AS FOR WOLF

A wolf is powerful because it eats powerful food, Kokopelli warns me.

As for the girl-chasing man who’s always hungry, it’s “hair-pie,” he grins.

Although I’ve never hunted, I see points at which ancient traditions lurk within modern religious practices. Meditation, high among them, has roots in hunting and gathering. Then, too, there’s the role organized sportsmen have performed in restoring populations of wildlife, and you can learn much from hunters eminently adept at reading animals’ ways in the field. Keep an eye open.

Natures change slowly. The hunt on land and the water has barely begun.

There’s great game beyond food. Much of it, Kokopelli sings, runs through your brain.

For more insights from the American Far West and Kokopelli, click here.

KEEPING THE HARMONY INTACT

As far as differences that threaten to disrupt Christian harmony between members, it is instructive to discover that pastoral bodies are no better prepared to deal with this issue than are we unprogrammed Friends; indeed, when our elders and overseers are vigilant, we are probably in better shape, (Who, for instance, mediates when the disharmony is between the pastor and a member?)

In one of our neighboring Meetings here, the clerk of Meeting and the clerk of M&C called a session between two former lovers whose tensions were more apparent to others than to at least one of the parties; while the two individuals could not resolve their differences, the session permitted them to present their differences in a way that precluded evasive behavior that had kept the tensions brewing; through this, the two agreed to stay away from each other and make no further claims on the other. Even when the effort at peacemaking results in something other than an ideal healing, it is encouraging to see officials from Meeting taking the initiative in dealing with a tension such as this; in the past, we would have been too inclined to dismiss the conflict as a “personal thing” and thus steered away from any attempt at clearing the air and Truth would have suffered. Thus, I feel I can report some encouraging signs from New England and from FGC, too, although I won’t raise any false hopes there, either. But to hear one of the principal speakers present a detailed Biblical study of “Exile Into the Promised Land” and, at the end of another session, to hear the co-clerk of FGC proclaim the importance of Christ within each person and each Meeting, was nothing short of miraculous this, at the end of a lecture in which the speaker was chiding liberal Friends for the pains they’ve inflicted, often unknowingly, upon Christocentric Friends,  even as we have done to the others.

There were many trials for me there, but also much service.

The best session was called for single Friends who are struggling with celibacy a gathering that differed sharply from the “safe sex” presentation earlier in the week, or what one person called the “love your latex” lecture. The celibacy discussion produced some precious sharing, ranging from the one young woman’s admitting how difficult it was for her to hug other women there after being accused by some of her leading them on, to the sudden discovery by another that celibacy doesn’t necessarily mean  “for the rest of your life” but rather “for now,” to another’s discovery that abstaining from sex was one way for her to reclaim control over her own life, to recognition for the need of affirming hugs and non-sexual touches within the Meeting (widows, children, as well as singles), to the need for intimate friendships that are not sexual.

Oh, yes, and then I found myself sitting in a session called to respond to John Punshon’s Pendle Hill Pamphlet addressed to Universalist Friends. For a while, it was like being the lamb in a lion’s den, but instead well, could there be a more opportune place to proclaim Christ? Maybe I simply have a new appreciation of Daniel these days.

Can’t think of any other news to report from this end.

Except that during the drive across Vermont to get to FGC, there were moments when my thoughts drifted off and I looked out and thought I was in the Shenandoah Valley instead something about the mountains and green meadows and the dairy aroma in the air. And then, ten miles south of St. Albans, it really began to smell like Harrisonburg. Small world. In the Peace of Christ –

~*~

For more Seasons of the Spirit, click here.

IMMEDIATELY, THEREIN

denying my weaknesses
even now

as I peel

*   *   *

ascribing the heavenly
reflection

I’ve sought only loveliness
or brilliance

less stable than marble

guilty, all the same
to be
uniformly repulsed by deformity

truly
transitory beauty cloaks
impending hideousness
of the flesh

though I’ve been so famished for affection
and tenderness

to be blinded
in my transgressions

as by a blister

*   *   *

who would not doubt, considering all the evidence
unanswered
in lonesome infidelity
without an angelic trance

on waterless ground

Poem copyright 2016 by Jnana Hodson
To see the full set, click here.

WITHIN THE BADGE OF HERESY

Regular visitors to the Barn are aware of my interest in radical thought, especially of the religious variety. It’s not just Quaker, either, or related Anabaptists like the Mennonites, Brethren (including my Dunker ancestry), or Amish. No, it ranges across Biblical times, First Americans, and Asian traditions, too. Just think of the yoga, Zen, and Tibetan Buddhism, for perspective.

