Saturday, March 7, 2020

This is It - Episode 1: At the River



Though he lived alone, he was never alone. Nature was his home, true, but people never left him alone there. They followed him around. It was because of the things he said, strange things, some thought. People wanted to know what he was all about. 

The message was simple, and always the same. It was a message from before time, from before sky and before earth and before oceans. It had formed itself in his mind from a dream he could vaguely remember, from deep in his childhood. As it was so like some of the sayings he had been taught of the prophets, he knew from where it had come and that it was truth. 

The message of the dream obsessed him to the point that it was all he could think, all he could say, all he could do. He knew that he had to give the message away, that he could not keep it to himself. Ultimately, it was this message that made him go out into the world. 

This is it, he said to all within earshot, the dominion is at hand, and you will be judged on your actions, as well as all the thoughts and words that led to themRegret your thoughts, words and actions that are selfish and immoral; return to the bosom of the most high. Lighten your soul by doing good, being kind, and sharing.

One day, during a rare instance of hiking alone in the wild, he came upon a spring. He felt dirty, tired and thirsty. 

He’d always understood water, loved water. This was so ever since boyhood, when he fell out of a fishing boat into the sea, and suddenly knew how to swim. No one taught him; he just knew how. 

At this moment, he plunged his head in the spring. Water was the way through the muck and mire, the way to be refreshed and renewed. He reveled in the coolness and wetness of the fresh, fresh water. When he rose, the feeling of the soft breeze over his wet face was like a blessing, likewise the trickle of water rolling down his body.

That was where and when he heard the voice. It was not a big voice, but a very small one. It surprised him that he could hear this tiny voice. It said: You are here baptized, for your heart and soul long for goodness in the world. This makes me happy. Share the blessing of your friend, water.

After that, he couldn’t bear to be inside. He stayed outdoors, close to the land and water, where he found sustainable nourishment from insects, berries, flowers, herbs and honey. He wore simple clothes he fashioned for himself. And he talked to the stones and the plants and to the creatures of the wild. People heard his talk, as well, and they followed him, to see what might happen next. Some thought he was crazy; he didn’t care. He knew he had to talk his talk, so that is what he did.

One day, at the riverside, while he was talking his talk to all that would listen, someone asked him, How will the holy one know I’ve changed in my heart and soul?Will you speak for me?

That stopped him short. He fell silent. Surely, he could not speak for others.

Then he heard the voice, again; that one from the spring, the small one. He heard it even in the midst of this noisy knot of people.

Share the blessing of your friend, water, with everyone. As this was the sign for you, it is the sign for them, too – and for me.

So, to the one who had asked, he said, Come, walk with me into the river. 

The person hesitated, and the gathered group held their collective breath. What would happen next?

Do you admit to wrong ways of thinking and speaking and doing, to these assembled people and to the most high?

Yes, said the penitent one.

Take my hand. Come wade with me. Tell us about the bad things you want to turn away from. Then, I will dunk you under the water, and you shall rise up, clean in body, mind and spirit, in thought, word and deed. This is how you let the holy one know, and how you awaken to a new life for yourself.

When that person rose up, refreshed as if new, all could seethe change. And they wanted to be reborn to goodness, as well.

And so, in part, that is how the life of this particular person found it’s bloom.


© 2020 by Elisabeth T. Eliassen and songsofasouljourney.blogspot.com 


A brief note about my literary exploration of the ministry of Jesus of Nazareth: I have undertaken this exercise having read, sung (in several languages), meditated and prayed on the contents of the Synoptic Gospels (as well as the Non-Synoptic Gospels) for at least 45 years. In that time, I’ve accumulated a bit of a library (which comes as no surprise to those who know me), and I try to follow modern scholarship. Here is a partial list of the authors and books that come to mind as I write these episodes:

Ballentine, Debra Scoggins, The Conflict Myth & the Biblical Tradition; Oxford University Press 2015
Erdman, Bart, various titles
Gaus, Andy, The Unvarnished New Testament; Phanes Press, 1991
Herzog, William R., Parables as Subversive Speech; Westminster John Knox Press, 1991
Louden, Bruce, Greek Myth and the Bible; Routledge, 2019
Wajdenbaum, Philippe, Argonauts of the Desert, Routledge, 2011
Ward, Keith, The Philosopher and the Gospels, Lion Hudson, 2011
Yosef ben Maityahu (Titus Flavius Josephus), various writings


Sunday, February 9, 2020

Capability


And so it was, from the fullness within time, that they gathered for tea. Bored, their thoughts wandered and mingled. However could they dispel this ennui? Somehow—and no one can remember who suggested it—the notion just suddenly appeared and hung in the air, like a fluffy cloud, Collaborate on a project.

