Tag: Culture

PRACTICE AS THE WAY ITSELF

~ Jnana Hodson ~ 2 Comments

Central to a life in art is the matter of practice. By this, I do not mean a dry run for a finished performance or product, but rather the repeated exercises that make an action habitual or proficient or even, in its variant, practical. Everyday, useful, helpful, sensible. At its core, the Greek root for practice means “to do,” something we see repeated when a musician practices scales, a physician practices medicine, an attorney practices law, an athlete practices basketball – it’s what one does or must do to be a musician, a physician, an attorney, a ballplayer. In its purity, a practice is pursued apart from an intended outcome – a concert, a healing, or courtroom victory – but rather as the daily discipline itself, which may in turn possibly lead to discovery and increased proficiency. To accomplish this requires time and physical space for experiment: what if I try it this way, what happens if I change that?

All of this requires time, of course – especially time free of specific outcome. (The Shakers, for all of their “Hands for work, hearts to God” ethic, left enough unencumbered time in their labors to experiment and invent – the creative acts that have become their legacy and living witness.) Still, I often find myself coming to my writing with a sense of guilt. (For that matter, even sitting down to read can be accompanied by that burden.) Other people lay claim to my time and attention. They see my writing, revising, and publishing as feeding my own vanity, rather than their needs and desires. There are dishes to wash, a garden to weed, a lawn to mow, walls needing paint. Looking to larger issues, some point to a world full of social injustices and programs that cry out for volunteer action. Somewhere deep in my bones I even carry that ancestral aversion to art for art’s sake, superfluity, escapism, dissolution. (Nowhere do they note how Jesus kept returning to the wilderness for prayer and renewal, leaving the fervid crowds far behind.) This is all complicated by the American measure of ultimate success – the almighty dollar. Its corollary, that a professional is superior to an amateur. Or that making the best-seller list is the measure of a great author. (No poets need apply.) (Inducing its own layers of anxiety and guilt: could I be making more? Have I sold out? Am I somehow now trapped by expectations?) Here, I could have been working overtime at the office.

All of this complicated by Samuel Johnson’s admonition, “No man but a blockhead ever wrote except for money.” (Which may even be a grumpy acknowledgement that writing remains work, paid or unpaid. Or of his frequent status as a hack writer.)

To push this a step deeper, consider the practice of prayer. I’ve long sensed that poetry and prayer – or, from another perspective, art and religion – spring from a common root in antiquity. The spells, rituals, and restrictions that accompanied fertility, hunting and harvesting, and death lead to both pathways. (“And God saw that is was good,” in Genesis 1, has the meaning of “good to eat” – that is, nourishing – that soon evolves into morally and aesthetically good as well.)

I’m not alone here. For instance, Carmine Starnino, in “Lazy Bastardism: A Notebook” (Poetry, January 2010), admits a similar unease about both reading and writing and then says, “My first contact with poetry was the ‘Our Father’ and ‘Hail Mary.’ Yes, they’re prayers, but they’re also pockets of linguistic energy … epic-accented statements … wonderfully archaic usages.” In his reflection, he argues, “Other prayers were loaded with religiosity, but uninterestingly flat,” and concludes, “Writing poetry is not, in itself, a prayerful activity. That’s because prayer is not a craft; it is the opposite of a craft,” one he sees as essentially secular: “poetry might even be said to be a menace to religious belief … because poetry, to work, needs to strip religious belief of its theological privilege.” To which he adds, “The best religious verse … flirts with faithlessness.” As he move on to other topics, he leaves me recognizing how narrow his understanding of prayer ultimately is and how much of his argument can be turned as a critique of poetry, as well. Many well-crafted poems, I find, remain uninterestingly flat – contrived and spiritless. Many hover well within the bounds of literary privilege. Read at weddings or funerals, they sound obscure and stuffy, as welcome as the parking attendant. Just as we struggle to define a poem within the range of writing today, so too does prayer run a range, from the unintelligible babbling of glossolalia (“praying in tongues,” in Pentecostal practice, as a craft, in some cases, to a raw emotional outpouring, in others) to intimate confessions to the formal Book of Prayer-type compositions of Starnino’s experience. At one end are those who pray for something specific (including a job, love, money, or healing), on to those who seek only to know God’s will and then to those mystics who sit silently waiting to listen to the divine voice in their hearts and bones. The tradition of English poetry, meanwhile, is prey to sermonizing, however secular or prosaic. Only when we break free of our prevailing orthodoxy – religious or artistic – do we truly “flirt with faithlessness,” finding ourselves defenseless in the face of ecstasy or despair, in the face of the one that cannot be named. This is the realm of epiphany, sacred or secular (or both).