Well, a footnote in Douglas Gwyn’s Seekers Found: Atonement in Early Quaker Experience has made me stare in wonder. It’s a great title, to be frank: The Baptists: Fount of All Heresy, a 1984 essay by J.F. McGregor.

Look, anyone familiar with Christian history knows that accusations of heresy go way back to the earliest days of the church, and for that matter, the concept can be found in Judaism and Islam, the other faiths arising from the Book. Those in other traditions can weigh as they wish.

My point, of course, is that heresy way outdates the 1640s of McGregor’s focus. The Inquisition itself would need to be considered, along with all of its victims.

Still, his provocative title has merit, apart from any argument he develops.

A reading of John M. Barry’s Roger Williams and the Creation of the American Soul: Church, State, and the Birth of Liberty, examining the life and influence of the founder of the first Baptist church in America – events in the 1630s – could place Williams as the fount of heresy in New England. Of course, there are others who could be added to the list. The name of Hansard Knollys has popped up again, a minister who came to Dover in the 1630s after troubles in Massachusetts and then returned to England as a prominent figure in the emerging Particular Baptists there, not that I’d call him the fount, but hey, he may have plowed the ground here for Quakers a few decades later.

This really can get arcane, can’t it.

~*~

More of my own reflections on alternative Christianity are found at Religion Turned Upside Down.

HUNTING IN THE OLD DAYS

True hunters in this country live on what they track, Kokopelli explains.

Articulating this precinct means drawing on three language stocks: Sahaptian, spoken by Klickitat, Yakama, Kittitas, Wanapam, Palus, Nez Pierce, Cayuse, and Umatilla; Salishan, by Wenatchi and Columbia; and Chinook, by Clackamas and Wishram.

Nine thousand years ago the climate resembled today’s. Around seven thousand years ago, Mount Mazama lost its head and Crater Lake emerged. Did the ash fall reduce the game? Kokopelli assumes so. About that time, Olivella shell beads show up in archeological sites, revealing coastal trade, in addition to a new kind of projectile point. About 6,500 years ago the roost became drier and warmer. Rivers ran significantly lower. Adz blades of nephrite and serpentine, about 4,500 years ago, permitted heavy woodworking and expose trade relations with what is now British Columbia. “That’s when I got this pipe,” Kokopelli says, allowing me to stroke the instrument. As winter temperatures became warmer, sizable winter villages gathered in river valleys for fuel, fresh drinking water, and greater protection from bitter winds. Such clustering required food storage capabilities and also permitted greater social and ceremonial activity, perhaps a result of more efficient food gathering. Most likely this involved salmon fishing, properly dried and preserved, caught in great numbers; fish traps and weirs were much more efficient than spears, lines, dip nets, or bows and arrows.

From this came pit houses, some of them earth-covered for insulation, others covered with mats and grass or brush. The mats swelled and froze in winter to keep wind and rain out; as spring temperatures rose, thawing provided ventilation. Such housing required well-drained soil, such as that of desert.

The tipi was introduced much later, from the Great Plains.

A-frame mat houses developed from the pit design. Their emergence especially reflected the introduction of horse culture, which added to trade possibilities and also brought saddles, bridles, quirts, dress, and ornamentation such as feathered headdresses, but above all else, ideas about tribal organization. Appaloosa were on the way. Whalebone clubs, as well as fishing nets and harpoons, were acquired through expanded trade networks.

Horses allowed more food to be brought back from summer sojourns in the mountains. Soon bowl-shaped mortars and elongated pestles were used to prepare food. “Let me tell you about real progress,” Kokopelli insists.

Each local group assumed stewardship over the economic resources of its locale. Leadership arose out of respect, not law. Ritual purification occurred in sweat houses. Three-day workouts weren’t uncommon. I wonder whether voters and candidates alike should do the same before Election Day. There is, after all, a kinship to hunting and fishing.

Kokopelli agrees.

The major run of king salmon and oil-rich sock-eye salmon comes in late May or early June, when most of the year’s food supply is caught. The best spot for dip netting is where rivers bear down through narrow channels or over low falls. Wooden platforms tied precariously to basaltic cliffs hang over whirlpools and eddies. Such stations are inherited and highly prized. Permission must be sought before fishing there.

Fish head pulverized in a mortar, then carefully packed in baskets and stored for winter, provides a highly concentrated protein food. Even a few ounces serves as a full meal.

Bears caught in a dead-fall were hunted mostly for claws and teeth — ceremonial ornaments.

Wapatoo was a type of wild potato, perhaps like camas.

