Keeping it simple: pictures, the original words.
Mushrooming Without Fear is an example of incorporating anthropology into our modern lives, by learning to recognize the species and parts of ecology around us.
Keeping it simple: pictures, the original words.
Mushrooming Without Fear is an example of incorporating anthropology into our modern lives, by learning to recognize the species and parts of ecology around us.
In Fresno, and nearby areas.
The San Joaquin River at Woodward Park.
Incense in the air, like a spirit, in my grandparents’ house.
My cousin and I meet an adorable, friendly cat in the orange orchard at the Unitarian Universalist Church of Fresno.
This kid is all KINDS of precious! What a cutie! He also let me pick him up.
I pass by my old house, where I lived when I was ten. A lot of memories here.
Back in my grandparents’ house, I always want to take in every moment of home. Even the oranges are beautiful.
This dining room is where we have shared many meals together. It’s emptier, now :,(
But still, I remember the joyful things my grandpa created, and I carry them with me.
But this is still the land of angels, and I wish to return again, again…
– Gentle J. Pine
There’s too much silence when it comes to talk of mental health issues and kids. That is, too much silence for the right things, for the soul and the need for heart-comfort, while there is so much vocal fear of societal alienation. Total anonymity, as an attempt to protect the sufferer when they are minors, only isolates them more. By keeping news of mental suffering secret from the people who would really help them, the suffering young person does not find relief.
Obviously, there are the right and wrong people to tell, but the trustworthy pool of people for every young person needs to be widened. Once, I was at a staff meeting at the private elementary school I worked at. The topic of the meeting was student health protocols. We talked about asthma, Epi-pens, seizures, diabetes, concussions, broken arms. We named names in confidence and protection of this sensitive information, but discussed these cases openly as it related to our ability to help these kids. I asked if there are children with mental health diagnoses we should know about. I was met with a glare from my middle manager, a ring of silence.
“That kind of thing is usually only shared with the school counselor,” said the director.
“And only if the parent chooses to share it.”
So, a parent’s social fear increases a child’s social fear, and the terror of stigma is passed on from parent to child. And that kind of thing, with all the stigma already implied in the manager’s voice, persists.
This is all incredibly stupid and isolates people, making the condition itself even worse. People with diabetes or cancer don’t get the same treatment. Depression, anxiety, PTSD; all these thrive on silence, isolation and shame. At the very least, all the adult professionals responsible for a child’s wellbeing, including teachers and childcare workers, should be entrusted with this information and taught what to do with it, how to appropriately protect it, and how to understand and take care of the child who has it, no differently than a child with severe asthma or a broken bone. It helps enormously to know what a kid is going through: whether their inappropriate behavior is merely a cranky growth phase for a kid, or if there’s something more serious underneath, such as depression, trauma or the death of a loved one.
Some of the same stigma follows diseases such as AIDS. Treat all blood as if it’s contaminated, says the protocol. I worry that this is ultimately bad for humanity, to suspect that all blood is awful and dirty and carrying contagious death. It would be better to have compassion on those who certifiably have a blood-borne pathogen, treating them with respect and the care they need, but openly, so that we do not live with the terror of our own human blood.
I’ve worked in after-school childcare programs that deal with these things. I was siting with a second grade girl and a first grade boy one day, coloring pictures together. I commented on how pretty those flowery paper decorations are on the wall, the ones we pulled out of the leftover bin in the supplies closet. The little boy said, somberly,
“Those are from A’s dad’s memorial.”
“What?!” was my response. “Did he die?”
Both kids looked at me like I was an idiot who hadn’t heard.
“We all stood in a circle to sing and remember him,” said the little girl.
Apparently everyone knew except me. A was a fifth grade boy at the time who who was a regular in the after-school program. He had been misbehaving only a little, but I noticed many other adults coming by to tenderly ask him how he is doing. The program director hugged his mother. I wondered what happened, but figured that if it was my business, someone would tell me. But it turns out it sure was my business. I had missed a mere email relaying the news –really, a damn email announcing the death of a parent we all knew. I found out from two small children what I should’ve heard verbally from my adult colleagues. Good thing I didn’t say, “Hey, A, is your dad picking you up today?” –totally not knowing why that would devastate him. It was part of my job to interact with the parents at pick-up time and get the kids signed in and out. This was something I needed to know.