Such a choice was infrequent and fraught with difficulties. Only one in several millions of births would be blessed in this way, to their reckoning. Generally, a child was stewarded by one, only, of these luminaries.

While pouring out second cups, their mother remarked, Don’t overdo it, Dears, remembering some previous lamentable miscalculations and failures, No one can have it all and survive the experience. Moderation, as one might say, in all things.

This gave them pause, and as if to have give themselves a bit more time to consider, they each selected either a sandwich or a biscuit to munch.

The unspoken thought mingled in the air that they each should hold back or modify an aspect of their gift. Mother was right, of course. First of all, creation too perfect was liable to be despised. They didn’t want that.

There was something about this little soul, you see, that had caught their fancy. There was a rosiness about it, one that pulsed and bloomed in various ways. It would be interesting to see what this little one would do.

The family into which this soul would be delivered eagerly awaited the arrival, and this did not escape notice. They knew the child would be nurtured and taught and fed by more than mortal food—if they had anything to do with it; and indeed, they would.

Soon, tea was over. Their mother withdrew into afternoon dreaming and remembrances. 

It was time to get to work.

***

Before long, this little one had been earmarked, inner-eye-marked, heart-formed and faceted like a precious gem. Artemis and Athena passed through, looking for something or other, liked what they saw happening, and made their own contributions: an inquisitive mind; an abiding love of the outdoors.

Dancing, perhaps not, thought Terpsichore. Calliope insisted on egalitarianism. Her sisters insisted that words and meanings were essential. Thalia, loath as she was to do so, tempered math to the point of confusion, but made up for that with a sort of overriding global conceptual understanding. Clio wanted this little one to witness and report the history of the times, and had already asked her mother to bolster that facet.

Vision was difficult to prepare in advance. As best they could, they allowed distant real-time sight, with the innovation of a mild topographical understanding, and good night vision. To moderate this, near vision was made generally good, but with a slight perceptual flaw that would tangle things and occasionally report them inverted or bunched together.

And so it was that this little soul was molded and formed, teased and tickled, cuddled and coddled in preparation for the mortal plane. At the last, she was blown from the halls of Memory into the little body already growing in her mother’s womb. Her earthly parents had already been talking and singing to her, so she was drawn to their voices. She felt warm and welcome.

***

And so, in the fullness of time, the child was born. Athena was pleased to note that she had a full head of thick red waves, and Artemis found her own hawk eyes looking back at her, though small and unfocused, as yet.

Crawling along, as a babe, slow she was to rise to bipedal status—there was so much to explore at the ground level. Sticks, rocks and dirt were first toys; elemental and of endless possibility. Rolling down a grassy knoll, grasping fingers could feel the vitality of green rising from the very roots of the grass. To her, grass was like hair. Once on her feet, skipping along, she would stop and dawdle, looking around. As she dawdled, she’d spot shiny pebbles, seeds, pods or shells. She examined the bark of trees, and traced the different shapes of leaves. She listened to the birdsongs. At sleep time, she’d hum her own tunes to her cat, who’d come to nest with her.

Her parents taught her about gardening, introduced her to music, dance and art. She learned about the changing seasons and the stars of the night sky. 

One day, while standing with her father on a wide and busy boulevard crossing, waiting for the light to change, she was astonished at the amazing speed of everything, the blur of rushing and racing people and cars, the recklessness of it all. Is it like this all the time?she wondered to herself, thinking, I’m not sure I belong here.

And then it was time to start school. Shy, pale and crowned with blazing red hair, she was an object of curiosity, a magnet for unwanted attention. Socialization was difficult; schoolyard bullies and thieves provided lessons in trustworthiness. Nearly kidnapped one day, walking home partly on her own, to meet her mother at the usual corner, taught her to be wary. Outbreaks of violence and destruction, both near and far, opened her young eyes to the fact that life was a somber matter. At six, she was shy and quiet, serious, observant.

