dead-heading of perennial flowers. May might be the best garden month because it combines the restless anticipation of the frost sensitive plantings with thinning and weeding of the cool weather crops.

With the gradual climb of the sun toward the Summer Solstice the plants accelerate their growth. All the plants. Including weeds. By the Solstice insects have begun to have their way with some of the growing plants and weeds become a constant. Mulch goes back down to hold in moisture and keep the ground cooler. June sees the full garden, the vegetable garden, growing. The cool weather plants are racing to maturity and the frost sensitive plants gain height and leaves, some fruits.

In late June and July beets and carrots of the cool weather plantings, green beans and sugar snaps, chard and collard greens are ready. Harvests begin and second plantings go in. The sun’s height, though now in recession, continues high and solar energy strong.

July is the peak of the garden with most plants high, green and bearing fruit. Harvests croppedIMAG0327already begun continue and often tomatoes are ripe, peppers, too. The first of these. By now the eagerness has waned, replaced by a steady rhythm of spray, weed, thin, pick.

Yes, it’s true that the harvest is the point of it and, yes, it’s true that harvesting is a satisfying work. But sometime around Lughnasa, right now this year, the garden’s grip on my imagination and heart begins to weaken. I begin to resent its hold on my time, on having to be present to it. Also, plants begin to die back, this is the end of maturation, senescence.

This feeling lasts a couple of weeks, until a hint of coolness hits the nights. It might come from my sensitivity to the changing light, a signal that the more thought-focused, inner world seasons have already begun to assert themselves. I am a child of the dark fallow months, a time when the world outside demands nothing, leaving me alone with my books, my Latin, my writing.

In another week or so I’ll get another boost for garden work. Anticipation will grow for the raspberry ripening and the triumphal weeks of tomato, egg plant, pepper, cucumber harvests. By September the garden will demand less time. I’ll put in a new crop of garlic later in the month, possible early October. Clean up and memories will dominate then.

All this is to say that I’m not really pulling away, not quite yet. This is mid-season weariness, a regular event. Part of the gardening year.

Inner Life

Summer                                                                 Lughnasa Moon

Gosh. Got off on a philosophical, faith oriented jaunt the last few days. I think that’s passed for now.

We don’t talk much about our inner life, mostly we just experience it. We don’t often stop to consider how unique and precious that inner life is. That world, the universe, that lives inside of you is open to no one but you. The outside world sees its effects on you and makes inferences about it, but it stays hidden. For each of us.

Even when we try to talk about it, we often invoke, without intending to, the Heisenberg principle. We modify it as we talk, changing our inner experience as we describe it.

No one else has your particular store of experiences, your emotional responses, your accumulated store of knowledge. No one else has your biases, your prejudices, your fears. All unique to you. That’s why each person is so precious.

If you can, take some time today and consider the realm in which you alone can walk. It is a resource only you can use on behalf of the world. And the world needs your special take on it.