Monday, October 13, 2014

I Speak for the Land: Indigenous People's Day, 2014

I speak for the land.

I have raised myself up and laid myself low, creating mountains and meadows, and furrows where the water runs to form creeks and rivers.  Living creatures die to me, and I take them into myself that their bodies may nourish future life.  I provide food for all, even for the animals that other animals feed upon.  Such is the cycle of life. 

Now, humans have built fences on me, of wood and wire, of roads of crushed stone, of steel rails laid on wood.  Now the herds of creatures can no longer wander freely, imprisoned by these fences, which cross the places where once the herds and the humans wandered freely. 

The humans have done this, in the name of something they call “private property.”  They trade pieces of paper and put up signs with the words, “No trespassing”.  They kill or imprison all who, without their permission, wander onto the land they think they own.

Private property.
Private.

They are indeed a private race, walled into their small definitions of who they are, living in fear behind their self-built fences, suspicious of any wanderer that they perceive as an invader.

They themselves have forgotten the Way of the Wanderer.  Their little “private” properties are their fortresses and their prisons.  How little freedom they allow themselves.  They equate “freedom” with the right to shoot an intruder, human or non-human. 

Would that they could all wander freely on me!  But the notion of wandering is abhorrent to them.  This they do not see, nor do they want to see it.  Each one is isolated from all around them, frightened of the others, willing to do harm to fellow brothers and sisters, the beasts, the plants, the rivers, the forests – even the mountains.

I, the Land, am not private.  Nor am I property.  You shall see and know that this is true.

Tuesday, June 17, 2014

Come To Birth

Come to Birth    
By Sharon L. Reinbott:  May, 2014

It began in the dark,
Flaring forth in the night,
Seeking space, making billions of stars.
And it swirled in the dust,
Gathered in to itself,
This beautiful planet of ours.

Chorus:
And it’s coming in closer
Like the foam on the incoming tide
It’s been groping its way
Through billions of ages
Til it comes to birth in you.

And it struggled to see
In the crystals of earth
All straining to find the light.
But it found its eyes
In the depths of the sea
In the waters it swam with new sight.

And it's coming in closer...

As it sought to know
It climbed onto the land
Grew green, reached upward and stood
And it roamed the earth
And it danced its dance
As if something had known that it would.

And it's coming in closer...

Will you give it birth?
Will you sing its song?
Will you let it dance wild and free?
Will you shine with its spark,
And live in the fire
Of all that is coming to be?

And it's coming in closer...

Sunday, January 26, 2014

This is a Sacred World (Not my Father's World)

I have heard it said that when Roman Catholic women pray, they pray the Rosary; when Protestant women pray, they sing hymns.

Spiritual and religious practices, such as songs, dances, and ritual movements, bypass the intellect and induce joy, wonder, anguish, pain, and love at a feeling level.  This is especially true for Christian Protestant hymns, which often convey more theology than scripture. And since many of the hymns are more than 100 years old, they in part define a subculture of childlike obedience to a benevolent father who takes charge of the world, or of trembling obedience to a warrior who fights on their behalf, as long as they obey the rules.

Protestant hymns are rich in metaphor and often evoke God, the benevolent Father-King, who owns the world he created.  The metaphor encourages attitudes of benign passivity on the part of humans, who never grow up to take responsibility for their relationship to the earth and for the creation of themselves.  This is especially true of the hymn "This is My Father's World", written in the late 1800's.  To remain a child is seen as good; the hymn contains some reassurance that good will prevail over wrong, but there is no urgency of human participation in whatever might bring this about.  There is not even a nod to what science has learned about the origins and unfolding of the universe we know today.  

I have rewritten the text of the hymn, preserving the original tune, rhyme and meter, to isolate the words, metaphors, and ideas. 

The first verse sets the creation in the primeval flaring forth we call the “big bang”, the light of which our science has now learned to see.  It asserts that the universe created itself, out of itself, and was not created by a benevolent maker outside of it.  The second verse is a human response: humans as the creation reflecting on itself, allowing its wonder to enter and transform.  The third verse acknowledges that knowledge of death enables humans to show themselves by embracing their passions and that the primeval flame from the first flaring forth is, even now, alive in us.

Sacred World

This is a sacred world
The Universe Divine
Pours into night creative might
And we reflect its shine.
This is a sacred world
We see its first-born light
Creating stars, their worlds, and ours
Flared forth in deepest night.

This is a sacred world
It permeates our sense
The moon, the tree, the cloud, the sea,
In pure magnificence.
This is a sacred world
Oh may it all employ
To listen well, with every cell,
Transformed in wondrous joy.

This is a sacred world.
Though death will have its due
It makes me dare to live aware
My deepest dream pursue
This is a sacred world.
May I arise and see
Primeval flame, creation’s name
Now come to birth in me.

-- Text by Sharon L. Reinbott