Slowness suited her, and this was a challenge to learning. She was slow to come to reading. Part of it could be put down to daydreaming. Aromatic blooming things made her unable to focus, blurring her vision. Open windows sent in tantalizing, earthy scents and snatches of birdsong. She liked sitting at the back of the classroom, so she could let her mind wander. 

One day, the teacher realized that while the rest of the class was looking at the symbols chalked on the board with understanding, this child was not. A conference with mom took place. A life change was already in progress, but this meeting was a turning point. 

For when this child looked at the squiggles in the board, their purpose and meaning were incomprehensible to her, and when she tried to replicate them with a pencil on her notebook, many of them would be drawn backwards. When words or strands of words were attempted, they would end up out of order.

Mom took matters in hand. She sat everyday, for short interval after school, for as many days as it took, and nurtured her child to the letter and the book. When you can read, the universe is the greatest book you can open. This sentiment was pleasing to the extra-dimensional observers.

And so it was, indeed. Upon finally mastering the fundamentals, her inborn ability to remember things that interested her helped to synthesize ideas and make small footings and bridges of learning in her mind. The library soon became a favorite place to visit. Gatherings of words and symbols had eventual become as comforting as the gathering of pretty shells and stones, as exercising as long explorative walks, and speculative gazings into the night sky.

Numbers, however, never became friends. Vexed by some oddity of the way she perceived them, questionable teaching methods and shifting-like-sands curricula, numbers and formulae would jump and jumble, or worse, run across the page, pooling like the tears of Lethe, only to roll off the page and accumulate in puddles of confusion on the floor. Many sad and evenings of struggle with homework were followed by scary number dreams and school day number anxieties, especially on test days.

Nevertheless, there was a growing accumulation of knowing, leading to more interest and engagement. The growing girl held firmly to the ribbon on the end of the kite of knowledge, which was rewarded, from time to time, with a small lightning bolt of understanding. Whatever else, she was not afraid to open the Book of the Universe, even if she could not master everything within. It was understood that complete mastery was not possible; knowledge is a river that flows to the edge of time and plunges, like a waterfall, into the canyons of the unknown.

***

And so the parents had her tutored in the bowing of the strings. There was a modicum of talent. The girl’s ears were well tuned. Afternoon practice would find all the house pets piled on the bed in her room, wrapped in soothed sleep, while she fingered the board and bowed the strings, sending pleasing musical vibrations out the open upper window into the neighborhood.

The heavenly observers often wondered what primary gift might surface. Once, Urania saw people approach her; it turned out they needed directions. Why ask this particular young lady?Why not ask another adult? She frowned to herself, but as she saw the scene play out, the girl gave clear instructions, and the couple arrived at their intended destination. Such scenes happened again and again. 

The child was a magnet, of sorts; people with questions would come to her, and she did her best to answer them, although this was sometimes a frustrating irritant to her. Urania thought that it had to do with her clear and competent gaze, the clarity and tone of her voice. 

As a test, Urania guided a number of random puzzled people to her at a large public event. The girl without fail answered what questions she could, honestly reporting when she didn’t know, and referring some people to a person or area where they might find the information they sought. Hmmm, Urania thought to herself, the girl is completely aware of her surroundings; somehow people know this.

As they deepened their gaze on this aspect, they noticed that animals readily came to her, small children shared with her their secrets, and adults would confide in her.

Meanwhile, Clio was happy to observe the enduring spark of interest in history, indeed all kinds of literature.

Euterpe laughed when she took up a jug, one day, and experimented with blowing a tune on it. She might not be fit for dancing, Terpsichore observed, but she does enjoy making music.

***

And so daydreaming continued, during walks to and from school, to and from the library, during bike rides to and from the park or exploring unknown streets. She had a few friends, but most kids at school put her apart from their larger social circles. Many lunch breaks were spent in the school library, doing homework. Others spent time there, too, and the heavenly observers laughed when she formed a chess club that would meet weekly in the library. It wasn’t that she played well; she wanted to learnthe game. 

What a clever one; she’s the only girl in the club! 

In such group settings, any awkwardness she might have felt she covered with quick situational wit. Decades later, at a class reunion, people she’d hardly known would remark, You always said funny things; you made us laugh. She barely remembered any of that; she mainly remembered that certain people had always been mean while others had always been nice. Thalia murmured to herself, Laughter is a great equalizer. Her sister Melpomene said, Laughter covers pain.

