Summer Monsoon Moon
The big Dodge Ram sits in our garage, so it won’t get hit with hail in case we have a thunderstorm. Nothing says I don’t give a damn like returning a pock marked car to the rental folks. Supposed to go back today.
Kate had a couple of days clear of nausea, then got hit hard yesterday. It’s difficult to describe how debilitating it is to experience this inner discomfort regularly. I can see it. I can sort of imagine it, but she’s dealing with it. No. Fun. At. All. I feel bad for her, with her.
Here in Conifer we’ve already lost 20 minutes of daylight since the summer solstice, 14:59 on June 21, 14:39 today. I go to bed at 9 pm and I can already tell the difference. It’s beginning to get dark now at 9. The darker it gets the happier I am and, as an added bonus, the darker it gets the cooler and wetter it gets, helping sleep and mitigating wildfire probabilities.
Feeling a little sad this morning. Kate and I had an argument last night. It happens, but I never feel good when it does and the feeling lingers. Reminds me that our moods are fickle, sometimes referented, sometimes not, but always changing. Not becoming attached to one mood or another, up or down, being equanimous (yes, it’s really a word. either that or it was made up in our Mussar group) helps level out our moods. Although, I do appreciate both a good up and a good down. Vitality does not lie in sameness.
Looking forward to seeing Minneapolis and friends the first week of August. Groveland Unitarian-Universalist celebrates becoming a Covenanting Community in the UUA on August 4th. They wanted me to come and I’m pleased they do. Like the days in Durango I’ll get a chance to catch up with folks with whom I’ve had long term relationships, seeing Woollies and I hope docent friends as well as the Groveland folks.
Plus, I’m staying at the Millennium Hotel which is on the edge of Loring Park. I lived in Loring Park up on Oak Grove, a wonderful third floor apartment that, thanks to its location on the hill, had a beautiful view of downtown. That was back in 1975/1976. Which is, wait for it, 43 years ago or so. 28. Whoa.
I’ll get to see the statue of famed 19th century fiddler, Ole Bull. When I was chair of Citizens for a Loring Park Community, we turned down the Daughters of the Sons of Norway who asked us to let them move it somewhere cleaner and safer. Than our neighborhood? Come on. I’ll also get to walk to the nearby Walker Art Museum and the somewhat further away Minneapolis Institute of Arts. When I head to the MIA, I’ll pass through Stevens Park, which was my first home in Minneapolis. I was a live-in weekend caretaker and janitor for Community Involvement Programs. The old Abbott Hospital was right across the street. Lots of Stevens Park stories.
Not to mention that wonderful road trip across the Nebraska plains. Which I actually enjoy when enough time lapses after I’ve done it.





Modern technology is so wonderful. Over the last few days I watched all five of the much maligned Twilight movies. You might ask why, at 71, I would subject myself to all those teen hormones, questionable dialogue, and odd acting. First answer, I’m easily entertained. Second answer, I’m revising Superior Wolf right now. Werewolves from their source. Also, a project I work on from time to time is Rocky Mountain Vampire. So, the Twilight saga is in the same genre as my own work, though aimed more at a young adult, tween to teen audience. Which is, I might add, a very lucrative market. Maybe, it just occurred to me, some of them will be interested in my work as a result of their exposure to the Twilight books and movies.
The supernatural is a dominant theme in my life, from religion to magic to ancient myths and legends to fairy tales and folklore. My world has enchantment around every bend, every mountain stream, every cloud covered mountain peak. No, I don’t know if there are faeries and elves and Shivas and Lokis and witches who eat children. I don’t know if anyone ever set out on a quest for the golden fleece or angels got thrown out of heaven. Don’t need to. We wonder about what happens after death, a common horror experience often and always. If we’re thoughtful, we wonder about what happened before life. Where were we before?
Our senses limit us to a particular spectrum of light, a particular range of sounds, a particular grouping of smells and tastes, yet we know about the infrared, low and high frequency sounds, the more nuanced world of smells available to dogs. We’re locked inside our bodies, yet we know that there are multiverses in every person we meet, just like in us. We know we were thrown into a particular moment, yet know very little of the moments the other billions of us got thrown into. My point is that our understanding of the natural is very, very limited, in spite of all the sophisticated scientific and humanistic and technological tools we can bring to bear. Most of what exists is outside our usual understanding of natural, certainly outside our sensory experience.
Spent most of yesterday on submissions. I revised School Spirit, taking 2.0 down to 2,700 words from 4,800, and submitted the revision to Mysterion. I developed a table in Word to track my submissions. It has these columns: submission, work, publisher, response, rejection, acceptance, contract, published. Later on today I’m going to begin revision of Superior Wolf, which I want to get out as soon as I can get it where I want it.
So, I’m facing my fear, not only that, I’m leaning into it, grabbing it by the scruff of the neck and saying, “Come on, now. Message received. Stop already.” This is partly mussar driven, the practice I wrote about on
Publishers and editors and agents, even critics and readers, are not lions or hyenas on the veldt. The fear I’ve allowed to rule me for the past three decades however has believed them so. The shame then is a complicated emotion which recognizes the self-deception and self-protection. It knows I’ve chosen the critique of intimates, why hasn’t Charlie ever published, to the critique of possible readers. That’s embarrassing, but it’s where I’ve been for a long, long time.
I know that fear vitiates trust. If we’re afraid of another person’s motives, we’ll never get to know them well. If we’re afraid of public speaking, no one will hear us. If we’re afraid of our own motives, we’ll take few risks. In these cases, if we face the fear, listen to it, talk it down, choose to act differently, then we may find love, may discover that people want to know what we have to say, may open ourselves to the world’s rich opportunities.

With these elements identified lesson planning will be easier because content can be plucked from any of the columns to enhance a particular class. There’s another move in the process, integrating the b’nai mitzvah curriculum developed by a national organization called Moving Traditions with those classes for which Alan and I have to develop our own lesson plans. Once how we do that is decided and dates for the b’nai mitzvah classes show up on the calendar, we should be able to move fairly quickly to a plan for the year.
Why are we so reluctant to recognize that racism, sexism, homelessness, income inequality, white fear are the result of decisions we’ve made collectively and individually? I think the answer lies in ideas Arthur Brooks identifies as the bedrocks of conservative thought. Below is a portion of that article,
But, to sacralize that unique reality, “…conservatives have always placed tremendous emphasis on the sacred space where individuals are formed.” says Brooks, serves to deny its perniciousness, its damning of so many to lives of desperation, marginalized from both economic and cultural blessings. Once we emerge in the era, the family, the town or neighborhood or rural place, the religious or areligious space gifted to us, the nation of our birth, once we are over being thrown into circumstances beyond our volition, we gain the power of choice.
Oh. Sometimes the sweetness of life becomes palpable. More and more of late. Not drowned out by the drumbeat of illness, family struggle, heat it underscores that life, our lives, are moveable feasts. The meaning of life itself lies in this realization, not in achievement or wealth or knowledge or belongings. Why? Because no thing in life carries permanence, not joy, not hate, not anger, not even love. All is transitory, the matter of a moment, then it will change.



But, and I might call this the Emersonian turn, we cannot use the offerings of the past without remembering his introduction to Nature: “The foregoing generations beheld God and nature face to face; we, through their eyes. Why should not we also enjoy an original relation to the universe? Why should not we have a poetry and philosophy of insight and not of tradition, and a religion by revelation to us, and not the history of theirs?”