… … …
A younger relative of mine, when she was sixteen, went through a terrible episode of self harm and depression. I remember that I had called and emailed her to just ask how things are going, wanting to hear her voice. I had no knowledge of what she was going through. She had been hospitalized, the whole psychiatric works, and I didn’t know. Her mom had to clear the house of all objects my young relative could hurt herself with. It turned out her parents were also getting a divorce at the time, further breaking my family apart, and I didn’t know about it.
This, a family, isn’t some legalistic place of employment, but a paper-free biological web of relationships, of deeply personal memories, bound by ancestors and land. The human family should be there for its own more than any other human social unit in the world.
I pulled the truth out of my reluctant uncle, spilling the beans, and my grandmother, thwarting this life-threatening silencing.
“But I was trying to protect her privacy,” he said.
Yeah, I thought, and you’re also protecting the growth of her silence, shame and isolation while your at it.
And maybe my young relative did, at age sixteen, want all this to be kept a secret, but that didn’t make it the wise thing to do. Luckily, this story concludes well for her sake: she’s come far from those days and, last I knew, is doing extraordinarily better as a young graduate of high school confidently heading to college. I’m enormously proud of her, and relived that she was supported. And I still miss my family, the few who are left, more than I can say.
We are supposed to protect and empower minors. To hell with their massing embarrassment when real help is on the line. A good adult will know how to meet that feeling of shame with deep honor and respect for the young person, so that they know they do not have to feel ashamed in the first place. They’re not able to help themselves yet. They will thank us in the future.
Recomposed from an original journal entry written September 1st, 2016
Tell me, ancestors, who now see with clear eyes
from the bright mountains where you now live,
are you no longer afraid?
Isn’t the whole world your comfort
splashed in the light of things,
and the clear mountains where you now live.
The valleys lean toward you, and
the Great Milky Way is your pathway
and soft sand underfoot.
I would walk the long road to the village at dusk,
the sunset behind me, knowing I’d find you.
Now you live in the Soul of the World.
Be near me in tenderness: humankind is not made for
too much aloneness. I have nothing to hide from,
do not turn me away; take me into to your firelight.
I am not always the hazy-minded kind of my species.
At what point does one come to know what is sacred?
Grandma, I ask you with an aching heart,
do not hide these last days from me.
Poetry by Gentle J. Pine
memory of all nations,
remember the savannah
Do not forget us,
but accompany us,
friends of the heart,
on our trails into the future.
Remember us who come after you,
Remember us who go on before you,
Remember us who live in the heart-world around you.
… … …
I am one among millions who has known the loss of family. Maybe it is so that every living creature, when it becomes aware of its inevitable separateness from the beings most near it, feels this loss of unity, this severing of oneness. The genesis story of Eden is full of this metaphor. We were blind to our own abyssal awareness: then, we saw, and we became like gods, who who knew death, and the foresight of death, and the meaning of the anguish of self-awareness that accompanies the hominid brain.
I am a face in the sea of time: who will remember this one face? Genetics, maybe, or written words or painted images, better yet. Text is incarnated. You, God, would know most of all; You, who are always present and listening, it is your remembering us that I want for sure. You, who fill the whole earth with your breathing, must know and feel all that we feel in our creaturely lives. Being as that you are in us, and we are in you, then not one of us would be lost to the depths of time. And If you are truly omnipresent, then you would know how sacred the World is. I want to become an ancestor when it is my time. I never want to leave it.
Poetry by Gentle J. Pine
Last night I wanted to go to sleep and wake up as a happy five-year-old in this house of my grandparents, with both my Grandma and Grandpa alive, healthy and vital, the decay of the future far away or nonexistent; that present that is now the past, eternal again in a child’s unending summer day. And I found myself crying quietly in Grandpa’s study where I sleep when I come to Fresno, California to visit, because he is ten years still gone and Grandma is here in body but is barely and unrecognizably tenuously “alive” in her spirit.
I’m twenty-eight now and, for the great majority of my adult life under the rational light of the sun, I am accepting of and at peace with the situation that has come to be: our time is one of seeing more beloved elderly people slowly and pitifully die than ever before in society, proportionate to the numbers of the young who must witness it. Our grandparents and parents, once all medical cures are exhausted, languish in a half-life awaiting death, this rite of passage of which I have increasing faith in as a great liberation and the ultimate cure itself. People are living longer, but not necessarily better lives past a certain point. It became known to me in the past few years that Grandpa had considered seeking physician-assisted self-euthanasia, had his incurable physical pain become unbearable and death had not taken him in his sleep. The thought of it would have been too hard for me to handle when, at his death, I was eighteen and he was eighty, but now I have more and more serious respect for the natural and ancient dignity in such a choice. I had the freedom to euthanize my beloved cat of thirteen years when her veterinary ailments became unbearable for her, but we are in such stupid denial about the dignity of human beings in valid situations being able to choose the same for themselves. Instead, we force our beloved humans to have their butts wiped by somebody else, a humiliation that should never be forcibly born by a person because those around them are too chicken-shit to accept the reality of death in The World.