But daydreams continued to surround her like a cloak, in all her alone time. 

One day, while walking home from school, she heard her name called. Looking about in all directions, she saw no one. She could not know that Mnemosyne had stirred in her own slumbers, calling out to her.

And deep in that night, the girl awoke from a sound sleep, feeling a cool breath blowing into her forehead. A jumble of words came to mind, in that moment. She tried to go back to sleep, but the words kept her awake. 

And so, she took up pencil and paper, and wrote the words down.

Only then was she allowed to fall back asleep.

When she woke in the morning, she looked, and there on the page was a little poem. How strange, she thought to herself. She didn’t know what to make of it. However she’d been given a diary, so she copied the little poem into the diary. 

She’d always wanted to keep a diary; she’d read so many interesting diaries: Hadrian, Pascal, Steinbeck, Emerson, Frank, Twain. When she opened her diary to write in it, the blank page stared at her, and she tried to think of anything interesting to write down. But it all seemed so dull, the things that happened to her during the day. 

But now she had one bit of something written in the diary.

***

And so, it began, a nocturnal adventure of writing. It nearly always started in the same manner. 

A cool breath would blow into her forehead, and awaken her from deep sleep. She could not go to sleep until she wrote down the tangle of words. 

In the morning, she would look at what was there. Sometimes she would read through and find it done. Sometimes, she would have to stir the words and add punctuation. On a few very odd occasions, the words rearranged themselves on the page. Finished bits she would write down in the diary.

She never questioned these events, nor did she talk about them. People would think I was a weirdo, she thought.

She thought the same thing on that day when a hummingbird zoomed in to examine her, at eye level. She looked, unflinching, into its eyes and saw a depth and beauty she knew she’d never be able to describe in words.

And that was okay, she realized. Not everything needs to be captured.

And on the day, years later, when she first really sang, the voice that welled up and poured out of her frame was the answer to what she realized had been a question. 

All of this life’s journey is a gathering of sticks and stones and grasses and wool, meetings with the earth and all creatures—through the senses, with words and with song. All these meetings are free and reciprocal. You can hold them only so long before you must move on, as the hummingbird finally did. The most important things stick to you, and everything else falls by the wayside. The important things, you share, you give—as often as needed, with care and with love.

Oh, the gathered extra-dimensional audience gasped, YES!

And so it was in that moment that her proper name came to them. They called her Î´á¿ ́νᾰμαι, Capability.




© 2020 by Elisabeth T. Eliassen and songsofasouljourney.blogspot.com

Friday, January 10, 2020

The Origins of the Universal Themes of our Lives

All words are built upon all words.

The above quote is mine, oft repeated to my children during their formative years.

How do I come by this statement, and what does it mean?

When I was a child, I received a special Christmas gift from my great uncle. It was a collection of Greek myths, vetted for the young reader. I read that book over and over, until the page corners were all dog-eared and soft as leather When I later read the library many of us call “The Holy Bible,” I was struck by thematic similarities in the stories. The Bible even contains duplications of stories, each version with a slight difference—and I could also see thematic similarities between Greek mythology and Scripture. What could be more similar than the theme of the hero surviving multiple trials? And what could be more true of everylife?

And yet, through the ensuing years, I realized that these collections of literature were held in academic silos, never being truly and honestly held up to the same scrutiny and academic rigor, much less honest comparison. Mythological literature was studied in one way, “sacred” literature in another.

Justice, I had been taught via the church, is what one trusts a supernatural being will bring about…

And yet… and yet…

So, what do I believe? 

Well, I’ve been thinking about this for a long time. I’ve been reading in this vein—well, actually in two veins simultaneously—all my life long. I do not proclaim to be an expert in ancient literature, but I have read a lot of books on the subject(s), and I would have to say that there are blind spots, many blind spots, in our general education on matters mythological and spiritual.

I currently believe that the academic approach with regard to early introduction to Greek literature is a worthy endeavor. This provides a good start to presenting our common life themes. 

Yes, the subject runs into the world of the sacred, or the immortal, and we, being mere mortals, can hardly be expected to understand the unseen.

However, my personal experience of comparative mythology and comparative religious literature (as a non-classics scholar, a non-seminarian) has shown me a stark truth that the average person is all too willing to overlook: Mythology and Scripture share a role in presenting all the universal themes that occur in mortal life. While the ideas of the ancient Greeks do not seem to hold sway in modern times, truly the epic nature of life enjoys all the drama that can be found in Greek literature—and Biblical epic.