I think Starnino loses the trail when he sees poetry as a craft, rather than a practice. Craft emphasizes a finished artifact, unlike practice, which embraces the activity itself. Practice can often resemble a hike in the woods or taking a trail up a mountain, with all the stages of attention or inattention that go with it. As you build stamina and endurance, you can also gain freedom. Whether mountain climbing, praying, or writing poetry, you may unexpectedly break free of the exertion itself – and cross into a state of oneness I’ll call the Zone. Others may discuss whether such moments of communion are epiphanies or a state of grace, or even secular or sacred, but when they come when I’m writing or revising, the lines seem to appear on their own, each move feels surefooted, the world around me appears as vibrant imagery and context. In this realm, I would declare poetry or literature to be a state of awareness, more than any artifact on a page or bound between covers. Likewise, the Zone may appear – it can never be summoned – in any of a number of disciplined activities. My wife experiences it while cooking and gardening; I enter it while dancing or singing, as well. Often, the Zone overlaps multiple ongoing activities: I jot the lines of a poem at a bend in the trail approaching a mountaintop.

I am left wondering why we cannot remain in the Zone long. Whether it would even be healthy. Whether we need some resistance or grit to balance the ethereal. Whether this reflects a basic mind/body, spirit/flesh duality.

Still, sustained practice is not easy. It remains work. Given a choice, the rational decision would be to sit back and devour great pages already given to us by others. (Or view great paintings or plays or films or dance productions and so on.) We can even ask, do we need more books? Who’s reading the ones we have now? I’m not speaking of all the junk fiction, junk movies, junk television, either. All that other kind of butt time. (Yes, I see a need for a slew of Creative Reading programs, more than Creative Writing, but that’s another facet of the work.)

TALLY HO, PIMLICO

~ Jnana Hodson ~ 2 Comments

As I said at the time, I’ve been thinking about names. Especially place names. Take “Baltimore,” a name most of us use repeatedly and never consider. There’s Balty More, kind of salty. Or Balta moor, rather Mediterranean. The name itself sounds Irish. I know, they were English. But it sure sounds like Ballyhagen or . . .

Of course, not everybody pronounces quite the same. I was in Florida a couple of years back and we went out to a restaurant owned by a woman and her husband, who had retired from Tennessee and, well, got so bored with the retirement life they went back into business just to take their minds off the boredom. So, following the dinner, she asked us where we were all from and the first of my colleagues replied, “I’m from Los Angeles,” and she said, “Oh, that’s very nice,” and the second colleague replied, “I’m from Chicago,” and she said, “Oh, that’s a nice city,” and the third said, “I’m from right here in Florida,” and of course she had to ask what neighborhood, and then my fourth colleague drawled, “I’m from right outside Atlanta,” and naturally they had that Southern thing going right away, in ways we Northerners can never know about. Finally, she turned to me and I said, as some folks around here do, “Bal’mer.” All of my colleagues looked at me queerly. Bal’mer? Not Bal-ty more? But not that lady, no sir. Without missing a beat, she came back, “Oh! Merlin!” Yessirree. I’m from the state of Merlin.

But back to Bal’mer, which sounds like something you put on a wound. Especially a burn.

