Restoring The Waters

Category Archives: Earth, waters, wind, and fire

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To Know Them By Name

The early 14th century Sufi poet Hafiz writes:

Listen to the music.
I am the concert that flows from the mouth of every creature,

singing with the myriad chords.

The story from The Daily Good to which this verse was attached was titled Singing to Tomatoes, and it caught my fancy. I am enthralled with the science which at last offers substance to the capacity of cognitive communication and vibration – human and non-human – taking place all the time, among all that make up the earth community.

I am thinking now about the trees and the granite boulders on the land I walk with our dogs. There are three trails on this land, trails that stretch through the woods from our home to Tannery Pond. I vary the walks – three or four each and every day, the first one attempted in the first light of the morning when my joints are not yet oiled. Sometimes the dogs and I negotiate which trail we’ll take. Other times, the dogs get their way, because they are ahead of me, and so I follow. From time to time I insist on my own way. Three trails: the Outer Loop, the Ridge, and the Highway. The Highway goes straight from house to pond. My daily goals have to do with time and distance: at least two hours and at least three miles. I combine the trails; any two of them make a mile. If we stay at the pond for ten minutes or so, each walk takes forty minutes.

The trails are not the only ones with names. I name trees: white pine, birch, maple, oak, poplar, and beech mostly. From time to time, names just come to me and I know the power of them: Beauty and the Birch. Other times I wait until I can hear the communication – tree to me. Not infrequently, I name them out of my own projection, and find that they have a different idea. If a tree is reluctant to introduce itself, I simply greet noname – no-na-me, three syllables. Is it too fanciful to think that trees like introducing themselves?

Rocks have names, too.

I can shut my eyes and name the trees and rocks of the Outer Loop:

The Sentinel
Turning Point
Slippery Rock
Spike Lee (one of several young pines by the same name – quite the family)

 The Twin Peaks (granite boulders)
Upper Slingshot
Grandfather Fallenbe

Grandfather Fallenbe is a tree which has fallen. At his foot stands a white pine who, for a long time, did not share her name. After weeks of greeting her daily, I heard the name: Elephant Tears. Two knots are reminiscent of sad elephant eyes, and from them the bark flows down, rivulet to rivulet.

Then:

Great Uncle Bones
Lil Brother Lean on Me
Auntie
Papa Bentwood
Grandfather Bolt and Little Sister

And then I greet the pine known (formally) as Lower Slingshot. People who know her well call her Granny Sling. I call her Grandmother Dear Tree. Across from her is Standing Rock –  it’s why we’re known as the Granite State – twelve or fourteen feet high. Then comes:

Bob Wire (barbed wire over the years has grown into this tree). Bob is a trans. He used to be Barb Wire, but he transitioned.)
Mama Bentwood and quite a few young Bents
Buckhorn
(an antler rub)
Beauty and the Birch
Whale Maiden (granite)
Old Paint (Poplar with moss)
Softly Dying
RT
(RT was my recliner. I could lay back on her and gaze through the branches of several trees into the clouds. RT split in two one day, and I could no longer recline. Because her bottom half has been rotting, I named her R2 and then R-squared, but she prefers RT.
Then Papas Bill and Bob, fraternal twins, one a pine, the other a birch, twins named after friends from elementary school.Uncle Willie and Uncle Charlie – these are my great grand uncles, both fallen.
Uncle Willie and Uncle Charlie were my grandmother’s uncles, and they were brothers. One fought for the Union, the other for the Confederacy. Both died. Not in the same battle, so I’ve been told.

As I come up over the rise, the beeches sing. I love the beeches in winter. They keep their light brown leaves, and when there is wind, they rattle. I have a friend whose name is Beecher, and so I have named these Beecher Woods. They seem to like it – they rattle a lot.

Tre (pronounced tray) is a stump of a birch which Jim had to cut, because he was ready to fall.