Cooperative hunting and salmon harvests were common. Women’s berry picking parties, too, even though some tribes were basically river folk. Excepting the Wishram band, the Yakamas believed in individual rights. They differed from coastal tribes, which possessed slaves who might fall to a cannibal ceremony.

Much the way rabbit skins are cut in a spiral to produce long strips, I keep learning. Once you acknowledge the importance of certain foods in a given turf, you discern zone-specific energies. In ecologically aware feasting, hamburger and hot dogs are thoroughly inappropriate for many reasons. They have no authentic geographic home.

For more insights from the American Far West and Kokopelli, click here.

UPHOLDING THEIR REPUTATIONS

The question about being “careful for the reputation of others” raised special concerns about our actions in our workplace perhaps our most unguarded location. One mentioned how, in staff meetings at his clinic, it becomes commonplace to speak of the clients in a derogatory manner, to which another noted how it then becomes “us” versus “them” in ways that allow “us” to glorify ourselves while denigrating “them.” That is not the way of loving our neighbor as ourselves, obviously. Nor does anyone ask “them” if they want to be excluded. We’re back to the old log in our own eye while we complain about the splinter in the other guy’s.

~*~

For more Seasons of the Spirit, click here.

GAME TIME

Late each autumn, hunters sip Wild Turkey. Stovepipes stick out through canvas walls. Cardboard surrounds their campfires. Nearly sullen, they hunker down in numbing wind. So much has been protected for their harvest. It’s crazy, this unreleased male desire to sing deep and loud. Call for your honey. Bellow again. With a measure of self-despair, the men admire the bulls they stalk.

In these parts, elk management thrives. Bureaucratic neckwear is a moth collection worn in a smoky room. With books resembling bear traps, Fish and Game as well as Forest Service authorities gather in what appears to be a poker party; it could as easily be city council or a gathering of the Committee of Economic Development, maybe even the Federal Reserve Board. Nobody speaks directly of the field or on behalf of its inhabitants. Each player represents a particular constituency, even though nobody represents the elk themselves. Everybody, it seems, wants a piece of action, connoting elk harvest.

Kokopelli’s prescription: Around the office, snort loudly. If there are windows, pop ’em, even when snow falls.

Better yet, leave the room. Go to the site, meet the subjects on their own ground. If they trek off too soon, it’s the regulations need adjustment.

Take note. In open country a snow-driven bull breaks trail to lead clusters of cows and calves single-file through winter range. Elsewhere a train of two hundred passes before I lose count. From these huffing creatures come vapor trails — some float parallel to a freeway that avalanche will soon block. Truck hoods and beds await them in hunting season. Through deep winter, though, elk come down to the canyon station. Feeding time’s 1 p.m.

I wonder which grandparents or great-great-grandparents witnessed the disappearance of elk across the continent, save for a few spots. I meet old-timers who recall the elks’ return in two boxcars sent from Montana, the ones that repopulated Washington State. That’s how close they skirted extinction.

Bulls, cows, and calves graze between conifer species. In any journey a name may encompass far more than anyone suspects.

Winning the state’s autumn lottery comes down to two hunters for every elk. Victors’ identities are repeated on the airwaves. Encampments arise between snowy boulders. Not every elk license winner succeeds in bagging his prey, though an elk tag will exempt him from jury duty. Any judge understands how a man on a ledge feels unexpectedly face-to-face with a stag. What thunder breaks heart and horns! Hallowed be tumbling water, on the homeward trek.

“You never forget the bull’s song,” Kokopelli says. “It curdles your blood.”

Men relate time-honored tricks of the trade. It’s the Fall of Cards. Cut the Deck. Deal Me In.

Imagine joining the Elks lodge. When buzzed in through the door, follow a red carpet hallway to the bar where barley-skinned salesmen compared their ex-wives. If a herd of real elk prances past, scouts the room, and bellies up to red vinyl barstools, take a dive. Wait for the blowhards to readjust themselves in front of the mirrored collection of liquor bottles resembling a carnival shooting gallery. Here and at Eagles and Moose dances, as well, there’s too much drunken groping for Beaver, as Kokopelli and I have observed. The game takes revenge. A shot’s a shot. Glasses and reflections shatter. Under glazed eyes, unfit individuals collapse. Their blood reaches out across the carpet. Red on red. Real animals unmask and sniff a fallen Jack of Diamonds. They paw an expiring Queen of Clubs.

When individuals participate in governing themselves, the whole business returns to the right track. All elk ask is a fair shake. Kokopelli knows many by name.

First, he says, ban all guns, motor transport, and steel traps. To be wild’s hardly enough. Before going afield, hunters must fast and enter a sacred sweat lodge. They must flake their own sharp tips and cross range on hoof.