At one time, the name made sense. Unique, except for the home plantation, wherever that was back in the British Isles. Named for the good Lord Baltimore, and all that.

But it’s time for a change.

For one thing, there are so many other Baltimores around the country, we’re only the biggest of them these days. I mean, there are all of those West Baltimores, New Baltimores, and North Baltimores, and so on running around, who needs them?

Even the Baltimore and Ohio Railroad decided it was time to change its name to CSX or whatever. Even here, in the metropolis, we have problems confusing, as we do, between Baltimore City and Baltimore County.

No, friends, it’s time for a change. New and improved, as they say in the advertising business.

We could turn to the original names, but Fells Point just doesn’t ring quite right. And Jonestown just won’t work, not after the Reverend Jim and his little band of suicidals. Nor would Otterbein, with its sectarian overtones as a denomination that no longer exists, for that matter. Harbor City doesn’t quite say it. Our nicknames Charm City, Mobtown, Crabtown, and so on, fail us as well.

What I am proposing is Pimlico.

Yes, this is Horse Country. And Pimlico has a nice ring to it. Consider the crowd that does Paris and Rome each year. Would they ever say, “I did Paris, Rome, and Baltimore”? Hell, no. But now try “Paris, Rome, and Pimlico” and you see what I mean. Pimlico has the kind of sound to it to reflect our definite up scaling of the city. It sounds just a tad racy, too.

Say Pimlico it shall be.

Remember, when you see the shining college students outside your favorite supermarket and they ask you to sign the petition, do not hesitate. And remember to vote yes on Proposition Fourteen, to rename Baltimore City and Baltimore County. Either or both.

Then we call all unite in saying, with renewed vigor: “Tally Ho, Pimlico!”

If only …

NAMING THE CHANGES

~ Jnana Hodson ~ 2 Comments
My fondness for mountain laurel goes back to my days of living in the ashram in the Pocono Mountains of Pennsylvania. There, the undergrowth of the forest was filled with these blossoms in season.

Over the years, my own spiritual practices have undergone many changes. Even in a tradition like the one I’ve embraced, seemingly free from the annual routines of a liturgical calendar or outward emblems, there appear cyclical changes mirroring those of the seasons. Cycles, too, like those of progressing from childhood and parenthood into retirement or release. In Salem Quarterly Meeting in Ohio, the session each Fifth Month meant rhubarb in the applesauce. See it as sacrificial and special.

There are times of struggle, doubt, and distrust. Times of whirlwind passion and excitement. Times of discovery. Times of drought or deep winter, relying on what’s brought out of storage. Times of renewal and recharge.

This has manifested as periods where I’ve been able to dedicate significant time to meditation, solitude, travel in ministry, prayer, Bible study, research into history and theology, organizational service, teaching, correspondence, or writing, as well as to regular disciplines such as fasting or physical spiritual exercise (the hatha yoga sessions or even wilderness hiking). Emphatically, however, one would predominate while others would likely be absent or greatly diminished. In addition, they would be strongly impacted by the events of my daily life itself – whether I was single, married, divorced, or “in relationship,” my hours and nature of employment, my friendships and faith community, my driving patterns through the week.

The result of all of this would be a crazy-quilt tapestry or a ricochet trajectory if it weren’t for a spiraling within it. That is, over the years, various periods and interests begin to overlap one another, creating a kind of harmony or accumulated depth. My asparagus bed in New Hampshire has roots in my experience of asparagus along irrigation canal banks in Far West desert three decades earlier. A dog sitting through Quaker meeting here is a reminder of dogs sitting through predawn meditation sessions in the Pocono Mountains, or of the cats aligned on the scaffolding outside the windows, as if they, too, were deep in concentrated worship. I read a particular Psalm and see the passage taking twists I hadn’t perceived earlier.