At last the dogs and I arrive at Tannery Pond. I have two friends (so far) at the Pond. One is an altar of stone, in honor of Jim’s brother John. On the stone live two hippopotamus(es?) because John loved hippos. He died in 2016, and asked that the family scatter some of his ashes in Tannery Pond. The stone altar with hippos is his gravestone, Hippocampus.

Great Grandfather lives on the bank of Tannery Pond. He is old.

Before the dogs and I go on any walk, I fill a pocket with kibble. As we walk, I offer kibble to the trees, seeking (and finding) crevices in the bark or woodpecker holes to leave them, a great game for the dogs who love to sniff them out.

Walking through this community of tree and rock gives me a profound sense of belonging. It’s hard to be lost when you know the names of the denizens of the woods. I like to think they know my name. I wonder.

Citizen of Earth

Francis Bellamy was a Christian socialist minister ousted from his own pulpit for espousing Jesus as a socialist, and preaching against the evils of capitalism. Maybe this is new news for some of us, but Bellamy’s original version of The Pledge of Allegiance was intended for citizens of any country.

I pledge allegiance to my flag

and the Republic for which it stands,

one nation, indivisible,

with liberty and justice for all.

No God entity was in the frame.

I’ve been trying to re-imagine what it might mean to be a citizen, a citizen of something or of somewhere. I do know this. I know that I am a citizen of the land I walk with our three rescue dogs. I know it especially today, in the eye of a blizzard; the woods are darkening in the late afternoon, and I know our path; I know to avoid the ice patches underneath the magnificent snow; I know every tree and boulder, many of them by name. I know I am a citizen of the pond – whichever trail we take – which marks the outgoing destination. And on a day like today, all four of us know the ultimate destination – HOME – where the fires in the wood stoves are as welcoming as the mac’n’cheese in the oven. A night for comfort food. I know myself as a citizen of the land, a citizen of the home fires, a citizen of my family, a citizen of my friends.

What does it mean to be a citizen? What does it mean now, in February 2017, with a man in the White House (at least from time to time in residence) who has little sense of his own heartbeat and far less sense of the pulsing heartbeat of the land, a man who revels in malfeasance and surrounds himself with very white and very male advisors of malfeasance? What are they whispering in his ear? That’s a rhetorical question, I guess, because we know what’s being whispered. Climate change? Nonsense. GMO’s? A non-issue. Immigrants? Why keep them. Refugees? Not on our watch. Non-Christians? Ours is a Christian country. Women? It’s time they return to their place (except the one who can’t seem to find her pencils). Health care? Voting rights? Black Lives Matter? Latinos/as? Asians? People who are poor? We know what’s being whispered. I should probably use the word tweet – we know what’s being tweeted.

To identify as a citizen of the land is a far different commitment than to identify as a citizen of this country, (the U.S.) which is barreling down a path of unmitigated ruin, taking down everything it can with it. I am writing of the earth, the forests, the waters, all creatures, including the humans – many on the brink of extinction – habitat, and the very air that all life forms breathe.

My sister posts on FaceBook: I am hearing about oil spills from the left and from the right, so I thought I’d post this. “This” was a photograph of her winter flowers. My sister is a citizen of beauty and art, and things that grow.

In her book Braiding Sweetgrass, Robin Wall Kimmerer identifies herself as a citizen of the Maple Nation of the Northeast. She names the currency in the Maple Nation as carbon. “It is traded, exchanged, bartered among community members from atmosphere to tree to beetle to woodpecker to fungus to log to firewood to atmosphere and back to tree.”

What do we do now?

Like many of us, I imagine, I am overwhelmed to the point of paralysis by the petitions of resistance. I wonder if we don’t have to choose our particular citizenship and trust that others are choosing what we didn’t. Many of us are trying to re-negotiate our citizenship. Canada, we say. Or Ireland. Or Australia. Or Costa Rica. Or even California.

