Saturday, December 16, 2017

if you want









If
you want
the Virgin will come walking down the road
pregnant with the holy
and say
“I need shelter for the night, please take me inside your heart,
my time is so close.”

Then, under the roof of your soul, you will witness the sublime
intimacy, the divine, the Christ
taking birth
forever,
as she grasps your hand for help, for each of us
is the midwife of God, each of us.

Yes there, under the dome of your being does creation
come into existence externally, through your womb, dear pilgrim—
the sacred womb of your soul,
as God grasps our arms for help; for each of us is
His beloved servant
never
far.

If you want, the Virgin will come walking
down the street pregnant
with Light and
sing . . .



~ St. John of the Cross
Daniel Ladinsky translation
Love Poems from God





Wednesday, December 13, 2017

every time







Let people realize clearly that every time they threaten someone or humiliate or unnecessarily hurt or dominate or reject another human being, they become forces for the creation of psychopathology, even if these be small forces. Let them recognize that every person who is kind, helpful, decent, psychologically democratic, affectionate, and warm, is a psychotheraputic force.
 
 
 

  ~ Abraham H. Maslow
with thanks to whiskey river
 
 
 

Sunday, December 10, 2017

a longing that burns







There is a longing that burns at the root of spiritual practice. This is the fire that fuels your journey. The romantic suffering you pretend to have grown out of, that remains coiled like a serpent beneath the veneer of maturity. You have studied the sacred texts. You know that separation from your divine source is an illusion. You subscribe to the philosophy that there is nowhere to go and nothing to attain, because you are already there and you already possess it.

But what about this yearning? What about the way a poem by Rilke or Rumi breaks open your heart and triggers a sorrow that could consume you if you gave in to it? You’re pretty sure this is not a matter of mere psychology. It has little to do with unresolved issues of childhood abandonment, or codependent tendencies to falsely place the source of your wholeness outside yourself. The longing is your recognition of the deepest truth that God is love and that this is all you want. Every lesser desire melts when it comes near that flame.”


—Mirabai Starr
from Parabola  July 2017
art by Fra Angelico, c.1437–1446

Saturday, December 9, 2017

Robert Bly and Friends reviving oral tradition








~ Robert Bly

Friday, December 8, 2017

Rough Rock Demonstration School







Rough Rock Demonstration School:

There were many success stories-some large and many small-that came out of the Indian War on Poverty. One of these involved education on the Navajo Reservation. Traditionally, Indian education on reservations had been controlled by non-Indians who had insisted that they knew what was best for Indian children. Ignoring any possibility that parents and tribal parents might have an interest in educating Indian children, these non-Indian educators, usually BIA employees, designed programs with the goal of making Indian children into monolingual English-speaking Christians trained to be laborers.

Since the formation of the Navajo Reservation in the nineteenth century, there had been basically three kinds of schools. First, there were the schools run by the BIA which the Navajo call “Wa’a’shin-doon bi ‘olt’a,” or “Washington’s school.” Then there were the public schools which the Navajo call “Bilaga’ana Yazzie bi ‘olt’a” or “little whiteman’s school.” Finally, there were the mission schools which the Navajo call “Eeneishoodi bi ‘olt’a” or the school of “those who drag their clothes,” a name stemming from the first Catholic priests in long robes who came to the reservation.

What Navajo parents wanted was a school which would give their children an education which both respected and integrated Navajo culture while preparing them for the modern world. With funding from the War on Poverty, the Navajo organized the Rough Rock Demonstration School. This was to be a three year demonstration project. The school was run by the Navajo and became the first wholly Indian-controlled school in the twentieth century.

The Rough Rock Demonstration school is called “Dine’ bi ‘olt’a,” or the “Navaho’s school.” These words express the Navajo pride in the school and this was the only school on the reservation given this designation. It was not that the Navajo people were consulted about this school, but more importantly they were directly and actively involved in its operation.