In my own life, my childhood was filled with natural science, hiking, and camping, each with its mystical visions and moments. Adolescence led into politics, classical music, opera, and writing complicated by unrequited sexual yearning. Without romantic companionship, a Lone Ranger journey. Rejection of existing creed while ensconced in church office was followed by flight into atheism and hippie excess landing, inexplicably, in a yoga ashram with its Hatha exercises and sustained meditation. From there, into Quaker practice, though of the ABC – or “anything but Christ” variety. The ashram lessons were applied here, in circles of deepening prayer life. By steps, I moved toward Christocentric and Plain speech, and an especially faith fervent language. Among the Wilburite Friends as well as Mennonites, especially, I came to wrestle within Scripture while similtaneously undergoing repeated Dark Night journeys and questioning. Turning to therapy, I wondered if anyone could come along with me through all of this. By now I was no longer meditating to get high, or transcend, but rather to center down to the Seed. Here, with all of its committee work, I was engaged in a religion that combines mystical experience with social witness and activism. In a nutshell, then.

Each swirl also stirs up something from before. What failed in earlier marriage or relationships reappears. What has been left unfinished is not left entirely behind. What has been shredded remains to be woven. I heard this opera in its entirety a hundred times. Have I ever heard this note before?

I moved from the Midwest to the East Coast and back before heading on to the Pacific Northwest in what seemed an epiphany but instead shattered amid volcanic eruption and devastation. I left the wilderness for another kind of wilderness, back across the Midwest to the East Coast. The pendulum, as they say. Here, I now see life as both linear and circular – that is, spiraling. The spirit requires flesh, or is it that flesh requires spirit? Seasons include times that are full or overflowing, and times that are barren or dry. I now welcome the questioning that is not hostile is both essential and healthy.

My first spring in the orchard, I expected all of the trees to blossom simultaneously. They don’t. The apricots and cherry petals give way to plums, pears, and peaches. The apple blooms arrive last, when others are already gone.

Experiencing a new place through a full year or repeated years provides a much different understanding than a tourist gets – even one who spends several months there. Relocating requires a year-and-a-half to gain familiarity with the new surroundings – to get beyond the obvious, to establish friendships, to be oriented with the elements one finds essential or special. A favorite restaurant, a woodland pathway or place to swim, a boutique or gallery.

There are seasons for a person of faith, from winter to spring elation and then into fullness, dryness, struggle, or disillusionment. To harvest, perchance. Marriage? Family? Children? Extended into joy, compassion, humility, appreciation – one begins observing and naming.

The turning point in my own journey came when I accepted a new name.

MARIAH WATKINS

~ Jnana Hodson ~ 1 Comment

One of my wife’s childhood heroes, George Washington Carver, is proof that some of the best mothers never have children of their own. After his own mother’s death as a consequence of being stolen from one slave-owning family and carried off to a plantation, before being bought back – how vile, the entire institution – young George was cared for, first, by the sickly wife of the slaveowner, and third, by an art teacher who directed him on to her own father, a college professor of botany. But most important was Mariah Watkins and her husband, Andrew.

We know very little about this black couple, except for her influence on the boy who emerged from spending a night in their barn. In another circumstance, George might have been shot. Instead, she called out for him to wash up and come inside for breakfast. What’s your name, she asked. Carver’s boy George, came the reply. No, she corrected, from now on you’re George Carver. (The Washington came later.) He lived with them while attending the Lincoln School for Negro Children. She gently instilled a deep religious awareness in him, presenting him with her beautiful, large family Bible, which he used daily for the remainder of his life, and also nurtured a sense of responsibility for the advancement of his own people. Essentially what we know about her comes in the correspondence they continued over the years. (Among the few other bits we know is that she was a midwife who cared for about 500 babies, including the painter Thomas Hart Benton.)

You can also trace the two connections between George and another great agricultural reformer, Norman Borlaug, whose Green Revolution is credited with saving the lives of a billion people.

Indirectly, then, by feeding a single child that first morning, Mariah put into motion events that would feed a billion humans – a miracle overshadowing the multitude Jesus’ disciples fed with those few loaves and fishes on the banks of Galilee.