So many people are prepared to believe and have faith in a being that acts proxy or go between, an intermediary between this world and the sacred, unseen.

What do I mean to suggest with that outrageous statement? 

Well, first of all, the epic nature of Greek mythology and Biblio-sacramental literature is not all that different. The relationships that can be found between each of these sets of literature are by no means confined to these sets or generations, as the relationships reach back to earlier literatures, even to the earliest examples of Western literature. 

All of our history of literature is comprised of and built on clear and similar themes with variations; similar narratives as viewed through, sometimes, different lenses, and/or offered with different motives—frequently to explain what has just happened or to explain far distant historical events, or perhaps indicate the future.

The homework on all of this, by the way, has been done by bone fide scholars—and not just recently—but the results have largely been ignored, if not scoffed; previous work of classicists on ancient literature and its common themes has been ignored by Biblical scholars, to the detriment, I think, of all followers of Judeo-Christian faith. Christians, in particular, do not realize they err and even sin with regard to what they falsely believe is exceptionalwith regard to their faith. The average Christian is, I have found, frightfully ignorantof the context of writings they will quote by chapter and verse and claim to live by. Moreover, they are ignorant of how many innocent people have died throughout the centuries, so that they could wallow in their false sense of exceptionalism. In many cases, the Gospel message has been excised completely from their consciousness, if not twisted out all sense. [Contrast this with Thomas Jefferson’s exercise in recreating the New Testament by extracting everything outside the Gospel message, with the goal to bring that into harsh focus.]

If one looks critically at all the extant ancient literature available, one can see a very important and universalset of moral themes. The just person, the ethical person, must be an exemplar of hospitality to other. The only way that one be such is to examine and evaluate self, with an eye to self-improvement and, if need be, self-healing. The Greeks are purported to have invented journaling as a tool to self-knowing and self-improvement; this is an admirable technology still practiced in modern times. But the modern public has become disconnected with intent of this tool, just as it has become disconnected from the universality of themes contained in its world literature.

I propose that the universal themes within our ancient literature point to something vital and true: The Human Species is one single race, albeit divided politically, divided regionally, divided in so many natural and unnatural ways.

If this is indeed the case, then we are all meant to have a role in the lives of those in our community, with all the best of intent. Perhaps social justice, ancient and modern, is about insuring that we are capable of being the hero in our own lives, that our personal heroism in the face of trial is supported in the community, that our individual heroism has a role in supporting the community.

I know I will write about this more, but what I set here is enough, for now.

My wish for you in 2020 and beyond: Be the hero of your story and ours; be the light and love of mindfulness, generosity and thoughtfulness, ethical action and sustainability that makes a difference in your community; may health and prosperity visit you, your friends and family, and the ever widening spirals of your acquaintance; and may the abundance, blessings and beauty of this world be upon you, to uplift you as you shine your light! 

Sunday, December 22, 2019

Random Thoughts on the Path Through Advent...



...Where a seemingly random set of observations may not be so random, after all.


The moment I saw it, I gasped because I know what it was and somehow understood it.

—How often has that happened to you?—

What did I see? It was an open mouth, carved into a wall, next to the front entrance of a very old building in Europe. More specifically, it was a mail slot, intended for the delivery of messages and small parcels. These can be seen in many “old world” (western) cities throughout the world, even into the Americas; the image below was photographed in Havana, Cuba. That it is a mail slot is clear, but that is not exactly what it means—that is, the symbolism of the open mouth. Generally fashioned as a grotesque or scary image, this symbolizes one of the most ancient of proscriptions: Do Not Steal. The symbolism is backed up by cultural aphorisms that run along the lines of “The righteous hand will come away whole, but a thief may be left with a stump!” Similarly, the so-called Bocca della Verità,in Rome, Italy, is a thought to represent a proscription against lying.


 While my children were growing up, literature had a very important role in our home, cluttered as it is with books and papers and music. Among their first “literary” experiences in school, they explored Greek mythology—aided by the contemporary and popular “Percy Jackson” series. This made me nostalgic: A favorite great Uncle gave me a book of Greek myth stories for Christmas, one year. I read it over and over again. The relative in question had been a classics scholar at Stanford University, and was a bookseller. This similarity in experience—mine and my children’s, decades later—gave me the feeling that most western education, for better or worse, starts with the same materials, the same essential primary reading. This may or may not be accurate, but I felt good that my children were following the same literature ladder that I had been exposed to.