The educational philosophy that guided the school was based on the idea that the creation of successful programs lies with the community, not education professionals. Policies were established by an elected seven-member, all Navajo school board. Thus the policies and programs were the result of action initiated by the Navajo people. Control of school policy, including handling the budget, was placed in the hands of the Navajo parents, most of whom were without formal education. School board meetings, which often lasted all day, were attended by many community members.

The school taught English as a second language rather than requiring students to know English in order to learn. What would later be known as bilingual/bicultural education began at Rough Rock two years prior to the passage of the Bilingual Education Act which enabled other schools to establish similar programs.

Unlike the earlier BIA schools, both reading and writing in Navajo were taught to all students. Furthermore, the students were encouraged to use the Navajo language in the dormitories, the playground, the dining hall, and in the classroom.

Non-Indian staff members received in-service training to familiarize them with Navajo culture. The school also began programs to teach pottery and basket weaving.

Because the Navajo Nation is large and rural the school operated in part as a boarding school. Unlike the old BIA and mission boarding schools, however, parents from the community worked in the dormitories on a rotating basis. The parents acted as foster parents and as counselors for the students. Community elders visited the dormitories to tell stories and teach the youngsters about Navajo traditions, legends, and history.

In the old boarding schools, students were not allowed to go home during the school year. At Rough Rock, the students were encouraged to go home for weekend visits as often as possible. Transportation was provided to those who needed it. The basic policy of the school was that the children belonged to the parents and not the school.

The Rough Rock Demonstration School clearly demonstrated what is possible when Indian people, with limited or no formal education, were given an opportunity to direct and control their own education system. Rough Rock demonstrated that Indians were ready to exercise leadership in affairs affecting them if they were given the chance.

National Council on Indian Opportunity


Saturday, December 2, 2017

how






How shall I hold on to my soul, so that
it does not touch yours? How shall I gently
lift it up over you on to other things?
I would so very much like to tuck it away
among long lost objects in the dark,
in some quiet, unknown place, somewhere
which remains motionless when your depths resound.

And yet everything which touches us, you and me,
takes us together like a single bow,
drawing out from two strings but one voice.
On which instrument are we strung?
And which violinist holds us in his hand?
O sweetest of songs.



~ Rainer Maria Rilke
from New Poems - 1907 
Rilke met Lou Andreas-Salomé in 1897. He was 22, she was 36. Their love story lasted until 1901 and turned into a friendship that only ended with Rilke’s death in 1926. 

Your being has been the door that allowed me to reach fresh air for the first time.


Friday, December 1, 2017

the servant of unity







Most men in power have not the strength or wisdom
to be satisfied with the way
things are.

The sane know contentment, for beauty is their lover,
and beauty is never absent from the world.

The farther away light is from one's touch
the more one naturally speaks of the 
need for change.

Yes, overthrow any government inside
that makes you weep.

The child blames the external and focuses his energies there;
the warrior conquers the realms within
and becomes
gifted.

Only the inspired should make decisions
that affect the lives of many,

never a man who has not held God in his arms
and become the servant of 
unity.


~ St. Teresa of Avila
(1515-1582)
from Love Poems from God - Twelve Sacred Voices from East and West
translated by Daniel Ladinsky




self-appointed little editor of reality





The language we’ve inherited confuses (this). We say “my” body and “your” body and “his” body and “her” body, but it isn’t that way. … This Cartesian “Me,” this autonomous little homunculus who sits behind our eyeballs looking out through them in order to pass judgment on the affairs of the world, is just completely ridiculous. This self-appointed little editor of reality is just an impossible fiction that collapses the moment one examines it.



~ Robert M. Pirsig
from Zen and the Art of Motorcycle Maintenance
with thanks

The thief who became a disciple





One evening as Shichiri Kojun was reciting sutras a thief with a sharp sword entered, demanding either his money or his life.

Shichiri told him:  "Do not disturb me.  You can find the money in that drawer."  Then he resumed his recitation.
A little while afterwards he stopped and called:  "Don't take it all.  I need some to pay taxes with tomorrow."

The intruder gathered up most of the money and started to leave.  "Thank a person when you receive a gift,"  Shichiri added.  The man thanked him and made off.