Back at the bar, the ex-wives and widows gather. Who knows where their children are. When they understand the new rules, there’s NO BULL. The whole tribe and herd are in this together.

Simultaneously in Iowa, a man sheepishly hugs his rifle and emerges from woods with a gray pelt the size of a rat hanging at his waist. He could have been shooting beer bottles. A macho urge is not the same as hunting, my boss repeats after taking his adopted seven-year-old hunting the first time.

“Daddy, that man just said fuck.”

“That’s all right, son, that’s all right,” comes the reply. Their dove-hunting companion sips McNaughton’s; the son, a soda. The boy sticks close, raising the same questions they, too, asked as lads. The cycle repeats.

Later, the game soaks in onion before roasting in garlic or being sauteed in wine. This terrain demands many rituals.

Where desert and timberland interlace, foothills run braided above your hat brim. Tufts of grass punch through light snow. Like red mites on paper, elk advance through fog-wisps overhead. Standing beside half-iced rapids, I raise my binoculars and lose count again.

On the eve of the season’s premiere, cities of tents, camping trailers, and vans crowd into wild wood. In a state of sixty thousand elk and one hundred and twenty thousand licensed elk hunters, expect free-fire.

Opening day, an office pool bets on the quarter hour the first hunter will be hit. 9:15 it’s BINGO.

Look out. Glazed heads festoon truck prows. Multi-sail frigates careen through mountains with skinned carcasses stretched across their decks. Give the victors their trophy, even as a hood ornament.

“Many of these guys get so plastered, if anything moves, it’s open-fire,” Kokopelli says. “In the shootout, each heatedly claims the kill. Then the fun begins.”

That is, there are more intriguing animals than elk to hunt. Other armed hunters move in.

By evening, poker-faced herds pressed my rear-view mirror. They steer vans, pickups, and sedans. Slow down, and you discover their horns.

I vow never to dwell where I can’t see premonitions of seasons advancing clearly in dawn. “Watch the Milky Way turn through silence, you assume a point within millions of years of light,” as Kokopelli says. Even hunting can be timeless. Eventually, I see the Dedicated Laborious Quest as a specialized form of hunting.

In a slow drizzle across back roads in the valley, shacks and sheds occasionally relocate themselves to Wisconsin or Maryland. The green growth, scudded sky, lush shrubs, and running fields send memories tearfully home. Was I really, completely Out West?

For more insights from the American Far West and Kokopelli, click here.

SHEPHERDING THE SILENCE, TOO

I might note that twice within one year, in two different Meetings, I saw Friends on the facing benches rise to break off vocal messages that were not “conducive to meditation and communion with God.” One was essentially a review of a political movie, and the other the rantings of a mentally unbalanced attender who apparently found in the action (and the followup) a firm loving; in the latter instance there were some difficulties within the worship community afterward, especially among those who initially perceived the action as “authoritarian” (that is, male domination) in what they had thought was a do-your-own-thing kind of religion in the understanding that has developed since, however, has come a clearer sense of what Friends are about and the functioning of Good Order.

~*~

For more Seasons of the Spirit, click here.

BUT TO KNOW OTHERWISE

In this environment I encounter many birds I can’t yet identify: stellar and Clark jays in addition to magpies, much less the common raven I’d thought a crow. Meanwhile, the cardinals, warblers, and finches I knew back east are memories. Even this landscape contradicts my usual referents.

The mailman delivers a long letter from a friend who confesses that sometimes an hour passes before he puts his first word down on paper — something I’d never guess, for his lines flow so naturally. I assumed they originated effortlessly. But to know otherwise?

Don’t force it, as Kokopelli cautions. Wait for the energy to gather.

Keep the pathway clear.

For more insights from the American Far West and Kokopelli, click here.

EXPERIMENTING WITH THE QUERIES

Once in Small Group, we responded to the first two OYM queries. Fascinating to try that in a body drawn from diverse religious practices, especially when trying to explain “free gospel ministry” and “a waiting spiritual worship” to an ex-nun; that is, until she and her husband (both members of Wider Quaker Fellowship) reported that the silence they introduced to their congregation’s liturgy for Lent last year remains a part of the worship and is well received, and then she opened up about her experience preaching at St. John’s that morning. I was reminded that we Friends need to be especially vigilant that our worship not be from custom or habit but rather a real desire to be in the Lord’s presence and that sometimes the best worship He can have is that fact that we have come, period. (Rising in time, getting the kids in the car, etc., can be a powerful offering in their own way.)

~*~

For more Seasons of the Spirit, click here.