The pitfall of such an education is that it makes assumptions about current generations based on the expectations made on former generations—not to mention that it can serve to limit free thought. Think about it for a moment: Academic writing is not always about presenting new and independent thought, rather it is about building on the thought (and even insisting on the same pathways) of all past generations. Every thesis and dissertation must be supported from the literature that came before it, even if previous literature is erroneous, sometimes owing to a lack of breadth, or carries implicit biases. Or worse, excellent writing of past generations is used to support and lend authority to terrible ideas. Original thinkers can break out of the mold, but not without a fight that includes vigorous viva voce challenges.

I’ve often said to my children, as they worked with reading and writing, exploring universal themes that crop up, “All words are built on all words.” That is to say, our universal life experience themes crop up in every literature and are translated into or expressed through different languages from every region worldwide in every generation. 

We started by naming, and from naming, we moved on to practical cooperative communication, thence onward to storytelling. Naming might be a solitary event, but practical communication and storytelling is a communal experience, where context and meaning are conveyed in a group setting. Original meanings can become clouded or distorted as communities become larger or disconnected, owing to migrations, greater distance between localities, greater urban density, and other social and demographic change, evolving or merging language (e.g., Spanglish), or simply the inexorable march of time. The so-called “generation gap” is a descriptive phrase that clearly defines what I mean. When I ask my kids to call me, I always say, “Dial me up.” I actually enjoy the eye rolls this anachronistic expression elicits. Childhood for my kids fell on the cusp of the tilting point away from film cameras to digital and moved seamlessly along in a very rapid innovation leap from cellular flip phone to the smart phone, “a computer in your pocket.” I sometimes worry that my kids lack portions of the cultural reference lexicon I inherited from my parents and grandparents; to me it represents a depth and a history, but who knows if that even should matter to them in their changing world. 

This how the Tower of Babel was constructed: People became unmoored from past understandings as they became immersed in newer innovations and technologies. To this day, some ancient technologies continue to persist, farming and writing (albeit, less and less in longhand), among them, as well as cooking, which can be looked on as a rudimentary form of chemistry.

Given a list that includes, licorice root, ginger, peppermint and woodbine, depending on one’s worldview and place in life, one is liable to react to the collection of items differently. The list could be seen as just that, a list of spices and herbs. Two on the list are roots; the others are shrubs. Some might glance at this list and take it for a recipefor a pleasant tea; others might have used these items medicinally, while still others might think they are flavorings for use in cooking, or, at the extreme end of the spectrum, a formula for a potion, or even as tools for magic.

The literature of myth and scripture is made up phrases and formulations that occur and recur. The similarity of Judeo-Christian language formulations with those of contemporaneous Greek literature is not often acknowledged, although there are scholars who have pointed this out. Here is where the Academy can have it’s blind spots; what demarks Greek mythology and history from so-called sacred literature of other traditions, and why should they be siloed away from comparison or examined under different sets of assumptions and standards?

Ritual words, phrases, formulations, images, employed in solitary contemplation or corporate, communal celebration are intended as a multi-dimensional experience. And example of what I mean is encapsulated in a common phrase “thought, word and deed.” Interestingly, though this phrase occurs in Christian prayer books, the complete phrase does not seem to exist, the three terms together, in the biblical canon. The origin of the phrase is actually much older than Greek or Judeo-Christian literature, coming as it does from the earlier Zend Avesta, the primary scripture of the Parsi tradition.

Therefore, O Zarathushtra! …
Make thy own self pure, O righteous man! anyone in the world here below can win purity for his own self, namely, when he cleanses his own self with good thoughts, words,and deeds.

Having good thoughts internally, declaiming those thoughts outwardly in words and embodying, exemplifying the thoughts and words in action, this is what it means to be, to use another familiar ancient term, upright. This could also be thought of as therapy, self-healing, as well as therapeutic outreach to family and greater community. This is the spirit of ubuntu, a modern African humanist philosophy; every individual has a role to play in the health of the community.

I will posit that there is a parallel consideration from the Vedic traditions: yantra (a geometric visualization tool), mantra (a chanted scripture or prayer) and tantra (the embodied practice of what has visualized and vocalized). The yantramantra and tantra are one and the same expression, inextricable, though individuals may respond better to one or another of the expressions.

