Tag Archive for: Mary Oliver

CONSOLATION PRIZES THAT DON’T COLLECT DUST

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For those that enter beauty pagaents, writing contests, or sports competitions,  receiving the consolation prize is a sign that you are some kind of a runner up.  There was a winner and they won the grand prize. All the others prizes may represent a good effort or recognize the great performance, but are really an attempt to ease the blow of well, losing. 

How different the prizes of consolation are for us when they present themselves amid and after the inevitable losses in life.  To be awarded consolation in its many guises after grief, rejection, emotional exhaustion is to know the sweetest balm.  While these salves can be as simple as a stranger’s smile, they are often times a reawakening of our senses to the world around us.  In The Sinner’s Almanac,  Taufiq Khalil writes these verses in “Audacity No. 127”: “The dew on the grass in early morning makes me happy. The puddle of water left by the evening rain makes me merry.  The Sun glimering behind a green canopy keeps me cheery.  And God is most pleased with those who smile Whatever the hour Who have the audacity to be happy When all life seems sour”.

There is the gift of a  morning when the heavy hurt you carried like lead for a time too long gives way to the sunshine in a way that no longer mocks your inner atmosphere. The warmth on your face and the sound of the chickadee whose great great great grandparents once sung outside your nursery window is calling you to attention, to be attentive, to attend.

The prolific Pultizer Prize winning poet (yes, she did win a grand prize) Mary Oliver understood well how the Sacred and Holy are embued in Nature, that the possibility of a Kairos moment (meaning the right or opportune moment) is ever beckoning. She asks that we lay our burdens at the altar of heartbeating Life in her poem Wild Geese:

You do not have to be good.

You do not have to walk on your knees for a hundred miles through the desert, repenting.

You only have to let the soft animal of your body love what it loves.

Tell me about despair, yours, and I will tell you mine.

Meanwhile the world goes on.

Meanwhile the sun and the clear pebbles of the rain are moving across the landscapes, over the prairies and the deep trees, over the mountains and the rivers.

Meanwhile the wild geese, high in the clean blue air, are flying home again.

Whoever you are, no matter how lonely, the world offers itself to your imagination, calls to you like the wild geese, harsh and exciting—over and over announcing your place in the family of things.

Does It Matter What You Call Yourself?

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The short answer to that question is no.

Today’s inspiration comes from two magazine articles.  One was a thought provoking piece by Jon Meacham in the April 13th, 2009 issue of Newsweek, entitled “The End of Christian America” and the other was published recently in the January 26th, 2010 issue of The Christian Century with the heading “More people are praying, but religious ties are fraying”. Statistics cited in Newsweek were as follows :

-The number of Americans who claim no religious affiliation has nearly doubled since 1990, from 8 to 15%.

-The percentage of self-identified Christians has fallen 10 percentage points since 1990, from 86 to 76%.

-The number of people willing to describe themselves as atheist or agnostic has increased about fourfold from 1990, from 1 million to 3.6 million.  Meacham adds, “That is double the number of say, Episcopalians in the United States.” 

These numbers reflect a bending towards a spirituality that is a result of personal and personal soul searching, people looking to develop an inner life that is both meaningful AND practical. Christianity is unequivocally included in the mix, but not unexplored, unquestioned Christianity.  These trends validate what I have experienced over the years with those who form a wide swath of religious affiliations and spiritual practices.  While the idea of “taking what you like and leaving the rest” is an anathema* to many of my colleagues in theology, the notion of freedom is primal to the American psyche.  It permeates our daily living, in ways both conscious and unconscious.  And, at the end of the day, if you don’t buy into some religious idea, no matter how many times you repeat it at church, at some level you’re still not convinced.

Now, please don’t misunderstand me.  Practicing within a specific faith tradition, being steeped in it, does bring rich gifts that mere dabblers will never enjoy.  I also deeply believe in the need for a faith community that both supports and challenges you on your shared journeys.   However, we need to find people where they are, not where we are.  If one’s job is to help grow a soul (and that is my occupation, present company included) that means listening to hear where people find comfort or courage or meaning.  People want their faith to make sense.  Whether you are a member of a mainstream religious denomination or are an unchurched atheist, taking care of your spiritual health needs to have some pragmatic benefits just like taking care of your physical health does. And that would include using a holistic, even eclectic approach to the care of one’s inner life.

And that is demonstrated in the data listed in The Christian Century, “The number of  Americans who are praying is increasing at the same time that more of them say they have no formal religious affiliation, according to a major polling organization.” While adults who practice daily prayer has risen from 52 to 59%, those who never attend a religious service has also risen from 13 to 22%, an increase of 9%.  Omar McRoberts, a University of Chicago sociologist and researcher, states, “This represents an apparent shift in patterns of spiritual practice and identity away from the familiar institutions.  We are witnessing a decoupling of ‘spirituality’ from ‘religion’. I think we can expect to see yet more novel versions of religiosity appear, in response to changes in spirituality.”

What does all of this mean for the individual and for the community, in the best sense?  It means an opening, it means hope for interfaith dialogue and a loosening of prejudices and opportunites for conversations between the believer, the agnostic, and the atheist.  Where does each of them find spiritual sustenance?  What seems to work and what doesn’t?  It means that those who are Catholic or Lutheran or Jewish, may also incorporate Buddhist meditation techniques in their daily routines.  It means that the atheist may be able to read the Bible with a little less skeptism and a little more curiosity.  It reflects a softening and a turning away from the harsh rhetoric of so many of our so-called spiritual leaders.  And, finally, it allows for expanding notions of what constitutes the Gospel, the good news.

*anathema-Latin for ‘doomed offering’, it presently means a formal church ban, usually including excommunication.

Book of the Day: Thirst by Mary Oliver

Quote from the Book of the Day (actually a poem):
“When I Am Among the Trees”

When I am among the trees/especially the willows and the honey locust/equally the beech, the oaks and the pines/they give off such hints of gladness.  I would almost say that they save me, and daily.

I am so distant from the hope of myself/in which I have goodness, and discernment/and never hurry through the world/but walk slowly, and bow often.

Around me the trees stir in their leaves and call out, “Stay awhile.”/The light flows from their branches.

And they call again, “It’s simple,” they say/”and you too have come/into the world to do this, to go easy, to be filled/with light, and to shine.”

Tomorrow’s post: “Putting the Joy Back in Jihad”