Sometimes, it’s the very resiliency of human beings that scares me so much: we can go through any hell and keep living. Other animals are not averse to the peace of death as a natural response to a suddenly severely maladaptive environment. But we humans are terrifying in our ruthless, pertinacious will to keep breathing through any plague, and now I wonder what this insect-like insistence has made of us. We have become titans of battle against everything, against our own brains and against Nature itself, and we have become unloving of Reality, at odds with The World, constantly unaccepting of the limits of the universe. Do I share in this same inclination to be at odds with The World in my childlike longing for a theoretical universe that could have (should have, would have, but only might have) been?
I was a child of the 1990s. I’ve long had a quietly uncanny feeling that something happened in the ’90s, and it was the end of the world. It was the end– or maybe the world spun off into different directions, dimensions, and this who I am in one of them is not who I am in another. And yet I do not feel divided within myself: through all my depression and the shit I went through as a kid with an insanely emotionally abusive mom with Borderline Personality Disorder, I have had the great luck of always feeling continuously whole within myself. Imaginatively, this uncanny sense of differing possible realities is more that I was pulled into one possible universe where things were not as whole all was meant to be, and something was off, only because, in contrast, I also glimpsed that deep Beauty of the Original World peeking through into this one. As a child, I saw this through the lens of my family. And who I am here have always been a little exorcist, who descended only deeply enough in time and in worlds within worlds to confront something, finish something, set something right. And any day now I will find my way back home to where I am supposed to be, waking up, relieved, from a dream.
Back in this world, I have lately been enjoying the lighter quality of trying not to feel so much all the time, for once in my life: my nature is to be so deeply feeling that it is frequently maladaptive to my environment, and I am weak and as yet unskilled in spinning this sensitivity into strands of gold. And now it suddenly and forbiddingly occurs to me that this ability to turn away from the tender heart is the necessary –and terrifyingly natural– shadow underlying my hominid ability to uncanny adaptation. How comfortable we are pressed to become among prolonged sickness and wrongful decay in our dogged search between a rock and a hard place for survival: the loss of tender feeling for that shimmering Original World, peeking through the slats of our weighted days, becomes an unbearable heartache for those with too much to carry. So much of an aging human life is full with the totalistic and unbending trial of coming to accept the absolute finality of death and loss, when still our persistent hearts in their deepest chambers yearn for life eternal. Among all of this, we must find a way to be happy– on pain of death. No wonder that those who find a path of absolute acceptable of reality while somehow keeping a tender heart are rightly called the saints of our species. And so I wonder if the Christians really have it right about something: humanity’s omnipresent longing for a semblance of eternal life, evident in all cultures, makes me wonder if there’s really something to it, in the way that hunger is an indicator that food exists somewhere.
But I am here now, born into this land of the vast old Earth, where my species is restless and beautiful and full of ancient and unknowable strangeness. Drifting into sleep last night I heard the night birds of this warm valley cooing their evening song from their perches and nests, calling steadily to their mates in their peaceful language, comforting their young in their downy breasts. I know their names, some of them, and the names and intimate formations of the trees that they love, that I love with a tender heart, that are bequeathed to me in an unending ancestry of natural lives in exchange. It was the Descent of Man, a going-down which Darwin spoke of, into the World to be among it completely, in totality. And in this moment of my brief human heart in the glorious life of the dark Earth I want nothing more than to be among the sounds of the night-songs forever, here in The World, so deeply is their avian comfort entwined with the blanketing world of the dusk, the old bones of the mother-sound of my animal life.
It is a risk to talk about the truth of personal experience because we are afraid others will think we are crazy or bad. But the truth is that most other people have quietly felt the same way, and by truth-telling you are liberating not only yourself, but the honesty of human experience.
I still pick at my skin as a coping mechanism in anxiety and grief. I have had hormonal issues since I was a teenager which have given me skin very short of flawless. I have had acne, scarring and male-pattern hair growth that have attacked my ability to feel normally female, much less attractive. This experience has given me great empathy with those who suffer other physical disorders. At age 26, I am starting to get the condition under control, and have had years of expensive and uncomfortable skin treatments administered by professionals that has, luckily, made leeway into solving the aesthetic remains of this pain. I used to pick at my skin constantly, because it helped me feel that I could do something about the feeling of ugliness and undesirability that weighed on me. I still do this to comfort myself. I see that this method of coping is not unlike an alcoholic’s, but is less disruptive to functioning in life. It is a compulsive behavior of self-soothing.