ROSES AND THORNS

~ Jnana Hodson ~ Leave a comment

In any relationship, it is difficult enough to know one’s own actions and thoughts completely or accurately, much less the other’s. Misunderstandings are inevitable – “You promised,” “I never said that,” “Why didn’t you phone?” “I did what?”

The gaps become especially obvious during a breakup. Like a mirror that smashes to the floor, the image comes apart. Spider webs span gaps. The reflection distorts. Here, silences – the interstices of what is unseen or left unsaid – become as important as what is harshly trumped or cruelly enacted. Sometimes, it appears that figures previously hidden by the mirror itself now become visible; even motions that had been observed but dismissed return with ominous significance. Excuses no longer suffice.

Moreover, if one partner has been cheating, the mask itself now drops away. Some misunderstandings, it turns out, were intentional. “I know I said that, but I never meant it.” Stones, then, are finally thrown directly at the looking glass, and through it. A hammer is held in the fist.

“Do you love me?” becomes a meaningless question. Petals fall from long-stem roses given as an expression of passion. In the fractured mirror, even blossoms shatter.

And then there’s the personal complication. As Diane Wakoski of the Motorcycle Betrayal has observed: “I suppose part of my adult fascination with American adolescence is that I didn’t live one, except in very scattered ways. I was, all my life, trying to escape my … background. … Thus my lifelong snobbery about highbrow things.”

But there’s no escape, now, is there.

HOT DOG BUNS VERSUS FRANKFURTER ROLLS

~ Jnana Hodson ~ 44 Comments

Once upon a time, or so it seems now, a girlfriend sent me out with orders to come back with hot dog buns, which is what I did.

But when I handed her the grocery bag, she cried out, “Oh, no! What are these?”

“They’re hot dog buns,” I replied ever so naively.

“No they’re not!” she insisted.

“But they’re what I’ve always had hot dogs on,” and they were.

She would not believe me, so off we went, together, to the supermarket.

“These,” she said, “are hot dog buns.”

Asked to pick out a hot dog bun, which would you choose -- the ones sliced on the top, at left, or on the side, at right?
Asked to pick out a hot dog bun, which would you choose — the ones sliced on the top, at left, or on the side, at right?

They looked like a flattened loaf of bread cut in fat slices. The side of each “bun,” in fact, was without crust – naked, to my taste.

Pointing to another shelf, I looked at the kind I’d always known – the kind, that in fact, came labeled Hot Dog Buns. Hers, in contrast, were labeled Frankfurter Rolls.

Hmm, we both said without satisfaction.

She had, in truth, grown up in New England and lived nowhere else. And her idea of how to serve a hot dog was unique to the region. Not in something she considered a torpedo roll.

Ah, but the plot thickens. As I bought packages of each this time around, there was no Frankfurter label -- and the Hot Dog tag instead went on what my wife confirms are often called Frankfurter buns or rolls around here. As a further complication, we now have the term Coney Island, which confounds my elder daughter while bringing to my mind something completely different, a miniature hot dog where I grew up, often served covered with "chili." But that's a whole other story.
Ah, but the plot thickens. As I bought packages of each this time around, there was no Frankfurter label — and the Hot Dog tag instead went on what my wife confirms are often called Frankfurter buns or rolls around here. As a further complication, we now have the term Coney Island, which confounds my elder daughter while bringing to my mind something completely different, a miniature hot dog where I grew up, often served covered with “chili.” But that’s a whole other story.

This can, in turn, point to a lot of other regional distinctions. Whether you call a device a watercooler, a water fountain, or a bubbler, as we do here. Or whether you order a soda, a pop, or a cola. Feel free to expand the list. It can go on a long time.

Fast forward, then, to lunchtime at a national conference being held in Rhode Island. I sat down and joined a random group that included a handful of teens. One was from North Carolina. I pointed to the hot dog on his neighbor’s plate. He looked bewildered. “What’s it wrapped in?” he asked.

