November 13, 2022

Autumn returns with the rain and cold. This time it seemed to happen overnight. I talk with my daughter over WhatsApp and—along with the beloved and very mobile grandson Walter—she shows me the blue skies, the red and golden leaves of Buffalo New York. The flames of autumn give way to grays and ash.

I’m pretty sure that I’m not the only one around here who welcomed the rain with a sense of relief—more so this year because of the oddly high temperatures we had into October. Now we relax a little, bid farewell to the fruits of summer and early autumn, and settle in with the wind and rain. It’s a time of endings, marked in particular by the Triduum of All Hallows, All Saints and All Souls, a time in the calendar to honor and remember those who have passed, the saints of our own lives and of the church.

Fittingly, Advent is just around the corner. The Oxford English Dictionary tells us that the word comes from the Latin, meaning to come to or towards, and more specifically “the arrival of a notable person or thing.” Out of the darkness, Advent affirms, comes new light—most generally in the form of the solstice, with days growing longer. For us. of course. that new light comes more specifically in the form of a child.

This fall I’ve been reading Karen Armstrong’s most recent book, Sacred Nature: How We Can Recover Our Bond with the Natural World. In the title chapter, she tells us the story of a group of seventeenth century Jesuit missionaries trying to explain the shape of the cosmos to a group of Chinese intellectuals, using a map of sorts that showed the earth, the planets and the location of God out at the edge of the universe in the form of the Primum Mobile. As Armstrong tells it, the Chinese were bewildered. Why should the deity whom the Jesuits called the “Lord of Creation” be content to be confined to a tiny sector of the universe that he had supposedly created? The Confucian scholar Fang Yishi (1611–71) concluded that the West was “detailed in material investigation,” and deficient in comprehending seminal forces (qi). By qi, Fang was referring to the essence of Being—a force that the Chinese regarded as “unknowable,” the “recondite,” and the “uniting layers of mysteries.”

As Armstrong concludes, “when faced with the ultimate reality, [Fang] believed, humans must fall silent because it lies beyond the reach of verbal concepts.”

There is much about these ideas that I find compelling—this sense of a “basic ‘stuff’ or essence of the universe ... neither wholly spiritual nor wholly material,” as Armstrong describes qi. “It is ineffable; it is something that we cannot define or describe. It is not a god or a being of any kind; it is the energy that pervades all life, harmoniously linking the plant, animal, human and divine worlds and enabling them to fulfill their potential.” This is similar, she continues, to the Hindu concept of Rta, “best understood as ‘active, creative truth’ or ‘the way things truly are.’ Like qi and Dao, Rta was not a god but a sacred, impersonal, animating force. . . [which] could be experienced as the sublime whole, which flowed from itself expansively, bringing about the cosmos, humans, and the god themselves.”

We seem close, in a way, to the idea of the Holy Spirit, which similarly “flowed from itself expansively” and which mysteriously and invisibly moves through all things. On the other hand, we are far from the world of the prophet Jeremiah, from whom we’ve been hearing this fall, who claimed to speak as the voice of a very personal God who called his people back to a path of justice. We are also a long way from a child born in a cold barn in a small village in an insignificant country which was little more than a crossroads and was under the control of the military power of Rome. And yet that child is why we are here together as the community of Saint Mark’s, and within that community why we form the Creation Care Ministry. Seemingly impossibly and yet truly, we believe that this energy—this holy spirit—is fully manifested in the person of Jesus, who in turn inspires us in our justice work. Literally, he fills us with that same spirit. Like disciples going back in an unbroken chain two thousand years, we believe that we’ve been touched by that same energy, which we also experience directly and powerfully in creation: in the mountains, in a forest, by the ocean.

Yes, it’s autumn. We are moving steadily towards winter and into shorter, darker days. Yet the new year approaches in that same form of a child in whom we see all the hope of the world. And that same child awakens in us the knowledge that we too are that light—and that hope. May it continue to sustain us.

Where are the songs of Spring? Ay, where are they?
Think not of them, thou hast thy music too,—
While barred clouds bloom the soft-dying day,
And touch the stubble-plains with rosy hue,
Then in a wailful choir the small gnats mourn
Among the river shallows, borne aloft
Or sinking as the light wind lives or dies;
And full-grown lambs loud bleat from hilly bourne;
Hedge-crickets sing; and now with treble soft
The red-breast whistles from a garden-croft;
And gathering swallows twitter in the skies.