One time, when I was a kid, my mom told me to wear a headband, to get my hair out of my face, to pull it back so other people could see my face. So that I could be a thing being looked at instead of doing the looking. It’s a fucked up thing to tell a kid to do to her hair what will please others, do to her body what will please others, but not herself, don’t please herself because what good is that for a woman, and don’t you want to keep your hair long so you can be pretty for boys? I didn’t want the headband. Later, she told me that men don’t like girls with scraped knees. I thought, Grown men aren’t supposed to like girls at all. I’m still a child! Leave me alone! And even if she had said “boys”, and not “men”, I would’ve said “fuck you”.
I never had a problem with alcohol. Not because I’m good, but because I’m lucky. I’m oriented to cope in other ways, like picking my skin or dancing alone to my own music. I don’t pick my face as much now as I used to. But when I did pick at the skin of my face, it was not only to cope with anxiety and grief, but so that others couldn’t have my face, so that I could keep it for me. I hated the pressure of doing to my face what pleased others without also pleasing myself. Because I am not and have never been the people-pleaser sort, it has never been so for me that what pleases others necessarily brings me pleasure in turn. The two are not intrinsically connected. Now, I don’t pick as much. I was looking for catharsis when I cut my hair three inches long at age twelve. By fourteen, it was shaved. I’d never felt better at that time, because that Borderline wraith who used to be my parent couldn’t control it as an extension of her hyper-sexualized self. I made sure those knees were scraped, too.
My desire and instinct is to do the active looking at males. Beautiful androphilia.
Humans in general have a real problem with controlling people’s bodies for the benefit of the powerful without regard to the lives and experiences of the people living in those bodies. Here, a possible relationship is cut down, where real love and mutual affection could have flourished between humans. This is the foundation of all movements for equality. In anger at the breadth of injustice, it is easy to think that to reach equality there must always be some struggle, but struggle alone only breeds sour animosity. If we pull back the layers we see that anger is a response to a severed relationship, as a teacher of mine once said. Anger is the wrapping for grief in response to human beings not in right relationship with one another as they should. It even goes for two strangers. If somebody cusses you out for accidentally bumping into them, and you feel angry, it is because you rightly expected they treat you with respect, at minimum. Respect and courtesy would have been the right relationship, if even a brief one, passing on the sidewalk. When right relationships become severed, connection is not speedily repaired.
Sometimes I still feel agonized in frustration when the stray hairs fall in my face. So I wear bandanas. My mom didn’t wear them. She always wore piles of makeup, which I never do, and it was her shield against all vulnerability which she volleyed on others, on I who was trapped and could not get away because she was looking at me like somebody who wouldn’t or couldn’t stare back with ferocious knowing in my own sight, seeing her horrible, abusive personality disorder. She told me things I shouldn’t have heard at a young age, completely inappropriate things about her stupid personal life and what she thought about men, at a time when female children are in need of joyful empowerment, not stories of predation and victimization. She spoke un-lovingly even of herself, not thinking how parents pass these beliefs onto their children, whether they consciously intend to or not. And she never once apologized, sincerely, without angry blame in her next breath. To this day, she lacks all serious self-awareness. I saw her six months ago and I don’t miss her. I told her by the shape of my back that I do not miss her. I always saw that white wine glass on her nightstand when she lay in bed, complaining before me that TV was her only joy. I remember asking her, when I was a child, if she loves me. She said she loves me but she doesn’t like me, with biting spite in her voice. What the hell is a kid supposed to think when a parent answers that way? She watched Lifetime misogynist terror, mistaking victimizing sensationalism for a worthy use of her spare time. Dante said the gates to hell are locked from the inside. Often, she locked her bedroom door against, and I couldn’t get in to comfort her, not realizing I was trying to be her parent, because I thought it was my job to save her and help her.
Sometimes I dream of female demons, soulless and angry and covered in sharp long nails and makeup, and I never want to wear makeup or fake nails in my life. In my dreams they come to corner me, but I fight them by songs and invocations to Joan of Arc and Artemis, who came to me in my Queer teenage years with their short hair and muscles to defend me and teach me to fight. When I was young they would show me the way through mazes to women who I wanted to be like, who weren’t horrible excuses for empty, angry, promiscuous, addicted, emotionally reckless, abusive, un-nurturing, terrifying self-absorbed moms.