A few days afterwards the fellow was caught and confessed, among others, the offence against Shichiri.  When Shichiri was called as a witness he said:   "This man is no thief, at least as far as I am concerned.  I gave him the money and he thanked me for it."
After he had finished his prison term, the man went to Shichiri and became his disciple.




~ from Zen Flesh Zen Bones
 compiled by Paul Reps and Nyogen Senzaki

Wednesday, November 29, 2017

associative leaps in poetry




excerpts from the essay entitled
so much happens when no one is watching 

by Daniel Deardorff



There are three things involved in making a associative leap:
a place to leap from, 
a place to leap to,
and most importantly, that space which is in-between.

Bly suggests that the in-between , the liminal space of the leap, provides a mysterious kind of content.  Bly calls our attention to the many things that happen "when no one is watching."  Pointing toward that which must remain outside our conscious awareness is like Lao Tzu saying that "knowing with not-knowing is best."  Connecting "what happens when no one is watching" to the emphasis on associativity, we notice a similar invitation to consider the unconscious space behind the associative image.  There is a great distance, swiftly traversed, between the philosopher and the predator in the line: "Plato wrote by the light from sharks' teeth."

One key to entering the vast spaces in Bly's thought in understanding is something I've called "associative alacrity" - the adroit capacity to form unexpected correlations,  In the modern world this capacity has been so repressed that it's hard to work out any sense of it.   In Norse mythology there is an ash tree that connects many worlds.  This "World Tree," called Yggdrasil, presents a complex image that works like this: at the top is the solar bird, the great eagle; at the bottom is the old lunar serpent.  The third thing, which connects this opposition, is something much less grand, a squirrel.  Leaping from branch to root, the acrobat squirrel carries messages between the extremities.  The furry mammal presents the limbic capacity to bridge the contradictions without reconciliation.  The squirrel is the embodiment of the leaping consciousness.

Leaping in this manner, the poems of Robert Bly refuse to turn away from Heaven, and at once, stubbornly refuse to renounce the earthly life.  "In a great ancient or modern poem, the considerable distance between the associations, the distance the spark has to leap, gives the lines their bottomless feeling, their space."  The relationships formed by these leaps are not linear - they are not stops along some rational railway, or some predictable system of linked facts - they are images or feelings related by something inexplicable and mysterious.  In this kind of association the distance, the interval or the leap, provides verticality and depth, a kind of bottomless content which functions as what Lawrence Hatab called "mythic disclosure": it does not explain things but "presents an intelligible picture of the lived world and the form of human involvement with the lived world."

In ancient times, in the "time of inspiration." the poet flew from
one world to another, "riding on dragons," as the Chinese said. 
Isaiah rode on those dragons, so did Li Po and Pindar.  They
dragged behind them long tails of dragon smoke.  Some of that 
dragon smoke still boils out of Beowulf. ...This dragon smoke 
means that a leap has taken place in the poem.

The associative paths... allow us to leap from one part of the brain
to another and lay out their contraries.  Moreover it's possible that
what we call "mythology" deals precisely with these abrupt juxtapositions...
using what Joseph Campbell called "mythological thinking," 
it moves the energy along a spectrum - either up or down. 
It can awaken the "lost music," walk on the sea, cross the 
river from instinct to spirit.

It is in the interval of the leap that "so much happens when no one is watching" and this is related to Richard Schechner's idea that certain rituals require "selective inattention."  He says: "Selective inattention allows patterns of the whole to be visible, patterns that otherwise would be burned out of the consciousness by a too intense concentration.



this essay is part of a collection in the book
Robert Bly - In This World




Driving Toward the Lac Qui Parle River

I
I am driving; it is dusk; Minnesota.
The stubble field catches the last growth of sun.
The soybeans are breathing on all sides.
Old men are sitting before their houses on car seats
In the small towns. I am happy,
The moon rising above the turkey sheds.

II
The small world of the car
Plunges through the deep fields of the night,
On the road from Willmar to Milan.
This solitude covered with iron
Moves through the fields of night
Penetrated by the noise of crickets.