Another parallel can be observed in the more modern Lucumi tradition, formed during the colonial era throughout the Caribbean region, with its earlier roots in West African Yoruba and other African traditions. Where the consecrated batá drums call the orishas to join and guide the congregation, call and response songs are sung to the sacred rhythms of the drums, and the related dance forms constitute a single, simultaneous flow of spiritual communication. The drums, the song and the dance together are a single, communal sacred expression, the sacred work of the people.

I recently took notice of the sak yant tradition of Thailand. The sak yant are a species of highly complex yantras, arising from what I would call a syncretic relationship between ancient animism and Buddhism. Modern Thai people view these symbols as magic; most do not understand the meanings of these yantras. These yantras make popular tattoos, which are administered by monks trained in the specifics of the mantras that accompany the yantras. This is the image I saw:



When I first saw the image, I understood it to mean energy emanating from the mindful being, which may be partly correct. The image is one version of what is called unalom, and it’s actual meaning is path to/of enlightenment. This yant has it’s own tone and can be expressed in conjunction with many mantras, but your life is the actual tantra.



Unfortunately, esoteric images like these are all too frequently treated solely as “magic”, as good luck charms by those who wear them, rather than the intended use as a meditation tool or an aspect of, to quote philosopher Iris Murdoch, “a moral philosophy” that “should be inhabited” by the individual. We can accept blessings conferred on us, but do we harm ourselves when we (1) don’t understand the meaning of a blessing, (2) don’t follow up the blessing with appropriate action or (3) knowingly ask someone else to act on our behalf, thus avoiding engagement? To quote Murdoch again, “Prayer is properly not a petition,” but these days, it seems almost exclusively thought of in that way. 

The inclination to give an intercessor, priest, monk, magician, shaman or guru that much power has perhaps given rise to every single example of spiritual materialism and idol worship that has ever existed. That superstition exists in the modern world – and is sometimes actively taught to people by an authoritarian few – should give us all pause. We cannot consign to others the maintenance of our moral character. Charms and magic do not make such work go away. This is why the Buddha did not want people to worship him or indeed anyone else.

That said, it is true that everyone has a role to play in the life of others, and that is the “seen and unseen” aspect of living. There are so many of us in the world just for that reason, I believe – so that we can be for others, to help others and support others, as a chain of support network that has no beginning and no end. 

During the Advent season, I enjoy revisiting the Isaiah writings in the Bible. The notion of “uprightness” stands out to me. The texts of Isaiah speak about making the crooked straight, and rough places plain. What does this mean? Does it indicate bulldozing mountains and rolling out a concrete highway for the Divine Majesty? I think not.

Rather, I look on this is a prescription for self- and communal-healing. Just as the unalom symbol illustrates the spiritual journey, each person’s conscious life is an exercise in alignment and/or realignment. How many of you remember being told by a parent, “You’d better straighten up your act”? I believe this is exactly what is intended; we are the crooked places that need to be straightened and smoothed and tidied as we move through all the stages of our life, and only we can do that work. When we “straighten up our act”, we become more mindful, and thereby become more open to the Divine, and hopefully more engaged and connected to what is happening in the world around us. 

The season of Advent has now come to it’s conclusion. We are either ready for what comes next, or not. The shortest day is now concluded, and the Dedication has begun. 

Is your home ready to receive a Holy Guest? Are you upright in thought, word and deed? Is your pathway aligned so the Guest can reach you with fluency and ease, and celebrate fully with you?

In this changing season, may we all move from darkness to light. May we help one another along the narrow roads, tidying and straightening as we go. May our mindfulness and care for one another be the only gift required to make us whole, and may peace visit you and remain with you, now and always.

Amen.

Monday, November 11, 2019

Murmurations



Poetry in aerial motion,
a system poised to tip
and turn in unison,
each member connected
by choice to every other one,
as perceived by one’s
seven nearest neighbors,
seven by seven throughout,
individuals globally correlated,
without a particular leader,
to communicate clearly
and with economy
—at stake, flock survival,
the common good.

This dance above the water,
under the warmth of the sun,
surely offers the clearest portrait
of what democracy looks like.


