The thing about puzzles is, there’s a moment between when you have all the edges done, and when you have enough of the middle filled in to see what’s missing, what’s left.
I have a few principles that I try to embody in my work as a writer, and I take them very seriously. One of them is, as Gandhi said, to "be the change that I wish to see in the world." One change I wish to see in the world is an internet culture in which we rejoice in sharing the things we truly value most, the things that bring us the greatest joy and laughter, that stop us in our tracks with their beauty or poignant vulnerability or deep-rooted truth. I wish more people put as much energy into telling the world what they love and why, as they do complaining about what they dislike. So I try not to complain. When I am drowning in grief or writhing from injustice, I try to own up to it as best I can and turn it into something beautiful, something that has meaning. Or at least something funny. But sometimes it's hard. Really, really hard.
Our knowledge, instead of leading us to certainty, betrays us — guiding us deeper into the confused complexity of the forest, the dark wilds of unknowing. This is holy bewilderment. This is the horizon that is forever receding and can never be reached; the periphery that is everywhere and nowhere. We find ourselves spinning in circles. We look for a centered self that isn’t there, and when we find it, it is deeply bizarre. We are confronted by an Other that can never be centered or normalized. This is the call of the Wild One. Welcome to the hunt...
When a friend visited our new home for the first time recently, he observed, "Looks like you've got a mole problem." "We've got a mole," I said, "I don't know if that's a problem!" That's how this post began, rather innocently, although it quickly veered into controversial territory. Or perhaps it started there already. I guess it all depends on how you feel about moles.
The bleakness of Douglas Adams' novel, The Long Dark Tea-Time of the Soul, is its critique of our willingness to treat the gods like vending machines, here to serve our needs. The god who can't serve us is as useless and incomprehensible to us as a Coke machine with an "Out of Order" sign taped to it. It's no coincidence that Adams portrays the gods as vagabonds who have to sleep in an abandoned train station, while the villains of the book are comfortably middle-class characters who use money to buy the luxury of ignoring "all the mess." Does mortality offer the gods a way out?
Jeff asks, "With recent discussions in the news about human beings one day traveling to Mars and setting up colonies there, I was wondering: What would Druidry on Mars look like?" Can you even do Druidry in space? One of the lessons that Druidry teaches is that every apparently empty "space" is already a place even before we arrive, brimming with its own qualities and communities that will inevitably draw us into relationship and change us. If the Star Trek: Original Series declaration to boldly go "where no man has gone before" is overtly sexist, the Next Generation's revision to go "where no one has gone before" is equally problematic...
I don't want to live in a world where we are no longer allowed to ask each other for kindness and respect. I don't want to live in a world where one person's anger is more important than another person's pain. I don't want to live in a world where our only recourse if we want to be heard is to raise our voices more and more loudly and force our anger onto others. I would rather learn how to turn my anger into something beautiful and powerful that cannot be ignored, than to waste it in ways that can be dismissed because of my "tone." I would rather turn my rage into an agent of compassion, than use it as a weapon against those who have hurt me.
Embarrassment has been a hot topic in the Pagan blogosphere this week, and it has me thinking about my own relationship with the Pagan community. But it also has me pondering my relationship with embarrassment itself. I learned early on that when others perceived my embarrassment, they almost always assumed that it was because I was ashamed of myself, and I was encouraged — in all the subtle ways that culture shapes the individual psyche — to turn a critical eye on my embarrassment and question how it might reflect my various flaws. Maybe this is because, in our culture, male embarrassment is more often perceived as a value judgment about others, while female embarrassment is interpreted as a response to personal failing.
To me, a woman without children, the idea that a mother might not have even a few hours to herself to nurture her passions and pursue her own dreams is horrifying. Who could be more deeply concerned with the future of our society? Who could have more at stake in the work to see the arc of history bend swift and sure towards justice? Who could want more for a better world for future generations, than a mother? What words do we have for her? Is it enough to tell her that we honor her sacrifice and expect her to keep soldiering on? Do we pay lip-service to her noble self-giving as a way of refusing her the full depth of her desires, the fullness and complexity of her humanity? Or do we find a new way of living together?
They say you can't be neutral on a moving train, and if recent developments on the American political scene have demonstrated anything, it's that the Catholic Church is a train headed in a pretty distressing direction: away from equality and social justice, and set on a collision course with the wall of separation between church and state. In many ways, the Catholic Church abandoned me years before I finally woke up to the fact and left of my own accord. For years, I struggled with the feeling of being a solitary Catholic liberal crying out in the wilderness. I felt beleaguered by atheists and secularists on the one side of me, criticizing Catholicism for being a monolithic monstrosity of backwards-looking conservative patriarchy, while on the other side of me were many of my fellow Catholics striving to make the Church exactly that.