“Would you call it a hot dog bun?” I prompted.

“No way!”

“Oh yes it is,” said the girl from Connecticut. “It’s what we always use.”

You know where the conversation went from there. Yes it is, no it isn’t.

At least the college cafeteria knew to stock both Hot Dog Buns and Frankfurter Rolls.  As we all discovered.

Hmm. Maybe next time we have a crowd over and we’re grilling hot dogs, I’ll get packages of both – and then see which kind goes first.

WATERTOWN AND THE BOSTON MARATHON BOMBING

~ Jnana Hodson ~ Leave a comment

When I awoke this morning, my wife greeted me with the words, “You missed it last night; all hell broke loose.” I thought she was talking about her board meeting or maybe a big fire, but instead she told me that all of Watertown, Massachusetts, and several surrounding towns were locked down. And then she related the news of the Boston Marathon suspects, the subsequent shootings in Cambridge, the carjacking, the mad police chase down Mount Auburn Street, and all of the activity taking place around the Arsenal Mall.

The developments are still unfolding – and likely will continue to do so for days – and I won’t attempt to relate what’s being reported. What is difficult is trying to imagine the challenges of coping with the shutdown of a very active community. One I’ve been coming to know with some affection.

This year, my Thursdays have wound up in Watertown, where the Revels Singers rehearse for two hours each week in St. John United Methodist Church on Mount Auburn Street. The choir, ranging up to 80 voices, many of them very fine, is led by George Emlen in works from the Renaissance to the present spanning many nationalities and languages. Last night, for instance, we tackled Welsh and French-Canadian as well as English, and the musical experience was exhilarating. No, I’d never even dreamed of being part of such an ensemble.

Rather than getting stuck in rush-hour traffic, I try to arrive early enough to have dinner at one of the inexpensive but excellent restaurants a block or two down the street. (Don’t let looks deceive you: follow your nose instead.) Watertown is an older suburb of Boston, one with substantial houses typically on small lots, and has become a haven of many ethnic cultures. The church where we practice, for instance, also houses a Korean Methodist congregation. Buses pass by frequently, and pedestrians fill the sidewalks. In one block I pass the Greek kabob and gyro emporium I’ve come to habituate, an acclaimed Chinese storefront with tables and takeout (yes, some of it goes back with me to New Hampshire), a Japanese fusion eatery, an Iranian bakery, an Hispanic-focused grocery, several hair and nails salons, a cigar store or two. (I’d planned to make a list someday.)

Yesterday I even arrived in time to tour the Armenian Library and Museum of America,  which incidentally had free admission this week as an offering of a quiet public place for the community to heal from the tragedy on Monday. (The irony of the free admission now comes, of course, in the closing of the town itself.) As the center of Armenian culture in the New World, Watertown has much to say about genocide and suffering over the centuries.

I was still reflecting on that experience as I ate, until noticing the repeated images on the large-screen TV on the restaurant wall as it showed footage of the two suspects shortly before Monday’s bombings. A man at one table got up, pointed to something on the screen, and commented on a detail, which prompted discussion from other tables. People were paying attention.

From there it was on to rehearsal. A magnolia and the daffodils in front of the church were in full bloom. Spring was in the air. Even afterward, as we returned to the street, we wanted to linger.

Who could have anticipated the state of siege that would erupt a few hours later?

Down to Copley Square and the finish line

~ Jnana Hodson ~ 1 Comment

There’s something wonderfully small-town about Boston, despite all of its world-class amenities. For those of us who love professional sports, classical music, museums of all stripes, theater and ballet, lectures and the like, there’s far more to do than time will ever permit.

But the scale, especially with all of its smaller cities and towns clustered in close at hand, can be wonderfully human. Or think of Fenway, one of Major League Baseball’s smallest parks, and its oldest.

Nowhere have I seen this balance more acutely than in the Boston Marathon.