© 2019 by Elisabeth T. Eliassen

(completed 11:11 on 11/11/19; photo of flocking water birds taken at Elsie Roemer Bird Sanctuary, Alameda, CA on 11/10/19)

Tuesday, July 2, 2019

So, You Bought Yourself A Band, Addendum


"Oh! What a tangled web we weave when first we practice to deceive"

~ Sir Walter Scott


Well, Nemesis said to herself, this is winding up in spectacular fashion!

First, there was one website.

Then, this original website suddenly pointed to a Wikipedia article, and no one could find out about tour dates or order tickets.

And then, suddenly, there were two websites, neither of which were interactive. “Members” on one site were photoshopped in, as the “fired,” “DNA” member was replaced first by one, then another person, thus saving the cost of another photo shoot. Classy! It almost looked as though the third third-wheel had been decapitated.

The newer website had to be called “official,” as to distinguish itself from the original official website, which had morphed into the site of a new production company, that has, most recently, sprouted a copycat TOUR.

Yes, and it was then that the familiar trademark was used to advertise an alternative tour, a west coast tour that ironically includes a gig in Brooklyn, N.Y.

Oh, my! Oh, my!

Did the official ones know about the unofficial “tour”?

Can you say trademark infringement?

But, is that what this is? One signatory against another signatory… Evidently, this can only be unraveled in the courts!

The “Keeping the Music Alive Tour” should probably be renamed.

The “Keeping Our Attorneys Paid Tour” seems just about right…

Sunday, June 30, 2019

Cowrie Dreams



Having had this dream over many nights,
of singing in a church
with a stained glass window
depicting God’s eyes, ears and lips
as cowrie shells,
I confess to cowrie dreams
having haunted my daydreams
and daytime thoughts
about this world of beauty
and of crisis.

Amazing that shells are invested so much
meaning over the epochs
of human existence:
as pawns in the games of children;
as money for trade,
great strands of them roped around
the necks of men striving
over mountains and across deserts;
tools of divination into the divine mystery;
potent symbol of feminine power,
for creation and for renewal.

The cowrie see,
the cowrie hear,
the cowrie speak,
and settled in the fossil record,
they uphold each fragile footstep
and crushing blow to the crust
of an ever growing and complex planet,
while yet soft sea breezes
play through them
on bleached white beaches,
where mothers fish
while keeping watch
over their small children
playing the ancient first games,
manipulating sticks, stones and shells
—where rules are of expedient moment,
and later lost, consigned to memory,
or buried with all that is deemed childish
once ways, means and manners are cultivated.

But still the cowrie see,
the cowrie hear,
the cowrie speak,
the cowrie take it all in
reporting, sorting, retorting
from the depths of silence,
marking, remarking and remaking
from within deep wells possibility
on wings of wind and weather.

What is?
What has been?
What shall be?
What is real?
What is truth?
What is imagination?
What is good and bad?
What do the cowrie see,
the cowrie hear,
the cowrie speak,
if indeed they impart
by way of the shifting winds?

One true day,
these feet found their fragile way
over a patch of fossil record
into a sanctuary lovingly rebuilt
by generations following
its eve of destruction
by hurricane.

There, above an altar
to human resilience,
the very modern clerestory
depicts Omniscient Divine
as having cowrie eyes, ears and lips
—and there I sang, I sang there,
my voice joined with others,
while in concert this descant
sang potently within my soul:
I called to you, and you came,
and here we are, together
.

The song of the watchful cowrie:
In this existence,
nothing is guaranteed,
but even so,
anything is possible,
because no matter where we are,
we are together.




© 2019 by Elisabeth T. Eliassen

//


The dream depicted in this poem is real, and it recurred over a number of months in 2010. In 2013, I traveled to Cuba on a cultural exchange visa with the choral group, Pacific Mozart Ensemble, now known as Pacific Edge Voices, under the direction of Lynne Morrow. One of the places in Havana where we performed was Iglesia de San Francisco de Paula. When we entered the building, it dawned on me (as I moved closer to the altar window) that I had met my dream! Not in the depiction of Jesus, which is so standard, even cheesy, in conforming to a European standard of what Jesus might look like, but in the depiction of the All Seeing Divine, which can just be vaguely discerned in the photo within a bluish bubble above Jesus, at the very top of the window. There was the Divine depicted with cowrie openings, always open both ways. I was to see the metaphor in other art works, while in Cuba, but at that moment, I was astonished that dream had met reality.