I talked to my counselor; She says that once couples are together for a while, you feel more secure that you can sleep-in without thinking the other person will be too lonely. But she herself has been divorced. I don’t take my relationship with T for granted. Instead I say to him, if its my insecurity that keeps me so devoted to caring about our relationship, then so be it! Maybe there’s good in it. He says he agrees, this is the best possible expression of insecurity, which makes me care more about every precious moment together. “Every moment is precious,” he says, one night when I decide to go with him to fencing practice instead of staying home alone to write. We both feel the same way. Now, when I need to sleep-in, I have him tuck me in lovingly, saying “tuck tuck” with a kiss, that way I know he is alright, and won’t be too lonely.
“Maybe, whatever you’re doing right now is the right thing to do,” says T. To sleep well and long enough, or tend a space or finish a hand-crafting project is a fine way to be together in domestic love.
Grandma dreamed of Great Grandpa. He had Bipolar, what they used to call Manic Depression. I was told that he was put in a hospital for this in the days before better compassion. I wonder what it must have been like for Great Grandma, to see her husband who she loved so much suffer this way. Was she the rock of the family? I have no records from Grandma about it, only that it happened, long ago.
In Grandma’s dream, dreamt in her old age long after her father’s death, she revisited her father. It was his brain she remembers: lit, with electricity, gold-sparkling yellow in coursing beads of dendrite flames in the night of the mind. The current of his brain appeared to her as sparklers traveling in the black of midnight from the base of his cerebellum, back of the neck, top of the spine where the nob of reptilian green evolution wells up in bone-memory of scales turning into to feathers, to fur, and finally to skin, tightened over the rare dome of the prefrontal cortex. Through these places the night-sparkler traveled up around his right ear, a railroad of electric-lit wires between one thought and another. Somebody said they cut the two sides of his brain, left divided from right side to save him. Who did this to him? Why did they think it was right? I only know of the story she told me: it was a breakdown. A loss of stability, while the two watery balancing boards of each inner ear tipped in slow-time, then suddenly spilling into the sea of Psyche. The ship of sanity surrendered, sending its planks overboard into the black waters below. I do not know where the sparkler stopped, but I remember that he was wide-eyed and strange when I, as a small child, met him in his ailing years. But my Great Grandmother still loved him completely.
Walking an hour to a cafe this morning in the clear light of day, sunscreen and hat applied, I realized I was going along without so much pain or heavy depression. I pick a spot in the shade under a tree when I arrive, not minding the faint smell of the garbage cans nearby. So it is. The smell goes away in the breeze. The air is cool to perfection on my skin, life in the sensory world. Wisdom comes from the life of the land and of animal bodies, who do not worry about the past or the future or the endless ghosts which plague the minds of humans. Our human heads are too easily filled with ghosts. I put them aside. It is said to us that we must right down these moments of insight before losing them, but I now know the other side to this fear of forgetting. We humans do not want to lose a part of ourselves, even it is better to keep it no more. Animals do not worry about always remembering. I want to remember their wisdom. They will remember what they need to, and not solely the aversion to trauma. To be happy is good because we hold something worthy inside. I want to always be an animal. The earth will remember the rest, remembering all.
Pulitzer Prize winning author N. Scott Momaday wrote The Way to Rainy Mountain in 1969 as an offering of love to his ancestors and living relations, the Kiowa people. The Kiowa live in what is now Oklahoma, though their ancient origins are in the Montana region. Momaday’s relationship with his land, the land of North America as he intimately experiences it, is rooted in the human being’s instinctual identity in place and peoplehood, a vital experience now forgotten among many contemporary Americans.
Rainy Mountain is located northwest of the Wichita Mountains National Wildlife Refuge in southwestern Oklahoma. The Kiowa people came to this region after encountering conflict with the United States Cavalry, who eventually forced the Kiowa into Oklahoma during the tumultuous 1860s, though migration began as early as the latter 18th century (the 1700s).
Momaday returns to Rainy Mountain as one returns to a home that is longed for, searching to understand his and his community’s storied places with maturing devotion to people and place in a new era for Indigenous communities. It is a journey that is a pilgrimage to his honored grandmother, now an ancestor who sleeps in the earth. Through finding her grave, his visitation here is also a way back to his people, the Kiowa, searching for their sacred story as told through their own lives in the language of landscape.