The first inkling I had was one April Monday when I was driving along 128, the semicircular freeway around the city. With all of its high-tech business headquarters, it’s often called Silicon Valley East. Approaching one overpass, I noticed the side of the highway was thick with (illegally) parked cars, almost as if there’d been an accident. But then I saw the overpass itself was crowded with people. Only when I turned on the radio for the every-10-minute traffic report did I discover this was where the race route crossed on the way toward Copley Square. The station, by the way, was almost exclusively marathon coverage.

Nor was it alone.

The city’s television stations also provided continuous coverage, from 9 a.m. or so at the start in Hopkinton through the awards at 5 p.m. on Copley Square in the Back Bay. Live cameras broadcast from trucks in front of the lead runners and wheelchair contestants, as well as reporters and cameras all along the 26-mile route. The technical planning and execution of such coverage must be incredible.

While the event has more than 20,000 registered participants and 500,000 spectators each year, you’re still likely to know someone or more who have run in it. In fact, if they’ve qualified, you can follow their progress and times online. That’s another incredible aspect, to my eyes. And then there are all of those who jump in afterward, no need to register — you just get to say you’ve run the marathon.

To share in that joy and community spirit combined with the determined efforts of each of the runners is inspiring, even before we add the outdoors release from New England’s long winter. This is what the evil scheming behind yesterday’s bombing targeted. If the perpetrators thought they were somehow reenacting the Shot Heard ‘Round the World that the Patriots’ Day event commemorates, they have it backwards. We celebrate the resolve and victory of the people over tyranny and fear.

While officials are remaining tight-lipped about what’s happened, we’re getting our news from those we know, even when we live more than an hour away from the action. We’re relieved to hear our daughter’s safe and that a friend crossed the finish line hours earlier, but we’re also troubled by the words coming second-hand from the emergency rooms. We’ll learn more in conversations in the weeks ahead. In the small-town character of Boston, these things hit home, one way or another.

With determination, then, here’s looking ahead to the 118th annual marathon running April 21, 2014, God willing.

Social status versus social value

~ Jnana Hodson ~ 2 Comments

You see the lists from time to time: America’s richest individuals or families.

You also see how proud people are about finding loopholes to cut their own taxes or lobbying for another advantage over the rest of the public.

Seems we’ve had it wrong. We should be according that respect to America’s top taxpayers. Yes, let them compete for the status of being the most generous Americans, the ones who step forward for their country. We could even break this out by occupation, for extra Top Ten lists. I’d even be in favor of having a monument in Washington inscribed with their names.

Let the rest of them be considered shirkers.

SEASONS OF THE SPIRIT

~ Jnana Hodson ~ 1 Comment

To perceive a spiritual journey as Seasons of the Spirit acknowledges how much of it is out of our own hands, like the weather. We yield to the Spirit and are guided by it, to the extent we are faithful. “Which Spirit is thee speaking of?” I hear echoing, a memory of elder Mary Hawkins of rural Ohio before she counseled me of other spirits, such as anger and jealousy and so on. For the record, then, this is what I now call the Spirit of Christ – specifically, the Light and Life addressed in the opening chapter of the Gospel of John. You may define your encounters as you may. My interest here is with an experienced connection with the Divine and a heightened awareness of its manifestations among us.

While everyone talks about the weather, few openly discuss religion. Too often, those who do raise the subject seem unwilling to listen, at least openly, and their arguments are cast along the lines of dogma or creed. Again, my focus is not on what we have been taught about faith, but what we can say about its workings in our own lives. When we can get past the formulaic responses, a discussion of religious experience allows us to search some of the deepest desires and fears of human existence. It can also unleash extraordinary social reform, as we might see looking through history, or be constrained to do the precise opposite.

 *   *   *

To speak of Spirit in this manner requires us to search for the ways it becomes embodied in our lives and our world. That is, how it takes flesh. What is abstract reveals itself in concrete decisions and actions, as well as thoughts and emotions.