The question I hold, and it’s not easy to find the words, what citizenship do I claim, here in this place where I sleep, and walk, talk to trees and boulders honoring them by name even as I leave special gifts, where I eat, shovel snow, make soup for a friend with bronchitis, and haul wood from the outside racks to the living room? How do I become a citizen of the land, the waters, the denizens of the woods and oceans, and the forests? What is my currency? How do I keep it circulating?

Sacred Water ~ Sacred Ritual

woman with jugBecause I am convinced that it’s through ritual designed for what people are calling the new narrative that we come to know earth and water, creature, air, and fire as sacred, deserving of our most respectful and devout care, I’d like to share with you a ritual for the coming of spring. A group of us gathered at a local pond, Tannery Pond in Wilmot, NH, and this is what happened.

Backstory

I posted on Facebook, “I think I am asking for help.” Many people responded from different corners of the globe. That was thrilling enough!
Around the world local communities were acknowledging the equinox with celebrations around water. Berta Caseres’ death by assassination was just several days old.
Before we began, I filled a vase with water from the pond and arranged flowers. The ritual we designed was collaborative, multi-generational, designed around the sacredness (and plight) of water, and raised up Berta Caseres and other ecological activist martyrs.
On this chilly full sunshine day, we began with a ceramic sculpture, created by Ann Kieffer, and a poem. The woman is carrying a jug of water on her head and walks through the dry lands with long confident strides. A few moments of silence, as we contemplated both sculpture and poem.
Nancy Woodworth-Hill, participated long distance, with a call-and-response lament she’d written (first draft) for just this occasion. I’ll include a significant portion of this powerful call and response draft, which picks up the ancient form of lament:

Lament            Legend: V = Voice, Voice 1,2,3 etc.          R=Group Response

V1: Where there is water, there is life!

V2: As we turn toward the sun on this day of half-dark and half -light, we, who are composed of stardust and ocean, await the spring melt with waters rushing in stream beds to gathering into rivers and flow down to the salty oceans.

R: Where there is water, there is life!

V2: Come waters, come! The time of sleet and ice is waning, soaking hard spring rains yielding to summer’s gentle pitter patter of rain drops.

R: Where there is water, there is life!

V2: Flow through tree roots to become cherry blossoms and summer peaches and autumn apples. Flow into fields to nourish delicate herbs, hearty root vegetables and sweet corn. Flow into beaver dens and puddles and ponds.

R: Where there is water, there is life!

V2: Water – splashing, bouncing, dripping. Water – bubbling, coursing, dancing. Water – fragrant, tender, sacred.

R: Where there is water, there is life!

V1: O Water, what have we done?

V3: We, who carry you in our veins, have muddied your arteries. We, who sing your praises, have removed your purity. We, who depend on you more than we know, have redirected your flow.

R: O Water, what have we done?

tannery pondV3: We, who are disconnected from our roots, tear you from yours. Ancient aquifers depleted. Desert fountains spilling precious drops into the air. Swamp land drained.

R: O Water, what have we done?

V3: We, who don’t know where our garbage goes, obstruct your life-giving soul. Birds ringed with plastic. Sea turtles choked with fishing line. Fish and frogs with mutant parts.

R: O Water, what have we done?

V1: O Water, Earth’s life blood!

V4: Among us are those who think they own you. Precious desert water bottled, for sale. Land drained of its lifeblood, for sale. Dams built for power and recreation , for sale.

R: O Water, Earth’s life blood!

V1: Where is Water Wisdom?

V5: Whose voice is raised to protect you? Who will save you for next year’s apples and peaches? Who will protect our earth’s heritage for our children and grandchildren to the seventh generation?

R: Where is Water Wisdom?

V5: Raise voices loudly in lament! Rachel Carson, John Muir, Berta Cáceres, your message is true! Your concern for right use of public land needs to be proclaimed from the roof tops!

R: Where is Water Wisdom?

V5: Berta Isabel Cáceres Flores, carried in the waters of her mother’s womb, flowed with love for her people and their land, whose life blood, halted by the assassins’ bullet, enriches us all.