The next morning I awoke at dawn and went out on the dirt road to Rainy Mountain. It was already hot, and the grasshoppers began to fill the air. Still, it was early in the morning, and the birds sang out of the shadows. The long yellow grass on the mountain shone in the bright light, and a scissortail hied above the land. There, where it ought to be, at the end of a long and legendary way, was my grandmother’s grave. Here and there on the dark stones were ancestral names. Looking back once, I saw the mountain and came away.
This piece was originally posted online as an answer I wrote in response to a student question on enotes.com
The following is adapted from a letter recently written to an acquaintance.
Well, sir, you showed up in my dreams for the past two nights in a row. It’s a record. I’ll keep you informed if you-or-your-apparition shows up again. You never can tell, these strange days on the wide earth, who’s who wandering where in the Lord’s lands.
I’ll take it as a clue from The World that you must be greatly anticipating the transcription of our interview. Ha! It’s on its way. I’m learning how remarkably full one’s time becomes when one starts a business. I hope to not believe too greatly in it, however, and to remain utterly insubordinate. Tom Robbins warned, “Disbelief in magic can force a poor soul into believing in government and business.”
Here’s hoping my rambunctious exit adieu to the school staff didn’t make you blush too hard, now.
Let me know if you get this. I think once in a different time I emailed you or something and I didn’t hear back. Or maybe I dreamt it –who knows? Something about meeting an old blind woman with a dog, and my helping to walk her home, and there was our country made new again. It really happened, one night, when I was the last of all souls to leave. But I think you either did not receive it, or were like, “whatever.” :)
What dreams have come to visit you? It’s in this time of the darkening, turning year that these animal dreams of humanity do ache in the chest all the more. Visions seep hind-wards and earth-wards into memory of family and home, the recollection of fire, the passing of faces across the grey sea between one pair of closing eyes and another.
– Gentle J. Pine
“I kneel to sow between the Lord’s fingers
by way of the Almighty’s hand
on this earth that is growing
this glade that is coming up.
Old woman of underground
now set the sward pushing up
the strong earth heaving!
The earth will not want for strength
ever in this world
while there’s love from the givers
and tending from nature’s daughters.”
The Kalevala of Finland
The seasons turn, and we go with the eternal turning. It will not be fought, nor resisted, nor contested. No plea is accepted; into the mouth of the great gaping earth we everyone of us softly go. Autumn, the sign of the unstoppable wheel, alighting in fire the humor of our petty resistance to old age and death –to the very vitality awaiting within the acceptance of old age and death! Here is a holy time of contemplation for facing beautiful harsh reality, Elder of the midnight hour, the silver lines as mountain rock of an ancient’s cold hair. Grandma, guide me. Home of memory, place of my hearth and birth, call me homeward once more. The living World is as it is. Acceptance of this absolute reality without a constant yearning to always change it points the way toward loving reality as a fully dynamic place of living, natural magic in its own right; not as a fallen, temporary or resented state of being.
I am petulantly weary of the dull platitude, “change the world”. The World doesn’t need to be changed. The World is alive and doesn’t need us to save it. It is our human behavior and attitudes that need to change. “Obviously,” you say, but it is not so clearly obvious to those who unthinkingly project the dimness of humanity’s notorious myopia unto the holy life of the The World itself. For even we, small hominid creatures of momentary candlelight, are a flame’ breath in the wind of The World, dying and undying, all our passing cultures themselves being also an homage to the world-wheel we swivel upon.
A long time ago there was a man named John Burroughs, and this is what he said,
It is good that fire should burn, even if it consumes your house; it is good that force should crush, even if it crushes you; it is good that rain should fall, even if it destroys your crops and floods your land. Plagues and pestilences attest to the constancy of natural law. They set us to cleaning our streets and houses and to readjusting our relations to outward nature. Only in a live universe could disease and death prevail. Death is a phase of life, a redistributing of the type. Decay is another kind of growth.
Grandpa, give me joy in my days, in my work, in the labors of my life. Watch over me with pride, where you now live in the shining mountains of the world-without-end. Let my efforts be for good and beautiful endeavors, that I may make our people proud, our land a country of the rightful-hearted, softened by the gentle wisdom of elders and children, and toughened by the versant endurance of ages. May I always run to the roar of the night that is frightful, knowing that within what we fear is the fortitude we most desire. May my existence be a light and a blessing unto the beautiful Dark where I tread. Do not forget me, my ancestors! Sustain me, flame of origin! Remember we who yet way-find through our days in these human shapes, and keep us always in your affectionate embrace. So may it be.