Imbolc and the Full Leap Year Moon
Didn’t change a lot, but I did make some significant alterations.
Shadow Mountain Midrash
“We need to reshape our religious languages
in such a way that they will inspire the great collective act of teshuvah, “return”
or “repentance,” required of us at this moment.” Radical Judaism, Art
Green, p. 8
Green’s book
is honest and radical, character traits I admire. His rejection of supernatural
theology stated baldly and often, makes this a radical work. His commitment to
remain, however, within the Jewish condition makes it honest. He is what he is.
Perhaps the most radical claim in the book is this, “As a religious person I
believe that the evolution of the species is the greatest sacred drama of all
time.”[i]
I want to
make two moves that are different from Green. First, I want to push the scope
of his sacred drama all the way back to whatever is the beginning, bereshit.
The Big Bang. Or, its equivalent as science and kabbalah press further into its
truth. I believe that evolution of the cosmos is the greatest sacred drama of
all time. Second, I no longer have a pathway home, back to the tradition of my
childhood, or my professional ministry. I cannot follow him into a tradition.
That means I’m
left with my Celtic inflected paganism.[ii]
I’m using
the word in its sense of outside religious institutions, or religious outsider.
A Latin word for rustic, villager, or peasant pagan got its current
connotations in relation to the accelerating reach of the Roman Catholic
church. The Roman Catholics were relentless and traditional religions found
themselves sequestered among stubborn believers who often had to hide the practice
of their beliefs. The old religions held on among villagers and peasants,
pagans in the Latin usage.
Paganism, as
I use it, is a placeholder for those of us who share with Green his notion of
the sacred as “an inward, mysterious sense of awesome presence, a reality
deeper than we normally experience.”[iii]; and, his commitment “(to)…trying
to understand our relationship to the evolving truth of the natural/divine
order: ‘We discover, it reveals; it reveals, we discover.’”[iv] Instead of panentheism, then, I’m neologizing:
panenpneuma. Soul in all and all in soul.[v] You might have a better
idea.
“There is a love of wild Nature in
everybody, an ancient mother-love ever showing itself whether recognized or no,
and however covered by cares and duties.” ― John Muir
Could there
be a pagan midrash? Is this even a sensible question to ask? I think so, since
Green himself says: “We thus make the same claim for Torah that we make for the
natural world itself: remove the veil of surface impressions, go deeper, and you
will find there something profound and holy.”[vi]
A friend of
mine often quotes a mentor, “See what you’re looking at.”[vii] A good beginning for a
midrash of the natural world.[viii]
How to do
this? Midrashim of the Torah rely on repeated words, etymological similarities
and differences, gaps in the flow of a text, gematria, the meanings of
individual Hebrew letters. Can we make these same creative moves in relationship
to nature? Perhaps, but we need to look at the spirit of midrash, which as I
understand it is to find connections where no apparent connections exist.
The naïve viewer
of nature might, for example, see the wonderful cumulus clouds over Black
Mountain and think, they’re so high, so far away that they don’t have any
connection to me at all. She might, though, wait and watch. When the rains
begin, she might wonder. Hmm. They water the forest, don’t they? They soak my
clothing. Cool the air. Shade out the sun.
Consider the
bumblebee and the butterfly. The bumblebee, according to aerodynamic theory,
shouldn’t be able to fly. So, which is right, aerodynamic theory or the bumblebee?
Later information has sorted out the problem. Turns out bumblebees don’t flap
their wings up and down, but back and forth. This was learned in 2005 when high-tech
cameras and a robotic bee model investigated the question. See what you’re
looking at.
What if you
were a child like me, who watched caterpillars intently? I followed them as
they munched on leaves, as they put themselves in splendid isolation, as that
isolation got broken by a creature as light as the caterpillar was stolid. And,
it could fly!
The lodgepole
pines on my property have a clever snow removal trick. When the snow gets too
heavy on a branch, the branch dips down, the snow falls away.
Those are all
scientific observations in one way or another, but they meet Green’s criteria,
at least to me, of revealing the profound and the holy.
Here’s
another midrashic method for nature. When we bought our house on Shadow Mountain,
I came here from Minnesota for the closing. It was Samain, Summer’s End, the
Celtic New Year. October 31st. At Samain the veil between the worlds
thins and creatures can pass both ways, out of the Other World to our world and
out of this world to the Other World.
On the
morning of the closing I went out on the rocky soil behind our new house. There
stood three mule deer bucks. I looked at them. They looked at me. I moved a bit
closer and they didn’t shy away. I’m not sure how long we stood there, but it
was long enough to establish a wordless communication.
As I
considered this remarkable (at least to me) event, I decided the mountain had
sent these angels (messengers) to say Kate and I were welcome on Shadow
Mountain. I’ve felt welcome among our wild neighbors ever since.
Second
event. I have prostate cancer and am right now going through a recurrence. Last
June I started radiation therapy, five days a week for seven weeks. The morning
before I started radiation two elk bucks jumped the five-foot fence around our
back and began eating dandelions. They stayed in our yard that night and left
the next day. They were the only wild animals I’ve seen in our back since the
mule deer visitation five years ago. The mountain had come to reassure me, calm
me. It worked.
A friend
challenged me to find a name for our property. I’d thought about it before but
most of what I considered seemed corny or pretentious or just silly. Then my
Korean daughter-in-law came for a long visit. Her presence led me to pay more
attention to things Korean and I realized the person she’d called her mentor
was in fact a Korean shaman.
When I
looked up muism, or Korean shamanism, I found Sansin, a guardian spirit residing
in mountains. Seemed right for our house.
From another,
very different angle. Transubstantiation. The Catholic doctrine that the host
and the wine are the body and blood of Jesus Christ. OK on the mythic level,
sure, but in reality? Odd at least. There is, however, transubstantiation of a different
sort. When you eat bread, the wheat becomes you. That steak. You. Brussel sprouts.
You. Even chocolate. You. Everyday we transform food into our own bodies. How
amazing, profound, holy is that?
What
midrashim do you have about the natural world? What methods could we identify
to help people see what they’re looking at?
Creating
a sustainable presence for humans on this earth is the Great Work for our time.
Thomas Berry
[i]
Green, p. 16
[ii]
Neo-paganism, Wicca or Druidism or Asatru (Nordic), for example, has shallow
roots, most in nineteenth century Victorian fancy. I’m not referring to this
sort of paganism.
[iii]
Green, p.. 4
[iv]
Green, p. 119
[v]
I’m not happy with the word soul. It has a lot of baggage, too, just like God.
[vi]
Green, p. 116
[vii]
Carey Reams
[viii]
I’m using natural world here in a restricted sense, that is, the non-artificial
world, the non-humanbuilt world. This is wrong on the face of it since humans
are of the natural world and our homes, for example, are no different than a
swallow’s nest or a bear’s den in meeting our particular requirements. I
believe we should avoid anthropocentrism if at all possible, as Green says we are
neither the pinnacle nor the end of evolution.