R: Where is Water Wisdom?

We then shared what we know about the late Masaru Emoto’s experiments with water crystals as they responded to a variety of human messages: I love you; I hate you: blessings of healing; and so on. I had prepared images and now distributed them, of water crystal in response to these messages from humans. Reading Emoto’s work changed the way I see water. I now think water sees me.
Each of us took a flower or two from the vase, and we offered blessing into the water that remained.reflections
Jim Sims played (guitar) and sang a piece of music by the late Tom Wisner, “Made of Water.”
Those who had brought poems offered them into the group, each followed by a moment of silence. Another song, this time in the form of a chant which Nancy introduced  Hu ~ A Love Song to the Universe. The clear air loved the music, one syllable, sung again and again, harmonies never the same.
     It was time to return the water with all its blessings to Tannery Pond. Rose who is eight years old picked up the vase and carried it so very carefully and respectfully to the water, returned the water from the vase to its source, and laid her hand on the water. The water caressed her hand gently, and with love. Some of us added our flowers to the current. Sue then offered the take-home gift of forget-me-not seeds to plant in seed pots.
     This was the simplest of ceremonies. Designed collaboratively, it included anyone and excluded no one – and it was a most reverent and sacred hour we spent together. Grateful for the sun, grateful for each other, grateful most of all for the water.
Later that afternoon I walked with our three rescue dogs to the pond around the corner from the beach. I don’t know how to find words for this, but the pond felt different to me. Maybe it was my own relationship to the water, maybe the human–to–water exchange carrying a transformative hope. I don’t know, and I guess I don’t need to know. But as a flower drifted by, I could still see the water as it enfolded Rose’s hand, could still hear the echoes from our love song to the universe.

Getting to Know You ~ Sense of Place Part IX

I once thought that my husband Jim and I had bought and therefore owned this beautiful land parcel in Central New Hampshire. But over the years we’ve lived here, the idea that we actually own the land we walk – or any other land, for that matter – has become increasingly untenable. We do not own the land we walk, but we do walk it. I no longer look east to Jerusalem for the Holy Land. The Holy Land lies under my every footfall.

The first years we were here, our walks consisted of traveling the ready-made path from our house to the waters of Tannery Pond and back. Sometimes with dogs, sometimes without. Sometimes with hearts in our throats as the pond ice began its melt, and the resident bear started to wake up, other times with the confidence that our black neighbor had moved further into the mountains for her summer foraging.

One year we carved a second trail, up an over the ridge, where we can look down upon the vernal pools that are home to the spring frogs whose throaty crackling shouts of awakening sometimes sound like someone or something is being tortured. Not the case, of course. I like to think of it as the joy of awakening.

This winter has been an odd one, with very little snow, but enough rain and sleet to create solid paths of ice, treacherous even to me in my crampons, which I keep on my boots from December to April. So the dogs and I have had to find new ways. As we meander off path, I sing this song composed by my friend Alaan Classen, whose lyrics, in part, read:

 

 

rock watcher

Degaje . . . degaje

Somehow we will find a way

Where there’s no way, there’s a way.

 

By wandering where the ice is not, we have begun to form relationship with various trees, rocks, and vernal pools. As I sing, I give them names:

Upper Slingshot

Lower Slingshot (pictured)lowerslingshot

Green Lagoon

Rock Watcher (above)

The Gates (below)

 

I love to do this, as it connects me deeply – and so much more deeply than in years past – with every part of the land we walk. I like to think the trees, pools, and rocks tolerate with curiosity my need to name them.gates

“What’s in a name?” they ask one another. “Why does she feel the need to name us?”

I do know that I am always glad to see them, denizens of the woods who’ve been there far longer than I, especially the granite. The trees were clear-cut a century ago, and I suspect, or at least hope, that my naming them honors their resilience and insistence to rise again.

Does naming matter? I don’t really know, other than the naming brings me closer in, helps me into a state of greater mindfulness. Perhaps – although none of them has yet to admit it – they really enjoy my erstwhile efforts to make connection.