 

—John Keats, To Autumn, September 19, 1819

The Intersection Between Environmentalism, Racism, and Privilege

A Program at Town Hall Seattle on May 10, 2022

Reflections by The Rev. Edie Weller

July 19, 2022

It’s an old game I’d often play with my students to jog them into writing, especially in Spring Quarter as we moved into May.  We all get a little restless indoors by this point in the academic year, sitting in a sterile classroom; we start to feel some warmth rising up from the earth and can imagine again a life beyond the rain and cold. So I’d ask: if you could be anywhere in the world right now, where would it be?  Tell me about it—make me feel it in your words.   

My own answer would vary. I dearly love the Gulf of Mexico and the beautiful white beaches of Siesta Key, just as at certain moments I might choose the Left Bank of Paris early in the morning as the bakeries were opening, or even certain quiet streets in the old city of Jerusalem at dusk. But it’s clear to me that my own preference finally lies with the Cascades.  So many memories up there—so many hikes and backpack trips with Judy and Kate over the years, and with the hope and expectation of more to come. And of course part of the pleasure is coming to know these places fairly intimately after numerous trips. For me the Cascades are specific: among many other sacred spots I think of Dishpan Gap, just north of  Lake Sally Ann on the Pacific Coast Trail (PCT), or Meandering Meadows, still further north by a few miles and a mile below the PCT, or Macalester Pass, a few miles north of Stehekin. 

Of course all of these spots are beautiful, but I could have chosen others which are clearly more picturesque. So what is it about these places? It’s certainly that sense of truly being out there—in the mountains, far from roads and cities, far from Starbucks—but it’s also being out there with people whom I love. And so the memories of those places are filled not just with glorious mountains and deep green valleys but with people.   

This awareness of mine may well mark a difference from when I first wrote about these mountains in a book called Rapture of the Deep: Reflections of the Wild in Art, Wilderness and the Sacred. Back then, fifteen or twenty years ago, I was focusing on the connection I felt between my experiences on these trips with Judy and Kate and what I knew from my life teaching great literature and from my experience with contemplative and mystical spirituality. All of these, I argued, have something to do with the kind of depth of power we feel in wilderness—in the mountains, the desert, the ocean—as Belden Lane has written about so often. In my Introduction to the book I talk about this literal and metaphorical place into which so many of us are drawn, where we might well feel both fear and wonder. Writing of the ancient Sumerian hero Gilgamesh, I say that (metaphorically) “he has known the rolling waters of the sea, the great silence of the mountains, and in those places has felt something so huge and beautiful that he’s ready to surrender everything to be part of it.” 

I still can feel this desire, and acknowledge that it remains central to my understanding of Christ and my own spiritual longings. But what’s curious is that, even as I look back through this book of mine, what moves me most are those passages where I’m with Judy and Kate. At the beginning of the first chapter, for example, I describe a moment with them on our first backpack trip when we did a loop around Stehekin, making our way to Macalester Pass where we spent a night in our family-sized tent. Kate was eight at the time; early in the morning I was out listening to the howling of wolves to the east of us and in my mind making some connections to those beautiful animals and my daughter. And then I wrote: I remember this moment nine months later as I stand on my front porch and watch my daughter walk down the sidewalk, lunch box in hand, to her carpool. She turns, smiles and waves, then vanishes from my sight. 

This was a moment in time that is now more than thirty years ago. It’s long gone, as of course we both—we all—will be long gone in what is really just a blink of an eye. And yet I’m convinced that in some other sense, or in some other understanding of time—Kairos versus Chronos—this moment endures. It’s these tiny threads of love, these connections we have to people and to places. Suddenly I’m aware that it’s not just the magnificent mountains that surround us here beside the Salish Sea that last, but—perhaps even more—it’s  the tiny mycorrhizae, those threads that weave all things together beneath the forest floor and, as we now know, that connect those trees into one magnificent community.   

Into, I might say, another part of the body of Christ. 

And so yes, I do still experience that fear and wonder up there at Dishpan Gap or camped down in Meandering Meadows or up at Macalester Pass; I still feel the sense of adventure setting out down a narrow mountain trail. All that I wrote about decades ago is still true to something in my own spiritual journey. But now, gratefully, gracefully, there’s also this—all those years and memories with friends and family, memories that I see now are their own form of mycorrhizae, spiritual threads woven through time and space connecting us to each other and back to parents and grandparents and forward to the generations still to come. “Fibres of love” Blake calls these connections, and like love, as love, they endure.

We are dust certainly enough, but we are also, as Joni said long ago, star dust.

Longtime Saint Mark's parishioner and former vestry member Doug Thorpe is Professor Emeritus of English at Seattle Pacific University.