III
Nearly to Milan, suddenly a small bridge,
And water kneeling in the moonlight.
In small towns the houses are built right on the ground;
The lamplight falls on all fours on the grass.
When I reach the river, the full moon covers it.
A few people are talking, low, in a boat.


~ Robert Bly




Tuesday, November 28, 2017

a home in the dark grass








In the deep fall, the body awakes,
And we find lions on the seashore—
Nothing to fear.
The wind rises, the water is born,
Spreading white tomb-clothes on a rocky shore,
Drawing us up
From the bed of the land.

We did not come to remain whole.
We came to lose our leaves like the trees,
The trees that are broken
And start again, drawing up on great roots;
Like mad poets captured by the Moors,
Men who live out
A second life.

That we should learn of poverty and rags,
That we should taste the weed of Dillinger,
And swim in the sea,
Not always walking on dry land,
And, dancing, find in the trees a saviour,
A home in the dark grass,
And nourishment in death.




~ Robert Bly
from Stealing Sugar from the Castle
art by O'keeffe

Monday, November 27, 2017

Matins





1
Somewhere, out at the edges, the night
Is turning and the waves of darkness
Begin to brighten on the shore of dawn

The heavy dark falls back to earth
And the freed air goes wild with light,
The heart fills with fresh, bright breath
And thoughts stir to give birth to color.

2
I arise today

In the name of Silence
Womb of the Word,
In the name of Stillness
Home of Belonging,
In the name of the Solitude
Of the Soul and the Earth.

I arise today

Blessed by all things,
Wings of breath,
Delight of eyes,
Wonder of whisper,
Intimacy of touch,
Eternity of soul,
Urgency of thought,
Miracle of health,
Embrace of God.

May I live this day

Compassionate of heart,
Clear of word,
Gracious in awareness,
Courageous in thought,
Generous in love.



~ John O'Donohue
from To Bless the Space Between Us

Saturday, November 25, 2017

Merton on Sufism








Sufism looks at man as a heart and a spirit and a secret, and the secret is the deepest part. The secret of man is God's secret; therefore it is in God. My secret is God's innermost knowledge of me, which He alone possesses. It is God's secret knowledge of myself in Him, which is a beautiful concept. The heart is the faculty by which man knows God and there Sufism develops the heart.

This is a very important concept in the contemplative life, both in Sufism and in Christian tradition. To develop a heart that knows God, not just a heart that loves God, but a heart that knows God. How does one know God in the heart? By praying in the heart. The Sufis have ways of learning to pray so that you are really praying in the heart, from the heart, not just saying words, not just thinking good thoughts or making intentions or acts of the will, but from the heart. This is a very ancient Biblical concept that is carried over from Jewish thought into monasticism. It is the spirit which loves God, in Sufism. The spirit is almost the same word as the Biblical word "spirit" -- the breath of life. So man knows God with his heart, but loves God with his life. It is your living self that is an act of constant love for God and this inmost secret of man is that by which he contemplates God, it is the secret of man in God himself.




-- Thomas Merton, 
speaking to a group of Catholic sisters in Alaska, 
2 1/2 months before his death in 1968
with thanks to louie,louie

 

Thursday, November 23, 2017

good or bad?







~ Alan Watts

Saturday, November 18, 2017

reverence of approach





A reverence of approach awakens depth and enables us
 to be truly present where we are.  When we approach with reverence
 great things decide to approach us.  Our real life comes 
to the surface and its light awakens the concealed beauty in things.  

When we walk on the earth with reverence, 
beauty will decide to trust us.  The rushed heart and
 the arrogant mind lack the gentleness and patience 
to enter that embrace. 

 Beauty is mysterious, a slow presence who waits for the ready,
 expectant heart.  When the heart becomes attuned to her 
restrained glimmerings, it learns to recognize her intimations
 more frequently in places it would never have lingered before.


~ John O'Donohue
from Beauty, The Invisible Embrace
art by Van Gogh