*degaje is the name given to a ballet movement, when one leg disengages with another

To Re-establish Kinship ~ Sense of Place Part VIII

To Re-establish Kinship

As pastor of a California congregation whose commitment was to the development of a paradigm for multi-generational worship, the challenge for me was to honor the traditional practices of the church while at the same time redesigning the elements of the ritual in such a way that any one, of any age – of any faith or no faith for that matter – could participate with integrity.

We had good story tellers, actors, and artists in the congregation, of all ages, and so the dramatization of the scriptural stories along with the liturgical art to accompany them unfolded with relative ease. More difficult was the worship piece called the Confession of Sin. How it appears in the Book of Common Prayer is as a long, very long, string of words, with no silences for thinking about the many things “done and left undone”.

An idea slithered its way into an afternoon alpha state – I was lying on the floor of my office; it had to do with partnering river stones with running water. Of the many scriptural stories of rocks and water, I chose three: the discovery by the Israelites in the desert that if they were to strike the rock at Meribah, water would flow; the rocks placed across the Jordan River by the twelve tribes which became the path into the Promised Land; and the convert Paul referring to the risen Christ as Rock. wpid508-water

At the appropriate time, each member of the congregation was invited to choose a stone from the basket, weaving its way down the aisle by the efforts of a couple of the youngest. I asked the people to hold onto their rock; think about the things they had done that they wished they hadn’t; the things they hadn’t done that they wished they had; and to lift those regrets from their hearts and place them on the rocks. The same children then gathered the rocks, brought them forward, and with words of compassion and forgiveness, I poured water over the rocks and into the baptismal font. Regrets named, promises made, regrets released, and washed away, a new heart given. Although I imagine I did mention God from time to time, I didn’t have to. Rock and water were enough.

During a Reiki session one evening, I described the ritual to the body worker as she stood over me, and her reaction both surprised and disturbed me. “You lay your sins and regrets on the rocks and expect them to carry your burdens? Did you ask them? Don’t you think that’s a little unfair?”

I had no answer at the time, and although I thought about it in a guilty kind of way for quite some time, I finally relinquished the concern and thus yielded to the power of the ritual. Rock and water.

Frederique Apffel-Marglin reminds us that before the beginnings of the scientific revolution in the seventeenth century, we lived in diverse communities of other-than-humans, with a lively host of spirits – of trees, of waters, of creatures – spirits who teased us, played with us, chastised us, educated us, communicated with us, all as they accompanied us on our earthly journeys.

In Subversive Spiritualities she writes, “The beings of this world taught us . . . they had reasons for existing, their own requirements, and their own agency. We needed to ask permission, to share, to give back, and to give thanks.” (p 3-4)

I find now that I am revisiting the angry words of my Reiki master. I still don’t appreciate the aggressive manner in which she asked her questions, yet there was fodder enough in her thinking to accompany me for more than twenty years.

Thomas Berry arrived in my life during those twenty years, in the form of books, recordings, and interviews. In a conversation with Caroline Webb, Berry insists, “Every being has rights. Every being, to exist . . . has three rights: the right to be; the right to habitat; and the right to fulfill its role in the great community of existence.”

So, what is the role of a rock? Maybe I should ask the question differently. Does a rock have a spiritual role? Likewise, what might be the spiritual role of water?images

Because the refrain “the waters of grief” keeps looping in my heart, and I am thinking about eco-justice and rocks and yearning and grief and water and release and rebirth. This is a new day for new ritual, and, as Robin Kimmerer and Frederique Apffel-Marglin and Jeanette Armstrong and so many others remind us, it’s a time for permission, for sharing, for reciprocity, for mindfulness, and for gratitude. God or no God, it doesn’t matter; it is time, way past time, to know that the Holy Land lies under our very feet. How are we going to learn to honor and celebrate that?

That is kinship. It lies deep in our human memory and in the memory of everything that has life.

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